Episode 15 

Churning of the Ocean- a war between Devas and Asuras[i]

(The gods (devas) and the demons (asuras) churned the Ocean of Milk. But the gods took the nectar that emerged out of the ocean. Why the demons did not get it? Is it dharma to deny the nectar to the demons? Please read the symbolism in the story).

Deva-Asura sangrama or the war between the gods and demons is a very popular story that we come across in many Puranas and Itihasas. The story is the subject matter of many folk songs, ballads and of late, the films. The churning of the ocean and resultant war appeals to all types of readers from children to highly learned intellectuals. The symbolism behind the story is for the consumption of intellectuals and the story, per se is for children.

Devas were contemplating on a plan to attain ‘amrita’ or nectar, the drinking of which will result in eternal youth and victory over death. Vishnu suggested that they should take the help of Asuras (demons) and churn the Ocean of Milk[ii]. But how anyone can churn such a huge ocean? With the help Anatha they plucked the mountain Mandhara and dipped it into the ocean. Vishnu came in the form of Kurma[iii] (the celestial tortoise) and stood in the ocean bed to ensure that the mountain does not sink totally into the waters. Then they brought Vasuki, the long serpent and used it as the churning rope and swirled it around the mountain.

Devas took the side of tail and Asuras took the side of the head of the Vasuki and they churned the ocean for thousand years. Suddenly there was terrible smoke which engulfed the entire place. They observed a deadly poison (halahalam) flowing out of the ocean. Unable to bear the brunt of it, they approached Lord Siva who took the entire poison and gulped, and upon the advice of his wife Parvati, kept it in his neck (kanta). From that day he was known as Neelakanta (a person with a black neck).

The churning continued and the moon god (Chandra) emerged out of the ocean. After Chandra, the goddess of wealth Lakshmi emerged out of the ocean and she married Lord Vishnu. Vishnu also took Kaustubha, the celestial gem that emanated out of the ocean. The Kamadhenu (a celestial cow that gives whatever is desired), a celestial elephant (Iravata) and a celestial horse (Uchhaisrava)-  and all were taken by Indra. Thousands of celestial ladies (apsarasas) also came out of the ocean and adorned the court of Indra. Later on the god of Ayurveda, Dhanvantari emerged. He was carrying the pot of Amrita (nectar).

There was  scramble for Amrita and cries of ‘it is mine’, ‘it is mine’ ripped the entire air. The great war started between the gods and demons. Suddenly Vishnu took the form of an enchanting lady (Mohini avatara) and attracted the demons. They lost their power of buddhi (power of discriminating intellect) and handed over the nectar to her for distribution. While seeing the sensual delight, they forgot their discriminating intellect. Mohini arranged the gods and demons in two rows and distributed the entire nectar to the gods.

One demon Rahu realized what was really happening on the stage and sat in the row of gods disguising himself as a god. He took the nectar but before the nectar could go below the throat, Mohini (Lord Vishnu) cut of Rahu and his torso became lifeless whereas the head survived. Rahu was angry at the Sun and the Moon for they were the persons who alerted Lord Vishnu that he was a demon. From that day he owed to devour the Moon (Lunar Eclipse) and the Sun (Solar Eclipse).

By the time the demons realized their foolishness the gods devoured the nectar and became invincible. The demons fought with all force and a great battle ensued. Mohini turned back into Vishnu and killed thousands of demons with his powerful Chakra. The demons were defeated and the gods became victorious.

The symbolic significance of the story

On the face of it, it looks as though the gods have deceived the demons. Having taken their help in churning the ocean, they denied the fruits of their labor to the demons. This story appears both in Maha Bharath, Valmiki Ramayana and also in Puranas.

The purpose of Puranas and Itihas is to explain subtle thoughts of Vedanta in an elaborate form for common people. If Vedas can be understood by only a few wise people, Puranas and Itihasas are written for common people. Each and every character and each and every episode has specific symbolic meaning. The text of Purana is only a pretext to explain vedantic thoughts.

The good/ refined thoughts in our mind are represented by devas. The commentators on scriptures define devas as ‘देवाः शास्त्रोद्भासित इंद्रिय वृत्तय: असुराः तद्विपरीताः’ (‘devāḥ śāstrodbhāsita iṃdriya vṛttaya: asurāḥ tadviparītāḥ’) which means our thoughts purified by scriptures are gods; and the cruel, devilish, ugly and unrefined thoughts represent asuras. ‘असुषु रमन्ते इति असुराः’ (‘asuṣu ramante iti asurāḥ’)-which means those dwell in sensual pleasures are demons. Our mind is compared to ocean where good and bad thoughts always fight. This is ‘मंथनं’-  manthanam or clash of ideas or churning of ideas. One should support the good thoughts (devas) and deny support to bad thoughts (asuras).

In Valmiki Ramayana, the story starts with the description of the qualities of devas and asuras by saying that the demons are very strong; and the gods are strong and are in righteous path[iv]. Asuras, thus represent tamas and the devas represent rajas. The victory of rajas over tamas signifies the right path upon which a man should traverse in his life.

The second thing one should understand is that the gods and demons are not persons but represent a quality. Any person of any varna can have purified thoughts representing devas or cruel and wicked thoughts represented by asuras. Again these qualities are not castes as we understand today. A bramhin/ kshatriya/ vysya or sudra ( by birth) can be deva or asura depending on his thoughts. In our scriptures many characters like Hiranya Kasyapa, Prahlada, Ravana, Kumbhakarna, Vrittasura etc are Bramhins but by virtue of their quality of thoughts they are demons. If demonic forces are encouraged, there will be unrighteousness in the world disturbing the equilibrium of the world. 

In Gita Krishna tells that whenever there is an ascendency of adharmic forces, he shall born upon the earth to destroy the evil forces[v]. The war of gods and demons are the war of good and bad thoughts in our mind. The story seeks its reader to entertain, encourage and enthuse the good thoughts all the time.

Footnotes

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[i] The story is taken from Adi Parva of Maha Bharata, Balakanda of Ramayana and from other Puranas.

[ii] According to legend there are seven Oceans- लवण इक्षु सुरा सर्पि दधि क्षीर जलार्णवाः (lavaṇa ikṣu surā sarpi dadhi kṣīra jalārṇavāḥ) – salt sea, sugarcane juice sea, sura (an intoxicating drink), sea of honey, sea of curd, sea of milk and sea of pure water. Someone has to do research about their geographical presence.

[iii] Kurma avatara – It is the second incarnation of Lord Vishnu

[iv] पूर्वं कृतयुगे राम दिते: पुत्रा महा बलाः

आदितेश्च महाभाग वीर्यवंतः सुधार्मिकाः - Valmiki Ramayana Bala Kanda 45-15

pūrvaṃ kṛtayuge rāma dite: putrā mahā balāḥ

āditeśca mahābhāga vīryavaṃtaḥ sudhārmikāḥ

[v] यदा यदा हि धर्मस्य ग्लानिर्भवति भारत
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्  - Gita 4.7

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham

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