Śrīmad-Bhāgavatam 10.60.48
Blended reading (Sanskrit + English inline)
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puṁścalyāḥ
—
of a promiscuous woman
From puṁścalī — one who goes after men. The smṛti-term for the unchaste wife. Rukmiṇī's use of the harsh classical word — and her separation of herself from it — closes the rhetorical loop He opened in v. 13.
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navam navam
—
to newer and newer (lovers)
Reduplicated nava (new). The hunger for novelty — Gauḍīyas read this as the structure of material kāma: forever requiring change. Bhakti, by contrast, is rati-vṛddhi — ever-increasing love for the same Beloved.
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asatīm
—
an unchaste woman
Asatī — feminine of asat. The opposite of satī (chaste, also Sat-related). Gauḍīya hagiography names exemplary satīs (Rukmiṇī, Draupadī, Sītā, Devahūti). Rukmiṇī names the asatī to exclude herself from the category.
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ubhaya-cyutaḥ
—
fallen from both (this world and the next)
Compound: ubhaya (both) + cyuta (fallen). The two losses — iha-loka and para-loka — that follow keeping an asatī. The verse mirrors the wisdom-literature register (smṛti, nīti) precisely; she meets His ostensible smṛti-citing on its own ground.
"Even married women may desire newer and newer men. The intelligent man will not marry such a woman, for he will suffer in this and the next world. You, being omniscient, if you knew that I were such a woman, would have rejected me already."
Even a married prostitute hankers for lovers. However I am not like that, being most exalted since you, who are omniscient, accepted me. An intelligent man does not respect such an unchaste woman. If he respects her, he falls in this life and the next. This means that Rukmiṇī is suitable for Kṛṣṇa.
The mind of a prostitute, of evil nature, even if married, is attracted (abhiyāti) or goes without fear to newer lovers. She gives up the old lover and accepts another man. The intelligent person should not keep her in his house. He should reject her, if he is intelligent. Or “How should one know the nature of the woman?” He should be intelligent.
A wise man should not maintain an unchaste wife — she will sink him in this world and the next. Rukmiṇī acknowledges the principle so that He cannot later suspect her of denying it; she stands inside the very dharma He pretended to invoke against her, and she stands cleanly.
My note
Source: vedabase.io