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.
नासाकर्णौ न ज्ञानस्य नास्ति चैवास्थिसंग्रहः । केन दृष्टं तु वै ज्ञानं कानि लिंगानि तस्य वै
Knowledge has neither nose nor ears, nor any collection of bones. By what is knowledge perceived, and what are its marks?
आकारैर्वर्जितं नित्यं सर्वं वेत्ति स सर्ववित् । दिवाप्रकाशकः सूर्यो रात्रौ प्रकाशयेच्छशी
It is always devoid of form, yet knows everything; it is the all-knower. The sun illuminates the day, the moon illumines the night.
गृहं प्रकाशयेद्दीपो लोकमध्ये स्थिता अमी । तत्पदं केन वै धाम्ना दृश्यते शृणु सत्तम
A lamp lights up a house; these shine in the midst of the world. By what radiance is that supreme state seen? Listen, O noble one.
न विंदंति हि मूढास्ते मोहिता विष्णुमायया । कायमध्ये स्थितं ज्ञानं ध्यानदीप्तमनौपमम्
Those deluded by Viṣṇu's Māyā do not find it; knowledge, unmatched and bright as meditation, dwells within the body.
तत्पदं तेन दृश्येत चंद्रसूर्यादिभिर्न च । हस्तपादौ विना ज्ञानमचक्षुः कर्णवर्जितम्
That supreme state cannot be seen by the sun, moon, or others. Knowledge is without hands, feet, eyes, or ears.
तस्य सर्वत्र गतिरस्ति सर्वं गृह्णाति पश्यति । सर्वमाघ्राति विप्रेंद्र शृणोत्येवं न संशयः
It moves everywhere, grasps everything, and sees all. It smells everything, O best of Brāhmaṇas, and hears all, without doubt.
नास्ति ज्ञानसमो दीपः सर्वांधकारनाशने । स्वर्गे भूमौ च पाताले स्थाने स्थाने च दृश्यते
There is no lamp equal to knowledge for destroying all darkness. It is seen in heaven, on earth, in the netherworld, and in every place.
कायमध्ये स्थितं ज्ञानं न विंदंति कुबुद्धयः । ज्ञानस्थानं प्रवक्ष्यामि यस्माज्ज्ञानं प्रजायते
Those of poor understanding do not find the knowledge residing within the body. I will declare the place of knowledge, from which it arises.
प्राणिनां हृदये नित्यं निहितं सर्वदा द्विज । कामादीन्सुमहाभोगान्महामोहादिकांस्तथा
It is always established in the heart of living beings, O twice-born. It burns up all great enjoyments like desire, and also great delusions.
विवेकवह्निना सर्वान्दिधक्षति सदैव यः । सर्वशांतिमयोभूत्वा इंद्रियार्थं प्रमर्द्दयेत्
Whoever always burns them with the fire of discernment, having become full of peace, crushes the objects of the senses.
ततस्तु जायते ज्ञानं सर्वतत्त्वार्थदर्शकम् । तत्त्वमूलमिदं ज्ञानं निर्मलं सर्वदर्शकम्
Then knowledge arises, seeing the meaning of all principles. This knowledge, rooted in truth, is pure and sees all.
तस्माच्छांतिं कुरुष्व त्वं सर्वसौख्यप्रवर्द्धिनीम् । समः शत्रौ च मित्रे च यथात्मनि तथापरे
Therefore, cultivate peace, which increases all happiness. Be equal toward enemy and friend, as toward yourself and others.
भव स्वनियतो नित्यं जिताहारो जितेंद्रियः । मैत्रं नैव प्रकर्तव्यं वैरं दूरे परित्यजेत्
Always be self-controlled, moderate in food, and master of the senses. Do not make friendship, and abandon enmity far away.
निःसंगो निःस्पृहो भूत्वा एकांतस्थानमाश्रितः । सर्वप्रकाशको ज्ञानी सर्वदर्शी भविष्यसि
Be free from attachment and desire, taking refuge in a solitary place. You will become a knower who illumines all, seeing everything.
एकस्थानस्थितो वत्स त्रैलोक्ये यद्भविष्यति । वृत्तांतं वेत्स्यसि त्वं तु मत्प्रसादान्न संशयः
Remaining in one place, O child, whatever happens in the three worlds, you will know it by my grace, without doubt.
कुंजल उवाच- सिद्धेन तेन मे विप्र ज्ञानरूपं प्रकाशितम् । तस्य वाक्ये स्थितो नित्यं तद्भावेनापि भावितः
Kuñjala said: O Brāhmaṇa, by that Siddha, the nature of knowledge was revealed to me. Abiding always in his words, I am imbued with his spirit.
त्रैलोक्ये वर्त्तते यद्यदेकस्थाने स्थितो ह्यहम् । तत्तदेव प्रजानामि प्रसादात्तस्य सद्गुरोः
Whatever exists in the three worlds, wherever I am situated in one place, I know all of it by the grace of that true teacher.
एतत्ते सर्वमाख्यातमात्मवृत्तांतमेव हि । अन्यत्किं ते प्रवक्ष्यामि तद्ब्रूहि द्विजसत्तम
All this has been told to you—my own account indeed; what else should I say to you? Speak, O best of twice-born.
च्यवन उवाच- कीरयोनिं कथं प्राप्तो भवाञ्ज्ञानवतां वरः । तन्मे त्वं कारणं ब्रूहि सर्वसंदेहनाशनम्
Cyavana said: How did you, O foremost among the wise, come to be born in a bird's womb? Tell me that cause, which dispels all doubts.
कुंजल उवाच- संसर्गाज्जायते पापं संसर्गात्पुण्यमेव हि । तस्माद्विवर्जयेच्छुद्धो भव्यं विरुद्धमेव च
Kunjala said: From association arises sin, and from association arises merit; therefore, the pure should avoid what is contrary and unworthy.