The verse — decoded
L1example
labdhā kuraṅgi nava-jaṅgama-hema-vallī
labdhāhas been found, has been come upon — (Kṛṣṇa's happy discovery) feminine past participle, predicate agreeing with hema-vallī (and so with Rādhikā, named in L2)पा ली गई, प्राप्त हो गई (स्त्रीलिंग, हेम-वल्ली के साथ — और इस प्रकार राधिका के साथ, जो L2 में नामित है)
kuraṅgiO doe — (Kṛṣṇa, walking about, calls out to a female deer) vocative; the doe is the one he addresses throughout the verseहे हरिणी! (सम्बोधन — पूरे श्लोक में कृष्ण इसी हरिणी को कहते हैं)
nava-jaṅgama-hema-vallīa fresh golden creeper that walks — nava 'fresh, young', hema 'golden', vallī 'creeper', but jaṅgama 'moving' jaṅgama 'moving' plays against a vine's usual rootedness — a golden creeper that walks is no plant but a person, named in L2नयी चलती-फिरती सुवर्ण-लता — जो लता चले वह पौधा नहीं, कोई स्त्री ही है (L2 में नामित)
kuraṅgi — O doe; nava-jaṅgama-hema-vallī — a fresh golden creeper that walks; labdhā — has been found.
labdhā — पा ली गई; kuraṅgi — हे हरिणी; nava-jaṅgama-hema-vallī — नयी चलती-फिरती सुनहरी लता।
Kṛṣṇa is walking through the forest, catches sight of a doe, and calls out to her. 'O doe! I have found a fresh golden creeper here — but one that walks.' A golden vine that moves on its own is no ordinary plant. It is a person, and the next line names her.
हे हरिणी! एक नयी, चलती-फिरती सुनहरी लता पा ली गई है।
An udāharaṇa of prāpti, the aṅga defined just before in nc.8.27 (157): 'eka-deśa-vilokena prāptiḥ śeṣābhiyojanam' — prāpti is 'the joining-on of the remainder from seeing one part', i.e. inferring the whole from a single piece one sees. Quoted from the ninth act (9.17), spoken by Kṛṣṇa as he walks about: catching sight of the doe's lovely, well-schooled eyes (the one part he sees), he concludes that Rādhikā — the only one who could have taught such sweet sidelong play — must be here in the forest (the remainder he joins on).
यह 'प्राप्ति' नामक अङ्ग का उदाहरण है, जिसका लक्षण अभी नाटक-चन्द्रिका के पूर्व श्लोक (nc.8.27, कारिका 157) में हुआ था — 'एक-देश-विलोकेन प्राप्तिः शेषाभियोजनम्' — अर्थात् किसी एक अंश को देखकर शेष का जोड़ लेना, एक ही दिखते हुए भाग से पूरे का अनुमान कर लेना, यही प्राप्ति है। यहाँ यह श्लोक (9.17) नवम अङ्क से उद्धृत है, जिसे वन में विचरते हुए कृष्ण कहते हैं — हरिणी की सुन्दर, सुशिक्षित आँखों (जो एक अंश उन्हें दिखता है) को देखकर वे निश्चय करते हैं कि इतनी मधुर तिरछी नेत्र-लीला जिसने सिखाई होगी वह राधिका ही है, अतः वह इसी वन में उपस्थित होगी (यही शेष का जोड़ना है)।
L2example
ramyā sphuṭaṁ vipinasīmani rādhikātra |
ramyālovely, delightful feminine, describing the hema-vallī, i.e. Rādhikāमनोहर (वही हेम-वल्ली, अर्थात् राधिका)
sphuṭaṁplainly, clearly — (he is certain of what he sees) adverb; marks the recognition as sure, not a guessस्पष्ट रूप से, निश्चय ही (यह अटकल नहीं, पक्की पहचान है)
vipina-sīmanihere at the forest's edge — vipina 'forest' + sīman 'border, expanse' locative of placeवन के प्रान्त में (कहाँ — सप्तमी)
rādhikāis Rādhikā herself — (the walking golden creeper is named) nominative, in apposition to nava-jaṅgama-hema-vallī: she is the creeperराधिका (वही नयी चलती-फिरती सुवर्ण-लता है — समानाधिकरण)
atrahere, in this very spotयहाँ
atra — here; vipina-sīmani — at the forest's edge; ramyā rādhikā — lovely Rādhikā; sphuṭaṁ — plainly [is the creeper found].
ramyā — मनोहर; sphuṭaṁ — निश्चय ही; vipina-sīmani — वन-प्रान्त में; rādhikā — राधिका; atra — यहाँ।
And here at the forest's edge that walking golden creeper is plainly Rādhikā herself. The word 'sphuṭam', 'clearly', shows he is sure of it — this is no doubtful glimpse. The lovely golden vine standing out in the wood is Rādhikā.
वह मनोहर लता तो निश्चय ही राधिका है, जो यहाँ इस वन-प्रान्त में है।
L3example
asyās tvayā sakhi guror yad iyaṁ gṛhītā
asyāḥfrom her — that is, from Rādhikā ablative sense; the source of the initiation, taken up in apposition by guroḥइसी से (जिससे दीक्षा मिली — आगे 'गुरु' से उपमित; अपादान का भाव)
tvayāby you — (by you, the doe) instrumental of the agent with the passive gṛhītāतेरे द्वारा (कर्ता, कर्मवाच्य 'गृहीता' के साथ)
sakhiO friend — (again the doe, now addressed as a companion) vocativeहे सखी! (सम्बोधन)
guroḥfrom her as your guru, your teacher ablative, in apposition to asyāḥ: 'from her, the teacher'गुरु से (इसी 'अस्याः' का समानाधिकरण — 'उस गुरु रूप राधिका से')
yadbecause, in that — (this is what makes him certain she is here) relative connective grounding the claim of L1–L2: the doe's own eyes are the proofक्योंकि (जो L1–L2 के दावे का आधार है — हरिणी की अपनी आँखें ही प्रमाण हैं)
iyaṁthis — (pointing ahead to the dīkṣā named in L4) feminine nominative, agreeing with dīkṣāयह (स्त्रीलिंग, 'दीक्षा' के साथ)
gṛhītāwas taken, was received feminine past participle with iyaṁ dīkṣāग्रहण की गई (स्त्रीलिंग, 'इयं दीक्षा' के साथ)
sakhi — O friend; yad iyaṁ [dīkṣā] tvayā asyāḥ guroḥ gṛhītā — because this [initiation] was taken by you from her, your teacher.
asyāḥ — इसी से; tvayā — तेरे द्वारा; sakhi — हे सखी; guroḥ — गुरु रूप इसी से; yad — क्योंकि; iyaṁ — यह; gṛhītā — ग्रहण की गई।
Now the reason he is so sure. He turns again to the doe: O friend, I know this because you took your initiation from her — from Rādhikā, as your teacher. The word 'yad', 'because, in that', grounds the whole claim. The doe's own eyes are the evidence that Rādhikā must be near.
हे सखी! क्योंकि तूने इसी से — अपनी गुरु से — यह दीक्षा ग्रहण की है।
L4example
mādhurya-vallita-vilocana-keli-dīkṣā || 9.17 ||
mādhurya-vallita-vilocana-keli-dīkṣāthe initiation into the play of the eyes wreathed with sweetness — mādhurya 'sweetness' + vallita 'coiled, rippling' + vilocana-keli 'the sport of the eyes, sidelong glances' + dīkṣā 'initiation, formal training' nominative, the iyaṁ of L3: what the doe took initiation in — the art of sweet, curving eye-playमाधुर्य से युक्त, वक्र (टेढ़ी) नेत्र-क्रीड़ा की दीक्षा — जिसमें हरिणी ने दीक्षा ली (L3 की 'इयं' यही है)
mādhurya-vallita-vilocana-keli-dīkṣā — the initiation into the sweetly-curving play of the eyes.
mādhurya-vallita-vilocana-keli-dīkṣā — मधुर, वक्र नेत्र-क्रीड़ा की दीक्षा।
And what did the doe take initiation in? The art of the sweetly-rippling play of the eyes — those lovely restless sidelong glances. A doe's eyes are proverbially beautiful, yet Kṛṣṇa says even they were schooled by Rādhikā. So from the one part he actually sees — the doe's trained eyes — he joins on the rest: Rādhikā, the only possible teacher of such glances, must be right here. That inference from a single piece to the whole is the aṅga prāpti this verse illustrates.
अर्थात् मधुर, टेढ़ी नेत्र-लीला की दीक्षा।
kuraṅgi, atra vipina-sīmani nava-jaṅgama-hema-vallī ramyā rādhikā sphuṭaṁ [mayā] labdhā; sakhi, yad iyaṁ mādhurya-vallita-vilocana-keli-dīkṣā tvayā asyāḥ guroḥ gṛhītā.
हे kuraṅgi! atra vipina-sīmani ramyā nava-jaṅgama-hema-vallī sphuṭaṁ labdhā; (सा) sphuṭaṁ rādhikā (एव)। हे sakhi! yat tvayā asyāḥ guroḥ iyaṁ mādhurya-vallita-vilocana-keli-dīkṣā gṛhītā।
O doe! Here at the forest's edge I have plainly come upon a fresh golden creeper that walks — and she is none other than lovely Rādhikā herself. For, my friend, this very initiation into the sweetly-curving play of the eyes was taken by you from her, from her as your own teacher.
हे हरिणी! इस वन के प्रान्त में एक नयी, चलती-फिरती सुनहरी लता — मनोहर — निश्चय ही पा ली गई है; और वह तो स्पष्ट ही राधिका है। हे सखी! क्योंकि तूने इसी से, अपनी गुरु रूप इसी से, यह मधुर एवं टेढ़ी नेत्र-क्रीड़ा की दीक्षा ग्रहण की है।
An udāharaṇa of the aṅga prāpti ('inferring the whole from a single part seen'), defined just before in nc.8.27; quoted from the ninth act (9.17), spoken by Kṛṣṇa, who from the doe's schooled sidelong eyes joins on the rest — that Rādhikā, their only possible teacher, must be present in the forest.
यह नवम अङ्क से उद्धृत उदाहरण-श्लोक है, जिसमें कृष्ण हरिणी को सम्बोधित करते हुए उसकी नेत्र-लीला के बहाने राधिका की पहचान कराते हैं।