The leaders of the Dānavas, lost in despair, approached their teacher and pleaded, “O revered teacher, lift us from this pit of suffering as one would pull someone out by their hair! Foremost of Brāhmaṇas, to which god should we turn for refuge?” They implored further, “O wise one, reveal to us the deity for those who seek sanctuary—whether through remembrance, fasting, meditation, or focused concentration. Through worship and offerings, liberation is said to be attained. We have renounced our families and will not strive for worldly ties again.” Disguised as their teacher, he listened to their earnest appeals. These leaders of the Dānavas pressed him for guidance, and he began to ponder deeply: “How should I, faced with these sinful beings who dwell in hell, act? They stand outside the Vedic tradition and are mocked in all three worlds.” Having voiced his concerns, the wise king turned his mind to Keśava. Janārdana, perceiving his thoughts, conjured a powerful illusion of delusion and presented it to him, saying, “This illusion of delusion will bewilder the Daityas. Along with you, all will be led away from the Vedic path.” With these words, the Lord vanished. Soon, the Asuras, steadfast in their austerities, were overtaken by this illusion. Approaching them, Bṛhaspati spoke: “For the sake of your favor, and 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, declare your desire—do you seek the fruit of your austerities for worldly gain, or for something beyond?” The Dānavas replied, “Our practice is for attaining the dharma of the beyond. We have begun this path—what more is there to know?” The naked ascetic responded, “If you desire liberation, follow my words. All this is worthy of the Arhats; the gateway to liberation stands open. Liberation comes from dharma, and there is no higher path than this. By remaining here, you will attain both heaven and liberation, through various means that do not require the vision of liberation.” Thus, under the spell of delusion, the Daityas were led away from the Vedic path. What was proclaimed as dharma was, in truth, adharma; what was called truth was, in fact, untruth. This was not the path to liberation, though it was declared the highest truth; it was not truly the highest. It was called duty, but was not truly so; nothing was clear. The law for those who wore only a cloth was one thing, and for those who wore many garments, another. Because of this delusion, they began to speak many contradictory doctrines, and so, O king, all the demons abandoned their own prescribed duties. Under the sway of illusion, they even declared my law to be worthy, and those who adopted it were considered virtuous. Abandoning the path of the three Vedas, those gods, too, were made to act under my influence, and others were similarly awakened. In the assembly, they and many others, steadfast in their views, proclaimed, “Homage to the worthy one.” Within a few days, the demons had forsaken the triple Veda. Then, the one clad in red garments, whose gaze was victorious, further deluded them with illusion. He went to other gods and spoke sweetly: “If you desire heaven, or wish again for liberation, then enough of evil duties like animal slaughter. Know that all is composed of knowledge—attain the rest.” He continued, “Listen well to my words, as spoken by the wise: this world is unsupported, and 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 them for liberation.” As he taught such doctrines, they abandoned their former ways. Some reviled the Vedas, others the gods; some criticized the rituals of sacrifice and the twice-born. Yet, this was not reasonable, for violence had been called righteousness. The wise say that offerings burned in fire bear fruit; if the sacrifice of an animal is desired for heaven, then why not sacrifice the sacrificer’s own father? If someone else eats, it is for the satisfaction of the man. If one offers funeral food for a traveler, the traveler does not receive it. Through many sacrifices, one attains divinity and enjoys with Indra. If wood such as Shami is eaten, then a leaf-eating animal is better. People should understand and have faith in this teaching. He concluded, “If my words do not please you or serve your welfare, disregard them. For the great gods are not cast down from heaven by the words of the trustworthy. Words that are reasonable should be accepted by me and by others like you.” The Dānavas responded, “We have all surrendered to you with devotion in the true doctrine. If you are pleased, O Lord, then today show us your favor. We will bring all the necessary items and those fit for initiation. By your grace, may liberation quickly be ours.” Then he spoke to all those Dānavas, still deluded by illusion: “This one, devoted to my command, is my foremost guru, wise and excellent. By my instruction, he will grant you initiation. O Brāhmaṇa, by my word, initiate these sons of mine.” When their delusion was dispelled, the Dānavas addressed Bhārgava: “Grant us initiation, O highly fortunate one, that releases us from all worldly existence.” Uśanas replied, “So be it. Let us go along the Narmadā.