Srimad Bhagvata Mahapurana: Book 8: Chapter 9: Verses 18-29
Appearing in the form of Mohini (an enchanting damsel), the Lord deals out nectar among the gods
Looking intently at her, who was no other then the supreme Deity and a counterpart of Goddess Sri (Beauty personified), (nay,) who was adorned with a pair of gold ear-rings and had charming ears, nose, cheeks and mouth and from over whose breasts the end of the strip of cloth covering them had slightly slipped (thus partially .exposing them), the gods and Asuras felt completely enchanted (particularly) by her glances accompanied with a smile. Thinking it unwise to offer nectar to the Asuras-as milk to serpents-both of whom are ferocious by nature, Lord Acyuta did not give a share of it to them. Providing separate rows of seats for the two races, Lord Visnu (the Ruler of the universe) seated them in those rows, each race in the midst of their own people. Beguiling the Daityas by His winning attentions, polite words and movements beside them with the jar held in His hands, He gave the gods sitting at a distance to drink the nectar that prevents old age and death.(21) Respecting the promise made by them (that they would accept whatever might be done by the girl), O king, the Asuras, who had bestowed their love on Her, kept quiet (also) because they abhorred (the very idea of ) wrangling with a woman. Cherishing the utmost affection for Her and afraid of losing it, and restrained by excessive regard (shown to them by Her), they uttered nothing unpalatable.
Disguised in the garb of gods, and entering the row of the gods, Swarbhanu (Rahu) drank the nectar and was pointed out by the moon-god and the sun-god (between whom he had surreptitiously placed himself). Sri Hari lopped off his head by His discus (Sudarsana), which was sharp-edged as a razor, even while he was drinking the nectar, with the result that the not trunk, which had been touched by nectar, dropped down (dead). The head (of the demon), however, which was raised to the position of an immortal (by coming in touch with nectar), Brahma (the birthless creator) made a deity presiding over a planet, who actually assails the sun-god and the moon-god on the new moon and the full moon respectively, cherishing enmity (towards them). When the nectar was well-nigh consumed by the gods, Lord Sri Hari, the Protector of the universe, assumed His original form (once more), while the Asura generals looked on. In this way the hosts of gods and demons differed in their result even though they worked at the same place and time, with the same means (Mount Mandara and the serpent Vasuki) and material (herbs and plants), and though (the nature of) their activity and intention (too) were (just) the same. Of the two parties, the gods easily obtained the reward in the shape of nectar due to their resorting to the dust of His lotus-feet, but not the Daityas (who did not resort to that dust). Whatever is done by men with (their) life, wealth, organs of action, mind and speech with reference to (their) body, progeny and others having an eye to their distinctive character is futile. That (however) which is done by those very means with an eye to their identity (divine nature) becomes fruitful; and it redounds to the benefit of all, even as the watering of the roots (of a tree) tends to the nourishment of all its Iimbs.
Thus ends the ninth discourse, comprised in the story of the churning of the ocean
for the sake of nectar, in Book Eight of the great and glorious Bhagavata-Purana, otherwise known as the Paramahamsa-Samhita.