All beings, whether superior, inferior, or middling, are born from Prakṛti, the primordial nature. Of these, those considered middling are said to partake of the quality of Rajas and are regarded as fit for enjoyment. The inferior ones, on the other hand, are associated with Tamas and are born from unknown families. Among them are the wanton beings on earth and the hosts of Apsarases who dwell in heaven. Thus, the fivefold division of Prakṛti has been fully described. In the early ages, Durgā, the great destroyer of distress, was first worshipped by King Suratha. Thereafter, she was venerated as the universal mother across the three realms. At a certain time, due to her husband’s reproach at the sacrificial altar, she abandoned her body. From her, great beings arose: Gaṇeśa, Kṛṣṇa himself, Skanda, and one born from the portion of Viṣṇu. Lakṣmī, the goddess of fortune, was first worshipped by Maṅgala-bhūpa. Savitri too was worshipped with heartfelt devotion. In the beginning, Sarasvati, the goddess of wisdom, was worshipped by Brahma himself. Rādhā was first honored in Goloka, within the sacred circle of the rāsa dance, by the gopīs, the cowherd men and women, and the boys. Thereafter, Brahma and other gods, sages, and Manus always worshipped and honored her with flowers, incense, and devotion. On earth, the goddess was first worshipped by Suyajna, and later, by the command of the Supreme Soul, she was worshipped throughout the three worlds. All such divine manifestations that arose were worshipped in the land of Bharata. Thus, all the auspicious deeds of Prakṛti have been recounted to you. At this point, Nārada addressed the sage, saying, “For the sake of understanding, please impart the knowledge received from Vyāsa. How did the first creation arise at the very dawn of existence? Tell of the beings that came into being through her, through that threefold power—of their births, their meditation, and the supreme methods of worship.” To this, Śrī Nārāyaṇa replied: “For all, Gokula is eternal, and so is Goloka; Vaikuṇṭha is a part of it, an extension, and it too is everlasting. Just as burning exists in fire, coolness in the moon, beauty in the lotus, and radiance in the sun, so too is her presence essential. Without gold, a goldsmith cannot fashion an earring; in the same way, Brahma cannot create the world without her.” He continued, “The word ‘aiśvarya’ means lordship, while ‘śakti’ signifies might. The term ‘bhaga’ refers to abundance, wisdom, prosperity, and fame. One who is always endowed with these is called ‘Bhagavān.’ Yogis ever meditate upon the formless radiance as the true form—unseen, perceiving all, all-knowing, the very cause of everything. Yet, the Vaiṣṇavas, who are devoted and possess subtle vision, do not accept this formlessness. They behold the supreme, radiant Brahman situated at the heart of a circle of light, bearing a form of surpassing beauty and supreme enchantment. His complexion is that of a fresh raincloud, the singularly dark, lovely one of the rāsa dance. His rows of teeth shine like great, spotless pearls, captivating to behold. With a fine nose, ever smiling, he always bestows grace upon his devotees. Two-armed, holding a flute, and adorned with jeweled ornaments, he stands as the object of their meditation and love.