9 - Churning of the ocean for Nectar 

Indra submitted: 

1. O holy lord, conversant with all types of holy duties, the foremost among those who know the (events of the) three units of time (i.e., past, present and future); sinful activities and the means of remedy, thereof have been perfectly recounted by you. 

2. What is that Karman of mine, as a result of which this mishap has befallen me? What is the means of atonement for the same? Mention this, O most excellent one among those who speak fluently.

Bruhaspati explained: 

3. It is traditionally remembered that then* Danu was born of Diti and Kashyapa and a daughter called Rupavati was also born whom the father (Kashyapa) gave to Dhata (in marriage). 

*Our text reads tato'—But N. reads suto 'a son'. Smriah in V. 3a in our text and suto in N. means both. The texts presume that Danu is the name of a man and Kashyapa was his father. MM. Adi 65.12 clearly states that Danu was the daughter of Daksha and she was given in marriage to Kashyapa. That is Kashyapa was the husband and not the father of Danu. Other Puranas endorse Mbh. If Smxtah in V. 3a is emended as Smruta the verse means: "A beautiful girl remembered by the name Danu was born to Diti and Kashyapa.

 1. The story of Indra killing his preceptor Trishiras or Vishvajit on the suspicion of his complicity with Daityas and the consequent pursuit by Brahma-hatya (the sin of Brahmana murder) and Lord Narayana’s division, of Indra's sin of Brahmahatya among women, trees and the earth is found in Mbh. Udyoga 9-3-4; Shanti 342.32-34 and 41 and Udyoga 9.43 southern recension and other Puranas.

4. An excessively brilliant son Vishvarupa was born to her. He was always devoted to Narayana. He was a master of the Vedas and Vedangas. 

5. Then the lord of Daityas chose the son of Bhrgu (i.e., Shukra) as his priest. You were appointed here in the kingdom of the Devas as Vasava. 

6. Prior to this when you were in Sudharma (the Assembly Hall of Devas), a certain question was put by you in the presence of sages. 

7. "Which is better, worldly existence or pilgrimage? What is its excellence? Be pleased to bless me with a decisive answer." 

8-9. All of them began to answer but before that, as fate would have it, the following answer was given by me quickly. 

"Pilgrimage is far more excellent than worldly existence." On hearing that the sages became furious and cursed me. 

10. "Go immediately to Karmabhumi, "Land of holy rites" i.e., Bharata (India) along with your sons limited in number due to poverty." On being cursed thus by those infuriated sages, I became dejected. I entered the city of Kanchi. 

11-12. On seeing the city devoid of a priest, you became worried in mind along with the Devas. For the sake of priesthood, Vishvarupa was respectfully entreated by you. Vishvarupa, the most excellent one among persons engaged in austerities the sister's son of Danavas, became the priest of Devas. 

13. The priest of great power of penance did not have any excessive enmity towards Daityas. At that time the lord of Daityas and Vasava became equally powerful.

14. Then once O king, you became very furious and desired to kill the nephew of the lord of Danavas. With that desire you hastened to the forest where he was practising penance. 

15-16. He was seated there along with the sages. He appeared like a mountain with three peaks. * By reciting the Vedic Mantras he caused the quarters to reverberate. He was completely engrossed in the Bliss of Brahman-you considered that (killing him) will be for the welfare of all living beings. With the favour of Isha, all his heads were simultaneously chopped off by you. 

*Vishvarupa had three heads and was hence called Trishiras. 

17-18. On acquiring that sin, you were afflicted frequently. You went to a cave in the Meru and stayed there for many years. On hearing the words of sages, Brahma came to know about the death of his son. Being distressed due to the grief over the death of his son, he became angry and cursed you. 

19-20. "Due to my curse may Vasava become immediately devoid of splendour and glory." 

Devas then became leaderless and bewildered. They were harassed by the Daityas. Separated from you and me, they fled to the abode of Brahma. After making obeisance to him, they reported him everything that had happened. 

21. Thereupon, the self-born lord (god Brahma) began to ponder over the remedy for that sin. But he was not able to find any such remedy. 

22-24. Thereat, surrounded by the Devas, he approached Narayana. After bowing down to him and eulogising him the four-faced Lord submitted to him the relevant facts. 

After reflecting very much, the lord of the world (Narayana), with great sympathy, split the sin into three parts and assigned them to three different places viz. women, Earth and Trees. He granted boons too to them. 

25-26. The boon then granted to the women was in contact with husbands and acquisition of sons in all seasons (or menstruation period). That granted to the trees of every type, was the ability to grow once again when cut. 

Madhusudana bestowed the boon of ability to fill up dugout places of the Earth. The sin began to function in them as menses in the case of women, exudation of sap in the case of trees and barren spot with saline soil in the case of the Earth. 

27. You, Indra came out of that cave and became the leader of the Devas. You acquired the wealth and glory of kingdom due to the favour of Parameshthin.

28-29. Pacified by him, Dhata spoke to Janardana-"My curse will not be in vain. Let it take effect after the lapse of some time" (O Hari-N). 

On hearing the words of the sage of unmeasured splendour, the lord became delighted. Conversant with the shape of future events he went away silently. 

30. Till this time you were ruling over the three worlds and being arrogant on account of your glory and suzerainty, you caused harm to the Kailasa mountain. 

31. Sage Durvasa, the holy lord, was sent by the omniscient Lord Shiva. Desirous of suppressing your haughtiness sage Durvasa cursed you. 

32. The result of both the curses has been the same. See, the three worlds have become devoid of glory and brilliance. 

33. Tajnas are not being performed nor Dunas (charitable gifts) are being distributed. O Vasava, there is neither raffia (Restraint on the sense-organs) nor Niyama (Holy observance of vows etc.). Penance and austerities are not found anywhere. 

34. All the Brahmanas are devoid of glory and splendour. Their minds are overpowered by covetousness. They are devoid of inherent strength and deficient in courage. All of them have become more or less Atheists. 

35. The earth has lost all its essential juice and herbal products. It is becoming more and more feeble and powerless. The sun has a dim and grey disc; the moon is bereft of its lustre. 

36. The fire-god is lacking in lustre; his form being adversely affected by wind and dust. The spaces of quarters, are not bright and the sky is not clear. 

37. Devas are weak. They appear entirely different. The three worlds including mobile and immobile beings are on the verge of ruin." 

Hayagriva said: 

38. "Even as Brhaspati and Mahendra were conversing thus, Malaka and other great Daityas attacked Svargaloka (Heaven). 

39. Haughty on account of their physical strength, they chopped off all trees in the whole of Nandana park. They hit and beat the gardeners with different weapons. 

40. They smashed down the rampart wall and rushed in the city. They thrashed and tortured the Suras staying in their palaces. 

41. Particularly, they abducted the gem-like (beautiful) celestial Damsels. Thereupon, the Devas who were completely afflicted cried loudly. 

42. On hearing such a noisy tumult, Vasava left his seat and began fleeing followed by all Devas. 

43. After reaching the abode of Brahma, Vrusha (i.e., Indra) with gloomy face recounted factually the entire activity of the Daityas. 

44. On hearing it, Brahma the creator of the worlds glanced at Harihaya (Indra) whose splendour and lustre had been destroyed and who had been accompanied by all Devas and said this to them. 

45. "O Indra, do seek refuge in Mukunda along with all Devas. That destroyer of Daityas will bring about your welfare." 

46. After saying this, Brahma himself, the grandfather of the worlds, went to the ocean of Milk accompanied by him as well as Devas. 

47. Then Brahma and other Devas eulogised Lord Janardana, the great ruler of the worlds with excellent words. 

48. Then the delighted lord Vasudeva, the eternal lord who is eager to protect the universe, told Devas. 

Sri Bhagavan said: 

49. "I shall perfectly bring about an increase in your case by means of my brilliance alone. What is being suggested by me may be carried out by you all. 

50. Cast down into the ocean of Milk all types of medicinal herbs. Get into an alliance with those Asuras and do everything in collaboration with them.

51. Make the Mandara mountain your churning rod¹ and Vasuki your churning rope. I shall stand near to help you, O Suras. May the churning for the Nectar be carried out.

1. The story of churning the milk-ocean for nectar appears in Mbh. Adi. 18, VR I. 45, Bh. P. VIII 6,7 and other Puranas all affirming pro sura role of Vishnu. This Purana is no exception as can be seen from VV. 49r54. The episode reflects against the greatness of Vishnu.

52. All Danavas should be addressed in a conciliatory manner "Of course the benefit (of churning the ocean) is common to you and to us". 

53. All of you will become strong and immortal by drinking nectar that jvill come out when the ocean of milk is being churned. 

54. I shall manage everything in such a manner that the Daityas will only exert themselves but will not get any part of Nectar". 

55-56. All those Suras who were advised thus by Shrivasudeva made an alliance with the Daityas of matchless power. 

The Suras and the Asuras brought various kinds of herbs and cast them into the ocean of Milk. They made the Mandara mountain which was spotlessly purer than the moon, their churning rod and Vasuki the churning rope. With very great effort they began to churn the ocean. 

57. The gods were allotted places near the tail of Vasuki. The sons of Diti were employed by Shauri (Vishnu) at the portion of the head. 

58. Although the Daityas were very powerful, they became pale and devoid of brilliance when their bodies were scorched and singed by the fiery breaths of that (serpent). 

59. The Suras who were pulling at the portion of the tail were rendered robust and devoid of fatigue through a favourable gust of wind induced, by Vishnu. 

60. In the middle of the ocean of Milk, the exceedingly lustrous lord in the form of primordial Tortoise became the basis and support of the Mandara mountain that was rotating therein. 

61. Madhava pulled Vasuki speedily from the midst of all Devas by assuming a separate form and from the midst of Daityas by assuming another form. 

62-65. In the form of Brahma (Kurma-Tortoise, in N) he supported the mountain that had occupied the ocean. In another form, that of the divine sage (i.e., Narayana), he enlivened Devas and rendered them more powerful and robust frequently with great brilliance. 

By means of another splendour and radiance that could withstand use of force, the omnipotent Janardana revived the serpent. 

When the ocean of Milk continued to be churned by the Devas and Danavas, Surabhi (the Divine Cow), honoured by the Suras came up in front of them. At that time, O ascetic, the Devas and Daityas attained great joy. 

66-69. When the ocean of Milk was once again churned by the Devas and Danavas, goddess Varuni with tremulous eyes on account of inebriety, rose up even as the Siddhas in the firmament began to think-" What is this"? She smilingly stood in front of the Asuras. 

The Daityas did not accept her. Therefore, they became Asuras. They were given the appellation Asura in the sense "Those who do not have Sura (liquor)".¹

1. A popular etymology: A-sura (Non-wine-imbibers). Originally it is derived from as- ‘to throw’-who threw out gods. But in Vedic it is. used with Varuna and as an adj. it means 'divine', 'Supreme Spirit' (MW 121-1). The A-sura is a later formation come to be supported by such Purana episodes as in VV. 66-69.

Thereupon, she stood in front of Devas. On the direction given by Parameshthin (Brahma) Devas joyously accepted her. In view of the fact that they accepted Sura, they became glorified by the appellation Sura. 

70. When the churning proceeded ahead, Parijata, the great tree, appeared in front of them rendering the region around fragrant by means of its sweet smell. 

71. The intelligent groups of celestial damsels, of excessively beautiful forms, O divine sage, appeared in front of them, captivating the minds of all people.

72. Then the moon of cool rays rose up. Maheshvara took it up. The different kinds of poison rose up. The species of Nagas accepted them. 

73. Then the gem named Kaustubha came up. Janardana took it. Thereafter, the great medicinal herb named Vijaya (Hemp), that caused intoxication through the smell of its leaves, was born. Bhairava accepted it. 

74. Then, dressed in divine robes lord Dhanvantari, himself stood up holding a pot filled with Nectar in his hand. 

75. Then, O storehouse of austerities, Devas, Daityas and sages all round became delighted and contented. 

76. Then, from that great ocean of Milk, goddess Shri, the bestower of boons, came up holding a lotus in her hand and seated in a full-blown lotus. 

77. Then with a contented heart, all sages eulogised the great goddess Shri by means of Shrisukta*. The Gandharvas sang well.

*A supplementary (kokila) Sukta after RV. Rv\iv. 34.

78. All the groups of celestial damsels, the leader of whom was Vishvachi, danced. The Ganga and other sacred rivers approached her for the purpose of her bath. 

79. Taking up the water kept in a sacrificial vessel (gold vessel in N.) the eight elephants (supporters) of the quarters bathed goddess Shri occupying the lotus. 

80. The ocean of Milk in an embodied form gave her a lotus garland. The excellent and valuable Tulasi that was born then identified itself with Hari. 

81. Vishvakarma bequeathed her all-divine ornaments. Wearing divine garlands and robes and adorned with divine ornaments, Rama proceeded towards the region of the chest of Vishnu even as all were watching her. 

82. Tulasi was held by Vishnu of great potentiality. Goddess Lakshmi with the region of the chest of Vishnu as her abode, the great goddess of all the worlds, looked at the Devas with eyes as if melting with compassion.¹

1. The list of ‘Jewels’ that were churned up from the milky ocean and their order of coming out differs in other Puranas. For example, the Bh. P. VIII. 8 gives the following order and list of the 'jewels”: 1. Surabhi (the divine cow), 2. Uccaihshravas (a horse), 3. Airavata (an elephant), 4. Kaustubha (a jewel), 5. Parijata (a flowering tree), 6. Apsaras (Divine damsels) 7. Lakshmi (a goddess), 8. Varuni (the wine-deity) 9. Dhanvantari (with a jar of Amruta), the Bhagavata list does not include Gandra, Visa (poison absorbed by Nagas) and Vijaya (Hemp) given in our text.