The Dānava king, perplexed by the ways of the world, addressed the Lord of Dānavas with searching questions. “How is it,” he asked, “that beings born from the womb return to serve the womb again? By what means can they hope to reach heaven through intercourse? In a place where purification is sought by smearing clay and ashes, what true purity can there be?” He continued, his voice tinged with wonder and skepticism, “Look, O Dānava, at the perversity of the world: people believe they are purified by drinking the urine that passes from the body after the discharge of waste. Why, O King, after eating food, is there no prescribed purification for the mouth and the organ of urination? Just as cleansing is performed in one way, so too are these strange practices established. Wherever the scriptures prescribe cleansing, people follow accordingly, however peculiar it may seem.” The king recalled stories of old to illustrate the confusion of dharma. “Once, Soma took Tārā, the wife of Bṛhaspati, and from her union was born Budha. Later, the teacher took Tārā back again. And Indra himself took Ahalyā, the wife of the sage Gautama, by name. Behold, O King, how dharma is practiced in this world! Such acts and others that lead to sin are plainly seen. In a world where such things are called dharma, what, in your opinion, is the highest truth?” He implored once more, “Speak, O Lord of Dānavas, speak again, for I wish to hear the words of the teacher, who is endowed with the highest truth.” At this, those Dānavas who had become curious about the origins of their birth, now separated from the ocean of worldly existence, addressed their teacher with sincerity: “O teacher, initiate us all, for we have approached and now stand here with devotion. By your command, may we never again fall into delusion. We are thoroughly detached from worldly life, which brings only sorrow and confusion. Lift us all from this pit, O foremost of Brāhmaṇas, as if by pulling us by our hair. To which god should we seek refuge?” They pleaded further, “Reveal to us, O wise one, the deity for those who have taken refuge, whether by remembrance, fasting, meditation, or concentration. Through worship and offerings, liberation is said to be attained. We have renounced our families and will not strive for worldly ties again.” Thus, disguised as their teacher, Bṛhaspati was addressed by the leaders of the Dānavas. He began to ponder how he might accomplish their request. “How should I, who must now deal with these sinful ones dwelling in hell, act? They are outside the Vedic tradition and are objects of ridicule in all three worlds.” Having thus spoken, the wise king turned his mind to Keśava. Janārdana, knowing his thoughts, created an illusion of delusion and handed it to Bṛhaspati, saying, “This entire illusion of delusion will bewilder these Daityas. Together with you, all will be excluded from the Vedic path.” Having thus instructed him, the Lord disappeared. The Asuras, devoted to austerities, were soon overtaken by this powerful illusion. Bṛhaspati approached them and spoke: “Out of favor for you, pleased by your devotion, I have come. This yogi before you is naked, shaven-headed, and adorned with peacock feathers.” After the teacher spoke, the illusion of delusion itself addressed the chiefs of the Daityas: “O you who are engaged in austerity, speak your desire. Do you seek the fruit of your austerities for worldly gain, or for something beyond?” The Dānavas replied, “Our practice of austerity is for gaining the dharma of the beyond. We have begun this for that purpose—what else is intended here?” The naked ascetic declared, “Follow my words if you truly desire liberation. All this is worthy of the Arhats; the gateway to liberation is open. Liberation comes from dharma—there is no higher path than this. Remaining here, you will attain heaven and liberation by many such means, though devoid of the true vision of liberation.” Thus, through the power of the illusion of delusion, the Daityas were led away from the Vedic path. What was proclaimed as dharma became, in fact, adharma; what was called truth was, in reality, untruth. Though this was said to be the highest truth, it was not truly so; though called duty, it was not true duty. The law for those who wear only a cloth is one thing, and the law for those who wear many garments is another. Confused by this delusion, the Daityas spoke many contradictory doctrines. As a result, all the demons abandoned their own duties. Under the same delusion, they declared the law of the illusion to be worthy, and those who adopted it were considered righteous by its standard. Abandoning the path of the three Vedas, those gods, influenced by illusion, were made to act by Bṛhaspati; others too were similarly affected. By these and by others, and yet by more, all firm in their views, they cried out in assembly, “Homage to the worthy one!” Within just a few days, the demons abandoned the triple Veda. Then, one clothed in red garments, whose gaze was victorious, further deluded them with illusion. He approached other gods and spoke sweet words: “If you desire heaven, or if you wish for liberation, then enough of evil duties such as animal slaughter. Know this: true attainment is composed entirely of knowledge—seek what remains.” “Listen well to my words, as spoken here by the wise. This world is unsupported; its highest is not attained through deluded knowledge. Corrupted by passion and other faults, one wanders in the distress of existence. Various teachings were given to you for the sake of liberation.” As these doctrines were spoken, the Daityas abandoned their old ways. Some began to revile the Vedas; others, the gods themselves. Some criticized the rituals of sacrifice and the twice-born. Yet, this reasoning was not sound, for violence—when performed in sacrifice—was said to be righteousness. The wise have always said that offerings burned in the fire are fruitful; and if the killing of an animal in sacrifice is desired for attaining heaven, so be it. Thus, the confusion of dharma and adharma, truth and untruth, spread among the Daityas, as the illusion of delusion clouded their minds and led them away from the path of the Vedas.