He is the Supreme Brahman—transcending all qualities and nature, existing solely by his own will. Surrounded by his twelve beloved cowherd companions, who serve him with white yak-tail fans, he stands ever youthful, steadfast, and beautiful, his heart touched by the arrows of desire. Śrī Krishna, the supreme among the supreme, takes his place at the very center of the rāsa circle, radiant and resplendent. The four Vedas themselves praise him, and he reveals himself in delightful, enchanting forms. The air vibrates with the sound of music—voices and instruments mingling in sweet harmony, reaching the ears of Śiva himself. Devotees worship his lotus feet, offering unbroken leaves of holy basil, blades of dūrvā grass, grains of rice, and fragrant pārijāta flowers. Serene and independent, Krishna is the cause of all causes, the very embodiment and source of all that is auspicious. It was at this moment that the king, upon beholding Krishna, was seized by awe and fear, and quickly descended from his chariot. The Supreme Self, full of compassion, granted the king the opportunity to serve and blessed him with auspicious wishes. Rādhā too descended from her own chariot and, with deep affection, embraced Krishna’s chest. Krishna, honoring her with a gentle smile, addressed her lovingly. He declared, “First utter the name of Rādhā, then that of Kṛṣṇa Mādhava. Those who speak the names in reverse order, or who revile the mother of the world, are tormented by the thread of Time for as long as the sun and moon endure.” Thus, the supreme tale of Rādhikā was narrated in the presence of Durgā. Rādhā is Nārāyaṇī herself—the power of Viṣṇu, the primal nature, the sovereign goddess. Among all women, she is the presiding deity, the highest and the best, she who remembers all births. At this point, Śrī Pārvatī inquired, “How did the Vaiṣṇava king receive the mantra of Rādhā? What is the procedure, the meditation, the hymn, and the protective charm?” Śrī Maheśvara, too, asked, “By whose worship, O sage, may I swiftly attain Goloka?” In response, the foremost brāhmaṇa addressed the king: “Worship Rādhā, the supreme of the supreme, the goddess who presides over vital breath.” Having said this, he bestowed upon the king the Rādhikā mantra, consisting of six syllables. He taught the king breath control, purification of the elements, and the correct placement of the mantra. He instructed him in the proper hymn and protective charm, all with deep devotion. Further, he taught the meditation described in the Sāma Veda, the most auspicious of all practices. In this meditation, Rādhā is envisioned with a radiance like white campaka flowers, her brilliance equal to ten million moons. She is exquisitely beautiful, with graceful hips and waist, and lips as red as ripe bimba fruit. Her enchanting teeth shine like rows of pearls; she wears garments purified by fire and is adorned with strings of gems. Gem-studded armlets, bracelets, and anklets sparkle on her limbs, and her cheeks glow with the brilliance of the sun. Around her neck rests a priceless necklace set with gems, and her hands are adorned with jeweled rings and radiant bracelets. Her hair is beautifully arranged and decorated with a garland of jasmine flowers. She is attended by the most beloved gopīs, who serve her with white fans. Her shining forehead, just below her hairline, is adorned with a beautiful mark of vermilion. Endowed with the fortune of Krishna, she is the best, dearer to him than life itself. She is the creator of the great Vishnu and the giver of all wealth. Thus, I worship Rādhā—the queen of the rāsa dance, Vaiṣṇavī, the power of Viṣṇu, auspicious and filled with Krishna’s love, always accompanied by the lord of the rāsa. After meditating on her, one should place a flower upon the head, and then again meditate upon the Lord of the universe.