Aprameya means immesurable. This name is used twice for Krishna in Chapter 11. Arjuna calls him Aprameya while acknowledging what he sees in the universal form that stretches infinitely and is immesurable.

He again uses the name Aprameya when he seeks Krishna’s forgiveness for calling him with friendly names like Krishna, Yadava etc.

Other words used in this Chapter for Krishna are Ananta, Anantavirya, Visweswara, Visvarupa etc all of which reflect the infinite universal form.

Slokas 11.17, 11.42

Madhusudana means killer of the demon Madhu. False ego is also as sweet as honey (Madhu). The first sloka of the second chapter, which is the summary of Gita, starts with this name for Krishna.

By starting the chapter with this name, Sanjaya suggests that Krishna will easily destroy the demon of false ego and mis-understanding of Arjuna. Thus, Krishna would teach Arjuna how to discharge his duties through the essence of Gita. Please note that Gita does not make this comparison and it is the interpretation of commentators.

Sloka 2.1

Madhava means husband of Lakshmi, the goddess of fortune. Sanjaya is narrating the battle scene to Dhritharasthra in Chapter 1. He calls Krishna as Madhava in Sloka 14. This is the first time Krishna is referred to in the Bhagavad Gita. By using this name for Krishna, Sanjaya hints that fortune is on the side of the Pandavas and that they will emerge victorious.

“Then, seated in a great chariot to which white horses were harnessed, Madhava and Pandava blew their divine conch shells.”

Sloka 1.14

Achyuta means someone who is infallible, does not fall from his position. Although Krishna is a charioteer for Arjuna, he has not come down from his position as Bhagawan. Arjuna communicates this subtly.

“And told Hrishikesha the following words. ‘O Achyuta! Place my chariot in between the two armies.”

Sloka 1.21

In some versions of the Gita, the name Hrishikesha appears only in Sloka 1.20. The translation of Bibek Debroy mentions this name under Sloka 1.21.

Hrsikesa means one who is the director of the senses of every living entity. When Sanjaya is narrating the battle scene to Dhritharashtra, he uses this name. Sanjaya implies that Krishna is aware of the doubts and dilemma going on in Arjuna’s mind as he sees the army of the Kauravas and the Pandavas.

“Thus spoken to by Gudakesha, Hrisikesa placed that magnificent chariot between the two armies.”

Sloka 1.24

The name Hrsikesa is used seven times in Gita to refer to Krishna. Hrsikesa also means one whose hair is made of the rays of the Sun and the Moon.

In three separate slokas in the first chapter, Arjuna is asking Krishna a) what pleasure will we derive by killing the sons of Dhritharashtra and b) When we can see the crime in destroying a family, why engage in these acts of Sin?

By addressing Krishna as Janardhana in these slokas, Arjuna is implicitly asking Krishna why he is urging him to fight and destroy his own family and friends. Janardana is supposed to be the protector of everyone and families. However Krishna urging Arjuna to fight his family is contradictory to Krishna’s name Janardhana.

Slokas 1.36, 1.39, 1.44

The name Janardhana is used six times for Krishna in the Gita.

Isvara. Krishna tells Arjuna that he is Isvara and that he has no birth and that he is indestructible. Krishna says that he comes into existence through his own resolution.

The next sloka has the magnificent utterance where Krishna says “Whenever dharma goes into a decline and adharma is on the ascendance, then I create myself.” –

yada yada hi dharmasya glanir bhavati bharata
abhyutthanam adharmasya tadatmanam srijamyaham.

Slokas 4.6 and 4.7

Bhutabhavanah is the one who creates and maintains all living entities and also the five great elements. Krishna uses the word Bhutabhavanah to describe himself as the creator of all beings.

na cha mat-sthani bhutani pashya me yogam aishwaram
bhuta-bhrin na cha bhuta-stho mamatma bhuta-bhavanah

“Witness my divine yoga. Again, the beings are not established in me. My atman holds up the beings and sustains the beings, but I am not established in the beings.”

Sloka 9.5

In the beginning of Chapter 11, Arjuna beseeches Krishna to show him his universal form. He says Purusottama, Parameshwara, show me your indestructible self.

‘O Supreme Lord! What you have said about yourself is indeed like that. O Supreme Being! I wish to see your divine form.’

Sloka 11.3

Partha Sarathi means the charioteer for Partha, that is Arjuna. Though this is the most iconic image of Krishna in the Bhagavad Gita, this name is not used in the Gita itself.

Gita Dhyanam is a set of nine verses recited before the recitation of the Gita. The fourth verse is

“The Upanishads are the cow, Krishna is the milkman
Arjuna is the calf, and the immortal Gita is the milk. The learned drink this milk.”

It is unclear who composed the Gita Dhyana. Some say it is from Vaishnaviya Tantrasara. Some state that Madhusudana Sarasvati composed it. Some state that Sridhara Swami wrote it.

Sanjaya calls Krishna as Yogeshwara Krishna. He states that “wherever Krishna and Arjuna are, there exist prosperity, victory, increase in wealth and sound policy. That is my conviction.” Thus he predicts the outcome of the war.

“yatra yogeshvaraḥ kṛiṣhṇo yatra partho dhanur-dharaḥ
tatra shrir vijayo bhutir dhruva nitir matir mama”

Sloka 18.78