Since
years we have all been hearing the story of the Amrita Manthan, the churning of
the ocean by the Devas and Asuras to churn out Amrit (Nectar of Immortality). For
many years I have been reading about this in many books including the most
popular comics Amar Chitra Katha. And of
recently many popular authors have turned this out to be a block buster kind of
absurd Indian history& geography and meaningless mythology.
I
have in my earlier blogs had mentioned that the term Itihasa and Purana does not
refer to History or Mythology but these are technical commentaries of our
sacred Vedas. In this passage too I would be mentioning the word Itihasa and
Purana and these are the technical commentaries and deep analysis.
So
let’s read on the Itihasic story of Amrita Manthan. This passage has come out
after referring to many of the puranic texts, the Bhagavatam, Puranas. All the sources are also mentioned within the paragraphs.
I
am sure you will enjoy reading this informative passage.
The
itihasic story of Amrita-madhanam is narrated in detail in Shrimad-Bhagavatam
Skandha 8, Adhyaya 5-10; as well as in the Mahabharata, Adi-parva, Adhyaayas 17,
18 & 19. It is briefly touched upon in some other Puranas too. To
understand the gist of the story, the descriptions furnished in the Bhagavatam and Mahabharata would
suffice.
(a) Vide Bhagavatam.
The narration begins with a query from king Parikshit to sage Suka.
“Raja
said. I wish to know how the Ocean of Milk was churned by Bhagavan and for what
purpose the Mandara Mountain was borne on his back taking the form of a
tortoise.” The story begins thus as usual. Once upon a time the Devas were
overpowered by Asuras. The Devas approached Brahma seated in the middle of his
Sabha which is situated on the top of the Maha-Meru, and represented their
grievances to him.
Brahma
accompanied by the Devas then went to Vishnu and praised Him. Bhagavan advised
them to compromise with the Asuras for the time being and with their help to
churn the Ocean of Milk, after throwing all the creepers, vegetables and
grasses into it. The Devas were asked to use the Mandara Mountain for the
churning rod and serpent Vasuki for the rope. Bhagavan assured that Amrita
which bestows immortality could then be obtained by them and that the Asuras would
not get the same.
Accordingly
the Devas compromised with the Asuras for the purpose of obtaining Amrita from
the Ocean. Both of them combined removed the great Mandara Mountain and secured
the services of Vasuki to be used as a rope round it for churning the Ocean.
The Asuras took hold of the head of the serpent and the Devas the tail. When
the churning commenced, the mountain having had no support at the bottom, began
to sink under water. Vishnu in the form of a Koorma or tortoise, a laksha
Yojana in extent, then supported it from beneath; and the churning commenced
again in right earnest.
A
terrible poison named Haalaahalam first
originated from the ocean, all the aquatic animals in it being disturbed and
frightened by the churning.
All
the Prajapatis then approached Sadasiva and prayed for immediate help. Siva
kindly consented to swallow the poison, extracted it in his hand and drank it.
The poisonous matter produced however a blue mark all round his neck; and it
became an ornament to the pious.
Several
rare objects were produced by further churning.
First
came the divine cow named Havirdhaani
which supplied materials for Yegnas leading to the Devayaana. The Rishis
accepted her.
Then
came the white horse named Uchai-srava.
Next
was produced Iraawata
the white elephant with its four tusks which excelled in whiteness and grandeur
even the Kylasa mountain.
Then
came the beautiful ruby called Kowsthubha
which adorns the breast of Vishnu, as well as the divine tree named Paarijaatha which yields everything desired.
Fair
women known as Apsaras
who please the dwellers in Heaven by their beauty, attire and gait, then
appeared.
Sri
or the Goddess of Prosperity
came next shining like lightning. She was honoured by all and married by
Vishnu. She kindly cast her glance on the Prajapatis, Devas and the Prajas, and
all of them felt secure and satisfied. But the Dytyas and Daanavas were not so
graced, and they appeared broken-hearted.
Then appeared Goddess Vaaruni
whom the Asuras accepted with the permission of Vishnu.
At
last appeared the divine Dhanwanthari,
the great celestial physician
and an incarnation of Vishnu carrying in his hand a pot filled with Amritam (nectar of immortality)
The
Asuras suddenly snatched the pot from his hand, and the Devas complained about
it to Vishnu who in the interest of the Devas assumed the form of a fair damsel
and deceived the Asuras. Being enamoured of her, the Asuras handed over the pot
to her and agreed to abide by the distribution of Amrita as she liked. The
Asuras and the Devas were then seated in separate rows. She distributed the
Amrita which destroys decrepitude and mortality, only to the Devas. The Asuras
were pacified during the time by charming words.
Rahu
in the disguise of a Deva sat between the Sun and the Moon, and partook of the
Amrita. This having been pointed out by the Sun and the Moon, Vishnu in the
form of the damsel cut off his head with the disc. The trunk fell down and the
head became a planet. Rahu on account of this enmity now attacks both the Sun
and the Moon during their eclipses.
When
all the Devas partook of the Amrita, Vishnu changed his damsel form in the
presence of the Asuras themselves and assumed his own form.
Thus
ends the story as narrated in the Bhagavatam. No sensible and technically
useful explanations are now available from our modern Pundits and
Mahamahopadhyayas on the subject.
(B) Vide Adi-parva.
The account of the Amrita-madhanam here is undoubtedly the same as in the
Bhagavatam, but as usual there are slight differences in their details which we
know by this time could never produce any itihasic inconsistencies. They would
specially contribute additional clues to the scientific significance of the
subject explained. We may therefore briefly notice such differences alone in
this connection.
“The
divine Narayana spoke thus to Brahma. The Devas and the Asuras combined should
churn the Kalas-Ocean. The Devas will then understand the Amritam. The
Mandara Mountain with its forest of trees and creepers extends in height to
11,000 Yojana, and it goes under the earth to the same extent. All the
Deva-ganas being unable to raise the Mandara Mountain, they approached Vishnu
and prayed to Brahma seated close by, for necessary help in raising the
mountain. Vishnu immediately ordered Ananta to help them. He accordingly
plucked it from the earth and delivered it to them. Using this mountain as the
churning rod and serpent Vasuki as the rope, the Devas and the Asuras commenced
churning the ocean with the object of extracting Amritam.”
While
the saline ocean was thus churned a large number of aquatic creatures were
destroyed having been crushed by the mountain. As the churning progressed
waters in the ocean turned into milk, and by the mixture of extracts of
medicines, in the course of further churning, the milk was converted into ghee.
When
the Amritam was obtained and the Asuras took hold of it by force, Vishnu along
with Nara snatched it back from them and distributed it among the Devas, Nara
being engaged during the time in keeping the Asuras by force. Vishnu then
assumed his own form leaving the form of the fair damsel which he took, and
began to attack the Asuras with deadly weapons. A terrible battle then ensued
between the Devas and the Asuras at a spot close to the saline ocean. The Devas
being highly gratified by the Amritam obtained, kept it secure in a vessel.
Indra along with the Devas then entrusted it to Kireeti for safe custody.
Now
let us make some enquiries and dive deep
to analyse the whole event.
According
to the extremely absurd historical and literal interpretations foolishly made by
some of the mere students of Sanskrit language in our own land, the whole Itihasa is reduced to a worthless fable
of anachronisms, inconsistencies and irrelevancies of the worst type. Such
thoughtless explanations could furnish no useful information for the account of
the story of Amrita-madhanam as detailed in the Bhagavatam or in the Mahabharata.
They are an unmerited abuse to the sacred literature and could not create any
lasting impression upon the discerning public.
Let
us first of all clearly understand the story itself.
Ø How
did the very proposal to churn the ocean originate?
The
Devas were overpowered by the Asuras and the former wished to be always
successful. For that purpose the Amrita-madhanam was suggested by Vishnu
himself.
Ø What
does this very commencement of the story signify?
Vishnu
is an unseen entity. The Asuras and the Devas are also unknown beings if they
are beings at all. No learned Pandit could oppose these facts. The ocean they
churned and the Amrita they secured must also therefore be purely unknown
matters. This could not be denied either. The prevailing historical
interpretations are thus undoubtedly conscious lies
whatever might be their objects. Lies of course are inexcusable even in
ordinary matters and much more so in the sacred field of religion. The story is
a scientific Itihasa and every word used therein has its technical meaning.
Ø Who
are the Devas and the Asuras?
Devas
refers to the Satwic nature in man while the Asuras to the Rajasic and Tamasic.
If the Asuras thus overpower the Devas, man deteriorates in his religious
(read Dharmic) progress. To be free from the molestation of the Asuras, man
must churn his own Samudram and secure Amritam.
The
Samudram here refers to man’s Buddhi. As it is, this Buddhi is Itihasically
described as the ocean of endless grief and therefore saline.
By
the prescribed process of churning, the saline ocean should be converted into a
milky, white or Satwic one. By further churning, its essence or ghee should be
produced before securing the Amritam.
That
the ocean here refers to the man’s Buddhi has been assured in the very
beginning by naming it klzaedix (
Kalasho-Dhadhi). The
Amritam to be secured has also been plainly pointed out as representing the
highest religious (read Dharmic)
knowledge.
Kalas
or pot here plainly refers to the human brain, and the Amritam to something
worth knowing, but not literally useful for drinking. Those spiritual story
tellers (those who lead Sath Sanghs) who still cannot grasp the gist of the
scientific Itihasa do not deserve even to touch the sacred text else they
confuse the already confused innocent Hindus.
Ø Why
should the Devas work along the wicked Asuras to obtain the Amritam?
The
historical interpreter is particularly in a fix here. The Devas and the Asuras
belong to man and he cannot get rid of the Asuras easily. His Devas should work
along with his Asuras until the latter are completely destroyed. The
Amrita-madhanam is the process to be undergone for this very destruction of
Asuras. The general idea of the technical Amrita-madhanam is thus far, clear
enough.
Ø How
to churn the ocean is the next question.
The
Manthara Mountain should be used as the rod and Vasuki as the rope. This
mountain is said to be 11,000 Yojana in extent above and below the earth.
We
know that Ananta or Sankarshana is the Adhi-dyvas for Manas, Indriyas and the
Bhootas.
Thus,
without the blessings of Ananta the great Mandara Mountain could not be
utilised for the Amrita-madhanam. Again, when this mountain was used for
churning, it began to sink under water as it had no support beneath. Vishnu had
therefore to assume the form of Koorma and support it.
This refers to a stage of progress in churning at which the Manas
loses its balance and gets confounded. It has then to be strengthened by the
meditation of Vishnu as Koorma-Avatara. The itihasic significance of
Koorma-Avatara is clearly explained (vide Koorma Purana).
The meditation of this great Avatara is meant only for those who are engaged in
the religious Amrita-madhanam.
“That
which courses with the swiftness of vapours in water.” Kow, Jalam or APA refers
to the Tatwam, and the itihasic significance of Koorma-Avatara scientific and
not mythological.
We have now clearly understood the main object and the exact
process of Amrita-madhanam, though they are found to be entirely different from
what they are caricatured to be, by the learned Pundits in the land.
We have now only to enquire into the technical significance of the
various strange products of the Amrita-madhanam detailed.
First product- Halahala-
the dreaded poison.
The first product is the deadly poison named Haalaahalam which
Siva kindly swallowed. It produced a blue mark round his neck. This poison is
clearly explained however as representing the impurities in the waters of the
Ocean. To swallow this poison is also said to be an accomplishment to the wise.
Halam
literally means a deformity, and Haalaahalam here signifies the deformities of
the Buddhi of man which should be got rid of. Surely this is the first thing to
be done in any worthy enterprise.
Ø Where
is now the meaningless mythology shamelessly proclaimed about it?
Second
Product- Kaali. (The terrible)
“Just
after Siva swallowed the poison at the instance of Brahma for the protection of
the Lokas,
Goddess
Jyeshta fully ornamented and of dark colour appeared.
“The
name of the black goddess is commonly used to denote wickedness and ugliness. It
literally means the elder sister of Sri here. Itihasically she
denotes slayer of the wicked. The sweeping and cleaning implements belong to
her
Third
product- Sri (Goddess of Wealth)
In
the course of further churning, Sri or Lakshmi appeared whom Vishnu accepted as
his wife. She is the goddess of prosperity who refers to the luster or
religious merit accruing to the devotee at every stage of development. Vide Bramhavaivartha Purana.
This
Sri was at the very outset displeased with the Dytyas and the Daanavas.
Sri
thus refers to the luster of Satwic nature of man but never to the Rajasic and
Tamasic which the Asuras represent. Even when the Asuras were so highly
advanced in religious devotion as to perceive Sri by churning the ocean, they
were not blessed by her.
Technically
she represents the religious process of purification which is absolutely
necessary for the appearance of Sri. She is thus a very important product of
Amrita-madhanam that deserves to be welcomed by all.
Fourth
product- Havirdhaani (the
divine cow)
The
next sea-product is Havirdhaani the divine cow whom the Rishis accepted for the
use of Devayaana-Yegna.
Agnihotri
and Devayaana-Yegna clearly refers to the Gnana-kanda of the Vedas which the
divine cow represents. Man has no right to the use of Gnana-kanda before he
extracts and swallows Haalaahalam. It is earnestly hoped that the Havis
mentioned here will not be mistaken for the flesh of the cow itself by the
modern orthodox Dikshits.
Fifth
product- Ucchai-Shrava (the
white horse)
Next
comes Ucchai- Shrava the white horse. This undoubtedly denotes the careful
study of the Vedas known as Sravanam which by the knowledge it procures renders
man’s Buddhi white or Satwic.
Sixth
product- Iraavatha (the
four tusked white elephant)
The
Iraavatha or the white elephant appears then with its four tusks. Iraa-Apa-that-vath.
Something similar to APA or Tatwams is Iraavatha
here. It refers to a higher stage of religious knowledge than that denoted by
Uchai-srava. The four tusks represent the four Purushartas.
Seventh
product- Kowsthubha (ruby)
The
next sea-product is the ruby named Kowsthubha, which Vishnu took for himself.
As a red ruby Kowsthubha naturally denotes Raaga, love or Bhakti. The devotee’s
Bhakti is worn as an ornament by Vishnu. Kusthubo jaladhi Thatrabhava. That
which originated from the ocean. Since the ocean represents man’s Buddhi here,
the Bhakti referred to must be of a highly intellectual and philosophical
character. Such a Bhakti is known as Sankhya and Adhyaatmic.
Eighth
product- Paarijaatha (celestial
tree)
Next
to the Kowsthubha, the divine Paarijaatha tree appeared which furnishes
everything desired by those residing in Heaven.
It
is thus named in reference to its origin from Buddhi. It is clearly stated as
stationed in the DEVA Loka. The desires fulfilled by the tree must also
therefore be highly religious.
Ninth product(s) - Apsaras (Celestial
damsels)
They sprout up from the APA. They represent the effects by way of Siddhis
consequent on the knowledge of the Tatwams. Vide Vayu-Puranam.
Tenth
product- Soma (the
tranquil mind)
Next
came the pleasant Soma with his innumerable cool rays.
The
cool Soma who followed her is explained away by our Pundits as referring to the
Moon. It is absurd to say that the world was without a moon till then. It
undoubtedly refers to the purified Manas of man - cNÔma mnsae jat>, This
Soma must naturally follow Jyeshta and precede Sri. Vide Purusha-
sooktha
Eleventh
product- Vaaruni
The
goddess Vaaruni came after. She was accepted by the Asuras with the permission
of Vishnu.
Ø Could
this literally or historically signify anything sensible?
Vaaruni
is evidently Varuna’s daughter. Itihasically, Varuna’s region is in the West
with its capital named Nimlochani. During the horizontal circuit of Savita
round the Maanasothara Mountain or Buddhi, the region of Varuna in the West
refers to the closing Sandhya before Prakriti-Laya in the North.
Goddess
Vaaruni thus denotes the closing Sandhya. The highest status that an Asura
could secure even by Amrita-madhanam is this Vaaruni and nothing beyond. In
fact the Asura loses his character at this stage, and virtually disappears.
This is exactly what is meant by the destruction of the Asuras by Vishnu at the
end of the story.
Without caring in the least for the sacredness of the subject or
even for common sense, our modern Pundits would readily convert the Asuras into
drunkards and Vaaruni into a valuable liquor which they obtained in the
Amrita-madhanam. They have converted our very serious Dharmic literature into
meaningless mythologies and absurd Indian history and geography.
Twelfth and the last product- Amrita
(Nectar of Immortality)
The Amritam was at last brought by the celestial physician named
Dhanwanthari who undoubtedly represents the true physician for the never-ending
ills of the man of Samsara. Vide Sree Vishnu Maha purana.
The
name Dhanwanthari is in itself ingeniously coined. The Dhanu or bow represents
the Pranava-mantra. The divinity seated within this Pranava is
Dhanwanthari the doctor who keeps Amrita in his hand to save mankind from
mortality. The Amrita itself is called Soma because it represents the knowledge
of the technical Kshetragna or Sabda-brahman. (Supreme Being
within us).
“The
sixth Manu is named Chaakshusha the son of Chakshu. In his period a portion of
Vishnu incarnated as the son of Sambhooti and Vairaja and was known by the name
Ajitha. It was He who procured Amrita to the Devas by churning the ocean. When
the Mandara mountain was sinking, He took the form of Koorma and supported it.”
A
Manwantara never represents ordinary period of time as too often
misinterpreted, but denotes a stage of religious advancement. Chakshu and
Chaakshusha signify perceptible, and therefore refers to actual yogic practice.
Sambhooti and Vairaja technically allude to the Mahat-Tatwam or Brahma. Vide
Sankara-bhaashyam on Isaavasya Upanishad.
From the technical points noticed above, it is clear that the itihasic story of Amrita-madhanam describes in
detail the practical yogic process which leads in the end to the knowledge of
Soma which procures the Amrita or Immortality to the mortal man.
There
is yet one more important point which could not be omitted in this connection.
Vishnu is said to have deceived the Asuras while giving the Amritam to the
Devas, and Nara or Kireeti kept the Asuras back by fighting with them. The Amrita was also in the end entrusted to
the custody of Kireeti by Indra and the Devas.
That
this Nara, Kireeti or Arjuna belonging to the Mahabharata represents no human
character of ancient Indian history. Nara
represents the Jivatma and Narayana
the Paramatma. Nar- Narayan
denotes the union of Jivatma with Paramatma.
Thus,
the Amrita under reference is always in the custody of the Jivatma representing
the technical Twam or Aham. That Amrita signifies the knowledge of the Self is
clearly pointed out here.
The
gist of the whole story of the Amrita-madhanam is summarized and told in Shrimad-Bhagavatam.
Ø “It
is clear that, although the Devas and the Asuras performed the same Karma, at
the same time and place, the results were different for both.
Ø The
Devas by their devotion to Hari, obtained the Amrita while the Asuras failed to
get it.
Ø Whatever
is done by man with desires, by thought, word or deed in the interest of Asu or
Prana, wealth, physical body, wife and children etc is ASAT (or Asura) on
account of selfishness and absence of unity with Hari.
Ø But
whatever is done without desire and with the feeling of unity with Hari is SAT (Deva)
and it is fruitful like pouring water at the foot of a tree and not over its
branches.”
If
only one is prepared to read and understand the religious story as a scientific
Itihasa, all the apparent relics and historical absurdities will immediately
vanish.
HariOM
HV Nath
