RamarpaNam-88/90

File 88.

Dated: July 31^st, 2012.

Jai Sri Ram.

Possessed are the God’s angels in separation?

Namazhwar in His anchiRaiya mada naaraai pathigam (Thiruvoimozhi 1-4-1) sends several birds as messenger to the Lord of His Love. In this Decad and few others, Alwar expresses His anguish as the Lord withdrew from Alwar’s sight. His withdrawing although was for Alwars good only, so that over indulgence and ecstasy do not end in threat to His life.

During such separation, His vehicle Garuda is called as venjiraipuL in this Thiruvoimozhi, since He only took way the Lord from Her, our Paraankusa Naayaki.  When He brings the Lord back and in His reunion, Garuda is addressed as amsiraipuL. 

Parakaala Nayaki’s plight is none too different, as expressed in the Thaai pechu.

Pattudukkum, ayarthirangum, paavai penal,

Pani nedungkaN  neerthathumba paLLikoLLaaL

She too like Alwars here feels distressed and longs for the union of Rama badly. She gasping in deep breaths forgot her play toys, tears rolling goes sleep less. Mother’s lap no longer interests her.

The fate that brought them together separated them too and with the the reasoning gone requests the birds around to carry her humble message to Rama. They are mute ones and can they be of any service to Her? The pangs of separation were at their heights.

Mattu viki maNi vandu muralum koondal

Madamaanai idu ceidaar-----kaappaar yaare?

The flowers worn for the sake of Rama, it fragrance, the honey sprawling from them instead of being pleasurable to Rama were bees bath at the end. Behaving as though possessed by evil spirits, will She return to Herself?  This is not the work of the evil spirits but the work of a Bigger spirit callled Rama, the cynosure of all eyes.

Are these expressions a display of sensual indictment, detracting spiritual advancement? No not all.

Van cirayil avan vaikkil, vaippundal en ceyumo?

NO.

These are the yearnings of the soul to reach the Lord and the Bird referred to here is the Achariyan with Jana and anushtana as His wings.  Once connected through Him, we have no fear of imprisonment again in this world.

RamarpaNam-87

File 87.

Dated: July 30, 2012.

Jai Sri Ram.

Distress of Love separation.

Thiru Nedun Thandakam, a master piece of poems from Thirumangai Azhwar, has three segments of 10 verses each.  The first 10 poems are written in a state of Azhwar Himself. The second 10 in a state of a mother speaking out the Heroic feat of the love mate of Her daughter and the third segments of 10 verses in a state of the desolated daughter, longing for the reunion of Her Lover.

A similar situation arises to Sri Rama and Sita here in their first meeting.

Rama on entering Janakapuri had the first opportunity to meet Sita from a distance and exchange sight, the next moment they fell in love and the result is that their hearts changed place between them. There comes the moment of longing for each other, separation causing love distress to both of them. The same is explained superbly by Kambar.

Rama thought for a while as to how His heart longs for a woman whom He didn’t know till the previous moment. He then confessed to Himself that She must be Goddess Laxmi whom He left at Thiruparkadal 12 years back just before His taking birth as Rama and She unable to bear the separation took birth as Sita.  It is no surprise for both of them to have re discovered their love at first sight, born out of eternal relation between them.

Maiyaar karung kaNNi, kamala malar mEl seiyaaL

Befitting the words of Azhwars like this, Rama graced Sita fully and so also Sita of Rama. Rama is dark-blue in colour and Sita yellow-red...  This may be due to the scanning of the body of Rama by the black eyes of Sita and similarly by the lotus eyes of Rama of Sita. 

Vari silai ANNalum, vaat KaN Nangaiyum, iRuvar idayamum maaRi pukku idayam eithinaar

The hearts they exchanged before the incarnation to stay together in separation got re-exchanged now to return to natural state of belongingness of each for both.

Rama followed Vishvamitra leaving His Heart, Eyes and Soul with Sita and that of Sita went chasing Rama behind. Her bashfulness, shyness, modesty, tenderness, beauty unknowing artfulness, acham, naaNam, payirppu, madappam, all the four delightful qualities of a woman, were let lose to follow Rama and Sita hardly could rein-in them.

She turned pale due to love sickness and experienced all the distress that comes with separation from the loved.

PeN pechu, Thaai pechu, Thozhi pechu are the techniques to express the distress of separation from the Hero of one’s heart. Azhwars are the best exponents of such techniques to bring forth their love of God and their longing for His nearness. To reach that height of Bhakthi towards God should be the motto of our life and existence.

RamarpaNam-86

File 86.

Dated: July 27^th, 2012.

Jai Sri Ram.

Sita Parinayam.

iyam siitaa mama sutaa saha dharma carii tava |
pratiicCha ca enaam bhadram te paaNim gRihNiiSva paaNinaa ||

King Janaka said these words to Rama, at the time of His marriage with Sita.

These two for all practical purposes are in-separable. But up to the conclusion of their marriage, were they not separate, one may ask. This separation is for the sake of killing RavaNa, KumbakarNa and a willful one manifest with an act of kindness or mercy on their part.

Sriman NarayaNa means Sri Devi and NarayaNa are united without let up in time, place or perpetuity.

That is ensured by the ‘’mathup’’ prathyayam. Nitya yoge mathup is the standard phrase which ensures their inseparable nature. Now coming back to Kamba RamayaN:

As Rama walked through the streets of Mithila, Kambar explains that

Cuckoos sang sweetly. Peacocks spread their plume making dance gestures. Swan like bird, Hamsa pakshi walked in gait, a welcome note for Rama on their part.

The fragrance of flowers, honey-bees choicest nectar, brilliance of gold and the sweetness derived from pregnant words of poetry, all these rolled in Sita, She standing in the patio, excelled in each one of them.

Who is quoted as an epitome of all beauty, sanctity and serenity, when required to be compared to choicest collection, could she find a better object than herself? No. Therefore

Even the Gods in heaven, Ramba, Urvasi, felt be littled after the birth of Sita whose beauty minusculed theirs.

People desiring to have a glance at Her without a whisker would need a pair of eyes that do not wink.

Such an embodiment of beauty called Sita was sighted by Rama. Sita too returned one of hers’.  No words were exchanged, as silence prevails over speech at the reunion of the separated.

As the Two exchanged their glance,

We pray unto Them to be glanced.

Distancing the distance in us at once;

Patented until then and not hence.

RamarpaNam-85

File 85.

Dated: July 26, 2012.

Jai Sri Ram.

Rama’s love at first sight.

Ulagam yaavaiyum Thaam uLavakkalum

Nilai peruththalum, neengala

Alagilaa viLaiyatudaiyaar, avar

Thalaivar, AnnavarkE charaN naangLe.

Kamba RamayaNam, written in chaste Tamil spreading in 10000 sweet verses, reproduces Valmiki’s Sri RamayaNam in a more lucid and dramatic style. Kambar deviates from the original in certain places of the story, in text and not in content.  One such chapter included in Kamba RamayaNam is the Mithilai Padalam, with graphic parturition of Rama’s entry into Janakapuri and His chance exchange of sight with Sita, the Bride of Rama.

As Rama LakshmaNa walked through the streets of the city of Mithila, known for grate palaces and princely residences, in one of the upper story of the Princely palaces, Sita was standing to be looked by Rama, as He crossed. They both exchanged sight and with that their hearts too exchanged places between them and were in love, at first sight.

Sooner than the two going out of sight, the sickness of separation started annihilating Sita’s soul. Moon started shining harsh. Milk didn’t taste as milk. The foamy bed pricked like stone. Unable to bear, Sita even disliked Her parents for the sake of Rama, who has to pass through the test kept for marrying Her.

The flags in the city welcomed Rama by their fluttering hands.

Rama was lotus eyed as if His spouse house, Padmam, shifted place from water holes to His charming face.

The youths and the mistresses there looked like the Gods in heaven. Their wealth knew no limits that gold and silver wares were shriven everywhere. It was not callousness but care too hood to them approach.

The time Rama entered Mithila was evening time, when the moon started rising.  This moon with a black hair in the middle was less blistering than the face-moon of the damsels in the city.

….so goes the descriptions by Kambar in this Padalam.

With Love in heart, everything seem un-interesting than the loved. That too for Goddess Lakshmi, the in-separable from VishNu, could not prolong Her joining in marriage with Rama.

This sringara rasa was brought out nicely by Kambar, in His poetic frenzy.

We shall forsake love for worldly things in exchange for Love of God, as did Sita and Rama engaged between them in heart and Soul.

RamarpaNam-83,84

File 84.

Dated: July 25^th, 2012.

Jai Sri Ram.

Mithila pravEsam.

Manojavam Matruta tulaya vegam jitendriyam budhimatam varishtam |

Vathathmajam vaanara yuda mukyam Sri Rama dhootam sirasa namami ||

We generally see Hanuman in many of the temples with anjali mudhra.  In few places we see Him holding the Sanjeevini mount on His left hand and fashioning abhaya mudhra by the right. What does that mean?

When Pirati shows Her abhaya mudhra, it amounts to saving us from Bhagavat swatantiryam. Hanuman with His anjali mudhra conveys that we need no fear of worldly distractions. As He crossed the ocean of salt water by Rama bhakti we shall cross the Samsara, the cycle of births and deaths, a meta-physical ailment by Hanumath bhakti. Sanjeevini in His other hand symbolizes His ability to ward off physical ailments. The former concerns the life after and the later, the present life what we enjoy and enthrall.

Coming to the Story of Ahalya and Her re-union with Sage Gautama, Rama after offering reverence to the Sage, moved on to Mithila.

raamo api paramaam puujaam gautamasya mahaamuneH |
sakaashaat vidhivat praapya jagaama mithilaam tataH ||

Lead by Vishvamitra, Rama LakshmaNa proceeding on the north easterly direction arrived at the city of Mithila.

tataH praak uttaraam gatvaa raamaH saumitriNaa saha |
vishvaamitram purasahkRitya yajna vaaTam upaagamat ||

There King Janaka was in the midst of performing an Yajna, to be concluded for another 12 days.  To seek the blessing of the great Sages who have arrived for the Yajna, Vishvamitra took Rama LakshmaNa straight there.

saadhvii yajna samRiddhiH hi janakasya mahaatmanaH |

They were received with due honors and the gladdened Vishvamitra enquired in detail about the Yajna, its purpose and the proceedings in the rituals.  The Royal priest, Sadaananda conducting the rituals was then introduced to all of them.

papracCha kushalam raajno yajnasya ca niraamayam |

The King observed that the arrival of Vishvamitra with Rama LakshmaNa was itself was the fruit obliged by the Gods pleased by the rituals.

adya yajna phalam praaptam bhagavad darshanaat mayaa |

Looking at Rama LakshmaNa, He enquired as to who they are and how come they were brought there etc.

imau kumaarau bhadram te deva tulya paraakramau |

Vishvamitra replying to Janaka narrated in brief, the coming of Rama LakshmaNa to Siddhashrama and the elimination of the demons spoiling His efforts at that place, their trip to the City of Vishaala, blessing Ahalya and making her reunite with Sage Gautama and their gracing of the Yajna as well as to have a look, incidentally, at the Shiva dhanush kept with Janaka.

mahaadhanuSi jijnaasaam kartum aagamanam tathaa |

On hearing all these Shataananda, who incidentally is the son of Ahalya, felt worth narrating the story of Vishvamitra to Rama LakshmaNa.

The saying goes that Guru should be praised in His presence and that is what Shataananda was doing now.

RamarpaNam-82

File 82.

Dated: July 23^rd, 2012.

Jai Sri Ram.

Story of Ahalya.

India is a divine land as She is cress-crossed by Rivers like Ganga, Yamuna, Krishna, Godavari in the North and Cauveri, Vaigai, TambrabaraNi etc. in the South. Pennar or Pinaagini flows through Hosur, Thirukovalur, Cuddalur and reaches Bay of Bengal close to Kollidam, Cauveri basin. This River is named south Pinaagini, as it is said to have caused from the bow of Lord Shiva, which goes by the name Pinaagam. This is divine because, it flows touching the sanctum sanctorum of Thirukovalur DegaLeesan temple, said to be the frontal portion of Mirugandu Maharishi Ashram.

River Ganga had the connection of VishNu, briefly when He incarnated as Thiruvikrama. This Pennar however has His connection all the more with Thirukovalur Aayan perpetually. So Her divinity is real and continuing.

The legend of Ahalya, as told by Kambar, venerates Rama, as maryaada Purushotam, more.

Inspired by foolish love, Indra who came in the guise of Gautama, desired a union with Ahalya, and she too obliged thinking Him to be Gautama, Her husband. When She realized He is King of Gods, yet continued the affair to satisfy His passion. Gautama came back from His morning oblations and the two, Caught unaware were cursed by the Sage that Indra to become a 1000 eyed one and Ahalya to turn a piece of rock.

Theevinai ninaindu seiya, kal Anaya Avaai

When prayed for remedy She was advised to wait for Rama’s arrival there.

Now as Rama approached the Ashram and by the touch of the Dust from His feet, She turned to her earlier original form

Kanda kal misai kazhal thugaL kaduva

PaNdaya vaNNamaai niRpaaL

Valmiki says Rama’s feet touched the stone. Kambar says, only the dust from the feet of Rama touched the Stone. Reason is that Rama practiced monogamy and that touching by His feet will belittle His vow in this respect.

Thondaradip podi Azhwar desires to be the paada reNu of devotees of VishNu, to have changed Vipra NarayaNa to Azhwar. So much so, Rama-paada-reNu turning the stone to Ahalya is no surprise.

This is the effect of pithalai => aadaka Gulikai.  Our material indulgent life will turn spiritual intended life, by the touch of the paada reNu of Bhagavat Bhaktaas. Only thing is we should keep up our acquaintances with them as regularly as possible so that induction to magnatise works early and effectively.

RamarpaNam-81

File 81.

Date: July 20, 2012.

Jai Sri Ram.

Story of Ahalya.

Koojantam Rama Ramethi maduram mathuraksharam |

Arokya kavitha shakam vande Valmiki kokilam ||

Chanting the divine name of Sri Rama, not only will that yield all the comforts here in this world but also fetch the immortal life that await in Sri Vaikundam.  The all great thing about Sri Rama is that He is true to the title ‘’ripooNamapi vatsala :’’ Then He will be merciful towards His devotees, need no mention.

Coming back to the story of Rama,  LakshmaNa and Vishvamitra entering the city of Vishal, its King, Sumati  welcomed them saying

dhanyo asmi anugRihiito asmi yasya me viSayam mune |

sampraapto darshanam caiva na asti dhanyataro mama ||

Highly impressed of their appearance, physique, gait etc. felt

imau kumaarau bhadram te deva tulya paraakramau |

Sri Rama is said to have all the grace-walk belonging to an elephant, lion, tiger and a bison. These stances are still enjoyable, when NamperumaL of Sri Rangam goes out in procession outside the sanctum sanctorum.

The King was so touched by the events leading to their journey by walk, when they deserve all the comfort of a chariot to move about.

katham padbhyaam iha praaptau kim artham kasya vaa mune |

He kept posing questions like

ashvinau iva ruupeNa samupasthita yauvanau ||

Lord Rama being VishNu, there could be none more handsome than Himself. Still the Sage gives the example of the twin beauty Gods, Ashwini Devatas, so much so warding  off the evil eyes as though the ‘’upamanam’’ is beautier than the ‘’upameyam’’.  This is akin to reducing the elegance of a child by fashioning a black mole in the check.

Accepting all the honors done to them by King Sumati and after resting over night, they all moved on to Mithila.  As they approached the holy city and just at the outskirts saw the ashram belonging to Sage Gautama, though un-inhabited and age-old. Rama was inclined to listen from the Sage Vishvamitra of its history. What followed was the story of Ahalya.

mithila upavane tatra aashramam dRishya raaghavaH |
puraaNam nirjanam ramyam papracCha muni pungavam ||

By Disguised appearance, Ahalya fell a pray to the lust of Indira and she was turned a stone and He, the 1000 eyed one. Sri Rama could turn the stone to life but Indira carry the evidence of his folly ever, for life.

RamarpaNam-80

File 80.

Dated: July 19, 2012.

Jai Sri Ram.

Story of seven Maruts becoming wind Gods.

Mahabharata and Ramayana are the two epic poems and both have something in common; especially few of the characters appearing in Ramayana reappear also in Mahabharata. Rama and LakshmaNa of course incarnated as KrishNa and Balarama. Hanuman is one more example for the same.

Back to the story of Rama, Diti under goes strenuous asterism and a child intended to kill Indira is growing in her womb. With view to destroy that Indira-killer, on a day when Diti by complacency,

dRiSTvaa taam ashucim shakraH paadayoH kRita muurdhajaam |
shiraH sthaane kRitau paadau jahaasa ca mumoda ca ||

Failed to maintain the ascetic life 100% pure. So to say, she slept placing her head at feet-side and her hair falling on feet. Indira ceasing the opportunity entered her womb and mutilated the fetus into seven fragments.

garbham ca saptadhaa raama cicCheda parama aatmavaan |

 Whom He later blessed them to be sapta marut gaNas, The Seven Wind-gods.

maa rudo maa rudaH ca iti garbham shakro abhyabhaaSata |

maa rudo, maa rudah = do not cry, do not cry, became the causal name for ‘’maruts’’.

tat antaram aham labdhvaa shakra hantaaram aahave |
abhindam saptadhaa devi tan me tvam kSantum arhhasi ||

Diti realized her folly of not keeping the penance till the end, which Indira utilized to save His own life. She conceded that the seven Maruts will guard the seven worlds that of Brahma, Indira and stand guard on all the four sides at the same time be the air we inhale and ex-hale for survival.

priyam tvat kRitam icChaami mama garbha viparhyaye |

The place where all these happened was named Vishala. This province ruled by many a ruler included Ikshvacu, Kakustah of Vishala dynasty leading up to Sumati the present day King, at the time when Rama LakshmaNa were lead in, on their way to Mithila by Vishvamitra.

Indira erred and Diti forgave the killer of her children. That realization is hard to come. Do we stand the test that Diti fared well?

So do not stand by the wicket, lest your penance or patience will be thwarted.

RamarpaNam-79

File 79.

Dated: July 18^th, 2012.

Jai Sri Ram.

Diti’s appetence for a Deva-satru.

Ramaya Rama bhadraya Ramachandraya vedase

Raghunathaya Nathaya Sitaya Pataye Nama:

By offering oblations to Sita Rama, we shall continue on the story of churning the milky ocean, as it happened that

pravivesha atha paataalam manthaanaH parvatottamaH |

Mandara, the mountain stirrer, caved into the bottom of the ocean, when

Lord VishNu reached out and participated in churning of the same by holding the mountain upright.

As they did, Dhanvantri-God designate for Ayur veda, Apsara-60000 deva kanyas, Koustuba-the jewel in VishNus chest, VaruNi- daughter of rain God, Uchaisharavas-the white horse and finally the amrita emerged. 

In the war that ensued for the possession of the amrita-sudha

asmin ghore mahaayuddhe daiteyaa adityaayoH bhRisham

The Daityas were crushed by the Devas, by virtue of the amrita given to them, to the exclusion of the Asuras and by the magical act of Mohini avatar of VishNu. Thereafter

saa aham tapaH chariSyaami garbham me daatum arhhasi

Diti, wife of Sage Kashyapa, seeking permission to do penance to beget such a son who will win back Deva-loka from Indira, was advised

puurNe varSa sahasre tu shuciH yadi bhaviSyasi |
putram trailokya hantaaram mattaH tvam janayiSyasi ||

to complete a thousand years of asceticism without blemish.

She then chose Kushaplava, where the City of Vishala grandeurs, to practice highly rigorous asceticism.

But Indira, her step son, had his own plans to disrupt the same.

agnim kushaan kaaSTham apaH phalam muulam tathaiva ca |
nyavedayat sahasraakSo yac ca anyat api kaankSitam ||

He offering firewood, water, (dharbai) the sacred Kusha grass, fruits and other things required in her ascetic practice and by rendering massaging services helped her remove bodily pains resulting from arduous practices. This way He got into her good books.

sarveSu kaaleSu ditim paricacaara ha |

 By doing such intimate services and when 10 years were remaining for the completion of 1000 years, Diti speaking to Indira, expressed that

yam aham tvat kRite putra tam aadhaasye jaya utsukam |
trailokya vijayam putra saha bhokSyasi vijvaraH ||

you are after all his brother whom I am carrying, and no harm shall be done to you.

But what Indira did after that is an act of returning the cunningness she brewed towards Him.

Penance and other austere methods yield good or bad returns, as the motto goes.

.

RamarpaNam-78

File 78.

Dated: July 17th, 2012.

Jai Sri Ram.

Goddess Laxmi PariNayam.

Iyam Sita mama Sudha, saha dharma charitava |

Pradheecha EnAm bhadram theh paaNim griNeeshva paaNinah ||

Here is Sita. Marry Her, as you desired. She shall follow you, as you move the dharmic way. She shall guide the right path, when you attempt to depart. Safe be with You!

These are the words of Janaka Maharaja uttered to Sri Rama, when Sita was given in marriage to Him. But before that to happen, Sage Vishvamitra, narrates the story of Laxmi PariNayam that followed the churning of the milky ocean.

Like the muddy-scent that precedes rain fall, like the dawn preceding day-break and like gale preceding a thunder-storm the story of Laxmi PariNayam is told ahead of Sita PariNayam.

Returning to the story of Rama we find that in the context of narrating the story of Vishala city, Sage Vishvamitra started giving a prelude to what happened earlier:

tasya tat vacanam shrutvaa raamasya munipungavaH |
aakhyaatum tat samaarebhe vishaalasya puraatanam ||

Once in Krita yuga, Diti and the younger sister Aditi, both were married to Sage Kashyapa. Diti’s sons were asuras, the demons. Aditi’s sons were suras, devataa-gods. These two were the daughters of Daksha Prajaapati.

Sons of Diti were extremely energetic, whereas the sons of Aditi were highly righteous. It occurred to them that

teSaam cintayataam tatra buddhiH aasiit vipashcitaam |
kSiira uda mathanam kRitvaa rasam praapsyaama tatra vai ||

we need to get the Nectar of immortality by churning the Milky Ocean.

tato nishcitya mathanam yokhtram kRitvaa ca vaasukim |
manthaanam mandaram kRitvaa mamanthur amita ojasaH ||

Then, deciding upon to churn the Milky Ocean they made Vasuki, Thousand-headed python as the churning rope and Mandara as stirrer and the Devas and Asuras started churning the Milky Ocean thoroughly for 1000 long years.

While doing so, apart from Amrita and the other things that showed up, there appeared Goddess Laxmi with garland in Her arms. Without shy or  shame, She ignoring all the Devas, Asuras and other Gods present, went straight and got seated in the vastness of VishNu's bosom.

That marriage ended in a hurry. But Sita's marriage will unfold with much pomp and fair.

Let the Divine Couple bless us all to enhance the righteous Devataa spirit in us by churning out the evil Asura bhava, like the rejection of Halakoota visham before the elixir was found.

RamarpaNam 77

File 77.

Dated: July 16, 2012.

Jai Sri Ram.

Churning the milky ocean.

There are 108 SrivaishNava Divya Desams. They are considered Divya Desams because Alwars have sung, in their chaste Tamil, in praise of the main Deities here. Thiru NindraOor, falling within the Thondamandalam cluster, is one among them. The Deity here is known by the names Nitilathothu, Patharaavi PerumaL, Bhakthavatchla PerumaL. Also the Deity of Rama is installed here named Yeri Kaatha Ramar. He is known for His SaraNaagada vatsalatwam and so, He the SaraNaagada Vatsala PerumaL. When Bhakti culminates in SaraNagati, Patharaavi PerumaL subjects to the act of Grace in the form of Rama, going by His name thEvai idAthavar.

Thirumangai Azhwar in His Thiru KaNNamangai and Thiru Kadalmallai pathigams, brings a reference to the Deities of ThiruNindraOor temple in two of His Paasurams.

In the story of Rama, as Vishvamira is proceeding towards Mithila, They had to cross River Ganga and walk across Vishala Desa. The modern-day Hajpur in Bihar.

vishaalaam nagariim ramyaam divyaam svarga upamaam tadaa

This place is referred in the legends in connection with Dhithi undertaking penance for 1000 long years to beget a child who could avenge the defeat of her children, the Asuras, in the hands of Indira, because they were favored in sharing the Nectar of immortality, churned from the milky ocean.

puurvam kRita yuge raama diteH putraa mahaabalaaH |
aditeH ca mahaabhaagaa viiryavantaH sudhaarmikaaH ||

Thus Vishvamitra happen to narrate the story of how the Nectar of immortality was got and who helped whom etc.

tato nishcitya mathanam yokhtram kRitvaa ca vaasukim |
manthaanam mandaram kRitvaa mamanthur amita ojasaH

Kasyapa had two wives by name Dhithi and Adhithi. The children of Dhithi are the Asuras and that of Adhithi are the Devas. The two always at logger heads, Devas once were routed and Indira lost His post and had to do something to get back to the pinnacle. So they all went to Sri Maha VishNu. As per His guidance the milky ocean was churned to get Amruta, the Nectar of immortality.

This was done in co-operation with the Asuras by installing the Mt. Mandira in the Milky ocean, VishNu sitting in the bottom as Koorma, held the mountain without shake, swirl or shift and Vasuki, the python snake, was tied as a tug and held on either side by Asuras and the Devas. During the churning several things came and the first of them was the Halakoota visham (waste rejection before tasty production) . Lord Shiva consumed it and held it in His neck and became Neela Kanta.

haalahaalam viSham ghoram samjagraaha amRita upamam

Lord VishNu took Mohini Avatara to distribute the Amruta, so gotten, to the Devas and deny the same to the Asuras, just to help Indira regain His glory by winning over Asura-shakti.

How sage Vishvamitra narrates this to Rama LakshmaNa will be seen next.

To facilitate Good (Devas) win over the Evil (Asuras), even the Gods have to strike a strategic co - operation between themselves and between the vying factions. So maim the opposition by being within.