With a heart heavy with concern, Kāvya—also known as Śukra, the revered preceptor of the Dānavas—approached Prahlāda and questioned him, “For what reason have you abandoned me and appointed another as your priest? This new priest is none other than Bṛhaspati, the illustrious son of Aṅgiras and the teacher of the gods.” Prahlāda replied, “Undoubtedly, we have been deceived, but it was for the welfare of the gods. O greatly fortunate one, abandon that one who brings victory to the side of our enemies.” Śukra then explained, “O Lord, out of fear of instruction, I departed earlier in this way. While I was dwelling in the waters, the great god Śambhu drank me up. For a full hundred years, I remained within his belly. Then, in the form of semen, I was expelled from his body. The boon-giving god spoke to me, ‘Choose your desired boon related to semen, for I am pleased. O King, the god of gods, bearer of the bow, has granted you a boon.’ So I prayed, ‘May all the wishes conceived in my mind, all the boons that abide in my heart, be granted to me by your grace, O Śaṃkara.’ The god replied, ‘So be it,’ and sent me forth to your presence. Meanwhile, Bṛhaspati became your family priest.” Śukra continued, “I have spoken the truth, O lord of the Dānavas. Listen now as Bṛhaspati addresses you.” Bṛhaspati said to Prahlāda, “I do not know this being—whether god, demon, or man—who has come in my form, O King, with the intent to deceive you.” At this, all the Dānavas exclaimed together, “Well said! Let the former priest be dismissed, whoever he may be. We have no further use for him; let him depart as he came.” Angered by this rejection, Kāvya cursed the assembled Dānava lords, declaring, “Just as you have cast me aside, so may I see all of you bereft of fortune and life, living in misery for a long time. May you all soon fall into terrible distress in every way!” Having pronounced this curse, Kāvya departed at will to the forest to undertake austerities. With Kāvya gone, Bṛhaspati remained in his place, protecting the Dānavas for some time. After a long period, all the Dānavas gathered and questioned their teacher, “In this worthless world, grant us some knowledge by which, through your grace, O steadfast one, we may attain liberation.” Bṛhaspati, the guru of the gods who had taken the form of Kāvya, responded, “The intention you have expressed was once my own as well. Remain together for a moment, purified and attentive, and I will declare to you, O Daityas, the knowledge that bestows liberation.” He began to instruct them: “This is the Vedic revelation, known as Ṛg, Yajus, and Sāman; by the favor of Vaiśvānara, it brings suffering to living beings here. Sacrifices and ancestral rites performed by those intent only on worldly gain, the Vaiṣṇava duties, and those established by Rudra—how can Rudra, the Lord who is half male and half female, attain liberation when he is associated with unrighteousness, violence, and harmful acts together with his consort? Surrounded by hosts of spirits and adorned with bones, he neither attains heaven nor liberation; indeed, the worlds are afflicted as well. How can Viṣṇu, who has taken to violence, attain liberation? Brahmā, possessed of passion, sustains his own creation. The gods, sages, and others who follow the Vedic path are mostly violent, always cruel, eat flesh, and commit sinful acts. These gods drink liquor, these Brāhmaṇas eat flesh—by such a dharma, who attains heaven, and how can one reach liberation?” He continued, “Whatever ritual acts there are—sacrifices and ancestral rites prescribed by tradition—there is no liberation in those where such teaching is heard in the scriptures. If, by performing a sacrifice and killing an animal, making a mess of blood, one attains heaven in this way, then by what means does one reach hell? If, by another’s eating here, someone else becomes satisfied, then one should offer the ancestral rite for the absent, but not partake of the food oneself. Brāhmaṇas who travel through the sky have fallen because of eating flesh; for them, O Dānavas, there is neither heaven nor liberation here. For every living being that is born, life is dear; how could a wise person eat flesh, which is like his own flesh?” He challenged, “How do these creatures, born from the womb, serve the womb again? O Lord of Dānavas, how can they reach heaven through intercourse? Where purification is by clay and ashes, what true purity can there be? Behold, O Dānava, how perverse this world is: where purification is prescribed by drinking the urine from the organ after the discharge of excrement and urine. O King, when one has eaten food, why is there not purification for the mouth and the organ of urination? Just as purification is performed there, so too is this perverse practice established; where cleansing is prescribed, they do it in just that way.” Bṛhaspati reminded them of the conduct of the gods: “Once, Soma took Tārā, the wife of Bṛhaspati; from her was born Budha, and the teacher took her back again. Indra himself took Ahalyā, the wife of the sage Gautama; see how dharma is practiced. Such things and others that cause sin are seen in the world; where such is dharma, what is the highest truth, in your opinion?” Then he invited Prahlāda, “Speak, O Lord of Dānavas, speak again, I say to you; having heard the words of the teacher, endowed with the highest truth.” Those Dānavas, who had become curious about their own birth and sought to cross the ocean of worldly existence, spoke with one voice: “O teacher, initiate all those who have approached and stand here with devotion. By your command, may we never again fall into delusion; we are thoroughly detached from worldly life, which brings sorrow and confusion.