Devav asura - Asuras who have become Devas

Asura

In the earliest Vedic literature, all supernatural beings are called Devas and Asuras.. A much studied **hymn of the Rigveda states *Devav asura* (Asuras who have become Devas), and contrasts it with *Asura adevah* (Asuras who are not Devas)**. Each Asura and Deva emerges from the same father (*Prajapati*), share the same residence (*Loka*), eat together the same food and drinks (*Soma*), and have innate potential, knowledge and special powers in Hindu mythology; the only thing that distinguishes "Asura who become Deva" from "Asura who remain Asura" is intent, action and choices they make in their mythic lives.

"Asuras who remain Asura" share the character of powerful beings obsessed with their craving for ill-gotten *Soma* and wealth, ego, anger, unprincipled nature, force and violence. Further, when they lose, miss or don't get what they want because they were distracted by their cravings, the "Asuras who remain Asuras" question, challenge and attack the ""Asuras who become Devas" to loot and get a share from what Devas have and they don't, in Hindu mythology. The hostility between the two is the source of extensive legends, tales and literature in Hinduism; however, many texts discuss their hostility in neutral terms and without explicit moral connotations or condemnation. Some of these tales are the basis behind major Hindu Epics and annual festivals, such as the story of Asura Ravana and Deva Rama in the Ramayana and the legend of Asura Hiranyakashipu and Deva Vishnu as Narasimha, the latter celebrated with the Hindu spring festival of Holika and Holi.

## Discussion

Scholars have disagreed on the nature and evolution of the *Asura* concept in ancient Indian literature. The most widely studied scholarly views on *Asura* concept are those of FBJ Kuiper, W Norman Brown, Haug, von Bradke, Otto, Benveniste, Konow, Rajwade, Dandekar, Darmesteter, Bhandarkar and Raja, Banerji-Sastri, Padmanabhayya, Skoeld, SC Roy, kumaraswamy, Shamasastry, Przyluski, Schroeder, Burrows, Hillebrandt, Taraporewala, Lommel, Fausboll, Segerstedt, Thieme, Gerschevitch, Boyce, Macdonnell, Hermann Oldenberg, Geldner, Venkatesvaran, and Jan Gonda.

Kuiper calls *Asuras* a special group of gods in one of major Vedic theories of creation of the universe. Their role changes only during and after the earth, sky and living beings have been created. The sky world becomes that of *Devas*, the underworld becomes that of *Asuras*. Deity Indra is the protagonist of the good and the Devas, while dragon Vrtra who is also one of asuras is the protagonist of the evil. During this battle between good and evil, creation and destruction, some powerful Asuras side with the good and are called Devas, other powerful Asuras side with the evil and thereafter called Asuras. This is the first major dualism to emerge in the nature of everything in the Universe. Hale, in his review, states that Kuiper theory on Asura is plausible but weak because the Vedas never call Vrtra (the central character) an Asura as the texts describe many other powerful beings. Secondly, Rigveda never classifies Asura as "group of gods" states Hale, and this is a presumption of Kuiper.

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. The former become known as Asura in the sense of *Devas*, the later as Asura in the sense of demons. Kuiper, Brown, Otto and others are in this school; however, none of them provide an explanation and how, when and why Asura came ultimately to mean demon. Asuras are non-believers of god and believed in their own powers.

Ananda Coomaraswamy suggested that Devas and Asuras can be best understood as Angels-Theoi-Gods and Titans of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology. According to Coomaraswamy, "the Titan [Asura] is potentially an Angel [Deva], the Angel still by nature a Titan" in Hinduism.

### Indo-Iranian context

In the 19th century, Haug pioneered the idea that the term *Asura* is linguistically related to the Ahuras of Indo-Iranian people and pre-Zoroastrianism era. In both religions, Ahura of pre-Zoroastrianism (Asura of Hinduism), Vouruna (Varuna) and Daeva (Deva) are found, but their roles are on opposite sides. That is, Ahura evolves to represent the good in pre-Zoroastrianism, while Asura evolves to represent the bad in Vedic religion, while Daeva evolves to represent the bad in pre-Zoroastrianism, while Deva evolves to represent the good in Vedic religion. This contrasting roles have led some scholars to deduce that there may have been wars in proto-Indo-European communities, and their gods and demons evolved to reflect their differences. This idea was thoroughly researched and reviewed by Peter von Bradke in 1885.

The relationship between *ahura*s/*asura*s and *daeva*s/*deva*s in Indo-Iranian times, was discussed at length by F.B.J. Kuiper. This theory and other Avesta/Assyrian-driven hypotheses developed over the 20th century, are all now questioned particularly for lack of archaeological evidence. Asko Parpola has re-opened this debate by presenting archaeological and linguistic evidence, but notes that the links may go earlier to Uralic languages roots.

### Relation to Germanic deities

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Some scholars such as Asko Parpola suggest that the word *Asura* may be related to proto-Uralic and proto-Germanic history. The Aesir-Asura correspondence is the relation between Vedic Sanskrit *Asura* and Old Norse *Æsir* and Proto-Uralic \**asera*, all of which mean 'lord, powerful spirit, god'. Parpola states that the correspondence extends beyond Asera-Asura, and extends to a host of parallels such as Inmar-Indra, Sampas-Stambha and many other elements of respective mythologies.

### Characteristics of Asuras

 File:Asura Vayuphak Thailand Ramayana Hindu mythology.jpg
In the earliest Vedic literature, all supernatural beings are called Devas and Asuras.. A much studied hymn of the Rigveda states *Devav asura* (Asuras who have become Devas), and contrasts it with *Asura adevah* (Asuras who are not Devas). Each Asura and Deva emerges from the same father (*Prajapati*), share the same residence (*Loka*), eat together the same food and drinks (*Soma*), and have innate potential, knowledge and special powers in Hindu mythology; the only thing that distinguishes "Asura who become Deva" from "Asura who remain Asura" is intent, action and choices they make in their mythic lives.

"Asuras who remain Asura" share the character of powerful beings obsessed with their craving for ill-gotten *Soma* and wealth, ego, anger, unprincipled nature, force and violence. Further, when they lose, miss or don't get what they want because they were distracted by their cravings, the "Asuras who remain Asuras" question, challenge and attack the ""Asuras who become Devas" to loot and get a share from what Devas have and they don't, in Hindu mythology. The hostility between the two is the source of extensive legends, tales and literature in Hinduism; however, many texts discuss their hostility in neutral terms and without explicit moral connotations or condemnation. Some of these tales are the basis behind major Hindu Epics and annual festivals, such as the story of Asura Ravana and Deva Rama in the Ramayana and the legend of Asura Hiranyakashipu and Deva Vishnu as Narasimha, the latter celebrated with the Hindu spring festival of Holika and Holi.

### Symbolism

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. In the Upanishads, for example, Devas and Asuras go to Prajāpati to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies. Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort. Similar dichotomies are present in the Puranas literature of Hinduism, where god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self. Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".

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. In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.

1. ↑ Encyclopaedia Britannica - Deva
2. ↑ Encyclopedia of Ancient Deities by Charles Russell Coulter, Patricia Turner. Pg.147
3. ↑ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, Template:ISBN, pages 90, 112
4. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 5-11, 22, 99-102
5. ↑ Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121
6. ↑ 6.0 6.1 6.2 6.3 6.4 FBJ Kuiper (1975), The Basic Concept of Vedic Religion, History of Religion, volume 15, pages 108-112
7. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 1-2; Note: Hale translates this to "Asuras without the Asura-Devas" in his book, see page 3 for example.;
For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 Rigveda - Wikisource
8. ↑ 8.0 8.1 8.2 Nicholas Gier (1995), Hindu Titanism, Philosophy East and West, Volume 45, Number 1, pages 76, see also 73-96
9. ↑ 9.0 9.1 9.2 9.3 9.4 9.5 Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, Template:ISBN, pages 52-53
10. ↑ 10.0 10.1 10.2 10.3 Nicholas Gier (1995), Hindu Titanism, Philosophy East and West, Volume 45, Number 1, pages 76-80
11. ↑ 11.0 11.1 11.2 11.3 Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, Template:ISBN, pages 75-78
12. ↑ Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, Template:ISBN, page 455
13. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 1-37
14. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 1-2
15. ↑ 15.0 15.1 Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, page 3
16. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 2-4, 10
17. ↑ Template:Cite book
18. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, page 20
19. ↑ Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-374
20. ↑ Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, page 374
21. ↑ 21.0 21.1 Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 23-31
22. ↑ P von Bradke (1885), Dyaus Asuras, Ahura Mazda und die Asuras, Max Niemeyer, Reprinted as Template:ISBN
23. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 5-8
24. ↑ F.B. J.Kuiper, Ancient Indian Cosmogony, Bombay 1983, Template:ISBN.
25. ↑ Template:Citation
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27. ↑ 27.0 27.1 27.2 Asko Parpola (2015), The Roots of Hinduism: The Early Aryans and the Indus Civilization, Oxford University Press, Template:ISBN, pages 66-67, 82-109
28. ↑ Douglas Adams (1997), King, in *Encyclopedia of Indo-European Culture*, Routledge, Template:ISBN, page 330
29. ↑ Encyclopaedia Britannica - Deva
30. ↑ Encyclopedia of Ancient Deities by Charles Russell Coulter, Patricia Turner. Pg.147
31. ↑ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, Template:ISBN, pages 90, 112
32. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 5-11, 22, 99-102
33. ↑ Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121
34. ↑ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, Template:ISBN, pages 1-2; Note: Hale translates this to "Asuras without the Asura-Devas" in his book, see page 3 for example.;
For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 Rigveda - Wikisource
35. ↑ Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, Template:ISBN, page 455
36. ↑ Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466
37. ↑ Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art, Brill Academic, Template:ISBN, pages 130-131
38. ↑ 38.0 38.1 38.2 38.3 Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441
39. ↑ 39.0 39.1 Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442