Asura

Asura

असुर, asura

Asuras are powerful beings living in the lower worlds and opposing in numerous battles the gods (devas) who live in Svargaloka, i.e. heavenly residence. The teacher of the asuras is the god Shukracharya, the Venus graha.

According to the linguist M. Mayrhofer, the word "asura" comes from the Sanskrit "asu", which can be translated as "life force" or "breath". Perhaps that is why in the Vedas one can find the use of this word in relation to the gods, for example, Agni, Indra, Varuna, Surya and others.

Sri Aurobindo also agrees with this interpretation, saying that the understanding of the word "a-sura" as "non-radiant", "non-god" is false.

Origin of the Asuras

According to the legend described in the Vedas, the mother of the first Asuras (or Daityas) was Diti, the wife of the holy sage Kashyapa. From his other wife, Aditi, the gods appeared.

The first asuras were called Hiranyakashipu and Hiranyaksha. They were distinguished by great strength, but, since they were conceived at an unfavorable moment (according to another version, because of the curse of their mother Diti), they had a demonic nature. After committing numerous atrocities, both asuras were killed by Vishnu avatars: Hiranyaksha was defeated by Varaha, and Hiranyakashipu by Narasimha.

The Legend of Churning the Milky Ocean

One of the most famous legends associated with devas and asuras is the myth of the churning of the Milk Ocean. In order to get amrita, the nectar of immortality, the gods and demons entered into an alliance. Mount Mandara was used as a whorl, and Vasuki became the rope that turned it. The devas pulled him by the tail, the asuras by the head. Vishnu in the guise of a giant tortoise Kurma kept the mountain afloat.

During the churning of the ocean, many great beings and objects appeared from it: Lakshmi, Airavata, Kalpavriksha, and others. Also, Halahala poison arose, which could destroy the entire universe. Out of compassion, Shiva drank the poison and kept it in his throat forever.

Finally, the amrita was also received. A struggle broke out between the devas and asuras for possession of it. Eventually, Vishnu took the form of the enchanting Mohini, and while the asuras marveled at her beauty, she gave the amrita to the devas, who immediately drank it.

Asura as the personification of ignorance

In ancient classical texts, asuras symbolize the “internal enemies” of a person: laziness, anger, lies, lust, greed, pride, etc. Demons are the personification of ignorance, and human passions, which lead him to increase duality and suffering.

Sri Aurobindo, in his Essay on the Gita, calls the asuras the children of Darkness and Separation, and the gods – the Lords of Light, the sons of infinity. The development of rajasic qualities in a person can lead to the full incarnation of an asura in him.

"People of the asura type do not know how to act correctly or refrain from acting, which tendencies in nature should be developed and which should be restrained. They are uncharacteristic of the desire for truth, righteous deeds, and unselfish observance of rituals and customs unknown to them. They perceive life as a grandiose game in which everyone strives for self-affirmation; the world in which they live is generated by Desire, is governed by it, and obeys its law – this is a world in which Chance rules, a world devoid of sincere relationships and karmic connections, a world without God, without truth and not based on Truth, <…> they always worship Desire and Ego. By taking a position in life that is actually false, they destroy their soul and mind.

At the same time, Sri Aurobindo claims that since both devas and asuras are particles of the divine, they can all turn to the Highest, choosing the path of development, and not degradation.

Speaking of the asuras and devas, Yogi Guru Matsyendranath Maharaj makes it clear that the yogi is above relative good and evil. He aspires to become one with the Supreme Reality. It is inside both the asuras and the gods. But not everyone is able to establish themselves in this reality immediately. There are a lot of obstacles on the way. Gradually overcoming them, the yogi is more and more aware of the beyond, the great omnipresent emptiness.