The dialogue began with a probing question: "If the sacrificer’s own father is not slain there, what is the true purpose? If another consumes the offering, it is only for the satisfaction of that man." It was observed that when a funeral offering is made for a traveler, those travelers do not themselves receive it; yet, through many sacrifices, one may attain divinity and enjoy heavenly pleasures with Indra. A reflection followed: If one consumes wood such as Shami, then surely a leaf-eating animal is preferable; thus, people should understand this lesson and have faith in it. The speaker continued, "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." Only words that are reasonable should be accepted, both by the speaker and by others. At this, the Dānavas spoke humbly, "We have all surrendered to you with devotion, embracing the true doctrine. If you are pleased, O Lord, then today show us your favor. We shall bring all the necessary items and those fit for initiation. By your grace, may liberation quickly come into our hands." Hearing their plea, he addressed the Dānavas, who were still under the veil of 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 faded, the Dānavas turned to Bhārgava and requested, "Grant us initiation, O highly fortunate one, which releases from all worldly existence." Uśanas agreed, saying, "So be it. Let us go along the Narmadā." There, he instructed, "O friends, remove your garments; I will perform your initiation." Thus, O Bhīṣma, the wise one in the form of Bhṛgu initiated the Dānavas. Āṅgirasa clothed them only with the directions; 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, an act regarded as the supreme means of righteousness. It was told that the god who is lord of wealth, the bestower of riches, attained the highest success by plucking the hair and always by wearing that attire. In this way, immortality is attained, as the Arhata declared 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 they dwell in the human world, this is their cherished desire. In this land of Bhārata, among disciples 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 cast a shadow, showing the path of meditation. By praising with mantras, heaven is attained by the Arhata, or certainly liberation—what doubt can there be? The Dānavas wondered, "When shall we become sages, equal in brilliance to the sun and fire, reciting with detachment and the fivefold formula?" For those practicing austerity, when death comes in due course, having the head struck with a stone becomes an act of the virtuous. They longed, "When will we dwell in the lonely forest? The disciples, concentrated, will perform recitation in the ear." A sage advised, "You should not proceed on the path of liberation, for you have already attained positions that bring repeated worldly results." But the Dānavas replied, "Therefore, these positions must indeed be renounced, as our words are true—by our own austerity and various disciplines as well. Go to that supreme state, to the path of liberation, which the wise attain through devotion and austerity, being endowed with penance. Where there is restraint of the senses and constant compassion toward all beings—that is called the true dharma of austerity; all else is mere pretense. Knowing this, you should strive and reach the highest state, which the makers of holy fords have attained, and which the yogis have reached." It was remembered that the gods of old, the Vidyadharas, and great serpents constantly contemplated their cherished desires day and night. The Dānavas were urged, "If your desire for worldly existence has truly ceased, then abandon your spouses and the obstacles to the path of heaven. How can you serve the womb in which your father was born? How can creatures eat flesh that is like their own flesh?" Then, all those mighty Dānavas addressed their teacher, saying, "Initiate us, O blessed one, who stand here as embryos." The priest, following the rule, instructed them: "You must never offer obeisance to any other gods at any time. When food is to be eaten, it should be taken in one place, with cupped hands; and the water there should be free from hair and insects. One should act equally toward what is dear and not dear, never acting out of partiality; food should be taken in this manner, O lord, so practice accordingly. Remain together, all of you, and thus you will partake of liberation." Having established these rules, he instructed those foremost among men. Then Dhiṣaṇa, O king, went to the world of the gods and reported all that had been done by the Dānavas. The Asuras then went to reside by the Narmadā, all except for Prahlāda. The king of the gods, delighted, spoke to Namuci: "Hiraṇyākṣa, the destroyer of sacrifice, the slayer of dharma, the reviler of the Vedas—the Rākṣasa of cruel deeds, the devourer, the glutton as well, Muci, and likewise Bāṇa, and also Virocana, Mahiṣākṣa, Bāṣkala, Pracaṇḍa, Caṇḍaka, Rocamāna, the exceedingly fierce, and Suṣeṇa, the foremost of the Dānavas." Thus, the story unfolds, weaving together the teachings, initiations, and aspirations of the Dānavas as they sought the path of liberation and the favor of the divine.