Asura

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Author:Laxman Burdak, IFS (R)

Asura (असुर) was a republic known to Panini and mentioned as a race in Mahabharata (I.59.35), (I.65),(I.61.9), (1.67), (III.167.9),(III.170.8),(V.72.12),(VI.20.18), (VIII.51.8),(IX.44.19).

Etymology

  • Asura is a given name by Devas to other races collectively as Asura means not-sura, where sura is another name for Devas. The 5th century Buddhist philosopher Buddhaghosa explains that their name derives from the myth of their defeat at the hands of the god Shakra. According to the story, the asura were dispossessed of their state in Trāyastriṃśa because they became drunk and were thrown down Mount Sumeru. After this incident, they vowed never to drink sura again. In some Buddhist literature, they are sometimes referred to as pūrvadeva (Pāli: pubbadeva), meaning "ancient gods."[1]
  • Monier-Williams traces the etymological roots of asura (असुर) to asu (असु), which means 'life of the spiritual world' or 'departed spirits'.[2] In the oldest verses of the Samhita layer of Vedic texts, the Asuras are any spiritual, divine beings including those with good or bad intentions, and constructive or destructive inclinations or nature.[3] In later verses of the Samhita layer of Vedic texts, Monier Williams states the Asuras are "evil spirits, demons and opponents of the gods". Asuras connote the chaos-creating evil, in Indo-Iranian mythology about the battle between good and evil.[4]
  • According to Finnish Indologist Asko Parpola, the word Asura was borrowed from Proto-Indo-Aryan into Proto-Uralic during an early period of contact, in the form *asera-, showing a meaning "lord, prince".[5]

Mention by Panini

Asura (असुर), a warlike tribe, is mentioned by Panini in Ashtadhyayi. [6]

Asurimaya (आसुरी माया) is mentioned by Panini in Ashtadhyayi. [7]

Villages after Asura

  • Asurgarh (Hindi:असुरगढ़, Odia: ଅସୁରଗଡ) is an archaeological site in the Kalahandi district of Odisha, India. Carbon dating finds Asurgarh is the Odisha’s oldest fortified settlement. [8]
  • Asura (असुरा) - Asura is a small Village/hamlet in Kharsawan Block in Saraikela Kharsawan District of Jharkhand State, India. It comes under Asura Panchayath. It is located 8 KM towards west from District head quarters Seraikela. 5 KM from Kharsawan. 103 KM from State capital Ranchi. Asura Pin code is 833220 and postal head office is Sini. Chilku ( 5 KM ) , Baraamda ( 6 KM ) , Pandra ( 7 KM ) , Kharsawan ( 7 KM ) , Saraikela ( 8 KM ) are the nearby Villages to Asura. Asura is surrounded by Seraikella Block towards East , Saraikela Block towards East , Khuntpani Block towards South , Kuchai Block towards west . Chaibasa , Barughutu , Chakradharpur , Chandil are the near by Cities to Asura. This Place is in the border of the Saraikela Kharsawan District and West Singhbhum District. West Singhbhum District Khuntpani is South towards this place .[9]

Mythology

They are a group of power-seeking deities, sometimes referred to as demons. They were opposed to the devas. Both groups are children of Kashyapa. The name is cognate to Ahura – indeed, the Oxford English Dictionary recognises the use of the term in reference to Zoroastrianism, where "Ahura" would perhaps be more appropriate – and Æsir, which implies a common Proto-Indo-European religion origin for the Asura and the Æsir.

History

V. S. Agrawala[10] mentions Sanghas known to Panini which includes - Asura (असुर) ), under Parshvadi (पर्शवादि) (V.3.117).

V. S. Agrawala[11] mentions Ayudhajivi Sanghas in the Ganapatha, which includes - Asura – It is a generic name but in this case may be identified with the name of the Assyrians, whose country formed part of the Persian empire in the 5th century BC and is mentioned in Behistun Inscription as old Persian Athurā, and Susian as Assura.

Behistun Inscription (Line-6) narrates list of countries ruled by Darius, this includes - Assyria (Athurâ).

The negative character of the asura in Hinduism seems to have evolved over time. In general, the earliest texts have the asuras presiding over moral and social phenomena (e.g. Varuna, the guardian of Ṛtá, or Bhaga, the patron of marriages) and the devas presiding over natural phenomena (e.g. Ushas, whose name means "dawn", or Indra, a weather god).

In Mahabharata

Asura (असुर) is mentioned in Mahabharata (I.59.35), (I.65),(I.61.9), (III.167.9),(III.170.8),(V.72.12),(VI.20.18), (VIII.51.8),(IX.44.19).

Adi Parva, Mahabharata/Mahabharata Book I Chapter 59 provides us origin of the celestials and other creatures. Asuras are mentioned in verse (I.59.35), ..."Thus hath been recited by me, as heard in the Purana, of progeny of the gods and the Asuras, both of great strength and energy. I am incapable of counting the descendants of these, countless as they are, are not much known to fame. [12]

Adi Parva, Mahabharata/Mahabharata Book I Chapter 61 gives us Genealogy of the Danavas, Asuras, Kauravas, Pandavas, Gandharvas, Apsaras, Rakshasas.

And he who was known as the great Asura Vashkala became on earth the great Bhagadatta. [13] The five great Asuras gifted with great energy, Ayahshira, Ashwashira, the spirited Ayshanku, Gaganamurdhan, and Vegavat, [14] were all born in the royal line of Kekaya and all became great monarchs. [15]

That other Asura of mighty energy who was known by the name of Ketumat became on earth the monarch Amitaujas of terrible deeds. [16] That great Asura who was known as Swarbhanu became on earth the monarch Ugrasena of fierce deeds. [17] That great Asura who was known as Ashwa became on earth the monarch Ashoka of exceeding energy and invincible in battle. [18]

Vana Parva, Mahabharata/Book III Chapter 167 narrates powers of Asuras in verses (III.167.9,13)...And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. [19]

Vana Parva, Mahabharata/Book III Chapter 170 mentions the wonderful city of the Daityas:Hiranyapura. Arjuna asked Matali saying, 'What is this that looketh so wonderful?'[20] Matali replied, 'Once on a time a Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. [21]

And at the end of their austerities, the self-create conferred on them boons. And they received these boons,--that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; [22]and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras and the Rakshasas. [23]

And celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakeyas; and it is also guarded by those mighty Asuras. [24]

And having slain those mighty Asuras, and destroyed Hiranyapura, and having also killed the Nivata-Kavachas, I came unto Indra. [25]

In Indian epics

Mitra, Varuna and Vritra are the most well known Asuras.

Vairocana, Sumbha and Nisumbha are kings of Asuras

  • Mitra/Maitreya/Miroku bosatsu (Buddhist saint who will relieve people in the future)
  • Varuna/Sui ten (Ocean deva)
  • Vairocana/Maha vairocana/Dainichi nyorai (Great Buddha who shines on all entire universes)
  • Sumbha and Nisumbha Asura brothers/Trailokya vijaya and Vajra humkara/Gouzanze myo oh and Shyozanze myo oh (They are admired with the victor or Person who has them surrender)

In later writings, such as the Puranas and Itihasas, we find that the "devas" are the godly persons and the "asuras" the demonic. According to the Bhagavad Gita (16.6), all beings in the world partake either of the divine qualities (daivi sampad) or the demonic qualities (asuri sampad). The sixteenth chapter of the Bhagavad Gita describes the divine qualities briefly and the demonic qualities at length. In summary the Gita (16.4) says that the asuric qualities are pride, arrogance, conceit, anger, harshness and ignorance.

The Padma Purana says that the devotees of Vishnu are endowed with the divine qualities [26] whereas the asuras are just the opposite [27].

In an Indo-Iranian context

In the 19th century, Haug pioneered the idea that the term Asura is linguistically related to the Ahuras of Indo-Aryan people and pre-Zoroastrianism era. In both religions, Ahura of pre-Zoroastrianism (Asura of Indian religions), Vouruna (Varuna) and Daeva (Deva) are found, but their roles are on opposite sides.[28]  That is, Ahura evolves to represent the good in pre-Zoroastrianism, while Asura evolves to represent the bad in Vedic religion; where Daeva evolves to represent the bad in pre-Zoroastrianism, while Deva evolves to represent the good in Vedic religion. These contrary roles have led some scholars to infer that there may have been wars between proto-Indo-European communities, and that adapted their gods and demons to reflect their social differences.[29]  This idea was thoroughly researched and reviewed by Peter von Bradke in 1885.[30]

The relationship between ahuras / asuras and daevas / devas in Indo-Aryan times, was discussed at length by F.B.J. Kuiper.[31] This theory and other Avesta-related hypotheses developed over the 20th century, are all now in question, particularly for lack of archaeological evidence.[32] Asko Parpola has re-opened this debate by presenting archaeological and linguistic evidence, but notes that the links may go earlier to Uralic languages roots.[33] The Indo-Aryan Asura may also be related to the Assyrian deity Ashur.[34]

Relation to Germanic deities

Some scholars such as Asko Parpola suggest that the word Asura may be related to proto-Uralic and proto-Germanic history. The Aesir-Asura correspondence is the relation between Vedic Sanskrit Asura and Old Norse Æsir and Proto-Uralic *asera, all of which mean 'lord, powerful spirit, god'.[28][30] Parpola states that the correspondence extends beyond Asera / Asura, and extends to a host of parallels such as Inmar-Indra, Sampas-Stambha and many other elements of respective mythologies.[28]

In Buddhism

Asuras also appear as a type of supernatural being in traditional Buddhist cosmology.

An Interesting Article in Hindi about Asurs

लेखक - स्वामी ओमानन्द सरस्वती

(विस्तार से यहां पढिये - Haryana Ke Vir Youdheya/तृतीय अध्याय (पृष्ठ 106-108)

यह कहने की आवश्यकता नहीं कि राक्षस लोग प्राचीन भारत की एक जाति विशेष ही थे, जो ब्रह्मादि ऋषियों की सन्तान ही थे । रावणादि राक्षसों का वेद, शास्‍त्रादि आर्य-साहित्य में कुशल होना, यज्ञ यागों का करना रामायण से स्पष्ट सिद्ध होता है । राक्षस लोग भारतीय थे, वे सभ्यता और भौतिक उन्नति में भारतीयों से न्यून न थे । वे अमेरिका आदि देशों में राजनैतिक कारणों से (विष्णु के सताये हुये) बाधित होकर गए थे । उनके द्वारा वैदिक सभ्यता का पाताल देश (अमेरिका) में अच्छा प्रचार हुआ । क्वेटसालकटल वा सालकटंकट के फिर पाताल देश से लौट आने की कथा भी रामायण के उत्तरकाण्ड के अष्टम सर्ग में अत्यन्त विस्तार से लिखी है ।

चिरात्सुमाली व्यचरद्रसातलं, स राक्षसो विष्णुभयार्दितस्तदा ।
पुत्रैश्च पौत्रैश्च समन्वितो बली, ततस्तु लंकामवसद्धनेश्वरः ॥२९॥

भगवान् विष्णु के भय से पीड़ित होकर राक्षस सुमाली सुदीर्घकाल तक अपने पुत्र पौत्रों के साथ रसातल (अमेरिका) में विचरता रहा । इसी मध्य में धनाध्यक्ष कुबेर (वैश्रवण) ने लंका को अपना निवास स्थान बनाया ।

इस प्रकार राक्षस आदि आर्यों की ही सन्तान थे किन्तु ये इन्द्र आदि देवताओं को सताते थे ।

ततस्तु ते राक्षसपुंगवास्‍त्रयो, निशाचरै पुत्रशतैश्च संवृताः ।
सुरान्सहेन्द्रानृषिनागयक्षान्, बबाधिरे तान् बहुवीर्यदर्पिताः ॥४६॥

सुमाली, माल्यवान् और माली आदि तीनों श्रेष्ठ राक्षस अपने बहुत पुत्रों तथा अन्यान्य राक्षसों के साथ रहकर अपने बाहुबल के अभिमान से युक्त होकर इन्द्र और अन्य देवताओं को, ऋषियों, नागों तथा यक्षों को पीड़ा देने लगे । (उत्तरकाण्ड ५।४६)

तब भगवान् शंकर के परामर्श से भगवान् विष्णु ने इन सुमाली आदि राक्षसों का अनेक बार समूल विध्वंस किया तथा इन्हें बाधित कर पाताल देश (अमेरिका) में भगाया । पुनः लंका के वैश्रवण द्वारा बसाये जाने के पश्चात् ये राक्षस अमेरिका से लौटकर लंका में आकर बस गये ।

इस प्रकार संक्षेप से राक्षसों का वर्णन हमने किया, इनकी कथायें एवं वंशावली रामायण तथा महाभारत में विस्तार से वर्णित है । इनका राक्षस नाम जीवों की रक्षा करने के कारण पड़ा । जब प्रजापति ब्रह्मा ने पूछा कि इन जीव जन्तुओं की रक्षा कौन करेगा, तब जिन्होंने रक्षा का भार संभाला वे राक्षस कहलाये । यज्ञ करने वाले याज्ञिक लोग यक्ष कहलाये ।

‘रक्षाम’इति यैरुक्तं राक्षसास्ते भवन्तु वः ।
‘यक्षाम’इति यैरुक्तं यक्षा एव भवन्तु वः ॥१३॥
(उत्तर काण्ड सर्ग ४)

तुम में से जिन्होंने यह कहा है कि हम रक्षा करेंगे वे राक्षस नाम से प्रसिद्ध हों और जिन्होंने यज्ञ करना स्वीकार किया वे यक्ष नाम से विख्यात हों । इस प्रकार ये दोनों नाम ब्रह्मा प्रजापति के ही रखे हुये हैं ।

रक्षा करने वाले राक्षस और यज्ञ करने वाले यक्ष कहलाये । ये सब ब्रह्मा आदि के वंश में ही हुये ।

रावण आदि राक्षसों का वंश

राक्षसराज सुमाली की कन्या ने अपने पिता की आज्ञा से वैश्रवण (कुबेर) को वर लिया । उनकी सन्तान इस प्रकार हुई ।

विश्रवा (पत्‍नी - सुमाली की कन्या कैकसी)
↓
•रावण, •कुम्भकर्ण, •सूर्पणखा, •विभीषण

यह सब जानते हैं कि रावण और कुम्भकर्ण दोनों महाबली राक्षस लोक में उद्वेग (हलचल) उत्पन्न करने वाले थे । विभीषण बाल्यकाल से ही धर्मात्मा थे । वे सदा धर्म में स्थिर रहते थे । स्वाध्याय और नियमित आहार करते हुये इन्द्रियों को अपने वश में रखते थे ।

विभीषणस्तु धर्मात्मा नित्यं धर्मे व्यवस्थितः ।
स्वाध्यायनियताहार उवास विजितेन्द्रियः ॥३९॥
(उत्तर काण्ड ९ सर्ग)

ऐसा प्रतीत होता है कि विश्रवा और वैश्रवण नाम के अनेक ऋषि इस वंश में हुये हैं । उनमें से ही एक विश्रवा की सन्तान रावण आदि राक्षस थे । प्राचीन साहित्य में यह रीति प्रचलित थी कि प्रसिद्ध व्यक्तियों के नाम देकर साधारण व्यक्तियों के नाम छोड़ देते थे । ऐसा ही यहां किया गया है ।

इससे यही सिद्ध होता है कि देव, असुर, किन्नर, राक्षस, वानर आदि सब ऋषियों की सन्तान हैं । जो महर्षि ब्रह्मा के शिष्यों (मानसपुत्रों) की ही सन्तान हैं, उनके बहुत शिष्य थे, उनकी सन्तानों से सभी देवासुरादि की सृष्टि वा परम्परा चालू हुई । यह प्राचीन साहित्य से प्रमाणित होता है । इन्हीं की सन्तान ने अमेरिका आदि देशों को बसाया तथा वहां पर आर्य सभ्यता का प्रचार वा प्रसार किया । कृषि की शिक्षा देकर भौतिक उन्नति के साधनों को जुटाया । खाना, पीना, ओढ़ना, पहनना, भवन निर्माण, पशु-पालन और अनेक प्रकार के कलाकौशल भी सिखलाये ।

References

  1. ↑ Malalasekera, G.P. (2007). "Asurā". Dictionary of Pali Proper Names. Motilal Banarsidass Publishers. ISBN 978-81-208-3020-2.
  2. ↑ Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121
  3. ↑ Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121
  4. ↑ Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121
  5. ↑ Asko Parpola (2015), The Roots of Hinduism: The Early Aryans and the Indus Civilization, Oxford University Press, ISBN 978-0-19-022692-3, pages 114-116
  6. ↑ V. S. Agrawala: India as Known to Panini, 1953, p.447
  7. ↑ V. S. Agrawala: India as Known to Panini, 1953, p.364
  8. ↑ Article by SATYASUNDAR BARIK, The Hindu, April 24, 2022
  9. ↑ http://www.onefivenine.com/india/villages/Saraikela-Kharsawan/Kharsawan/Asura
  10. ↑ V. S. Agrawala: India as Known to Panini, 1953, p.500
  11. ↑ India as Known to Panini,p.447
  12. ↑ असुराणाम उपाध्यायः शुक्रस तव ऋषिसुतॊ ऽभवत, खयाताश चॊशनसः पुत्राश चत्वारॊ ऽसुर याजकाः(I.59.35)
  13. ↑ बाष्कलॊ नाम यस तेषाम आसीद असुरसत्तमः, भगदत्त इति खयातः स आसीन मनुजेश्वरः (I.61.9)
  14. ↑ अयः शिरा अश्वशिरा अयः शङ्कुश च वीर्यवान, तथा गगनमूर्धा च वेगवांश चात्र पञ्चमः (I.61.10)
  15. ↑ पञ्चैते जज्ञिरे राजन वीर्यवन्तॊ महासुराः, केकयेषु महात्मानः पार्थिवर्षभ सत्तमाः (I.61.11)
  16. ↑ केतुमान इति विख्यातॊ यस ततॊ ऽनयः परतापवान, अमितौजा इति खयातः पृथिव्यां सॊ ऽभवन्न नृपः (I.61.12)
  17. ↑ सवर्भानुर इति विख्यातः शरीमान यस तु महासुरः, उग्रसेन इति खयात उग्र कर्मा नराधिपः (I.61.13)
  18. ↑ यस तव अश्व इति विख्यातः शरीमान आसीन महासुरः, अशॊकॊ नाम राजासीन महावीर्यपराक्रमः (I.61.14)
  19. ↑ तेषां चरणपातेन रदनेमि सवनेन च, मम बाणनिपातैश च हतास ते शतशॊ ऽसुराः (III.167.9) ततॊ ऽहं लघुभिश चित्रैर अस्त्रैस तान असुरान रणे, सायुधान अछिनं राजञ शतशॊ ऽद सहस्रशः(III.167.13)
  20. ↑ तथ अहं परेक्ष्य थैत्यानां पुरम अथ्भुतथर्शनम, अपृच्छं मातलिं राजन किम इथं थृश्यतेति वै (III.170.5)
  21. ↑ पुलॊमा नाम थैतेयी कालका च महासुरी, थिव्यं वर्षसहस्रं ते चेरतुः परमं तपः, तपसॊ ऽनते ततस ताभ्यां सवयम्भूर अथथाथ वरम (III.170.6)
  22. ↑ अगृह्णीतां वरं ते तु सुतानाम अल्पथुःखताम, अवध्यतां च राजेन्थ्र सुरराक्षस पन्नगैः (III.170.7)
  23. ↑ रमणीयं पुरं चेथं खचरं सुकृतप्रभम, सर्वरत्नैः समुथितं थुर्धर्षम अमरैर अपि, सयक्षगन्धर्वगणैः पन्नगासुरराक्षसैः (III.170.8)
  24. ↑ हिरण्यपुरम इत्य एतत खयायते नगरं महत, रक्षितं कालकेयैश च पौलॊमैश च महासुरैः (III.170.11)
  25. ↑ हिरण्यपुरम आरुज्य निहत्य च महासुरान, निवातकवचांश चैव ततॊ ऽहं शक्रम आगमम (III.170.61)
  26. ↑ viṣṇu-bhaktaḥ smṛto daiva
  27. ↑ āsuras tad-viparyayaḥ
  28. ↑ Hale, Wash Edward (1999). Ásura in Early Vedic Religion. Motilal Barnarsidass. ISBN 978-81-208-0061-8. p. 3–8
  29. ↑ Hale, Wash Edward (1999). Ásura in Early Vedic Religion. Motilal Barnarsidass. ISBN 978-81-208-0061-8. p.23-31
  30. ↑ von Bradke, Peter (2010) [1885]. Dyaus Asuras, Ahura Mazda, und die Asuras (in German) (reprint ed.). Max Niemeyer (1885) / Nabu Press (2010). ISBN 978-1-141-63225-1.
  31. ↑ Kuiper, F.B.J. (1983). Ancient Indian Cosmogony. Bombay, IN. ISBN 0-7069-1370-1.
  32. ↑ Herrenschmidt, Clarisse; Kellens, Jean (1993). "*Daiva". Encyclopaedia Iranica. Vol. 6. Costa Mesa, CA: Mazda. pp. 599–602.
  33. ↑ Parpola, Asko (2015). The Roots of Hinduism: The early Aryans and the Indus civilization. Oxford University Press. pp. 66–67, 82–109. ISBN 978-0-19-022692-3.
  34. ↑ Maul, S.M. (2017). "Assyrian religion". In Frahm, E. (ed.). A Companion to Assyria. Wiley Blackwell. pp. 336–358.

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