Shukra tells the beaten Asuras to live as ascetics while he seeks stronger mantras from Shiva, who sets him a thousand-year smoke vow. Indra sends Jayanti to serve him; when the vow ends she asks to be his wife and he grants ten years together, invisible to all. Indra asks Brihaspati to act; he goes to the Asuras as Shukra and says he will teach what Shiva gave him. The listening king objects that the gods' guru has lied; the narrator answers that every embodied being is subject to greed. After ten years Shukra finds his double preaching non-killing and against sacrifice. Both claim to be the true one; the Asuras choose the false. Shukra curses them and goes; Brihaspati resumes his form and tells Indra to fight. The Asuras, led by Prahlada, win back Shukra's favour but not the war.
The same outline at greater length. Shukra lives with Jayanti unseen for a hundred years, and Brihaspati serves as the Asuras' priest in his shape for a hundred years. On Shukra's return the Asuras at the door wonder at a second Ushanas. Shukra reproaches Brihaspati and recalls that the Asuras once killed his son Kacha; Brihaspati smiles, calls him a thief of another's face, and tells the Asuras to chain him and throw him in the sea. They keep 'the former priest, whoever he may be'. Shukra curses them and goes to a penance grove. Brihaspati stays, and when they ask for a saving knowledge he argues against the Vedas and sacrifice; a deluding ascetic sent by Vishnu completes the work. The Asuras, except Prahlada, settle as ascetics by the Narmada.
What is different here:
A hundred years, not ten; Kacha is mentioned; the double has Shukra threatened with chains; Brihaspati stays on and the anti-Vedic teaching is the main point, with Vishnu's Mayamoha; no reconciliation scene.
A single sentence: Brihaspati, having become Shukra, brought forth a false knowledge for the safety of Indra and the destruction of the Asuras, a teaching that makes good seem evil and evil good. The Upanishad warns its hearers not to study it.
What is different here:
No story, no Jayanti, no return of the real Shukra; the earliest mention read.
Sources: The Srimad Devi Bhagawatam, tr. Swami Vijnanananda (1921-22); The Padma Purana, tr. N. A. Deshpande (Motilal Banarsidass), Srishti Khanda; The Upanishads, tr. F. Max Muller (Sacred Books of the East 1 and 15)