In ages past, the goddess Pārvatī, with a portion of herself, entered the Lord of gods—Shiva, the greatest among the divine. At that moment, neither Brahma nor the gods led by Indra were able to perceive this profound union. Girija, auspicious and radiant, stood once again at Shambhu’s side, as she always had; yet even the all-knowing, four-faced Brahma was bewildered by the veil of her maya. Then, Pārvatī entered the body of Shiva, the God of gods. With the poison lodged in his throat, she made that body her own. Perceiving her transformation with his third eye, Shiva—the enemy of Kāma—created Kālī, the dark-throated goddess with matted hair. When this fierce, dark-throated Kālī arose, great glory and victory came to the gods. The non-gods were defeated, and satisfaction filled Bhavānī and the Supreme Lord. Seeing her born, blazing like fire, with a throat darkened and adorned by poison, the hosts of gods and siddhas—including Upendra, the Padma-born, and Indra—were seized by fear and fled. Kālī’s form was terrifying: an eye appeared on her forehead, a crescent moon shone bright upon her head, a fierce trident rested at her throat, another sharp trident was in her hand, and dreadful ornaments adorned her. Alongside her, 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, the demon Dāruka—who was destroying the lords of the gods—was slain. Yet, due to her intense wrath and agitation, the entire world was afflicted by the fire of her anger. To pacify her, Shiva took the form of a child and wept in the cremation ground, crowded with spirits, using his maya to drink the fire of her anger. Seeing that child Īśāna, deluded by his maya, Kālī lifted him up, smelled his chest, and lovingly gave him her breast. With her milk, the child drank away her anger, and by absorbing her fury, he became the protector of sacred fields. Eight forms of the wise Kṣetrapāla arose from him, and thus, by the child’s act, the goddess overcome by wrath was pacified. For her appeasement, Shiva, 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 Shambhu’s dance to the full, the Supreme Lady herself danced, and the yoginīs, in the place of spirits, danced as they pleased. There, surrounded by Brahmā, Indra, Upendra, and all the gods, they bowed and praised Kālī and again the goddess Pārvatī. Thus, in brief, the Tāṇḍava of the trident-bearing Lord was told, and also the Tāṇḍava of the mighty one, filled with yogic bliss, as others call it. Now, the sage Sūta is asked: “Tell us how Upamanyu obtained the Gāṇapatya teaching from Maheśvara, and how the ocean of milk was gained.” After propitiating Kālī, and when the three-eyed god had departed, Upamanyu, having worshipped with austerity, obtained the fruit of his devotion. Upamanyu was a sage, radiant like a youth, who played as he pleased. Once, in his uncle’s hermitage, Upamanyu drank a little milk; out of jealousy, his cousin drank the finest milk. Having drunk his fill, Upamanyu said to his mother: “Mother, O greatly fortunate one, O ascetic, give me some.” He praised the sweetness of cow’s milk and bowed to her. Cherished by her son, she embraced him affectionately. Yet, distressed by the memory of her poverty, she lamented in anguish. Again and again, Upamanyu cried out to her, “Give, give,” weeping, radiant though he was. She, in her sorrow, ground seeds she had gleaned, mixed them with water, and spoke gently: “Come here, my son.” Embracing her sorrowful child, she gave him the artificial milk. Upamanyu drank it, but troubled, he said to his mother, “This is not milk.” Seeing him, she sorrowfully spoke, smelling his head and gently wiping his lotus-like eyes. She told him of rivers filled with jewels, accessible in heaven and the netherworlds, but hidden from those without fortune or devotion to Shiva. Kingdom, heaven, liberation, and food produced from milk—these dear things are not obtained by those whom Shiva is not pleased with. All is gained by Shiva’s grace, not by the favor of other gods. Those devoted to other deities, afflicted by suffering, wander in delusion. “How could we have milk here, when Mahadeva has not been worshipped? Whatever was given in a former birth, O son, by worshipping Shiva—that alone is obtained, not anything else, even by worshipping Vishnu, the Lord.” Hearing his mother’s words, Upamanyu—radiant though still a child—bowed to his ascetic mother and said: “Abandon grief, O greatly fortunate one; Mahadeva exists somewhere. Whether after a long time or soon, I will obtain the ocean of milk.” Bowing to her, he began to undertake austerities. His mother encouraged him to perform auspicious acts and permitted him. Thus, with her consent, he undertook severe austerities there. Reaching Mount Himavat, sustained only by air, concentrated in mind, Upamanyu’s austerity shook the entire world. All the excellent gods, having bowed, spoke to Hari; hearing their words, the blessed Supreme Person, thinking “What is this?” and knowing the reason, quickly went to Mandara, desiring to see Maheshvara. Thus unfolds the story of Pārvatī’s fierce transformation, Shiva’s dance, and the beginnings of Upamanyu’s quest for divine milk through devotion and austerity.