Salutations were offered to the Supreme Lord, whose very eyes are the sun, the moon, and fire itself; who is the highest Self, transcending the three gunas; whose feet are the sanctified ground of all holy places. Again and again, praise was given to Him who embodies the very truth found in all sacred sites, who stands even beyond that truth, who is the essence of the Rig, Yajur, and Sama Vedas, and who is the syllable Om. This Lord, assuming the threefold form within Om, abides above all, shining with supreme brilliance in hues of yellow, black, and red. Repeated salutations were offered to Him, established in the five stations, existing outside the five cosmic eggs in order, and manifest as Brahma, Vishnu, and Kumara. He is the supreme Lord of Ambā, surpassing all, whose form is the subtle root of existence, both gross and subtle. Again and again, the assembled gods bowed to Him who is free from all intention, who protects all beings, who is without beginning, middle, or end, and who dwells in pure consciousness. To this Lord, worshipped in all directions by Yama, Agni, Vāyu, Rudra, Water, Soma, Indra, and the night-walkers with their hosts, endless salutations were rendered. Everywhere, on every path, He is venerated: Rudra, the blue-throated one, fierce and wise, the great Lord, manifest as Shiva. The assembled gods prayed for forgiveness for any errors committed during sacrifices dedicated to Makha, Madana, Yama, Agni, and Daksha. It was declared that whoever recites this hymn with devotion—this hymn praised by the gods led by Indra and Agni—or listens to it from the learned, will attain the supreme state. When the lords of the gods had thus bowed before Him, Bhava, the Lord of Ambikā and wielder of the Pināka bow, stood before them. At once, he cast his gaze upon the foremost gods, who, overcome with joy, bowed to Hara with eyes moist in reverence. Bhava’s glance, sweet as nectar and ambrosia, fell upon them as he spoke: “May it be well with you, O lords of the gods.” The Lord of Speech, seeing the Lord and emboldened by His kindness, spoke without fear: “O Lord, you are sought for a boon; these gods have come as supplicants. You are always entreated by gods and others for the removal of obstacles and the accomplishment of all actions, especially when opposed by those hostile to the gods. Therefore, O Bhava, cause of all actions, proper and improper, grant this boon: that those who act against the gods may be checked.” Hearing this, Shiva, the Lord of gods and wielder of Pināka, assumed the form of the Lord of the Gaṇas, the leader of the divine hosts. The Gaṇas and gods praised the great Lord, the auspicious one who is the source of all worlds and the remover of worldly suffering. Then Ambikā bestowed a boon upon Gajānana, the elephant-faced giver of boons, who holds the trident and noose and is the origin of all worlds. At that auspicious moment, Siddhas, great sages, celestial beings, and the hosts of gods showered flowers from the heavens. The gods praised Ekadanta and, without fatigue, bowed before Gaṇeśa, the great Lord. From Shiva and Ambikā, a most astonishing and embodied being emerged—a child, the very abode of auspiciousness, who danced with delight. Adorned with wondrous garments and ornaments, Gajānana, the son of the great Lord, respectfully saluted his father and Ambikā. Seeing his newly born son, the blessed Lord Bhava himself entrusted all duties to Gajānana, the Lord of all. Taking him gently in his hands, the great god, teacher of the world, embraced him and lovingly smelled the head of his son. “My son,” he declared, “your descent is for the destruction of demons, for the benefit of the gods, the twice-born, and those devoted to Brahman. If any sacrifice is performed on earth without the prescribed fee, standing on the path to heaven, you must create an obstacle to that rite. Whoever, in this world, teaches, studies, explains, or performs rites unlawfully—always take the life of such a one. For women and men who have fallen from their caste, and for those devoid of their own duty, take their lives, O Lord. But for those women and men, O Vināyaka, who always worship you, you should grant them equality with yourself. O child Gaṇeśa, protect your devotees with all effort—those who are young, mature, or old—being worshipped here and hereafter.” “In all the three worlds, everywhere, you, O Lord of obstacles, must be worshipped and honored—of this there is no doubt. Even if they worship me, Nārāyaṇa, or Brahmā, O son, with sacrifices performed by the wise, you must be worshipped first. Whoever performs Vedic, Smārta, or worldly rites without first worshipping you, O auspicious one, for him, what is auspicious will turn inauspicious. By brāhmaṇas, kṣatriyas, vaiśyas, and śūdras, O Gajānana, you must be worshipped with pure offerings of food and drink for the attainment of all success. Without worshipping you with fragrance, flowers, incense, and the like, even by the gods and others in all three worlds, you are not to be attained anywhere. Those people who worship Vināyaka are themselves to be worshipped by Indra and the other gods—of this there is no doubt. If those desiring results do not worship you, you hinder even the unborn, Hari, myself, Indra, and other gods with obstacles.” At this, the great Lord Ganapati created the host of obstacles and, together with his attendants, stood before Shiva after offering obeisance. From that time onward in this world, people worship the Lord of the Gaṇas; and Ganeshvara set obstacles before the unrighteous acts of the Daityas. Thus has the story of the origin of Skanda’s elder brother been told. Whoever recites, hears, or causes this sacred narrative to be heard will attain happiness.