In the sacred realm of Goloka, three hundred thousand gopas, among them Sudama and others, gathered in the company of the supreme goddess. At that time, the goddess—knowing her beloved Krishna was fleeing from her presence—was overcome with emotion. With a heart full of longing, she declared that from that day onward, if any gopi were to arrive in Goloka, certain consequences would follow. Having spoken these words, the goddess of gods, filled with anger, stood her ground. Yet, not finding Krishna before her, Radha became tormented by the pain of separation. In her anguish, she called out, “O Krishna, O lord of my life, come to me, beloved dearer than life itself!” In this state, it was said that a woman’s pride, when blessed by her husband’s good fortune, grows ever stronger day by day. For women of noble families, the husband is not only their kinsman but also their supreme deity and constant refuge. He is the giver of dharma, the bestower of happiness, always affectionate, and the provider of peace. He is the essence of all, the most excellent master, and the one who increases the welfare of his relatives. Because he supports, he is called husband; because he protects, he is called lord. He is the kinsman, and because he binds to happiness and gives affection, he is the supreme beloved. There is no beloved more precious than the one who brings joy in union. For women of noble lineage, the husband is always dearer than even a hundred sons. Bathing in all sacred waters and undertaking all sacrifices, engaging in every vow and making the greatest gifts—none of these, nor service to the teacher, the learned, the gods, or others, can equal even a sixteenth part of serving the feet of the husband. Among teachers, the learned, the most beloved deities, and all others, the husband stands as the highest guru. Among three hundred million gopis and likewise among the gopas, by Krishna’s grace, Radha became the sovereign over Ramā and all the other beloveds of the cowherds. Having spoken thus, Rādhikā entered deep meditation upon Krishna, her devotion unwavering. Then, O sage, the goddess Dakṣiṇā was cast down from Goloka. In response, all the gods performed a most difficult and profound sacrifice. Hearing the petition of the gods and others, the Lord of the universe—Bhagavān Nārāyaṇa—together with Mahālakṣmī, manifested from her own body. Brahmā then offered her for the sacrifice, so that the deeds of the virtuous might be completely fulfilled. This goddess shone with the radiance of molten gold, her brilliance outshining ten million moons. Her face was as lovely as a lotus, her limbs tender, and her eyes wide and beautiful like lotus petals. She was adorned in garments purified by fire, her lips red as bimba fruit, her teeth perfect, and her conduct pure. With a gentle, smiling, radiant face, she was further adorned with jeweled ornaments, fragrant with drops of musk and sandalwood. Her form was splendid—her hips graceful, her thighs broad, her breasts full. So dazzling was her beauty that, upon seeing her, the very sacrifice itself fell into a swoon. For a divine hundred years, she was taken to a secluded place, and there the goddess bore a divine pregnancy for twelve years. She became the giver of the fruits of actions, the reward for the deeds of the virtuous. Thus, the sacrifice, together with the reward, the son, and the offering, was fulfilled. Having received both the offering and the son who grants the fruits, the gods and others were pleased, their desires completely satisfied. And so, having performed the act, the doer is instructed to quickly offer the appropriate sacrifice, for thus are all things brought to completion.