The legend of churning Milk Ocean is narrated to Rama and Lakshmana when they reach and see a city named Vishaala. Vishvamitra narrates how haalaahala, the lethal poison as well as Amrita, the ambrosial elixir emerged from the churning of Milk Ocean, and how Shiva contained the poison and how Vishnu helped the churning in His incarnation as Tortoise.
विश्वामित्रवचः श्रुत्वा राघवः सहलक्ष्मणः |
विस्मयं परमं गत्वा विश्वामित्रमथाब्रवीत् || १-४५-१
1. sahalakSmaNaH = with Lakshmana; raaghavaH = Raghava; vishvaamitravacaH shrutvaa = on listening Vishwamitra's words; paramam vismayam gatvaa = gone into great astonishment; atha vishvaamitram abraviit = then addressed to Vishvamitra.
On listening the narration of Sage Vishwamitra about Ganga's descent along with Lakshmana, Rama went into a great astonishment, and then addressed Vishvamitra. [1-45-1]
अत्यद्भुतमिदं ब्रह्मन् कथितं परमं त्वया |
गंगावतरणं पुण्यं सागरस्यापि पूरणम् || १-४५-२
2. brahman = oh Brahman; tvayaa kathitam paramam = extremely narrated by you - blessed legend; idam gangaavataraNam = this, Ganga's alighting; saagarasya [khananam] = ocean's, [digging]; puuraNam api = filling it, even; puNyam = [are] sacrosanct; atyadbhutam = highly amazing.
The blessed legend you have narrated about the digging of an ocean at the behest of Sagara, Ganga's alighting, and Bhageeratha filling it with the water of Ganga is sacrosanct and even highly amazing. [1-45-2]
क्षणभूतेव नौ रात्रिः संवृत्तेयं परंतप |
इमां चिंतयतोः सर्वां निखिलेन कथां तव || १-४५-३
3. parantapa = oh enemy-inflamer; tava imaam sarvaam kathaam = your, all of this episode; nikhilena = in entirety; chintayatoH = while thinking of it; nau = to us two - Rama, Lakshmana; iyam raatriH = this, night; kshaNabhuutaa iva = as if a moment; samvR^ittaa = rolled by.
Oh, enemy-inflamer, for two of us entire night rolled by as if it is a single moment while we were thinking about the episode you have narrated in its entirety. [1-45-3]
तस्य सा शर्वरी सर्वा मम सौमित्रिणा सह |
जगाम चिंतयानस्य विश्वामित्रकथां शुभाम् ||१-४५-४
4. vishvaamitra = oh, friend of universe - Vishvamitra; saumitriNaa saha = along with Saumitri; tasya shubhaam kathaam = about it, auspicious legend; cintayaanasya = while thinking about it; saa sarvaa sharvarii jagaama = that, entire, night, rolled by.
While thinking about the auspicious legend of Ganga along with Lakshmana, oh, friend of the universe, Vishvamitra, whole night rolled by." Thus Rama is addressing Vishvamitra. [1-45-4]
Here the placement of verses does not give a continuity of narration in this version, insofar as Rama's speech is concerned. Other versions have a continuity of narration.
ततः प्रभाते विमले विश्वामित्रं तपोधनम्|
उवाच राघवो वाक्यं कृताह्निकमरिन्दमः || १-४५-५
5. tataH = thereafter; arindamaH = enemy-oppressor; raaghavaH = Raghava; vimale prabhaate = fresh, on next dawn; kR^itaahnikam = who performed morning chores of rituals; vishvaamitram = to Vishvamitra; tapodhanam = who is affluent in asceticism; vaakyam uvaaca = spoke sentence .
Thereafter on the next fresh dawn the enemy-oppressor Raghava spoke these words to sage Vishvamitra, whose affluence is nothing but asceticism, and who by now has performed his daily chores of rituals. [1-45-5]
गता भगवती रात्रिः श्रोतव्यं परमं श्रुतम् |
तराम सरितं श्रेष्ठं पुण्यां त्रिपथगां नदीम् ||१-४५-६
6. paramam shrotavyam shrutam = excellent, listenable [praiseworthy legend,] listened; bhagavatii raatriH gataa = deific, night, passed; saritam shreSTam puNyam = merited and prominent among rivers - Ganga; tripathagaam nadiim = coursing three ways, river Ganga; taraama we now cross over.
We have listened the praiseworthy legend of River Ganga, and the deific night has also passed by while listening such a legend, we may now cross over the very same prominent and merited River Ganga, the tri-path-cruiser. [1-45-6]
नौरेषा हि सुखास्तीर्णा ऋषीणां पुण्यकर्मणाम् |
भगवन्तमिह प्राप्तं ज्ञात्वा त्वरितमागता || १-४५-७
7. sukhaastiirNaa = comfortably blanketed [floor with mats etc.]; puNyakarmaNaam R^iSiiNaam = for sages of august deeds - suitable for embarkation of great sages; eSaa nauH = this, boat; bhagavantam iha praaptam = your holiness, here, chanced - visited this place; j~naatvaa = on knowing; tvaritam aagataa = quickly, [boat] came [fetched by them]; hi = indeed.
"This boat which is suitable for the embarkation of the sages whose deeds are pious, and which is comfortably blanketed with mats in its deck has come here, and indeed on knowing about the visit of your holiness to this place the sages have fetched it." Thus Rama spoke to Vishvamitra. [1-45-7]
तस्य तद्वचनं श्रुत्वा राघवस्य महात्मनः |
संतारं कारयामास सर्षिसंघस्य कौशिकः || १-४५-८
8. tasya mahaatmanaH raaghavasya = his, great-souled, Raghava's; tat vacanam shrutvaa = on hearing that sentence; sarSisanghasya = along with assemblages of sages; [saraaghavaH = with Raghava-s]; santaaram = to cross over [river]; kaushikaH = Kaushika - [Vishvamitra]; kaarayaamaasa = started to make happen.
Hearing the words of great-souled Raghava, Vishvamitra of Kusha dynasty, started to cross over the River Ganga along with the assemblage of sages, and with both the Raghava-s. [1-45-8]
उत्तरं तीरमासाद्य संपूज्यर्षिगणं ततः |
गंगाकूले निविष्टास्ते विशालां ददृशुः पुरिम् || १-४५-९
9. uttaram tiiram aasaadya = on arriving at north side bank; tataH = then; sampuujya R^iSigaNam = honoured, sages group - who ferried them to here; gangaakuule niviSTaaH = then, sojourned on Ganga's bank; te = they; vishaalaam purim dadR^ishuH = they have seen at Vishaala [named city] .
Arriving at the northern bank of River Ganga they have honoured the group of sages who ferried them up to here and sent them off. Then sojourning on the riverbank of Ganga they have seen the city called Vishaala. [1-45-9]
ततो मुनिवरस्तूर्णं जगाम सहराघवः |
विशालां नगरीं रम्यां दिव्यां स्वर्गोपमां तदा || १-४५-१०
10. tataH = then; munivaraH = the best sage - Vishvamitra; saharaaghavaH = with Raghava-s; tadaa = next; ramyaam = charming; divyaam = admirable; svargopamaam = comparable to heaven; vishaalaam nagariim = to Vishaala, city; tuurNam jagaama = quickly, went.
The great sage Vishvamitra then quickly started along with Rama and Lakshmana to the charming and admirable city Vishaala, which in comparison is like heaven. [1-45-10]
अथ रामो महाप्राज्ञो विश्वामित्रं महामुनिम् |
पप्रच्छ प्रांजलिर्भूत्वा विशालामुत्तमां पुरीम् || १-४५-११
11. atha = then; mahaapraaj~naH raamaH = highly perspicacious - who has a flair for knowing, Rama; praanjaliH bhuutvaa = with folded palms, on becoming; mahaamunim vishvaamitram = with great sage, Vishvamitra; uttamaam vishaalaam puriim = about prominent, Vishaala, city; papracCha = enquired about.
Then Rama, whose flair for knowing everything is high, became suppliant duly adjoining his palms, and enquired about the prominent city Vishala with the great Sage Vishvamitra. [1-45-11]
कतमो राजवंशोऽयं विशालायां महामुने |
श्रोतुमिच्छामि भद्रं ते परं कौतूहलं हि मे || १-४५-१२
12. mahaamune = oh great sage; vishaalaayaam = in Vishaala - kingdom; ayam raajavamshaH katamaH [kataraH] = which is this king's dynasty ; shrotum icChaami = I am interested in hearing; te bhadram = safeness betides you; me param kautuuhalam hi = highly inquisitiveness is there to me, indeed.
"Oh, great sage, which dynasty of kings is ruling from this city of Vishaala? Let safeness betide you, I am interested to hear of it and indeed I am highly inquisitive about it." Thus Rama spoke to Vishvamitra. [1- 45-12]
तस्य तद्वचनं श्रुत्वा रामस्य मुनिपुंगवः |
आख्यातुं तत्समारेभे विशालस्य पुरातनम् || १-४५-१३
13. munipungavaH = the eminent sage; tasya raamasya = his, Rama's; tat vacanam shrutvaa = that, sentence, on hearing; vishaalasya puraatanam = Vishaala's, ancient; tat = that - legend; aakhyaatum samaarebhe = well started to narrate.
Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala. [1-45-13]
श्रूयतां राम शक्रस्य कथां कथयतः श्रुताम् |
अस्मिन् देशे हि यद्वृत्तं शृणु तत्त्वेन राघव || १-४५-१४
14. raama = oh Rama; shakrasya kathaam = Indra's, auspicious, legend; kathayataH shrutaam = as narrated, as I heard; shruuyataam = let it be heard; asmin deshe yat vR^ittam hi = in this, country, what, has happened, indeed; [tat api = that, even]; raaghava = oh Raghava; tattvena shR^iNu = in quintessence, you listen.
Oh, Rama, I will tell you about the auspicious legend of Indra as I was told, and you listen to it as I tell. Oh, Raghava, indeed you may now listen to the quintessence of what has happened in this country. [1-45-14]
पूर्वं कृतयुगे राम दितेः पुत्रा महाबलाः |
अदितेश्च महाभागा वीर्यवन्तः सुधार्मिकाः || १-४५-१५
15. mahaabhaagaa raama = oh, highly fortunate, Rama; puurvam kR^itayuge = once, in Krita era; diteH putraaH = Diti's, sons; mahaabalaaH = extremely energetic ones; aditeH ca = Aditi's, also ; viiryavantaH = vigorous ones; sudhaarmikaaH = highly righteous ones.
Once in Krita era, oh, Rama, the sons of Lady Diti were extremely energetic, whereas the sons of her younger sister Lady Aditi were vigorous and highly righteous. [1-45-15]
Diti is the elder sister of Aditi and the first wife of Sage Kaashyapa. Her sons were originally called asura-s, and later given the nomenclature of raakshasaa-s, the demons. Lady Aditi the second wife of that sage Kaashyapa, gave birth to the progeny of sura-s, later generally called as devataa-s, the gods. These two ladies are the daughters of Daksha Prajaapati.
ततस्तेषां नरव्याघ्र बुद्धिरासीन्महात्मनाम् |
अमरा निर्जराश्चैव कथं स्यामो निरामयाः || १-४५-१६
16. tataH = then; naravyaaghra = oh tigerly-man, Rama; mahaatmanaam teSaam = great-souled ones, to them; nirjaraaH = without decay - without old age; amaraaH = without death - deathless; ca eva = also, likewise; niraamayaaH = without illness, mortification; katham syaamaH = how, we shall be - how to thrive; buddhiH aasiit = thought - speculation, occurred.
"Oh, tigerly-man, Rama, then those great-souls speculated as to 'how we can thrive without ageing, illness, and likewise without death.' [1-45-16]
तेषां चिंतयतां तत्र बुद्धिरासीद्विपश्चिताम् |
क्षीरोदमथनं कृत्वा रसं प्राप्स्याम तत्र वै || १-४५-१७
17. cintayataam teSaam vipashcitaam = thus thinking, to those, masterminds; tatra = in that matter; buddhiH aasiit = thought, occurred; kSiirodamathanam kR^itvaa = churning milk ocean; tatra = from it; rasam praapsyaama vai = elixir, we will get, indeed.
A thought occurred to those masterminds who were thinking on that matter clueing them up, 'we indeed can get elixir of life by churning the Milky Ocean.' [1-45-17]
ततो निश्चित्य मथनं योक्त्रं कृत्वा च वासुकिम् |
मन्थानं मन्दरं कृत्वा ममन्थुरमितौजसः || १-४५-१८
18. tataH = then; amitaujasaH = unlimited energetic ones - both groups; mathanam nishcitya = on deciding churning; vaasukim yoktram kR^itvaa = on making Vasuki - King of Snakes as churning-rope; mandaram manthaanam kR^itvaa = on making mountain Mandara as stirrer; mamanthuH = thoroughly churned - Milky Ocean.
Deciding upon to churn the Milky Ocean then made Vasuki, Thousand-headed King of Snakes, as the churning rope and Mt. Mandara as stirrer, and those brothers whose energy is unlimited have started churning the Milky Ocean thoroughly. [1-45-18]
अथ वर्षसहस्रेण योक्त्रं सर्पशिरांसि च |
वमन्त्यतिविषं तत्र ददंशुर्दशनैः शिलाः || १-४५-१९
19. atha varSasahasreNa = later, by thousand years [after a thousand years]; yoktram sarpashiraamsi ca = serpent heads as churning rope, also; tatra = in that - friction of churning; ativiSam = a great lot of venom; vamanti = disgorged; shilaaH dadamshuH dashanaiH = cliffs [of Mt. Mandara] fanged, with fangs.
After a thousand years, the Thousand-headed serpent Vaasuki, which is being used as churning rope, is incapacitated to bear the friction of churning and fanged the cliffs of Mt. Mandara. Thereby a great lot of venom is disgorged from the heads of that serpent Vaasuki, which venom on melting the rocks of Mt. Mandara became the holocaustic poison called haalaahala. [1-45-19]
उत्पपाताग्निसंकाशं हालाहलमहाविषम् |
तेन दग्धं जगत्सर्वं सदेवासुरमानुषम् || १-४५-२०
20. agnisankaasham = similar to inferno; haalaahalamahaaviSam = lethal poison halahala; utpapaataam = started to verily fall - started to fulminate - from Mt. Mandara; tena = by that; sadevaasuramaanuSam = together with gods, demons, humans; jagat sarvam dagdham = whole universe is burnt down.
A lethal poison similar to inferno known as haalaahala has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down. [1-45-20]
अथ देवा महादेवं शंकरं शरणार्थिनः |
जग्मुः पशुपतिं रुद्रं त्राहि त्राहीति तुष्टुवुः || १-४५-२१
21. tataH = then; devaaH = gods; sharaNaarthinaH = shelter seekers; mahaadevam = to Cardinal God; pashupatim = to lord of animals; shankaram = Solace Endower; rudram = to Rudra; jagmuH = went to; traahi traahi iti tuSTuvuH = save, save us, thus, they prayed to Him.
The gods seeking shelter then approached Rudra, the Cardinal God, Endower of Solace, and who husbands all the created animals inclusive of human-animals, namely Shiva, and they prayed to him saying 'save, save us.' [1-45-21]
एवमुक्तस्ततो देवैर्देवदेवेश्वरः प्रभुः |
प्रादुरासीत् ततोऽत्रैव शंखचक्रधरो हरिः || १-४५-२२
22. tataH = then; prabhuH = the lord; devadeveshvaraH = God of Gods - Shiva; devaiH evam uktaH = he is addressed - prayed by gods this way ; shankhacakradharaH hariH = conch, disc, handling, Hari - Vishnu; tataH = then - in the meanwhile; atra eva praaduraasiit = to there, only, revealed himself.
This way while the gods are praying the Lord and God of Gods, namely Shiva, then handling his disc and conch-shell Vishnu has also revealed himself at that place. [1-45-22]
उवाचैनं स्मितं कृत्वा रुद्रं शूलधरं हरिः |
दैवतैर्मथ्यमाने तु तत्पूर्वं समुपस्थितम् || १-४५-२३
तत्त्वदीयं सुरश्रेष्ठ सुराणामग्रतो हि यत् |
अग्रपूजामिह स्थित्वा गृहाणेदं विषं प्रभो || १-४५-२४
23. hariH = Vishnu; smitam kR^itvaa = making smile [smilingly]; shuuladharam = Wielder of Trident; enam rudram = to him, to Rudra; uvaaca = spoke; surashreSTha = oh best god among gods; daivataiH mathyamaanaH tu = while churning by gods, but; [yat = which]; puurvam samupasthitam = firstly, emerged - element from Milk Ocean; tvadiiyam hi = it is yours, isn't it; yat = by which reason, by virtue of; suraaNaam agrataH = [you are] foremost god among gods; [asi = you are]; prabho = oh omnicompetent god, Shiva; agrapuujaam = as prime oblation; [matvaa = deeming it as]; iha sthitvaa = in this [position of foremost god,] staying at it - applying yourself to that position; idam viSam gR^ihaaNa = you take this poison.
And Vishnu smilingly spoke to wielder of trident Rudra, 'oh, god the best, whatever element that has emerged from the churning of Milk Ocean by gods, that shall belong to you, isn't it. By virtue of your position as the foremost god among gods, oh, omnicompetent god Shiva, you please accept this poison applying yourself to that position of foremost god, and deeming this poison, haalahala, as a foremost oblation to your godhood'. [1-45-23, 24]
इत्युक्त्वा च सुरश्रेष्ठस्तत्रैवान्तरधीयत |
देवतानां भयं दृष्ट्वा श्रुत्वा वाक्यं तु शार्ङ्गिणः || १-४५-२५
हालाहलं विषं घोरं संजग्राहामृतोपमम् |
25, 26a. surashreSThaH iti uktvaa = best one among gods - Vishnu, this way, on saying; tatra eva antaradhiiyata = there, only, disappeared; [saH = he that Shiva]; devataanaam bhayam dR^iSTvaa = on observing god's scare ; shaar~ngiNaH = the wielder of bow called shaara~nga, so, shaar~Ngadhanvan, i.e., Vishnu; vaakyam shrutvaa = words, on listening; ghoram haalaahalam viSam = lethal, halahala, poison; amR^itopamam = as if it is ambrosia; samjagraaha = well taken - gulped the poison.
Saying so Vishnu, the best one among gods, has disappeared then and there only. And on observing the scare of gods and also on paying heed to the words of the Wielder of Bow called shaar~Nga, namely Vishnu, god Shiva gulped that lethal poison, haalaahala , as if it is ambrosia. [1-45-25, 26a]
देवान् विसृज्य देवेशो जगाम भगवान् हरः॥ १-४५-२६
ततो देवासुराः सर्वे ममन्थू रघुनन्दन।
26b, 27a. deveshaH= god of gods; bhagavaan haraH= god, Hara - Shiva; devaan visR^iujya= on leaving off gods; jagaama= went away; raghunandana= oh delight of Raghu's dynasty - Rama; tataH devaasuraaH sarve = then, gods, non-gods, all; mamanthuu= continued churning.
The god of gods Hara then left for his abode Kailash parting with other gods, and oh, Rama, the joy of Raghu's dynasty, the gods and non-gods have continued to churn the Milky Ocean. [1-45-26b, 27a]
प्रविवेशाथ पातालं मन्थानः पर्वतोत्तमः॥ १-४५-२७
ततो देवाः सगन्धर्वाः तुष्टुवुर्मधुसूदनम्।
27b, 28a. atha= now; manthaanaH parvatottamaH= stirrer, loftiest mountain ; paataalam pravivesha= entered - caved into netherworld; tataH= then; sagandharvaaH devaaH= with gandharva-s, gods; madhusuudanam tuSTuvuH= they prayed Madhusuudana [to Vishnu].
Now the loftiest mountain that is being used as stirrer, namely Mt. Mandara, has caved into the netherworld, thereby the gods along with gandharva-s have prayed to Madhusuudana, the other name of Vishnu. [1-45-27b, 28a]
त्वं गतिः सर्वभूतानां विशेषेण दिवौकसाम्॥ १-४५-२८
पालयास्मान् महाबाहो गिरिमुद्धर्तुमर्हसि।
28b, 29a. mahaabaaho= oh ambidextrous one; tvam sarvabhuutaanaam gatiH= you are, the recourse to all beings; visheSeNa divaukasaam= esspecially, to heaven dwellers; asmaan paalaya= us, you protect; girim uddhartum arhasi= apt of you to elevate mountain.
'You alone are the recourse to all beings, especially to the dwellers in heavens, oh ambidextrous god Vishnu, you safeguard us, it will be apt of you elevate the mountain.' So prayed gods to Vishnu. [1-45-28b, 29a]
इति श्रुत्वा हृषीकेशः कामठं रूपमास्थितः॥ १-४५-२९
पर्वतं पृष्ठतः कृत्वा शिश्ये तत्रोदधौ हरिः।
29b, 30a. hR^iSiikeshaH= Hrisheekesha, another name of Vishnu, who is beyond corporeal senses, controller of those senses; hariH = Hari; iti shrutvaa= thus, on hearing; kaamaTham ruupam aasthitaH= having adopted tortoise form; parvatam pR^iSTataH kR^itvaa= on making [positioning] mountain [Mt. Mandara] on back [on tortoiseshell] ; tatra shishye udadhau= became recumbent therein that Ocean .
Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form of a tortoise and positioning the stirring Mt. Mandara on that tortoiseshell, he lay recumbent at the bottom of Milky Ocean as a base to the stirrer. [1-45-29b, 30a]
पर्वताग्रं तु लोकात्मा हस्तेनाक्रम्य केशवः॥ १-४५-३०
देवानां मध्यतः स्थित्वा ममन्थ पुरुषोत्तमः।
30b, 31a. lokaatmaa= Cosmic-Soul; puruSottamaH= Supreme Person; keshavaH= Keshava i.e., Vishnu; devaanaam madhyataH sthitvaa= staying amid of gods; parvataagram tu= mountain peak, but; hastena aakramya= reached out - on holding with hand; mamantha= churned - participated in churning.
Keshava then reached out his hand and grasped the mountaintop as he is the Cosmic-Soul, and thus staying amid gods that Supreme Person Vishnu participated in churning the ocean by holding the stirring mountain upright. [1-45-30b, 31a]
अथ वर्षसहस्रेण आयुर्वेदमयः पुमान्॥ १-४५-३१
उदतिष्ठत् सुधर्मात्मा सदण्डः सकमण्डलुः।
पूर्वं धन्वन्तरिर्नाम अप्सराश्च सुवर्चसः॥ १-४५-३२
31b, 32. atha varSasahasreNa= then, after thousand years; sadaNDaH sakamaNdaluH= with arm-rest-stick, with handy water-vessel; dhanvantariH naama= Dhanvantari, named; aayuH vedamayaH pumaan= Life, Science epitome of, [Aayurveda,] male personality; sudharmaatmaa= highly righteous souled one; suvarcasaH apsaraaH ca= with remarkable elegance, Apsara-s, also; puurvam= firstly; udatiSThat [ut atiSTat= to up, came and stayed] = came up, surfaced - from ocean.
After a thousand years of churning, then a male personality, an epitome of Life Sciences, namely aayurveda , a highly righteous soul, named Dhanvantari, has firstly surfaced with his arm-rest-stick and with his handy water-vessel, and then the remarkably elegant Apsara-s, angelic damsels, have emerged next to him from the Milky Ocean. [1-45-31b, 32]
अप्सु निर्मथनादेव रसात्तस्माद्वरस्त्रियः।
उत्पेतुर्मनुजश्रेष्ठ तस्मादप्सरसोऽभवन्॥ १-४५-३३
33. manujashreSTha= oh the best one among men - Rama; apsu= in water - of Milk Ocean; nirmathanaat= by absolute churning; tasmaat rasaat eva= from that, elixir, only; varastriyaH= choicest females; utpetuH= came forth; tasmaat = therefore; apsarasaH abhavan= Apsara-genera, they became - their genera became.
Choicest females have come out an elixir obtained on absolute churning of the waters of Milk Ocean, oh, best one among men, Rama, thereby that genera of females became Apsara-s. [1-45-33]
षष्टिः कोट्योऽभवंस्तासामप्सराणां सुवर्चसाम्।
असन्ख्येयास्तु काकुत्स्थ यास्तासां परिचारिकाः॥ १-४५-३४
34. kaakutstha= oh descendent of Kakutstha; suvarcasaam= those with - amazing dazzle; taasaam apsaraaNaam= of those Apsara-s; SaSTiH koTyaH abhavan= sixty, crores [six hundred millions,] they became [they emerged]; taasaam= their; yaaH paricaarikaaH= who are the, maidservants [of main Apsara-s]; [te= they are]; asankhyeyaaH tu= not countable [innumerable one,] on their part.
Six hundred millions of such Apsara-s with amazing dazzle have emerged from the churning of Milky Ocean, oh, descendent of Kakutstha, and their maidservants who emerged along with them are innumerable. [1-45-34]
न ताः स्म प्रतिगृह्णन्ति सर्वे ते देवदानवाः।
अप्रतिग्रहणादेव ता वै साधारणाः स्मृताः॥ १-४५-३५
35. sarve te devadaanavaaH= all, those, gods and demons; taaH= them - the Apsara females; na pratigR^ihNanti sma= not, take a fancy [espoused,] they are; apratigrahaNaat= by not espousing; taaH = they; [sarvaaH= all]; saadhaaraNaaH smR^itaaH eva vai= that way virtually reckoned as general .
Anybody either from gods or demons espoused them, and when none espoused them they are virtually reckoned as 'general-purpose' Apsara-females. [1-45-35]
In fact these Apsara-s are the nymphs who really did not bother to choose husbands either from gods or from demons and they wanted to be free and out of the institution of marriage. But later they alone have become breeding centres as in the case of Menaka-Vishvamitra et al. Because they have come out from apsu rasa 'waters... elixir, those that emanated from the elixir of water.' Etymologically this nomenclature 'seems more to be guided by the similarity of sound than anything else,' and 'we have a case of sound etymology par excellence [in Ramayana,] in sura, asura and the word asura is formed from the word asu with the addition of the suffix ra and means 'one full of ra spiritual life i.e., asu and 'by curious process of semantical change came to mean a demon.' Pt. Satya Vrat - Ramayana - A Linguistic Study.
वरुणस्य ततः कन्या वारुणी रघुनन्दन।
उत्पपात महाभागा मार्गमाणा परिग्रहम्॥ १-४५-३६
36. raghunandana= oh descendent of Raghu; tataH= then; varuNasya kanyaa= daughter of Varuna [Rain-god] ; mahaabhaagaa vaaruNii= heaven-sent one, namely Vaaruni; parigraham maargamaaNaa= espousal, searching for; utpapaata= came up.
Oh, descendent of Raghu, then the heaven-sent damsel Vaaruni came up from Milky Ocean searching for her espousal, who is the daughter of Varuna, the Rain-god, and who incidentally is the presiding deity of hard liquors and also called as sura. [1-45-36]
दितेः पुत्रा न तां राम जगृहुर्वरुणात्मजाम्।
अदितेस्तु सुता वीर जगृहुस्तामनिन्दिताम्॥ १-४५-३७
37. raama= oh Rama; taam varuNaatmajaam= her, daughter of that Rain-god - Vaaruni; diteH putraaH na jagR^ihuH= sons of Diti, not, taken - espoused; viira= oh brave one - Rama; aninditaam taam= impeccable one, her; aditeH sutaaH tu=Aditi's, sons, on their part; jagR^ihuH= taken - accepted.
Oh, Rama, the sons of Diti, namely asuraa-s, have not espoused that daughter of Rain-god, but oh, brave Rama, the sons of Aditi on their part, namely sura-s, have espoused that impeccable Vaaruni. [1-45-37]
असुरास्तेन दैतेयाः सुरास्तेनादितेः सुताः।
हृष्टाः प्रमुदिताश्चासन् वारुणीग्रहणात् सुराः॥ १-४५-३८
38. tena= thereby; daiteyaaH= sons of Diti; asuraaH= Asura-s - those that are without, liquor; aditeH sutaaH suraaH= Aditi's sons, Suraa-s - those that have liquor; thus both are named; vaaruNiigrahaNaat= on espousing Vaaruni; suraaH= gods; hR^iSTaaH pramuditaaH ca aasan= also became delighted, rejoiced [gods].
Thereby the sons of Diti are called asuraa-s, and the sons of Aditi are called suraa-s, and gods are delighted and rejoiced on espousing Vaaruni. [1-45-38]
उच्चैःश्रवा हयश्रेष्ठो मणिरत्नं च कौस्तुभम्।
उदतिष्ठन्नरश्रेष्ठ तथैवामृतमुत्तमम्॥ १-४५-३९
39. narashreSTha= oh best among men, Rama; uccaiHshravaa hayashreSThaH= Uccaishravaa, the best horse; kaustubham maNiratnam ca= Kaustubha, gem of a jewel, also; tathaiva= like that; uttamam amR^itam udatiSThan [ut atiSThan]= Supreme, Ambrosia - the elixir of gods, have emerged.
Then a best horse called Ucchaishravaa has emerged, oh, Rama, the best among men, and then a gem of a jewel, called Kaustubha, and like that amrita, the Supreme ambrosial elixir of gods, have also emerged. [1-45-39]
अथ तस्य कृते राम महानासीत् कुलक्षयः।
अदितेस्तु ततः पुत्रा दितेः पुत्रानसूदयन्॥ १-४५-४०
40. raama= Oh Rama; atha= then; tasya kR^ite= to it, owing to ambrosia; mahaan kulakSayaH aasiit= rampant, ethnic havoc, has chanced; tataH= then; aditeH putraaH tu= by Aditi's, sons, on their part; diteH putraan asuudayan= Diti's, sons are, havocked.
Owing to the dispute regarding the possession of that ambrosia, oh, Rama, then there chanced a rampant ethnic havoc, and then the sons of Aditi have havocked the sons of Diti. [1-45-40]
एकतामगमन् सर्वे असुरा राक्षसैः सह।
युद्धमासीन् महाघोरं वीरत्रैलोक्यमोहनम्॥ १-४५-४१
41. viira= oh brave one - Rama; sarve asuraaH= all, asura-s; raakshasaiH saha= along with demons; ekataam agaman= arrived at - allied themselves to one side; trailokyamohanam= for three worlds, perplexing; mahaaghoram yuddham aasiit= very gruesome, war, occurred.
All the asura-s and demons have come to one side against sura-s, and there occurred a very gruesome war which was perplexing to all the triad of universe viz., ethereal, real and surreal spheres. [1-45-41]
यदा क्षयं गतं सर्वं तदा विष्णुर्महाबलः।
अमृतं सोऽहरत्तूर्णं मायामास्थाय मोहिनीम्॥ १-४५-४२
42. yadaa sarvam kShayam gatam= when, everything waded in annihilation; tadaa= then; mahaabalaH saH viSNuH= highly capable - omnicompetent, he, that Vishnu; mohiniim maayaam aasthaaya= on assuming Mohini's illusory [power / form] ; tuurNam amR^itam aharat= swiftly impounded Amrita - Ambrosia [Vishnu] .
When everything is wading into annihilation then that omnicompetent Vishnu swiftly impounded Amrita, the Divine Elixir, by assuming his illusory power of Mohini. [1-45-42]
Mohini literally means 'that which bewitches' and usually described as a feminine or neutral power of Vishnu, personified by a bewitching divine female. Thus Vishnu is said to have assumed a physique of such a voluptuous and bewitching seductress, marvellously limbed, and mantled in see-thru clothing, and thus maddened everybody around her. Then she started to serve Amrita/Ambrosia among the gods and demons on making them to sit on either side of her way. Even the age-old Brihaspati, the Jupiter, sitting in god's row, has come under her charm and started gazing her from top to toe, pruriently. When Brihaspati saw the feet of that damsel, they appeared as male person's feet. He further looked at those two feet and beholding them as shrii caraNa, 'Reverential Divine Feet of Vishnu,' with which he covered the three spheres, Brihaspati's illusion is shattered and he venerated those feet, recognising this as Vishnu's Maya, illusory power.
ये गताभिमुखं विष्णुमक्षरं पुरुषोत्तमम्।
संपिष्टास्ते तदा युद्धे विष्णुना प्रभविष्णुना॥ १-४५-४३
43. akSharam= Imperishable, Eternal; puruSottamam= Supreme Person; viSNum= at Vishnu; ye= which of those - asura-s; yuddhe= in war; abhimukham gataaH= have gone towards - confronting ; te= they are; prabhaviSNunaa= by his triple blaze - one whose blaze is manifest in the fire, sun and lightning, hence one who has tripleblaze; viSNunaa= by such - Vishnu; tadaa sampiSTaaH= then, pulverised.
Whoever confronted that Eternal and Supreme Person, namely Vishnu, in that war, then Vishnu whose blaze is threefold as manifest in the sun, fire and lightning, has pulverised him. [1-45-43]
अदितेरात्मजा वीरा दितेः पुत्रान्निजघ्निरे।
अस्मिन् घोरे महायुद्धे दैतेयादित्ययोर्भृशम्॥ १-४५-४४
44. daiteyaadityayoH= of Diti's progeny, of Aditi's progeny; asmin ghore mahaayuddhe= in this, horrendous, great war; viiraaH aditeH aatmajaaH= brave ones, Aditi's, sons gods; diteH putraan= Diti's, sons - demons; bhR^isham nijaghnire= altogether, massacred.
In this horrendous war between the progeny of Diti, namely demons, and the progeny of Aditi, namely gods, the sons of Aditi being gods, have altogether massacred the demonic sons of Diti. [1-45-44]
निहत्य दितिपुत्रांश्च राज्यं प्राप्य पुरन्दरः।
शशास मुदितो लोकान् सर्षिसन्घान् सचारणान्॥ १-४५-४५
45. purandaraH= eliminator of enemy cities - Indra; ditiputraan nihatya= on eliminating Diti's sons; raajyam praapya= on acquiring divine - kingdom; muditaH= becoming happy; sarSisanghaan sacaaraNaan= with assemblages of sages, with caarana-s - celestials; lokaan shashaasa= worlds, he ruled.
"On eliminating the demonic sons of Diti and on acquiring kingdom of heaven, that eliminator of enemy cities, namely Indra, happily ruled the worlds that are inclusive of sages and caarana-s." Thus Vishvamitra continued his narration about Vishaala city and its emergence. [1-45-45]
.
The Churning of Milk Ocean
Legend/puraaNa: Once, when Indra was riding his elephant Iravata, Sage Duurvasa came towards him and offered a garland, respecting Indra as the administrator of the universe. Indra decorated that garland on the head of his elephant and that elephant removed it and trampled. By this Duurvasa, who is an angry sage by himself, is angered and curses Indra to fall from the grace and all his luxurious paraphernalia be submerged in ocean. Accordingly, Indra looses everything and becomes destitute, and he then approaches Vishnu. Vishnu reprimands Indra for ridiculing elderly sages like Duurvasa and then plans to churn the ocean to retrieve all the lost treasures. Thus, the legend and the churning are going on for ages.
From the kundalini / power of yoga point of view the churning of ocean is continually going on in everyone's body. The body is the ocean and at its abyss, the triangle in the perineal or sacral plexus is the base of Mt. Mandara. The churning rod is the spinal cord in the rod like backbone and the churning strings are the ida, pingala namely, the sympathetic and parasympathetic systems. The churners are the air elements of vital forces on either side. This total system is held upright by Vishnu because He is naaraayaNa, nara + aayaNa 'one who conducts humans, say created beings, into being and lead them away, again into His own self...' When kundalini power is incited the first results are always negative like, haalaaha, 'the lethal poison...' and all all-ruinous ills befall on us. If this negativity is surrendered to someone who can handle it effortlessly, like Shiva, then the positivity results like Amrita/Ambrosia. Even if this elixir of life is readily available, there will be still better lures, lusts, and longings like Mohini and if enchanted by those instantaneous quirks, which are yet another kind of negativity, we will be lost completely, like the demons. Hence 'churn the correct way...' is the postulate of yoga.
----
इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे पञ्चचत्वारिंशः सर्गः
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© Oct, 2002, Desiraju Hanumanta Rao [Revised : September 04]
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