Shivji did, by gulping it, yet retaining it in his throat.
This is the reason why Shivji is called ‘Neel-Kanth’ the ‘Blue Throated One’
Symbolically, when one is faced with troubles, take them to the Lord.
He will help you out by swallowing your difficulties!
The churning of the Ocean continued. A lot of Divine gifts emerged from the Ocean.
These were shared by the Devas and the Daityas.
Finally, the much coveted Amrit (Nectar) appeared. The Daityas grabbed it and ran.
The Lord incarnated as a beautiful damsel named ‘Mohini’.
With His/Her help the potion was attained by the Devas, who got back their Paradise.
But two of the Daityas managed to partake of the Amrit.
And they both became immortal.
In addition Vishnu's consort is Lakshmi, the goddess of wealth and fortune. She is believed to have emerged from the samudra manthan, and considered to be the daughter of Bhrigu and Khyati. She is a fair woman who wears red clothes, and is always depicted as sitting or standing on a red lotus (see Kamal). She is often worshipped by herself as Sri, Bhagya Lakshmi and Dhana Lakshmi, the goddess of all things auspicious, of good fortune and wealth.(the play focuses on the emergence of Mother Lakshmi, the central Goddess of Divali. Hence, drama was added by a display of ‘tassa’ which emphasized the jubilation at Her emergence)
(Devas and Daityas.
Devas Represent ‘Good’, and Daityas represent ‘Evil’.
It is interesting to note that, it is mentioned in the Bhaagvad that both, Good and Evil or Devas and Daityas are born of the same father.)
The Churning of the Ocean
It happened long ago that Indra, king of the gods, was cursed by the great rishi Durvasas, a portion of Shiva, for a slight he put on him. Thenceforward Indra and all the three worlds lost their energy and strength, and all things went to ruin. Then the daityas or asuras ("demons") put forth their strength against the enfeebled gods, so that they fled to Brahma for protection; he then advised them to seek aid from Vishnu, the tamer of demons, the undying God, creator, preserver and destroyer. So Brahma spoke, and himself led the gods along the northern shore of the sea of milk to Vishnu's seat, and prayed his aid. Then the Supreme Deity, bearing his emblems of conch and disc and mace, and radiant with light, appeared before the deities, and to him again they all made prayer. Then Hari (Vishnu) smiled and said: "I shall restore your strength. Do now as I command: Cast into the Milky Sea potent herbs, then take Mount Mandara for churning-stick, the serpent Vasuki for rope, and churn the ocean for the dew of life. For this you need the daityas' ("demons'") aid: make alliance with them, therefore, and engage to share with them the fruit of your combined labour; promise them that by drinking the ambrosia they shall become immortal. But I shall see to it that they have no share in the water of life, but theirs shall be the labour only."
Thus the gods entered into alliance with the demons, and jointly undertook the churning of the sea of milk. They cast into it potent herbs, they took Mount Mandara for the churning-stick and Vasuki for the rope. (The Indian milk-churn is a stick around which a long rope is twisted, and pulled alternately from opposite ends. The rope itself holds up the stick in a vertical position, and the turning of it to and fro accomplished the churning). The gods took up their station by the serpent's tail, the daityas ("demons") at its head. Hari (Vishnu) himself in tortoise shape became a pivot of the mountain as it was whirled around; he was present also unseen amongst the gods and demons, pulling the serpent to and fro; in another vast body he sat upon the summit of the mountain. With other portions of his energy he sustained the serpent king, and infused power into the bodies of the gods. As they laboured thus the flames of Vasuki's breath scorched the faces of the demons; but the clouds that drifted towards his tail refreshed the gods with vivifying showers.
First from the sea rose up the wish-bestowing cow Surabhhi, gladdening the eyes of the divinities; then came the goddess Varuni, with rolling eyes, the divinity of wine; then up sprang the Parijata tree of paradise, the delight of Heaven's nymphs, perfuming all the world with the fragrance of its flowers; then rose the troops of apsaras (dancing girls of Indra's court), of entrancing loveliness and grace. Then rose the moon, whom Mahadeva (Shiva) seized and set upon his brow; and then came a draught of deadly poison, and that also Mahadeva (Shiva) took and drank, lest it should destroy the world: it is that bitter poison that turned his throat blue…. Next came Dhanwantari, holding in his hand a cup of the dew of life, delighting the eyes of the daityas and the rishis. Then appeared the goddess Shri (Lakshmi), the delight of Vishnu, radiant, seated on an open lotus; the great sky-elephants anointed her with pure water brought by Ganga (the Ganges River) and poured from golden vessels, while the enraptured sages sang her praises. The Milky Sea adorned her with a wreath of unfading flowers; Vishvakarma decked her with celestial jewels. Then she, who was in sooth the bride of Vishnu, cast herself upon his breast, and there reclining turned her eyes upon the delighted gods. But little pleased were the daityas ("demons"), for now were they abandoned by the goddess of prosperity.
The angry daityas snatched the cup of nectar from Dhanwantari and bore it off. But Vishnu, assuming an exquisite and ravishing woman-form, deluded and fascinated them, and while they disagreed amongst themselves, he stole away the draught and brought it to the gods, who drank deep from the cup of life. Invigorated thereby, they put the demons to flight and drove them down to Hell, and worshipped Vishnu with rejoicing. The sun shone clear again, the Three Worlds (the physical plane, the astral plane, and swarga) became once more prosperous, and devotion blossomed in the hearts of every creature. Indra, seated upon his throne, composed a hymn of praise for Lakshmi; she, thus praised, granted him wishes twain. This was the choice, that never again should she abandon the Three Worlds, nor should she every forsake any that should sing her praise in the words of Indra's hymn.
Whoso hears this story of the birth of Lakshmi from the Milky Sea, whosoever reads it, that goddess of good fortune shall never leave his house for generations three; strife or misfortune may never enter where the hymn to Lakshmi is sung.
Sequence
Indra angering sage by placing the garland he was given on his elephant. The sage considers it an insult and curses him-- 'Since you have treated my garland with disrespect, the glory and prosperity of Devaloka (heaven) will perish
Worried, he seeks the advice of Brahma who leads them to Vishnu- “I shall restore your strength. Do now as I command: Cast into the Milky Sea potent herbs, then take Mount Mandara for churning-stick, the serpent Vasuki for rope, and churn the ocean for the dew of life. For this you need the daityas' ("demons'") aid: make alliance with them, therefore, and engage to share with them the fruit of your combined labour; promise them that by drinking the ambrosia they shall become immortal. But I shall see to it that they have no share in the water of life, but theirs shall be the labour only."
The Devas and Asuras agree to churn the ocean. The mountain is brought by Garuda(king of birds) and the rope is used for churning. However, the mountain begins to sink and Vishnu manifests into a giant tortoise to uphold it.
Emphasis on churning(sound effects)
Poision (halahal) emerges first and can destroy all of mankind. To save the human race, Lord Shiva consumes it and it rests in his throat. The Nectar (amrit) then emerges, followed by various nymphs and Mother Lakshmi. .(the play focuses on the emergence of Mother Lakshmi, the central Goddess of Divali. Hence, drama was added by a display of ‘tassa’ which emphasized the jubilation at Her emergence)
The hymn created by Indra is recited afterward to honour Mother Lakshmi.
It is Therefore seen that the strife between good and evil continues to this day although in the story, good dominates since only 2 daityas partook of the nectar. Divali signifies the triumph of good over evil among other things and this story is a good representation of the main aspects of Divali.
