Listen, dear one, to the auspicious story of Kṛṣṇa as it has been told. In the beginning, there was a wondrous vision: dark and youthful, adorned in radiant yellow garments, Kṛṣṇa lay upon the vast, watery expanse, his couch formed by the primordial waters themselves. From his navel blossomed a magnificent lotus, and from this lotus was born Brahma, the creator, emerging into being from the very heart of Padmanābha. The lotus-born Brahma, filled with curiosity, sought to find the end of the lotus stalk from which he had sprung, but his search was in vain—he could not reach the source of Padmanābha’s stem. Returning to his own abode, Brahma then fixed his mind in deep meditation upon the lotus feet of Kṛṣṇa, seeking guidance and inspiration. Thus, Kṛṣṇa continued to recline upon his watery couch, all enveloped by the cosmic egg, the universe yet unmanifest. Yet, far beyond this, in Goloka, Kṛṣṇa dwelled in joy, surrounded by cowherds and the loving cowherd maidens, ever radiant in their company. In due course, the mind-born sons of Brahma—Sanaka and his brothers—came into being, each a sage of profound wisdom. Then, in the regions of Pātāla, Viṣṇu appeared at the left side of Brahma, the small creator. Within the navel-lotus of Brahma, the act of creation unfolded, and Brahma brought forth the universe. Indeed, in every pore of the Lord, countless universes came into existence, each distinct and complete. Such, O child, is the sacred narration of Kṛṣṇa, full of wonder and auspiciousness. At this point, Nārada, ever eager for knowledge, addressed the Lord: “O Lord, please describe the origin of the Prakṛtis, the divine natures. Who worshipped whom, and by what means was this worship made known among mortals? Tell me of her hymns, her praise, her meditation, her power, and her auspicious deeds.” Nārāyaṇa replied: “Sāvitrī, in the act of creation, is remembered as Nature in her fivefold form. She is revered and renowned, and her power is supremely wondrous. The various forms and aspects of Nature, along with their auspicious deeds, are Vāṇī (Sarasvatī), Vasundharā (the Earth), Gaṅgā, Ṣaṣṭhī, and Maṅgalacaṇḍikā. All these goddesses are equal to me in brilliance, form, and quality. Their deeds, even when told briefly, are meritorious and exceedingly beautiful. The great and extensive deeds of Durgā and also of Rādhā are celebrated. In the beginning, the worship of Sarasvatī was established by Śrī Kṛṣṇa himself. When the goddess appeared from the mouth of Kṛṣṇa’s beloved, he, the all-knowing, recognized her as the mother of all. Śrī Kṛṣṇa said to her, ‘Young, beautiful, endowed with all virtues, and equal to me—you fulfill the desires of women and satisfy their wishes. If you wish to remain here, make me your beloved among beloveds. Whoever is stronger than another is able to protect that other. Though I am the Lord and teacher of all, I am unable to surpass Rādhā. She is the goddess who presides over life itself—who, indeed, could abandon life?’ ‘O blessed one, go to Vaikuṇṭha; well-being shall be yours. Free from greed, delusion, desire, anger, and violence, dwell there in joy with her; your time will pass happily. In every world, great worship will be offered to you, filled with delight. Humans, Manus, gods, the great sages, and seekers of liberation will perform this worship for my sake, in every age, according to the proper method. By the procedure taught in the Kāṇva branch, through meditation and praise, having made a golden bead anointed with fragrant sandalwood, the learned will recite the sacred texts at the time of worship and upon its completion.’ Thus, at the beginning, even Brahmā, Viṣṇu, and Maheśvara performed that worship, honoring the goddess and upholding the eternal order.