Sanat kumara shows the form of the Supreme soul to sages and Prahlada advises Indra the root cause of his peace
After Yudhisthira was crowned as King of Hastinapur, Lord Krishna freed amazing Bhishma from all of his sufferings before his death and requested him to relieve Yudhisthira from mourning over the lifeless Kshatriyas by the way of advising him on Dharma. Yudhishthira requested to Pitamaha that, “Rajan! a few scholars within the world render the two factors Jada and conscious or Prakriti and Purusha. Some human beings describe those three factors – Jiva, Ishvara and Prakriti and many scholars keep on describing many factors. So there can be neither trust nor disbelief. Apart from this, Parabrahma Parmatma isn't always visible. There are numerous types of scriptures and they are defined in different methods. That's why tell me which precept need to I take refuge in?” Bhishma said to the King Yudhisthira that all the Mahatmas influenced in the concept of the scriptures situated within the components of their respective principles and since among many such pundits in this world, it was hard to say who among them was virtually a scholar who knew the precept of the scriptures, therefore Yudhisthira should bear in mind everyone's element properly and behave consequently. Then he mentioned approximately the ancient history of first-rate Sanatkumara and Prahlada in this regard. Let us realize it in brief.
Once upon a time, there was a great debate amongst many soul sages about this subject. There was an assembly of six thousand rishis who observed a strict fast on the side of the Himalayas Mountains. Some of them used to name this world Dhruva (everlasting), a few referred to it with God and some people rendered the origin of the world without God. A few people said that there's no natural cause for this and some human beings were of the opinion that there was no existence of this entire world. Further, from different brahmins, some people used to tell the nature, some actions, lots of effort, others deities and many different humans to be the reasons of world. They were the originator of numerous scriptures and plenty of them used to nourish their options through hundreds of clues. All those brahmins naturally wanted to defeat each other in their debate. Thereupon an incredible debate arose between them on the fundamental query. Many of them, filled with anger, began destroying each other's Pitra, Dand, Valkala, deerskin and clothes. After that, on being calm, all of the best Brahmins said to Maharishi Vashistha that he must educate them about the Sanatana Tattva. Hearing this, Vashistha replied that he didn't know anything about that. Then all those brahmins together said to Naradamuni, “great! You must educate us the Sanatan Tattva because you are the philosopher.” Then Narada stated to those brahmins, “Vipragana! I do not know that principle. We all now collectively go somewhere else. One who is such a scholar in this world, who does no longer have an attachment, is able to render that superb nectar principle.”
While this conversation was taking place, those brahmins listened to an invisible deity that, “brahmins! go to Sanatkumara’s ashram and ask. he will educate your philosophy.” At that time, a brahmin named Vibhandaka, enriched with the knowledge of Vedarashi, asked that invisible deity, “there was a distinction of opinion among us regarding the precept. In this kind of situation, who're you that is talking, however, isn't seen.” Then Lord Sanatkumara stated to him, Mahamune! you're a pundit. think of me as Sanatkumara. I am the one whom the Vedavetta Purush describes as Akshaya.” Then that Mahatma Vibhandaka again said to him, “Adimunipravara! Introduce yourself. Only you appear extraordinary to us, your form is not seen in front of us. Or in case you also have a form, then how is it?” Then that invisible Adi Mahatma stated, “Mune! you have neither ears, nor mouth, nor hands, nor feet, nor claws of ft. While talking to the sages, whilst the scholar Vibhandaka saw all this truth about himself, after thinking in his mind, he asked that why did he say this kind of aspect and what if there was nobody who knew it or did not know it? However, the answer to this turned into not heard again to those exceptional Brahmins. He kept searching at the sky laughing. This became a huge wonder.
Thinking about this, they all went to the golden Mahagiri Meru to meet with Sanatkumaraji. Those sages saw the revered god Sanatkumara, who was constantly engaged in the parayana of the Vedas. On completion of one year, whilst Mahamuni Sanatkumara became Prakriti, then those brahmins stood by way of bowing to him. Lord Sanatkumara, whose all sins were washed away by the knowledge, said to the sages who had come there, that he knew what the invisible deity had said; So he had to answer all their questions. Then those brahmins folded their hands and said to the supreme Nirmal Gyannidhi Dwijshrestha Mahamuni Sanatkumara that, “How should we worship the Lord, the root of knowledge and the supreme universal form? Great! Be pleased with us and deliver us the sweet nectar of knowledge; because saints continually give happiness to their devotees. What's that universal pada?” Satyavetta, the true individual attached to the splendid Lord, Mahatma Sanatkumara who was sitting within the midst of thousand sages, with such auspicious request, started out rendering the blissful supreme God in the shape of Satswaroop.
Sanatkumara said, “Dwijotmo! regardless of what the invisible deity had said among you earlier, that statement of him is genuine in that form. You talked with him without knowing him. The supreme soul is the ultimate reason of all. A person who knows that supreme God, neither gets scared nor goes anywhere. Where am I? Whose am I or not and by what way I work, and so on., Without falling into these thoughts, he experiences God. Thereupon That God is pervasive throughout the ages. That inertial shape is situated separately in a unique form. Just like air circulates in many forms even after being united, Being exactly situated in birds, deer, tigers and people, and in Venu, the same air remains in different forms. The Atma that is there is the supreme soul, however, it appears to be distinct from the Jivatma. For this reason, that soul is the supreme Soul. It moves, sees all, hears all, smells and talks to all. There are ten rays around in the sun's chakra, those leave from there and comply with Lord Surya. The sun god set every day and again rise in the east, but both rise and set aren't there in the sun. In an equal way, Lord Narayana is mounted in the body (in him the body and the incorporeal bhava are created as rising and setting in the sun). Whilst falling, moving and eating and drinking, going up and down, and so on in each state and direction feel, Lord Narayana resides everywhere. His divine golden abode should be referred to as the supreme abode, having attained it, life becomes gratifying. He is his illuminator and is the soul within himself. The bee first collects the nectar, then begins circling the flower, further the wise guy, who turns into a soul-conscious person, experiences all the objects for the collection of the world, he neither falls in affection nor becomes weak.
(After pronouncing this Bhishma advised Yudhisthira to perform the method of Jnana yoga. This expertise is the destroyer of all sorrows. For the safety of the humans who've been born with great sorrow, this knowledge was discovered by using the Purana Purusha Mahatma Mahamunishiromani Narayana Rishi in the past, it is imperishable. Yudhishthira asked, “Bharata! whatever benevolent or inauspicious action is carried out in this world, it makes a person revel in the fruits of his happiness or unhappiness. But whether the man is the doer of that karma or not, I have doubts about it; So grandfather! I want to listen from you about this. In response, Bhishma gave an example of ancient history within the form of deity king Indra and King Prahlada; son and of Hiranyakashipu.)
Prahlada had no attachment to any object and was very wise. All his sins had been washed away. He was an eminent philosopher. He was devoid of pride and conceitedness. He was prepared to observe the results of Dharma and was situated in pure Sattva guna. Treating blasphemy and praise as equal, keeping his thoughts and senses under control and he lived in a lonely place. He had the knowledge of the origin and destruction of all creatures. He was neither angry at the attainment of the unpleasant and nor happy on the attainment of the beloved. He had the same vision in both the earthen lump and the gold. He was steady and patient within the meditation of the supreme God within the form of knowledge. He had got complete religion within the supreme Self. He had the entire expertise of Brahman as Paravara. He was omniscient in all beings and Jitendriya. He was a dear devotee of Lord Narayana and was continually equipped in his thoughts. Seeing Prahlada meditating in solitude, Indra desired to know his intellect and thoughts.
Indra stated, “Demon king! all these qualities which any man can be honoured by way of having within the world, I see all of them stable inside you. Your intellect seems to be free from attachment and aversion like that of a child. You sense the soul, that's why you've got such a state. Therefore, I ask, which in this world do you bear in mind to be the best way of self-knowledge? You have been deprived of your Rajyalakshmi. You aren't grieving even if you are in this kind of deplorable state Even after facing a crisis on yourself, how can you be at ease? Is this because of your self-knowledge or due to patience?”
Calm Prahlada, who did know the supreme Soul, on Indra's request in this way, described his knowledge in a sweet voice that, “Devraj! individuals who do not know Prvritti and Nivritti of beings have a pillar (inertia or attachment) due to their indiscretion. One who has found out the soul, he's by no means infatuated with all kinds of feelings and desires that come and move via nature. There is no effort of the Purusha for that. Without the effort of the Purusha, no man can be the doer: but even though he in no way does, he becomes happy with the doership in this world. One that considers the soul to be the doer of good or inauspicious actions, I believe his mind is full of defects and devoid of philosophy.
Indra! If man was the doer, then whatever he would do for his welfare, all his works would have been ascertained. He is in no way fails in his endeavour. But it is seen that those who strive for Ishta Siddhi also get bad luck and they stay disadvantaged of the success of Ishta. So where was the primacy of effort? We see such a lot of beings that without any effort, get bad luck and get rid of the good. This is normal. How many handsome and most intelligent guys are also seen hoping to get wealth from ugly and meek men. While all kinds of qualities, good and terrible, are acquired by means of the inspiration of nature, then what's the reason for anyone to be proud of them? I have a specific belief that the whole lot comes from nature itself. Even my subjective intellect doesn't think to the contrary. Within the auspicious and inauspicious results which can be attained right here, humans consider karma as the reason.
This is why I let you know completely the situation of karma now, simply as a crow, even as eating some fallen rice, makes it known to others that there is food here, further all actions are indicative of their nature. One that is aware of only the vices (actions), does not understand their ultimate nature (svabhava), he has attachment or pride due to indiscretion. A person who is aware of this well doesn't fall into illusion. Emotions are born naturally. Whoever knows this for sure, what can spoil his pride?
Indra! I understand the entire method of Dharma and the impermanence of all beings. consequently, through questioning that ‘it is all perishable' Being free from attachment, ego and desires and all varieties of bondage, being self-obsessed and detached, I continually watch the creation and destruction of beings. I am situated with natural intellect and subjecting the mind and senses to me. I'm devoid of craving and desire and continually keep my eyes on the imperishable soul, consequently, I never suffer. I've neither attachment nor animosity towards Prakriti and its works. I do not consider anyone as my enemy, nor close ones. I by no means have any desire for heaven, the lower patala and the middle mortal world. No action is vital for me even for the sake of knowledge.”
Indra said, “Prahladaji! tell me by which manner such intelligence and such peace is attained?” Prahlad replied, “Indra! by way of simplicity, caution, purity of mind, stability of thoughts and responsibility of elders, someone attains the best status. By adopting these qualities, knowledge and peace are attained by means of nature. whatever you are seeing, everything is attained through nature itself.” Then Indra was very pleased with his advice. not only this, Trilokinath Deveshwara Indra worshipped Prahlada, the lord of the demons, and along with his permission, he went to his abode at heaven.
Ref: Mahabharata book Shanti Parva