विद्याधरेति विख्यातः कुलशीलगुणैर्युतः । राजमानः श्रिया विप्र आचारैस्तपसा तदा
He was renowned as a vidyādhara, endowed with noble lineage, character, and virtues, shining with splendor, O brāhmaṇa, through conduct and austerity.
संबभूवुः सुतास्तस्य विद्याधरस्य ते त्रयः । वसुशर्मा नामशर्मा धर्मशर्मा च ते त्रयः
Three sons were born to that vidyādhara: Vasuśarmā, Nāmaśarmā, and Dharmaśarmā—those three.
तेषामहं धर्मशर्मा कनिष्ठो गुणवर्जितः । वसुशर्मा मम भ्राता वेदशास्त्रार्थकोविदः
Of them, I am Dharmaśarmā, the youngest, lacking in virtues. Vasuśarmā, my brother, is skilled in the meaning of the Vedas and śāstras.
आचारेण सुसंपन्नो विद्यादिसुगुणैः पुनः । नामशर्मा महाप्राज्ञस्तद्वच्चासीद्गुणाधिकः
Nāmaśarmā, endowed with excellent conduct and many virtues, is very wise; likewise, he was superior in qualities.
अहमेको महामूर्खः संजातः शृणु सत्तम । विद्यानामुत्तमं विप्र भावमर्थं शुभं कदा
I alone became a great fool, listen, O noble one. When will I attain the highest state of knowledge, its meaning, and auspiciousness, O brāhmaṇa?
न शृणोमि न वै यामि गुरुगेहमनुत्तमम् । ततस्तु जनको मे तु मामेवं परिचिंतयेत्
I neither listen nor go to the excellent house of the teacher. Therefore, my father would think of me thus.
धर्मशर्मेति पुत्रस्य नामास्य तु निरर्थकम् । संजातः क्षितिमध्ये तु न विद्वान्मे गुणाकरः
The name Dharmaśarmā for his son was meaningless; born upon the earth, I was not learned, nor a repository of virtues.
इति संचिंत्य धर्मात्मा मामुवाच सुदुःखितः । व्रज पुत्र गुरोर्गेहं विद्यार्थं परिसाधय
Thinking thus, the righteous one, greatly distressed, spoke to me: 'Go, son, to the house of the teacher and acquire knowledge.'
एवमाकर्ण्य तत्तस्य पितुर्वाक्यं मयाशुभम् । नाहं तात गमिष्यामि गुरोर्गेहं सुदुःखदम्
Hearing those words of my father, I replied unfavorably: 'Father, I will not go to the teacher's house, which is full of sorrow.'
यत्र वै ताडनं नित्यं भ्रूभंगादि च क्रोशनम् । अन्नं न दृश्यते तत्र कर्मणा शृणुसत्तम
Where there is constant beating, frowning, and shouting, and food is not seen there—such is the work, listen, O noble one.
दिवारात्रौ न निद्रास्ति नास्ति सुखस्य साधनम् । तस्माद्दुःखमयं तात न यास्ये गुरुमंदिरम्
There is no sleep by day or night, nor any means to happiness; therefore, father, I will not go to the teacher’s house, which is full of suffering.
विद्याकार्यं करिष्ये न क्रीडार्थमहमुत्सुकः । भोक्ष्ये स्वप्स्ये प्रसादात्ते करिष्ये क्रीडनं पितः
I will do the work of learning, not eager for play; I will eat, sleep, and play only with your permission, father.
डिंभैः सार्द्धं सुखेनापि दिवारात्रमतंद्रितः । मामुवाच स धर्मात्मा मूढं ज्ञात्वा सुदुःखितः
Even though I stayed day and night without weariness, happily with the other boys, that righteous one, knowing me to be foolish and deeply distressed, spoke to me.
विद्याधर उवाच- मा पुत्र साहसं कार्षीर्विद्यार्थमुद्यमं कुरु । विद्यया प्राप्यते सौख्यं यशः कीर्तिस्तथातुला
The Vidyādhara said: My son, do not act rashly; strive for learning. Through knowledge, happiness, fame, and incomparable glory are attained.
ज्ञानं स्वर्गश्च मोक्षश्च तस्माद्विद्यां प्रसाधय । पूर्वं सुदुःखमूला तु पश्चाद्विद्या सुखप्रदा
Knowledge, heaven, and liberation are gained thereby; therefore, pursue learning. Though at first it is rooted in great suffering, later knowledge brings happiness.
तस्मात्साधय पुत्र त्वं विद्यां गुरुगृहं व्रज । पितुर्वाक्यमकुर्वाणो अहमेवं दिनदिने
Therefore, my son, pursue learning and go to the teacher’s house. Not following my father’s words, I, day by day—
यत्रयत्र स्थितो नित्यमर्थहानिं करोम्यहम् । उपहासः कृतो लोकैर्ममविप्र प्रकुत्सनम्
Wherever I stayed, I always caused loss of wealth; I was mocked by people, O brāhmaṇa, and scorned.
मम लज्जा समुत्पन्ना जीवनाशकरी तदा । विद्यार्थमुद्यतो विप्र कं गुरुं प्रार्थयाम्यहम्
Shame arose in me then, enough to destroy life; desiring knowledge, O brāhmaṇa, I wondered which teacher I should seek.
इति चिंतापरो जातो दुःखशोकसमाकुलः । कथं विद्यामहं जाने कथं विंदाम्यहं गुणान्
Thus, absorbed in thought, overwhelmed by sorrow and grief, I wondered: How shall I gain knowledge? How shall I obtain virtues?
कथं मे जायते स्वर्गः कथं मोक्षं व्रजाम्यहम् । इत्येवं चिंतयन्विप्र वार्द्धक्यमगमं पुनः
How will heaven come to me? How will I attain liberation? Thinking thus, O brāhmaṇa, I again reached old age.
देवतायतने दुःखी उपविष्टस्त्वहं कदा । मद्भाग्यैः प्रेरितः कश्चित्सिद्ध एकः समागतः
Once, as I sat sorrowful in a temple, driven by my fate, a certain accomplished sage came to me.
निराश्रयो जिताहारः सदानंदस्तु निःस्पृहः । एकांतमास्थितो विप्र योगयुक्तो जितेंद्रियः
He was without support, restrained in food, always blissful, free from desire, sitting apart, O brāhmaṇa, united with yoga, with senses subdued.
परब्रह्मणि संलीनो ज्ञानध्यानसमाधिमान् । तमहं संश्रितो विप्र ज्ञानरूपं महामतिम्
Absorbed in the Supreme Brahman, established in knowledge, meditation, and concentration, I took refuge in him, O brāhmaṇa, that great-minded one, embodiment of knowledge.
अहं शुद्धेन भावेन भक्त्या नमितकंधरः । नमस्कृत्य महात्मानं पुरतस्तस्य संस्थितः
With pure intent, devotion, and bowed head, I saluted that great soul and stood before him.
दीनरूपो ह्यहं जातो मंदभाग्यस्तथा पुनः । तेनाहं पृच्छितो विप्र कस्माद्भवान्प्रशोचति
I appeared wretched, of poor fortune once more; then he asked me, O brāhmaṇa, 'Why are you grieving?'
केनाभिप्रायभावेन दुःखमेव भुनक्ति वै । तेनेत्युक्तोस्मि विप्रेंद्र ज्ञानिना योगिना तदा
'With what intention do you suffer so much?' Thus I was asked, O best of brāhmaṇas, by that wise yogin.
सुमूढेन मया तस्य पूर्ववृत्तांतमेव हि । तमेवं श्रावितं सर्वं सर्वज्ञत्वं कथं व्रजेत्
Being very deluded, I told him all my past story; I recounted everything, asking how omniscience might be attained.
एतदर्थं महादुःखी भवान्मम गतिः सदा । स चोवाच महात्मा मे सर्वं ज्ञानस्य कारणम्
For this reason, being greatly afflicted, you have always been my refuge; and that great soul said to me, 'All this is the cause of knowledge.'
इति श्रीपद्मपुराणे भूमिखंडे वेनोपाख्याने गुरुतीर्थमाहात्म्ये च्यवनचरित्रे द्वाविंशत्यधिकशततमोऽध्यायः
Thus ends the one hundred twenty-second chapter in the Bhūmikhaṇḍa of the glorious Padma Purāṇa, in the story of Vena, concerning the greatness of the Guru Tīrtha and the account of Cyavana.
सिद्ध उवाच- श्रूयतामभिधास्यामि ज्ञानरूपं तवाग्रतः । ज्ञानस्य नास्ति वै देहो हस्तौ पादौ च चक्षुषी
The Siddha said: Listen, I will explain to you the nature of knowledge before you. Knowledge has no body, no hands, no feet, nor eyes.