Parāśara continued his narration to Maitreya, describing a pivotal moment in the cosmic struggle between the gods and the asuras. After the gods had confronted the powerful force of delusion—known as the delusion of illusion—they were counseled not to be afraid. This illusory force, which stood before them, was to be relinquished for their own benefit, and the gods were urged to let it go by their own will. Heeding this advice, the gods bowed respectfully and departed as they had come, taking the delusion of illusion with them. Together, they traveled to the place where the great asuras resided. These asuras were engaged in intense austerities, dwelling by the banks of the sacred Narmadā river. There, the delusion of illusion appeared before the asuras, naked, shaven-headed, and adorned with peacock feathers. With gentle words, it addressed the lords of the daityas, asking them to reveal the purpose behind their austerities. Was it for the fruits of this world, or did they seek rewards in the next? The asuras, endowed with great understanding, replied that their austerities were undertaken to attain the fruits of the next world. Yet, they invited further insight if there was anything else to be said. The delusion of illusion responded, offering a new path: if liberation was their goal, they should follow its teachings. It presented a dharma, claiming it to be the gateway to liberation—nothing higher could be found. By remaining where they were, they could attain heaven or liberation, and all present were deemed worthy of this dharma. With many arguments, strengthened by reasoning, the delusion of illusion gradually led the daityas away from the path of the Vedas. It sowed confusion, declaring, “This is for dharma, that is for adharma; this is real, that is unreal.” Yet, it warned that this was not the way to liberation, and that liberation should not be sought in this manner. It further muddled their understanding: “This is the highest truth, and yet it is not; this is action, and yet inaction.” Nothing was clear. It contrasted the dharma of the naked with that of those clothed in many garments, presenting arguments full of indeterminacy. Thus, the daityas abandoned their own dharmas. Because the delusion of illusion proclaimed this new dharma, the asuras adopted it, becoming followers of the illusion’s teachings. Through this influence, the asuras were made to forsake the dharma of the three Vedas. Even Parāśara himself confessed that he, too, became like them, and others were awakened by their example. The effect spread rapidly: others influenced more, and within a few days, most of the daityas abandoned the threefold Vedic path. Again, the delusion of illusion appeared, this time wearing red garments, unconquered, and approached other asuras. With soft, gentle, and sweet words, it asked if they desired heaven or liberation, urging them to abandon “evil dharmas” such as animal sacrifice. It taught that everything was truly made of knowledge alone, urging them to listen to the wisdom of the wise. It claimed that the world, lacking a true foundation, was absorbed in false knowledge and delusion, corrupted by passion and wandering in peril. Proclaiming, “Understand! Awaken! Comprehend in this way!” the delusion of illusion caused the daityas to abandon the unborn, eternal Dharma. With a variety of arguments, skillfully arranged and presented in different ways, the delusion of illusion led the asuras to abandon their true Dharma, each according to the manner in which the teachings were given. The asuras repeated these teachings to others, and the cycle continued, spreading the abandonment of the supreme Dharma taught in the Vedas and Smṛtis. By many other forms of false doctrine, the great deluder thoroughly bewildered the daityas. In a very short time, under its influence, the asuras became completely bewildered and abandoned the teachings based on the threefold Vedic path. Some began to revile the Vedas; others mocked the gods; still others ridiculed sacrificial rites and the lineage of the twice-born. Such words, lacking sound reasoning, did not support Dharma. The claim that offerings burned in fire yield fruit was dismissed as childish. They questioned: if divinity is attained through many sacrifices and Indra enjoys the offerings, then if a log is burned, should the animal that eats its leaves also attain that? If the sacrifice of a slain animal grants heaven, then why not kill the sacrificer’s own father when he sleeps for the same purpose? If satisfaction arises from food eaten by another, then why do travelers not carry away śrāddha offerings? Recognizing that people act out of faith, the asuras were told to disregard words spoken for their own good if those words were pleasing only because they were fabricated. The delusion of illusion asserted: words not grounded in truth do not fall from the sky; only statements with reasoning, spoken by itself or others like the asuras, should be accepted. Thus, by many such means, the daityas were led astray so that none found delight in the threefold Vedic path. When the daityas had thus strayed from the righteous path, the gods, making utmost effort, assembled for battle. Once again, there was a war between the gods and the asuras. The asuras, who obstructed the righteous path, were slain by the gods. Among the asuras, the one who first wore the armor of his own Dharma had once protected them. When he perished, the asuras could not prevail. Parāśara concluded: those who remained steadfast on the Vedic path were not harmed by those who had abandoned it in vain. He then clarified the four stages of life: student, householder, forest-dweller, and renunciate—no fifth stage exists. One who abandons household life but does not become a forest-dweller or renunciate is sinful. Neglect of daily duties causes constant loss; if one fails to perform prescribed actions while able, he falls on that very day. Yet, by a great expiatory offering, purity can be attained if there is no calamity; a man who neglects daily rites must perform this penance. Thus, Parāśara conveyed the consequences of abandoning the eternal Dharma, the confusion caused by illusion, and the importance of steadfastness to the Vedic path.