Śrīmad-Bhāgavatam 10.48.6
Blended reading (Sanskrit + English inline)
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puṇya-leśayā
—
whose single trace of piety
Compound: puṇya (merit) + leśa (a small fragment) + yā (relative pronoun). One smear of sandalwood was her entire spiritual capital — and it was enough to draw Bhagavān into her room. Gauḍīyas cite this as the Bhāgavatam's most generous arithmetic: the Lord values the offering, not the offerer's stature.
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nava-saṅgama-hriyā
—
with the shyness of new union
Compound: nava (new) + saṅgama (union) + hri (shyness). Even Trivakrā's flush of nervousness is recorded — the Bhāgavatam's narrator treats her with the dignity due any nāyikā the Lord chooses to meet.
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kaṅkaṇa-bhūṣite
—
ornamented with bangles
Compound: kaṅkaṇa (bracelet) + bhūṣita (adorned). The bangled hand is the wedding-hand of Sanskrit poetry. The detail is not decorative; it dignifies what could have been written as crude.
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reme
—
He enjoyed
Aorist of √ram. The same verb used of Kṛṣṇa's rāsa-līlā with the gopīs in SB 10.29–33 — yet here the rasa is asat, the recipient is one whose qualification is a smear of sandalwood. The verb is shared; the rasa is not. Gauḍīya commentators are careful to mark the difference: Trivakrā's union is the Lord's promise-keeping, not His mādhurya.
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.
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.
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.
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.
Bhagavān, having promised her benediction on a Mathurā street, now keeps the word with the precision of a king closing a small contract — taking her by her bangled hand exactly as His promise required, no more and no less. He grants kāma as a debt paid, not as preference accepted.
My note
Source: vedabase.io