Hear now the wondrous account of the supreme goddesses, as revealed in the sacred Bhaviṣya Purāṇa. There is one, pure in essence and virtue, dearly beloved of Śrī Hari himself. Her heart is ever devoted to the Supreme Self, Śrī Kṛṣṇa, whom she praises with hymns as radiant as a garland of jewels. She is the very embodiment of accomplished knowledge, always bestowing all perfections upon those who seek her grace. According to the scriptures, listen further as her glories are described. She is skilled in the mantras of the sandhyā worship and adept in the mysteries of the tantras. She shines as the very form of Brahmanic radiance, performing all sacred rites with perfection. So pure and exalted is she that even the holiest of places yearn for her touch or even her sight, desiring purification from her presence. She is the embodiment of supreme bliss, the highest and eternal one. She is the very power composed of Brahmanic radiance, presiding as the deity over that divine energy. This goddess is known as the fourth among the great goddesses. Now, hear of the fifth, who is dearer than life itself, foremost among all, beautiful and excellent beyond compare. She is the form of the left half of the Divine’s body, adorned with noble qualities and radiant splendor. Her nature is supreme bliss—blessed, honored, and revered by all. She arose from the sacred circle of the rāsa dance, and is adorned by that celestial dance. This goddess dwells in Goloka and bestows upon the gopīs their divine attire. Without qualities, without form, untouched, and of the very nature of the Self, she is known only through meditation by the wise, as revealed in the Vedas. She is clothed in garments purified by fire, adorned with jeweled ornaments that shine with purity. It is she alone who grants the service of devotion to Śrī Kṛṣṇa, along with all forms of prosperity. The earth itself 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. Long ago, Brahmā performed austerities for six thousand years, yet even he could not behold her—not even in dreams, let alone in waking vision. She is thus called the fifth goddess, renowned throughout the worlds as Rādhā. All the forms of women in the universe are but reflections of her nature. Listen as her principal forms, her portions, are revealed. One arose from Viṣṇu’s lotus feet, eternal and of liquid form. She bestows liberation through her sight, her touch, her waters for bathing, and even by drinking. She is the pure essence of all holy places and reigns supreme among rivers, both great and small. To the ascetics in Bhārata, she instantly bestows the fruits of their austerities. She is pure, free from ego, virtuous, and dear to Nārāyaṇa. She is the very form of Viṣṇu’s ornaments and stands chaste at his feet. She is the essence of all flowers, ever pure, always bestowing merit. In the age of Kali, she assumes the form of fire, burning away the dry fuel of sin. The holy places themselves long for her touch and sight, seeking their own purification. She grants liberation to those who seek it and fulfills all desires for those who ask. She is the supreme goddess of worship, protector of the people of Bhārata. She is the beloved disciple of Śaṅkara, accomplished in supreme knowledge. She is the goddess of serpents, the mother of serpents, beautiful and radiant, riding upon serpents. Honored by the lord of serpents, she is a perfected yoginī, dwelling among them in their midst. Such are the glories of the supreme goddesses, whose essence pervades the universe, whose grace sanctifies all, and whose devotion leads to the highest bliss.