Having praised the Lord’s mercy in six verses, again in ten verses, they bow down eleven times (saying namah eleven times) with devotion. "We offer obeisances (as object of worship for the devotee) unto the person with six spiritual qualities (bhagavan), unto the person with a humanlike form (purusa), who pervades everywhere, though in human form (mahatma); (as object of worship of yogis) who dwells in all living entities; and who, though dwelling in all entities, is also bhuta, non- different from the jiva."

Accepting Kāliya’s punishment and considering that it was astonishing that he had gained the mercy of Kṛṣṇa’s feet though he was an offender, they show that Kṛṣṇa is the shelter of various contradictory qualities in order to remove the offense and offer respects with humility in order that he forgive their husband by a manifestation of his inconceivable powers. This is expressed in ten verses. As Bhagavān you are the ocean of inconceivable powers and thus all contradictions dissolve in you. They then praise him. ‘Śrīdhara Svāmī shows a cause and effect relationship between the different names mentioned. Or, the names indicate progressively more difficult feats to accomplish, and thus represent contradictions to each other. Sometimes one sees astonishment because of unique qualities in the universe. Though he is the Lord (puruṣāya), he spreads everywhere (mahātmane). Though he is the controller of all jīvas (bhūtāvāsāya), he is the form of the jīva (bhūtāya), since the jīvas are non-different because of being his aṁśas, and in that way, he controls them. Or he lives among the people (bhūtāvāsāya), and takes birth (bhūtāya). Jayati jana-nivāso devakī-janma-vādo: Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. (SB 10.90.48) He is situated as non-different from all things (parāya) and is situated in the hearts of all jīvas (parātmane).

I offer respects to the Lord who controls all (parāya), who inspires everything (paramātmane). By the order of the Lord all are engaged in action but not being touched by the faults of persons engaged, he dispenses punishment etc. in an astonishing way. Or parāya can mean “the person who is situated separately from all others and who is in the hearts of all beings.” Accepting Kāliya’s punishment and considering that it was astonishing that he had gained the mercy of Kṛṣṇa’s feet though he was an offender, they show that Kṛṣṇa is the shelter of various contradictory qualities in order to remove the offense and offer respects with humility in order that he forgive their husband by a manifestation of his inconceivable powers. This is expressed in ten verses. As Bhagavān you are the ocean of inconceivable powers and thus all contradictions dissolve in you. They then praise him. ‘Śrīdhara Svāmī shows a cause and effect relationship between the different names mentioned. Or, the names indicate progressively more difficult feats to accomplish, and thus represent contradictions to each other. Sometimes one sees astonishment because of unique qualities in the universe. Though he is the Lord (puruṣāya), he spreads everywhere (mahātmane). Though he is the controller of all jīvas (bhūtāvāsāya), he is the form of the jīva (bhūtāya), since the jīvas are non-different because of being his aṁśas, and in that way, he controls them. Or he lives among the people (bhūtāvāsāya), and takes birth (bhūtāya). Jayati jana-nivāso devakī-janma-vādo: Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. (SB 10.90.48) He is situated as non-different from all things (parāya) and is situated in the hearts of all jīvas (parātmane).