Before Śrī Kṛṣṇa stood a supremely radiant figure, wielding a trident and a spear, a rosary gracing his hand—a being of the highest order. This was Śiva, the Lord who is Death to death itself, the unconquerable conqueror of mortality. His face and gaze glowed with the gentle brilliance of the full moon, captivating all who beheld him. With hands joined in reverence, Mahādeva praised Śrī Kṛṣṇa, offering his salutations. He bowed deeply to Kṛṣṇa, the one who can never be overcome, the foremost bestower of victory and blessings. Śiva extolled him as the universe itself, the Lord above all other lords, the cause and sustainer of all that exists. Kṛṣṇa, he declared, is both the protector and the destroyer of the cosmos, the supreme being born from the universe. His very form is pure radiance, the source of all light and the best among the brilliant. Having thus addressed Nārāyaṇa, Śiva remained there, awaiting his command. It is said that anyone who, with self-restraint, recites this hymn composed by Śambhu (Śiva) will find their friends, wealth, and prosperity ever increasing. Thus, in the Brahmavaivarta Purāṇa, the hymn to Śrī Kṛṣṇa composed by Śambhu was revealed. And then, from the lotus that blossomed at Kṛṣṇa’s navel, another divine being emerged. Clad in pure white, with white teeth and hair, appeared the four-faced Brahmā, bestower of the fruits of austerities and the giver of all wealth. Creator of the four Vedas, knower and lord of their origin, Brahmā too stood before Śrī Kṛṣṇa, praising him with joined palms. Brahmā declared Kṛṣṇa to be both manifest and unmanifest, imperishable, and yet assuming the humble form of a cowherd. He is ever youthful, serene, beloved by the cowherd maidens, enchanting beyond compare. Brahmā beheld him in the midst of the rāsa dance circle, near the sacred forest of Vṛndāvana. Having spoken his praises and bowed low, Brahmā granted a boon to Kṛṣṇa, who sat upon a jeweled throne. Whoever recites this hymn of Brahmā upon rising in the morning will find devotion to Govinda blossoming within, and the prosperity of their sons and grandsons growing. Thus, in the Brahmavaivarta Purāṇa, the hymn to Śrī Kṛṣṇa composed by Brahmā was revealed, following which, from the chest of the Supreme Soul, another exalted presence emerged. This being is the witness of all, the knower of all beings and actions. Endowed with perfect knowledge of dharma, he is dharma itself, firmly established in righteousness and the bestower of dharma. Bowing flat upon the ground before Śrī Kṛṣṇa, he offered his homage. Śrī Dharma spoke: “Kṛṣṇa, Viṣṇu, Vāsudeva, Supreme Soul, O Lord, Lord of the cowherds, Lord of the gopīs, protector of cows, mighty one! You reside among cows, cowherds, and gopīs as the foremost, the Supreme Person.” Having spoken thus, Dharma rose from the splendid jeweled throne. From his mouth came twenty-four sacred names. It is said that at the time of death, the name of Hari surely grants the desired goal. Dharma ever abides with Kṛṣṇa, never straying toward unrighteousness. All sins, upon seeing Kṛṣṇa, flee in fear. Thus, in the Brahmavaivarta Purāṇa, after the hymn to Śrī Kṛṣṇa composed by Dharma, a maiden appeared at Dharma’s left side. She then manifested before the Supreme Soul. Her radiance rivaled ten million full moons, and her eyes resembled lotuses blossoming in the autumn. Smiling sweetly, with beautiful teeth and a dark complexion, she was the most exquisite among beauties. She is the goddess of speech, the cherished deity of poets. Standing before Govinda, she sang joyfully, recounting his deeds performed in every kalpa and age.