After the teacher had spoken, the power of illusion—delusion itself—addressed the chiefs of the Daityas, inviting them to speak, for they were deep in austerity. “O mighty Daityas, tell me: are your austerities aimed at worldly rewards, or do you seek something beyond?” The Dānavas replied, “Our austerities are undertaken to gain the dharma that leads beyond this world.” They declared their purpose, asking what else was intended in their practice. The naked ascetic then instructed them, “If you desire liberation, follow my words. All this is worthy of the Arhats; the gateway to liberation is open. Liberation arises from dharma—there is no higher path than this.” He assured them, “If you remain here, you will attain heaven and liberation through many such means, though these are devoid of the true vision of liberation.” By the force of delusion, the Daityas were thus led away from the Vedic path. What was claimed as dharma became adharma; what was declared as truth became untruth. The path offered was not for liberation, though it was called the highest truth—it was not truly so. What was presented as duty was not truly duty; nothing was clear. The law for those who wear only a cloth is one thing, and for those who wear many garments, it is another. Thus, under the sway of illusion, many contradictory doctrines were spoken. As a result, O king, all the demons abandoned their own duties. Deluded by illusion, they declared my own law to be worthy, and those who adopted it became worthy through that law. Abandoning the path of the three Vedas, these gods, influenced by illusion, were made to act by me; others too were awakened by that same power. Among all these, and others besides, all steadfast in their views, they declared in the assembly, “Homage to the worthy one.” Within a few days, the demons abandoned the triple Veda. Once again, the one clad in red garments, whose gaze was victorious, deluded them with illusion. He approached other gods and spoke sweet words: “If you desire heaven, or wish for liberation once more, then enough of evil duties such as animal slaughter. Understand this: it is entirely composed of knowledge—attain the remainder.” He urged them to listen well, for the world is unsupported, and its highest is not attained through deluded knowledge. He explained that excessive corruption by passion and other faults leads one to wander in the distress of existence. Various teachings were given to them for liberation. As he spoke such doctrines, they abandoned their former ways; some reviled the Vedas, others reviled the gods, O king. Likewise, others criticized the rituals of sacrifice and the twice-born. Yet this statement was not reasonable, for violence was said to be righteousness. Wise men affirm that offerings burned in fire are fruitful. If the killing of an animal in sacrifice is desired for attaining heaven, then—if the sacrificer’s own father is not killed—what is the purpose? If someone else eats, it is merely for the satisfaction of the man. If one gives a funeral offering for a traveler, the travelers do not carry 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 this teaching and have faith in it. He advised, “Disregard my words if they do not please you or serve your welfare; for the great gods do not fall from the sky because of 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 come into our hands.” Then he spoke to all those Dānavas, who were 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 Brāhman, by my word, initiate these sons of mine.” When their delusion was gone, the Dānavas spoke to Bhārgava, “Grant us initiation, O highly fortunate one, which releases from all worldly existence.” “So be it,” said Uśanas to the Daityas. “Let us go along the Narmadā.” He instructed, “O friends, remove your garments; I will perform your initiation.” Thus, O Bhīṣma, the Dānavas were initiated by the wise one in the form of Bhṛgu. There, by Āṅgirasa, they became clothed only by the directions. For them, a banner of peacock feathers and a beautiful garland of gunjā berries were given. After bestowing these, he plucked the hair from their heads, which is regarded as the supreme means of righteousness. The god who is lord of wealth, the bestower of riches, attained the highest success by plucking the hair and always wearing that attire. In this way, immortality is attained, as was said by the Arhata in ancient times. By plucking out the hair, divinity is gained by humans here. Why would one not do this, since it bestows great merit? For the gods, when in the human world, this is their cherished desire. In this land of Bhārata, in the family of a disciple by birth, one should practice austerity, beginning with the plucking of hair. The twenty-four Tīrthaṅkaras were thus honored by them, and by the serpent lord who made a shadow, showing the path of meditation. By praising with mantras, heaven is attained by the Arhata, or certainly liberation will occur—what doubt can there be in this matter? They wondered, “When will we become sages, equal in brilliance to the sun and fire, reciting with detachment and also the fivefold formula?