To the mighty destroyer of demons, the vanquisher of dogs and death, the one worthy of sacrifice, blazing in brilliance, wise and stainless as fire itself, homage was offered. To the remover of obstacles, the destroyer of demons and cattle, the very breath of life, the great wanderer—vast and deep as the ocean, difficult to cross—reverence was paid. He was invoked as the dark one, ever victorious, lord of all worlds, unattached and steadfast in equality, the one to be realized and revered. Praise was given to the golden-armed, the all-pervading, the great benefactor, irresistible lord with keen sight, swift with arrows and ever mounted, auspicious giver of liberation, tawny and brown, the wise and great god. He was honored as the great-bodied, radiant one who brings both weeping and companionship, firm with his bow, armored, a charioteer leading his troop. Salutations were offered to the lord of Bhṛgu, to Śukra, dweller in caves, the unfailing creator, tranquil and wise as the bull. Homage was paid to the Lord who is all, clad in hides, lord of cattle and beings. The sacred syllable Oṃ, the Ṛg, Yajur, and Sāma Vedas, Svāhā and Svadhā, the essence of vaṣaṭ and mantra—all were invoked in praise. He was hailed as the shaper, supporter, and doer, the one who is sight and hearing, lord of past, present, and future, the very essence of action. Salutations were extended to the Vasus, Sādhyas, Rudras, Ādityas, Asuras, poison itself, and the Maruts, for within him lies the essence of divinity. The knower of the rites of Agni and Soma, lord of cattle and herbs, self-born and unborn, the unprecedented first, lord of creatures, and the very essence of Brahman—all these forms were worshipped. Homage was offered to the lord of the self, mastered by the self, surpassing all lords, present as the limbs and soul of all beings. He was praised as one without qualities, yet knower of all qualities, manifest and immortal, indescribable, friend, and soul of Sāṃkhya. Homage was paid to him as the soul of all worlds—of earth, atmosphere, heaven, the great, Jana, Tapas, and Satya. To the unmanifest and great, the origin of beings and senses, self-knowing and distinct, the soul of all—salutations were given. He was honored as eternal, marked by the self, subtle and other, wisdom and power, the soul of liberation. Salutations were offered to him in the three worlds and beyond, at the end of truth, among the great, and in the fourfold—homage in all ways. Homage was given to the hymn itself, and if anything had been left unspoken in this praise, forgiveness was sought from the supporter of devotees, the supreme Brahman. Having thus addressed the lord of gods—blue and red in hue—she bowed low with joined palms and restrained speech, standing before him in reverence. The lord, pleased, touched Kāvyā's body with his hand, granted her full vision, and then vanished from sight. When the lord had disappeared, he saw Jayantī standing nearby and spoke to her: “Who are you, O fortunate one? Whose are you? Why do you share in my sorrow? Endowed with great austerity, for what purpose do you attend upon me?” He continued, “By this praise, offered with devotion, humility, self-restraint, and affection, O lovely-hipped, best-complexioned one, I am pleased with you. What do you desire, O slender-waisted? What is your wish? Let it be fulfilled, even if it is very difficult.” Jayantī replied, “By austerity you should know my intention, O Brahman; for you indeed know it truly as it is.” He, seeing with divine sight, answered her: “With me, O lovely-hipped one, you shall remain for ten years, O radiant one. Unseen by all beings, you desire union here, O goddess, dark as a blue lotus, worthy of boons, lovely-eyed; this is the desire you choose from me, O sweet-spoken one.” She agreed, “So be it! Let us go to my house, O intoxicated-eyed one.” Then, coming to his own house, he took Jayantī’s hand. Thus, enveloped in his own illusion, the lord Bhārgava dwelt with the goddess for ten years, unseen by all beings. Meanwhile, the sons of Diti, seeing that Kāvya had accomplished his purpose and returned, joyfully approached his house, eager to see him. But when they arrived, they could not see their teacher, for he was concealed by illusion. Realizing the sign, they returned the way they had come. Bṛhaspati, knowing that Kāvya was restrained by a boon for Jayantī’s satisfaction, remained so for ten years, wishing her well. During that interval, prompted by Indra, Bṛhaspati assumed the form of Kāvya and summoned the Asuras. When they arrived, Bṛhaspati welcomed them warmly: “Welcome, my ritual students; I have come for your welfare. I will teach you the knowledge I have acquired.” Delighted, they approached him for learning. When the ten years were complete, Devayānī was born at that time from Kāvya. Then Kāvya turned his mind toward his ritual students. He said to Jayantī, “O goddess, I am going to see my ritual students, O pure-smiling, virtuous one with wandering gaze and wide, three-colored eyes.” She replied, “Attend to your devotees, O great-vowed one; this is the duty of the virtuous, O Brahmin. I do not hinder your dharma.” Then Kāvya went and saw the Asuras, who had been deceived by the wise teacher of the gods, Bṛhaspati, in the form of Kāvya. Seeing this, Kāvya spoke to them.