Devanagari
आहूय कान्तां नवसङ्गमह्रिया
विशङ्कितां कङ्कणभूषिते करे ।
प्रगृह्य शय्यामधिवेश्य रामया
रेमेऽनुलेपार्पणपुण्यलेशया ॥ ६ ॥
Verse text
āhūya kāntāṁ nava-saṅgama-hriyā
viśaṅkitāṁ kaṅkaṇa-bhūṣite kare
pragṛhya śayyām adhiveśya rāmayā
reme ’nulepārpaṇa-puṇya-leśayā
Synonyms
āhūya
—
calling forward
;
kāntām
—
His beloved
;
nava
—
new
;
saṅgama
—
of contact
;
hriyā
—
with shyness
;
viśaṅkitām
—
fearful
;
kaṅkaṇa
—
with bangles
;
bhūṣite
—
ornamented
;
kare
—
her two hands
;
pragṛhya
—
taking hold of
;
śayyām
—
on the bed
;
adhiveśya
—
placing her
;
rāmayā
—
with the beautiful girl
;
reme
—
He enjoyed
;
anulepa
—
of ointment
;
arpaṇa
—
the offering
;
puṇya
—
of piety
;
leśayā
—
whose single trace .
Translation
Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord.
Translation (Visvanatha Cakravarti Thakura)
Calling forward His beloved, who was anxious and shy at the prospect of this new contact, the Lord pulled her by her bangled hands onto the bed. Thus He enjoyed with that beautiful girl, whose only trace of piety was her having offered ointment to the Lord.
KB 10.48.6
When Kṛṣṇa saw Kubjā hesitating to come before Him, He immediately caught hold of her hand, which was decorated with bangles. With great affection, He dragged her near Him and made her sit by His side. Simply by having previously supplied pulp of sandalwood to the Supreme Lord, Kṛṣṇa, Kubjā became free from all sinful reactions and eligible to enjoy with Him.
Purport
Śrīla Viśvanātha Cakravartī explains that the words
nava-saṅgama-hriyā
indicate that Trivakrā was in fact a virgin girl at this point. She had been a deformed hunchback, and the Lord had recently transformed her into a beautiful girl. Therefore, although clearly lusting after Śrī Kṛṣṇa, she was naturally shy and anxious.
Purport (Visvanatha Cakravarti Thakura)
The words " fearful" and new association (nava sangam) indicate for the less intelligent that Kubja had never been enjoyed by anyone else. Though she was beautiful, she was protected because of her hunchback. She had a small amount of credit because she had offering unguents to Krsna. But she did not have piles of credits, like the sadhana siddhas among the Vraja women and Mathura women.
Purport (Jiva Goswami)
Her body had previously become transformed into that of a girl of exceptional beauty by the power of his touch. Because her body was tender, he grasped her by her bangles. The cause of such mercy to her was her speck (leśa) of devotion: she had offered him ointment previously.
Or, the phrase can be divided anulepārpana-puṇya-la īsayā: because of she was best type of devotee in offering ointments—since she had offered the ointment to Bhagavān Kṛṣṇa, and directly, and at a special time.
Purport (Sanatana Goswami)
Vāmayā (meaning beautiful, instead of rāmayā) indicates that she was had qualified and had a form suitable for enjoyment the Lord or that she had not developed excellence of prema of other devotees (vāma meaning eager) even by seeing him. The words kāntām, nava-sāṅgama and vāmayā indicate the mercy of the Lord. He called her and took her forcibly by his hand since she did not come forward. Since she wore bangles, he held her hands above the bangles, since her arms were tender. He was merciful not only because she was beautiful, but because of her bhakti. She had offered him ointment with devotion (puṇya). Or she offered ointment which was greater than puṇyas like sacrifices which were like a drop of water in the ocean, compared to her offering.
Or, the phrase can be divided anulepārpana-puṇya-la īsayā: because she was best type of devotee in offering ointments—since she had offered the ointment to Bhagavān Kṛṣṇa, and directly, and at a special time.