After describing the future pastimes of Krsna, Narada offers his respects in two verses. I offer my respects to you, the Lord, concentrated Brahman or spiritual essence, the object of pure realization. All the desires of the devotees reside completely in you who exist eternally along with your associates. You fulfill all those desires because of your mercy. By your or your devotees’ energy, all the influence of material gunas is daily destroyed.

Śrīdhara Svāmī explains that viśuddha-vijṣāna-ghanam means exclusively (kevalam) the one form of knowledge. Śruti says na cakśuṣā gṛhayte rūpam asya: his form cannot be seen by the eye.(Śvetāśvatara Upaniṣad) Yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇote tanuṁ svām: the Lord can be attained only by his choice and then he reveals his form to that person. (Katha Upaniṣad) Because the form is self-revealing it is called a form of knowledge alone. Thought this form takes many forms Kṛṣṇa is the aṁśī. Akrūra also says bahu-mūrty-eka-mūrtikam: you are one form with many forms. (SB 10.40.7) The prefix vi in viśuddha means “one,” viśiṣṭa, special, or extraordinary. Therefore (ataeva in Śrīdhara’s commentary)-- because you are this form of knowledge, established by realization--by being firmly situated in your svarūpa, the form of the highest bliss, you completely possess all objects (sva-saṁsthayā samāpta-sarvārtham). Ātmā is the svarūpa which is the shelter of all things, of all causes of knowledge. Since you are ātmā, you are the form of highest bliss, the shelter of the highest, unconditional prema. Because of this, by your nature you have attained all objects since by being bliss itself, everything is yours. Etasyaivānandasyānyāni bhūtāni mātrām upajīvanti: all living being live because of his expansion of bliss. (Brhad-āraṇyaka Upaniṣad 4.3.32) Ko hy evānyāt kaḥ prāṇyāt yad eṣa ākāśa aṇando na syāt: if the Lord were not blissful, how could any being exist? (Taittirīya Upaniṣad) Thus the meaning of samāpta-sarvārtham is “Because you are bliss, you have many forms by your nature.” Nārada realized that “form of knowledge” in the blissful pastimes of Kṛṣṇa. Though all your desires are already fulfilled, you have desires (vāṣchitam). Though you have attained all desires, you attain them in pastimes—actions to attain the desires. Those desires are always fulfilled (amogha), not being produced at some point in time. Those desires do not arise from material māyā. If they were material they would cause bondage. You are eternally free from the action of the guṇas by your śakti (sva-tejasā). This means that your form, qualities and pastimes are beyond māyā. Therefore I worship Bhagavān, who exists by his own support, not by the agency of Brahman. Or I worship that form which is superior to vijṣānam, famous among the people. It is pure (śuddha). I surrender to Bhagavān, the condensed form of vijṣānam, full of bliss or the condensed form the famous Brahman. “How can vijṣānam be a form with hands and feet? How can Bhagavān have hands and feet?” His outstanding quality proved by scripture is stated: by his svarūpa-śakti his form has all qualities (sva-saṁsthayā samāpta-sarvārtham). Parāsya śaktir vividhaiva śruyate: the śaktis of the Lord are many. (Ṣvetāsvatara Upaniṣad) Na cakṣuṣā gṛhate rūpam asya: his form cannot be seen by the material eye. His desires never go unfulfilled. By his iccha-śakti he can reveal or cause the disappearance of anything. “Well I have a śakti known as material māyā. Māyāṁ tu prakṛtiṁ vidyān māyinam tu maheśvaram (Know the material energy and its Lord, the cause of māyā). I am touched by that fault.” By your svarūpa-śakti (sva-tejasā) you are never influenced by the action of the guṇas.

You are pure knowledge. What can be offered or communicated to you? Because you, not dependent on anything, show causeless mercy, you will do everything I have stated (sva-saṁsthayā). You never become tired from anything you do (amogha). Or “Why do you ask that I destroy fear of Kaṁsa for the devotees?” You destroy fear of saṁsāra. By your powers (sva-tejasā) you destroy the influence of the guṇas of māyā.