Under the sway of illusion, the gods turned away from the path prescribed by the three Vedas. It was I who, through my power, caused them to act thus, awakening others as well to this new way. In their assemblies, these gods and others, unwavering in their convictions, offered their respects, declaring, “Homage to the worthy one.” Soon after, the demons too abandoned the triple Veda. Once more, a figure clad in red garments, whose victorious gaze radiated power, beguiled them with illusion. He approached other gods and addressed them with sweet, persuasive words: “If you desire heaven, or perhaps seek liberation once again, then let there be an end to cruel duties such as animal slaughter. Know this: the essence of all is knowledge—pursue what remains to be attained.” He urged them to listen to the wisdom he shared: “This world stands unsupported; its highest truth cannot be reached by confused or deluded knowledge. Overwhelmed by passion and other faults, beings wander in the suffering of existence. To liberate them, various teachings have been imparted.” As he expounded these doctrines, the listeners responded accordingly—some began to revile the Vedas, others criticized the gods themselves. Similarly, there were those who condemned the rituals of sacrifice and the twice-born priests, claiming such statements were unreasonable, for violence, they argued, is said to be righteousness. Wise men, they maintained, declare that offerings cast into the sacred fire yield fruit. If animal sacrifice is performed with the goal of attaining heaven, then why not sacrifice one’s own father? If another eats the offering, it is for the satisfaction of the sacrificer. They reasoned further: “If funeral offerings are given for a traveler, do the travelers themselves partake of them? Through many sacrifices one attains divinity and enjoys with Indra. If wood such as the Shami tree is consumed, then a leaf-eating animal is superior. Let people understand and have faith in this teaching.” He continued, “If my words do not please you or serve your welfare, disregard them. For the great gods do not fall from the sky at the words of even the trustworthy. Words that are reasonable should be accepted, both by myself and by others such as you.” The Dānavas responded with devotion, “We have surrendered ourselves to you and your true doctrine. If you are pleased, O Lord, bestow your favor upon us today. We shall bring all the necessary items and those fit for initiation. By your grace, may liberation swiftly be ours.” To the Dānavas, deluded by illusion, he replied, “This one, devoted to my command, is my foremost and most excellent guru. By my instruction, he will grant you initiation.” He then addressed the Brāhman, “By my word, initiate these sons of mine.” When their delusion had subsided, the Dānavas approached Bhārgava, saying, “O highly fortunate one, grant us initiation, that we may be released from worldly existence.” Uśanas replied, “So be it. Let us go to the banks of the Narmadā.” He instructed them, “Friends, remove your garments; I will perform your initiation.” Thus, O Bhīṣma, the wise one in the form of Bhṛgu initiated the Dānavas. There, by Āṅgirasa’s direction, they stood clothed only by the directions themselves. For them, he gave a banner of peacock feathers and a beautiful garland of gunjā berries. After bestowing these, he plucked the hair from their heads, declaring this act the supreme means of righteousness. It is said that 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 achieved, as the Arhata declared in ancient times. By plucking out the hair, humans here attain divinity. Why would one not perform this, since it grants great merit? For the gods, when they descend to the human world, this is their cherished desire. “In this land of Bhārata, among those born into the family of a disciple, we should practice austerity, beginning with the plucking of hair.” Thus, the twenty-four Tīrthaṅkaras were honored by them, along with the serpent lord who cast a shadow, showing the path of meditation. By praising with mantras, one attains heaven through the Arhata, or surely achieves liberation—there is no doubt in this. They yearned, “When shall we become sages, radiant as the sun and fire, reciting with detachment the fivefold formula? For those practicing austerity, when death comes in its time, even having the head struck with a stone becomes the act of the virtuous. When will we dwell in the lonely forest, our disciples focused, chanting in the ear?” But then a sage advised, “You should not proceed on the path of liberation, for you have already attained positions that bring repeated worldly results.” To this, they replied, “Therefore, these positions must be renounced, for our words are true. By our own austerity and various disciplines, we must seek higher.” “Go to that supreme state, to the path of liberation, which the wise attain through devotion and penance. Where there is restraint of the senses and constant compassion for all beings—this is the true dharma of austerity; all else is mere pretense. Knowing this, strive and reach the highest state, which the makers of holy fords and yogis have attained.” In this way, the ancient gods, the Vidyadharas, and the great serpents constantly contemplated their cherished desires, day and night. “If your longing for worldly existence has truly ceased, then abandon your spouses and all obstacles to the heavenly path. How can you serve the womb in which your father was born? How can creatures eat flesh that is like their own?” Thus, the teachings and initiations unfolded, guiding those who sought liberation away from ritual and violence, toward knowledge, compassion, and the austere path of the great sages.