Taking the same statements by which Krsna previously denigrated himself, and praised Rukmini, Rukmini now gives an opposite meaning to those points. Krsna had said, "You should not have accepted me because we are not equal in qualities." Rukmini here replies, "Oh Lotus eyed Lord, that is true (nunma), I can never be equal to you. You are the supreme Lord endowed with six opulences, the controller of the three gunas (tryadhisa). And I am controlled by the three gunas. I am vastly inferior to you. It is not possible that I can be equal to you. Out of a feeling of great humility, Rukmini identified herself with the material energy, which is just a portion of her energy."

In the second line of his introductory verse Śrīdhara Svāmī mentions three separate faults in Kṛṣṇa: his ignorance, not following normal behavior and causing women to suffer. The following is the meaning. I am not suitable for you. What you say is true. But you are Bhagavān, filled with respect. This is certain (vai). “Why is it certain?” You are filled with unlimited powers, qualities and beauty (vibhūmnaḥ). You have lotus eyes. I cannot compare in beauty to even one of your limbs, what to speak of having similar beauty in all limbs. This difference is explained. You are completely engaged in your own glory, most highly praised because of having the most blissful form because you are Bhagavān, existing in the most excellent position. I, on the other hand, am endowed by nature with prakṛti, along with its faults of the three guṇas down to tamas. I am in the lowest position, extending down from mahat-tattva to the grossest elements. Having shown his form with disregard for powers, she then shows his powerful aspect. You are worshipped (īśaḥ) by Brahmā, Viṣṇu and Śiva or by the three guṇas. You are the Lord above (adhi) the puruṣa. I am only your aṁśa (pādā), displaying powers of sattva etc., whom materialists (ajṣa) worship. My feet are sought by Indra and other ignorant people, since I am the essential Lakṣmī of the material world. Though she is actually the Lord’s svarūpa-śakti, out of humility she identifies herself with her shadow expansion, māyā-śakti. Śrīdhara Svāmī clearly accepts that Kṛṣṇa is the controller of Brahmā, Śiva and even Viṣṇu. In one meaning, she speaks in humility. You are engaged in your powers, in your form of omniscience and beauty as Bhagavān. What am I? Though I am a śakti intrinsic to your svarūpa, because of possessing śakti, I am the secondary śakti called prakṛti. tripād-vyāptiḥ pare dhāmni pādo’syehābhavat punaḥ | tripād-vibhūtir nityā syād anityaṁ pādam aiśvaram || The Lord’s power spreads over the spiritual realm. The tripād-vibhūti is eternal. The one portion of power is temporary. Padma Purāṇa You are the Lord above all, in control of the tripād-vibhūti in Vaikuṇṭha, according to the Padma Purāṇa. Thus what am I in comparison? I am worshipped by those who know (jṣa) Viṣṇu (a). I am recognized for the powers accomplished through your great powers. She speaks without humility in another meaning. Bhagavān in this manner exists at all times (kvā). He exists as my shelter. I exist always (kvā) as your shelter. I possess the very nature (prakṛtiḥ) of your qualities such as powers. Thus I am worshipped by those who lack no knowledge (ajṣa). How then am I unequal?

I am not suitable for you. What you say is true. But you are Bhagavān, filled with respect. This is certain (vai). “Why is it certain?” You are filled with unlimited powers, (vibhūmnaḥ). You have lotus eyes. I cannot compare in beauty to even one of your limbs, what to speak of having similar beauty in all limbs. This is further explained. You are completely absorbed (abhirataḥ) in your own uncommon greatness, your bliss, because you are the supreme Lord (bhagavān) and the ruler (adhīśaḥ) of the three deities. I am just a woman, dependent, interested in material happiness. These three terms sve mahimne abhirataḥ, bhagavān and tryādhīśaḥ should be explained as contrary to her: aham, guṇa-prakrtiḥ and ajṣa-gṛhīta-pādā. Or bhagavān can refer to bhavān. Thus sve mahimne abhirataḥ and tryadhīśaḥ are paired with guṇa-prakṛtiḥ and ajṣa-gṛhīta-pādā. Or you manifest glory by combining power and astonishment simultaneously in one action (sve mahimni). Brahmā says: bhūmeḥ suretara-varūtha-vimarditāyāḥ kleśa-vyayāya kalayā sita-kṛṣṇa-keśaḥ | jātaḥ kariṣyati janānupalakṣya-mārgaḥ karmāṇi cātma-mahimopanibandhanāni || Kṛṣṇa, with skillfully bound up hair, whose method of attainment is unknown to men, having made his appearance to relieve the earth of the suffering caused by the armies of demons, and to relieve the devotees of their pain of separation, will perform activities whose sweetness will hide his powers. SB 2.7.26 This is possible because you are endowed with unlimited astonishing powers (bhagavān). And you are the Lord of the three worlds. I am one princess from the southern province of Vidarbha. I am a piece of matter with material qualities. Why then do kings of the three worlds seek you? They are fools. I control fools. I am most foolish. The contrast can be seen in opposite order. (You are lord of the three worlds whereas I am just a small princess; you are bhagavān, beyond the guṇas, and I am in the guṇas; you are absorbed in your astonishing actions and I am a fool, worshipped by fools.) Or his two qualities are contrasted with her two qualities in order. You are absorbed in your bliss. I am made of matter with material qualities. You are the Lord of the three worlds. I am served by the ignorant and am ignorant.