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Spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion)

According to Hindu religious calendar, this period, i.e., during the महासङ्क्रान्ति /दक्क्षिणायन काल (mahāsaṅkrānti /dakkṣiṇāyana kāla - winter-solstice / sun's southward path), there are multiple religious celebrations focusing on विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion) including

 

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उत्सव (utsava – festival)

ब्रह्मण्य पञ्चाङ्ग हिन्दुसनातनधर्मस्य (brahmaṇya pañcāṅga hindusanātanadharmasya – spiritual almanac of Hindu eternal religion)

1

नवरात्रि / दशहरा (navarātri/ daśaharā – nine nights / ten defeats)

புரட்டாசி / भाद्र / कन्य (puraṭṭāsi/ bhādra/ kanya – Sep mid to Oct mid)

2

दीपावलि (dīpāvali)

कृष्ण पक्ष चतुर्दशि तिथी /தேய்பிறை சதுர்தசி திதி (kṛṣṇa pakṣa caturdaśi tithī / tēypiṟai caturtaci titi – fourteenth lunar day of dark fortnight) during the Tamil month of ஐப்பசி (aippasi – mid October - mid November)

3

கந்த சஷ்டி (kandha saṣṭi) -

Immediately following ஐப்பசி மாத தீபாவளி அம்மவாசை திதி (aippasi māda dīpāvaḻi ammavāsai titii – no moon day in October during Diwali) begins the sacred கந்த சஷ்டி விரதம் (kanda saṣṭi viradam)

 

 

 

On this occasion, I wanted to highlight my two cents of understanding on the spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion) focusing on these topics

 

 

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Topic

Blog URL

A

Spiritual significance of विद्वेष भक्ति (vidveṣa bhakti – Hateful Devotion) - philosophical analysis

https://whatisgod-vidveshabhakti.blogspot.com/

B

Case Studies

B1.1

नवरात्रि / दशहरा (navarātri/ daśaharā – nine nights / ten defeats)

https://whatisgod-vidveshabhakti.blogspot.com/p/navaratri-dasahara-nine-nights-ten.html

 

B1.2

श्री देवी पराक्रम (śrī devī parākrama – valour of Goddess)

https://whatisgod-vidveshabhakti.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html

 

B2

கந்தனினஂ சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon)

https://whatisgod-vidveshabhakti.blogspot.com/p/kandanin-surasamharam-kandas-defeat-of.html

 

B3

பரமசிவனின் அட்டவீரட்டானம் (paramasivanin aṭṭavīraṭṭānam – eight-fold valors of Supreme Shiva)

https://whatisgod-vidveshabhakti.blogspot.com/p/paramasivanin-attavirattanam-eight-fold.html

 

B4

रावण संहार (rāvaṇa saṃhāra – ravana’s destruction)

https://whatisgod-vidveshabhakti.blogspot.com/p/ravana-samhara-ravanas-destruction.html

 

 

 महाभक्तिभावन (mahā bhakti bhāvana – Supreme Devotional Role Playing)

The kind of relation that develops between the जीवात्म (jīvātma individual soul) and his परमात्म (paramātma – Divine Soul), also referred to as between the shepherd and his sheep, can literally take one or more of the following forms based on the individual’s aptitude, attitude, and spiritual quotient. The examples listed in the table below can serve as very good case studies for understanding how different saints underwent different kinds of mystical experiences while relating with God. Typically, such experiences involve महा भावन (mahā bhāvanā – grand role playing) by the saint as a beloved relatives of God as testified in the वेद शास्त्र (veda śāstra) .


OriginalTransliterationTranslation
ग्निम् मन्ये पितरम् अग्निम् आपिम्
अग्निम् भ्रातरं सदमित् सखायम्।
अग्नेर् अनीकं बृहतः सपर्य
दिवि शुकं यजतं सूरस्य॥
agnim manye pitaram agnim āpim
agnim bhrātaraṁ sadamit sakhāyam|
agner anīkaṁ bṛhataḥ saparya
divi śukaṁ yajataṁ sūrasya||
The Deity I deem my father, my Kinsman, my Brother, deem Him my friend for ever.
I honour as the face of the great Deity,
The holy light of the Sun in the sky.

.-Translation by A.C. Bose
Sanskrit Reference:ऋग्वेद (ṛgveda) (10.7.3)

In the above मन्त्र (mantra – hymn), the वेद ऋषि (veda ṛṣi – Vedic seers), euologize अग्नि देव (agni deva – fire godas next of their close kins. This मन्त्र (mantra – hymn) serves as a great testimony to the fact that such महा भावन (mahā bhāvanā – grand role playingwas integral to Hinduism right from the ancient Vedic times. This theme was further extended later to various पुराण देवत (purāṇa devata - purāṇic deities) as well. For example, the noble Saint திரு நாவுக்கரசர் (tiru nāvukkarasar)refers to the following kinds of relations

OriginalTransliterationTranslation
அப்பன் நீ அம்மை நீ ஐய னும்நீ
அன்புடைய மாமனும் மாமி யும் நீ
ஒப்புடைய மாதரும் ஒண்பொரு ளும் நீ
ஒருகுலமும் சுற்றமும் ஓரூ ரும் நீ
துய்ப்பனவும் உய்ப்பனவுந் தோற்று வாய் நீ
துணையாயென் நெஞ்சந் துறப்பிப் பாய்நீ
இப்பொன் நீ இம்மணிநீ இம்முத் து(ம்) நீ
இறைவன் நீ ஏறூர்ந்த செல்வன் நீயே.
appan nī ammai nī aiyanum nī
anbuḍaiya māmanum māmiyum nī
oppu uḍaiya mādarum oṇ poruḻum nī
oru kulamum suṛṛamum oṛ ūrum nī
tuipanavum uipmanavum tOṛṛuvāi nī
tuṇaiyāi en nenjam tṛapippāi nī
ip pon nī, im maṇi nī im muttun nī
iṛaivan nī eṛu ūrnda selvan nīyE
The None-pareil tirutthaandakam You are loving father,
mother and elder brother;
You are uncle as well as aunt;
You are well-endowed wife and righteous riches,
You are clan,
kin and peerless town;
You are objects of relish and carriers too;
As help,
You authored renunciation in my heart;
You are this gold,
this ruby and this pearl;
You are God;
You alone are the opulent One that rides the Bull..

-translation by T.N. Ramachandran.
Tamil Reference: அப்பர் தேவாரம் : பொது (appar dEvāram : podu) (6.95.1)


    The popular Sanskrit verses also reflects the similar mood of a saint contemplating God as his father, mother and other relations

OriginalTransliterationTranslation
त्वमेव मात पिता त्वमेव।
त्वमेव बन्धुश् च सखा त्वमेव।
त्वमेव विद्या द्रविणम् त्वमेव।
त्वमेव सर्वम् मम देव देव॥
tvameva māta pitā tvameva|
tvameva bandhuś ca sakhā tvameva|
tvameva vidyā draviṇam tvameva|
tvameva sarvam mama deva deva||
You Truly are my Mother And You Truly are my Father .
You Truly are my Relative And You Truly are my Friend.
You Truly are my Knowledge and You Truly are my Wealth.
You Truly are my All, My God of Gods
.-Translation source internet
Sanskrit Reference: Sanskrit Slokha

Many saints also visualized and experimented with more than approach as part of the spiritual साधन (sādhana - ritual). For example, திரு அருட்பிரகாச இராமலிங்க வள்ளலார்  (tiru arupirakāsa irāmaliga vaḻḻalār) as part of his mystical experience relates himself to God in the following manner


    The following are considered to be the यथागम प्रकाराः भक्ति भावनानाम् (yathāgama prakārāḥ bhakti bhāvanānām - orthodox types of devotional attitudes)

  • दास्य भाव (dāsya bhāva - Servant of God attitude)
  • सत्पुत्र /शान्त भाव (satputra / śānta bhāva – true child attitude) 
  • साख्य भाव (sākhya bhāva - Friend of God attitude)
  • वात्सल्य भाव (vātsalya bhāva – parent of God)
  • ईश्वर भाव (īśvara bhāva – god with god attitude)
  • शिश्य भाव (śiśya bhāva – student attitude)
  • मधुर भाव (madhura bhāva - Fiancee of God)
Besides  the above traditional typesthere are in rare cases, some exceptional forms of traditionally unconventional अन्यतीर्थिक प्रकाराः भक्ति भावनानाम् (anyatīrthika prakārāḥ bhakti bhāvanānām - hetrodox types of devotional attitudes) viz.
  • विद्वेष भक्ति (vidveṣa bhakti – hateful devotion) 

  • लंपट भक्ति (laṃpaṭa bhakti – lustful devotion) (Note: Not to be confused with मधुर भाव (madhura bhāva - Fiancee of God) above)


 They are controversial because they seem (superficially) seem to be antagonistic or against the conventionally accepted norms and hence they are considered विपरीत वामाचार विद्या  (viparīta vāmācāra vidyā - perverse left-hand science) they are risky because, if misused they would lead to disastrous effects.  Let us take a closer look at the former now without any bias 

विद्वेष भक्ति  (vidveṣa bhakti – Offensive Devotion)

This is भक्ति (bhakti devotion) through confrontation. Through fear and hatred for भगवान् (bhagavān - God), these individuals entertained immense enemity with भगवान् (bhagavān - God), and भगवान् (bhagavān - God) approached them as their antagonist, confronted them and killed (destroyed their ego) and gave them मोक्ष (mokṣa - salvation).

  • नकरकासुर (narakāsura) &  श्री कृष्ण (śrī kṛṣṇa)  

  • हिरण्यकशिपु (hiraṇyakaśipu)  & नरसिम्ः ( naraśimaa) 

  • रावण (rāvaṇa) &  श्री राम (śrī rāma) 

  • कम्स (kamsa)  & श्री कृष्ण (śrī kṛṣṇa) 

  • शूरपद्मा (śūrapadmā)  &  कार्त्तिकेय (kārttikeya)


असुर च देव संबन्धित्व (asura ca deva saṃbandhitva – demon & god relationship)

Similarly, there is a long list of such case-studies available wherein the जीवात्म (jīvātma – individualized soul) acting as an असूर (asura - demon) due to its false ego, had to confront the real self – भगवान् (bhagavā– god) and when latter fights and destroys (cleanses) the evil in the जीवात्म (jīvātma – individualized soul), he finally gets liberated. In fact, all popular देवाः (devāḥ - deities) even cutting across षण्मत संप्रदाय (ṣaṇmata saṃpradāya – sixfold theological traditions) in mainstream Hinduism actively participates in such episodes.

#असुर (asura - demon)Mythological Relation with देव/देवी (deva / devī – god / goddess)Destroyer/Liberator देव/देवी (deva / devī – god / goddess)
Aपरमशिव पराक्रम (paramaśiva parākrama)
1அந்தகன் (andhagan)Born as the पुत्र (putra - son) of हिरन्यक्श ( hiranyakśa)परमशिव (paramaśiva)
2दक्ष (dakṣa)Father of दाक्षयनी (dākṣayanī), consort of परमशिव (paramaśiva)परमशिव (paramaśiva)
3काम देव / மன்மதன் (kāma deva / manmadhan - cupid)कामदेव (kāmadeva - God of Love / Lust)परमशिव (paramaśiva)
4ब्रह्म (brahma)God of creationपरमशिव (paramaśiva)
5यम (yama)God of deathपरमशिव (paramaśiva)
6तारकाक्ष (tārakākṣa)Born as the पुत्र (putra - son) of தாரகாசூரன் (tārakāsūran)परमशिव (paramaśiva)
7कमलाक्ष (kamalākṣa)Born as the पुत्र (putra - son) of தாரகாசூரன் (tārakāsūran)परमशिव (paramaśiva)
8विद्युन्मालि (vidyunmāli)Born as the पुत्र (putra - son) of தாரகாசூரன் (tārakāsūran)परमशिव (paramaśiva)
9जलन्धर (jalandhara)Born from the ashes produced from the शिवाग्नि (śivāgni – Shiva’s fire) that burned the त्रिपुर (tripura – triple cities)परमशिव (paramaśiva)
10अपस्मर / முயலகன் (apasmara / muyalagan)The असुर (asura) was created by some sages to confront परमशिव (paramaśiva). अपस्मर (apsamara) represents the dwarfish ignorance and forgetfulness of our real Self.परमशिव (paramaśiva)
Bपराशक्ति पराक्रम (parāśakti parākrama)
10शुंभ (śuṁbha)दुर्गा (durgā)
11निशुंभ (niśuṁbha)दुर्गा (durgā)
12चण्ड (caṇḍa)दुर्गा (durgā)
13मुण्ड (muṇḍa)दुर्गा (durgā)
14मधु (madhu)Sprung from the dirt in the ears of विष्णु (viṣṇu)महाकाली (mahākālī)
15कैटभ (kaiṭabha)Sprung from the dirt in the ears of विष्णु (viṣṇu)महाकाली (mahākālī)
16भण्डासुर (bhaṇḍāsura)Born as the पुत्र (putra - son) of रति देवी (rati devī) who is the wife of काम देव (kāma deva)दुर्गा (durgā)
17महिशासुर (mahiśāsura)Born as a union of रम्भ (rambha) and a she-buffalo and consequently was a half man and half buffalo.दुर्गा (durgā)
Cश्री गणेश पराक्रम (śrī gaṇeśa parākrama)
18मत्सरासुर (matsarāsura)Represents मात्सर्य (mātsarya - jealousy)वक्रतुण्ड (vakratuṇḍa)
19मदासुर (madāsura)Created by च्यवन महऋषि (cyavana mahaṛṣi) who inturn was the पुत्र (putra - son) of भृगु महऋषि (bhṛgu mahaṛṣi). Esoerically the मदासुर (madāsura) is the pesonification of मद (mada - arrogance/pride)एकदन्त (ekadanta)
20मोहासुर (mohāsura)Esoerically the मोहासुर (mohāsura) is the pesonification of मोह (moha - delusion)महोदर (mahodara)
21लोभासुर (lobhāsura)Esoerically the लोभासुर (lobhāsura) is the pesonification of लोभ (lobha - greed)गजानन (gajānana)
22क्रोधासुर (krodhāsura)Esoerically the क्रोधासुर (krodhāsura) is the pesonification of क्रोध (krodha - anger)लम्बोदर (lambodara)
23कामासुर (kāmāsura)Esoerically the कामासुर (kāmāsura) is the pesonification of काम (kāma - lust)विकट (vikaṭa)
24ममासुर (mamāsura)Esoerically the ममासुर (mamāsura) is the pesonification of ममकार (mamakāra - selfishness)विघ्नराज (vighnarāja)
25अभिमानासुर (abhimānāsura)Esoerically the अभिमानासुर (abhimānāsura) is the pesonification of अभिमान (abhimāna - pride)धुम्रवर्ण (mamakāra)
Dश्री सुब्रःमण्य पराक्रम (śrī subraḥmaṇya parākrama)
26சூரபத்மன் (sūrapadman)Born as the पुत्र (putra - son) of मायादेवी (māyā) & कश्यप् महऋषि (kaśyap mahaṛṣi)முருகன் (Murugan)
27தாரகாசூரன் (tārakāsūran)Born to माया (māyā) & the sage कश्यप् (kaśyap)முருகன் (Murugan)
28இடும்பன்(idumban)An असूर (asūra) commissioned by sage महऋषि अगस्त्य (mahaṛṣi agastya) to carry शिव गिर (śiva giri) & शक्ति गिरि (śakti giri)முருகன் (Murugan)
Eश्री धर्मशात पराक्रम (śrī dharmaśāta parākrama)
29महिशि (mahiśi)Born as भगिनी (bhaginī - sister) of महिशासुर (mahiśāsura)ஐயப்பன் (aIyappan)
Fमहा विष्णु परक्रम (mahā viṣṇu parakrama)
30शिशुपाल (śiśupāla)Born as भ्रातृव्य (bhrātṛvya - cousin brother) of श्री कृष्ण (śrī kṛṣṇa). He is also considered to be the राजद्वारिक (rājadvārika - gatekeeper) of the Lord महा विष्णु (mahā viṣṇu)श्री कृष्ण (śrī kṛṣṇa)
31दन्तिवक्त्र (dantivaktra)Born as the भ्रातृक (bhrātṛka - brother) of शिशुपाल (śiśupāla) and as the भ्रातृव्य (bhrātṛvya - cousin brother) of श्री कृष्ण (śrī kṛṣṇa). He is also considered to be the राजद्वारिक (rājadvārika - gatekeeper) of the Lord महा विष्णु (mahā viṣṇu)श्री कृष्ण (śrī kṛṣṇa)
32कम्स (kamsa)Born as साप्त्य (sāptya - half-brother) of देवकी (devakī) – who in turn is the श्री कृष्ण प्रजावती (śrī kṛṣṇa prajāvatī – mother of Lord Krishna)श्री कृष्ण (śrī kṛṣṇa)
33नरकासूर (narakāsūra)Born as the पुत्र (putra - son) of भूदेवी (bhūdevi) and वाराह (vārāha)श्री कृष्ण (śrī kṛṣṇa)
34
रावण (rāvaṇa)
Born as the पुत्र (putra - son) of the विश्रव महऋषि (viśrava mahaṛṣi), पुत्रिकासुत (putrikāsuta - grandson) of पुलस्त्य (pulastya)- one of the सप्त ऋष्यः (sapta ṛṣyaḥ -seven seer-sages) during the first मन्वन्तर (manvantara - patriarchate), and the प्रपौत्र (prapautra - great grandson) of Lord ब्रह्मा (brahmā).
श्री राम (śrī rāma)
He was also a great शिव भक्त (śiva bhakta) and is said to have composed the famous शिव थान्दव स्तोत्र (śiva thāndava stotra)
35कुम्भकर्ण (kumbhakarṇa)Born as the भ्रातृक (bhrātṛka - brother) of रावण (rāvaṇa) and पुत्र (putra - son) of विश्रव महऋषि (viśrava mahaṛṣi) , grand son पुलस्त्य (pulastya)राम (rāma)

One of the earliest model of such classification in the sacred scriptures was a bi-polar classification between the पवित्र (pavitra - sacred)  & अप्रणित (apraṇita - profane)  variously themed in the as  अदिति (aditi - infinite) दिति (diti - finite), देव (deva - god) असुर (asura -  demon), आर्य (ārya - noble) दास (dāsa - servant), आर्य (ārya - noble) दस्यु (dasyu - decoit),  ज्योति (jyoti - light) तमस् (tamas -darkness), आर्य (ārya - royal) शूद्र (śūdra - grieved) etc.  In other words, one can find similar episodes of conflict between the पवित्र (pavitra - sacred)  & अप्रणित (apraṇita - profane) at many places in the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses). 

For example, there are accounts narrating conflicts between the आर्य (ārya - noble) on the one side and either a दास (dāsa - servant), a दस्यु (dasyu - decoit), aपाणि (pāṇi - miser) or a  राक्षस (rākṣasa - demon) on the other side. For example, in the following वेदमन्त्र (vedamantra – vedic hymn) eulogizing Lord श्री इन्द्रदेवता (śrī indradevatā) which was originally revealed to श्री आङ्गिरसमहऋषि  (śrī āṅgirasamahaṛṣi), it is clearly stated thus:


OriginalTransliterationTranslation
वि जानीह्यार्यान्ये च दस्यवो बर्हिष्मते रन्धया शासदव्रतान् ।
शाकी भव यजमानस्य चोदिता विश्वेत्ता ते सधमादेषु चाकन ॥
अनुव्रताय रन्धयन्नपव्रतानाभूभिरिन्द्रः श्नथयन्ननाभुवः ।
वृद्धस्य चिद्वर्धतो द्यामिनक्षतः स्तवानो वम्रो वि जघान संदिहः ॥
vi jānīhy āryān ye ca dasyavo barhiṣmate randhayā śāsad avratān |
śākī bhava yajamānasya coditā viśvet tā te sadhamādeṣu cākana ||
anuvratāya randhayann apavratān ābhūbhir indraḥ śnathayann anābhuvaḥ |
vṛddhasya cid vardhato dyām inakṣataḥ stavāno vamro vi jaghāna saṃdihaḥ ||
Know well the āryā-s and the (opposing) dasyu-s.
In your reign punish the lawless (to help) the aspirants.
Powerful as you are impel the seeker.
I long to celebrate all your glories in joyful yajnas.

He (Indra) puts down the lawless in favour of the lawful;
He pushes the yajna-opposing foes in favour of the devotees.
He makes a person attain Heaven, whether old or youthful;
Vamra, who removed the inside coverings hymned Indra.
-translation by R.L. Kashyap
Sanskrit Reference: ऋग्वेद (ṛgveda) (1.51.8, 9)

श्री सायणाचार्य (śrī sāyaṇācārya) in his famous भाष्य (bhāṣya - commentary) on the above वेदमन्त्र (vedamantra – vedic hymn) further explains thus:  


OriginalTransliterationTranslation
Āryas are those who practise religious rites; Dasyus do not observe religious ceremonies and inimical to those who do.
-translation by HH Wilson
Sanskrit Reference: ऋग्वेदसायणभाष्य (ṛgvedasāyaṇabhāṣya) (1.51.8)

As enumerated above, one can find similar episodes of conflict between the पवित्र (pavitra - sacred)  & अप्रणित (apraṇita - profane) at many places in the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses). For example, there are acconts narrating conflicts between the आर्य (ārya - noble) on the one side and either a दास (dāsa - servant), a दस्यु (dasyu - decoit), aपाणि (pāṇi - miser) or a  राक्षस (rākṣasa - demon) on the other side.

Some historians and scholars give a socio-political interpretation to the same, as battles between the ruling tribe under the leadership of the आर्य (ārya - noble) and various fringe rebel or anti-national forces. While this may be valid claim from sociological perspective, however, in my humble opinion, the validity of this claim needs to be subject to more more open and objective archeological and historical research scrutiny.  

But the main point that we needs to understand is the very fact that these naratives are revelations from sacred scriptures viz. वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses) rather than mere historical recordings. Therefore there should a fundamentally spiritual context to the same. In fact, even withhin the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses), such some traces of narratives is spread across the मन्त्रखाण्ड (mantrakhāṇḍa – hymn section)कर्मखाण्द (karmakhāṇḍa –ritual section) as well as in the  ज्ञानखाण्ड (jñānakhāṇḍa – wisdom section).  Even basic reading of these scriptures will help us understand the common theme of a bipolar conflict between the forces of the पवित्र (pavitra - sacred)  on the one side and the अप्रणित (apraṇita - profane) on the other.

And subsequently, similar conflit between देवाः (devāḥ - gods) असुराः (asurāḥ -  demons) has been further elaborated and enriched to highlight the विद्वेशभक्ति भावन (vidveśabhakti bhāvana – attitude of hateful devotion) in the द्विमहाइतिहास काव्यौ (dvimahāitihāsa kāvyau – two grand epic scriptures) viz. वाल्मिकि रामायण (vālmiki rāmāyaṇa) & व्यास महाभारत (vyāsa mahābhārata) and even more dramatically captured across महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand mythological scriptures), उपपुराणशास्त्राणि (upapurāṇaśāstrāṇi – minor mythological scriptures) & स्थलपुराणशास्त्राणि (sthalapurāṇaśāstrāṇi – temple mythological scriptures).  Of course, आगमशास्त्राणि  (āgamaśāstrāṇi – agamic  scriptures), उपागमशास्त्राणि (upāgamaśāstrāṇi – minor agamic scriptures) & तन्त्रशास्त्रणि (tantraśāstraṇi – tantric mythological scriptures). Of course, such a bipolar classification into पवित्र (pavitra - sacred)  & अप्रणित (apraṇita - profane) is not unique to हिन्दुसनातनधर्म (hindusanātanadharma – eternal hinduism) as it was a common theme across anicent religious cultures including the ancient Greek, Egyptian, Chinese, Persian / Zorastrian or even the Abrahamic religions viz. Judaism, Christianity and Islam etc. The Abrahamic Bible, for example had similar concepts around God & Satan.

The highest common factor underlying all these narratives, is obviously the one conflict of interest between धर्म (dharma - rightiousness) & अधर्म (adharma - unrightiousness) and in the वेदसंहिताः (vedasaṃhitāḥ - vedic corpuses), the former is symbolized by आर्य वर्ण (ārya varṇa – noble class) the latter is symbolized by the दास वर्ण (dāsa varṇa – servant class), a दस्यु वर्ण (dasyu varṇa – decoit class), aपाणि वर्ण (pāṇi varṇa – miser class) and the राक्षस  वर्ण (rākṣasa varṇa – demon class) respectively. This point is very clearly established by Sri Aurobindo, in his masterpiece treatise “The Secret of the Veda” wherein he explains thus:

 It is quite true that the Panis are Dasyus or Dasas; they are spoken of constantly by that name, they are described as the Dasa Varna as opposed to the Arya Varna, and varṇa, colour, is the word used for caste or class in the Brahmanas and later writings, although it does not therefore follow that it has that sense in the Rig Veda. We must remember that the Dasyus have been identified with the Darkness; therefore the Aryans must be connected with the Light and we actually find that the light of the Sun is called in the Veda the Aryan Light in contradistinction evidently to the Dasa darkness. Vasishtha also speaks of the three Aryan peoples who are jyotragrāḥ, led by the light, having the light in their front (VII.33.7). Cleaver (of the foe) in the battleshock, firm holder of the discus (or the wheel), averse from him who gives not the Soma but increaser of the Soma-giver, terrible is Indra and the tamer of all; Aryan, he brings into utter subjection the Dasa. He comes driving this enjoyment of the Pani, robbing him of it, and he apportions entirely to the giver for his enjoyment the wealth rich in heropowers (lit. in men, sūnaraṁ vasu, vīra and nṛ being often used synonymously); that man who makes wroth the strength of Indra is held back manifoldly in a difficult journeying, (durge cana dhriyate ā puru). I suggest that the brightness of the light of the truth, jyotiḥ āryam, is the Arya varṇa, the hue of these Aryans who are jyotiragrāḥ; the darkness of the night of the ignorance is the hue of the Panis, the Dāsa varṇa. In this way varṇa would come to mean almost the nature or else all those of that particular nature, the colour being the symbol of the nature; and that this idea was a current notion among the ancient Aryans seems to me to be shown by the later use of different colours to distinguish the four castes, white, red, yellow and black.”       

If you observe carefully, a very interesting message can be inferred from these purānic legends of these असुराः (asurāḥ - demons). Most of  these असुराः (asurāḥ - demons)who represent the negative energies were either directly or indirectly related or associated to the positive energies – the gods, or sages and saints (Please refer to table above for examples). In fact, according to purānic legend, the असुराः (asurāḥ - demons) were brothers of देवाः / सुरः (devāḥ/suraḥ- gods). They were both born to दिति (diti) अदिति (aditi) respectively, the two daughters of दक्ष प्रजापति (dakṣa prajāpati) and wives of Sage महऋषि कश्यप (mahaṛṣi kaśyapa). In fact even etymologically, there is a close synergy between the two. For example, the word दिति (diti) means ‘bound or limited while अदिति (aditi) which can be grammatically split as  ‘अ (a)+ दिति (diti)’ means its opposite, ‘not bound’ or the ‘unlimited’ implying that the evil-energy - असुराः (asurāḥ - demons) represents the state of consciousness bound by the limitations of माया (māyā)  The concept is very clearly explained by Sri Aurobindho while discussing on “The Conquest Over Dasyus” in his famous masterpiece 

According to him: “The Dasyus stand in opposition to both the Aryan gods and the Aryan seers. The gods are born from Aditi in the Supreme Truth of things, the Dasyus or Danavas from Diti in the nether darkness; they are the Lords of Light and the Lords of Night fronting each other across the triple world of earth, heaven and mid-air, body, mind and the connecting breath of life.

-English Reference :  The secret of Vedas

 Similarly,  let us analyze the epistemological roots of the terms असुर (asura - demon)  & सुर (sura - god).  The term सुर (sura) is traced to the root स्वर् (svar – to shine) similar to its synonym देव (deva) which is derived from दिव् (div – to glow).  When it comes to असुर (asura - demon), according to scholars, the term can be etymologically derived  in multiple ways. I strongly feel that if one closely analyses the the alternate derivatives, one can understand that these definitions are not tangentially different water tight compartments. One the other hand, one can sequentialize these definitions and arrive at a holistic integrated definition. Let’s start wih the most fundamental derivative. Some scholars trace असुर (asura) to the root ‘अस् (as – to exist)’.  In that sense, every manifested entity  irrespective of whether it is living and non-living, scient or inscient, is considered as a असुर (asura – being). And this definition is closely related to the second way of derivation by other scholars i.e., deriving it from the root verb असु (asu- to breathe).  For example, तैत्तिरीयब्राह्मन (taittirīyabrāhmana) states that a असुर (asura – being) is one who came to life from the प्राण शक्ति (prāṇa śakti – vital force) of the प्रजापति / ब्रह्म (prajāpati / brahma – lord of creatures). This definition further filters down (confines) the meaning of असुर (asura) to only those beings which are प्राणिन् (prāṇin – alive / breathing). There is a third way of deriving the ter असुर (asura) according to which it is derived from ‘असु (asu - life)’  & ‘ (ra - delight)’. According to this definition असुर (asura) is प्राणि (prāṇi – being) who over indulges in the राणाइन्द्रियक  भोगानां (rāṇāindriyaka  bhogānāṃ – delight of sensual pleasure). श्री आदिशंकराचार्यभगवत् पाद (śrī ādiśaṃkarācāryabhagavat pāda) acknowledges this fact in the very beginning of his famous भाष्य (bhāṣya – commentary)  on छान्दोग्यौपनिषद् (chāndogyaupaniṣad). 

    Essentially असुराः (asurāḥ - demons) were also highly evolved तपस्विन् (tapasvin - ascetics) and the cousin brothers of the देवाः / सुरः (devāḥ/suraḥ- gods) with a common genealogy. Again, the beginning stanza of उद्गीथ ब्राह्मण (udgītha brāhmaṇa) in the बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) very clearly declares thus: Next, let us look at an alternate definition which is based on the one given in the above quoted verse from श्री वाल्मीकी रामायण (śrī vālmīkī rāmāyaṇa) (1.45.37) i.e.  one who abstains from consuming the sacred सुरा (surā – wine) one of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) that emerged during the समुध्र मन्थन (samudhra manthana - churning of the ocean)

OriginalTransliterationTranslation
देवासुरा देवाश्चासुराश्चा। देवा दिव्यतेद्योर्तनार्थम्य शास्त्रोद्भासिता इन्द्रयवृत्यः। असुरास्तद्विपरिताः विष्वग्विषयासु प्राणक्रियासु रमणत्स्वाभाविक्यस्तम आत्मिका इन्द्रियवृत्त्य एव।devāsurā devāścāsurāścā। devā divyatedyortanārthamya śāstrodbhāsitā indrayavṛtyaḥ। asurāstadviparitāḥ viṣvagviṣayāsu prāṇakriyāsu ramaṇatsvābhāvikyastama ātmikā indriyavṛttya eva।
Devasurah: gods and asuras. The word Deva is derived from the root div which means illumination. It stands for the senses illuminated by the performance of scriptural duties. Asuras represent the opposite nature i.e., sense delight in the sensory objects, in the activities of prana (vital air) connected with various objects, and which are consequently of the nature of darkness (i.e. ignorance).

Translation by V. Panoli
Sanskrit Reference छान्दोग्यौपनिषद्शंकरभाष्य (chāndogyaupaniṣadśaṃkarabhāṣya) (1.2.1)


    Essentially असुराः (asurāḥ - demons) were also highly evolved तपस्विन् (tapasvin - ascetics) and the cousin brothers of the देवाः / सुरः (devāḥ/suraḥ- gods) with a common genealogy. Again, the beginning stanza of उद्गीथ ब्राह्मण (udgītha brāhmaṇa) in the बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) very clearly declares thus: Next, let us look at an alternate definition which is based on the one given in the above quoted verse from श्री वाल्मीकी रामायण (śrī vālmīkī rāmāyaṇa) (1.45.37) i.e.  one who abstains from consuming the sacred सुरा (surā – wine) one of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) that emerged during the समुध्र मन्थन (samudhra manthana - churning of the ocean)


OriginalTransliterationTranslation
द्वया ह प्रजापत्याः, देवाश्चासुराश्च। ततः कानियसा एव देवाः ज्याय्सा असुराः; त एषु लोकेष्व्त्रस्पर्धन्त ते वा देवा ऊचुः; इन्तासुरान्यऽज्न उद्गीतेनात्ययामेति॥dvayā ha prajāpatyāḥ, devāścāsurāśca। tataḥ kāniyasā eva devāḥ jyāysā asurāḥ; ta eṣu lokeṣvtraspardhanta te vā devā ūcuḥ; intāsurānya'jna udgītenātyayāmeti॥
There were two classes of Prajapatii’s sons, the gods and the asuras. Naturally the gods were fewer and asuras were more in number. They vied with each other (for the mastery of ) these worlds. The Gods said, ‘Now let us surpass the asuras in this sacrifice through Udgita’


Translation by Swami Madhavananda (RKM Order)
Sanskrit Reference बृहदारण्यकोपनिषद् (bṛhadāraṇyakopaniṣad) (1.3.1)

    The fact that both असुराः (asurāḥ - demons)  & असुराः (asurāḥ - demons) were offsprings of प्रजापति (prajāpati)  is reiterated in the following commentary

 

OriginalTransliterationTranslation
देवस्य है वै यत्र संयेतिर् उभये प्रजापत्या - स्तद्ध देवा उद्गीतमाजह्सुरनेनैनानभिभविष्याम् इति।devasya hai vai yatra saṃyetir ubhaye prajāpatyā - staddha devā udgītamājahsuranenainānabhibhaviṣyām iti।
It is well known that the Gods and the demons – both offsprings of Prajapati – fought each other. Of them, the Gods performed the Udgita (i.e. the sacrifice chareterised by the rite to be commenced by the Udgata), thinking ‘with this we shall subdue them’.


Translation by V. Panoli
Sanskrit Reference छान्दोग्यौपनिषद्शंकरभाष्य (chāndogyaupaniṣadśaṃkarabhāṣya) (1.2.1)

In fact, असुराः (asurāḥ - demons) are the elder brothers (seniors) of the देवाः / सुरः (devāḥ/suraḥ- gods) and hence even called as पूर्वे देवाः (pūrve devāḥ - former gods) as testified in the sacred scriptures. For example, श्री आदिशंकराचार्यभगवत् पाद (śrī ādiśaṃkarācāryabhagavat pāda) acknowledges this fact in the very beginning of his famous भाष्य (bhāṣya – commentary) on the above stanza. To quote him:  

OriginalTransliterationTranslation
द्वया द्विप्रकारः। इति पूर्व बृत्तावद्योत्को निपातः। वर्तमान्प्रजापतेः पूर्वजन्मनि यद् वृत्तं तद्वद्योत्यति हश्बदेन। प्रजापत्याः प्रजापतेर्वृत्तजन्मावस्थस्याप्थ्यानि प्राजपत्याः ।dvayā dviprakāraḥ। iti pūrva bṛttāvadyotko nipātaḥ। vartamānprajāpateḥ pūrvajanmani yad vṛttaṃ tadvadyotyati haśbadena। prajāpatyāḥ prajāpatervṛttajanmāvasthasyāpthyāni prājapatyāḥ ।
There were two classes: ‘Two’ here means two classes. The particle ‘ha’ is an explitive refering to a past incident. It is here to recall what happened in the past life of the present Prajapati. Of Prajapati’s sons in his past incarnations.

Translation by Swami Madhavananda (RKM Order)
Sanskrit Reference बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya) (1.3.1)

        As God’s own children, both असुराः (asurāḥ - demons) & देवाः / सुरः (devāḥ/suraḥ- gods) were originally noble beings adhering to the धर्म मार्ग (dharma mārga – righteous path), but eventually the former fell down from moral standards and resorted to अधर्म मार्ग (adharma mārga –  unrighteous path).  In fact,  theo-anthropic perspective both are organic parts and parcel of the same प्रजापति (prajāpati).  In other words,  देव / सुर (deva/sura- god) is that अङ्ग (aga organ) of the Divinity compliant with धर्मस्य विधिः ( dharmasya vidhiḥ - laws of ethics) as prescribed in the sacred scriptures while असुर (asura - demon)  is that part which does not comply with the same. Sri Aurobindho in his famous “Letters on Yoga” explains thus:  

“These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.”   

An even more detailed account of the same concept is provided in the शान्ति पर्व (śānti parva) of the magnum opus महाभारत (mahābhārata) from which I cite a portion here.   

OriginalTransliterationTranslation
Formerly, I dwelt with the Asuras in consequence of my disposition of being bound by truth and merit Seeing, however, that the Asuras have assumed adverse natures, I have left then and wish to reside in thee.'

"Sakra said, 'O thou of fair face, in consequence of what behaviour of the Asuras didst thou dwell with them? What didst thou see there for which thou hast come hither, having deserted the Daityas and the Danavas?'

Sree said, I attach myself steadfastly to those that are devoted to the duties of their own order, to those that never fall away from patience, to those that take a pleasure in walking along the path which leads to heaven. I always reside with those that are distinguished for liberality, for study of the scriptures, for sacrifices, for other scriptural rites, and for worship of Pitris, deities, preceptors, seniors, and guests. Formerly, the Danavas used to keep their abodes clean, to keep their women under control, to pour libations on the sacrificial fire, to wait dutifully on their preceptors, to restrain their passions, to be obedient to the Brahmanas, and to be truthful in speech. They were full of faith; they kept their wrath under control; they practised the virtue of charity; they never envied others; they used to maintain their friends and advisers, and their spouses; they were never jealous. Formerly, they never assailed one another, filled with wrath. They were all contented and never felt pain at the sight of other people's affluence and prosperity. They were all charitable and economical; of respectable conduct, and endued with compassion. They were excessively inclined to grace, possessed of simplicity of conduct, steadfast in faith, and had their passions under complete control. They used to keep their servants and counsellors contented, and were grateful and endued with sweet speech. They used to serve every one as each deserved in consequence of his position and honour. They were endued with shame. They were of rigid vows. They used to perform their ablutions on every sacred day. They used to smear themselves properly with perfumes and suspicious unguents. They were also to adorn their persons duly. They were observant of fasts and penances, were trustful, and utterers of Vedic hymns. The Sun never rose upon them while they lay asleep. They never outslept the moon. They always abstained from curds and pounded barley. They used every morning to look at clarified butter and other auspicious articles, and with senses withdrawn they used to recite the Vedas and worship Brahmanas with gifts. Their discourse was always virtuous, and they never accepted gifts. They always went to sleep at midnight and never slept during the day. They always used to take pleasure in showing compassion for the distressed, the helpless, the aged, the weak, the sick, and women, and enjoyed all their possessions by sharing these with them. They always used to assume and comfort the agitated, the cheerless, the anxious, the terrified, the diseased, the weak and emaciated, the robbed, and the afflicted. They followed the dictates of virtue and never injured one another. They were ready and well-disposed for action of every kind (that deserved to be accomplished). They used to serve and wait with reverence upon seniors and aged individuals. They duly worshipped Pitris, deities, and guests, and ate every day what was left after gratifying these. They were firmly devoted to truth and penances. None amongst them ate singly any food that was good, and none had congress with other people's wives. As regards compassion, they behaved towards all creatures as towards their own selves. They never allowed the emission of the vital seed into empty space, into inferior animals, into forbidden wombs, or on sacred days. They were always distinguished for gifts, for cleverness, for simplicity, for hopeful exertion, for humility, for friendliness, and for forgiveness. And, O puissant one, truth, charity, penance, purity, compassion, soft speeches and absence of animosity towards friends,--all these were always in them. Slumber, procrastination, fretfulness, envy, and want of foresight, discontent, melancholy, cupidity never assailed them. In consequence of the Danavas having been distinguished for these good qualities, I dwelt with them from the beginning of the creation for many yugas together. Times were altered, and that alteration brought about an alteration in the character of the Danavas. I saw that virtue and morality deserted them and they began to own the sway of lust and wrath. Persons, though themselves inferior in attainments, began to cherish animosities towards seniors in age possessed of superior qualifications, and while the latter, possessed of virtue and merit, used to speak upon proper topics in the midst of assemblies, the former began to ridicule or laugh at them. When reverend seniors in age came, the younger individuals, seated at their ease, refused to adore the former by rising up and saluting them with respect. In the presence of sires, sons began to exercise power (in matters that concerned sires alone).
Sanskrit Reference:महाभारत (mahābhārata) (12.228)

 


Interestingly, even according to the Abrahamic religions, the טָן (satan – devil) who more or less corresponds to the concept of असुर (asura - demon) in Hinduism, was originally none other than Lucifer - an angel who again corresponds to देव / सुर (deva/sura- god) but eventually fell from the noble moral standards as testified in the following Section 76 occurring in the Doctrine & Covenents (76) from the Church of Jesus Christ of Latter Day Saints’, wherein it is very clearly declared thus: 

 And this we saw also, and bear record, that an aangel of God who was in authority in the presence of God, who brebelledagainst the Only Begotten cSon whom the Father dloved and who was in the bosom of the Father, was thrust down from the presence of God and the Son, And was called aPerdition, for the heavens bwept over him—he was cLucifer, a son of the morning. And we beheld, and lo, he is afallen! is fallen, even a son of the morning! And while we were yet in the Spirit, the Lord commanded us that we should write the vision; for we beheld Satan, that old aserpent, even the bdevil, who rebelled against God, and sought to take the kingdom of our God and his Christ— Wherefore, he maketh awar with the saints of God, and encompasseth them round about”.  (English Reference :  Church of Jesus Christ of Latter Day Saints)

In fact, the term ‘Lucifer’ is etymologically derived from the Latin root Lux/Lucis - light’ & ‘ferre – to bring’. In other words, ‘Lucifer is the light-bearer i.e., one one who helps to bring light’ which interestingly sound’s almost similar to the Hindu counter part of the  देव (deva) which is derived from दिव् (div – to glow). Moreover, Lucifer was originally the ‘Son Of The Morning’ and was theologized as the ‘Morning Star’. created by God - the Holy Father to play the role of a שָׁכַך מַלְאַךְ (śākak mal'ak  - covering angel)  also referred as a ‘Covering Cherub’Interestingly, the Abrahamic doctrine of שָׁכַך מַלְאַךְ (śākak mal'ak - covering angel) closely corresponds to the doctrine of आवर्ण शक्ति (āvarṇa śakti – encapsulating force) in Hindu thought.In the Holy Torah (Old Testament), it is very clearly declared thus: 

 

OriginalTransliterationTranslation
בְּעֵ֨דֶן גַּן־אֱלֹהִ֜ים הָיִ֗יתָ כָּל־אֶ֨בֶן יְקָרָ֚ה מְסֻכָתֶ֙ךָ֙ אֹ֣דֶם פִּטְדָ֞ה וְיַֽהֲלֹ֗ם תַּרְשִׁ֥ישׁ שֹׁ֙הַם֙ יָ֣שְׁפֵ֔ה סַפִּ֣יר נֹ֔פֶךְ וּבָֽרְקַ֖ת וְזָהָ֑ב מְלֶ֨אכֶת תֻּפֶּ֚יךָ וּנְקָבֶ֙יךָ֙ בָּ֔ךְ בְּי֥וֹם הִבָּֽרַאֲךָ֖ כּוֹנָֽנוּ:
אַ֨תְּ־כְּר֔וּב מִמְשַׁ֖ח הַסּוֹכֵ֑ךְ וּנְתַתִּ֗יךָ בְּהַ֨ר קֹ֚דֶשׁ אֱלֹהִים֙ הָיִ֔יתָ בְּת֥וֹךְ אַבְנֵי־אֵ֖שׁ הִתְהַלָּֽכְתָּ:
b·odn gn aleim eiith kl abn iqre mskth·k adm phtde u·ielm thrshish shem u·ishphe sphir nphk u·brqth u·zeb mlakth thphi·k u·nqbi·k b·k b·ium ebra·k kunnu
ath krub mmshch e·sukk u·nththi·k b·er qdsh aleim eiith b·thuk abni ash ethelkth:
In Eden, the garden of God you were; every precious stone was [set in] your covering; ruby, topaz, diamond, chrysolite, onyx, and jasper, sapphire, carbuncle, and crystal and gold; the work of your drums and your orifices is in you; on the day of your creation they were established.
You were a cherub of great measure, that covers, and I gave that to you; you were on the mount of the sanctuary of God: you walked among stones of fire.
Hebrew Reference : Holy Torah: Ezhekiel (28:13-14)
Interestingly, almost similar to the story of असुराः (asurāḥ - demons),  Lucifer  was also originally a noble being adhering to the धर्म मार्ग (dharma mārga – righteous path), but eventually drooped down from the moral standards and resorted to  अधर्म मार्ग (adharma mārga –  unrighteous path) as testified in the Holy Torah


OriginalTransliterationTranslation
תָּמִ֚ים אַתָּה֙ בִּדְרָכֶ֔יךָ מִיּ֖וֹם הִבָּֽרְאָ֑ךְ עַד־נִמְצָ֥א עַוְלָ֖תָה בָּֽךְ: בְּרֹ֣ב רְכֻלָּֽתְךָ֗ מָל֧וּ תֽוֹכְךָ֛ חָמָ֖ס וַתֶּֽחֱטָ֑א וָֽאֲחַלֶּלְךָ֩ מֵהַ֨ר אֱלֹהִ֚ים וָֽאַבֶּדְךָ֙ כְּר֣וּב הַסּוֹכֵ֔ךְ מִתּ֖וֹךְ אַבְנֵי־אֵֽשׁ:
גָּבַ֚הּ לִבְּךָ֙ בְּיָפְיֶ֔ךָ שִׁחַ֥תָּ חָכְמָֽתְךָ֖ עַל־יִפְעָתֶ֑ךָ עַל־אֶ֣רֶץ הִשְׁלַכְתִּ֗יךָ לִפְנֵ֧י מְלָכִ֛ים נְתַתִּ֖יךָ לְרַ֥אֲוָה בָֽךְ:
מֵרֹ֣ב עֲו‍ֹנֶ֗יךָ בְּעָ֙וֶל֙ רְכֻלָּ֣תְךָ֔ חִלַּ֖לְתָּ מִקְדָּשֶׁ֑יךָ וָֽאוֹצִא־אֵ֚שׁ מִתּֽוֹכְךָ֙ הִ֣יא אֲכָלַ֔תְךָ וָֽאֶתֶּנְךָ֚ לְאֵ֙פֶר֙ עַל־הָאָ֔רֶץ לְעֵינֵ֖י כָּל־רֹאֶֽיךָ:
Thmim athe b·drki·k m·ium ebra·k od nmtza oulthe b·k.
b·rb rklth·k mlu thuk·k chms u·thchta u·achll·k m·er aleim u·abd·k krub e·skk m·thuk abni ash.
Gbe lb·k b·iphi·k shchth chkmth·k ol iphoth·k ol artz eshlkthi·k l·phni mlkim nththi·k l·raue b·k.
m·rb ouni·k b·oul rklth·k chllth mqdshi·k u·autza ash m·thuk·k eia aklth·k u·athn·k l·aphr ol e·artz l·oini kl rai·k,
You were perfect in your ways from the day you were created until wrongdoing was found in you.
Because of the multitude of your commerce, they filled you with violence and you sinned, and I shall cast you as profane from the mountain of God, and I shall destroy you, O covering cherub, from among the stones of fire.
Your heart became haughty because of your beauty; you destroyed your wisdom with your brightness; I have cast you upon the ground; I have set you before kings to gaze upon you.
Because of the multitude of your iniquities, with the wrongdoing of your commerce, you profaned your sanctity, and I shall bring forth fire out of your midst-it will consume you, and I shall make you ashes on the ground before the eyes of all who see you.
Hebrew Reference : Holy Torah: Ezhekiel (28:15-18)


    Before proceeding further let us quickly recap whatever we have discussed so far on असुराः (asurāḥ - demons). We tried to trace the etymological significance of the term असुर (asura – demon) and then as to how असुराः (asurāḥ - demons) were the brothers of देवाः / सुरः (devāḥ/suraḥ- gods) and were originally noble just like their brothers but eventually stooped down to अधर्म (adharma -  unrighteousnessinfected by egoic गर्व (garva - arrogance)मदा (madā – pride) and मोह (moha - delusion)अविद्या (avidyā - nescience) etc.. We have also seen as to how a  similar concept of Satan as a Fallen Angel exists in the Abrahamic religion. This stooping down is what charecterizes a असुर (asura – demon)  and hence traditionally in the महापुराण शास्त्र (mahāpurāṇa śāstra) it is stated that the असुराः (asurāḥ - demons) were pushed down to the realms of सप्त अधर लोकाः (sapta adhara lokāḥ - seven lower realms/worlds) viz. starting from अतल लोक (atala loka) to पाताल लोक (pātāla loka) while the देवाः / सुरः (devāḥ/suraḥ- gods)  rule over the सप्त उत्तर लोकाः (sapta uttara lokāḥ - seven upper realms/worlds) starting from भूलोक (bhūloka) upto सत्यलोक (satyaloka). And this is why the famous verses from the ईशोपनिषद् (īśopaniṣad) declares thus:


OriginalTransliterationTranslation
असुर्य नामते लोका अन्धेन तमसाऽवृताः।
तांस्ते प्रेत्याभिगच्छन्ति ये के सात्महनो जनाः॥
asurya nāmate lokā andhena tamasā'vṛtāḥ।
tāṃste pretyābhigacchanti ye ke sātmahano janāḥ॥
Asurya is the name of the lokas covered with blinding darkness. To them they go after death, the men who kill Atma. .
Translation by Jnanendranat Majundhar
Sanskrit Reference: ईशोपनिषद् (īśopaniṣad) (3)

    श्री सत्याननद (śrī satyānanada), the eminent परमाचार्य (paramācārya – chief preceptor) belonging to the occult school of कौल संप्रदाय (kaula saṃpradāya) as part of  his famous भाष्य (bhāṣya  - commentary) on the above verse further explains the close synergy between the concept of  why an असुर (asura – demon)  indulging in आत्महन (ātmahana – soul slaughter) is pushed to the अधर लोकाः (adhara lokāḥ - lower realms/worlds).  To quote him: 


Lokas having the character of asuras are asurya lokas. The world loka is derived from root lok, to obtain, and means what is obtained, that is, fruit of Karma consisting of a particular rebirth. Covered with blinding darkness, that is, the darkness of delusion,  devoid of the light of Atma. The men who kill Atma are the men who, through delusion of intellect, think that beyond the body, there is no undecaying and undying Atma consisting of consciousness… Those, again, who consider the body to be Atma and are devoted to this world and thoroughly deluded, for them there is no journey to the next world either by the Devayana Path or by the Pitryana Path. On the contrary, they take birth and die repeatedly without interruption as insects, flies and other ephemeral creatures. The lokas of these ephemeral creatures are asurya, covered with the blinding darkness of perfect ignorance.

 Please recollect the last stanza from Holy Torah - Ezhekiel (28: 18) quoted above, it is all the more testified that the  Thus,  it is clear that טָן (satan – devil) – the fallen angel was punished as an outcaste and pushed down by none other God Himself. Interestingly almost the same testimony is provided by भगवान् श्री कृष्ण परमात्म  (bhagavān śrī kṛṣṇa paramātma).  In the श्रीमद्भगवद्गीता (śrīmadbhagavadgītā),  while explainig to अर्जुन (arjuna), the गीताचार्य (gītācārya)   

OriginalTransliterationTranslation
इदम् अद्य मया लब्धम् इमं प्राप्स्ये मनोरथम्।
इदम् अस्तीदम् अपि मे भविष्यति पुनर् धनम्॥
असौ मया हतः शत्रुर् हनिष्ये चापरानपि।
ईश्वरोऽहं अहं भोगी सिद्धोऽहं बलवान् सुखी॥
आḍह्योऽभिजनवान् अस्मि कोऽन्योऽस्ति सदृइषो मया।
यक्ष्ये दास्यामि मोदिष्य इत्य् अज्ञान-विमोहिताः॥
अनेक-चित्त-विभ्रान्ता मोह-जाल-समावृताः।
प्रसक्ताः काम-भोगेषु पतन्ति नरकेऽशुचौ॥
आत्म-सम्भाविताः स्तब्धा धन-मान-मदान्विताः।
यजन्ते न्āम-यज्ञैस् ते दम्भेनाविधि-पूर्वकम्॥
अहङ्कारं बलं दर्पं कामं क्रोधं च सन्ष्रिताः।
माम् आत्म-पर-देहेषु प्रद्विषन्तोऽभ्यसूयकाः॥
तान् अहं द्विषतḥ क्रूरान् सन्सारेषु नराधमन्।
क्षिपाम्यजस्रम् अशुभान् आसुर्īष्व् एव योनिषु॥
आसुरीं योनिमापन्ना मूḍहा जन्मनि जन्मनि।
माम् अप्राप्यैव कौन्तेय ततो यान्त्य् अधमां गतिम्॥
- श्रीमद्भगवद्गीता (16.13-20)
idam adya mayā labdham imaṃ prāpsye manoratham।
idam astīdam api me bhaviṣhyati punar dhanam॥
asau mayā hataḥ śhatrur haniṣhye chāparān api।
īśhvaro ’ham ahaṃ bhogī siddho ’haṃ balavān sukhī॥
āḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayā।
yakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥ॥
aneka-citta-vibhrāntā moha-jāla-samāvṛtāḥ।
prasaktāḥ kāma-bhogeṣu patanti narake'śucau॥
ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥ।
yajante nāma-yajñais te dambhenāvidhi-pūrvakam॥
ahaṅkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ ca sanṣritāḥ।
mām ātma-para-deheṣu pradviṣanto'bhyasūyakāḥ॥
tān ahaṃ dviṣataḥ krūrān sansāreṣu narādhaman।
kṣipāmyajasram aśubhān āsurīṣv eva yoniṣu॥
āsurīṃ yonimāpannā mūḍhā janmani janmani।
mām aprāpyaiva kaunteya tato yānty adhamāṃ gatim॥
The demoniac persons think, “I have gained so much wealth today, and I shall now fulfill this desire of mine. This is mine, and tomorrow I shall have even more. That enemy has been destroyed by me, and I shall destroy the others too! I am like God himself, I am the enjoyer, I am powerful, and I am happy. I am wealthy and I have highly placed relatives. Who else is equal to me? I shall perform sacrifices (to the celestial gods); I shall give alms; I shall rejoice.” In this way, they are deluded by ignorance.
Possessed and led astray by such imaginings, enveloped in a mesh of delusion, and addicted to the gratification of sensuous pleasures, they descend to the murkiest hell.
Such self-conceited and stubborn people, full of pride and arrogant in their wealth, perform ostentatious sacrifices in name only, with no regard to the rules of the scriptures.
Blinded by egotism, strength, arrogance, desire, and anger, the demonic abuse my presence within their own body and in the bodies of others..
These cruel and hateful persons, the vile and vicious of humankind, I constantly hurl into the wombs of those with similar demoniac natures in the cycle of rebirth in the material world. These ignorant souls take birth again and again in demoniac wombs. Failing to reach me, O Arjun, they gradually sink to the most abominable type of existence.


Translation by Swami Mukundananda
Sanskrit Reference : श्रीमद्भगवद्गीता (śrīmadbhagavadgītā) (16.13-20)

 There is an alternate derivation for the terms सुर (sura - god) & असुर (asura – demon) provided by महऋषि वाल्मीकी (mahaṛṣi vālmīkī) in the बालकाण्ड (bālakāṇḍa) section of रामायण (rāmāyaṇa) – his magnum opus महा इतिहास काव्य (mahā itihāsa kāvya) according to which सुर (sura - god) is one who has drunk the सुरा (surā - wine) obtained during the समुध्र मन्थन (samudhra manthana - churning of the ocean) as part of the चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) discussed earlier, 

OriginalTransliterationTranslation
द्व वरुणस्य ततः कण्या वारुणी रघ्नन्दन।
उत्पपात महाभागा भार्गमाणा परिग्रहम्॥
देतिः पुत्रा न तां राम जगृहुर्वरुणात्मजाम्।
अदितेस्त सुता वीर जगृहुस्तामनिन्दताम्॥
असुरास्तेन दैत्यासुरास्तेनादिस्तेस्सुतः।
हृष्टाः प्रमुदिताश्चासन् वरुणीग्रहणासुराः॥
varuṇasya tataḥ kaṇyā vāruṇī raghnandana।
utpapāta mahābhāgā bhārgamāṇā parigraham॥
detiḥ putrā na tāṃ rāma jagṛhurvaruṇātmajām।
aditesta sutā vīra jagṛhustāmanindatām॥
asurāstena daityāsurāstenādistessutaḥ।
hṛṣṭāḥ pramuditāścāsan varuṇīgrahaṇāsurāḥ॥
O Joy of the Raghus (Rama) thereafter Varuna's daughter Varuni (goddess of wine) came out searching for a consort.
O Rama while Diti's sons did not accept the unblemished Varuni, O heroic one, the sons of Aditi did.
For that reason, sons of Diti were called asuras. Aditi's sons were known as suras. Devatas grew exceedingly glad for having Varuni.


Translation by Swami Madhavananda (RKM Order)
Sanskrit Reference 43:श्रीवाल्मीकिरामायण (śrī vālmīkirāmāyaṇa) (1.45.35-37)




Thus, there is a fundamental difference - unlike their counterpart who were essentially स्थित प्रज्ञ (sthitha prajña – steadily wise) ever standing by धर्म (dharma - righteousness), the असुराः (asurāḥ - demons) were on the other end of the spectrum, resorting to अधर्म (adharma - unrighteousness). Sri S. Sankaranarayanan, the eminent scholar and श्री विद्या उपासक (śrī vidyā upāsaka) in his famous book “Glory of the Divine Mother – Devi Mahatmyam” explains thus: Again, these anti-divine forces are so much like the Divine! They possess tremndous strength, power light, will power, and in some cases even tapas and knowledge. But they are opposed to the Divine Law and Truth. They usurp the functions of the divine and beguile the unwary into thinking that they are the divine”. Thus,  a असुर (asura - demon) is one who holds आसुर स्वभाव (āsura svabhāva – demonical character). The निरालंबोपनिषद् (nirālaṃbopaniṣad) which is one of the बाल उपनिषद् (bāla upaniṣad – minor upanishad) defines आसुर (āsura – demonical) as follows 


OriginalTransliterationTranslation
या श्री स्वयम् सुकृतिनां भवनेष्वलक्ष्मीः।
पापात्मनां कृतिधियां…
yā śrī svayam sukṛtināṁ bhavaneṣvalakṣmīḥ|
pāpātmanāṁ kṛtidhiyāṁ…
O Devī, who resides as auspiciousness in the dwellings of the sacred and the inauspiciousness in those of the profane…
Translation by Swamy Jagadeshwarananada (RKM Order)
Sanskrit Reference: : देवीमहात्म्यम् (devīmahātmyam) (4.5)

    The important philosophy to understand here is that from a holistic point of view, both असुराः (asurāḥ - demons) & देवाः / सुरः (devāḥ/suraḥ- gods)  are the two end points of a polar-parity similar to the north & south poles of a magnet or the negative and positive charges of a electric field. This fact is testified by श्री आदिशंकराचार्यभगवत् पाद (śrī ādiśaṃkarācāryabhagavat pāda)who continues his explanation as part of his famous बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya)  thus


OriginalTransliterationTranslation
के ते? देवाश्चासुराश्च तस्यैव प्रजापतेः प्राणा वागादगः। कथं पुनस्तेपां देवासुरत्वस्? उच्यते - शास्त्रजनिवज्ञानकर्यभाविता द्योतनाद्देवायवन्ति त एव स्वभाविक प्रत्यक्षानुमानजनितदृष्टप्रयोजनकर्म ज्ञानाभाविता असुराः। स्वेष्वेवासुषु रमणात् सुरेभ्यो वा देवेभ्योऽन्यत्वात्।…ke te? devāścāsurāśca tasyaiva prajāpateḥ prāṇā vāgādagaḥ। kathaṃ punastepāṃ devāsuratvas? ucyate - śāstrajanivajñānakaryabhāvitā dyotanāddevāyavanti ta eva svabhāvika pratyakṣānumānajanitadṛṣṭaprayojanakarma jñānābhāvitā asurāḥ। sveṣvevāsuṣu ramaṇāt surebhyo vā devebhyo'nyatvāt।
…Who are they? The Gods and the Asuras, the organs that of speech and the rest, of Prajapati himself. How can they be the gods and Asuras? They becamce gods when they shine under the influence of thoughts and actions as taught by the scriptures. While those very organs become Asuras when they are influenced by their natural thoughts and actions, based only on perceptions and inference, and directed merely to visible (secular) ends. They are called Asuras, because they delight in their own lives (Asu) or because they are other than gods.

Translation by Swami Madhavananda (RKM Order)
Sanskrit Reference: : बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya) (1.3.1)


From an esoteric psychological perspective, the सुर (sura - god) & असुर (asura – demon) are not the extramental beings existing outside of us. But  on the other hand, refer to the hero and the villain within us. In other words, they correspond to one’s own lower (impure) & higher (pure) mental tendencies that are in constant conflict within us, in the battle of spiritual progress.  In his famous book “Introduction too Hindu Symbolism”, the eminent scholar and Theosophist I.K. Taimini explains thus:  

After discrimination has developed to an adequate degree and spiritual evolution has been made possible the first great difficulty which appears in the path of the aspirant is the lower self with all its animal propensities and undesirable tendencies of the lower mind. For, ordinarily, discrimination gives only perception and not control, and when the aspirant begins to feel the need for changing his life and treading the path but finds the lower self with all its ingrained lower desires and tendencies blocking his way, the struggle between the lower and the Higher self in man begins. And it is a struggle of a various character in which he has to fight on many fronts at the same time and requires different kinds of faculties and powers. In the early stages when his pride and egoism are still strong he depends solely upon his own mental powers to fight this multi-front battle. But he soon realizes that though this struggle requires self-confidence and self-reliance success cannot be achieved without invoking his spiritual powers which are still latent in him. So with the help of the Higher mind, under the guidance of which he is carrying on this work of unfoldment, he invokes these latent spiritual powers and faculties and gradually learns to utilize them in this difficult struggle with his lower nature. And it is only when these spiritual powers come to his aid that he begins to gain ascendency over the lower self. True Self-reliance is not reliance on the lower self but upon the Divine Self who is present in the heart of every human being. The battle is long lasting and sometimes fierce but if the aspirant perseveres and does not lose his faith in the Divine Power within him the lower self is ultimately vanquished and ceases to be an obstruction in his path. He has still many hurdles to cross, many subtler enemies to conquer but he has been able to eliminate those tamasic (passive) tendencies which resist all his efforts to bring about the required transformations within himself. The story of Mahishasura depicts in an allegorical form this phase of our spiritual development.”


 निगूढार्थ रहस्य्तविद्या (nigūḍhārtha rahasytavidyā - occult esoteric science)

Of course, as already stated, the esoteric significance of such a battle between these two polarities is most poetically exemplified in the महाभारत (mahābhārata) physical battle between two cousin clans viz. कौरव (kaurava) and the पाण्डव (pāṇḍava)The esoteric message of the great epic refers to the battle within. The पञ्च पाण्डव (pañca pāṇḍava – five pandavas) refer to the पञ्च ज्ञानेन्द्रिय (pañca jñānendriya – five gnostic senses) within us while the शतक कौरव (śataka kaurava – hundred kauravas) refer to the hundreds of sensual distractions and desires. कुरुक्षेत्र (kurukṣetra – field of the kurus) is the battlefield of the mind. श्री पार्थसारथि (śrī pārthasārathi– Divine Charioteer of Ajuna/ Partha) refers to the sixth sense of mankind – The बुद्धि (buddhi - intellect) which discriminates the good from evil and directs and enlightens the five senses to take the right path using चतुर् मार्ग (chatur mārga – four paths) to Divinity viz. भक्ति मार्ग (bhakti mārga – path of devotion)कर्म मार्ग (karma mārga– path of action/service)ज्ञान मार्ग (jñāna mārga – path of knowledge/wisdom) and ध्यान मार्ग  (dhyāna mārga – path of meditation).

The important philosophy to understand here is that the अहंकार तत्त्व (ahaṃkāra tattva – self arrogating principle) which is among the चतुर्विंशति तत्त्वानि (caturviṃśati tattvāni – twentyfour evolutes) of प्रकृति (prakṛti) is by default a positive onitological entity having त्रिविध गुणाह् (trividha guṇāh - trifold qualities) viz. सात्त्विक (sāttvika - energetic), राजस (rājasa - passionate) & तामस (tāmasa - innertial) responsible for the त्रिविध कृत्यानि (trividha kṛtyāni – trifold activities) viz. सृष्टि  (sṛṣṭi – creation), स्थिति (sthiti - sustenance) & संहार (saṃhāra - anhilation) respectively that are inturn theologized as  ब्रह्म (brahma), विष्णु (viṣṇu) & शिव (śiva) respectively.

However, the same अहंकार तत्त्व (ahaṃkāra tattva – self arrogating principle) in the case of a  लौक्य जीवात्मन् (laukya jīvātman – mundane corporeal self) who is caught in the संसार मोहस्य जाल (saṃsāra mohasya jāla  - viscious  web of delusion) driven by the त्रिविध मल बन्धानाम् (trividha mala bandhānām – trifold fetters of bondage) gets corrupted as गर्वर अहङ्कार (garvara ahaṅkāra – haughty arrogance).  In other words, it is a double edged sword, which accelerates transformation by first triggering the अधर्मस्य अन्ध्य (adharmasya andhya – blindness of   unrighteousness) dominated by तामस अविद्या (tāmasa avidyā – inertial nescience) which has to be  countered by धर्मस्य प्रकाश (dharmasya prakāśa – light of righteousness) dominated by सात्त्विक विद्या (sāttvika vidyā – energetic science). In other words, अहंकार तत्त्व (ahaṃkāra tattva – self arrogating principle)  playing the dual role of a notorious villain and famous hero serves as powerful catalyst in keeming the cosmic सृष्टि  (sṛṣṭi – creation), स्थिति (sthiti - sustenance) & संहार (saṃhāra - anhilation) going. This fact is poetically testified in the folliwing verses from श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa)

OriginalTransliterationTranslation
अहंकारवशः प्राणी करोति च शुभाशुभं।
विमूठो मोहजालेन तत्कृते नातिपातिना॥
अहंकाराद्धि संजातमिदं स्थावरजङ्गमम्।
मूलाद्धरिहरादीनामुग्रात्प्रकृतिसम्भवात्॥
अहङ्न्कारपरिक्त्यक्तो यदा भवति पद्म्जः।
तदा विमुक्तो भवति नोचेत्संसारकर्मकृत्॥
ahaṃkāravaśaḥ prāṇī karoti ca śubhāśubhaṃ।
vimūṭho mohajālena tatkṛte nātipātinā॥
ahaṃkārāddhi saṃjātamidaṃ sthāvarajaṅgamam।
mūlāddhariharādīnāmugrātprakṛtisambhavāt॥
ahaṅnkārapariktyakto yadā bhavati padmjaḥ।
tadā vimukto bhavati nocetsaṃsārakarmakṛt॥
Thus all embodied beings get themselves subdued by Aharhkara and do acts, good or bad, confounded and deluded by the network of Moha that always drags one down below.
From the Mula Prakrti are born Brahma, Visnu, and Hara and from the Tamasik Ahamkara 0f Prakrti is created this whole cosmos, moving and non—moving. The lotus-born Brahma becomes free when he is free from Ahamkara; otherwise He becomes engaged in this world affairs
Sanskrit Reference: : श्रीदेवीभगवतमहापुराण (śrīdevībhagavatamahāpurāṇa) (5.1.31-33)


This fact is very clearly explained in the legend of समुध्र मन्थन (samudhra manthana - churning of the ocean). Here, a perfectly well coordinated team efforts from both parties are needed of असुराः (asurāḥ - demons) & देवाः / सुरः (devāḥ/suraḥ- gods) are inevitably needed for successful समुध्र मन्थन (samudhra manthana - churning of the ocean) and extract the अमृत (amṛta- ambrosia). Besides it is not only that the positive-negative polarity is indispensible as part of any holistic action, but such a polarity is also unavaoidable as part of the corresponding outcome of the action as testified in the same legend according to which the  चतुर्दश रत्नाः (caturdaśa ratnāḥ - fourteen gems) that emerged from as a result of the समुध्र मन्थन (samudhra manthana - churning of the ocean)  contains not only the अमृत (amṛta - ambrosia) but also विष (viṣa - poison).   

    This in fact is one of the main take aways from this story, as explained by Sri I.K. Taimini in his famous book “An introduction to Hindu Symbolism” according to whom 

the main point to be noted in the story is the presence in manifestation of two opposite forces which by their interaction (co-operation and conflict) help in bringing into manifestation what is unmanifest. Evolution is generally the result, of the interaction of opposite forces. The necessity of two opposing forces in the evolutionary scheme is due to the fact that it is only in this way that a balance can be maintained in a dynamic world. A single force can maintain equilibrium only in a static world. Evolution is a dynamic process  requiring constant adjustment of all kinds of forces and thus requires two opposing forces in  every field of activity. These forces push each other, now to one side then to another,  constantly arriving at new and temporary equilibriums at different points. These forces are symbolized in the story by the Devas and the Daityas. In Hindu  mythology, the Devas and the Daityas are not identified necessarily with good and evil. The devas and the Daityas represent respectively forces which are in harmony with the Divine Will and thus help evolution directly and those which are against the Divine Will for the time  being and thus help evolution indirectly. We may conceive of their respective functions as analogous to the propelling force and the force of resistance both of which are needed for motion. A vehicle moves on a road not only localise there is a force propelling it but also because there is the resistance of the road. An aeroplane driven by a propeller can move only because of the resistance of the air… The story is obviously meant to show that the presence of two opposing forces in the world is not accidental but a necessary feature of the evolutionary scheme, that these opposing forces sometimes co-operate and at other times oppose each other, and that sometimes one side gains ascendency and sometimes the other. The idea that the so-called evil or the forces which oppose the Divine Will in evolution will ultimately be completely eliminated leaving the field for ever to those which co-operate with that Will does not appear to be tenable. Good and Evil, the Devas and the Daityas and all such opposing forces appear to be permanent features of the Divine Plan. It is only for a time that the good can remain in the ascendant and dominate the evil. Being only relative good it is liable to corruption and this corruption brings into existence an opposing force which destroys the corrupt forms and establishes a new order, generally with an interim ascendency of the opposing and sometimes cruel and evil force. This see-saw movement of opposing forces seems to be inherent in the natural processes and is an aspect of that eternal rhythm which brings about the rise and fall of civilizations, the growth and decay of world movements and the ascendency and decline of ideologies. Nothing is and can be permanent in the realm of space and time. All is change, accompanied by ebb and flow. To us certain things may appear to be permanent and we may strive for aims with a view to bring about permanent states but this is only because our span of life is so short, our vision is so myopic and our mind is so limited. We might as well try to make the oceans stop the ebb and flow of tides.




The underlying message intended to be communicated through these मायाया दिव्य नाटक (māyāyā divya nāṭaka – divine mystery drama) is that both पाप कार्य (pāpa kārya – evil deeds) enacted as the असुराणां दुष्ट शक्ति (asurāṇāṃ duṣṭa śakti negative energy of the demons) and the पुण्य कार्य (puṇya kārya- virtuous deeds) enacted as the देवानां शुभ शक्ति (devānāṃ śubha śakti – benevolen/benign energy of the gods) are ultimately part and parcel of the same प्रजापति (prajāpati – Lord of beings).  By His ब्रह्म संकल्प (brahma sakalpa - Divine Will)the जीवात्मन् (jīvātman – individual self) is created, sustained and groomed into दुष्ट शक्ति (duṣṭa śakti – malevolent/malignant energy) which not only conceals the Divinity within, but is also in constant confrontation and struggle with the शुभ शक्ति (śubha śakti – benevolen/benign energy). The fact that the actual युद्ध (yuddha - battle) between the असुराः (asurāḥ - demons) & देवाः (devāḥ - gods) is an inner warfare for the right and wrong usage of the senses is very well reiterated by श्री आदिशंकराचार्यभगवत्पाद (śrī ādiśaṃkarācāryabhagavatpāda) in his famous छान्दोग्यौपनिषद्शंकरभाष्य (chāndogyaupaniṣadśaṃkarabhāṣya)

OriginalTransliterationTranslation
… शास्त्र्य प्रकाश वृष्यभिभवनाय प्रवृत्ताः। स्वाभाविक्यस्तमोरूपा इन्द्रियवृत्त्योऽसुराः तभा तद्विपरीताः शास्त्रविवेकज्योतिरात्मानो देवाः स्वाभाविकतमोरूपासुराभिभवनाय प्रवृता इत्यन्योन्यभिभवरूपः सङ्ग्राम् इव सर्व प्राणिषु प्रतिदेहं देवासुरसङ्ग्प्राभोऽनादिकाल प्रवृत्त इत्यभिप्राय धर्माधर्मोत्पत्तिविवेक विज्ञानाय कथ्यते प्राणविशुद्धि विज्ञानविधिपरतया।śāstrya prakāśa vṛṣyabhibhavanāya pravṛttāḥ। svābhāvikyastamorūpā indriyavṛttyo'surāḥ tabhā tadviparītāḥ śāstravivekajyotirātmāno devāḥ svābhāvikatamorūpāsurābhibhavanāya pravṛtā ityanyonyabhibhavarūpaḥ saṅgrām iva sarva prāṇiṣu pratidehaṃ devāsurasaṅgprābho'nādikāla pravṛtta ityabhiprāya dharmādharmotpattiviveka vijñānāya kathyate prāṇaviśuddhi vijñānavidhiparatayā।
…The natural functions of the senses which are of the nature of darkness and which supress the functions illuminated by the scriptures are called Asuras. Similarly the Devas, i.e., functions of the senses which are opposite of the former and which are of the nature of light consisting in the discrimination derived from the essence of the scriptures, are engaged in subjugating the Asuras who are of the nature of darkness. Thus, in the body of all beings, a fight between the gods and Asuras, as it were, is going on from time without beginning, each bent upon vanquishing the other. This is the drift. It is this that is narrated as a story in the passage with a view to generate knowledge of the origin of virtue and vice, and to lay down injunctions regarding the purity of prana (vital air).

Translation by V.Panoli
Sanskrit Reference: : छान्दोग्यौपनिषद्शंकरभाष्य (chāndogyaupaniṣadśaṃkarabhāṣya) (1.2.1)



 In soteriological terms, the viscous संसार चक्र (saṃsāra cakra – transmigratory cycles) of such धर्म  युद्धानि (dharma  yuddhāni – righteousness battles) corresponds to the pilgrim’s progress through a topsy-turvey roller-coaster ride. Please recollect that मानस कुरुक्षेत्र (mānasa kurukṣetra – mental field of the kurusis the locus of such धर्म  युद्धानि (dharma  yuddhāni – righteousness battles) wherein sometimes धर्म (dharma - righteousness) dominates while sometimes it is the other way around and accordingly the संसार कर्मवश (transmigratory karmavaśa – transmigratory fate) of the जीवात्मन् (jīvātman – individual self) is determined. Potentially, he can either spiritually ascend to the highest realms of divinity or fall down miserably to the insentience. This fact is testified by श्री आदिशंकराचार्यभगवत्पाद (śrī ādiśaṃkarācāryabhagavatpāda)who continues his explanation as part of his famous  बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya)   


OriginalTransliterationTranslation

ते देवाश्चासुराश्च प्रजापति शरीरस्था एषु लोकेषु निमित्त भूतेषु स्वाभाविकेतरकर्मज्ञानसाक्येषु अस्पर्धन्त स्पर्धा कृत्वन्तः॥ देवनां चासुराणां च वृयुद्भवाभिमवौ स्पर्धा।कदाचिच्छाख्रजनितकर्मज्ञानभावानारूपा वृतिः प्राणानाबुद्भवति। यदा चोद्भवति तदा दृष्ट प्रयोजना प्रत्यक्षानुमानजनितकर्मज्ञानभावनारूपा तेषामेव प्राणानाम् वृत्रासुर्यभिभूयते। यदेवानां जयोऽसुराणां प्रजायः। कदाचितद्विपर्ययेण देवानां वृत्तिरभिभूयत आसुर्या उद्भवः। सो ऽसुराणां जयो देवानां प्रजायः। एवं देवानाम् जये धर्मभूयस्त्वा दुर्कर्ष आ प्रजापतित्वप्राप्तेः। असुरजयेऽधर्मभूयस्त्वादपकर्ष आ स्थावरत्वप्राप्तेः। उभ्यसाम्ये मनुष्यप्राप्तिः।

te devāścāsurāśca prajāpati śarīrasthā eṣu lokeṣu nimitta bhūteṣu svābhāviketarakarmajñānasākyeṣu aspardhanta spardhā kṛtvantaḥ॥ devanāṃ cāsurāṇāṃ ca vṛyudbhavābhimavau spardhā।kadācicchākhrajanitakarmajñānabhāvānārūpā vṛtiḥ prāṇānābudbhavati। yadā codbhavati tadā dṛṣṭa prayojanā pratyakṣānumānajanitakarmajñānabhāvanārūpā teṣāmeva prāṇānām vṛtrāsuryabhibhūyate। yadevānāṃ jayo'surāṇāṃ prajāyaḥ। kadācitadviparyayeṇa devānāṃ vṛttirabhibhūyata āsuryā udbhavaḥ। so 'surāṇāṃ jayo devānāṃ prajāyaḥ। evaṃ devānām jaye dharmabhūyastvā durkarṣa ā prajāpatitvaprāpteḥ। asurajaye'dharmabhūyastvādapakarṣa ā sthāvaratvaprāpteḥ। ubhyasāmye manuṣyaprāptiḥ।

…They, the Gods and the Asuras living in the Prajapathi’s body, vied with each other, for (the mastery of) these worlds, which are attainable through thoughts and actions prompted by one’s natural inclination as well as those cultivated by the scriptures. The rivalry of the Gods and the Asuras here means the emergence and the subsidence of their respective tendencies. Sometimes the organs manifest the impressions of thoughts and actions cultivated by the scriptures; and when this happens the impressions manifested by those very organs, of the thoughts and actions based on perception and inference, and producing visible results only - those tendencies characteristic of the Asuras –subside. That is the victory of the gods and the defeat of the Asuras. Sometimes the reverse happens The characteristic tendencies of the gods are overpowered, and those of the Asuras emerge. That is the victory of the Asuras and the defeat of the gods. Accordingly, when the gods win, there is preponderance of merit, and the result is elevation upto the level of Prajapati. And when the Asuras triumph, demerit prevails, and the result is its degradation down to the level of stationary objects, while if there be a draw it leads to human birth.
Translation by Swami Madhavananda (RKM Order)

Sanskrit Reference: : बृहदारण्यकोपनिषद्शंकरभाष्य (bṛhadāraṇyakopaniṣadśaṃkarabhāṣya) (1.3.1)



 These mythologies also reiterate the fundamental truth that, in the beautifully master minded drama of  existence, every character (soul) is designed in such a way that they have a specific purpose and carry specific message. परमेश्वर  (parameśvara  - supreme deity) - the Highest Commander,  in the Divine design of माया (māyā - illusion), has beautifully programmed the कर्म विधि (karma vidhi - laws of fate) giving the right mix of free will at the microcosmic जीवात्म (jīvātma – corporeal soul) level and the overall Divine plan at the macrocosmic परमात्म (paramātma – absolute divinity) level. Every जीवात्म (jīvātma – corporeal soul)  journey is pre-programmed to reach the परमात्म (paramātma – absolute divinity), giving enough room for the individual soul to decide the route to take. Each soul is given the liberty of selecting a positive route with smooth terrain by following the established and recommended path or the soul can also take the more adventurous and tough terrain path (the negative route), traveling in the opposite direction of recommended path.

Unfortunately, typically most often the gift of free-will is thoroughly misused and as a result there is always dominance of दुष्ट शक्ति (duṣṭa śakti negative energy) over the शुभ शक्ति (śubha śakti – benevolen/benign energy of the gods) and when this exceeds beyond the threshold limits, it necessicates, the need for the higher supramental realm of the परब्रह्म (parabrahma – supreme divinity), directly takes the महा विभव अवतार (mahā vibhava avatāra – supreme glorious incarnation) out of its Infinite Grace and Compassion,  in order to restablish the सत्यमेव जयते (satyameva jayate  - Truth alone Triumphs).  And this commitment is given by none other than भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) Himself in the श्रीमद् भगवद् गीता (śrīmad bhagavad gītā)

OriginalTransliterationTranslation
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य थदात्मानं ष्रुजंयहम्॥
परिथ्रानाय साधुनाम् विनाशायच दुषुक्रुताम् ।
धर्मसम्स्थापनार्थाय संभवामि युगे युगे ||
yadā yadā hi dharmasya glānirbhavati bhārata|
abhyutthānamadharmasya thadātmānaṁ ṣrujaṁyaham||
parithrānāya sādhunām vināśāyaca duṣukrutām|
dharmasamsthāpanārthāya saṁbhavāmi yuge yuge||
Whenever, O descendents of Bharata,
Righteousness declines and evil prevails,
I manifest myself’.
For the protection of the Good
And the destruction of the evil
And for the establishment of Dharma,
I am born again and again.
Sanskrit Reference: :श्रीमद्भगवद्गीता (śrīmadbhagavadgītā) (4.7,8)


The Divine Grace then comes to the rescue of the soul by confronting with it and helping by correcting and cleansing the जीवात्म (jīvātma – corporeal soul). This process is called as ¾Îò¾¡ð¦¸¡ûÙ¾ø  (thaduththaatkoLLudhal). In the end, however strong and antagonistic the Evil is, in the long run it will still get controlled, cleansed and absorbed into the Omniscient, Omnipotent & Omnipresent Bliss as articulated by the great Sufi mystic poet Maulana Jalaludin Rumi

The spiritual way ruins the body,

and, having ruined it, restores it to prosperity

Ruined the house for the sake of the golden treasure,

and with that same treasure, built it better than before;

Cut off the water and cleansed the river bed,

then caused drinking water to flow into it;

Cleft the skin and drew out the barb,

then made fresh skin grow over the wound;

Razed the fortress and took it from the infidel,

then reared thereon a hundred towers and ramparts;

Sometimes the action of God appears like this,

sometimes the contrary;

(true) religion is nothing but bewilderment

-Maulana Jalaludin Rumi


Specific Case Studies

We shall now take a quick deep dive into some of the most poupular episodes highlighting the spiritual essence underlying विद्वेष भक्ति  (vidveṣa bhakti – Hateful Devotion)

#Puranic EpisodeURL Link of the Post
1பரமசிவனின் அட்டவீரட்டானம் (paramasivanin aṭṭavīraṭṭānam – eight-fold valors of Supreme Shiva)https://whatisgod-vidveshabhakti.blogspot.com/p/paramasivanin-attavirattanam-eight-fold.html
2கந்தனினஂ சூரசம்ஹாரம் (kandanin sūrasamhāram – Kanda’s defeat of demon)https://whatisgod-vidveshabhakti.blogspot.com/p/kandanin-surasamharam-kandas-defeat-of.html
3श्री देवी पराक्रम (śrī devī parākrama – valour of Goddess)https://whatisgod-vidveshabhakti.blogspot.com/p/sri-devi-parakrama-valour-of-goddess.html

Note: The articles for each of these topics is shared on the left panel under the title Table of Contents. Please click the same to take you to the respective blog.


Conclusion 

In each of these cases, Omnipotent God, out of His fatherly Grace has punished His son for his childish faults and has eventually corrected him or has a doctor performs corrective surgeries or prescribes bitter medicines.

The revered Saiva saint, நம்பி ஆரூரான் (nambi ārūrān), better known as சுந்தரர் (sundarar) also in the role playing of a defaulter, endorses the पितृ भाव (pit bhāva - fatherly role) played by God by punishing him for his mistakes and eventually forgiving him out of his परमदया (paramadayā – supremecy).

OriginalTransliterationTranslation
ஒறுத்தாய், நின் அருளில்; அடியேன் பிழைதனகள்
பொறுத்தாய், எத்தனையும் நாயேனைப் பொருள்படுத்துச்
செறுத்தாய்; வேலைவிடம் மறியாமல் உண்டு கண்டம்
கறுத்தாய்- தண் கழனி கழிபாலை மேயானே!
oṛuttāi, nin aruḻil; aḍiyEn pihaitanagaḻ
poṛuttāi, ettanaiyum nāyEnaip poruḻpaḍuttuc
seṛuttāi; vElaiviḍam maṛiyāmal uṇḍu kaṇḍam
kaṛuttāi- taṇ kahani kahipālai mEyānE!
Out of Grace.
Punished me for my faults;
Endured my excesses and forgave me, the Cur!
To save the celestials , you consumed the poison of the sea,
Blackened your throat, O Lord!
Joyfully residing at kaLippaalai,
Encircled by cool fields.

-translation by S.N.kandhaswamy
(Institute of Asian Studies)
Tamil Reference 120: சுந்தரர் தேவாரம் : திருக்கழிப்பாலை (sundarar dEvāram: tirukkazhippālai

However, an important point to remember is that even though the means of rectification adopted by Divinity may seem to be an act of violence, yet ultimately, the  soul defeated at His hands eventually reaches the highest soteriological position of Divine communion. Take the case of रावण (rāvaṇa), just as he had believed, immediately after his death at the hands of श्री रामचन्द्र (śrī rāmacandra), he had a royal red carpet welcome at the abode of God - श्री वैकुण्ड (śrī vaikuṇḍa).  The following verses from अध्यात्मरामायणम् (adhyātmarāmāyaṇam) very beautifully narrates these events, 

OriginalTransliterationTranslation
अथान्त्रिक्षे व्यनदत्सौम्यस्त्रिदशदुन्दुभिः।
पपात पुष्वृष्टक्ष्च समन्ताद्रध्वोपरि॥
तुष्टुवुर्मुनयः सिद्धाक्ष्वारणाक्ष्व दिवौकसः। अथान्तरिक्षे नुनृतः सर्वतोऽप्सरसो मुदा॥
रावणस्य च देहोत्थं ज्योतिरादित्यवस्फुरत्। प्रविवेश सधुक्षेष्ठं देवनां पश्यतां सताम्॥
अध्यात्मरामायणम् (10.77-79)
athāntrikṣe vyanadatsaumyastridaśadundubhiḥ| papāta puṣvṛṣṭakṣca samantādradhvopari||
tuṣṭuvurmunayaḥ siddhākṣvāraṇākṣva divaukasaḥ| athāntarikṣe nunṛtaḥ sarvato'psaraso mudā||
rāvaṇasya ca dehotthaṁ jyotirādityavasphurat| praviveśa sadhukṣeṣṭhaṁ devanāṁ paśyatāṁ satām||
The sky was now filled with the delightful sound of the kettle drums of the Devas from all sides; showers of flowers fell on Rama. The Munis, Siddhas, the Charana, and the other inhabitants of the heavenly regions sang hymns of praise, and everywhere in the sky the Apsara damsels began to dance. All the Devas, witnessed how from the body of Ravana, a brilliance equal to that of the sun emerged and entered into Rama.

Translation by Swamy Tapasyananda (RKM Order)
Sanskrit Reference:अध्यात्मरामायणम् (adhyātmarāmāyaṇam) (10.77-79)

Earlier we have seen how ÝÃô¾Áý (sUrapadman) also attained the highest state of सालोक्य मुक्ति (sālokya mukti – liberation to Divine abode) as §ºÅø (sEval cock& Á¢ø (mayil – peacock). providing eternal  servitude to God. Similarly, in the case of शिशुपाल (śiśupālaalso it is well testified in the scriptures that after his defeat at the hands of कृष्ण (kṛṣṇa), finally united with Him. The श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), for example, very clearly declares thus,


OriginalTransliterationTranslation
चैद्योदेहोत्यितं ज्योतिवार्सुदेवमृपविशत्।
पश्यतां सर्वभूतानामुल्केव भुवि खाच्च्युता॥
जनमत्रानुयानुगुणितवैरंसरब्ध्या धिया।
ध्यायंस्तन्मयतां यतो भावो हि भवकारणम्॥
athāntrikṣe vyanadatsaumyastridaśadundubhiḥ| papāta puṣvṛṣṭakṣca samantādradhvopari||
tuṣṭuvurmunayaḥ siddhākṣvāraṇākṣva divaukasaḥ| athāntarikṣe nunṛtaḥ sarvato'psaraso mudā||
rāvaṇasya ca dehotthaṁ jyotirādityavasphurat| praviveśa sadhukṣeṣṭhaṁ devanāṁ paśyatāṁ satām||
Siddhas, the Charana, and the other inhabitants of the heavenly regions sang hymns of praise, and everywhere in the sky the Apsara damsels began to dance. All the Devas, witnessed how from the body of Ravana, a brilliance equal to that of the sun emerged and entered into Rama.

Translation by Swamy Tapasyananda (RKM Order)
Sanskrit Reference:अध्यात्मरामायणम् (adhyātmarāmāyaṇam) (10.77-79)

Earlier we have seen how ÝÃô¾Áý (sUrapadman) also attained the highest state of सालोक्य मुक्ति (sālokya mukti – liberation to Divine abode) as §ºÅø (sEval cock& Á¢ø (mayil – peacock). providing eternal  servitude to God. Similarly, in the case of शिशुपाल (śiśupālaalso it is well testified in the scriptures that after his defeat at the hands of कृष्ण (kṛṣṇa), finally united with Him. The श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), for example, very clearly declares thus,


OriginalTransliterationTranslation
चैद्योदेहोत्यितं ज्योतिवार्सुदेवमृपविशत्।
पश्यतां सर्वभूतानामुल्केव भुवि खाच्च्युता॥
जनमत्रानुयानुगुणितवैरंसरब्ध्या धिया।
ध्यायंस्तन्मयतां यतो भावो हि भवकारणम्॥
श्रीमद्भागवतपुराण (10.74.45, 46)
caīdyodehotyitaṁ jyotivārsudevamṛpaviśat|
paśyatāṁ sarvabhūtānāmulkeva bhuvi khāccyutā||
janamatrānuyānuguṇitavairaṁsarabdhyā dhiyā|
dhyāyaṁstanmayatāṁ yato bhāvo hi bhavakāraṇam||
While all the world looked on, a centre of brilliance coming out of the dead body of Sisupala, was found to reach Krishna and and get absorbed in him, like a meteor falling on the earth. Continousuly communing in confrontation with the Lord as his enemy during three births, he attained to His being. For, continous contemplation turns one into the one contemplated upon .
Translation by Swamy Tapasyananda (RKM Order)
Sanskrit Reference 50: श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa) (10.74.45, 46

So far we have been discussing the exoteric aspepect of the विद्वेश भक्ति (vidveśa bhakti – confrontational devotion) wherein there is a physical(external) battle between the जीवात्म (jīvātma-embodied soul) posing as असुर (asura-demon) and परमात्म (paramātma – divine soul) as विभव अवतार (vibhava avatāra – supreme incarnation). There is a deeper esoteric significance, highlighting the internal struggle between the ÀÍ (pasu – man) and the À¾¢ (pathi – god) as the अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity). The असुरत्व गुण (asuratva guṇa – demonic nature) of the ÀÍ (pasu – man) represents the À¡ºõ (paasam) binding him and the sublimation of the same represents the triumph of the अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity).




In the legend of त्रिपुर संहार (tripura saṁhāra- conquest of triple realms) by परमशिव (paramaśiva) symbolizes this inner-battle, wherein तारकाक्ष (tārakākṣa), कमलाक्ष (kamalākṣa) & कमलाक्ष (kamalākṣa) the three असुर (asura - demons) ruling the त्रिपुर (tripura – triple realms) personalize the त्रिमल (trimala – trifold impuruties) viz.  ¬ÉÅõ (aanavam – ego), ¸ýÁõ (kanmam - activity) & Á¡¨Â (maayai – ignorance), which were burnt by the inner fire of अन्तर्यामि भ्रामन (antaryāmi bhrāmana – inner divinity).  This fact is testified in the following verses by திருமூலர் (tirumūlar)

OriginalTransliterationTranslation
அப்பணி செஞ்சடை ஆதி புராதனன்
முப்புரஞ் செற்றனன் என்பர்கள் மூடர்கள்
முப்புர மாவது மும்மல காரியம்
அப்புரம் எய்தமை யாரறி வாரே
appaṇi senjaḍai ādi purādanan
muparanj seṛṛanan enbargaḻ mūdargaḻ
muppara māvadu mummala kāriyam
apparam eitamai yāṛ vārE
The Primal Lord, who on His matted crimson locks
Wears Gangas’s water sacred,
He destroyed the Cities Three – Thus say the ignorant;
The three Cities are the triple impurities.
It is them He burnt
Who Knowsthis truth thereof?

Translation by Dr. B Natrajan
Tamil Reference: திருமந்திரம் (tirumantiram) (343)


Similarly, the humbling of महा बलिचक्रवर्ति (mahā balicakravarti) by the त्रिविक्रम (trivikrama – triple strides) of महा विष्णु (mahā viṣṇu) refers to the inner sacrifice of the triple mundane states of consciousness जाग्रत् (jāgrat - waking), स्वप्न  (svapna - dreaming)  & सुषुप्ति (suṣupti - sleeping)  to the call of higher spirituality within viz. तुरीय (turīya – fourth/ whole).  


Thus, the whole process is a kind of sacrament, wherein the lower nature of the ego driven soul is destroyed and sacrificed at the hands of the Nobler Cosmic Divinity. In other words, sacrifice the smaller self in order to obtain a Diviner self and by this transaction eventually one only stands to gain and not loose. – a fact very beautifully expressed by மாணிக்கவாசகர் (māṇikkavācagar) thus,

OriginalTransliterationTranslation
தந்தது உன் தன்னை; கொண்டது என் தன்னை;
சங்கரா ஆர் கொலோ சதுரர்?
அந்தம் ஒன்றில்லா ஆனந்தம் பெற்றேன்
யாது நீ பெற்றதொன்று என்பால்?
சிந்தையே கோயில் கொண்ட எம் பெருமான்
திருப்பெருந்துறையுறை சிவனே!
எந்தையே ஈசா உடலிடம் கொண்டாய்!
யான் இதற்கு இலன் ஓர் கைம்மாறே.
tandadu entannai koṇḍadu undannai
saṅgarā ārkolO sadurar?
andam onṛllā ānandam peṛṛEn
ādu nī peṛṛatonṛu enpāl?
sindaiyE kOyil koṇḍa em perumān
tiruperunduṛaiyuṛai sivanE!
entaiyE īsā uḍaliḍam koṇḍāi!
ān idaṛku elan Or kaimmāṛE
It is Yourself You gave to me and received from me,
mine O Sankara !
Who is the cleverer one?
From You I received unending Ananda.
What did You receive from me at all?
My God,
who made my chinta Your temple !
O Siva abiding at sacred Perunturai !
O my Father !
O Lord-God !
You abide in my body.
How can I requite You for this?

-translation by T.N. Ramachandran
Tamil Reference: திருவாசகம் : கோயில் திருப்பதிகம் (tiruvācagam: civapurāṇam) (22.10)

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