In the vast expanse of the three worlds, it is said that the Lord of obstacles, Ganapati, must be worshipped and honored everywhere, without question. Even when rituals are performed to honor Nārāyaṇa or Brahmā, Ganapati must always be worshipped first, for this is the proper order of things. If anyone—be they wise or learned—undertakes Vedic, Smārta, or worldly rites without first offering worship to Ganapati, then what is meant to be auspicious for them turns inauspicious. All four classes—brāhmaṇas, kṣatriyas, vaiśyas, and śūdras—are instructed to worship Gajānana with pure offerings of food and drink, for only then can all success be attained. Without offering fragrance, flowers, incense, and similar offerings, even the gods themselves cannot attain Ganapati anywhere in the three worlds. Those who worship Vinayaka are themselves worthy of worship by Indra and the other gods—this truth is without doubt. If those who desire results do not worship Ganapati, he places obstacles before even the unborn, Hari, Brahmā, Indra, and the other gods. Thus, Ganapati, the great Lord, created a host of obstacles and, with his attendants, stood before him after offering obeisance. From that time onward, people began to worship the Lord of the Ganas, and Ganeshvara set obstacles against the righteousness of the Daityas. All these teachings about the origin of Skanda’s elder brother have been shared; whoever recites, hears, or causes them to be heard will find happiness. Now, the question arose: how did Shambhu’s dance begin, and for what reason? Since the origin of Skanda’s elder brother has been heard, the tale continues. Daruka, born of the Asuras, gained great strength through austerity and began to slay the gods and foremost brāhmins, like the fire at the end of time. Tormented by Daruka, the gods—including Brahma, Ishana, Kumara, and even Vishnu—were struck and distressed. The Asura, having reached Yama and Indra, was called the ‘woman-slayer’. Taking on the form of a woman, he was praised by Brahma and others who stood ready for battle. All those afflicted by Daruka gathered and went to Brahma, reporting everything to him along with the Lord of Uma. Upon reaching him, they offered praise, and Brahma, approaching the Lord of the gods, bowed in many ways. They pleaded, “The fierce Daruka has defeated us; you must slay this Daitya, Daruka, the woman-slayer, and protect us.” Hearing Brahma’s request, the Lord—destroyer of Bhaga’s eye—spoke to the goddess Girija, the Lord of gods, as if smiling. He said, “O auspicious one, today I request you for the welfare of the worlds, O beautiful-faced one, for the slaying of Daruka, the woman-slayer.” Upon hearing his words, the Lady of the gods, the refuge of the world, entered the body of the Lord, intent on birth. With one portion she entered the Lord of gods, the best among them, but neither Brahma nor the gods led by Indra perceived this subtle act. Even the all-knowing four-faced one was deluded by her maya, seeing Girija standing at Shambhu’s side as before. Then, Pārvatī entered the body of that God of gods, and with the poison lodged in his throat, she made that body her own. Perceiving her transformation with his third eye, the enemy of Kāma created Kālī, the dark-throated, matted-haired goddess. When the dark-throated Kālī arose, great glory and victory came to the gods, defeat befell the non-gods, and satisfaction filled Bhavānī and the Supreme Lord. Seeing her born, blazing like fire, with a dark throat adorned with poison, the hosts of gods and siddhas—including Upendra, Padma-born, and Indra—fled in fear. An eye appeared on her forehead, a crescent moon shone brightly on her head, a fierce trident was at her throat, a sharp trident in her hand, and dreadful ornaments adorned her. Alongside the goddess, adorned in divine garments and ornaments, the leaders of siddhas, other siddhas, and piśācas were born anew. By the command of Pārvatī, the Supreme Lady, Daruka the demon—who was destroying the lords of the gods—was slain. Because of her intense wrath and agitation, the entire world became afflicted by the fire of her anger. Bhava, taking the form of a child, wept in the cremation ground crowded with spirits, by his māyā, in order to drink the fire of her anger. Seeing the child Īśāna, deluded by his māyā, she lifted him up, smelled his chest, and gave him her breast. Along with her milk, he drank her anger, and by this act, the child became the protector of the sacred fields. Eight forms of that wise Kṣetrapāla also arose; thus, by the child, she who was overcome by wrath was pacified. For her appeasement, the God of gods performed the Tāṇḍava dance at twilight, together with all the lords of beings, spirits, and the pleased wielder of the trident. Having drunk the nectar of Śambhu’s dance to the full, the Supreme Lady herself danced, and the yoginīs, in the place of spirits, danced as they pleased. There, the gods with Brahmā, Indra, and Upendra all around bowed and praised Kālī and again the goddess Pārvatī. Thus, in brief, the Tāṇḍava of the trident-bearing Lord has been told, as well as the Tāṇḍava of the mighty one, filled with yogic bliss, as others call it. Next, the sages asked Sūta: “Tell us how Upamanyu obtained the Gāṇapatya teaching from Maheśvara, and how the ocean of milk was gained.” Thus, after propitiating Kālī and when the three-eyed god had departed, Upamanyu, having worshipped with austerity, obtained the fruit of his devotion.