पूर्वं मया नूनमभीप्सितानि पापानि कर्माण्यसकृत्कृतानि।
तत्रायमद्यापतितो विपाको दुःखेन दुःखं यदहं विशामि॥
pūrvaṁ mayā nūnam abhīpsitāni
pāpāni karmāṇy asakṛt kṛtāni
tatrāyam adyāpatito vipāko
duḥkhena duḥkhaṁ yad ahaṁ viśāmi
pūrvam = in the past; mayā = I have; nūnam = certainly; abhīpsitāni = desired to engage in; pāpāni = sinful; karmāṇi = activities; asakṛt = and repeatedly; kṛtāni = and engaged in them; tatra = the effect of those [desires and activities]; ayam = the; adya = today; āpatitaḥ vipākaḥ = have matured; duḥkhena duḥkham = into one distress after another; yat = because of which; aham = I; viśāmi = [now] enter.
In the past, I have certainly and repeatedly desired to engage in sinful activities and engaged in them. Today the effect of those [desires and activities] have matured because of which I [now] enter into one distress after another.1
“In the past” means “in My previous lifetimes.”1
In the next verse, He enumerates [those] distresses.
1 Rāmāyaṇa-bhūṣaṇa: tatra teṣu pāpeṣu. vipākaḥ kāryaunmukhyam. Technical note: duḥkhena saha duḥkhaṁ viśāmi duḥkha-paramparām anubhavāmīty arthaḥ.
1 As we learn from Śrīmad-Bhāgavatam, the Supreme Personality of Godhead is entirely transcendental to the law of karma because He doesn’t possess a material body in the first place. Therefore, the Bhāgavatam states that this lamentation of Lord Rāmacandra was just to teach us, the conditioned souls of this world, that strī-saṅga results in misery.