He spoke to them with many kinds of arguments, skillfully woven and persuasive, presenting his case in such a way that each listener was led to abandon their true Dharma, each in the particular manner that appealed to them. Those who heard him in turn repeated the same teachings to others, and those others spread them further still. In this way, O Maibheya, the supreme Dharma taught in the Vedas and Smṛtis was gradually abandoned by all. Through many forms of false doctrine, O twice-born, that great deluder—the master of illusion—thoroughly bewildered the Daityas. In a very short time, under the powerful influence of that deluding illusion, the Asuras became utterly confused and turned away from the teachings rooted in the threefold Vedic path. Some among them began to revile the Vedas, others mocked the gods, O twice-born; still others ridiculed the sacrificial rites and the honored lineage of the twice-born. They spoke words that lacked sound reasoning, dismissing Dharma and calling it childish to believe that offerings cast into the sacred fire yield fruit. They argued: “If divinity is truly attained through many sacrifices and Indra enjoys the results, then why, when a log is burned, does not the animal that eats its leaves also attain that divinity? If the sacrifice of a slain animal is said to grant heaven, then why not, when the sacrificer’s own father sleeps, kill him for that purpose? If satisfaction can arise from food eaten by another, then, by that logic, one should perform śrāddha with faith and food, but would travelers not simply carry away the offerings?” Recognizing that people often act out of faith, they declared that words spoken only for one’s own pleasure, even if they seem beneficial, should be disregarded if they are mere fabrications. “Great Asuras,” they proclaimed, “words not grounded in truth do not fall from the sky; only statements supported by reasoning, whether spoken by me or by others like you, should be accepted.” Thus, by such means, the Daityas were thoroughly led astray by deluding illusion, and none among them found joy in the threefold Vedic path. When the Daityas had thus strayed from righteousness, the gods, exerting their utmost effort, gathered together for battle. Then, O twice-born, there was again a great conflict between the gods and the Asuras. Those Asuras, who had obstructed the righteous path, were slain by the gods. Among the Daityas, there was one who had first donned the armor of his own Dharma; by him, protection had once been granted. But when he perished, the Asuras could no longer prevail. Therefore, O Maitreya, those who remained steadfast on the path of Dharma were not harmed by those who had abandoned the Vedic discipline in vain. The four stages of life are these: student, householder, forest-dweller, and renunciate; there is no fifth stage. One who abandons the life of a householder but does not become a forest-dweller or renunciate, O Maitreya, is considered sinful. O Brahmin, neglect of daily duties leads to constant loss; if one fails to perform the prescribed actions while able, he falls from grace on that very day. Purity can be regained by a great expiatory offering, provided there is no calamity; thus, O Maitreya, one who neglects daily rites must undertake this penance. If someone neglects his duties for a year, he is regarded as impure, and the virtuous should always avoid contact with such a person. Touching a woman or even her clothes causes impurity, O wise one; and there is no purification for one who acts sinfully. If the deities, sages, ancestors, and spirits leave his house unhonored, such a person is not to be considered virtuous in this world. One whose body and house are defiled by the breath of gods and others should not mingle with household utensils and furniture. By mere conversation, deference, or laughter with such a person, a Brahmin becomes equal to him for a year. If one eats in his house, sits with him, or shares his bed, he immediately becomes his equal in impurity. One who eats without honoring the deities, ancestors, spirits, and guests incurs sin; and what expiation is there for such a one? Those of the Brahmin and other castes who turn away from their own duty and remain in inferior actions are called ‘impure.’ Where there is a complete mixing of the four castes, O Maitreya, it brings harm to those of virtuous conduct. One who eats without honoring sages, gods, ancestors, spirits, and guests falls into hell, along with those who converse with him. Therefore, the wise should always avoid impure people who have been corrupted by abandoning the threefold Vedic path—in conversation, touch, and other dealings. Where offerings are made by the faithful to fathers and grandfathers, those rites do not please the ancestors if witnessed by these impure ones. It is heard that long ago there was a renowned king named Shatadhanu on earth. His wife, Shaivya, was deeply devoted to the duties of hospitality. She was a devoted wife, greatly fortunate, endowed with truth, purity, and compassion, possessing all marks of excellence, and guided by humility and good conduct. Together, the king and his wife worshipped Janardana, Lord of the gods, with supreme concentration—through offerings, recitation, gifts, fasting, and unwavering devotion. Day and night, they were absorbed in worship, their minds fixed and undistracted. Once, the husband and wife bathed together in the river. Emerging from the sacred Bhagirathi, fasting during the holy month of Kartika, they saw a heretic approaching, O twice-born. This man was a friend of the king and a disciple of the bow-master; out of respect, the king conversed with him. But the devoted wife, steadfast in her vow and having fasted, did not speak; instead, she gazed upon the sun, maintaining her discipline and purity.