Surrounded on all sides by the gopīs, Krishna was beheld in their midst, radiant and beloved. The gopīs adorned him with exquisite ornaments crafted from precious gems, their devotion shining through each gesture. In that joyful assembly, Brahmā, Viṣṇu, Śiva, Ananta, Dharma, and other divine beings worshipped him, their hearts filled with reverence. Krishna, the lord of the rāsa dance and the delight of the gods, rested upon Rādhā’s bosom, embodying both supreme love and divine majesty. He, the Supreme Self and Lord, is the one upon whom all should meditate, for he is self-manifested, beyond qualities and desire, transcending the bounds of nature. He is the Lord of all, worshipped by everyone, the bestower of all accomplishments and boons. Yet, he appears simply, clad as a cowherd, encircled by his cowherd companions. Krishna is the inner self of all beings, present everywhere, all-pervading and manifest; he is the soul of all, the supreme Brahman, and thus he is called Krishna. The syllable ‘Kṛ’ is universal, and ‘ṣṇa’ is the primal sound. In part, he is the four-armed Lord of Vaikuṇṭha, and as Viṣṇu by his portion, he protects the worlds. All that has been described is of the 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 delighted, bowed down to Him. Sauti then continued: The sage, accompanied by Nārāyaṇa, was in the Badarī forest, which was filled with a variety of trees and fruits, and the melodious calls of male cuckoos echoed through the air. By the power of the chief of sages, the forest was free from violence and fear. Within it were three crores of hermitages, home to perfected beings and great sages. There, he saw that chief of sages, enchanting, in the midst of the assembly. He was reciting the supreme Brahman—Krishna, the Self, the Lord. Suddenly rising, he embraced him and bestowed the highest blessing. He seated Nārada upon a beautiful jeweled throne, and spoke to that best of sages, the eternal Lord. Nārada said, "Having attained knowledge and the mantra from Śaṅkara, O Lord, chief of yogis, I have seen your lotus feet with my mind directed towards you. Wherever the narration of Krishna’s qualities is told, which removes birth, death, and old age, Brahmā, Viṣṇu, Śiva, and other gods, and the lord of the gods, gather. O Lord, from what does creation arise, and where does it dissolve? What is his form, and what are his deeds?" Hearing Nārada’s words, the blessed sage smiled. Thus ends the thirty-ninth chapter named ‘Nārada’s Question to Nārāyaṇa’ in the dialogue between Sūta and Śaunaka, in the Brahma-khaṇḍa of the great Purāṇa, Śrī Brahmavaivarta. Śrī Nārāyaṇa then spoke: "One should contemplate upon the lotus feet of the Lord, as worshipped by Vāṇī (Sarasvatī), Śivā (Pārvatī), Gaṅgā, Lakṣmī, and others. The ocean of worldly existence is extremely deep and terrible, tormenting the limbs as if encircled by wildfire and serpents. The fame of lifting Govardhana is exceedingly wearied, yet the earth is upheld—even at the tips of his teeth, it is moist. By rays of fame emanating from the mouths of the Vedas and their limbs, Hari, the creator of the Vedas and their limbs, is known. He is the bee at the lotus faces of the cowherd maidens, the Lord of the rāsa dance, the supreme enjoyer and person. The creator of the worlds, in the blink of his eye, performs such deeds—O child, who on earth is able to recount them? You and we, as well as the Manus and great sages, are but fractions of fractions of his power.