For a hundred years, Bhargava—Shukra—dwelt in seclusion with the goddess, hidden from all beings, his presence veiled by his vow and magical power. When Shukra at last fulfilled his purpose and returned, the sons of Diti, the mighty Daityas, were filled with joy and hurried to his house, eager to behold their revered teacher. Yet, upon arrival, they could not see him; Shukra remained concealed by magic, and they failed to recognize any sign of his presence. Disappointed, they remarked, “Our teacher has not come today,” and each returned to his own seat. Meanwhile, the hosts of gods approached Angiras, beseeching him: “O Lord, go swiftly to the abode of the Dānavas and bewilder their army, bringing them under your command.” Dhiṣaṇa, Angiras’ consort, assured the gods, “In this very way, I shall go.” She departed, and Prahlāda, the lord of the Dānavas, was brought under control. Angiras himself, assuming the form of Śukra, remained among the Dānavas, performing the priestly duties. For over a hundred years, Uśanā, Shukra, stayed away, until he finally returned. When Shukra appeared in the assembly, the sons of Danu saw Bṛhaspati seated there in his own form. Puzzled, they asked, “Here is Uśanā, but who is this second one, and why has he come here?” Their curiosity grew, and a firm conflict seemed imminent. “What will people say about this one who stands at the door?” they wondered. “This guru who sits in the assembly—what will he say to us?” As the Dānavas discussed these mysteries among themselves, the sage, Shukra, arrived. Seeing Bṛhaspati seated in his own form, Shukra spoke angrily: “For what purpose have you come here? You are bewildering my disciples, O guru of the gods. Surely, they do not recognize you, deluded by your magic. It is not proper for you, O Brāhmaṇa, to harass another’s disciples. Go to your own world of the gods; remain there and you will attain righteousness. Remember, my disciple Kaca was slain by the foremost of the Dānavas—he was your son, O Brāhmaṇa; your presence here is not appropriate.” Hearing these words, Bṛhaspati smiled and replied, “There are thieves on earth who steal the property of others. In the same way, there are those who steal forms and bodies. When Indra slew Vṛtra, he incurred the sin of killing a Brāhmaṇa. By your materialistic doctrine, she (the sin) was concealed. I know you, O son of Angiras, Bṛhaspati, the teacher of the gods. He has come here assuming my form—see, all you Dānavas! He has come only to bewilder you, by the contrivance of Viṣṇu. Therefore, bind him with chains and cast him into the salt ocean.” Again, Shukra spoke to the priest of the gods: “Surely, by him you have been deluded, and you Dānavas will meet your destruction. O lord of the Dānavas, I have been deceived here by this wicked one. For what reason have you abandoned me and appointed another as priest? This is the son of Angiras, Bṛhaspati, the teacher of the gods. There is no doubt you have been deceived, but it was for the benefit of the gods. O greatly fortunate one, abandon him, who brings victory to the enemy’s side.” Shukra continued, “Out of fear of instruction, O Lord, I went forth earlier in this way; I was swallowed by the great god Śambhu while dwelling in the midst of water. I remained within his belly for a full hundred years, it is said; then, in the form of semen, I was expelled from his body through the organ. The boon-giving god spoke to me: ‘Choose your desired boon related to semen, for I am pleased; O King, the god of gods, bearer of the bow, has granted you a boon.’ I prayed, ‘The wishes conceived in the mind, the boons that abide in the heart—may all these be granted to me by your grace, O Śaṃkara.’ ‘So be it,’ said the god, and sent me to your presence; meanwhile, this Bṛhaspati became your family priest here. I have seen this, O lord of the Dānavas, and have spoken the truth—listen.” Then Bṛhaspati addressed Prahlāda: “I do not know this being—whether god, demon, or man—who has come in my form, O King, with the intent to deceive you.” The Dānavas responded, “Well said, well said! Let the former priest be dismissed, whoever he may be. We have no further use for him; let him depart as he came.” Angered by their rejection, Kāvya, Shukra, cursed the assembled Dānava lords: “Just as you have cast me aside, so may I see all of you, bereft of fortune and life, living in misery for a long time. May you all soon fall into terrible distress in every way!” Having spoken thus, Shukra departed at will to the forest of austerities. With Shukra gone, Bṛhaspati remained in the guise of Śukra, protecting the Dānavas for some time. After a long period, the Dānavas gathered and questioned their teacher: “In this worthless world, grant us some knowledge by which, through your grace, O steadfast one, we may attain liberation.” The guru of the gods, still in the form of Kāvya, replied, “The same intention that you have expressed was once mine as well. Remain together for a moment, purified and attentive; I will declare to you, O Daityas, the knowledge that bestows liberation. This is the Vedic revelation, known as Ṛg, Yajus, and Sāman; by the favor of Vaiśvānara, it brings suffering to living beings here. Sacrifices and ancestral rites performed by the petty, intent only on worldly gain—these, and the Vaiṣṇava duties, as well as those established by Rudra—” Thus, the tale unfolds, revealing the intricate web of deception, divine intervention, and the quest for liberation among the Dānavas, their priests, and the gods.