In the sacred narrative, the petals of the lotus are described, each with its own significance. The eleventh petal is called Phālguna, praised as the most excellent. The twelfth petal is declared to belong to Keśava, marking the culmination of this divine arrangement. Thus, the Supreme Lord is depicted as the unified form of the threefold vyūha, the triad of divine manifestations. To know this Lord, O best of sages, is to transcend death itself. He is portrayed as four-armed, adorned with noble limbs, bearing the sacred Śrīvatsa mark, and imperishable in his essence. Further, he is endowed with a thousand radiant faces, shining brilliantly, the cause behind the creation and dissolution of all beings. At times, he appears with only two arms, bearing a garland, as the Creator and the Primeval Person. Then, Marīci and other sages, thousands in number, manifested in his presence. Meanwhile, the wicked Mura, at the command of Death, again approached the Lord, who stood with four arms. Mura declared his intention to fight, but the slayer of the enemies of the gods—Padmanābha—answered him in kind. Confused and deranged, Mura repeatedly questioned, "How? Where? Whose?" as he struck out wildly. The gods, seizing the opportunity, cut him down and freed themselves from distress, offering praise to Padmanābha, their savior. Thus, the mighty Nṛsiṃha became renowned as the slayer of Mura. Having bowed in reverence, the gods addressed the Lord, who is the cause of the agitation of the universe. He remains, a great knower, while the world—both moving and unmoving—experiences disturbance. Yet, in that moment, neither the god, nor the bull, nor the goddess, nor Nandin could be seen. Viṣṇu, of great brilliance, sprinkled the deluded gods, whose vision had been clouded. They lamented, “We do not see the Lord of the gods, the husband of Girijā.” The embodiment of the universe responded, “You have offended the god. Therefore, discernment has been taken from you by the god with the trident.” For the purification of their bodies and to regain divine sight, the gods were instructed to perform a reverent bath with milk, using a hundred pots. Sixteen pots of pure pañcagavya were prescribed. One hundred and eight measures of rocanā were to be offered for the god, along with bilva leaves, lotuses, datura flowers, and divine sandalwood. Incense of aguru, combined with kāleya and sandalwood, was to be presented. Only after fulfilling these rites would they behold the Lord of the gods; otherwise, their vision would remain obscured. Through this practice, bodily purity is attained and endures at all times. For three days, they were to drink warm ghee or subsist solely on air. Each day, six palas of ghee were prescribed. Led by Indra, the gods undertook the secret, heated penance. Freed from sin, they addressed Lord Vāsudeva, the Lord of the gods, asking, “By the prescribed rite, whom do we bathe with milk and other substances? Why do we not see in your body the yogic powers established here? Speak the truth, O Lord of the gods: where does the great Lord abide?” Murāri then revealed to them the divine liṅga, the symbol of sovereignty. The gods bathed the eternal, unchanging, imperishable liṅga, worshipping the Lord with bilva leaves and lotuses, offering their devotion. They recited the eight hundred names and offered their salutations. Finally, they wondered how those beings, born of darkness and ignorance, could attain yogic power, reflecting on the mystery of divine grace and transformation.