In the earliest times, when the world was young and the sacred acts of worship were first being established, the goddess Savitri was honored before all others, revered with deep devotion. At the very dawn of creation, Brahma himself worshipped the goddess Sarasvati, recognizing her as the source of wisdom and inspiration. In the celestial realm of Goloka, within the sacred circle of the rasa dance, Radha was the first to be worshipped. The gopis, the cowherd boys and girls—all the companions of that divine play—offered her their adoration. Later, Brahma and the other gods, sages, and Manus also worshipped and honored her, presenting flowers, incense, and heartfelt devotion. Upon the earth, it was Suyajna who first worshipped the goddess, and from that time onward, by the command of the Supreme Soul, her worship spread throughout the three worlds. Every manifestation that arose was honored in Bharata, the sacred land, and thus have the auspicious deeds of Prakriti, the Divine Mother, been revealed. At this point, the sage Narada, eager to understand the mysteries of creation, spoke: “For the sake of knowledge, please impart the wisdom received from Vyasa. How did the first creation arise at the very beginning? What beings came into existence through her, through that threefold power? Tell me the stories of their births, their meditations, and the supreme methods of worship.” Sri Narayana replied: “Know that Gokula is eternal, and so too is Goloka, the highest realm. Vaikuntha is but a part of these, an extension, and it is likewise eternal. Just as burning is inherent in fire, coolness in the moon, beauty in the lotus, and radiance in the sun, so too is the creative power essential. Without gold, a goldsmith cannot fashion an earring; in the same way, Brahma cannot create the world without her, the divine energy. The word ‘aiśvarya’ signifies lordship, while ‘śakti’ means might. ‘Bhaga’ is abundance, wisdom, prosperity, and fame. He who is always endowed with these qualities is known as ‘Bhagavān.’ Yogis meditate upon the formless radiance as the true form—unseen, the seer of all, all-knowing, and the ultimate cause of everything. Yet, the Vaiṣṇavas, those devoted souls with subtle vision, perceive differently. They see the supreme radiant Brahman residing at the center of a circle of light, possessing a form of surpassing beauty and enchantment. This form is of the hue of a fresh raincloud, singularly dark and lovely, the very one who presides over the rāsa dance. His teeth shine in rows like great, spotless pearls, captivating all who behold him. His nose is fine, his smile ever-present, and he continually bestows grace upon his devotees. He stands two-armed, holding a flute, adorned with jeweled ornaments, bestowing all lordly powers, entirely independent and wholly auspicious. The Vaiṣṇavas always meditate upon this eternal, divine form—he for whom even the lifespan of Brahma is but a fleeting moment. The name ‘Krishna’ itself is rich with meaning: ‘Kṛṣ’ denotes devotion to him, and ‘ṇa’ signifies the act of service. ‘Kṛṣi’ means all, and ‘ṇa’ is the seed, the essence. Even after the fall of countless Brahmās and the passing of innumerable ages, O Narada, at the very beginning of all creation, it was Krishna alone who desired to create. By his own free will, he became twofold in form. He, the eternal source of all longing, gazed upon her with great desire. She was supreme—her face radiant like the full moon, her neck graceful as a conch—thus did the eternal play of creation begin.