Śrīmad-Bhāgavatam 10.49.13
Blended reading (Sanskrit + English inline)
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śuddhāya
—
to the pure
From √śudh. Kṛṣṇa is śuddha not in the Advaitin sense of attribute-less but in the Vaiṣṇava sense of untouched by māyā — pūrṇa, complete, untainted even while playing as a cowherd.
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brahmaṇe
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to the Absolute Truth
Kuntī addresses Kṛṣṇa as Brahman — the impersonal-sounding term — and is making a precise Gauḍīya point: the same Person is Brahman, Paramātmā, Bhagavān (SB 1.2.11). She covers all three in this verse.
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parama-ātmane
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to the Supersoul
Para (highest) + mā (measure) + ātmā. Kṛṣṇa as the inner witness in every heart — including Duryodhana's. Kuntī signals that the Lord she begs for help is also the Lord seated already within the men persecuting her sons.
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yoga-īśvarāya
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to the controller of pure devotional service
Yoga here in the bhakti-yoga sense — the technology of approaching Bhagavān. Kṛṣṇa is its īśvara not merely its teacher; the Gītā's last word (yatra yogeśvaraḥ kṛṣṇaḥ) is already Kuntī's word.
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śaraṇam gatā
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I have approached for shelter
Past tense — the act of śaraṇa is declared done, not promised. In Gauḍīya śaraṇāgati theology this completion is decisive: prapatti is not a process to be perfected but a moment to be uttered.
Śrīla Śrīdhara Svāmī has translated the word yogāya as “unto Kṛṣṇa, the source of knowledge.” The word yoga indicates connection and also the means to achieve something. As conscious souls, we have a connection with the Supreme Soul through bhakti, or devotion. Through that relationship we experience perfect knowledge of the Supreme Soul. Since the Supreme Soul is the Absolute Truth, perfect knowledge of Him means perfect knowledge of everything. As stated in the Muṇḍaka Upaniṣad (1.3), yasmin vijñāte sarvam evam vijñātaṁ bhavati: When the Absolute is understood, everything is understood. Thus Lord Kṛṣṇa Himself, by His spiritual potency, establishes our connection with Him, and that connection is the source of all spiritual knowledge. Thus Ācārya Śrīdhara, by his thoughtful translation, stimulates us to deeper understanding of Kṛṣṇa conscious philosophy.
"I offer respects unto Krsna, the worshipful object of the devotees; unto he who is pure (suddhaya), above maya, though appearing to my eyes; unto brahman, the worshipful object of the jnanis; unto paramatma, the worshipful object of the yogis; unto the person capable of giving all these methods of attaining you (yoga isvaraya); unto the very svarupa of all these methods (yogaya)."
Having explained her relationship she offers respects and surrenders. You are the embodiment of dharma (śuddhāya). Therefore you must protect those who have surrendered. Because you are Brahman and Paramātmā, you should protect everyone at all times in all places. You can protect everyone because you are full of all aspects (yogeśvarāya). You do not dependent on anyone else for knowledge (yogāya). Or, you are Kṛṣṇa full of all powers of all types of bhakti. You are the form of consciousness alone of the impersonal jṣānīs and the form for those attracted to your powers as antaryāmī alone. All these forms are free of the touch of māyā (śuddhāya). You give methods of realizing your forms which appear here and there in the world (yogeśvarāya). You are both śakti and śaktimān (yogāya). Thus nothing is impossible for you. Therefore I surrender to you.
Describing Kṛṣṇa clearly as the supreme Lord with zeal, she offers obeisances with devotion and surrenders to him with great humility. By mentioning Kṛṣṇa she indicates his power. By mention purity etc. she further makes his power clear. Or since he is pure, following dharma, he will protect those who are surrendered. Since he is Brahman and Paramaṭmā, he should always in all circumstances protect everyone. Thus he is the lord of yoga and is perfect in all ways. He is not dependent on knowledge from others (yogāya). The list of items is in order of increasing excellence as reasons for surrender. Or she surrenders in great pain and describes his glories, first offering respects. He is directly the supreme Lord, manifesting unlimited powers (kṛṣṇāya). He is devoid of all faults or devoid of māyā (śuddhāya). He is all pervading (brahmaṇe), and present in all hearts as the antaryāmī (paramātmane). Moreover he is the cause of bhakti-yoga (yogeśvarāya). Therefore he meets with his devotees in prema (yogāya). Therefore as a miserable entity I surrender to you alone. Out of great devotion, giving up the correct order, she addresses him indirectly as Kṛṣṇa, and only later as “you.” This illustrates her humility. Or after namaḥ the word tubhyam (unto you) can be understood.
Kuntī's namaḥ is the bow that completes the prayer — five names of Kṛṣṇa offered in sequence like five flowers laid one by one at His feet. Each name is a different door into the same Lord, and she walks through them all in a single breath.
My note
Source: vedabase.io