Changes

==Etymology and history==

==Etymology and history==

In the [[Samhita (संहिता)|Samhita]] texts, the ''Asuras'' are any spiritual, divine beings including those with good or bad intentions, and constructive or destructive inclinations or nature.

In the [[Samhita (संहिता)|Samhita]] texts, the ''Asuras'' are any adhyatmik, divine beings including those with good or bad intentions, and constructive or destructive inclinations or nature.

==Discussion==

==Discussion==

Edelmann and other scholars state that the dualistic concept of Asura and Deva in Hinduism is a form of symbolism found throughout its ancient and medieval literature.<ref>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466</ref><ref>Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Bharat's Art, Brill Academic, ISBN 978-9004107588, pages 130-131</ref> In the [[Upanishad]]s, for example, Devas and Asuras go to Prajāpati to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies.<ref name=edelmann14/> Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort.<ref name=edelmann14/> Similar dichotomies are present in the [[Purana]]s literature of Hinduism, where god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.<ref name=edelmann14/> Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".<ref name=edelmann14>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441</ref>

Edelmann and other scholars state that the dualistic concept of Asura and Deva in Hinduism is a form of symbolism found throughout its ancient and medieval literature.<ref>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466</ref><ref>Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Bharat's Art, Brill Academic, ISBN 978-9004107588, pages 130-131</ref> In the [[Upanishad]]s, for example, Devas and Asuras go to Prajāpati to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies.<ref name=edelmann14/> Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort.<ref name=edelmann14/> Similar dichotomies are present in the [[Purana]]s literature of Hinduism, where god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.<ref name=edelmann14/> Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".<ref name=edelmann14>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441</ref>

The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.<ref name=edelmann13/> In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as [[Mahabali]] and [[Prahlada]], conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.<ref name=edelmann13>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442</ref>

The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a adhyatmik concept rather than mere genealogical category or species of being.<ref name=edelmann13/> In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as [[Mahabali]] and [[Prahlada]], conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.<ref name=edelmann13>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442</ref>

==Asuri==

==Asuri==

Alain Daniélou states that Asuras were initially good, virtuous and powerful in Bharat's mythology. However, their nature gradually changed and they came to represent evil, vice and abuse of power. In Shiva Purana, they evolved into anti-gods and had to be destroyed because they threatened the gods.<ref name="Alain">Alain Daniélou (1991). ''The Myths and Gods of India: The Classic Work on Hindu Polytheism from the Princeton Bollingen Series'', [http://books.google.co.in/books?id=1HMXN9h6WX0C&pg=PA141#v=onepage&q=&f=false pp. 141–142]. Inner Traditions / Bear & Co. ISBN 0892813547.</ref><ref name="dalal"/>

Alain Daniélou states that Asuras were initially good, virtuous and powerful in Bharat's mythology. However, their nature gradually changed and they came to represent evil, vice and abuse of power. In Shiva Purana, they evolved into anti-gods and had to be destroyed because they threatened the gods.<ref name="Alain">Alain Daniélou (1991). ''The Myths and Gods of India: The Classic Work on Hindu Polytheism from the Princeton Bollingen Series'', [http://books.google.co.in/books?id=1HMXN9h6WX0C&pg=PA141#v=onepage&q=&f=false pp. 141–142]. Inner Traditions / Bear & Co. ISBN 0892813547.</ref><ref name="dalal"/>

The asuras (anti-gods) were depicted to have become proud, vain, to have stopped performing sacrifices, to violate sacred laws, not visit holy places, not cleanse themselves from sin, to be envious of devas, torturous of living beings, creating confusion in everything and challenging the devas.<ref name="dalal"/><ref name="Alain"/>

The asuras (anti-gods) were depicted to have become proud, vain, to have stopped performing sacrifices, to violate sacred laws, not visit holy places, not cleanse themselves from papa (पापम्), to be envious of devas, torturous of living beings, creating confusion in everything and challenging the devas.<ref name="dalal"/><ref name="Alain"/>

Alain Daniélou states that the concept of ''asuras'' evolved with changing socio-political dynamics in ancient India. Asuras gradually assimilated the demons, spirits, and ghosts worshipped by the enemies of Vedic people, and this created the myths of the malevolent ''asuras'' and the ''[[rakshasa]]''. The allusions to the disastrous wars between the ''asuras'' and the ''suras'', found in the Puranas and the epics, may be the conflict faced by people and migrants into ancient India.<ref name="Alain"/>

Alain Daniélou states that the concept of ''asuras'' evolved with changing socio-political dynamics in ancient India. Asuras gradually assimilated the demons, spirits, and ghosts worshipped by the enemies of Vedic people, and this created the myths of the malevolent ''asuras'' and the ''[[rakshasa]]''. The allusions to the disastrous wars between the ''asuras'' and the ''suras'', found in the Puranas and the epics, may be the conflict faced by people and migrants into ancient India.<ref name="Alain"/>