Questions about HInduism answered by a Hindu

[Sarada]

Keeping one's priorities straight, is indeed a challenge.

 

[north_malaysian]

Salaam, Peace, and Shanti, Sisters and Brothers,

For those who do not have the time or do not wish to strain their eyes, by reading the HUMONGOUS ARTICLE ABOVE here is what Subhash Sharma wrote in his summary"


As is clear in the above, Vedas represent acquired, accumulated and compiled ancient knowledge. Not only the Brahmins wrote or contributed to this (Vedic) knowledge, but it came from all sources and castes (vocations). Some of the Vedic hymns (such as in the above) were composed by regular workers and the children of Shudra. Note also that there are only three original Vedas (Rig, Yajur and Sam) -- that are basic to Hinduism -- and Atharva Veda is not one of them.

Vedic vocations (castes, varna) seem to have arisen according to need (for wealth), opportunity (where work existed Ee.g. Brahmin looks for worshipper, and physician looks for sick, etc.) and qualification (Brahmin has priestly background, carpenter specializes in wood-working, etc.). Moreover, in one family there are people with three different occupations (singer / entertainer, physician / healer, corn-grinder / worker). Choice of vocation, in addition to pursuing the wealth to live on, also seems to be based on combining a natural and acquired talent (e.g. a joyful host) with aesthetic aspirations (seeking laugh and jest from appreciative audience). Vocations (castes) therefore are not based on heredity.

In the above Vedic hymns, a woman's importance (as an occupational contributor, and as a companion / mate) is also recognized and valued in the same manner as that of a man. It indicates that the women had a high social standing and even might be at par with men.

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Note - 3:

* Constituents of the body (as in the Gita: Ch. 7 - V. 4):
physical (earth, water, fire, air, space); and subtle or derived (mind, intellect, ego).
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Note - 4:

** God and Creation are inseparable.
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Note - 5:

*** Caste system (vocation, jati-kram) basically represents the elaboration or description of various vocations (castes or varna) in a society in terms of people's talents / qualifications (guna) and the corresponding jobs (karma). Casteism ( jati-vad, jati-pana or jatiyat), on the other hand, is the social stratification (or society becoming rigidly divided) in terms of those vocations or castes. It arises mainly when children automatically and naturally start inheriting jobs (occupations) of their parents. To get rid of casteism, people should be encouraged to engage in all types of occupations.
Note that, as a rule, Srutis (Vedas) always have precedence over Smritis, (including Manu-Smriti and Puranas). Therefore, in matters of controversy regarding casteism etc., follow the advice of the sruti and not the smriti.

you even gave summary for that large article.... you're so helpful... I hope others should follow you too...

 

[Sarada]

you even gave summary for that large article.... you're so helpful... I hope others should follow you too...

Salaam, North Malaysian,

It was the least I could do, considering the length of the article. :thankyou:

Sarada

 

[InToTheRain]

Peace Sarada,

When, in our rituals, we offer something to the fire (put it in the fire) it is automatically consumed, and we believe its essence goes directly to God. Agni is also the first priest, messenger between humans and God.

Fire is also a source of light, and lustre as is the sun. Glory also has the connotation of brightness, and light. We often pray to that aspect of God which represents the things that we are asking for, to grant us those things.

I see. back in the days when I used to watch them Hindi films, I used to see them circle the fire whenever they got married while a preist I think used to throw some stuff inside it. It all makes sense why they do it now.

 

[Grace Seeker]

8. Abrahamic religions are "dual" in nature. There is good and evil. God is good, Satan is evil. This leads to the conclusion that something must be "either this or that".

I find this viewing perplexingly interesting. I have heard expressed often, and I see it portrayed this way in cartoons with the devil on one shoulder and the angel on another, but I don't really understand why this is such a common perception. Since in creating the world God saw everything and said that it was good, and since Satan is nothing but a fallen angel (i.e., not the antithesis of God), where does this perception come from?





And on a lesser note, I don't quite get your point here:

Although the lotus is rooted in the filthiest muck, it rises above the water in splendorous beauty and purity. It beauty is so pure, that even droplets of water will roll off its petals or leaves.

It represents our goal, to rise from the quagmire of mundane existence and achieve perfection by merging with God. We, too can be like the lotus which has arisen from the filth to achieve purity.

I get the desire for purity and how you see that in something beautiful rising out of the muck. But the following escapes me: "It beauty is so pure, that even droplets of water will roll off its petals or leaves." Water will roll off of about anything that doesn't absorb it, be it a lotus petal, a blade or grass, or a mangey dog's back; beauty and purity don't appear to have anything to do with it.

 

[Sarada]

Originally Posted by Sarada
8. Abrahamic religions are "dual" in nature. There is good and evil. God is good, Satan is evil. This leads to the conclusion that something must be "either this or that".

I find this viewing perplexingly interesting. I have heard expressed often, and I see it portrayed this way in cartoons with the devil on one shoulder and the angel on another, but I don't really understand why this is such a common perception. Since in creating the world God saw everything and said that it was good, and since Satan is nothing but a fallen angel (i.e., not the antithesis of God), where does this perception come from?

"Where does this perception come from?" is not a question for a Hindu to answer.

I have heard Christians say many times that God is good, and that evil is not "of God", and that Satan is the "enemy". As you say, this is such a common perception and it seems to be a prevalent view amongst Christians as well.

On a lesser note, I don't quite get your point here:
I get the desire for purity and how you see that in something beautiful rising out of the muck. But the following escapes me: "It beauty is so pure, that even droplets of water will roll off its petals or leaves." Water will roll off of about anything that doesn't absorb it, be it a lotus petal, a blade or grass, or a mangey dog's back; beauty and purity don't appear to have anything to do with it.

It is the combination of the beauty of the lotus, and it's rising from the muck, and remaining unsoiled by the brackish water, upon which it floats, that makes it a symbol of purity.


Having said that, Hindu Advaita (non-dualism) says that when one has achieved realisation, one will see everything as God, whether it be a lotus, a "mangey dog's back" or a turd.

 

[Grace Seeker]

"Where does this perception come from?" is not a question for a Hindu to answer.

Fair enough. You cannot answer where it comes from for other people. But perhaps you could tell me how it is that you came to perceive Christianity to teach dualism? Merely the recognition that there is both good and evil in the world is NOT my understanding of what is meant by dualism. I thought that dualism was a belief that there were equal but competing powers of good and evil at war with each other in the world. Is this later description how you understand the Christian view of the world, and if so, how did you arrive at that perception?

 

[Sarada]

Fair enough. You cannot answer where it comes from for other people. But perhaps you could tell me how it is that you came to perceive Christianity to teach dualism? Merely the recognition that there is both good and evil in the world is NOT my understanding of what is meant by dualism. I thought that dualism was a belief that there were equal but competing powers of good and evil at war with each other in the world. Is this later description how you understand the Christian view of the world, and if so, how did you arrive at that perception?

The short answer is, it is what I was taught in Sunday school.

I remain convinced that many lay Christians have this world view.

However, having researched the issue, I concede that in Christian Theology, there is a fine distinction between absolute dualism and Christain modified moral dualism.

"Ethical or ethicoreligious dualism asserts that there are two mutually hostile forces or beings in the world, the one being the source of all good, the other the source of all evil..... The universe becomes the battleground for these opposing beings, identified respectively with light and darkness....

Christian theology generally accepts a modified moral dualism, recognizing God as supremely good and Satan as a deteriorated creature bent everywhere upon the intrusion of evil. This, however, is not dualism in the sense of its usual definition, since Christian theology does not consider Satan to be ultimate or original, and sees him ultimately excluded from the universe."

H B Kuhn
(Elwell Evangelical Dictionary)

Bibliography
D Runes, Dictionary of Philosophy."



I am not nor do I pretend to be a theologian or an expert on any religion including Hinduism, if you recall, when I was asked to start this thread, I said that I would answer questions on Hinduism to the best of my ability. I have done so, and will continue to do so.

Perhaps the discussion of whether or not Christian Theologians or Christian lay people have a dualistic perspective on God and Satan should be discussed on a more appropriate thread.

 

[Grace Seeker]

The short answer is, it is what I was taught in Sunday school.

I remain convinced that many lay Christians have this world view.

However, having researched the issue, I concede that in Christian Theology, there is a fine distinction between absolute dualism and Christain modified moral dualism.

"Ethical or ethicoreligious dualism asserts that there are two mutually hostile forces or beings in the world, the one being the source of all good, the other the source of all evil..... The universe becomes the battleground for these opposing beings, identified respectively with light and darkness....

Christian theology generally accepts a modified moral dualism, recognizing God as supremely good and Satan as a deteriorated creature bent everywhere upon the intrusion of evil. This, however, is not dualism in the sense of its usual definition, since Christian theology does not consider Satan to be ultimate or original, and sees him ultimately excluded from the universe."

H B Kuhn
(Elwell Evangelical Dictionary)

Bibliography
D Runes, Dictionary of Philosophy."



I am not nor do I pretend to be a theologian or an expert on any religion including Hinduism, if you recall, when I was asked to start this thread, I said that I would answer questions on Hinduism to the best of my ability. I have done so, and will continue to do so.

Perhaps the discussion of whether or not Christian Theologians or Christian lay people have a dualistic perspective on God and Satan should be discussed on a more appropriate thread.

Sarada, I wasn't trying to debate with you regarding Christian theology. Nonetheless, you had taken the initiative to provide a comparison between Christian beliefs vis-a-vis Hindu beliefs:post #36. However, what you asserted as Christian teaching was not in fact what I understand to be Christian teaching. Now, as you said, you wanted to keep the discussion to Hindu beliefs, as did I. Thus, I didn't even respond to correct what I thought was a mistaken desciption of Christian beliefs. But later, the same thought reasserted itself in another post. As your view of Christianity was impacting the way you as a Hindu related to it, I wanted to know where or how it was that you gained this view.

You have answered it. You believe you came by that view in Sunday school. So, this is not something that Hinduism teaches that Christians believe; it is a vestige of your former Christian education. I'll leave any further discussion about the truth or lack thereof of that view or the nature of your former Christian education for other threads.

 

[Sarada]

You have answered it. You believe you came by that view in Sunday school. ... it is a vestige of your former Christian education. ....

Yes, it is what I understood at the time.

So, this is not something that Hinduism teaches that Christians believe

Hindiusm does not give an opinion of what Christians or people of any other religion believe.

Sarada, I wasn't trying to debate with you regarding Christian theology. Nonetheless, you had taken the initiative to provide a comparison between Christian beliefs vis-a-vis Hindu beliefs:post #36. However, what you asserted as Christian teaching was not in fact what I understand to be Christian teaching. Now, as you said, you wanted to keep the discussion to Hindu beliefs, as did I. Thus, I didn't even respond to correct what I thought was a mistaken desciption of Christian beliefs. But later, the same thought reasserted itself in another post....

Although my post on Hindu Christian Point Counter Point (post # 36) (how do I make that a link?) was indeed taken from a Hindu website, the Christian viewpoint was written by the editors of 'Christianity Today'.

"Hindu-Christian Point-Counterpoint: Are all religions really one? Read this point-counterpoint and decide for yourself! This is a list of nine parallel aspects of theology from both faiths, e.g., the concept of Hindu liberation is compared with the Christian concept of salvation. A collaboration between the editors of Hinduism Today and the editors of Christianity Today (who wrote every word of the Christian beliefs), this comparison was printed in Christianity Today to give readers a better understanding of Hinduism."


http://www.himalayanacademy.com/basics/


I should have included that explanation in the original post. I will edit that post accordingly to prevent any future misunderstandings.

As your view of Christianity was impacting the way you as a Hindu related to it, I wanted to know where or how it was that you gained this view.

I'm sorry if I gave the impression, that my view of Christianity's dualism or non-dualism was impacted by my being a Hindu. How I relate to Christianity is based solely on my own experiences as Christian and discussions that I have had with other Christians, before I became a Hindu.

I'll leave any further discussion about the truth or lack thereof of that view or the nature of your former Christian education for other threads

I would be more than happy to gain a better understanding of Christian beliefs. It seems that my level of understanding is incomplete. Is there a thread called "Questions about Christianity answered by a Christian"?

 

[snakelegs]

namaste,
i am curious - how do the indians act toward the western hindus? are they completely accepted? (of course, i realize that this would pretty much depend on the indivuals you run into.)
i know back in the late 60's and 70's many westerners came to hinduism as a result of their drug experiences. some gave up the drugs, but some continued to use them.

 

[Sarada]

namaste,
i am curious - how do the indians act toward the western hindus? are they completely accepted? (of course, i realize that this would pretty much depend on the indivuals you run into.)
i know back in the late 60's and 70's many westerners came to hinduism as a result of their drug experiences. some gave up the drugs, but some continued to use them.

A quasi Hinduism has found a home amongst "New Age" beliefs. There are many false gurus who have taken advantage of this and have gained significantly in the finance department. Some of these "New Agers" are what's left of the hippies, the younger ones I would call hippie wannabes. Many actually call themselves Hindus. I have not seen many of these attend a real Hindu temple or a mandir on a regular basis. They seem to be fascinated by the "exotic" and somewhat "esoteric" aspects of South Asian beliefs. I believe that there are people who dabble in Buddhism in a similar way.

As a westerner who is serious about Hinduism, I have been treated with nothing but respect. Any where I go, I am welcomed with open arms. But then Hindus like all South Asians, are very hospitable. As far as complete acceptance is concerned, yes. I feel completely accepted, with the exception, I imagine, of the odd castist. I have not run into any one with castists views here in Toronto, but, I suppose, they must exist.

 

[Sarada]

Happy Raksha Bandhan! August 28 2007



The chaste bond of love between a brother and a sister is one of the deepest and noblest of human emotions. 'Raksha Bandhan' or 'Rakhi' is a special occasion to celebrate this emotional bonding by tying a holy thread around the wrist. This thread, which pulsates with sisterly love and sublime sentiments, is rightly called the ‘Rakhi’. It means 'a bond of protection', and Raksha Bandhan signifies that the strong must protect the weak from all that’s evil.

The ritual is observed on the full moon day of the Hindu month of Shravan, on which sisters tie the sacred Rakhi string on their brothers' right wrists, and pray for their long life. Rakhis can be elaborately made of silk with gold and silver threads, beautifully crafted embroidered sequins, and studded with semi precious stones; or, a rakhi can be a simple cotton thread.

The Social Binding
This ritual not only strengthens the bond of love between brothers and sisters, but also transcends the confines of the family. When a Rakhi is tied on the wrists of close friends and neighbors, it underscores the need for a harmonious social life, where every individual co-exist peacefully as brothers and sisters. All members of the community commit to protect each other and the society in such congregational Rakhi Utsavs, popularized by the Nobel laureate Bengali poet Rabindranath Tagore.

The Friendly Knot
It won’t be wrong to say the fashionable friendship band in vogue today is an extension of the Rakhi custom. When a girl feels a friend of the opposite sex has developed a kind of love too strong for her to reciprocate, she sends the guy a Rakhi and turns the relationship into a sisterly one. This is one way of saying, "let’s just be friends", without hurting the other person's soft feelings for her.




Rakhi in History
The strong bond represented by Rakhi has resulted in innumerable political ties among kingdoms and princely states. The pages of Indian history testify that the Rajput and Maratha queens have sent Rakhis even to Mughal kings who, despite their differences, have assuaged their Rakhi-sisters by offering help and protection at critical moments and honoured the fraternal bond. Even matrimonial alliances have been established between kingdoms through the exchange of Rakhis.

History has it that the great Hindu King Porus refrained from striking Alexander, the Great because the latter’s wife had approached this mighty adversary and tied a Rakhi on his hand, prior to the battle, urging him not to hurt her husband.

Why Rakhi?
Rituals like Rakhi, there is no doubt, help ease out various societal strains, induce fellow-feeling, open up channels of expression, give us an opportunity to rework on our role as human beings and, most importantly, bring joy in our mundane lives.

 

[Uthman]

Happy Raksha Bandhan then.

 

[Grace Seeker]

Happy Raksha Bandhan! August 28 2007



The chaste bond of love between a brother and a sister is one of the deepest and noblest of human emotions. 'Raksha Bandhan' or 'Rakhi' is a special occasion to celebrate this emotional bonding by tying a holy thread around the wrist. This thread, which pulsates with sisterly love and sublime sentiments, is rightly called the ‘Rakhi’. It means 'a bond of protection', and Raksha Bandhan signifies that the strong must protect the weak from all that’s evil.

The ritual is observed on the full moon day of the Hindu month of Shravan, on which sisters tie the sacred Rakhi string on their brothers' right wrists, and pray for their long life.

This sounds like a very cool custom. Is there anything that brothers give to sisters on this or for some other occasion?

 

[Sarada]

This sounds like a very cool custom. Is there anything that brothers give to sisters on this or for some other occasion?

Sisters prepare a beautiful platter with flowers and a lighted ghee lamp, sweets, and sandalwood or turmeric paste, and the "rakhi" The sister waves the platter slowly in front of her brother to honour "the God within", applies sandalwood or turmeric paste to his forhead, and puts a sweet in his mouth. She will then tie the rakhi to his wrist. If he is older, she will also touch his feet, if he is younger, she will give him a kiss on the cheek.

The brother may wave the light before his sister. If she is older, the brother will touch her feet, if she is younger, he will give her a kiss on the cheek. .
The brother will then put a sweet in his sister's mouth, and give her some money, perhaps along with a flower.

This can be done with biological siblings, or you can choose a "rakhi brother or sister" with whom you have a special bond. This year I am going to initiate my friend of 35 years as my rakhi brother (I am not going to tell him about the brother giving money, because I don't think it is necessary, but it has become customary).

This ritual can be modified to suit anyone's customs or beliefs. One could for example, dispense with the touching of the feet and waving of the lamp.

My brother-in-law, for example, who is a Christian, while his brothers and sisters are Hindus, is accommodated by dispensing with the lamp and the touching of feet.

 

[Grace Seeker]

Sisters prepare a beautiful platter with flowers and a lighted ghee lamp, sweets, and sandalwood or turmeric paste, and the "rakhi" The sister waves the platter slowly in front of her brother to honour "the God within", applies sandalwood or turmeric paste to his forhead, and puts a sweet in his mouth. She will then tie the rakhi to his wrist. If he is older, she will also touch his feet, if he is younger, she will give him a kiss on the cheek.

The brother may wave the light before his sister. If she is older, the brother will touch her feet, if she is younger, he will give her a kiss on the cheek. .
The brother will then put a sweet in his sister's mouth, and give her some money, perhaps along with a flower.

This can be done with biological siblings, or you can choose a "rakhi brother or sister" with whom you have a special bond. This year I am going to initiate my friend of 35 years as my rakhi brother (I am not going to tell him about the brother giving money, because I don't think it is necessary, but it has become customary).

This ritual can be modified to suit anyone's customs or beliefs. One could for example, dispense with the touching of the feet and waving of the lamp.

My brother-in-law, for example, who is a Christian, while his brothers and sisters are Hindus, is accommodated by dispensing with the lamp and the touching of feet.

So, this honoring is intiated by the sister. If I was Hindu and wanted to communicate to a dear female friend that I wished to honor her as my sister, is there a Hindu way of doing this?

 

[Zulkiflim]

Salaam,

Is it true that at times your gods fight one another or quarrel?

 

[Sarada]

So, this honoring is intiated by the sister. If I was Hindu and wanted to communicate to a dear female friend that I wished to honor her as my sister, is there a Hindu way of doing this?

As a Hindu to another Hindu, you would perhaps tell her what she she means to you, and then simply say, "would you be my Rakhi sister?"

As a Hindu to a non-Hindu, you could explain about the ritual and its meaning a little.

As a non-HIndu, you could explain the ritual, and it's meaning, and go from there.

I told my non-Hindu friend, just the other day, that I want to meet him for lunch on Tuesday, because it is a very auspicious day in the Hindu calendar. Then I told him, I wanted to make him and honourary brother.

This is a very elaborate rakhi, but, as every one knows, we Hindus like to go over the top! ;D

 

[Sarada]

Salaam,

Is it true that at times your gods fight one another or quarrel?

Hindu scriptures can be taken on many levels. Many of the stories were told in an entertaining fashion to illustrate certain principles, and need not be taken literally, there are, of course, other stories like the Ramayana, which we believe are rooted in history.

The battles that took place were battles between the devatas and the asuras (demons), superhuman beings (perhaps a little like Jinn) who represent good and evil. Here is a summary of one such story from the Puranas, this is from Wikipedia wherein the devatas and the asuras, who are enemies, agree to cooperate, then later, the devatas(Adityas) defeat the Asuras:

The Story of Samudra Manthan (the Churning of the Ocean)

The story begins with Indra riding his elephant. He came upon a sage named Durvasa. The sage decided to honor Indra by giving him a scented garland. Indra took the garland, but placed it on the forehead of his elephant. The elephant was irritated by the scent and threw the garland off, trampling on it. The angry sage cursed Indra and the Adityas(Gods)to lose all their wealth. Indra was thus immediately dispossessed of all his wealth and treasures.


Appeal to Brahma

Indra then approached Brahma to help him regain his treasures who suggested him to churn the Ocean of Milk in order to regain his treasures and obtain the Nectar of Immortality. However, such a stupendous task could not be performed by the Adityas (Gods) alone, so they sought the help of their enemies, the Asuras, with the understanding that the Asuras would be allowed to partake a portion of the Amrutha (divine nectar of immortality).


Churning the Milky Ocean

The ocean was churned by using the Mount Mandara as the pole and the King of Snakes, Vasuki, as the rope. The Gods held the tail of the snake while the demons (Asuras) held the head end of the snake and they pulled on it alternately causing the mountain to rotate which in turn churned the ocean. However, once the mountain was placed on the ocean, it began to sink. Then came Vishnu in his second incarnation, in the form of a turtle Kurma, and supported the mountain on his shell back.


Halahal

As the ocean was churned, a deadly poison known as Halahala emerged. This poison threatened to suffocate all living things. In response to various prayers, Shiva drank the poison; his wife Parvati, alarmed, stopped it in his throat with her hands. This caused the throat to turn blue. Due to this, he is called Nīlakantha (nīla = "blue", kantha = "throat"). Then, various treasures (ratnas) emerged from the ocean of milk. The 14 Ratnas were:

Sura, goddess and creator of alcohol
Apsarases, various divine nymphs like Rambha, Menaka
Kaustubha, the most valuable jewel in the world
Uchhaishravas, the divine 7-headed horse
Kalpavriksha, the wish-granting tree
Kamadhenu, the first cow and mother of all other cows
Airavata, the elephant which is the steed of Indra
Lakshmi, the Goddess of Fortune and Wealth
Parijat vriksh (tree)
Halahala or Kaalkut poison
Chandra, the moon
Dhanvantari with
Amrita

The nectar of immortality(Amrit)

Finally, Dhanvantari, the Heavenly Physician, emerged with a pot containing amrita, the heavenly nectar of immortality. As the Asuras rushed to take the nectar, the frightened Adityas appealed to Vishnu, who then took the form of Mohini. As a beautiful and enchanting damsel, Mohini distracted the Asuras, took the amrita, and distributed it amongst the Adityas who drank it. One Asura, Rahu, disguised himself as an Aditya, and drank some Nectar. But before the Nectar could pass his throat, Mohini cut off his head with Her Sudarshana Chakra. The head, due to its contact with the amrita, remained immortal. It is believed that this immortal head occasionally swallows the sun or the moon, causing eclipses. Then, the sun or moon passes through the opening at the neck, ending the eclipse.

The story ends with the rejuvenated Adityas defeating the Asuras.


Symbolism of Samudra Manthan

The story represents the spiritual endeavor of a person to achieve self-realisation through concentration of mind, withdrawal of senses, control of desires and practice of austerities and asceticism.

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-realisation.