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All powerful beings, good or evil, are called Asuras in the oldest layer of Vedic texts{{Verify source|date=December 2015}}. 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).<ref name=kuiper/><ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, ISBN 978-8120800618, pages 1-2; Note: Hale translates this to "Asuras without the Asura-Devas" in his book, see page 3 for example.;<br>For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 [https://sa.wikisource.org/wiki/ऋग्वेदः_मण्डल_८ Rigveda - Wikisource]</ref> 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.<ref name=Gier/><ref name=yves>Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, ISBN 978-0226064567, pages 52-53</ref>

All powerful beings, good or evil, are called Asuras in the oldest layer of Vedic texts{{Verify source|date=December 2015}}. 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).<ref name=kuiper/><ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, ISBN 978-8120800618, pages 1-2; Note: Hale translates this to "Asuras without the Asura-Devas" in his book, see page 3 for example.;<br>For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 [https://sa.wikisource.org/wiki/ऋग्वेदः_मण्डल_८ Rigveda - Wikisource]</ref> 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.<ref name=Gier/><ref name=yves>Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, ISBN 978-0226064567, pages 52-53</ref>

"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.<ref name=gierasurach/><ref name=stellaray/> 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.<ref name=gierasurach>Nicholas Gier (1995), [http://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76-80</ref><ref name=stellaray>Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, ISBN 978-8120802230, pages 75-78</ref> 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.<ref name=yves/> Some of these tales are the basis for myths 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]],<ref name=yves/> the latter celebrated with the Hindu spring festival of [[Holika]] and [[Holi]].<ref>Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 978-0877790440, page 455</ref>

"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.<ref name=gierasurach/><ref name=stellaray/> 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.<ref name=gierasurach>Nicholas Gier (1995), [http://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76-80</ref><ref name=stellaray>Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, ISBN 978-8120802230, pages 75-78</ref> 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.<ref name=yves/> Some of these tales are the basis for myths 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]],<ref name=yves/> the latter celebrated with the Hindu spring festival of [[Holika]] and [[Holi]].<ref>Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, ISBN 978-0877790440, page 455</ref>

===Symbolism===

===Symbolism===