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.
भ्रमस्यासन्मयस्यास्य जातस्याकाशवर्णवत् । असंवेदनमात्रैकमार्जनीयस्य वस्तुतः
This delusion, which is unreal and has arisen like the color of space, is in truth only to be cleansed away by pure non-perception.
असन्मयी खरूपैषा वरं सत्तैव लालनी । प्रवर्ततां विनोदाय किम् असन् नः करिष्यति
This unreality, having the nature of space, is best left alone; let only being be cherished—what will unreality do for us in activity or diversion?
तत् तान् सर्वान् स्वसंसारान् उत्थायालोकयाम्य् अहम् । कांश्चिद् आलोकदानेन तेभ्य एकीकरोम्य् अहम्
Then I rise up and observe all those worlds of my own creation; to some I grant the light of awareness, and with them I become one.
इति सञ्चिन्त्य रुद्रो ऽसौ तं सर्गं प्रजगाम ह । यत्र भिक्षुर् विहारस्थस् सुप्तश् शव इव स्थितः
Thus reflecting, that Rudra entered the creation where the mendicant was dwelling, lying as if dead, unmoving like a corpse.
बोधयित्वाथ तं भिक्षुं चेतसा चेतनेन च । योजयाम् आस सस्मार भिक्षुर् अप्य् आत्मनो भ्रमम्
Then, awakening that mendicant both mentally and consciously, he joined him; and the mendicant too recalled his own confusion.
रुद्रम् आत्मानम् आलोक्य जीवटादिमयं तथा । बोधाद् अविस्मयार्हो ऽपि स्थित्यर्थं विस्मयं ययौ
Seeing Rudra as himself, composed of the living and the inert, though not worthy of astonishment due to knowledge, he became amazed for the sake of continuity.
अथ रुद्रस् तथा भिक्षुर् द्वाव् एवोत्थाय जग्मतुः । क्वापि जीवटसंसारं चिदाकाशैककोणगम्
Then Rudra and the mendicant both arose and went together to some existence of the living, reaching a certain corner of the space of consciousness.
तत्र तद्भवनं गत्वा तद् द्वीपं तच् च मण्डलम् । विषयं तं पुरं तच् च तच् च पानवणिग्गृहम्
There, going to that dwelling, that island, that region, that domain, that city, and that tavern,
सुप्तं ददृशतुर् नष्टसञ्ज्ञं जीवटकं शवम् । स्थापयित्वा वपुर्भारं प्रभ्रान्तं भवभूमिषु
They saw Jīvaṭaka lying asleep, unconscious like a corpse, having left the burden of his body wandering in the realms of becoming.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च । एकरूपास् त्रिरूपास् ते रुद्रजीवटभिक्षुकाः
Awakening him quickly, both mentally and consciously, Rudra, Jīvaṭaka, and the mendicant became of one form, of three forms.