In the heavenly realms, she is revered as the goddess of fortune, bestowing prosperity among the gods. Among kings, she manifests as royal opulence, and throughout all beings and their possessions, she appears as beauty and delight, gracing the world with her charm. In the lives of merchants, she takes the form of commerce, while among those who are wicked, she becomes the cause of quarrels and discord. To the fickle, she is ever-changing, yet she steadfastly protects the wealth of the devoted. The second divine power is Śakti, as proclaimed in the Vedas and honored by all. She presides over speech, intellect, knowledge, and the wisdom of the Supreme Self. To the virtuous, she grants good understanding, poetic inspiration, intelligence, brilliance, and memory. She is the very embodiment of explanation and comprehension, dissolving all doubts that cloud the mind. In every melody, rhythm, and strain of music, she is present. Without her, the entire world would be silent, as if devoid of life itself. Śakti is of pure essence, virtuous, and dearly beloved of Śrī Hari. She recites the glories of the Supreme Self, Śrī Kṛṣṇa, who is adorned with a garland of jewels. She is the embodiment of accomplished knowledge and always bestows all perfections to those who seek her. Now, according to the scriptures, let me describe the next. She is adept in the sacred mantras of sandhyā worship and in the mysteries of the tantras. She is the very form of Brahmanic radiance, performing all sacred rites with grace. Even holy places yearn for her touch or her sight, seeking purification through her presence. She is the embodiment of supreme bliss, the highest and eternal one, the very power composed of Brahmanic radiance, and she presides over that divine force. The goddess is known as the fourth, and now I shall speak of the fifth. She is dearer than life itself, first among all, beautiful and excellent beyond compare. She is the very form of the left half of the body, endowed with noble qualities and a radiant glow. Of the nature of supreme bliss, she is blessed, honored, and revered by all. She arose from the sacred circle of the rāsa dance and is adorned by its divine embrace. This goddess dwells in Goloka, bestowing the attire of the gopīs, and is without qualities, without form, untouched, and of the nature of the Self. The wise know her through meditation, as prescribed by the Vedas. She is clothed in garments purified by fire and adorned with dazzling jeweled ornaments. It is she alone who grants the service of devotion to Śrī Kṛṣṇa and all forms of prosperity. The very earth is sanctified by the touch of her lotus feet. She arose from the essence of the jewels among women and abides upon the chest of Kṛṣṇa. In ancient times, Brahmā performed austerity for six thousand years in her honor. Yet she cannot be seen even in dreams—what need is there to speak of seeing her directly? She is known as the fifth goddess and is renowned throughout the worlds as Rādhā. The form of every woman in the universe is but a reflection of her divine nature. Now, listen as I describe her principal manifestations. There is she who arose from Viṣṇu’s lotus feet, eternal and liquid in form. She grants liberation through her sight, her touch, her waters for bathing, and even through drinking. She is the pure essence of all holy places and is supreme among rivers, whether great or small. To ascetics in Bhārata, she instantly bestows the fruits of their austerities. Thus, through these sacred forms, her divine presence pervades all realms, bestowing blessings, beauty, and liberation to all who seek her.