Within a wondrous abode, the doors were fashioned from the very essence of the finest jewels and adorned with shining mirrors. This magnificent palace was fitted with sixteen splendid gates, each one brilliantly illuminated by the radiant glow of jeweled lamps. Here, in this resplendent dwelling, abided the Supreme Lord Himself, adorned with marvelous and diverse ornaments that dazzled the eye. His eyes shone with the brilliance of the autumn sun at its zenith, and His playful beauty surpassed even a hundred million Cupids, leaving all who beheld Him in awe. Smiling sweetly, holding His beloved flute, He was the most auspicious, the one who received supreme praise from all. His entire body was anointed with fragrant sandalwood paste and graced by the radiant Kaustubha gem upon His chest. He stood in the graceful tribhaṅga pose, His form elegantly bent in three places, and was adorned further with sparkling jewels and rubies. Gem-studded armlets, bracelets, and anklets encircled His limbs, while His enchanting teeth gleamed like rows of flawless pearls. Around Him stood the gopīs, their eyes filled with devotion as they gazed upon Him, encircling Him on all sides. With loving hands, they adorned Him with exquisite ornaments crafted from precious gems. In this divine assembly, Brahmā, Viṣṇu, Śiva, Ananta, Dharma, and other great beings joyfully worshipped Him. He was the lord of the rāsa dance, the delight of the gods, resting tenderly upon Rādhā’s bosom. This Supreme Self, the Lord of all, is ever to be meditated upon by us, for He is formed of His own will, without qualities, without desire, and beyond the workings of nature. He is the Lord of all, worshipped by all, the bestower of every accomplishment and boon. Clad as a cowherd, He is ever surrounded by His cowherd companions, yet He is the inner self of all beings, present everywhere, all-pervading and manifest. As the soul of all and the Supreme Brahman, He is known as Kṛṣṇa. The syllable ‘Kṛ’ is said to be universal, while ‘ṣṇa’ is the primal sound. It is He alone, in part, who appears as the four-armed Lord in Vaikuṇṭha, and He alone, as Viṣṇu by His portion, is the Lord who protects the worlds. All that has been described is of the very nature of the Supreme Brahman. Having spoken thus, Śaṅkara fell silent, O Śaunaka. The Blessed, Primeval, Imperishable One was pleased by the sage’s hymn. The chief of sages, his face and gaze filled with delight, bowed deeply before Him. Sauti then spoke: The sage, in the company of Nārāyaṇa, dwelled in the sacred Badarī forest. This forest was filled with a great variety of trees and fruits, and the melodious calls of male cuckoos resounded through its tranquil groves. By the power of the chief of sages, the forest was free from all violence and fear. Within its bounds were three crores of hermitages, homes to perfected beings and great sages. There, he beheld the chief of sages, radiantly enchanting, seated in the midst of a grand assembly. He was reciting the glories of the Supreme Brahman—Kṛṣṇa, the Self, the Lord. Suddenly rising, the sage embraced him warmly and bestowed upon him the highest blessing. He then seated Nārada on a beautiful throne fashioned of precious jewels. To that best of sages, the eternal Lord spoke. “Having attained knowledge and the sacred mantra from Śaṅkara, O Lord, chief of yogis, I have seen your lotus feet with my mind fixed upon you. Wherever the narration of Kṛṣṇa’s divine qualities is told, it removes the bonds of birth, death, and old age. Brahmā, Viṣṇu, Śiva, and other gods, as well as the lord of the gods, O Lord—tell me, from what does creation arise, and into what does it dissolve?