O Nārada, you have asked how the very first creation arose at the dawn of time’s unfolding. Hear, then, the ancient account of how all beings came into existence through Her—through the wondrous threefold power, the divine śakti. This is the narration of their births, the meditations that reveal their essence, and the supreme method by which they are to be worshipped. Śrī Nārāyaṇa spoke: Know that for all beings, Gokula is eternal, and Goloka is likewise eternal. Vaikuṇṭha, too, is part of this eternal realm—an extension, yet without beginning or end. Just as burning is always present in fire, coolness in the moon, beauty in the lotus, and radiance in the sun, so too is creation inseparable from the divine energy. Without gold, a goldsmith cannot fashion an earring; in the same way, Brahmā himself is unable to create the worlds without Her—the Supreme Power. The word ‘aiśvarya’ means lordship, and ‘śakti’ is might. The term ‘bhaga’ refers to abundance, wisdom, prosperity, and fame. He who is ever endowed with these is thus called ‘Bhagavān.’ Yogis, seeking the ultimate truth, meditate upon the formless radiance as the true form—unseen, the seer of all, all-knowing, and the very cause of everything. Yet, O Nārada, the Vaiṣṇavas—those devoted ones with subtle vision—do not accept this alone. They behold the supreme radiant Brahman situated in the center of a circle of light, bearing a form of unsurpassed beauty and supreme enchantment. This divine form is of the hue of a fresh raincloud, singularly dark and lovely, the very Lord of the rāsa dance. His teeth shine in rows like great, spotless pearls, captivating to behold. With a fine nose, ever smiling, he continuously showers grace upon his devotees. He stands two-armed, holding a flute, adorned with jeweled ornaments. Bestower of all lordly powers, entirely independent, wholly auspicious—this eternal divine form is ever meditated upon by the Vaiṣṇavas. For this Lord, even the lifespan of Brahmā is but a fleeting moment. The syllable ‘Kṛṣ’ signifies devotion to him, and ‘ṇa’ denotes the act of service. ‘Kṛṣi’ is the word for all, and ‘ṇa’ is the signifier of the seed. Even after the fall of countless Brahmās and the passing of unnumbered ages, at the very beginning of all creation, that Krishna alone desired to create. By his own free will, Krishna became twofold in form. He, the eternal foundation of desire, beheld Her, filled with profound longing. She was supreme—her face radiant as the full moon, her neck graceful as a conch, endowed with beauty, delightful as a pair of auspicious coconuts, adorned with fortune. She was exceedingly beautiful, serene, smiling, with charming, gently curved eyes, gazing joyfully and constantly, like the eyes of a swan and a chakora bird. Her form was adorned with musk spots and a mark of sandalwood below, her splendid, well-arranged hair garlanded with jasmine. She shone with a radiance surpassing the brilliance of ten million moons. With Her, the Lord of the rāsa, in the circle of the rāsa dance, was united in supreme joy. He, the very embodiment of love, engaged in various kinds of amorous play. Then, exhausted, the father of the world entered her womb.