Verse 1.3.72

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 1.3.72:

रुक्मिणी सा महा-लक्ष्मीः कृष्णस् तु भगवान् स्वयम् ।
तस्या अंशावतारा हि वामनादि समीपतः ॥ ७२ ॥

rukmiṇī sā mahā-lakṣmīḥ kṛṣṇas tu bhagavān svayam |
tasyā aṃśāvatārā hi vāmanādi samīpataḥ || 72 ||

Śrī Mahālakṣmī, the presiding goddess of Śrī Vaikuntha, is Śrī Rukmiṇī, and Śrī Kṛṣṇa is svayam bhagavān, whose plenary manifestations are Śrī Vāmana and others. Śrī Lakṣmī-devī is manifest as the plenary manifestation of Śrī Rukmiṇī.

Commentary: Dig-darśinī-ṭīkā with Bhāvānuvāda

(By Śrīla Sanātana Gosvāmī himself including a deep purport of that commentary)

If said, where on earth is Mahālakṣmī in the city of Dvārakā? Then, Śrī Rukmiṇī, the daughter of Bhiṣmaka, is certainly there. Yes, that is a fact. However, in what way does the aiśvarya or extensive opulences of Vaikuṇṭha exist in Dvārakā? I am describing, please hear.

You should understand that the daughter of Bhiṣmaka, Śrī Rukmiṇī-devī, to be Vaikuṇṭhādhiśvarī, the presiding goddess of Vaikuṇṭha, who is Mahālakṣmī. If you say, Lakṣmī is always attending Bhagavān and never goes anywhere without the association of Bhagavān, then how can she be present in Dvārakā? Therefore, he declares that Dvārakānātha Śrī Kṛṣṇa is that Bhagavān. If you say furthermore, that before the deities of Śrī Vāmana, Sahasra-śīrṣā, the thousand-headed Mahāpuruṣa, Śrī Kapila and others, these goddesses of fortune are manifest, then who are they? Therefore, he says that beside the plenary incarnations of Śrī Kṛṣṇa, such as Śrī Vāmana, are present the plenary portions of Lakṣmīs. Moreover, Mahālakṣmī is present herself in the form of Śrī Rukmiṇī. In this way, the glories of Śrī Mahālakṣmī, the presiding goddess of Vaikuṇṭha, are manifest.