Brahma, Vishnu, Shiva, and many other deities preside over countless worlds, both moving and unmoving. Yet, who among the gods or the worlds could ever count their number, O Lord? Above all these universes lies Vaikuṇṭha, the supreme realm, the truth that is ever sought. In Vaikuṇṭha, the eternal consort of Lakshmi stands, bearing four arms. In Goloka, Krishna, the eternal consort of Radha, stands with two arms. Krishna is the most complete Brahman, the very self within all embodied beings. His radiance shines like a circle of light, brilliant as millions of suns. He is dark as a fresh raincloud, two-armed, clothed in yellow garments. His eyes are youthful, ever peaceful and smiling; he is the Lord. I am born from his lineage, and I am his disciple, O child. Now, quickly revive the Gandharva, O Lord of the gods, O chief of the immortals! Having spoken thus, the boy—Janārdana, appearing in the form of a brāhmaṇa—was present there. Sūta narrates: Led by Brahmā and Īśāna, they all went to the foot of the mālatī tree. Brahmā poured water from his water-pot upon the corpse. Shiva himself, the embodiment of knowledge and bliss, bestowed the gift of wisdom. At the mere sight of Agni, the fire of digestion arose within the body. By the presence of Vāyu, the very life-breath of the world, and by the presence of all the presiding deities, the power of sight was restored. Yet, the corpse did not rise, but lay there insensible as before. At Brahmā’s command, the virtuous lady Mālāvatī praised the Supreme Lord. She spoke: “Without whom all living beings on earth are but corpses; who is unattached, the witness of all, present in every action of all beings; by whom Prakṛti was created, who is the foundation of all, the Supreme beyond the supreme; by whose service even Brahmā, creator of the worlds, is ever engaged; whom all the gods, sages, and Manus meditate upon; who is both with form and formless, the supreme, sovereign by his own will; the fruit of austerity, the seed of penance, the bestower of the results of all austerities; the support of all, the seed of all, the action and the fruit of all actions; whose very form is self-effulgent, a manifestation assumed out of compassion for devotees.” She continued: “That radiance is shaped like a circle of light, shining with the brilliance of ten million suns. He is dark as a fresh raincloud, with eyes like autumn lotuses. He possesses beauty surpassing countless Cupids, the very abode of playful charm, captivating to behold. He has two arms, holds a flute in his hand, and is dressed in yellow silk garments. He is surrounded by cowherd maidens, sometimes in a secluded forest. Elsewhere, he appears in the attire of a cowherd, encircled by cowherd boys. He protects herds of wish-fulfilling cows, taking the form of a child. He sweetly plays the flute, enchanting the gopīs. He is the beloved of Lakṣmī, served by attendants with four arms. On the White Island, he appears in the form of Viṣṇu, worshipped by Padmā. He assumes the form of Śiva, bestower of auspiciousness, manifesting as Śiva by his own portion.” Thus, the Supreme Lord, in his infinite compassion, reveals himself in many forms and realms, ever the source and support of all creation, the object of meditation and devotion for gods and mortals alike.