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.
बोधवन्तो ऽप्य् अबुद्धाभा विस्मिता अप्य् अविस्मिताः । बभुस् तूष्णीं स्थिताश् चित्रे कृताकारा इव क्षणम्
Though possessing awareness, yet as if devoid of understanding; though astonished, yet as if not astonished—they remained silent for a moment, like figures fashioned in a painting.
अथ जग्मुश् च ते सर्वे क्वचिच् चिद्व्योमनि स्थितम् । विप्रसंसारम् आरम्भपरभूतसघुङ्घुमम्
Then all of them proceeded to a certain place situated in the sky of consciousness, accompanied by the gentle hum of the world’s beginning and dissolution.
तत्र तद्भवनं गत्वा तद् द्वीपं तच् च मण्डलम् । विषयं तं च तं ग्रामं प्रापुस् ते ब्राह्मणालयम्
There, having reached that dwelling, that island, that region, that domain, and that village, they arrived at the abode of the Brahmin.
विप्रं ते ददृशुस् सुप्तं कलत्रवलितं गृहे । कण्ठे गृहीतं ब्राह्मण्या बहिर्जीवम् इव स्थितम्
They saw the Brahmin asleep, surrounded by his wife in the house, held by her at his neck, as if his life were resting outside.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च । तस्थुस् ते बहवो ऽप्य् एके सविस्मयम् अविस्मयाः
Awakening him and quickly engaging his mind and awareness, many of them stood by, some with astonishment, others without astonishment.
अथ जग्मुश् चिदाकाशकचितं चेतितं च तैः । सामन्तनृपसंसारम् आरम्भभरसुन्दरम्
Then, through those means, they entered the consciousness-filled space, beautiful with the weight of beginnings, into the realm of the neighboring king.
तत्र तद्भवनं प्रापुस् तद् द्वीपं तच् च मण्डलम् । सामन्तं ददृशुर् मत्तं सुप्तं पर्यङ्कपङ्कजे
There they reached that dwelling, that island, that region, and saw the neighboring king intoxicated and asleep upon a lotus couch.
हेमावदातं हेमाङ्ग्या निहितं कुचकोटरे । भ्रमर्येवान्वितं पद्मकोशसुप्तं मधुव्रतम्
Golden-hued, embraced by a golden-bodied woman, placed at her breast, like a honeybee accompanied by a female bee, asleep within the lotus blossom.
कान्ताभिर् अभ्यावलितं मञ्जरीभिर् इव द्रुमम् । दीपजालकमध्यस्थं रत्नौघ इव काञ्चनम्
Surrounded by beloved women, like a tree encircled by blossoming clusters, or like gold set amidst a multitude of jewels within a lattice of lamps.
तं प्रबोध्य नियोज्याशु चेतसा चेतनेन च । तस्थुस् ते बहवो ऽप्य् एवं सविस्मयम् अविस्मयम्
Awakening him, and swiftly engaging him with their minds and awareness, many of them stood there in such a manner, with wonder yet without wonder.