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॥ अथ अष्टमः सर्गः ॥
८.१
अथाद्भुतेनास्तनिमेषमुद्रम्
उन्निद्रलोमानममुं युवानम् ।
दृशा पपुस्ताः सुदृशः समस्ताः
सुता च भीमस्य महीमघोनः ॥
Summary AI Then, all those beautiful-eyed ladies, and also the daughter of Bhima, the Indra of the earth, drank in that youth with their eyes, which, due to wonder, had ceased blinking, and whose body hair was standing on end.
८.३
अपाङ्गमप्याय दृशोर्न रश्मिः
नलस्य भैमीमभिलष्य यावत् ।
स्मराशुगः सुभ्रुवि तावदस्यां
प्रत्यङ्गमापुङ्खशिखं ममज्ज ॥
Summary AI Before the ray of Nala's eyes, desiring Damayanti, could even reach the corner of her eye, the arrow of the god of love had already plunged into the beautiful-browed lady, from feather to tip, in every limb.
८.४
यदक्रमं विक्रमशक्तिसाम्याद्
उपाचरद्द्वावपि पञ्चबाणः ।
कथं न वैमत्यममुष्य चक्रे
शरैरनर्धार्धविभागभाग्मिः ॥
Summary AI Since the five-arrowed god of love treated both Nala and Damayanti simultaneously due to their equal power of love, how could his arrows, which were not divided into equal halves, not create partiality in him?
८.५
तस्मिन्नलोऽसाविति सान्वरज्य-
त्क्षणं क्षणं क्वेह स इत्युदास्त ।
पुनः स्म तस्यां वलतेऽस्य चित्तं
दूत्यादनेनाथ पुनर्न्यवर्ति ॥
Summary AI For a moment, she (Damayanti) fell in love with him, thinking, "This is Nala." The next moment, she became indifferent, thinking, "Where is he (the real Nala)?" Then his (Nala's) mind turned towards her, but then, because of his duty as a messenger, it turned away again.
८.६
कयाचिदालोक्य नलं ललज्जे
कयापि तद्भासि हृदा ममज्जे ।
तं कापि मेने स्मरमेव कन्या
भेजे मनोभूवशभूयमन्या ॥
Summary AI One maiden, upon seeing Nala, felt shy. Another sank deep in heart into his radiance. Some maiden thought him to be the god of love himself. Another fell completely under the sway of love.
८.७
कस्त्वं कुतो वेति न जातु शेकुः
तं प्रष्टुमप्यप्रतिभातिभारात् ।
उत्तस्थुरभ्युत्थितिवाञ्छयेव
निजासनान्नैकरसाः कृशाङ्ग्यः ॥
Summary AI Overwhelmed by a loss of composure, they were never able to even ask him, "Who are you? Or from where?" The slender-limbed ladies, agitated by various emotions, rose from their own seats as if with a desire to formally welcome him.
८.९
तत्रैव मग्ना यदपश्यदग्रे
नास्या दृगस्याङ्गमयास्यदन्यत् ।
नादास्यदस्यै यदि बुद्धिधारां
विच्छिद्य विच्छिद्य चिरान्निमेषः ॥
Summary AI Since her gaze, upon seeing him, became immersed right there, it did not move to another limb. If blinking had not, after a long time, repeatedly interrupted and restored her stream of consciousness, her gaze would have remained fixed there.
८.१०
दृशापि सालिङ्गितमङ्गमस्य
जग्राह नाग्रावगताङ्गहर्षैः ।
अङ्गान्तरेऽनन्तरमीक्षिते तु
निवृत्य सस्मार न पूर्वदृष्टम् ॥
Summary AI She did not fully comprehend his limb, though embraced by her gaze, due to the overwhelming joy of the initial perception. But when she next looked at another limb and then turned back, she could not remember what she had seen before.
८.११
हित्वैकमस्यापघनं विशन्ती
तद्दृष्टिरङ्गान्तरभुक्तिसीमाम् ।
चिरं चकारोभयलाभलोभा-
त्स्वभावलोला गतमागतं च ॥
Summary AI Her naturally unsteady gaze, leaving one of his limbs to enter the realm of enjoying another, moved back and forth for a long time out of a greedy desire to possess the beauty of both simultaneously.
८.१४
भूलोकभर्तुर्मुखपाणिपाद-
पद्मैः परीरम्भमवाप्य तस्य ।
दमस्वसुर्दृष्टिसरोजराजिः
चिरं न तत्याज सबन्धुबन्धम् ॥
Summary AI Having obtained an embrace with the lotus-like face, hands, and feet of that ruler of the earth, the row of Damayanti's lotus-like glances did not for a long time abandon that connection, as if with its own kin.
८.१५
तत्कालमानन्दमयी भवन्ती
भवत्तरानिर्वचनीयमोहा ।
सा मुक्तसंसारिदशारसाभ्यां
द्विस्वादमुल्लासमभुङ्क्त मिष्टम् ॥
Summary AI At that time, becoming full of bliss and experiencing an increasingly indescribable bewilderment, she enjoyed a sweet exhilaration of a dual taste: that of a liberated soul and that of an attached worldly person.
८.१६
दूते नलश्रीभृति भाविभावा
कलङ्किनीयं जनि मेति नूनम् ।
न संव्यधान्नैषधकायमायं
विधिः स्वयंदूतमिमां प्रतीन्द्रम् ॥
Summary AI Surely, the Creator did not fashion Indra, who was his own messenger, into this body of Nala for her, fearing she would think: "Since I have developed affection for this messenger bearing Nala's beauty, my life is now stained."
८.१८
सालीकदृष्टे मदनोन्मदिष्णुः
यथाप शालीनतमा न मौनम् ।
तथैव तथ्येऽपि नले न लेभे
मुग्धेषु कः सत्यमृषाविवेकः ॥
Summary AI Just as she, maddened by love, though extremely shy, did not maintain silence when she saw him falsely in a dream, in the same way she did not maintain it when Nala was real. What discrimination between truth and falsehood exists for the infatuated?
८.१९
व्यर्थीभवद्भावपिधानयत्ना
स्वरेण साथ श्लथगद्गदेन ।
सखीचये साध्वसबद्धवाचि
स्वयं तमूचे नमदाननेन्दुः ॥
Summary AI Then, as her efforts to conceal her feelings became futile and her friends' speech was paralyzed by awe, she, with her moon-like face bent down, spoke to him herself in a faltering and choked voice.
८.२०
नत्वा शिरोरत्नरुचापि पाद्यं
संपाद्यमाचारविदातिथिभ्यः ।
प्रियाक्षरालीरसधारयापि
वैधी विधेया मधुपर्कतृप्तिः ॥
Summary AI By one who knows proper conduct, even after bowing with the lustre of a head-jewel, water for the feet must be offered to guests. And with a stream of nectar-like pleasant words, the formal satisfaction of the Madhuparka offering should also be provided.
८.२१
स्वात्मापि शीलेन तृणं विधेयं
देया विहायासनभूर्निजापि ।
आनन्दबाष्पैरपि कल्प्यमम्भः
पृच्छा विधेया मधुभिर्वचोभिः ॥
Summary AI Through humility, one's own self should be made as insignificant as grass. Even one's own seat should be given up and offered. Water can be provided even with tears of joy, and inquiries about well-being should be made with sweet words.
८.२२
पदोपहारेऽनुपनम्रतापि
संभाव्यतेऽपां त्वरयापराधः ।
तत्कर्तुमर्हाञ्जलिसञ्जनेन
स्वसंभृतिः प्राञ्जलतापि तावत् ॥
Summary AI In the offering of water for the feet, even a failure to bow due to haste is considered an offense. Therefore, you should at least perform the gesture of folded hands, which is all I possess to offer right now.
८.२३
पुरा परित्यज्य मयात्यसर्जि
स्वमासनं तत्किमिति क्षणं न ।
अनर्हमप्येतदलंक्रियेत
प्रयातुमीहा यदि चान्यतोऽपि ॥
Summary AI I have already completely given up my own seat for you. Why is it not being occupied, even for a moment? And if you desire to go elsewhere, this unworthy seat should still be adorned by you first.
८.२७
तव प्रवेशे सुकृतानि हेतुः
मन्ये मदक्ष्णोरपि तावदत्र ।
न लक्षितो रक्षिभटैर्यदाभ्यां
पीतोऽसि तन्वा जितपुष्पधन्वा ॥
Summary AI I think that the good deeds of my own two eyes are the cause of your entry here. Because you, who have conquered Kamadeva with your body, were not noticed by the guards but were drunk in by these two eyes of mine.
८.२८
यथाकृतिः काचन ते यथा वा
दौवारिकान्धंकरणी च शक्तिः ।
रुच्यो रुचीभिर्जितकाञ्चनीभिः
तथासि पीयूषभुजां सनाभिः ॥
Summary AI Just as your form is indescribably beautiful, and just as you have a power that blinds the gatekeepers, so too, being charming with your lustres that surpass gold, you seem to be a kinsman of the gods.
८.२९
न मन्मथस्त्वं स हि नास्तिमूर्तिः
न चाश्विनेयः स हि नाद्वितीयः ।
चिह्नैः किमन्यैरथवा तवेयं
श्रीरेव ताभ्यामधिको विशेषः ॥
Summary AI You are not Kamadeva, for he is bodiless. You are not one of the Ashvins, for he is not without a second. Or rather, what is the use of other signs? This beauty of yours is itself the distinguishing feature that makes you greater than them.
८.३०
आलोकतृप्तीकृतलोक यस्त्वाम्
असूत पीयूषमयूखमेनम् ।
कः स्पर्धितुं धावति साधु सार्धम्
उदन्वता नन्वयमन्ववायः ॥
Summary AI O you who gratify the world with your sight! He (the ocean) who produced this nectar-rayed moon also produced you. Who indeed runs to compete properly with the ocean? Surely, such is your lineage.
८.३२
वाग्जन्मवैफल्यमसह्यशल्यं
गुणाद्भुते वस्तुनि मौनिता चेत् ।
खलत्वमल्पीयसि जल्पितेऽपि
तदस्तु बन्दिभ्रमभूमितैव ॥
Summary AI If one remains silent about an object of wonderful qualities, it is an unbearable dart—the futility of the birth of speech. Even a little speech might be seen as wickedness. Therefore, let me rather be mistaken for a flattering bard.
८.३४
शोभायशोभिर्जितशैवशैलं
करोषि लज्जागुरुमौलिमैलम् ।
दस्रौ हठश्रीहरणादुदस्रौ
कंदर्पमप्युज्झितरूपदर्पम् ॥
Summary AI With your beauty and fame, you make Pururavas, who conquered Shiva's mountain, hang his head heavy with shame. By forcibly stealing their splendor, you make the two Ashvins tearful, and you make even Kamadeva abandon the pride of his form.
८.३५
अवैमि हंसावलयो वलक्षाः
त्वत्कान्तिकीर्तेश्चपलाः पुलाकाः ।
उड्डीय युक्तं पतिताः स्रवन्ती-
वेशन्तपूरं परितः प्लवन्ते ॥
Summary AI I understand that these white rows of swans are the restless, bristling hairs of your fame, which is your beauty. It is fitting that, having flown up and fallen, they float all around in the full ponds of the rivers.
८.३७
राजा द्विजानामनुमासभिन्नः
पूर्णां तनूकृत्य तनूं तपोभिः ।
कुहूषु दृश्येतरतां किमेत्य
सायुज्यमाप्नोति भवन्मुखस्य ॥
Summary AI Does the king of the twice-born (the Moon), who is different every month, after making his full body slender through austerities, attain invisibility on new moon days only to achieve complete union with your face?
८.३८
कृत्वा दृशौ ते बहुवर्णचित्रे
किं कृष्णसारस्य तयोर्मृगस्य ।
अदूरजाग्रद्विदरप्रणाली-
रेखामयच्छद्विधिरर्धचन्द्रम् ॥
Summary AI Having made your two eyes picturesque with many colors, did the Creator then give to you, a man like a blackbuck, the crescent moon (in the form of your eyebrow), which resembles the line of a freshly opened fissure near them?
८.३९
मुग्धः स मोहात्सुभगान्न देहा-
त्ददद्भवद्भ्रूरचनाय चापम् ।
भ्रूमङ्गजेयस्तव यन्मनोभूः
अनेन रूपेण यदातदाभूत् ॥
Summary AI That Kamadeva became conquerable by a mere frown of yours was decided at the very moment when, deluded by infatuation with his own beautiful body, he did not offer his bow for the creation of your eyebrows.
८.४०
मृगस्य नेत्रद्वितयं तवास्ये
विधौ विधुत्वानुमितस्य दृश्यम् ।
तस्यैव चञ्चत्कचपाशवेषः
पुच्छ स्फुरच्चामरगुच्छ एषः ॥
Summary AI In your face, which is the moon (inferred from its moon-like qualities), the pair of eyes of the deer (in the moon) is visible. And this moving mass of your hair is its tail, a glittering bunch of chowrie-hair.
८.४१
आस्तामनङ्गीकरणाद्भवेन
दृश्यः स्मरो नेति पुराणवाणी ।
तवैव देहं श्रितया श्रियेति
नवस्तु वस्तु प्रतिभाति वादः ॥
Summary AI Let the old saying—that Kama is not visible because he was made bodiless by Shiva—stand aside. But a new theory now appears: that he is indeed visible, having taken refuge in your body through its beauty.
८.४२
त्वया जगत्युच्चितकान्तिसारे
यदिन्दुनाशीलि शिलोञ्छवृत्तिः ।
आरोपि तन्माणवकोऽपि मौलौ
स यज्वराज्येऽपि महेश्वरेण ॥
Summary AI Since you have collected all the essence of beauty in the world, the moon has resorted to the life of a gleaner. For this reason, though he is but a boy (a crescent), he was placed on his head by Maheshvara, even in the kingdom of sacrificers.
८.४३
आदेहदाहं कुसुमायुधस्य
विधाय सौन्दर्यकथादरिद्रम् ।
त्वदङ्गशिल्पात्पुनरीश्वरेण
चिरेण जाने जगदन्वकम्पि ॥
Summary AI I believe that after Ishvara made the world poor in tales of beauty by burning Kamadeva's body, he, after a long time, again showed compassion to the world through the artistry of your limbs.
८.४४
मही कृतार्था यदि मानवोऽसि
जितं दिवा यद्यमरेषु कोऽपि
कुलं त्वयालंकृतमौरगं
चेन्नाधोऽपि कस्योपरि नागलोक्-
अः
Summary AI If you are a human, the Earth is fulfilled. If you are one of the gods, heaven is surpassed. If the race of serpents is adorned by you, then above whom is the world of Nagas not? Even being below, it is above all.
८.४६
संसारसिन्धावनुबिम्बमत्र
जागर्ति जाने तव वैरसेनिः ।
बिम्बानुबिम्बौ हि विहाय धातुः
न जातु दृष्टातिसरूपसृष्टिः ॥
Summary AI O son of Virasena, I believe you exist here in the ocean of worldly life as a reflection of some divine being. For, a creation of two extremely similar forms by the Creator has never been seen without one being the original and the other its reflection.
८.४७
इयत्कृतं केन महीजगत्याम्
अहो महीयः सुकृतं जनेन ।
पादौ यमुद्दिश्य तवापि पद्या-
रजःसु पद्मस्रजमारभेते ॥
Summary AI Oh, what great merit has been accumulated by some person on this earth, for whose sake even your feet begin to fashion a lotus-garland in the pollen of the lotus-flower, the abode of Lakshmi.
८.४९
प्राप्त्यैव तावत्तव रूपसृष्टिं
निपीय दृष्टिर्जनुषः फलं मे ।
अपि श्रुती नामृतमाद्रियेतां
तयोः प्रसादीकुरुषे गिरं चेत् ॥
Summary AI Nala says to Damayanti: "Just by obtaining the sight of the creation of your beauty and drinking it in, my eyes have attained the fruit of their existence. If you would bestow the gift of your voice upon my two ears, they too would not care for nectar."
८.५०
इत्थं मधूत्थं रसमुद्गिरन्ती
तदोष्ठबन्धूकधनुर्विसृष्टा ।
कर्णात्प्रसूनाशुगपञ्चबाणी
वाणीमिषेणास्य मनो विवेशः ॥
Summary AI Thus, pouring forth a honey-like essence, released from the bow of her bandhuka-flower-like lips, the five-arrow-shaft of the flower-arrowed god (Kamadeva), under the pretext of her voice, entered his mind through his ear.
॥ इति अष्टमः सर्गः ॥

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