Śrīmad-Bhāgavatam 10.85.39
Blended reading (Sanskrit + English inline)
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anantāya
—
to the unlimited one
Dative of Ananta. Specifically a name of Balarāma / Saṅkarṣaṇa as Ananta-Śeṣa — the infinite serpent on whom Mahā-Viṣṇu rests. Bali begins by saluting Balarāma.
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kṛṣṇāya
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to Kṛṣṇa
Dative of Kṛṣṇa. The two names together — Anantāya and Kṛṣṇāya — name the two brothers in their tattva-aspects, not just as personal names.
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brahmaṇe parama-ātmane
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to the Brahman, to the Supreme Soul
Dative pair: brahman (the impersonal Absolute) + paramātman (the Supersoul). Bali names two of the three aspects of tattva (Bhāgavatam 1.2.11: brahmeti paramātmeti bhagavān iti śabdyate). The third — bhagavān — is the Person standing in front of him.
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sāṅkhya-yoga-vitānāya
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to the propagator of sāṅkhya and yoga
Compound: sāṅkhya + yoga + vitāna (expander). Bhagavān is the source of both philosophical traditions. Gauḍīyas read this as a hint that all darśanas trace back to Him; bhakti subsumes rather than rejects them.
Śrīla Viśvanātha Cakravartī identifies the supreme Ananta named here as Lord Balarāma, from whom expands the divine serpent Ananta Śeṣa. Impersonal Brahman is the source of the texts belonging to the sāṅkhya philosophers, while the personal representation of the Lord known as Paramātmā disseminates the textbooks of yoga.
I offer respects to the origin of Ananta (brhate anantaya), Balarama. I offer respects to Krsna, who is the very form of all causes (vedase). I offer respects to brahman, which is the distributor of the scriptures on jnana (sankhya vitanaya), and to paramatma, distributor of the scriptures on yoga.
I offer respects to the second member of Kṛṣṇa’s vyūha (anantāya). The gopīs in lamentation address him as the friend of Ananta or Balarāma (ananta-sakhaḥ). (SB 10.39.30) This name includes Śeṣa: that is indicated by the word bṛhate (huge). I offer respects to Kṛṣṇa, famous as Svayam Bhagavān (kṛṣṇāya), since he is the creator of everything (vedhase). “But the jṣāna scriptures speak of Brahman and the yoga scriptures speak of Paramātmā. What about them?” He is the object of the scriptures of jṣāna and yoga. He is indicated by those scriptures in his partial form. Kapila-deva says: jṣāna-yogaś ca man-niṣṭho nairguṇyo bhakti-lakṣaṇaḥ dvayor apy eka evārtho bhagavac-chabda-lakṣaṇaḥ The goal of jṣāna, fixed on my expansion as Brahman, beyond the guṇas, and the goal of bhakti are actually only one goal, which is known by the word Bhagavān. SB 3.32.32 Thus I offer respects to you, who are also Brahma and Paramātmā.
I offer respects to Kṛṣṇa, svayam bhagavān, who spreads and promotes (vitānāya) the scriptures of jṣāna (sāṅkhya) and samādhi (yoga) or who is the purport of jṣāna and yoga, because he is one truth for all jīvas (brahmane). Not only does he have that form, but also a different form, Paramātmā. Or I offer respects to the all-pervading Lord (brahmane). How does he pervade? He is Paramātmā, the antaryāmī. The list of terms is in order of increasing excellence. Or the verse shows how Kṛṣṇa is everything.
When the first prayer rises, it greets the Lord under several names at once — Ananta, Kṛṣṇa, Brahman, Paramātman — because no single name is enough for the One who has just arrived. Bali's opening obeisance is a four-fold bow.
My note
Source: vedabase.io