Devanagari
दिवि भुवि च रसायां का: स्त्रियस्तद्दुरापा:
कपटरुचिरहासभ्रूविजृम्भस्य या: स्यु: ।
चरणरज उपास्ते यस्य भूतिर्वयं का
अपि च कृपणपक्षे ह्युत्तम:श्लोकशब्द: ॥ १५ ॥
Verse text
divi bhuvi ca rasāyāṁ kāḥ striyas tad-durāpāḥ
kapaṭa-rucira-hāsa-bhrū-vijṛmbhasya yāḥ syuḥ
caraṇa-raja upāste yasya bhūtir vayaṁ kā
api ca kṛpaṇa-pakṣe hy uttamaḥ-śloka-śabdaḥ
Synonyms
divi
—
in the heavenly region
;
bhuvi
—
on the earth
;
ca
—
and
;
rasāyām
—
in the subterranean sphere
;
kāḥ
—
what
;
striyaḥ
—
women
;
tat
—
by Him
;
durāpāḥ
—
unobtainable
;
kapaṭa
—
deceptive
;
rucira
—
charming
;
hāsa
—
with smiles
;
bhrū
—
of whose eyebrows
;
vijṛmbhasya
—
the arching
;
yāḥ
—
who
;
syuḥ
—
become
;
caraṇa
—
of the feet
;
rajaḥ
—
the dust
;
upāste
—
worships
;
yasya
—
whose
;
bhūtiḥ
—
the goddess of fortune, wife of Lord Nārāyaṇa
;
vayam
—
we
;
kā
—
who
;
api ca
—
nevertheless
;
kṛpaṇa
—
pakṣe — for those who are wretched
;
hi
—
indeed
;
uttamaḥ
—
śloka — the Supreme Lord, who is glorified by the most sublime prayers
;
śabdaḥ
—
the name .
Translation
In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaḥśloka.
Translation (Visvanatha Cakravarti Thakura)
In heaven, on earth or in the subterranean sphere, what women are unavailable to Him? He simply arches His eyebrows and smiles with deceptive charm, and they all become His. The supreme goddess herself worships the dust of His feet, so what is our position in comparison? But at least those who are wretched can chant His name, Uttamaḥśloka.
KB 10.47.15-16
You are just trying to pacify Me by your behavior as a flatterer, and therefore you have put your head under My feet. But I know the trick you are trying to play. I know that you are a messenger coming from an even greater trickster, Kṛṣṇa. Therefore, please leave Me.
“I can understand that you are expert in reuniting two opposing parties, but at the same time you must know that I cannot place My reliance upon you, nor upon your master, Kṛṣṇa. We left our husbands, children and relatives only for Kṛṣṇa, yet He did not feel any obligation in exchange. At last He left us forlorn. Do you think we can place our faith in Him again? We know that Kṛṣṇa cannot live for a moment without the association of young women. That is His nature. He is finding difficulty in Mathurā because He is no longer in the village among innocent cowherd girls. He is in aristocratic society and must be feeling difficulty in making friendships with other young girls. Perhaps you have come here to canvass again or to take us there. But why should Kṛṣṇa expect us to go there? He is greatly qualified to entice all other girls, not only in Vṛndāvana or Mathurā but all over the universe. His wonderfully enchanting smile is so attractive and the movements of His eyebrows are so beautiful that He can call for any woman from the heavenly, middle or Plutonic planets. Even Mahā-Lakṣmī, the greatest of all goddesses of fortune, hankers to render Him some service. In comparison to all these women of the universe, what are we? We are very insignificant.
“Kṛṣṇa advertises Himself as magnanimous, and He is praised by great saints. His qualifications would be perfectly utilized if He would only show us some mercy, for we are so much downtrodden and neglected by Him.
Purport
Śrīla Viśvanātha Cakravartī states that Rādhārāṇī’s speech, expressing all the feelings of a disappointed lover, indicates an intensity of love for Śrī Kṛṣṇa surpassing even that of the goddess of fortune. While all the
gopīs
are perfectly compatible with Śrī Kṛṣṇa in terms of their beauty, temperament and so on, Śrīmatī Rādhārāṇī is especially so. In Her forlorn state, Rādhārāṇī indicates to Kṛṣṇa, “You are called Uttamaḥśloka because You are merciful to the wretched and fallen, but if You would be merciful to Me, then You would actually deserve this exalted name.”
Śrīla Viśvanātha Cakravartī further points out that in this verse, Śrīmatī Rādhārāṇī expresses Her spite born of pride, accuses Kṛṣṇa of being a cheater and finds fault with His behavior. Thus this verse contains speech known as
ujjalpa,
as described in the following verse of the
Ujjvala-nīlamaṇi
(14.188):
hareḥ kuhakatākhyānaṁ
garva-garbhitayerṣyayā
sāsūyaś ca tad-ākṣepo
dhīrair ujjalpa īryate
“The declaration of Lord Hari’s duplicitous nature in a mood of spite born of pride, together with jealously spoken insults directed against Him, has been termed
ujjalpa
by the wise.”
Purport (Visvanatha Cakravarti Thakura)
Hearing the bee buzzing, Radha thought he was saying, "Crown jewel of the dearmost of Krsna! In Mathura, Krsna is meditating on you day and night, pierced by the arrow of love. If you are pleased, then he is delivered from his pain."
Radha then speaks with envy. "Who is difficult for Krsna to attain in svarga, martya and patala?" The meaning is "I know very well that Krsna cannot pass his time without the presence of young women. If there are no women in Mathura, then let he meditate on us, satisfy us, and send a messenger such as you to bring us there. Do not tell us that the Ksatriya women will not accept a person of cowherd birth, for there is no one unavailable to him in all the three worlds. If he goes to svarga there are the divine women, if he goes to rasatala there are the wives of the nagas. They all give up their husbands for him. What to speak then of the women of Mathura? For obtaining women he does not have to depend on punya. Being deceptive, with his dancing eyelashes and charming smile who can resist him? They no longer belong to their husbands. For the price of his deceptive smile they have been purchased, giving up their husbands. He is deceptive because, though attaining them, once he enjoys them he gives them up and goes after new women. What to speak of the heavenly women, even Laksmi, situated on the chest of Narayana, serves Krsna’s lotus feet in order to get his association. (prayers of kaliya’s wives). We have heard that from the mouth of Paurnamasi. Therefore how can we remain unaffected? We are only humans, morever simple cowherd women, moreover cowherd women of Vrndavana."
These humble words reveal jealousy latent with pride through the inflection of her voice and nodding of her head. Through that jealousy she reveals thoughts of her superiority to Laksmi in prema, beauty, and similarity of caste.
"His is supposed to favor the miserable. He who is merciful to the suffering and fallen is called Uttama sloka. But as Krsna lacks this quality, that name is a lie."
Another abusive implication is: "If he did not make miserable people like us suffer in the first place, then how could get that name?"
The first half of the verse describing Krsna's attraction to all women, shows his trickery. The third line indicates jealousy (irsa) filled with pride (garva). The last line shows abuse (apeksa) mixed with indignation (asuya). This is called ujjalpa.
Abusive, indignant speech which reveals Krsna’s trickery with jealousy filled with pride is called ujjalpa.
Purport (Jiva Goswami)
She gives up her pretense of anger suddenly because of the nature of unmāda and acts like a remorseful woman (kalahāntā) after her lover has left. What woman in the three worlds is hard to attain for him, smiling and moving his brows to deceive people with his charm? Lakṣmī worships the dust of his feet. This is certain (hi). What is our position? Rādhā speaks of service while accepting the lowest position.
Or this verse can be taken as an expression of her anger. “If he is so deceptive, why were you not careful? Denying fault on her part, she says that they had been given up by Kṛṣṇa who bewildered them by some magical power. She then speaks this verse with hatred and humility. He has a smile and crooked brows attractive with charm (kapaṭa) and thus no woman is unavailable to him Lakṣmī serves his foot dust. Those who are unfortunate say he is worthy of praise, but this is not so.
Or, he is available to all women in heaven, earth and lower planets. This shows envy. Ultimately he cannot be controlled. With sarcasm, pride, hatred and misery she then says, “Who is not available to him?” Whomever he desires to attract becomes available to him. Even Lakṣmī is obedient to him. And serves his foot dust, what to speak of us! Those who are miserable praise him as the best, but persons suffering like us do not.
Purport (Sanatana Goswami)
What woman in all the three worlds, upper, middle and lower, is unavailable to him? Lakṣmī worships the dust of his feet. She does extremely low service. Hi means certainly. Or “Not only you worship him. Wherever there are young women, they fall under his control.” In all the three worlds what women, low women, are unavailable? Or all women should be unavailable to him. This shows disrespect for him. The reason is that he moves his brow, while smiling attractively, with deception. By his cleverness he cheats women.
“Why do you say that? The best of all beautiful women, Lakṣmī, worships the dust of his feet.” If she worships dust of his feet, let her do that. What is that to us? She is just one among many of us. This shows pride and hatred.
For helping the miserable, there is only the name or fame of Uttama-śloka. Because he ignores the miserable, his fame being a cause of song (uttama--śloka) is destroyed. One should not sing about him. Or “Since he is known as Uttama-śloka one should not ignore him. He is the best of all people.” He is miser or cruel person (kṛpaṇa-pakṣe) since he does not give happiness by showing himself. Since that is so, his name Uttama-śloka is false. Only his servants call him by that name. This is criticism with hatred.