After making all the arrangements for the grand wedding, Himavat, the lord of the mountains, sent Mandara Mountain to invite Rudra. Mandara announced the invitation, and Śaṅkara—another name for Rudra—swiftly arrived. According to sacred rites, the supreme lord took Pārvatī’s hand in marriage, with Soma, the moon god, as witness. The wedding festival was a magnificent celebration. Parvata and Nārada sang melodious hymns, the siddhas danced in joy, and trees showered countless auspicious flowers. Celestial women danced with great delight, filling the air with beauty and happiness. Amidst the flowing waters, the four-faced Lord Brahmā, absorbed in his own divine state, addressed the maiden Pārvatī: “O daughter, be the foremost woman in the world; let other men have wives through you.” Having spoken thus, the Grandfather departed for his own city, accompanied by Umā and Rudra. Himavat, the lord of mountains, honored his son-in-law Soma respectfully and dismissed him. He also honored all the gods, the various asuras, and the sages, gifting them ornaments, fine garments, excellent food, and many kinds of gifts. Then, he dismissed those foremost among the mountains. Freed from sorrow, pure and serene, the great-souled King Himavat, having given his auspicious-faced daughter Umā to the best of gods, shone like the Grandfather of the worlds at a sacrifice. Thus, O best of kings, this is your noble lineage—a story unknown even to gods and asuras. The self-born Dakṣa, the lord, and the threefold birth of Gaurī’s marriage have been recounted faithfully. Śrī Varāha explained: For this reason, Gaurī took form as has been told, when the great sage, his mind purified by austerity, asked the protector of creatures. The origin of Gaurī and her marriage have thus been related. All these events concerning Gaurī took place on the third lunar day. On that day, one should avoid salt; whoever observes this fast, man or woman, attains good fortune. Any woman who is unfortunate, or man who is exceedingly unfortunate, upon hearing this, should avoid salt on the third lunar day. By doing so, one attains all desires, good fortune, wealth, constant health, beauty, and nourishment. Then, the protector of creatures asked: “O noble one, how was Ganesha, the Lord of the hosts, born with a form? Please dispel this doubt of mine, which troubles my resolve.” The great ascetic replied: In former times, all the hosts of gods and sages rich in austerity undertook various endeavors; their righteous actions succeeded without obstacles, while unrighteous actions inevitably faced hindrances. The gods, along with the ancestors, contemplated how to create obstacles for all unrighteous acts, and together invoked this intention. While performing their rite, the thought arose to approach Rudra, the great-minded one. They went to Rudra, the preceptor dwelling on Mount Kailāsa, and, with humility and respectful salutations, spoke to him: “O God of gods, wielder of the trident, three-eyed one, you should create obstacles for those not distinguished by virtue.” Bhava, filled with supreme joy, gazed intently at Umā with unblinking eyes. In the presence of the gods, as the great soul gazed upon Umā, he pondered: “By what reason are forms seen in space? On earth, there is form; in water, likewise; in fire and wind, form is seen. But why is space said to have none?” Smiling, the god reflected. Seeing Umā, the embodiment of knowledge and power, and recalling what Brahmā had declared—that the body belongs to embodied beings—Rudra’s laughter, along with what he had spoken before, were linked to the four elements: earth, water, fire, and wind. From the supreme lord’s laughter, a radiant, exceedingly brilliant boy was born, illuminating the directions, endowed with the qualities of the supreme lord, appearing as another Rudra himself. As soon as he was born, he bewildered the minds of the goddesses with his splendor, brilliance, form, and beauty, possessing a great soul. Umā, radiant and unblinking, gazed upon the supreme form of the boy. But seeing the boy’s enchanting form and considering the fickle nature of women, Rudra became angry. In intense wrath, he cursed the boy: “O child, you shall have an elephant’s face and a large belly; you shall wear serpents as your sacred thread and belt.” With half a crore of hairs on his own body, the three-eyed, trident-bearing lord, his pores filled with sweat, shook his body in anger, causing the hairs to fall to earth as water and other things. Many Vinayakas of various forms, with elephant faces resembling dark clouds or collyrium, arose, each bearing diverse weapons. The gods became disturbed, wondering at the immense and unparalleled deed. “Is this the fulfillment of our desire?” they asked, uncertain of its origin. As the gods pondered, the earth was shaken by the Vinayakas. Then the four-faced Brahmā ascended his celestial chariot and spoke in the sky: “Blessed are you, O gods, for you have been favored by the lord of gods, the three-eyed one, graced by the supreme lord who has subdued the creators of obstacles, the enemies of the gods.” Brahmā addressed Rudra: “O lord, the one who has arisen from your face shall be chief of the Vinayakas, and these others shall be his followers. You, by your own boon, shall move among the gods in the sky in four forms; this expanse of space has been established in many ways by you, and none is as worthy as you. Become the lord, bearing the trident-weapon, and grant these weapons and boons.” When Brahmā had departed, Rudra addressed his son: “You are Vinayaka, remover of obstacles, elephant-faced, called Ganesha, the son of Bhava. All these fierce, cruel-eyed Vinayakas shall be your attendants, their bodies grown by consuming dry offerings, bestowing success in undertakings. Among the gods, in sacrifices and great deeds, you shall be worshipped first because of your greatness; otherwise, you will destroy the success of the work.” Thus, the divine events unfolded—the marriage of Gaurī, the birth of Ganesha, and the establishment of his role as remover of obstacles, chief among the hosts, to be honored first in all sacred undertakings.