Narada called out Krsna’s name twice out of great bliss, remembering himself as just a reflection of bhakti, who chants the names and praises of the Lord. Krsna is a person with a mind that cannot be measured or understood (aprameya atma). Who can understand your mind, for sometimes you are in Vraja giving bliss to your parents, and somtimes you are in Mathura, giving bliss to your parents there. As you are the controller of Yogamaya (yogesa) you can stay in both places without difficulty. As you are the master of the universe (jagadisvara) you must kill the demons who are a burden to the earth. As Nanda’s son, you spread your fame through various mantras, but now you should reveal good fortune of Vasudeva. Therefore come and live in Mathura and relieve all your devotees there from fear of Kamsa, because you are the best fulfiller of desires (pravara) and the best among the yadus (satvatam). You can do anything (prabho). "I act according to my desires. So why do you make a request from me?" "You are the supersoul within me (tvam atma) . You give me the inspiration to request you, so what can I do?" You exist not only in me but in all living entities. (sarva bhutanam). You reside secretly like fire within wood. Just as you rest in the caves of Govardhana as Nanda’s son, so you rest within the heart as the supersoul. Though you are resting in the heart, you are the witness of everything. (saksi) This is because you are the greatest person (mahapurusa), with the strength to accomplish anything. However, above great persons there can be others with more power. But you are the supreme lord, with powers greater than anyone else.

I have told Kaṁsa some facts because I know this will be an opportunity for your pastimes. By your mercy I know the sequence of your pastimes and the truth about you. Nārada explains this in eleven verses. He explains the nature of Kṛṣṇa in three verses. In two verses he addresses him. He calls his name first to indicate that the form of Kṛṣṇa is the root. He repeats the name for emphasis. And since Kṛṣṇa is absorbed in his owns sweet pastimes, he wants to make him attentive. He then makes clear how Kṛṣṇa is the root by describing his inherent (svarūpa) characteristics. Because he is beyond all others and is infinite, he cannot be understood by anyone (aprameyātman). His form as Bhagavān surprises even himself. Then his tataṣṭha characteristics are described. You control by your yogamāyā śakti (yogeśa), which is your complete form. Therefore you are the Lord of all the material and spiritual worlds (jagad-īśvara). In all these places you are present because of your powers (vāsudeva). And thus you are the shelter of everything (akhilāvāsa). To make clear that all this refers to Kṛṣṇa, he indicates his eternal position in pastimes with his devotees. You are the best among the devotees who are kṣatriyas and cowherds (sātvatāṁ pravara). Possessive case is used (sātvatām) to indicate that he is one of them. He is eternally present in pastimes with these devotees. jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48 The cause of his eternal presence is stated. O master (prabho)! You are the master of time and other factors. Thus by these names Nārada indicates Kṛṣṇa’s position as a form of unequalled powers famous by names like Śyāmasundara, as an associate of the Yadus and cowherds, and the performer pastimes suitable to them. By calling his names, Nārada has indicated Kṛṣṇa’s real position. Now he indicates his partial forms. atha vā bahunaitena kiṁ jṣātena tavārjuna | viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat || But what is the use of knowing all these individual vibhūtis, Arjuna? Please understand: by just one portion of myself, I am firmly established in this universe. BG 10.42 This is explained in two verses. You are the soul of all moving and non-moving entities in the material world, Paramātmā. This is described as tṛtīyaṁ sarvabhūta-stham: in his third form he is situated in all beings. (Sātvata-tantra) He is also Mahā-viṣṇu (mahā-puruṣa), presiding over all creation and Garbodhakaśāyī Viṣṇu, the presiding deity of each universe (īsvaraḥ). Ekaṁ tu mahataḥ sraṣṭṛ dvitīyaṁ tv aṇḍa-saṁsthitam: the first form is the great creator and the second form is situated in the universe. (Sātvata-tantra) Though you are everywhere like fire in wood, you are situated by your portions in each entity, within their hearts. Thus you can be quickly realized.

He repeats the name of Kṛṣṇa because the tongue is naturally attracted to chanting the name or he chants out of great devotion. Or the first utterance means Kṛṣṇa, the form of the supreme brahman and the second utterance means Kṛṣṇa, who manifests unlimited qualities of bhagavān. This is illustrated by the other words. The power of the form of the supreme brahman is illustrated in three verses. Manifestation of bhagavān’s qualities is expressed in nine verses. Or because of great devotees like Vasudeva and Devakī being tied up and suffering, and thinking himself a great offender, fearing the effects of great offense, he calls out to the Lord to forgive him for his offense. One should not say “I am the supreme Brahman.” Whose son are you? You should not say “I am lord of the universe. All jīvas are my servants.” What is your particular name? Though Kṛṣṇa is the supreme Brahman with form, you are Kṛsṇa, revealing unlimited qualities as bhagavān. You depend on the bhakti of your parents and others, otherwise your revelation as bhagavān is incomplete. Everything may be explained in terms of virodha alaṅkāra. Though you are spread everywhere (aprameyātma), you are the son of Vasudeva (vāsudeva). Though you are ātmārāma (yogeśa), still you are the abode of full śuddha-sattva (akhila-vāsa), or you dwell in Devakī. O jewel in the womb of Devakī! He does not utter her name directly out of respect. Though you are the lord of the universe, you are the lord (prabho) of the best (pravara) of the Yādavas such as Ugrasena. Or O supreme (pravara)! “But this seems contradictory.” That is true. Though things appear impossible by our power it is all easily accomplished. O lord, full of inconceivable powers (prabho)! This is your status as the Lord. I have told Kaṁsa some facts because I know this will be an opportunity for your pastimes. By your mercy, I know the sequence of your pastimes and the truth about you. Nārada explains this in eleven verses. He explains the nature of Kṛṣṇa in three verses. In two verses he addresses him. He calls his name first to indicate that the form of Kṛṣṇa is the root. He repeats the name for emphasis. And since Kṛṣṇa is absorbed in his owns sweet pastimes, he wants to make him attentive. He then makes clear how Kṛṣṇa is the root by describing his inherent (svarūpa) characteristics. Because he is beyond all others and is infinite, he cannot be understood by anyone (aprameyātman). His form as Bhagavān surprises even himself. Then his tataṣṭha characteristics are described. You control by your yogamāyā śakti (yogeśa), which is your complete form. Therefore you are the Lord of all the material and spiritual worlds (jagad-īśvara). In all these places you are present because of your powers (vāsudeva). And thus you are the shelter of everything (akhilāvāsa). To make clear that all this refers to Kṛṣṇa, he indicates his eternal position in pastimes with his devotees. You are the best among the devotees who are kṣatriyas and cowherds (sātvatāṁ pravara). Possessive case is used (sātvatām) to indicate that he is one of them. He is eternally present in pastimes with these devotees. jayati jana-nivāso devakī-janma-vādo yadu-vara-pariṣat svair dorbhir asyann adharmam sthira-cara-vṛjina-ghnaḥ su-smita-śrī-mukhena vraja-pura-vanitānāṁ vardhayan kāma-devam Kṛṣṇa lives eternally among the cowherd men and the Yādavas, and is conclusively both the son of Devakī and Yaśodā. He is the guide of the Yadu dynasty and the cowherd men, and with his mighty arms he kills everything inauspicious, in Vraja, Mathurā and Dvārakā. By his presence he destroys all things inauspicious for all living entities, moving and inert, and the suffering of separation of the inhabitants of Vraja and Dvārakā. His blissful smiling face always increases the desires of the gopīs of Vṛndāvana and women of Mathurā and Dvārakā. He remains eternally in this situation. SB 10.90.48 The cause of his eternal presence is stated. O master (prabho)! You are the master of time and other factors. Thus by these names Nārada indicates Kṛṣṇa’s position as a form of unequalled powers famous by names like Śyāmasundara, as an associate of the Yadus and cowherds, and the performer of pastimes suitable to them. The non-contradiction is explained through an example. You are the one ātmā of all beings. As in dvau suparṇau: two birds in a tree. You are one within all jīvas. You are many but one as Paramātmā, otherwise you could not be the supreme Lord. This is clear in Vedānta. An example is given. Fire appears differently according to different types of wood but no flame becomes visible without one original flame. Actually one fire alone is situated in the various pieces of wood. Paramātmā is like that. Though you are hidden from sight, you happily rest in a cave of Govardhana. Though you are the witness, without association, you are filled with great powers as the form with a thousand heads (mahā-puruṣaḥ). Or you are the supreme person, who gives himself, who is controlled by the devotee. Thus everything is possible. You are the Lord (īśvaraḥ). By this conclusion unlimited contradictions are easily resolved.