SB 10.37.11

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.