Arjuna names the only knower. Four addresses pile up in the verse's vocative cadence. The structural claim is precise: only Krishna can know Krishna; what Arjuna asks for is not new knowledge but the disclosure Krishna himself can give.
Shankara reads the verse as the structural conclusion of 10.13-14. The seers and Krishna's own self-statement together confirm what was revealed; but ultimately, only Krishna himself, by himself, knows himself. The disciple's role is to receive what is given — to hear what Krishna chooses to disclose. The four addresses — Purushottama, bhuta-bhavana, bhuta-isha, deva-deva, jagat-pate — frame the request: addressing Krishna by these names invites the disclosure that the names themselves promise.
Madhusudana reads with characteristic care. Svayam eva atmana atmanam vettha — Krishna alone knows Krishna by Krishna. The reflexive triple is precise: the knower is Krishna, the instrument of knowing is Krishna, the known is Krishna. No external pramana can deliver the disclosure; only the self-disclosure can. The vocative addresses prepare the request that follows: tell me your vibhutis, since only you can tell.
Ramanuja reads the verse with relational warmth. The disciple's address-cluster — Purushottama, bhuta-bhavana — names Krishna's specific roles: supreme person, source of beings, lord of beings, god of gods, master of the world. Each address is a request-channel; the disciple is asking from the position of one who recognizes these roles.
Madhva reads on the bheda-frame: only Hari, svatantra, can know Hari fully; all jivas, including the devas, are paratantra and bounded in their knowing. The disciple's recognition of this fact is itself the proper position to receive the disclosure that follows.
Vallabha reads with pushti-marga's recognition: Krishna's self-knowing is not solipsistic; it is the only ground from which the disclosure to the bhakta can proceed.
Shridhara reads the four addresses as the disciple's proper invocation prefacing the request that the next verse will make.