The legend of churning Milk Ocean is narrated to Rama and Lakshmana when they reach and see a city named Vishaala. Vishvamitra narrates how haalahala, 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.
विश्वामित्र वचः श्रुत्वा राघवः सह लक्ष्मणः |
विस्मयम् परमम् गत्वा विश्वामित्रम् अथ अब्रवीत् || १-४५-१
1. saha lakSmaNaH = with, Lakshmana; raaghavaH = Raghava; vishvaamitra vacaH shrutvaa = Vishwamitra's, words, on listening;, paramam vismayam gatvaa = great, astonishment, gone into; atha vishvaamitram abraviit = then, to Vishvamitra, addressed.
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]
अति अद्भुतम् इदम् ब्रह्मन् कथितम् परमम् त्वया |
गंगा अवतरणम् पुण्यम् सागरस्य अपि पूरणम् || १-४५-२
2. brahman = oh, Brahman; tvayaa kathitam paramam = by you, narrated, extremely - blessed legend; idam gangaa avataraNam = this, Ganga's, alighting; saagarasya [khananam] = ocean's, [digging]; puuraNam api = filling it, even; puNyam = [are] sacrosanct; ati adbhutam = 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]
क्षण भूत इव नौ रात्रिः संवृत्त इयम् परंतप |
इमाम् चिंतयतोः सर्वम् निखिलेन कथाम् तव || १-४५-३
3. parantapa = oh, enemy-inflamer; tava imaam sarvam kathaam = your, this, all of the, episode; nikhilena = in entirety; chintayatoH = while thinking of it; nau = to us two - Rama, Lakshmana; iyam raatriH = this, night; kshaNa bhuuta iva = a moment, became, as if; samvR^itta = 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 चिंतयान् अस्य विश्वामित्र कथाम् शुभाम् ||१-४५-४
4. vishvaamitra = oh, friend of universe - Vishvamitra; saumitriNaa saha = Saumitri, along with; tasyashubhaam kathaam = about it, auspicious one, about legend; cintayaan asya = 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 विश्वामित्रम् तपोधनम्|
उवाच राघवो वाक्यम् कृत आह्निकम् अरिन्दमः || १-४५-५
5. tataH = thereafter; arindamaH = enemy-oppressor; raaghavaH = Raghava; vimale prabhaate = fresh, on next dawn; kR^ita aahnikam = who performed, morning chores of rituals; vishvaamitram = to Vishvamitra; tapaH dhanam = who in asceticism, affluent; vaakyam uvaaca = sentence, spoke.
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 श्रोतव्यम् परमम् श्रुतम् |
तराम सरितम् श्रेष्टम् पुण्यम् त्रि पथ गाम् नदीम् ||१-४५-६
6. paramam shrotavyam shrutam = excellent, listenable [praiseworthy legend,] listened; bhagavatii raatriH gataa = deific, night, passed; saritam shreSTam puNyam = among rivers, prominent one, merited - Ganga; tri patha gaam nadiim = three, ways, coursing, 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]
नौः एषा हि सुख आस्तीर्णा ऋषीणाम् पुण्य कर्मणाम् |
भगवंतम् इह प्राप्तम् ज्ञात्वा त्वरितम् आगता || १-४५-७
7. sukha aastiirNaa = comfortably, blanketed [floor with mats etc.]; puNya karmaNaam R^iSiiNaam = of august, deeds, for sages - suitable for embarkation of great sages; eSaa nauH = this, boat; bhagava.ntam 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 तत् वचनम् श्रुत्वा राघवस्य महात्मनः |
संतारम् कारयामास स ऋषि संघस्य कौशिकः || १-४५-८
8. tasya mahaa aatmanaH raaghavasya = his, great-souled, Raghava's; tat vacanam shrutvaa = that, sentence, on hearing; sa R^iSi sanghasya = along with, sages, assemblages of; [sa raaghavaH = with Raghava-s]; samtaaram = 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]
उत्तरम् तीरम् आसाद्य संपूज्य ऋषि गणम् ततः |
गंगा कूले निविष्टाः ते विशालाम् ददृशुः पुरीम् || १-४५-९
9. uttaram tiiram aasaadya = north side, bank, on arriving at; tataH = then; sampuujya R^iSi gaNam = honoured, sages, group - who ferried them to here; gangaa kuule niviSTaaH = then, Ganga's, on bank, sojourned; te = they; vishaalaam puriim dadR^ishuH = at Vishaala [named city,] they have seen.
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 मुनि वरः तूर्णम् जगाम सह राघवः |
विशालाम् नगरीम् रंयाम् दिव्याम् स्वर्ग उपमाम् तदा || १-४५-१०
10. tataH = then; muni varaH = sage, the best - Vishvamitra; saha raaghavaH = with, Raghava-s; tadaa = next; ramyaam = charming; divyaam = admirable; svarga upamaam = to heaven, comparable; 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 विश्वामित्रम् महामुनिम् |
पप्रच्छ प्रांजलिः भूत्वा विशालाम् उत्तमाम् पुरीम् || १-४५-११
11. atha = then; mahaa praaj~naH raamaH = highly, perspicacious - who has a flair for knowing, Rama; praanjaliH bhuutvaa = with folded palms, on becoming; mahaa munim 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 राज वंशो अयम् विशालायाम् महामुने |
श्रोतुम् इच्छामि भद्रम् ते परम् कौतूहलम् हि मे || १-४५-१२
12. mahaa mune = oh, great, sage; vishaalaayaam = in Vishaala - kingdom; ayam raaja vamshaH katamaH [kataraH] = this, king's, dynasty, which is; shrotum icChaami = for hearing, I am interested; te bhadram = safeness betides you; me param kautuuhalam hi = to me, highly, inquisitiveness is there, 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 तत् वचनम् श्रुत्वा रामस्य मुनिपुंगवः |
आख्यातुम् तत् समारेभे विशालस्य पुरातनम् || १-४५-१३
13. muni pungavaH = sage, the eminent; tasya raamasya = his, Rama's; tat vacanam shrutvaa = that, sentence, on hearing; vishaalasya puraatanam = Vishaala's, ancient; tat = that - legend; aakhyaatum sam aarebhe = to narrate, well, started to.
Hearing that sentence of Rama then the eminent sage Vishvamitra has commenced to narrate the legend of ancient Vishaala. [1-45-13]
श्रूयताम् राम शक्रस्य कथाम् कथयतः श्रुताम् |
अस्मिन् देशे हि यत् वृत्तम् 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]
पूर्वम् कृत युगे राम दितेः पुत्रा महाबलाः |
अदितेः च महाभागा वीर्यवन्तः सुधार्मिकाः || १-४५-१५
15. mahaabhaagaa raama = oh, highly, fortunate, Rama; puurvam kR^ita yuge = once, in Krita, era; diteH putraa = Diti's, sons; mahaa balaaH = extremely, energetic ones; aditeH ca = Aditi's, also ; viiryavantaH = vigorous ones; su dhaarmikaaH = 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.
ततः तेषाम् नरव्याघ्रः बुद्धिः आसीत् महात्मनाम् |
अमरा विर्जराः चैव कथम् स्यामो निरामयाः || १-४५-१६
16. tataH = then; naravyaaghraH = oh, tigerly-man, Rama; mahaa atmanaam teSaam = great-souled ones, to them; vi jaraaH = without, decay - without old age; a maraa = without, death - deathless; caiva = also, likewise; nir aamayaaH = 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]
तेषाम् चिंतयताम् तत्र बुद्धिः आसीत् विपश्चिताम् |
क्षीर उद मथनम् कृत्वा रसम् प्राप्स्याम तत्र वै || १-४५-१७
17. cintayataam teSaam vipashcitaam = thus thinking, to those, masterminds; tatra = in that matter; buddhiH aasiit = thought, occurred; kSiira uda mathanam kR^itvaa = milk, ocean, churning, on performing; 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 मथनम् योक्त्रम् कृत्वा च वासुकिम् |
मन्थानम् मन्दरम् कृत्वा ममन्थुर् अमित ओजसः || १-४५-१८
18. tataH = then; a mita ojasaH = un, limited, energetic ones - both groups; mathanam nishcitya = churning, on deciding; vaasukim yoktram kR^itvaa = Vasuki - King of Snakes, as churning-rope, on making; mandaram manthaanam kR^itvaa = mountain Mandara, as stirrer, on making; ma manthuH = 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 वर्ष सहस्रेण योक्त्र सर्प शिरांसि च |
वमन्तो अति विषम् तत्र ददंशुर् दशनैः शिलाः || १-४५-१९
19. atha varSa sahasreNa = later, by years, thousand [after a thousand years]; yoktra sarpa shiraamsi ca = churning rope, serpent, heads, also; tatra = in that - friction of churning; ati viSam = a great lot of, venom; vamantaH = 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 haalahala. [1-45-19]
उत्पपाताम् अग्नि संकाशम् हालाहल महाविषम् |
तेन दग्धम् जगत् सर्वम् स देव असुर मानुषम् || १-४५-२०
20. agni sankaasham = inferno, similar to; haalaahala mahaa viSam = halahala, lethal, poison; ut pa paataam = started to up, verily, fall - started to fulminate - from Mt. Mandara; tena = by that; sa deva asura maanuSam = together with, gods, demons, humans; jagat sarvam dagdham = universe, whole, is burnt down.
"A lethal poison similar to inferno known as haalahala has started to fulminate therefrom, by which whole universe of gods, non-gods and humans is burnt down. [1-45-20]
अथ देवा महादेवम् शंकरम् शरणार्थ्तिनः |
जग्मुः पशुपतिम् रुद्रम् त्राहि त्राहि इति तुष्टुवुः || १-४५-२१
21. tataH = then; devaaH = gods; sharaNa arthtinaH = shelter, seeking; mahaadevam = to Cardinal God; pashu patim = to animal's, lord of; sham karam = 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]
एवम् उक्{]तः ततो देवैः देवेश्वरः प्रभुः |
प्रादुर् आसीत् ततो अत्र एव शंख चक्र धरो हरिः || १-४५-२२
22. tataH = then; prabhuH = the lord; deva iishvaraH = God of Gods - Shiva; devaiH evam uktaH = by gods, this way, he is addressed - prayed; shankha cakra dharaH hariH = conch, disc, handling, Hari - Vishnu; tataH = then - in the meanwhile; atra eva praadur aasiit = 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]
उवाच एनम् स्मितम् कृत्वा रुद्रम् शूलधरम् हरिः |
दैवतैः मध्यमानो तु तत् पूर्वम् समुपस्थितम् || १-४५-२३
तत् त्वदीयम् सुरश्रेष्ठः सुराणाम् अग्रतो हि यत् |
अग्र पूजामि इह स्थित्वा गृहाण इदम् विषम् प्रभो || १-४५-२४
23. hariH = Vishnu; smitam kR^itvaa = smile, making [smilingly]; shuula dharam = Trident, Wielder of; enam rudram = to him, to Rudra; uvaaca = spoke; sura shreSThaH = oh, among gods, best god; daivataiH madhyamaanaH tu = by gods, while churning, 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 = among gods, [you are] foremost god; [asi = you are]; prabho = oh, omnicompetent god, Shiva; agra puujaam = 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 = this, poison, you take.
"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]
इति उक्त्वा च सुरश्रेष्ठः तत्र एव अंतर्धीयत |
देवतानाम् भयम् दृष्ट्वा श्रुत्वा वाक्यम् तु शारङ्गिणः || १-४५-२५
हालाहलम् विषम् घोरम् संजग्राह अमृत उपमम् |
25, 26a. sura shreSThaH iti uktvaa = best one among gods - Vishnu, this way, on saying; tatra eva antardhiiyata = there, only, disappeared; [saH = he that Shiva]; devataanaam bhayam dR^iSTvaa = god's, scare, on observing; shaara~NgiNaH = the wielder of bow called shaara~nga, so, shaara~Ngi dhanvan, i.e., Vishnu; vaakyam shrutvaa = words, on listening; ghoram haalaahalam viSam = lethal, halahala, poison; amR^ita upamam = ambrosia, as if it is; sam jagraaha = 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 shaara~Nga, namely Vishnu, god Shiva gulped that lethal poison, haalahala , as if it is ambrosia. [1-45-25, 26a]
..
देवान् विसृज्य देवेशो जगाम भगवान् हरः॥ १-४५-२६
ततो देव असुराः सर्वे मनथू रघुनन्दन।
26b, 27a. deva iishaH= god of gods; bhagavaan haraH= god, Hara - Shiva; devaan visR^iujya= gods, on leaving off; jagaama= went away; raghu nandana= oh Raghu's dynasty, delight - Rama; tataH deva asuraaH sarve= then, gods, non-gods, all; ma manthuu= 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]
प्रविवेश अथ पातालम् मन्थानः पर्वतोत्तमः॥ १-४५-२७
ततो देवाः स गन्धर्वाः तुष्टुवुः मधुसूदनम्।
27b, 28a. atha= now; manthaanaH parvata uttamaH= stirrer, mountain, loftiest one; paataalam pravivesha= into netherworld, entered - caved in; tataH= then; sa gandharvaaH devaaH= with, gandharva-s, gods; madhusudanam tuSTuvuH= Madhusuudana to Vishnu, they prayed.
"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]
त्वम् गतिः सर्व भूतानाम् विशेषेण दिवौकसाम्॥ १-४५-२८
पालय अस्मान् महाबाहो गिरिम् उद्धर्तुम् अर्हसि।
28b, 29a. mahaabaaho= oh, ambidextrous one; tvam sarva bhuutaanaam gatiH= you are, to all, beings, the recourse; visheSeNa diva aukasaam= esspecially, to heaven, dwellers; asmaan paalaya= us, you protect; girim uddhartum arhasi= mountain, to elevate, apt of you.
" '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 कामठम् रूपम् आस्थितः॥ १-४५-२९
पर्वतम् पृष्टतः कृत्वा शिश्ये तत्र उदधौ 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= tortoise, form, having adopted; parvatam pR^iSTataH kR^itvaa= mountain [Mt. Mandara,] on back [on tortoiseshell,] on making [positioning]; tatra shishye udadhau= therein, that Ocean, became recumbent.
"Hearing the prayer of gods Vishnu, Hrisheekesha, the controller of senses, adopting the form 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]
पर्वत अग्रम् तु लोकात्मा हस्तेन आक्रम्य केशवः॥ १-४५-३०
देवानाम् मध्यतः स्थित्वा ममन्थ पुरुषोत्तमः।
30b, 31a. loka aatmaa= Cosmic-Soul; puruSaH uttamaH= Person, Supreme; keshavaH= Keshava i.e., Vishnu; devaanaam madhyataH sthitvaa= of gods, amid, staying; parvata agram tu= mountain, peak, but; hastena aakramya= with hand, reached out - on holding; 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 वर्ष सहस्रेण आयुर्वेदमयः पुमान्॥ १-४५-३१
उदतिष्ठत् सुधर्मात्मा स दण्ड स कमण्दुलुः।
पूर्वम् धन्वन्तरिर् नाम अप्सराः च सु वर्चसः॥ १-४५-३२
31b, 32. atha varSa sahasreNa= then, years, after thousand; sa daNDa sa kamaNduluH= with, arm-rest-stick, with, handy water-vessel; dhanvantariH naama= Dhanvantari, named; aayuH vedamayaH pumaan= Life, Science epitome of, [Aayurveda,] male personality; su dharmaatmaa= highly, righteous souled one; su varcasaH apsaraaH ca= with remarkable, elegance, Apsara-s, also; puurvam= firstly; udatiSThat [ut a tiSTat= 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 aayur veda , 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 निर्मथनात् एव रसात् तस्मात् वर स्त्रियः।
उत्पेतुः मनुज श्रेष्ठ तस्मात् अप्सरसो अभवन्॥ १-४५-३३
33. manuja shreSTha= oh, among men, the best one - Rama; apsu= in water - of Milk Ocean; nir mathanaat= by absolute churning; tasmaat rasaat eva= from that, elixir, only; vara striyaH= 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 कोट्यो अभवन् तासाम् अप्सराणाम् सुवर्चसाम्।
असन्ख्येयाः तु काकुत्स्थ याः तासाम् परिचारिकाः॥ १-४५-३४
34. kaakutstha= oh, descendent of Kakutstha; su varcasaam= those with - amazing, dazzle; taasaam apsaraaNaam= of those, of 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]; a +sankhyeyaaH 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 देव दानवाः।
अप्रतिग्रहणात् एव ता वै साधारणाः स्मृताः॥ १-४५-३५
35. sarve te deva daanavaaH= all, those, gods, demons; taaH= them - the Apsara females; na pratigR^ihNanti sma= not, take a fancy [espoused,] they are; a + pratigrahaNaat= by not, espousing; taaH = they; [sarvaaH= all]; saadhaaraNaaH smR^itaaH eva vai= general, reckoned as, that way, virtually.
"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. raghu nandana= oh, descendent of Raghu; tataH= then; varuNasya kanyaa= of Varuna [Rain-god,] daughter of; mahaabhaagaa vaaruNii= heaven-sent one, namely Vaaruni; parigraham maarga maaNaa= 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 ताम् राम जगृहुर् वरुण आत्मजाम्।
अदितेः तु सुता वीर जगृहुः ताम् अनिन्दिताम्॥ १-४५-३७
37. raama= oh Rama; taam varuNa aatmajaam= her, that Rain-god, daughter of - Vaaruni; diteH putraa na jagR^ihuH= of Diti, sons, not, taken - espoused; viira= oh, brave one - Rama; a+ninditaam taam= impeccable one, her; aditeH sutaa 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]
असुराः तेन दैतेयाः सुराः तेन अदितेः सुताः।
हृष्टाः प्रमुदिताः च आसन् वारुणी ग्रहणात् सुराः॥ १-४५-३८
38. tena= thereby; daiteyaaH= sons of Diti; a+suraaH= Asura-s - those that are without, liquor; aditeH sutaaH suraaH= Aditi's sons, Suraa-s - those that have liquor; thus both are named; vaaruNii grahaNaat= Vaaruni, on espousing; suraaH= gods; hR^iSTaaH pramuditaaH ca aasan= delighted, rejoiced, also, [gods,] became.
"Thereby the sons of Diti are called a suraa-s, and the sons of Aditi are called suraa-s, and gods are delighted and rejoiced on espousing Vaaruni. [1-45-38]
उच्चैःश्रवा हय श्रेष्ठो मणि रत्नम् च कौस्तुभम्।
उदतिष्ठन् नरश्रेष्ठ तथैव अमृतम् उत्तमम्॥ १-४५-३९
39. narashreSTha= oh, best among men, Rama; uccaiHshravaa haya shreSThaH= Uccaishravaa, horse, the best one; kaustubham maNi ratnam ca= Kaustubha, jewel, gem of a, also; tathaiva= like that; uttamam amR^itam udatiSThan [ut a tiSThan]= 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 महान् आसीत् कुल क्षयः।
अदितेः तु ततः पुत्रा दितेः पुत्रान् असूदयन्॥ १-४५-४०
40. raama= Oh Rama; atha= then; tasya kR^ite= to it, owing to ambrosia; mahaan kula kSayaH aasiit= rampant, ethnic havoc, has chanced; tataH= then; aditeH putraa tu= by Aditi's, sons, on their part; diteH putraanan 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]
एकताम् अगमन् सर्वे असुरा राक्शसैः सह।
युद्धम् आसीत् महाघोरम् वीर त्रैलोक्य मोहनम्॥ १-४५-४१
41. viira= oh, brave one - Rama; sarve asuraa= all, asura-s; raakshasaiH saha= demons, along with; ekataam agaman= to one side, arrived at - allied themselves ; trai lokya mohanam= for three worlds, perplexing; mahaa ghoram 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 क्शयम् गतम् सर्वम् तदा विष्णुः महाबलः।
अमृतम् सः अहरत् तूर्णम् मायाम् आस्थाय मोहिनीम्॥ १-४५-४२
42. yadaa sarvam kshayam gatam= when, everything, annihilation, waded in; tadaa= then; mahaabalaH saH viSNuH= highly capable - omnicompetent, he, that Vishnu; mohiniim maayaam aasthaaya= Mohini's, illusory [power / form,] on assuming; tuurNam amR^itam aharat= swiftly, Amrita - Ambrosia, [Vishnu] impounded.
"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 गता अभिमुखम् विष्णुम् अक्शरम् पुरुषोत्तमम्।
संपिष्टाः ते तदा युद्धे बिष्णुना प्रभ विष्णुना॥ १-४५-४३
43. a + ksharam= without, perish - Imperishable, Eternal; puruSa uttamam= Person, Supreme; viSNum= at Vishnu; ye= which of those - asura-s; yuddhe= in war; abhimukham gataaH= towards - confronting, have gone; te= they are; prabha viSNunaa= by his blaze, triply - 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]
अदितेः आत्मजा वीरा दितेः पुत्रान् निजघ्निरे।
अस्मिन् घोरे महायुद्धे दैतेया अदित्यायोः भृशम्॥ १-४५-४४
44. daiteyaaH adityayoH= of Diti's progeny, of Aditi's progeny; asmin ghore mahaayuddhe= in this, horrendous, great war; viiraaH aditeH aatmajaa= 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 दिति पुत्रान् तु राज्यम् प्राप्य पुरन्दरः।
शशास मुदितो लोकान् स ऋषि सन्घान् स चारणान्॥ १-४५-४५
45. purandaraH= eliminator of enemy cities - Indra; diti putraan nihatya= Diti's, sons, on eliminating; raajyam praapya= divine - kingdom, on acquiring; muditaH= becoming happy; sa R^iSi sanghaan sa caaraNaan= with, sages, assemblages, 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 वाल्मीकि रामायणे आदि काव्ये बाल काण्डे पन्च चत्वारिंशः सर्गः
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© Oct, 2002, Desiraju Hanumanta Rao [Revised : September 04]
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