Of all the Lord’s infinite names that attempt to explain His innumerable auspicious qualities, extraordinary manifestations and His Sarvatva, Govinda is symbolic of His Saulabhya, pointed out Kalyanapuram Sri Aravamudhachariar in a discourse.
Suka states that Krishna had interrupted the sacrifice to Indra to teach him a lesson in humility and to rid him of his pride in his prosperous position as Indra. In anger at being denied the offerings of the people, Indra had sent torrential rains, hailstones and storm to punish the people. But Krishna, moved by pity, had uprooted the Mountain Govardhana and lifted it as one would a mushroom and held it as an umbrella to keep the people safe. Indra understands Krishna’s greatness. Ashamed of his act, he seeks Krishna’s pardon. Along with Surabhi, the divine cow, he performs Govinda Pattabhisheka. Surabhi bathes Krishna with her milk in the presence of Indra and other celestial sages and devas and Indra crowns Krishna as the Lord and protector of the cows and Gokula and proclaims Him as Govinda.
Interpreters have dealt at length on the relative supremacy of the name Govinda over the name Narayana. Andal refers to this in a hymn when she hails the name Govinda as totally devoid of any shortcomings whatsoever. He remains untainted by His Maya by which He creates, sustains and protects the entire universe. While all beings in creation are subjected to ignorance and bondage because of His Maya, He alone can relieve this bondage of every jivatma.
It is also believed that the truly devout count on the protection that His name promises as it is more effective than Him. Draupadi pins her faith in the efficacy of His divine Nama when being humiliated in the Kaurava court. Such is the response to her prayer that there is no taint to her modesty that seemed to be at stake.