VISHNU AS KURMA (TORTOISE) SUPPORTING THE MANDARA MOUNTAIN
來源：http://www.ignca.nic.in/asp/showbig.asp?projid=dev1  。

攪著攪著，之後，各種寶物（ ratnas ）從乳海湧現：
   第一ㄍ從海底創造出來ㄉ東東就是 Desire (Kama)
   其後攪出了天女 Sura，是為穀酒女神
   然後是Kaustubha，世上最寶貝的瑰寶
   然後是
   Kalpavriksha, the wish-granting tree
   Parijat, the divine tree parijat
   接著從海裡攪出一隻香潔神牛蘇拉比（Surabhi，祂的兒子是雪白的公牛蘭隸（Nandi）後來成為與濕婆神的坐騎）
   然後是CHANDRA (the moon 一彎新月)，大自在天取來作為額頭的裝飾，戴在濕婆神頭上的新月更顯光芒，也就照亮了世界的夜空；
   然後是Uchhaishravas，七頭長耳天馬;  AIRAVATA(the four-tusked elephant),
   然後是後來成為妙毗天之妻 的幸運\與美的女神吉祥天 (Laksmi) 。
   Apsarases，各種慶典的舞蹈女神，像我們的飛天
   最後終於天醫川焰 (Phanwantari) 手托不死甘露出現

最後終於天醫曇梵陀利（Dhanvantari）手托不死甘露出現，精於此道的諸非天（阿修羅）當然趁諸天歡欣鼓舞之際奪下不死甘露，眾神一時不知所措，毗濕奴急化成一個超級美天女莫訶尼Mohini婆娑起舞迷倒了眾魔鬼，奪回不死藥。諸天喝下了甘露，大發神威把阿修羅趕回地獄，因陀羅重回寶座，從此三界平安無事。

Symbolism of Samudra manthan

• The Devas and Asuras represent the positives and negatives respectively of one\'s personality. The participation of both the Devas and the Asuras signifies that when one is seeking bliss through spiritual practice, one has to integrate and harmonise both the positive and negative aspects and put both the energies to work for the common goal.
• The ocean of milk is the mind or the human consciousness. The mind is like an ocean while the thoughts and emotions are the waves in the ocean.
• Mandhara, the mountain symbolises concentration. The word Mandhara is made up of two words Mana (mind) and Dhara (a single line) which means holding the mind in one line. This is possible only by concentration.
• Mount Mandhara was upheld by Lord Vishnu as a Kurma (tortoise). The tortoise here symbolises the withdrawal of the senses into oneself (just as a tortoise withdraws its head into its shell) as one practices mental concentration and meditation or contemplation.
• Vasuki symbolises desire. Vasuki used in the churning of the ocean denotes that the Devas and the demons held desire (to seek immortality) as a rope and churned the mind with the help of concentration and withdrawal of the senses. Desire, if not controlled will overpower and destroy an individual.
• The Halahala poison symbolises suffering and pain (counter-reaction of the mind and body) that one undergoes at the beginning of spiritual sadhana (practice). When the mind is subjected to intense concentration, the first thing that comes out of the process is intense suffering and great inner turmoil. These must be resolved otherwise further progress is not possible.
• Lord Shiva symbolises the ascetic principle. His role in this story as the consumer of poison suggests that one can deal with the early problems of spiritual life by cultivating the qualities of Lord Shiva, namely, courage, initiative, willingness, discipline, simplicity, austerity, detachment, compassion, pure love and asceticism.
• The various precious objects that come out of the ocean during the churning stand for the psychic or spiritual powers (Siddhis) which one gains as s/he progresses spiritually from stage to stage. The seeker should be careful about these powers as they can hamper her/his progress unless s/he uses them judiciously, not for selfish gains but for others\' welfare. This is the reason why the Gods and demons distributed these objects as they did not want to lose sight of their original aim which was to gain immortality.
• Dhanvantari symbolises health and signifies that immortality (longevity, to be correct) or spiritual success can be achieved only when the body and the mind are in a perfect state of health.
• Mohini symbolises delusion of the mind in the form of (or originating from) pride. It is the pride of achievement to which the asuras or the demons succumbed and thus lost sight of their goal. Pride and egoism are the last hurdles one has to overcome in spiritual life before experiencing self-realisation.
• The Amrit symbolises the ultimate achievement of the goal of self-realistion.