Desiring victory in their ongoing struggle, the gods sought out a priest for their sacrifices. They chose the sage from the illustrious Aṅgiras lineage, while their adversaries, the Dānavas, selected Kāvya Uśanas, also known as Śukra, as their own priest. These two Brāhmaṇas, both powerful and fiercely competitive, stood at the heart of the conflict, each supporting their respective side with unwavering resolve. In the ensuing battle, the gods, aided by their chosen priest, managed to defeat and slay the assembled Dānavas. Yet Kāvya, relying on the formidable power of his knowledge, revived the Dānavas, bringing them back to life so they could rise and fight again. This cycle continued, and when the asuras managed to kill the gods in battle, Bṛhaspati, noble-minded though he was, did not revive them. He lacked the special science of resurrection that mighty Kāvya possessed, and so the gods fell into deep despair. Distressed by the fear of Kāvya Uśanas and the threat he posed, the gods approached Kaca, the eldest son of Bṛhaspati. They spoke to him earnestly: “Join us, support us, and give us your highest assistance. The knowledge we seek resides with the Brāhmaṇa of immeasurable brilliance. Quickly obtain it from Śukra, and you shall receive a share of our offerings. That Brāhmaṇa dwells near Vṛṣaparvan, and you, O twice-born, are able to see him. He protects the Dānavas but not others; only you can propitiate him. Devayānī, his beloved daughter, is there. No one but you can win her favor. Through virtue, generosity, sweetness, good conduct, and self-control, when Devayānī is pleased, you will surely obtain that knowledge.” Sent by the gods, Kaca replied, “So be it,” and set out for the presence of Vṛṣaparvan. Swiftly, honored by the gods, he arrived in the city of the lord of the asuras. There, he bowed to Śukra and spoke: “O revered one, I am the grandson of the sage Aṅgiras, the son of Bṛhaspati, and known as Kaca. Please accept me as your disciple. I wish to practice the highest celibacy under you; 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, the 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 began his period of study and service, attending both his preceptor and Devayānī. Kaca served Devayānī, a young woman in the bloom of youth, by singing, dancing, and playing music, pleasing her greatly. He brought her flowers and fruits, ran errands, and attended to her needs. Devayānī, pleased with his self-restraint and observance of vows, sang with him and attended to him in private. For five hundred years Kaca diligently observed his vow, serving his teacher and Devayānī, while the Dānavas grew increasingly hostile, perceiving the severity of his austerity. One day, while 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 and fed them to wolves and jackals. The cowherds returned home without the cows. When the cows returned from the forest without Kaca, Devayānī spoke to her father 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.” Śukra, hearing her distress, said, “Come, come,” and applied his knowledge of resurrection, calling for Kaca. Summoned, Kaca appeared and bowed to Śukra, explaining, “I was killed by the Rākṣasas, O son of Dhiṣaṇa.” Again, at Devayānī’s request to gather flowers, Kaca went to the forest reciting the eternal Veda. The Dānavas saw him, killed him again, burned him to ashes, ground him to powder, and mixed him into the drink of the Brāhmaṇa who served the gods. Once more, Devayānī spoke to her father: “Kaca, who was sent to gather flowers, father, is not to be seen. Surely, father, whether Kaca is slain or dead, he will be so; without him, I cannot live—this is the truth I tell you.” Śukra replied, “O daughter, Kaca, the son of Brihaspati, has gone to the realm of the dead; even if revived by knowledge, he is thus slain—what can I do? Do not grieve for him, do not weep, Devayānī; one such as you should not mourn a mortal, for whom Brahma, the Brahmins, Indra, the gods, the Vasus, and the Ashvins all exist. The enemies of the gods, and indeed the whole world, are present because of my ascetic power; this twice-born cannot be revived—one who has been restored to life and then killed again.” Yet Devayānī protested: “His great-grandfather is Aṅgiras, the eldest; his father is Brihaspati, a treasury of austerity—how could I not grieve or weep for such a sage’s excellent son and grandson? He is a celibate, rich in austerity, ever diligent, and skilled in duties; I shall follow Kaca’s path and will not eat, for dear Kaca, handsome and beloved, is gone.” Thus addressed by Devayānī, the great sage Kāvya spoke in anger: “Without doubt, the Asuras hate me, for they slay my disciples who come to me. These fierce Dānavas wish to make me unbrahminical; this act of theirs is in vain. Even by such a deed, there would be an end here—whom would the sin of Brahmin-murder not burn, even Indra?