na vayaḿ sādhvi sāmrājyaḿ
svārājyaḿ bhaujyam apy uta
vairājyaḿ pārameṣṭhyaḿ ca
ānantyaḿ vā hareḥ padam
kāmayāmaha etasya
śrīmat-pāda-rajaḥ śriyaḥ
kuca-kuńkuma-gandhāḍhyaḿ
mūrdhnā voḍhuḿ gadā-bhṛtaḥ
na -- not; vayam -- we; sadhvi -- O saintly lady (Draupadi); samrajyam -- rulership over the entire earth; sva-rajyam -- the position of Lord Indra, King of heaven; bhaujyam -- unlimited powers of enjoyment; api uta -- even; vairajyam -- mystic power; parameshthyam -- the position of Lord Brahma, creator of the universe; ca -- and; anantyam -- immortality; va -- or; hareh -- of the Supreme Lord; padam -- the abode; kamayamahe -- we desire; etasya -- His; sri-mat -- divine; pada -- of the feet; rajah -- the dust; sriyah -- of the goddess of fortune; kuca -- from the breast; kunkuma -- of the cosmetic powder; gandha -- by the fragrance; adhyam -- enriched; murdhna -- on our heads; vodhum -- to carry; gadabhritah -- of Lord Krishna, the wielder of the club.
O saintly lady, we do not desire dominion over the earth, the sovereignty of the King of heaven, unlimited facility for enjoyment, mystic power, the position of Lord Brahma, immortality or even attainment of the kingdom of God. We simply desire to carry on our heads the glorious dust of Lord Krishna's feet, enriched by the fragrance of kunkuma from His consort's bosom.
The verb raj means "to rule," and from it are derived the words samrajyam, meaning "rulership over the entire earth," and svarajyam, meaning "rulership over heaven." Bhaujyam comes from the verb bhuj, "to enjoy," and thus refers to the capacity of enjoying whatever one desires. Virat is explained by Srila Visvanatha Cakravarti as representing the phrase vividham virajate ("one enjoys many kinds of opulence") and specifically indicating the eight mystic perfections of anima and so on.
An alternative explanation of these terms is given by Srila Sridhara Svami, who says that according to the Bahv-rica Brahmana, these four terms designate the power of sovereignty over each of the four cardinal directions: samrajya for the East, bhaujya for the South, svarajya for the West, and vairajya for the North.
Lord Krishna's queens clearly state that they do not desire any of these powers, or even the position of Brahma, liberation or entrance into the kingdom of God. They simply want the dust from Sri Krishna's feet, which Goddess Sri herself worships. Srila Visvanatha Cakravarti tells us that the goddess of fortune mentioned here is not Lakshmi, the consort of Narayana. After all, the acarya explains, Goddess Lakshmi could not attain the direct association of Krishna even after performing extended austerities, as Uddhava states: nayam sriyo 'nga u nitanta-rateh prasadah (Bhag. 10.47.60). Rather, the Sri referred to here is the supreme goddess of fortune identified by the Brihad-gautamiya-tantra:
devi krishna-mayi prokta
radhika para-devata
sarva-lakshmi-mayi sarva
kantih sammohini para
"The transcendental goddess Srimati Radharani is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She possesses all the attractiveness to attract the all-attractive Personality of Godhead. She is the primeval internal potency of the Lord."
