The lineage of Puru, it is said, would become renowned throughout the world. That mighty king, a veritable tiger among rulers, then consecrated Puru as the sovereign of the kingdom. In the course of time, after many years had passed, the king reached his destined end. Now, let me tell you, O best of sages, of the illustrious line of Puru—the very line from which the famous Bharatas arose, those who brought glory to the name of Bharata. But a question arises: Why did the lineage of Puru attain supremacy on earth, while the line of Yadu—though the eldest—declined in prosperity? O Suta, please narrate in detail another account of Yayati’s deeds, for these are virtuous, life-giving stories, praised even by the gods themselves. This very question was once asked by King Shatanika to the sage Shaunaka—the great account of Yayati, pure and life-giving. Yayati, eldest among us, was the tenth descendant of Prajapati. How did he come to obtain the exceedingly rare daughter of Shukra? O possessor of austerity, I wish to hear this from you in detail. Please recount, in order, the kings who held the lineage of Pururavas. Yayati was a royal sage, his splendor rivaling even the king of the gods. In ancient times, both Śukra and Vṛṣaparvan gave him their daughters in marriage, as was ordained. Now, as you ask, O best of kings, I shall tell you of Yayati, the son of Nahusha, and his union with Devayānī. In those days, a great conflict arose between the gods and the asuras, engulfing all three worlds and involving all beings, both moving and unmoving, in a struggle for sovereignty. Seeking victory, the gods chose as their priest for sacrifice a sage descended from the Aṅgiras lineage, while the asuras chose Kāvya Uśanas as their own. These two Brāhmaṇas, constantly and fiercely rivaling one another, were present on the battlefield. In that clash, the gods slew the assembled Dānavas. But Kāvya, relying on the power of his knowledge, revived the Dānavas, who then rose up again to fight the gods. When the asuras, in turn, killed the gods in battle, Bṛhaspati, noble-minded though he was, did not revive them. Indeed, he did not possess the knowledge that mighty Kāvya knew—the science of resurrection. Thus, the gods fell into deep despair. Distressed and fearful of Kāvya Uśanas, the gods approached Kaca, the eldest son of Bṛhaspati, and spoke to him: “Join us and support us, rendering the highest assistance. That knowledge resides with the Brāhmaṇa of immeasurable brilliance. Quickly obtain it from Śukra. You shall receive a share of the offerings. That Brāhmaṇa dwells near Vṛṣaparvan; you, O twice-born, are able to see him. He protects the Dānavas but not the non-Dānavas. No one but you can propitiate him. Devayānī, his beloved daughter, is also there. Only you can win her favor. By virtue, generosity, sweetness, good conduct, and self-control, when Devayānī is pleased, you will surely obtain that knowledge.” Thus urged by the gods, Kaca, son of Bṛhaspati, agreed and set out to the abode of Vṛṣaparvan. Swiftly he went, honored by the gods, and, arriving in the city of the lord of the asuras, bowed before Śukra and spoke: “O revered one, I am the grandson of sage Aṅgiras, the direct son of Bṛhaspati, and known by the name Kaca. Please accept me as your disciple. O supreme teacher, I wish to practice the highest celibacy under you; please permit me, O Brahman, for a thousand years.” Śukra welcomed him warmly: “Kaca, you are most welcome; I accept your words. I shall honor you, worthy one, and may Bṛhaspati be honored as well.” Kaca replied, “So be it,” and accepted the vow as instructed by Śukra, son of Kavi. He accepted both the vow and its duration, and faithfully served his preceptor and Devayānī, O Bhārata. He constantly attended to Devayānī, who was in the bloom of youth, delighting her with singing, dancing, and playing music. He pleased her further with flowers, fruits, and errands, ever attentive to her needs. Devayānī, too, pleased with the self-restrained and vow-observing Brahmin, would sing along and attend to him in private. For five hundred years, Kaca diligently observed his vow. Seeing his severe austerity, the Dānavas grew resentful. One day, as Kaca was tending the cows in the forest, the Dānavas, enraged and secretly plotting, killed him out of hatred for Bṛhaspati and for their own protection. They ground his remains to bits and fed them to wolves and jackals. The cowherds returned home without the cows. When the cows returned from the forest without Kaca, Devayānī addressed Bhārgava at the proper time: “Your fire-offering has been made, the sun has set, Master; the cowherds have returned, but Kaca, Father, is not to be seen. Surely, Father, Kaca has either been killed or captured. Without him, I cannot live—I speak the truth.” Then Śukra, moved by her words, declared, “Come, come, I shall revive the dead.” Applying his knowledge of resurrection, he called for Kaca. Summoned thus, Kaca appeared and bowed to Śukra, saying, “I was killed by the Rākṣasas, O son of Dhiṣaṇa.” Once again, at Devayānī’s request to gather flowers, Kaca, the Brahmin, went to the forest, reciting the eternal Veda.