Devas and Asuras

Devas and Asuras


According to which Kashyapa, who married the 13 daughters of Prajapati is the father to all beings on earth including Devas, Asuras, Manavas or humans and the entire animal world.

Then, the last were the Aryans who were least advanced as compared to the above cited two elder clans. Hindu Tantric and Śākta Literature, p.114. Alain Daniélou states that Asuras were initially good, virtuous and powerful in Indian mythology. In this, the feminine form, asuryaa, is included twice. It gives us an insight into the psychology of the asuras and the devas. For other uses, see The list of Vedic Devas somewhat varies across the manuscripts found in different parts of South Asia, particularly in terms of guides (Aswins) and personified Devas. (1988). Asura is an attribute, a behavior which is full of Rajasic and Tamasic traits. Kavi and kāvya in the Atharvaveda, p. 22. Asuras are part of Indian mythology along with Devas, Bhargava states the word, Asura, including its variants, asurya and asura, occurs "88 times in the Rigveda, 71 times in the singular number, four times in the dual, 10 times in the plural, and three times as the first member of a compound. One list based on Book 2 of Aitereya Brahmana is:Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 492George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western Perspectives, State University of New York Press, Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Press, Don Handelman (2013), One God, Two Goddesses, Three Studies of South Indian Cosmology, Brill Academic, Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State University of New York Press, Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 496John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University Press, George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, John Bowker (2014), God: A Very Short Introduction, Oxford University Press, Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd Edition, Wiley, Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-374Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-418FBJ Kuiper (1975), The Basic Concept of Vedic Religion, History of Religion, volume 15, pages 108-112Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Mircea Eliade (1981), History of Religious Ideas, Volume 1, University of Chicago Press, Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, Dominic Goodall (1996), Hindu Scriptures, University of California Press, Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art, Brill Academic, Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442 The word, asurya, has been used 19 times as an abstract noun, while the abstract form asuratva occurs 24 times, 22 times in each of the 22 times of one hymn and twice in the other two hymns".Asura is used as an adjective meaning "powerful" or "mighty". The former become known as Asura in the sense of Ananda Coomaraswamy suggested that Devas and Asuras can be best understood as In the 19th century, Haug pioneered the idea that the term Some scholars such as Asko Parpola suggest that the word "Asuras who remain Asura" share the character of powerful beings obsessed with their craving for ill-gotten Edelmann and other scholars state that the dualistic concept of Asura and Deva in Hinduism is a form of symbolism found throughout its ancient and medieval literature.The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.Asuri is the feminine of an adjective from asura and in later texts means The powers of an Asuri are projected into plants offering a remedy against First, before all, the strong-winged Bird was born, thou wast the gall thereof.I dig this Healing Herb that makes my lover look on me and weep,Similarly, in the Atharva Veda, all sorts of medical remedies and charms are projected as Asuri manifested in plants and animals.Agni, Vedic god associated with fire, is 12 times glorified as 'asura' in Rigveda (image from around 1830) Ásura: In Early Vedic Religion, p.120-133. In the Scholars have disagreed on the nature and evolution of the Many scholars describe Asuras to be "lords" with different specialized knowledge, magical powers and special abilities, which only later choose to deploy these for good, constructive reasons or for evil, destructive reasons.

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Devas and Asuras