रुद्रस् त्व् अनुत्तरज्ञानविलासैकतया तया । स्वम् अशेषम् उदन्तं तम् अपश्यत् प्राक्तनं धिया
Rudra, through the unity with the play of unsurpassed knowledge, beheld his entire prior existence with his former mind.
निरावरणविज्ञानवपुस् स भगवान् हरः । उवाच स्वयम् एकान्ते स्वस्वप्नशतविस्मितः
That blessed Hara, whose form is unobstructed consciousness, spoke by himself in solitude, astonished by his own hundreds of dreams.
अहो नु चित्रा मायेयं बत विश्वविमोहिनी । असत्य् एवापि सद्रूपा सुरूढा मरुवारिवत्
Ah, truly wondrous is this Māyā, indeed, the deluder of the universe—though unreal, she appears as real, firm as a mirage in the desert.
इदम्प्रथमम् आक्रान्तचेत्यो ऽहं चित्ततां गतः । पूर्वसम्पन्नसर्गस्थगगनादिविभावनात्
At first, I, whose mind was seized by this, attained the state of pure consciousness, perceiving the sky and other elements as established in the prior creation.
यदृच्छास्थितजीवत्वो भूततन्मात्ररञ्जितः । कस्मिंश्चिद् अभवं सर्गे भिक्षुर् अक्षुभितो ऽभितः
With a life established by mere chance, colored by the subtle elements, I became a mendicant in some creation, undisturbed in every way.
तेनालयनिबद्धेन बहिस् स्वैरविहारिता । लीलाविलुलिताकारा यदा रम्येति भाविता
With a dwelling thus fixed, I roamed freely outside; when the form, tossed about by play, was considered delightful.
सर्वभावोपमर्देन तदभ्यासवशात् तदा । ताम् एव सो ऽन्वभूद् भिक्षुस् त्यक्त्वान्यं मननोदयम्
By the destruction of all states, due to the force of that practice, that mendicant became just that, abandoning the arising of other thoughts.
चमत्कृतिश् चेतसि या रूढा सैव विजृम्भते । वल्ली त्यजति नैदाघी पीतम् अप्य् अम्बु माधवम्
That marvel which has become established in the mind alone unfolds; just as the summer creeper does not let go, even after drinking the spring water.
स भिक्षुर् जीवटो भूत्वा जन्तुर् जरढवासनः । तेषु देशेषु बभ्राम रन्ध्रेष्व् इव पिपीलकः
That mendicant, having become alive, was a creature with aged tendencies; he wandered in those places as an ant moves through holes.
आत्मनि द्विजभक्तत्वात् सो ऽपश्यद् द्विजताम् अथ । भावो भावविपर्यासे बलवान् एव वर्धते
Because of devotion to twice-borns within himself, he then perceived the state of a twice-born; indeed, when a disposition is reversed, it grows ever stronger.
सामन्तताम् अवापासौ विप्रस् सततचिन्तिताम् । सातत्येन रसः पीतः फलताम् एति पादपे
He attained the status of a noble, the Brahmin constantly contemplated; just as, through continuity, the sap drunk by a tree eventually bears fruit.
राज्यार्थधर्मकार्याणां कर्तृत्वात् सो ऽभवन् नृपः । स कामुकतया राजा सुरस्त्रीत्वम् अवाप ह
Due to acting for the sake of kingdom, righteousness, and duty, he became a king; and through desire, that king attained the state of a celestial woman.
लोललोचनलोभेन सा मृगी रसशालिनी । बभूव वासनामोहस् त्व् अहो दुःखाय जन्तुषु
Through the greed of restless eyes, she became a deer, full of flavor; indeed, the delusion of tendencies brings suffering to creatures.
मृगी सततचित्तस्था बभूव विपिने लता । अवश्यम्भावि लवनं लतिकानुबभूव ह
The deer, whose mind was always fixed, became a creeper in the forest; inevitably, the creeper experienced the taste of salt.
अन्तस्सञ्ज्ञाचिराभ्यस्तं भ्रमरत्वम् अथात्मनि । सापश्यद् भावमर्देन सदातद्भावभाविता
Having long practiced the awareness of being a bee within herself, she perceived that state through the force of disposition, always shaped by that very state.
स वारणखुरक्षोदम् अनुभूयाथ भावितम् । भूयो भूयः प्रबभ्राम महासंसृतिविभ्रमान्
Having experienced the crushing of an elephant's hoof, and being thus affected, again and again she wandered through the vast bewilderments of transmigration.
संसारशतपर्यन्ते रुद्रस् सो ऽयम् अहं स्थितः । अस्मिन् संसारसंरम्भे स्वमनोमात्रसम्भृते
At the end of a hundred cycles of worldly existence, I, Rudra, am established here—within this tumult of samsara, which is sustained solely by my own mind.
एवं संशान्तरूपासु संसारारण्यभूमिषु । बह्वीष्व् अहम् अभिभ्रान्तस् त्व् अशून्यास्व् इव भूरिशः
In this way, among the countless forms and realms of the forest of worldly existence, I have wandered through many, as if they were not empty, but teeming in great number.
कस्मिंश्चिद् अभवं सर्गे त्व् अहं जीवटनामकः । कस्मिंश्चिद् ब्राह्मणश्रेष्ठः कस्मिंश्चिद् वसुधाधिपः
In some creation, I was known as a living being called Jīvata; in another, a foremost Brahmin; in yet another, a ruler of the earth.
हंसः पद्मवने भूत्वा विन्ध्यकच्छे च वारणः । हरिणो हेहयाद्रौ च दशाम् अहम् इमां गतः
I became a swan in a lotus pond, an elephant on the slopes of the Vindhya, a deer on the mountain of the Hehayas—thus have I passed through these various states.
अत्र वर्षसहस्राणि चतुर्युगशतानि च । समतीतान्य् अनन्तानि दिनर्तुरचितानि च
Here, thousands of years and hundreds of fourfold ages have passed, as well as countless days and seasons.
मम प्रथमम् एव प्राक्स्फुरितस्य परात् पदात् । सत्त्वजातितया रूढो भिक्षुत्वे यो ज्ञताक्रमः
From the very beginning, before I first arose from the Supreme, the discipline I acquired in the state of a mendicant, established in the nature of sattva, was known to me.
भूयो भूयो ऽप्य् अतिक्रम्य गतस्य ब्रह्महंसताम् । स एव प्राक्तनो ऽभ्यासः फलितस् सङ्गमोदयात्
Again and again, even after passing through many states and attaining the status of a Brahma-swan, that same previous practice has borne fruit through the arising of association.
दृढाभ्यासो य एवास्य जीवस्योदेत्य् अविघ्नतः । योन्यन्तरशतेनापि तम् एवैषो ऽनुधावति
Whatever steadfast practice arises in this being without hindrance, even after a hundred different wombs, he pursues only that.
काकतालीययोगेन कदाचित् साधुसङ्गमात् । अशुभो वासनाभ्यासो जीवस्य विनिवर्तते
By a chance concurrence, sometimes through association with the virtuous, the practice of unwholesome tendencies in a living being is brought to an end.
सङ्गत्यादिकम् एवैष केवलं स्वोदयं प्रति । प्राक्तनो वासनाभ्यासो हेतुं लघुम् अपेक्षते
This association and the like arise solely according to one's own unfolding; the prior habit of tendencies requires only a slight cause.
यद् यद् अभ्यस्यते ऽजस्रम् अन्यदेहान्तरे ऽपि च । जाग्रत्स्वप्नेष्व् असद् अपि तत् सद् इत्य् अनुभूयते
Whatever is repeatedly practiced, even in another body, whether in waking or in dreams, though unreal, is experienced as real.
तत् तद् अर्थक्रियाकारि दुःखाय च सुखाय च । उदेति भावना तस्माद् भावनाभावनं जयः
That imagination becomes effective for various purposes, bringing both sorrow and happiness; therefore, mastery lies in the cessation of imagination.
भावनैव स्वम् आत्मानं देहो ऽयम् इति पश्यति । स्वसत्तामात्रविस्तारं तं गुल्मत्वम् इवाङ्कुरः
It is imagination alone that sees itself as this body, though it is only the expansion of its own being, just as a sprout is but the spreading of a bush.
भावना प्रेक्ष्यमाणैषा न किञ्चिद् अपि शिष्यते । नैव विद्यत एवेति तद्भ्रमेणालम् अस्तु नः
This imagination, when examined, leaves nothing at all remaining; truly, it does not exist—let us be done with this delusion.