Indian Myth and Legend. Donald Alexander Mackenzie

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a vowel where “s” is used in Sanskrit, Ahura ( = Asura) signifies “god”. The Zoroastrian chief god is called Ahura-Mazda, “the wise Lord”, as Varuna is addressed in early Rigvedic hymns, “wise Asura and King”, and “the all-knowing Asura who established the heavens and fixed the limits of the earth”. On the other hand “daeva” in the Iranian dialect, which is cognate with Sanskrit “deva”, “god”, came to mean “demon”. “Asura” is derived from the root “asu”, which signifies “the air of life”, and “deva” from “div”, “to shine”, or “deiwo”, “heavenly”.

      The view has been urged that the revolt against “Asura” in India was due to the hatred cherished towards the Persians who had become subject to the Assyrians, the worshippers of Ashur. It was originally based on the assumption that Assyrian aggression caused the migration of Aryan tribes towards India. Subsequent research, however, has tended to dispel this theory. It has been found, for instance, that Aryans were associated with the Kassites who overthrew the Hammurabi dynasty of Babylon prior to the invasion of the Punjab, and that the Assyrians were for a period vassals of the Mitanni kings, who had Aryan names and worshipped Indra, Varuna, and Mithra in Mesopotamia and Asia Minor. The weak point in the Ashur-Asura theory is that it throws no light on the process which caused the Persian “daeva” to be applied to demons instead of to gods. How the gods of the Indian Aryans became the demons of Persia and the demons of Persia became the gods of India is a problem for which a solution has yet to be found.

      The expository and speculative books of the priests—the Brahmanas and Upanishads—which are attached to the Vedic hymns, do not help us greatly in accounting for the change. We read that “the gods and Asuras contended together, and that the former, being less numerous than the latter, took some bricks, and placing them in a proper position to receive the sacrificial fire, with the formula, ‘Thou art a multiplier’, they became numerous”.114 In one of the Brahmanas we are informed:

      “The Asuras performed at the sacrifice all that the Devas performed. The Asuras became thus of equal power with the Devas, and did not yet yield to them. Thereupon the Devas had a vision of the ‘silent praise’. The Asuras, not knowing it, did not perform the ‘silent praise’. This ‘silent praise’ is the latent essence of the hymns. Till then, whatever weapons the Devas used against the Asuras, the Asuras used in revenge against them; but when the Devas had a vision of the ‘silent praise’ and raised it as a weapon, the Asuras did not comprehend it. With it the Devas aimed a blow at the Asuras, and defeated them, for they had no comprehension of this weapon. Thereupon the Devas became masters of the Asuras. He who has such a knowledge becomes master of his enemy, adversary, and hater.”115

      This explanation is but an echo of the Indra-Vritra combat. Another statement is to the effect that “the Devas gave up falsehood and adopted truth, while the Asuras gave up truth and adopted falsehood”. Further, we learn that when a sacrifice was performed the Asuras put the offerings into their own mouths, while the Suras (gods) gave the offerings they received to one another.

      The Asuras became completely identified with the demons and giants; they symbolized evil, darkness, and drought. In Epic literature we read that “in ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods.” … Indra goes forth with his thunderbolt against Kesin, the leader of the Asuras, who wielded a great mace; this mace the demon hurled against the god, but Indra “cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him.” Indra “of a hundred sacrifices rent it asunder with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock.116 Thus sorely afflicted he fled”. Indra rescues a beautiful lady who had been seized by the Asura, and she informs the god that her sister had previously fallen a victim to the demon....117

      The Asuras obstructed sacrifices; they were ever hovering round altars to discover if rites were properly performed; if a priest did not perform a ceremony in orthodox fashion, the sacrifice was of no avail, because the Asuras devoured it; if a man neglected a part of a ceremonial performance, a demon might take possession of him and accomplish his ruin.

      One of the terrible Asuras is the demon Rahu, who causes eclipses by swallowing the sun and the moon, like the Chinese dragon, the wolf Managarm of Teutonic mythology, and the Grecian demons who devour Helena, the sun maiden, sister of the twin Dioscuri. In the Vedic period Rahu was represented by the demon Svarbhanu.

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      DURGA SLAYING GIANTS AND DEMONS

      From a sculpture at Mámallapuram

      The Asuras of Ocean are the Daityas and Danavas, the descendants of the chaos hags Diti and Danu, and Kasyapa, a superhuman sage. These are the giants and demons who fought against the gods like the Titans, the Irish Fomorians, and the Norse Jotuns. Indra confined them in this region, which is called Patala, and they remain there “afflicted by Time”,118 and subject to the sway of Varuna. Like the Norse giants, they will be let loose to take part in the “Last Battle”. An “Asura fire” burns constantly in Patala, fed by water; it is “bound and confined”, but cannot be extinguished; when the end of all comes, it will burst forth and burn up the three worlds.119 In Teutonic mythology the Universe is similarly doomed to be consumed by fire at Ragnarok, “the Dusk of the Gods”.

      The abodes of these giants and demons are exceedingly beautiful; they are agleam with gold and precious stones; seats and beds are provided in the mansions, and there are also recreation grounds, and forests and mountains resembling clouds. Indeed, the Daityas and Danavas live pretty much in the same manner as the gods, for “the gods and Danavas are brothers, although ever hostile to one another”.120 The Danava women are of gigantic stature, and wear jewels as large as mountain boulders; when terrified by the attacks of the gods, they “bewail like unto cranes in Autumn”. One of the Daitya tribes reside in the moving city named Hiranyapura, which they constructed for their protection; sometimes it sinks below the sea, or under the earth; at other times it soars across the heavens like the sun. Indra, as we have seen, has a similar aerial city.

      In the Underworld dwell also the Nagas, the demoniac Cobras; they are of human form to the waist, the rest of their bodies being like those of serpents. Their king is Shesha, who is also named Vasuki and Karkotáka; he is sometimes represented with a thousand heads, and resembles Typhon, who fought with Zeus. In the Ramayana he is Ravana, the Demon of Ceylon. The prototypes of Shesha and his hosts are the dragons Vritra, “the encompasser”; Ahi, “the confiner”; and fierce Kushna, “the scorcher”, who spits out the sunset fires and burns up day.

      When serpent worship became prevalent among the Aryans, the Nagas were regarded as demigods. They were occasionally “the friends of man”, and to those they favoured they gave draughts of their nectar, which endowed them with great strength. Their city was the Paradise of serpent worshippers. The female Nagas were beautiful nymphs, who were sometimes wooed by mortals.

      As the Asuras are the enemies of the gods, the Rakshas or Rakshasas are the enemies of man.121 These demons are “night prowlers”; they have greatest power after “the first forty seconds of grey twilight preceding nightfall”. They travel faster than the wind, and go through the air; they have also power to change their shape. Sometimes they appear in the guise of tigers, bears, or great monkeys; and their hues vary from yellow to red, and blue to green. In the Ramayana they are found

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