Śrīmad-Bhāgavatam 10.42.3
Blended reading (Sanskrit + English inline)
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dāsī
—
a servant, female slave
From √dās. She names herself dāsī of Kaṁsa — but the Bhāgavatam preserves the word so Gauḍīyas can hear, beneath it, the true designation of every jīva: dāsa of Kṛṣṇa. Caitanya's siddhānta: jīvera 'svarūpa' haya kṛṣṇera 'nitya-dāsa'.
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trivakra-nāmā
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named Trivakrā, bent in three places
Compound: tri (three) + vakra (crooked) + nāmā (named). The three bends are traditionally read as the kuṭilatā of body, mind, and speech in the baddha-jīva. The very name records what Kṛṣṇa is about to undo.
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bhoja-pateḥ
—
to the lord of the Bhojas (Kaṁsa)
Genitive of bhoja-pati. Until this moment her perfume served the enjoyer-king who exemplifies asuric possession. Gauḍīya frame: bhoga (enjoyment) is the rival principle to sevā — Kubjā's stock is about to switch sides.
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anulepa
—
ointment, smearing
From anu + √lip. Her craft. Gauḍīya note: skill is not renounced in bhakti, it is redirected; the same hand that anointed the demon now anoints the Lord.
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sundara
—
O handsome one
From su + undara. She addresses Kṛṣṇa first by His beauty — and beauty (saundarya) is precisely the door through which mādhurya-rasa enters. Her aesthetic eye opens before her devotional eye.
Śrīla Viśvanātha Cakravartī explains that Trivakrā, who is also known as Kubjā, used the singular address sundara, “O handsome one,” to hint that she felt conjugal desire for Kṛṣṇa alone, and she used the dual form yuvām, “for both of You,” to try to hide her conjugal sentiment. The hunchback’s name, Trivakrā, indicates that her body was bent at the neck, chest and waist.
Kubja said "I am a servant." Because nothing else is mentioned, the statement implies, "I am your servant." However, that is not mentioned explicitly because then it would an untrue statement, since she gave the ointments to both Krsna and Balarama. "O handsome one!" She addresses in the singular form to indicate her desire for Krsna. However she then addresses both of them (yuvam) to hide her strong desire. Trivakra indicates that she was bent in the neck, chest and waist. "I am engaged only in preparing body ointments for Kamsa and nothing more." By this statement she indicates her purity, not being engaged in any bodily service or relationship with Kamsa.
Trivakra in the masculine is poetic license. (It should be in the feminine). Hi means she is well known by that name. kutaś cāgamyate saumya yan māṁ tvaṁ nāvabudhyase / mahārājasya dayitāṁ niyuktām anulepane // O gentle one! From where have you come, that you do not recognize me as a servant of Kaṁsa in making ointments for him? Who as the best among many (anyatama) deserves these ointments made by me (mad-bhāvitam) except you two? She addresses Kṛṣṇa and Balarāma, for using the ointments. O beautiful one! She addresses Kṛṣṇa alone for enjoyment. Or who, so different from you two (anyatama), deserves the ointments? This means their friends also deserve the ointments. Or the first sentence can mean “I am your servant.” She says this out of love. Then in answer to Kṛṣṇa’s question in the previous verse she says, “I am approved by Kaṁsa.”
A maidservant who has prepared perfume for her master her whole life suddenly finds the true Master standing in front of her — and her trade, until that moment a livelihood, becomes worship. Every ordinary skill in the world is waiting for the day it meets Kṛṣṇa.
My note
Source: vedabase.io