View source for Churning the ocean of milk

{{terms| "churning the ocean"|"ocean was churned"|"churning the milk ocean"|"churning of the ocean"|"churned the ocean"|"churn the ocean"|"churning rod in the ocean"|"ocean was being churned"|"churned ocean"}}

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[[Category:churning]]

[[Category:Ocean]]

[[Category:Ocean of Milk]]

[[Category:milk]]

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== Bhagavad-gita As It Is ==

=== BG Chapters 13 - 18 ===

<span class="BG-statistics">'''[[Vanisource:BG 10.27|BG 10.27, Translation]]: Of horses know Me to be Uccaiḥśravā, produced during the churning of the ocean for nectar.'''

== Srimad-Bhagavatam ==

=== SB Canto 2 ===

<span class="SB-statistics">'''[[Vanisource:SB 2.7.13|SB 2.7.13, Translation]]: The primeval Lord then assumed the tortoise incarnation in order to serve as a resting place [pivot] for the Mandara Mountain, which was acting as a churning rod. The demigods and demons were churning the ocean of milk with the Mandara Mountain in order to extract nectar. The mountain moved back and forth, scratching the back of Lord Tortoise, who, while partially sleeping, was experiencing an itching sensation.'''

<span class="SB-statistics">'''[[Vanisource:SB 2.7.13|SB 2.7.13, Purport]]:''' The gigantic work of churning the milk ocean by the combined effort of the demigods and the demons required a gigantic resting ground or pivot for the gigantic Mandara Hill. Thus to help the attempt of the demigods the primeval Lord assumed the incarnation of a gigantic tortoise, swimming in the ocean of milk. At the same time, the mountain scratched His backbone as He was partially sleeping and thus relieved His itching sensation.

=== SB Canto 3 ===

<span class="SB-statistics">'''[[Vanisource:SB 3.28.27|SB 3.28.27, Purport]]:''' All departments of law and order emanate from the arms of the Supreme Personality of Godhead. The law and order of the universe is directed by different demigods, and it is here said to emanate from the Lord's arms. Mandara Hill is mentioned here because when the ocean was churned by the demons on one side and the demigods on the other, Mandara Hill was taken as the churning rod. The Lord in His tortoise incarnation became the pivot for the churning rod, and thus His ornaments were polished by the turning of Mandara Hill. In other words, the ornaments on the arms of the Lord are as brilliant and lustrous as if they had been polished very recently. The wheel in the hand of the Lord, called the Sudarśana cakra, has one thousand spokes. The yogī is advised to meditate upon each of the spokes. He should meditate upon each and every one of the component parts of the transcendental form of the Lord.

=== SB Canto 4 ===

<span class="SB-statistics">'''[[Vanisource:SB 4.3.12|SB 4.3.12, Purport]]:''' Lord Śiva drank an ocean of poison and kept it in his throat, not swallowing it or allowing it to go down to his stomach, and thus his throat became blue. Since then he has been known as nīlakaṇṭha, or blue throated. The reason that Lord Śiva drank an ocean of poison was for others' benefit. When the ocean was churned by the demigods and the demons, the churning at first produced poison, so because the poisonous ocean might have affected others who were not so advanced, Lord Śiva drank all the ocean water.

=== SB Canto 8 ===

<span class="SB-statistics">'''[[Vanisource:SB 8.5 Summary|SB 8.5 Summary]]:''' The sixth Manu was Cākṣuṣa, the son of Cakṣu Manu. Among the sons of the sixth Manu were Pūru, Pūruṣa and Sudyumna. During the reign of this Manu, Mantradruma was Indra, the King of the heavenly planets. Among the demigods were the Āpyas, and among the seven ṛṣis were Haviṣmān and Vīraka. The wife of Vairāja, whose name was Devasambhūti, gave birth to Ajita, an incarnation of the Supreme Personality of Godhead. This Ajita, taking the shape of a tortoise and holding the mountain known as Mandara on His back, churned the ocean and produced nectar for the demigods.

Mahārāja Parīkṣit was very eager to hear about the churning of the ocean, and therefore Śukadeva Gosvāmī began to explain to him how the demigods, having been cursed by Durvāsā Muni, were defeated in battle by the asuras. When the demigods were deprived of their heavenly kingdom, they went to the assembly house of Lord Brahmā and informed Lord Brahmā of what had happened. Then Brahmā, along with all the demigods, went to the shore of the ocean of milk and offered prayers to Kṣīrodakaśāyī Viṣṇu.

<span class="SB-statistics">'''[[Vanisource:SB 8.5.10|SB 8.5.10, Translation]]: By churning the ocean of milk, Ajita produced nectar for the demigods. In the form of a tortoise, He moved here and there, carrying on His back the great mountain known as Mandara.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.5.11-12|SB 8.5.11-12, Translation]]: King Parīkṣit inquired: O great brāhmaṇa, Śukadeva Gosvāmī, why and how did Lord Viṣṇu churn the ocean of milk? For what reason did He stay in the water as a tortoise and hold up Mandara Mountain? How did the demigods obtain the nectar, and what other things were produced from the churning of the ocean? Kindly describe all these wonderful activities of the Lord.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.6 Summary|SB 8.6 Summary]]:''' When offered prayers by Lord Śiva and Lord Brahmā, the Supreme Personality of Godhead was pleased. Thus He gave appropriate instructions to all the demigods. The Supreme Personality of Godhead, who is known as Ajita, unconquerable, advised the demigods to make a peace proposal to the demons, so that after formulating a truce, the demigods and demons could churn the ocean of milk. The rope would be the biggest serpent, known as Vāsuki, and the churning rod would be Mandara Mountain. Poison would also be produced from the churning, but it would be taken by Lord Śiva, and so there would be no need to fear it. Many other attractive things would be generated by the churning, but the Lord warned the demigods not to be captivated by such things. Nor should the demigods be angry if there were some disturbances. After advising the demigods in this way, the Lord disappeared from the scene.

<span class="SB-statistics">'''[[Vanisource:SB 8.6.17|SB 8.6.17, Translation]]: Although the Supreme Personality of Godhead, the master of the demigods, was capable of performing the activities of the demigods by Himself, He wanted to enjoy pastimes in churning the ocean.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.6.22-23|SB 8.6.22-23, Translation]]: O demigods, cast into the ocean of milk all kinds of vegetables, grass, creepers and drugs. Then, with My help, making Mandara Mountain the churning rod and Vāsuki the rope for churning, churn the ocean of milk with undiverted attention. Thus the demons will be engaged in labor, but you, the demigods, will gain the actual result, the nectar produced from the ocean.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.6.39|SB 8.6.39, Purport]]:''' Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident.

<span class="SB-statistics">'''[[Vanisource:SB 8.7 Summary|SB 8.7 Summary]]:''' The summary of the Seventh Chapter is as follows. As described in this chapter, the Supreme Personality of Godhead, appearing in His incarnation as a tortoise, dove deep into the ocean to carry Mandara Mountain on His back. At first the churning of the ocean produced kālakūṭa poison. Everyone feared this poison, but Lord Śiva satisfied them by drinking it.

<span class="SB-statistics">'''[[Vanisource:SB 8.7.1|SB 8.7.1, Translation]]: Śukadeva Gosvāmī said: O best of the Kurus, Mahārāja Parīkṣit, the demigods and demons summoned Vāsuki, king of the serpents, requesting him to come and promising to give him a share of the nectar. They coiled Vāsuki around Mandara Mountain as a churning rope, and with great pleasure they endeavored to produce nectar by churning the ocean of milk.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.5|SB 8.7.5, Translation]]: After thus adjusting how the snake was to be held, the sons of Kaśyapa, both demigods and demons, began their activities, desiring to get nectar by churning the ocean of milk.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.6|SB 8.7.6, Translation]]: O son of the Pāṇḍu dynasty, when Mandara Mountain was thus being used as a churning rod in the ocean of milk, it had no support, and therefore although held by the strong hands of the demigods and demons, it sank into the water.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.11|SB 8.7.11, Purport]]:''' Everyone in this material world is under the different modes of material nature. There were three different parties in the churning of Mandara Mountain—the demigods, who were in the mode of goodness, the demons, who were in the mode of passion, and the snake Vāsuki, who was in the mode of ignorance. Since they were all becoming tired (Vāsuki so much so that he was almost going to die), Lord Viṣṇu, to encourage them to continue the work of churning the ocean, entered into them according to their respective modes of nature—goodness, passion and ignorance.

<span class="SB-statistics">'''[[Vanisource:SB 8.7.13|SB 8.7.13, Translation]]: The demigods and demons worked almost madly for the nectar, encouraged by the Lord, who was above and below the mountain and who had entered the demigods, the demons, Vāsuki and the mountain itself. Because of the strength of the demigods and demons, the ocean of milk was so powerfully agitated that all the alligators in the water were very much perturbed. Nonetheless the churning of the ocean continued in this way.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.16|SB 8.7.16, Translation]]: When nectar did not come from the ocean of milk, despite so much endeavor by the best of the demigods and demons, the Supreme Personality of Godhead, Ajita, personally began to churn the ocean.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.17|SB 8.7.17, Translation]]: The Lord appeared like a blackish cloud. He was dressed with yellow garments, His earrings shone on His ears like lightning, and His hair spread over His shoulders. He wore a garland of flowers, and His eyes were pinkish. With His strong, glorious arms, which award fearlessness throughout the universe, He took hold of Vāsuki and began churning the ocean, using Mandara Mountain as a churning rod. When engaged in this way, the Lord appeared like a beautifully situated mountain named Indranīla.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.18|SB 8.7.18, Translation]]: The fish, sharks, tortoises and snakes were most agitated and perturbed. The entire ocean became turbulent, and even the large aquatic animals like whales, water elephants, crocodiles and timiṅgila fish [large whales that can swallow small whales] came to the surface. While the ocean was being churned in this way, it first produced a fiercely dangerous poison called hālahala.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.37|SB 8.7.37, Translation]]: Lord Śiva said: My dear Bhavānī, just see how all these living entities have been placed in danger because of the poison produced from the churning of the ocean of milk.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.7.46|SB 8.7.46, Purport]]:''' Mosquitoes, jackals, dogs and other varieties of dandaśūka, or animals whose bites are poisonous, drank the poison of the samudra-manthana, the churned ocean, since it was available after it fell from the palms of Lord Śiva.

<span class="SB-statistics">'''[[Vanisource:SB 8.8 Summary|SB 8.8 Summary]]:''' This chapter describes how the goddess of fortune appeared during the churning of the ocean of milk and how she accepted Lord Viṣṇu as her husband. As described later in the chapter, when Dhanvantari appeared with a pot of nectar the demons immediately snatched it from him, but Lord Viṣṇu appeared as the incarnation Mohinī, the most beautiful woman in the world, just to captivate the demons and save the nectar for the demigods.

<span class="SB-statistics">'''[[Vanisource:SB 8.8.1|SB 8.8.1, Translation]]: Śukadeva Gosvāmī continued: Upon Lord Śiva's drinking the poison, both the demigods and the demons, being very pleased, began to churn the ocean with renewed vigor. As a result of this, there appeared a cow known as surabhi.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.8.31|SB 8.8.31, Translation]]: O King, thereafter, while the sons of Kaśyapa, both demons and demigods, were engaged in churning the ocean of milk, a very wonderful male person appeared.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.8.39-40|SB 8.8.39-40, Translation]]: Some of the demons said, "All the demigods have taken part in churning the ocean of milk. Now, as everyone has an equal right to partake in any public sacrifice, according to the eternal religious system it is befitting that the demigods now have a share of the nectar." O King, in this way the weaker demons forbade the stronger demons to take the nectar.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.10 Summary|SB 8.10 Summary]]:''' Both the demigods and the demons are expert in activities involving the material energy, but the demigods are devotees of the Lord, whereas the demons are just the opposite. The demigods and demons churned the ocean of milk to get nectar from it, but the demons, not being devotees of the Lord, could derive no profit.

<span class="SB-statistics">'''[[Vanisource:SB 8.10.1|SB 8.10.1, Translation]]: Śukadeva Gosvāmī said: O King, the demons and Daityas all engaged with full attention and effort in churning the ocean, but because they were not devotees of Vāsudeva, the Supreme Personality of Godhead, Kṛṣṇa, they were not able to drink the nectar.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.10.2|SB 8.10.2, Translation]]: O King, after the Supreme Personality of Godhead had brought to completion the affairs of churning the ocean and feeding the nectar to the demigods, who are His dear devotees, He left the presence of them all and was carried by Garuḍa to His own abode.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.10.19-24|SB 8.10.19-24, Translation]]: Surrounding Mahārāja Bali on all sides were the commanders and captains of the demons, sitting on their respective chariots. Among them were the following demons: Namuci, Śambara, Bāṇa, Vipracitti, Ayomukha, Dvimūrdhā, Kālanābha, Praheti, Heti, Ilvala, Śakuni, Bhūtasantāpa, Vajradaṁṣṭra, Virocana, Hayagrīva, Śaṅkuśirā, Kapila, Meghadundubhi, Tāraka, Cakradṛk, Śumbha, Niśumbha, Jambha, Utkala, Ariṣṭa, Ariṣṭanemi, Tripurādhipa, Maya, the sons of Puloma, the Kāleyas and Nivātakavaca. All of these demons had been deprived of their share of the nectar and had shared merely in the labor of churning the ocean. Now, they fought against the demigods, and to encourage their armies, they made a tumultuous sound like the roaring of lions and blew loudly on conchshells. Balabhit, Lord Indra, upon seeing this situation of his ferocious rivals, became extremely angry.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.12.12|SB 8.12.12, Purport]]:''' When Lord Śiva approached Lord Viṣṇu, Lord Viṣṇu inquired about the purpose for Lord Śiva's coming there. Now Lord Śiva discloses his desire. He wanted to see the recent incarnation of Mohinī-mūrti, which Lord Viṣṇu had assumed to distribute the nectar generated from the churning of the ocean of milk.

<span class="SB-statistics">'''[[Vanisource:SB 8.12.45|SB 8.12.45, Translation]]: Śukadeva Gosvāmī said: My dear King, the person who bore the great mountain on His back for the churning of the ocean of milk is the same Supreme Personality of Godhead, known as Śārṅga-dhanvā. I have now described to you His prowess.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.12.46|SB 8.12.46, Translation]]: The endeavor of one who constantly hears or describes this narration of the churning of the ocean of milk will never be fruitless. Indeed, chanting the glories of the Supreme Personality of Godhead is the only means to annihilate all sufferings in this material world.'''

<span class="SB-statistics">'''[[Vanisource:SB 8.12.47|SB 8.12.47, Translation]]: Assuming the form of a young woman and thus bewildering the demons, the Supreme Personality of Godhead distributed to His devotees, the demigods, the nectar produced from the churning of the ocean of milk. Unto that Supreme Personality of Godhead, who always fulfills the desires of His devotees, I offer my respectful obeisances.'''

== Lectures ==

=== Srimad-Bhagavatam Lectures ===

<span class="LEC-statistics">'''[[Vanisource:Lecture on SB 1.3.16 and Initiation -- Los Angeles, September 21, 1972|Lecture on SB 1.3.16 and Initiation -- Los Angeles]]:''' So unlimited, unlimited. Yasyāntaṁ na viduḥ surāsura-gaṇa devāya tasmai namaḥ. Devāya, that Supreme Lord, we simply offer our respectful obeisances. It is not possible to know perfectly what is the potency and energy of God. The atheists, they do not know at all. But theists, devotees, they know, but that is not complete. Even Kṛṣṇa does not know how much powerful He is. That is called unlimited. So surāsura-gaṇa udadhiṁ mathnatām. Churning. Once upon a time they churned the whole ocean. Now, churning the ocean... You have got experience, churning the milk in a pot or something else in a pot. But the pot is the ocean, the Pacific Ocean, and the rod is Mandarācala Hill.

=== CC Madhya-lila ===

<span class="LEC-statistics">'''[[Vanisource:Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966|Lecture on CC Madhya-lila 20.294-298 -- New York]]:''' He is the maker of all forms. He has made ocean. But is it very difficult to understand how God becomes fish? That does not mean that every fish is God. No. So there is Matsyāvatāra.

pralaya-payodhi-jale dhṛtavān asi vedaṁ
vihita-vahitra-caritram akhedam **

Similarly, He took the incarnation of tortoise, Kūrma. There was a churning of the ocean, and the churning rod must be rested on something solid. So He became the churning rod, resting. And the hill, Mandara Hill, was placed, and He was feeling some itching sensation. So it was nicely itched by churning rod. So this is... He is Kūrmāvatāra. Then Raghunātha. Raghunātha. Raghunātha, this Rāma, Lord Rāma, He came to kill that daśanana, who had ten faces. Vitarasi dikṣu raṇe dik-pati-kamanīyam. So in this way there are innumerable incarnation of pastime. Nṛsiṁha. Nṛsiṁha.

tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ
dalita-hiraṇyakaśipu-tanu-bhṛṅgam
keśava dhṛta-narahari-rūpa jaya jagadīśa hare

Nṛsiṁha. Nṛsiṁha means half-lion and half-man, and this shape was assumed by the Lord to kill Hiraṇyakaśipu, the father of Prahlāda.

=== Festival Lectures ===

<span class="LEC-statistics">'''[[Vanisource:Varaha-dvadasi, Lord Varaha's Appearance Day Lecture Dasavatara-stotra Purport -- Los Angeles, February 18, 1970|Varaha-dvadasi]]:''' The next is Kūrmāvatāra. There was churning of the ocean. One side all the demigods and one side all the demons. And the churning rod was a great hill called Mandara-pārvata. And the resting place was on the back of the Lord appeared as a tortoise. So he's offering his prayer that "You appeared as a tortoise just to become the resting place. And this happened because You were feeling some itching sensation on Your back. So You accepted this big rod, Mandara Hill, to itch, as the itching instrument."

== Conversations and Morning Walks ==

=== 1976 Conversations and Morning Walks ===

<span class="OB-statistics">'''[[Vanisource:Morning Walk -- June 14, 1976, Detroit|Morning Walk -- June 14]]:'''

Hari-śauri: This is in connection with the churning of the ocean?

Prabhupāda: Yes. [break]

Puṣṭa Kṛṣṇa: Is it actually possible for the demons to win?

Prabhupāda: Sometimes. When there is fighting, both the parties will have chance to win.

<span class="CON-statistics">'''[[Vanisource:Conversation in Airport and Car -- June 21, 1976, Toronto|Conversation in Airport and Car -- June 21]]:'''

Kīrtanānanda: What is Eighth Canto like? What does Eighth Canto contain?

Prabhupāda: Eighth Canto? Churning of the ocean and producing nectar, and the demons they did not receive the nectar. There was fight.

Hari-śauri: And the story of Gajendra as well?

Prabhupāda: Gajendra, that is I think Seventh Canto, no?

Hari-śauri: Beginning of the Eighth.

Prabhupāda: Yes. Gajendra also.

Hari-śauri: That means four parts. That means four books for the Eighth Canto.

<span class="CON-statistics">'''[[Vanisource:Room Conversation -- June 28, 1976, New Vrindaban|Room Conversation -- June 28]]:'''

Rādhāvallabha: This is a very rough sketch. This is when the demigods and demons were churning the ocean of milk with Vāsuki. So they want to make sure... So Lord Śiva will be standing outside the milk ocean. He won't be in the ocean. He'll be on the shore of the ocean, drinking the poison.

Prabhupāda: Why?

Rādhāvallabha: Sorry, it's not a very good picture. Here is the ocean. So Lord Śiva is on the shore, he's not in the ocean. He is on the shore, drinking the poison. They want to know if that's okay.

Prabhupāda: Welcome.

Rādhāvallabha: Okay. So then they want to know if it's okay to have Lord Śiva's bull with Lord Śiva.

Prabhupāda: Yes. Where Lord Śiva can go, his bull can go.

Rādhāvallabha: So then they want to know, is it all right to show the demons and the demigods standing right on the ocean?

Prabhupāda: They were churning. That's all.

Rādhāvallabha: So then they can actually stand right on the water.

Prabhupāda: Churning was done in the water. Milk. Milk ocean.

Rādhāvallabha: But they are not standing on the bottom. They are standing actually on the surface.

Prabhupāda: Well, yes, half water.

Rādhāvallabha: Then a thousand-armed Viṣṇu on top of Mandara Hill? They want to know if they should show Him on top of the mountain like that.

Prabhupāda: Yes. That's all...

Rādhāvallabha: When we did Lord Nṛsiṁhadeva, there were some arms that you wanted transparent. You just wanted the four main arms looking regular. So all the other arms should be transparent except for four?

Prabhupāda: No, it is mentioned. It is mentioned. No.

Rādhāvallabha: It just says "a thousand arms." So just paint like that?

Prabhupāda: Hmm.

Rādhāvallabha: And then they just want to know... One more question on this, that remnants of the poison from Lord Śiva went to the scorpions and snakes.

Prabhupāda: Yes, you give this.

Rādhāvallabha: So should they be in the ocean, or should they be on the shore with Lord Śiva?

Prabhupāda: Yes, round about. Yes. Why he's there? It is all right. Give them here.

Rādhāvallabha: Okay. So they are on the land. And then there is one more picture. When the goddess of fortune took birth from the milk ocean, they installed her on the throne, and the personified rivers came and personified clouds. So this would be Lord Brahmā, this would be the personified rivers and different personalities. So the ocean actually is not visible, just the actual installation area.

Prabhupāda: That's nice. So?

Rādhāvallabha: That's all that they want to know. Thank you, Śrīla Prabhupāda.

Prabhupāda: Hare Kṛṣṇa. When everything do with devotion, it will come out correct.

Rādhāvallabha: Jaya.

== Correspondence ==

=== 1969 Correspondence ===

<span class="LET-statistics">'''[[Vanisource:Letter to Sudama -- New Vrindaban 7 June, 1969|Letter to Sudama — New Vrindaban 7 June]]:''' Concentrate your energies now in Hawaii center, and in the future we shall establish a center in Japan. I think the roar of your Sankirtana in Hawaii will soon be heard in the neighboring places, including Japan and Hong Kong. The ocean is the father-in-law of Visnu, because the Goddess of Fortune, Laksmi, was born by the churning of the ocean. So the Goddess of Fortune, Laksmi, being the daughter of the ocean, the ocean also will help in spreading the glories of the ocean's daughter and son-in-law. So please keep me informed of your activities, and this will engladden me.