Shloka 10
नवकुङ्कुमकिञ्जल्कमुखपङ्कजभूतय: । बलिभिस्त्वरितं जग्मु: पृथुश्रोण्यश्चलत्कुचा: ॥ १० ॥
nava-kuṅkuma-kiñjalka- mukha-paṅkaja-bhūtayaḥ balibhis tvaritaṁ jagmuḥ pṛthu-śroṇyaś calat-kucāḥ
പുതിയ കുങ്കുമപ്പൂവും കുങ്കുമവും തളിര്പൊടിയായി മുഖപദ്മങ്ങളെ അലങ്കരിച്ച, പുഷ്ടമായ ഇടുപ്പും ഓടുമ്പോൾ ചലിക്കുന്ന സ്തനങ്ങളും ഉള്ള ഗോപിമാർ കൈകളിൽ സമ്മാനങ്ങളുമായി വേഗത്തിൽ യശോദാമാതാവിന്റെ വീട്ടിലേക്കു പോയി।
The cowherd men and women in the villages lived a very natural life, and the women developed a natural feminine beauty, with full hips and breasts. Because women in modern civilization do not live naturally, their hips and breasts do not develop this natural fullness. Because of artificial living, women have lost their natural beauty, although they claim to be independent and advanced in material civilization. This description of the village women gives a clear example of the contrast between natural life and the artificial life of a condemned society, such as that of the Western countries, where topless, bottomless beauty may be easily purchased in clubs and shops and for public advertisements. The word balibhiḥ indicates that the women were carrying gold coins, jeweled necklaces, nice cloths, newly grown grass, sandalwood pulp, flower garlands and similar offerings on plates made of gold. Such offerings are called bali. The words tvaritaṁ jagmuḥ indicate how happy the village women were to understand that mother Yaśodā had given birth to a wonderful child known as Kṛṣṇa.
FAQs
It depicts the gopīs joyfully hurrying with offerings during the celebrations after Krishna’s birth, poetically describing their lotus faces and graceful movement.
Because Nanda Mahārāja was celebrating the auspicious birth of Lord Krishna, and the Vraja community—especially the gopīs—came quickly to participate and offer gifts in devotion.
It highlights eager, heartfelt participation in sacred celebrations—encouraging devotees to serve promptly, bring offerings, and join community worship with joy and reverence.