Uttarāṅga

Śukadeva narrated the entire Bhāgavatam to Parīkṣit; this name praises Kṛṣṇa as the moon that draws forth the ocean of nectar-like wisdom Śuka spoke.

After lifting Govardhana, Kṛṣṇa is anointed 'Govinda' by Indra and Surabhi-cow; the abhiṣeka makes him sovereign of cows, earth, and Vedas.

In the Uddhava Gītā, Kṛṣṇa teaches yoga in all its modes — bhakti, jñāna, karma; he is named the supreme master of yogins for whom all paths converge.

At his birth in the prison, Vasudeva recognizes him as the cosmic Lord taking the form of his son; this name preserves the paradox of Infinity born as a child.

In the Gopī-gīta the gopīs declare: 'Hearing your name purifies; seeing you destroys all sin'; Kṛṣṇa is puṇya itself — merit personified.

After the Rāsa-līlā the text declares that Kṛṣṇa's human form is itself a divine līlā; he assumes a body not from karma but from grace, for the joy of his devotees.

At the end of the Uddhava Gītā, Kṛṣṇa is acclaimed jagadguru — the teacher whose every act is itself instruction; the Bhagavad Gītā and Uddhava Gītā are his two great teachings.

In Brahmā's hymn after the Brahma-vimohana, this name is among the great epithets; the Lord of all worlds plays as a cowherd boy in Vraja.

The Bhagavad Gītā's eighteen chapters between the armies at Kurukṣetra are themselves a vast ocean of nectarine wisdom; Kṛṣṇa is that ocean made manifest in eighteen waves.

Uddhava in his message to the gopīs uses this name — the one whose mere chanting (śloka) bestows merit (puṇya); the same epithet is used for Sītā and Draupadī as the Lord's consorts.

Vidura comes to Hastināpura and Yudhiṣṭhira asks for news of Kṛṣṇa; throughout the Bhāgavata the Lord's feet are called the source of all sacred fords — pilgrimage is to touch them.

In the Bhagavad Gītā Kṛṣṇa declares: 'I am he who is to be known by all the Vedas; I am the author of Vedānta and the knower of the Vedas'; he is the Veda's own goal.

The Sudāmā episode demonstrates this name perfectly: Kṛṣṇa weeps tears of joy at his impoverished friend's arrival; his compassion is described as an inexhaustible treasure.

The Bhāgavata's invocation calls upon Nārāyaṇa — 'the abode of all beings'; this is Vaiṣṇava theology's central name, established by the Mahānārāyaṇa Upaniṣad and present throughout.

In the Bhagavad Gītā: 'The act of offering, the offering itself, the fire, and the one who offers — all are Brahman'; Kṛṣṇa is yajña embodied, the sacrifice that needs no sacrificer.

When Kṛṣṇa goes to kill Narakāsura, he rides Garuḍa, the king of birds, whose food is serpents; Garuḍa is Viṣṇu's eternal mount in his cosmic form.

After the description of the avatāras in the Bhāgavata's first canto, the text declares Kṛṣṇa the original (ādya) source of all the descents — 'kṛṣṇas tu bhagavān svayam'.

Arjuna addresses Kṛṣṇa with these exact words in B.G 10.12 — 'paraṃ brahma paraṃ dhāma pavitraṃ paramaṃ bhavān'; S.B.G 1.2.11 establishes Brahman as the first of the three aspects of the one Reality (Brahman, Paramātmā, Bhagavān).

In the Kṣetra-kṣetrajña chapter Kṛṣṇa identifies the Paramātman as the witness-consort within every being; S.B.G 1.2.11 names Paramātmā as the second aspect realized through yogic vision.

At the conclusion of the Bhāgavata, Kṛṣṇa withdraws into the parātpara — what lies beyond even the imperishable; B.G 8.20 describes this as 'avyakto'kṣaraḥ' — beyond the unmanifest. The hymn's final name is also Parāśara's: the circle of seer, hymn and Seen closes here.