Let me tell you the story as it unfolds in these sacred verses. With deep reverence, salutations were offered to the Most Excellent, to Vamadeva, to Ishana, and to the wise; to the one of great duration, to the shining and radiant, and to the laughing one. Homage was paid to the one with a curved bow, to the clever, to the charioteer, to the one who commands an army; to the lord of Bhrigu, to the pure, to the very fire itself, to the desired, and to the wise. Salutations were extended even to the sinful, to the blasphemer, to the unfriendly as well as the friendly; to the sky-clad, to the one clothed in hides, to the destroyer of fortune. The Lord of cattle, the Lord of beings, the very breath of life, the essence of the Rig, Yajur, and Sama Vedas, the oblation and the nectar—all were invoked with devotion. To the one most characterized by the sacred syllable 'vashat', to the inner self, homage was offered; to the creator, supporter, sacrificer, destroyer, and remover. To the one who is past, present, and future, the soul of time, salutations were given; to the Vasus, Sadhyas, Rudra, Adityas, and the Ashvins. The all-pervading one, the soul of the gods, Marut, Agni, Soma, the priests, the one who is praised, the lord of cattle, and the plants—all were honored. The southern and final bath, the soul of sacrifice, austerity, truth, renunciation, and tranquility—all these aspects were saluted. Homage was paid to the soul of yoga, for nonviolence, non-covetousness, excellent appearance, and for being the self of all beings. The soul of the worlds—of earth, atmosphere, heaven, the great realm, Jana, Tapas, and Truth—was worshipped. The soul of the principles—the unmanifest, the great, the elements, the senses, the subtle elements, and the great one—was honored. Homage was offered to the eternal soul: eternal, meaningful, subtle, conscious, pure, and powerful. Salutations were given in the three worlds, at the ends of heaven, in the states from becoming onward, at the ends of truth, among the great ones, and in the four realms. The devotee humbly prayed that, in this hymn of praise, whatever had been spoken rightly or wrongly, as a devotee and one devoted to Brahman, all should be forgiven by the Lord. Sūta then spoke: Having thus worshipped the Lord of gods, Īśāna, the blue-red one, and bowing to him as Brahman with joined palms, the devotee spoke these words. Bhava, pleased with the devotion, touched the body of Kāvyā with his hand, granted her the vision she desired, and then vanished. When the Lord of gods had disappeared, his attendant Jayantī, standing with joined palms, addressed Kāvyā: “Who are you, O fortunate one? Whose are you? Why are you sorrowful when I am in distress? Endowed with great austerity, for what purpose do you protect me?” Jayantī continued, “By your constant devotion, humility, self-restraint, and affection, O beautiful-hipped, lovely-complexioned one, I am pleased with you. What do you desire, O best of women? What is your wish? Let it be fulfilled. Today I will grant it, even if it is very difficult to obtain.” Thus addressed, Kāvyā replied, “You should know by your austerity what I intend, for you, established in Brahman, truly know my purpose.” Seeing her with divine sight, Jayantī said, “O best of women, you are the wife of Indra, come here for my benefit. O beautiful-hipped, radiant one, you wish to be united with me here, unseen by all beings, for ten years. O best of women, fair-eyed, resembling the color of Indra's fire, choose this boon from me.” “So be it. Let us go to the house, O intoxicated-eyed one,” Kāvyā agreed. Then, coming to his own house, the Lord was together with Jayantī. With her, the divine lady, he remained for ten years, unseen by all beings, enveloped by his own illusion. Meanwhile, when Kāvyā arrived, having fulfilled his purpose, all the sons of Diti joyfully approached his house, eager to see him. But when they arrived, they could not see their teacher, who was concealed by Jayantī. Realizing his kindness, they returned as they had come. Bṛhaspati, knowing that Kāvyā was thus obstructed, acted for the sake of his father for ten years, desiring Jayantī’s welfare. Understanding the interval, and prompted as if by the Daityas, he assumed the form of Kāvyā and addressed the Asuras. Seeing them assembled, Bṛhaspati spoke: “Welcome, my sacrificers! I have come for your benefit. I will teach you; the knowledge has indeed been attained by me.” Delighted, they approached him to learn. At that time, having fulfilled his desires during the ten-year period, Kāvyā departed at the same moment, his intellect newly awakened. At the end of this period, Devayānī, his daughter, was just born; then she resolved to observe the sacrificers. “O goddess,” Kāvyā said, “let us go to see your sacrificers, O pure-smiling one, O virtuous lady with wandering gaze and three-colored, wide eyes.” Thus addressed, the goddess replied, “Serve the devotees, O great vow-holder; this, O Brahman, is the dharma of the good. I will not violate your dharma.” Then, having gone and seen the Asuras, the wise teacher of the gods, who had deceived them by taking the form of Kāvyā, revealed himself. The creator spoke to the Asura: “Know me as Kāvyā, O child; this is indeed Aṅgiras on earth. Alas, you Dānavas have been deceived by me, who possess power.” Hearing these words, the sons of Diti became confused; they looked at both—the fair and the dark—with pure smiles, bewildered and unable to grasp anything. While they stood thus, lost in confusion, Kāvyā spoke to them once again.