Volume 2 / Book 1 — Chapter I.

May the dark neck of Śiva, which the god of love has, so to speak, surrounded with nooses in the form of the alluring looks of Párvatí reclining on his bosom, assign to you prosperity.

The first book in my collection is called Kathápíṭha, then comes Kathámukha, then the third book named Lávánaka, then follows Naraváhanadattajanana, and then the book called Chaturdáriká, and then Madanamanchuká, then the seventh book named Ratnaprabhá, and then the eighth book named Súryaprabhá, then Alankáravatí, then Śaktiyaśas, and then the eleventh book called Velá, then comes Śaśánkavatí, and then Madirávatí, then comes the book called Pancha followed by Mahábhisheka, and then Suratamanjarí, then Padmávatí, and then will follow the eighteenth book Vishamaśíla.

This book is precisely on the model of that from which it is taken, there is not even the slightest deviation, only such language is selected as tends to abridge the prolixity of the work; the observance of propriety and natural connexion, and the joining together of the portions of the poem so as not to interfere with the spirit of the stories, are as far as possible kept in view: I have not made this attempt through desire of a reputation for ingenuity, but in order to facilitate the recollection of a multitude of various tales.

Then Śiva wishing to flatter her, began by telling her a very short story, referring to her own divine power.

“Then that god Náráyaṇa craved a boon of me, saying—Oh revered one, may I become devoted to thy service! Then he became incarnate, and was born as mine in thy form; for thou art the same as Náráyaṇa, the power of me all-powerful.

“Moreover thou wast my wife in a former birth.” When Śiva had thus spoken, Párvatí asked, “How can I have been thy wife in a former birth?” Then Śiva answered her. “Long ago to the Prajápati Daksha were born many daughters, and amongst them thou, O goddess! He gave thee in marriage to me, and the others to Dharma and the rest of the gods. Once on a time he invited all his sons-in-law to a sacrifice. But I alone was not included in the invitation; thereupon thou didst ask him to tell thee why thy husband was not invited. Then he uttered a speech which pierced thy ears like a poisoned needle; ‘Thy husband wears a necklace of skulls; how can he be invited to a sacrifice?’

“And then thou, my beloved, didst in anger abandon thy body, exclaiming,—‘This father of mine is a villain; what profit have I then in this carcase sprung from him?’