Asuras in our time. About the manifestation of the psychology of asuras in the human world. There are several ways how Asuras arise

05.11.2022

However, Ravana did not try to take over human-inhabited lands and force people onto reservations, as European settlers did with the American Indians. Instead, he simply enjoyed the luxury of his airy palace while sending out his henchmen to carry out acts of terrorism. I suggest that two observations can be made in this regard. First: Ravana was not attracted to life on earth in the human environment. After defeating the Defenders, the land belonged to him, but the rakshasa and his associates were not at all interested in invading the ecological niche occupied by people.
The second thing is that the pattern in which people were subjected to night terror says something about the psychology of Ravana. He, like all rakshasas and danavas in general, was characterized by the strongest susceptibility to tamo-guna, or the state of ignorance. On an ordinary human level, the same kind of psychology manifests itself in maniacal murderers and crazy dictators. The ruler of Lanka was especially concerned about inflicting as much torture as possible on the brahmanas and ascetics, because they revered the devas, the longtime enemies of Ravana.
To better understand Ravana's views, let us turn to the answer that Brahma gave to the devas, gandharvas and sages:
This is the way to end this perverted creature! “Let neither the Ganharvas, nor the Yakshasas, the gods or the Rakshasas be able to destroy me,” was Ravana’s demand, but he did not take into account an intelligent person, he did not ask to be made invulnerable against people; therefore, no one except man can destroy it.56
Ravana considered human beings to be completely insignificant, which gives us another clue as to why he didn't particularly care about them. But this, as it turned out, led to his collapse. Following Brahma's advice, the assembly of divine beings asked Lord Vishnu to incarnate on earth in human form to kill Ravana. Lord Vishnu agreed and took birth as Rama, the son of King Dasaratha of Ayodhya.
As time passed, Ravana heard about the beauty of Sita, Rama's wife, and hatched a plan to kidnap her. This led to a clash between Ravana and Rama and subsequently Rama killed the demon with divine weapons in a great battle.
This raises another consideration regarding human beings. From the point of view of divine beings such as Ravana, people are completely worthless and insignificant creatures. Why then did Lord Vishnu, the original source of Brahma and all the devas, agree to live among humans as one of them?
The answer to this question is given by Vedic literature: the human form of life has unique advantages for spiritual development. Subhuman forms of life are devoid of the intelligence necessary for spiritual contemplation, and superhuman ones tend to be immersed in the enjoyment of their great power, beauty and longevity. But the human form, with all its trials and tribulations, provides a gate through which the soul can easily reach higher spiritual stages. Since Lord Vishnu's primary concern is the fate of the soul, it is quite natural for Him to take care of the human race.
It is curious that the same thought flashed through one of the UFO messages that came “through the channel” (in this case it is completely unimportant what the real source of this message is). The following is a quote from the text of a "mediator" named Hatonn, who, according to him, represents the "Confederation of planets in the service of the Infinite Creator":
Many of us who are now circling your planet would like to have the same opportunity that you have - the opportunity to be within the illusion and then, through the emergence of understanding, to use the potentials of the illusion. This is the way to achieve spiritual progress, and it has been sought by many of our brothers.57
And here is an excerpt from the Bhagavata Purana, which says the same thing:
Since the human form of life offers the highest opportunity for spiritual liberation, all the demigods in heaven say, “How wonderful it is for these human beings to take birth in the land of Bharata-varsha... We demigods can only strive to achieve human birth in Bharata-varsha to perform pious service, but these human beings are already engaged in it.58

The universe is a multi-layered pie of frequencies and vibrations, where each vibrational floor corresponds to its own type of knowledge of reality, its own state of matter and consciousness, its own world with its own rules. For example, the Slavs distinguish 3-4 worlds, Buddhism speaks of 6 worlds of Samsara, in Scandinavian mythology there are 9, in Kabbalah - 10, and so on, but all of them are conditional designating the levels of earthly existence that the beings incarnating here pass through. In fact, there are as many layers as there are colors in the rainbow - from the basic seven to infinity of shades. In shamanism, for example, there are 99 layers, beyond which there are also worlds, but access to them is closed to our understanding.

This difference in the number of worlds and their descriptions is due not only to national traditions, but also to the degree of access of those who initially wrote (and then rewrote) these teachings, while being in different realities, which were then part of our common one.

Staying on any of the floors is illusory, i.e. temporary, not permanent, subject to change. Unfortunately, as was shown earlier, many of these worlds are even more illusory than the original illusion, a dream within a dream (on the topic), nevertheless, it is worth briefly studying them, because they are built on self-similar principles, regardless of the degree of illusoryness.

Being at one level or another is determined by personal vibration or, more simply, addiction to one or another aspect of existence (arising from love or its opposite - fear), which constitutes the totality of karma, which determines the vector of movement through the worlds and between them.

In the lower worlds ( conditionally hell) laws and conditions are much stricter than in the upper ( conditionally paradise), and living in them is determined by the thoughts, actions and emotions of the inhabiting creatures, who have the ability to ascend or descend through vibrational floors, changing their behavior patterns and attitudes towards others. The types of energy that these creatures feed on also differ.

For example, beings of the lower worlds are addicted to the energies of fear, pain, suffering, hatred, destruction, and beings of the higher worlds are addicted to love, joy, and creativity.

Everything in the universe is interconnected, fractal and similar, energy flows from one world to another, connecting everyone and everything into a single whole. Just as a tree cannot fully live without roots and crown, and a person without a head and legs, the worlds cannot exist without lower and upper layers.

Contrary to popular opinions, it is impossible to gain a full experience on Earth and in its Samsara without going through all the worlds; this would become an incomplete experience. Yes, whether you like it or not, if you came to study in full, you will go through all the floors and, most likely, will lose parts of yourself in them.

About assembling your parts was previously written here: / / /

The exception is souls who come here not to gain a holistic experience, but for specific tasks, for example, to help the Earth and civilization as a whole. In our critical time, there are more and more such souls, some of them come for a single incarnation, and then return again to their civilization or to the bosom of the Creator. There are also those who do not incarnate into physical bodies, but carry out their work on the subtle plane, although formally their parents are the embodied souls of people. This happens because such souls do not need bodies, but to come to Earth they need “parents” who are able to convey knowledge about earthly reality, its laws, and feed them with energy when necessary. We are not talking about sharing; this fact has been verified several times.

The worlds of samsara can also be viewed as life situations, archetypes, and even personality types. For example, beings of the lower worlds are usually described as strong, angry and deceitful demons. As is known, the upper worlds are inhabited by angelic beings possessing a high degree of love, creativity, and joy. Thus, a stealing official or an alcoholic is comparable to a creature of the lower world, and an artist or poet - to the upper one. As you can see, not everything is so simple: an artist can become infected with racial hatred or go on a drinking binge, and an alcoholic can recover and become a poet, thereby changing places. But at the same time, they do not leave our current world, because all the floors of Samsara are fractally contained in each other. It all depends on personal qualities and willpower.

For example, let's consider the Buddhist version of the worlds as an average, not forgetting about barometers:

Different schools of Buddhism describe the six worlds with slight differences. Some schools use the Five Worlds (excluding the world of asuras, who connect with gods or pretas). Some schools place asuras above people, and some - below. The asuras were specially allocated into a separate world by Lama Tsongkhapa

World of the Gods (Heaven)

In the Human World there are creatures with the factor of gods. For example, if we live in the World of People - the fourth from the bottom - this does not mean that only people live in the World of People. In the Human World there also live beings with factors of all six worlds, but this factor is not so pronounced.

For example, in the world of People there live people with the factors of the gods of the Heavens of the World of Passions. Most often these are gods who have fallen. In past lives they were gods, but in this life, due to the waste of Merit and weakening concentration, they fell from the Heavens of the World of Passions to the World of People. For example, artists, poets, performers, philosophers or dreamers. In the Human World, these are gods and can be distinguished. These are people with extraordinary abilities, refined natures, and not very materialistic. They may have a little attachment or greed, but their level is higher than that of ordinary people. Gods who have merit live in luxury and can occupy a high position. Gods who have no merit may live in poverty, but their consciousness still remains refined. Or they may dress beautifully and luxuriously, or strive to create a beautiful environment around themselves. These are creatures with the deva factor.

World of Asuras

Asuras are beings who have a penchant for logic. They love to play sports, wrestling, and martial arts. Asuras love risk and struggle. For example, military men and politicians belong to the World of Asuras. Police, security forces, warriors or fighters, etc., that is, those who are called kshatriyas in India. They love competitions, they love to outdo others.

The dominant feature of the gods is self-satisfaction or enjoyment of their condition, and the asuras are envy, the desire to work on themselves or fight with others. Asuras can accurately understand who is higher or lower than them, but they try to surpass those who are higher than them by fighting with them. And all those who love martial arts, logic, computers, risk or strive for power, are engaged in political machinations, intrigues - these are creatures with the asura factor. They have few attachments, that is, they are not interested in family or children. Their passion is struggle, a high idea.

World of People

These are the ones who are caught up in attachments. If asuras are captured by the Vishuddha chakra - envy, struggle, the gods are captured by the Ajna chakra - self-satisfaction, then people are captured by the Anahata chakra. Anahata chakra is attachment, that is, the main value for people is family, children, relationships, love.

For example, in the Human World, eighty percent of art is dedicated to love and affection, because the Human World is created by the energy of attachment. If asuras can achieve a high position - to occupy the post of president or boss, leader - then people cannot. Why? Because asuras can transcend attachments for the sake of some higher idea, party, career, nation. In general, they are born leaders. But people think this: my love or my affections are more important than my work. Therefore, they cannot achieve something in their activities; they do not devote themselves completely to it.

Animal world

Animals or people with the animal factor are people who have begun to degrade. When a person degrades, for example, drinks alcohol, he cannot develop his soul. There is a loss of memory, forgetfulness, that is, a person’s consciousness during life is compared with the Animal World. Such a person acquires the factor of the Animal World, and his next rebirth may be in the Animal World.

World of Hungry Ghosts

These are pretas or beings with a preta factor. These are unquenched spirits - creatures that live either in the Lower Astral World or in the material World of Pretas. They are captured by greed, unsatisfied desires. This is, for example, greed for food or some material things. People who are caught up in greed are at the Manipura Chakra level. If a person is captured by something and is not interested in anything except the object of his capture, then this means that in the bardo he can be reborn as a lower spirit.

Hell World

The world of Hell corresponds to the Muladhara chakra. If a person kills living beings or is constantly angry, and if during his lifetime he lives in this Human World, as in Hell, for example, violence is committed against him, he has a sick body and his life is continuous suffering, then he will be reborn in the Hell World . Buddhist sutras contain descriptions of various Hells and other worlds.

From the feet to the knees the karma of Hell accumulates. Animal karma accumulates from the knees to the genitals. From the genitals to the navel, the karma of pretas - hungry ghosts - accumulates. At the level of the Anahata chakra, the karma of the Human World—attachment—accumulates.

From the Vishuddha chakra to the face, the karma of the World of Asuras accumulates.

At the level of the Ajna chakra, the karma of the World of Gods accumulates.

How can you differentiate between people with different factors? (don’t forget that these are average descriptions)

Possibly by appearance. The gods from the Heavens of the World of Passion have an exquisite, beautiful appearance. These are beautiful people. And they can dress beautifully, elegantly, because their etheric body is formed to the level of the Ajna chakra. At the level of the etheric body, energy goes up and they have a sense of taste. The gods love to wear flowing clothes in blue, purple, and not dark colors. Asuras, on the contrary, like to wear tight-fitting clothes. For example, uniforms, tracksuits, etc. - something that will highlight their figure.

Asuras can be recognized by this sign. If you want to know how to identify asuras in science fiction, then there are descriptions of UFO pilots or star fighters. These are all asuras. From the World of Asuras comes to us knowledge about magic, martial arts, and various types of wrestling. It is believed that the UFOs that can often be seen in the Human World are aliens from this Asura World. This is a world of technocracy, man-made objects, where logic and the strict framework of a certain value system dominate.

People try to copy the gods, but they have no sense of taste when it comes to clothing. People with the animal factor are completely captivated by external data, i.e. they wear clothes that match the external environment. For example, if it’s cold, they can wear whatever they want as long as they feel warm. They are not guided by a sense of aesthetics or anything like that.

Beings with the factor of lower spirits, or pretas, also do not care about clothing. These are, for example, homeless people, degraded individuals. Creatures from the Hell World wear black clothes. There is also a teaching on the colors of the Bardo that talks about this in detail.

For example, if a person wears gold and purple clothes, this indicates the karma of the World of the Gods. If a person wears gray, steel-colored, silver clothes, and also loves bright red, this indicates the karma of the World of Asuras. The color of the Human World is blue with admixtures of yellow and green. The color of the Animal World is dull green. The color of the Preta World is dull yellow. The color of Hell is black. These are the colors that we see in the bardo at the moment of death. When we are reborn, we all see these colors.

Let me note that we wear colors not only based on our belonging to one world or another, but also depending on our mood (thanks, captain!), and also each zodiac sign has its own colors, which give it strength and protection.

As you might have guessed a long time ago, there is no single correct or true model of the worlds; for everyone it will differ depending on access, experience and understanding; there are only general rules and signs, the details of which will be discussed later, or you can find out below:

« Asuras“They believe that, ultimately, the Absolute Truth is Impersonal (inexplicable and cannot be limited to a person), therefore, singling out any one person as God is considered unfair, that is, they are “democrats” in their worldview. So they oppose the virgins in highlighting one person and putting her above the rest. Since the root cause of the world, from their melancholy point of view, is impersonal, they believe that they themselves are the masters of the world. Or, the ruler can be someone who, through his qualities or deeds, has become worthy of it. And since this status of a ruler, in their view, is not forever assigned to a specific person, it can always be challenged.

On the other side virgins they accept the Personality of Godhead as the Absolute Truth and consider the impersonal to be a subordinate aspect, that is, they place unity with God, as it were, in “second place” in the “rank of perfection.” This also has its negative aspects, since it often leads to a disdain for Oneness with God. In practice, this is manifested in the fact that the virgins also degrade when they begin to look down on both those who seek unity with the Absolute, and those who manifest a “demonic nature” in its more “mundane aspects.” Such an attitude on their part in itself already reveals pride and serves as the basis for the fact that they themselves forget about the divine nature of their essence.

It must be said that the division into “divine” and “asuric” natures is not necessarily associated with the division of people into “good” and “bad,” either in the context of religious traditions or in the social sense, or in the universal sense. In ordinary life, among the “good” and “bad” there may be “divine” and “demonic” natures. Oddly enough, “divine” and “demonic” natures can be at the top of almost all religious organizations, not to mention politics. But also, “divine” and “demonic” natures are also found among recognized saints (such individuals in their spiritual growth have gone beyond the limitations of their “divine” or “demonic” nature). This division is also not necessarily related to what philosophy they profess, what religion they belong to, and what they believe in. This is due to their “deep worldview”, which is manifested in their qualities and activities, even if they profess a philosophy that is opposite to their nature. Examples of this exist and are quite common. So " asura“may call to profess a certain religion with the worship of God, and since he is betraying himself in this, his followers will also be misled. On the other hand, a bearer of the divine nature can go so far from himself that he becomes a zealous admirer of Advaita or another path of Enlightenment, with the goal of reunification with the Absolute. At the same time, he will be deeply unhappy, since he voluntarily deprives himself of the joy of his own nature in relations with the Almighty. The authors believe that spiritual progress and "enlightenment" are equally open to both "divine" and "demonic" natures, but perhaps in different ways. And on this path, at some stage, we can realize our “nature”. Such awareness does not hinder spiritual growth, but, on the contrary, is an integral part of it in the process of us gaining personal integrity.

So, the division into “divine” and “asuric” natures can be considered another manifestation of the concept of duality (and it appears from the 6th chakra inclusive - “descending”). At the level of the soul (from the 7th chakra and above), such a division is not visible, since here the “I” recognizes and accepts both its unity with the Divine and its difference as an individual.

We are aware of the fact that in this article we have given a slightly expanded definition of the term “Asuras” than in the Vedic tradition, where Asuras are defined as “opponents” of Dev Indra (Zeus, Perun), and Suras, accordingly, are “supporters of Indra”. And in the culture of the asuras, it is customary to consider the supporters of Indra as demons, and the asuras as gods. For example, in the culture of Zoroastrianism, “Devas” are considered “bad”, and asuras (ahuras) are considered “good”.
But in this article we are not concerned with the historical interpretation of terms, but with the essence of the relationship of different groups of beings to the Absolute Truth.

阿修罗) - in Buddhism and Hinduism, low-ranking deities, sometimes called demons, titans, demigods, anti-gods, giants. This is due to the fact that asuras are in binary opposition to suram, the gods of Hinduism, similar to the opposition “titan gods” or “giant gods” in ancient Greek mythology.

In Buddhism, asuras are used in a different context from Hinduism and are interpreted differently.

Asuras in Buddhism

While the gods of the sensory sphere are associated with desires and experiences, the asuras, jealous of the gods, show anger, pride, belligerence and boasting, they are interested in power and self-aggrandizement.

In Buddhist writings, at first five worlds were considered more often than six, and asuras were placed in the world of the gods.

In Buddhist psychology, the state of consciousness of the world of asuras is considered to be the experience of rage and strength, when a reason or justification is sought for getting into a fight, anger at everyone, the inability to remain calm and solve problems peacefully.

In terms of power, Asuras are ranked above humans but below gods. They live at the foot of Mount Sumeru or in the sea around it. According to other classifications, asuras are placed below people as more unfortunate and devoid of reason beings.

The leader of the asuras is called Asurendra (Pāli: Asurinda). There are several of these, since the asuras are divided into many groups. There are, for example, the asuras Danaveghas and the terrible Kalananjaks. The main leaders of the asuras are Vemachitrin, Rahu, Paharada.

Myths about asuras

Previously, the asuras lived where thirty-three gods are now located in the world of Trayastrimsha on the top of Mount Sumeru along with other gods. When Sakra became the ruler of the gods, the asuras drank a lot of Gandapana wine at the festival, so strong that Sakra forbade other gods to drink it. Being weakened by intoxication, they could not resist Sakra, who threw them down the mountain from the Trayastrimsha sphere down to where the asura world is now. They saw the Chittapatali tree, whose foliage was different from the Parichattara tree, and learned that they had been thrown out of the world of the gods.

After this, the asuras were busy with war, armed, they began to climb the mountain like ants, Shakra tried to deal with them, but there were a lot of them and he was forced to retreat. Seeing that Garuda's nest was damaged, he turned around and directed his chariot against the asuras. The Asuras realized that he would return with a large army and fled.

Despite the wars, there were also contacts between gods and asuras. Sakra fell in love with Suja, the daughter of the asura leader Vemachitrina. Vemachitrin asked his daughter to choose a husband among the asuras, but she chose Shakra, and thus he became his son-in-law.

Connection with Avestan religion

The division of deities into two rival camps is also characteristic of the Avestan religion, where there is an inversion in relation to Hinduism, and “ahura” in the name of the supreme deity Ahura Mazda, apparently, is a variant of the word “asura”.

Modern interpretations

A master of Tibetan Buddhism popular in the UK and US, Chogyam Trungpa, during the Cold War allegorically used the opposition of gods and asuras, pointing out that, like the gods in Buddhism, Americans were mired in entertainment and this interfered with their spiritual development, while, like asuras, Soviet people are mired in envy of American life and saber rattling.

Asuras in literature

In the “Secret City” series, Vadim Panov writes about the very first race, the Great House of Asura, which was completely exterminated during the First War by the Dark Court, the Great House of Nav.

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See what “Asuras” are in other dictionaries:

ASURAS- (ancient Indian Asura, lit. “possessing life force”), in Vedic and Hindu mythology: 1) a class of celestial characters possessing Mayan witchcraft powers. In the “Rigveda” A. there may also be gods [Aditya (primarily Varuna and Mitra), Agni, Indra, etc.] ... Encyclopedia of Mythology

ASURAS- (self-name Asura, Asura) a nationality with a total number of 5 thousand people living in India. Asuri language. Religious affiliation of believers: traditional beliefs... Modern encyclopedia

ASURAS- in Hindu mythology, powerful rivals and enemies of the gods, cast down from the sky and turned into demons... Big Encyclopedic Dictionary

asuras- asuras, asura, unit. h. asura, s, husband. (mythology) ... Russian spelling dictionary

Asuras- (self-name Asura, Asura) a nationality with a total number of 5 thousand people living in India. Asuri language. Religious affiliation of believers: traditional beliefs. ... Illustrated Encyclopedic Dictionary

Asuras Religious terms

asuras- in Hindu mythology, powerful rivals and enemies of the gods, cast down from the sky and turned into demons. * * * ASURAS ASURAS, in Hindu mythology, powerful rivals and enemies of the gods, cast down from the sky and turned into demons... encyclopedic Dictionary

ASURAS- (Sanskrit.) Exoterically, elementals and evil gods are considered harmful; demons and not gods. But esoterically the opposite. For in the most ancient parts of the Rig Veda, this term is used in relation to the Supreme Spirit, therefore, the Asuras are spiritual and... ... Theosophical Dictionary

asuras- (Sanskrit, Pali) characters ind. mythologies that first lived in the heavens and were equal to the gods, and then, due to constant conflicts with the gods, were cast down to lower levels of the Universe, for which they received their name “and sura” means “not gods.” In... ...Buddhism

Asuras- 1. In Ved. and Hindu. myth. a class of celestial characters with Mayan witchcraft powers. In the Rigveda, A. there may be gods (Adityas, primarily Varuna and Mitra, Agni, Indra, etc.), and (rarely) heavenly demons who are opponents of the gods. But already in... Ancient world. encyclopedic Dictionary

Books

Conan and the Fangs of Asura, M. Leonetti. In time immemorial, the northern gods destroyed each other in a terrible battle that put an end to the old world. Their killer, the treacherous Heggsen, did not escape retribution. He spent a thousand years in...

(the etymology of M. Mayrhofer was traced to the word asu (“vital force”). In the Vedas (especially the Rig Veda), many gods are called asuras - Indra, Savitara, Agni, Mitra, Varuna, Surya and others.

Often this word (asura or possessor of asura power) refers to Indra (1.174, 3.38, 4.16, 6.36, 10.54), Varuna and Mitra (1.24, 2.27, 4.42, 5.85, 5.63, 8.25, 8.42). Asura is called Agni (2.1, 3.3), Apam Napata (2.35), Marutov, Rudra, etc. It is also found in relation to rivals (1.108, 7.99). In the hymn “To all the gods” (3.55) the phrase “great is the power (asuratvam) of the gods, alone” is repeated. In the Atharva Veda, the word “asura” appears several times with the meaning of “power and wisdom.” (3.22, 4.15, 6.108). In other cases, enemies are called asuras (2.27, 4.19), or they ask for protection from both gods and asuras (4.10). In the Samaveda, Indra is called an asura in one place, and his victory over the asuras is spoken of in another.

In Buddhist psychology, the state of consciousness of the asura world is considered to be the experience of rage and strength, when a reason or justification is sought to get into a fight, anger at everyone, the inability to remain calm and solve problems peacefully.

In terms of power, asuras are placed in rank above humans but below gods. They live at the foot of Mount Sumeru or in the sea around it. According to other classifications, asuras are placed below people as more unfortunate and devoid of reason beings.

Myths about asuras

The Agni Purana gives a legend about the origin of the word “asura”. During the churning of the Milk Ocean, the goddess of wine (the intoxicating drink sura) Varuni appeared from it. The gods (devas) accepted it and began to be called suras, but the daityas rejected it and accordingly began to be called asuras (“those who do not use sura”).

According to Buddhist legend, asuras used to live where thirty-three gods are now located in the world of Trayastrimsha on the top of Mount Sumeru along with other gods. When Sakra became the ruler of the gods, the asuras drank a lot of Gandapana wine at the festival, so strong that Sakra forbade other gods to drink it. Being weakened by intoxication, they could not resist Sakra, who threw them down the mountain from the Trayastrimsha sphere down to where the asura world is now. They saw the Chittapatali tree, whose foliage was different from the Parichattara tree, and learned that they had been thrown out from the world of the gods.

Connection with Avestan religion

Modern interpretations

Asuras in literature

In the “Secret City” series, Vadim Panov writes about the very first race, the Great House of Asura, which was completely exterminated during the First War by the Dark Court, the Great House of Nav.
In the book “Look into the Eyes of Monsters” by the authors Andrei Lazarchuk and Mikhail Uspensky, they are also mentioned in the context of the first race, but they are dragons.
In the anime and manga Snatch (One Piece), swordsman Roronoa Zoro uses the Asura technique, which creates the illusion that he has six arms and three faces, while he fights as if he really has six arms and three faces.
In Svetlana Zhdanova’s books “To Catch a Shadow” and “Wings of the Phoenix,” asuras are demons, as well as the main character’s best friends.
In the Naruto manga, Asura is the youngest son of Hagoromo Ōtsutsuki (also known as Rikudo Sennin) and the ancestor of the Senju clan.
In the manga and anime Soul Eater, Kishin Asura is the main demon antagonist, a former student of Shinigami-sama, who has gone mad due to constant fear of the whole world.
The demigod Asura is the main character of the game Asura's Wrath.

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Notes

Excerpt characterizing Asuras

- Pierre, come here, my friend. I think that he is not superfluous in the family council: isn’t it, prince?
- Why are you silent, mon cousin? - the princess suddenly screamed so loudly that in the living room they heard and were afraid of her voice. – Why are you silent when here God knows who allows themselves to interfere and make scenes on the threshold of the dying man’s room. Schemer! – she whispered angrily and pulled the briefcase with all her might.
But Anna Mikhailovna took a few steps to keep up with the briefcase and grabbed her hand.
- Oh! - said Prince Vasily reproachfully and in surprise. He got up. - C "est ridicule. Voyons, [This is funny. Well,] let me go. I'm telling you.
The princess let me in.
- And you!
Anna Mikhailovna did not listen to him.
- Let me in, I tell you. I take everything upon myself. I'll go and ask him. I...enough of this for you.
“Mais, mon prince,” said Anna Mikhailovna, “after such a great sacrament, give him a moment of peace.” Here, Pierre, tell me your opinion,” she turned to the young man, who, right up to them, looked in surprise at the embittered face of the princess, which had lost all decency, and at the jumping cheeks of Prince Vasily.
“Remember that you will be responsible for all the consequences,” said Prince Vasily sternly, “you don’t know what you are doing.”
- Vile woman! - the princess screamed, suddenly rushing at Anna Mikhailovna and snatching the briefcase.
Prince Vasily lowered his head and spread his arms.
At that moment the door, that terrible door that Pierre had been looking at for so long and which had opened so quietly, quickly and noisily fell back, banging against the wall, and the middle princess ran out of there and clasped her hands.
- What are you doing! – she said desperately. – II s"en va et vous me laissez seule. [He dies, and you leave me alone.]
The eldest princess dropped her briefcase. Anna Mikhailovna quickly bent down and, picking up the controversial item, ran to the bedroom. The eldest princess and Prince Vasily, having come to their senses, followed her. A few minutes later, the eldest princess was the first to emerge from there, with a pale and dry face and a bitten lower lip. At the sight of Pierre, her face expressed uncontrollable anger.
“Yes, rejoice now,” she said, “you have been waiting for this.”
And, bursting into tears, she covered her face with a handkerchief and ran out of the room.
Prince Vasily came out for the princess. He staggered to the sofa where Pierre was sitting and fell on it, covering his eyes with his hand. Pierre noticed that he was pale and that his lower jaw was jumping and shaking, as if in a feverish trembling.
- Ah, my friend! - he said, taking Pierre by the elbow; and in his voice there was a sincerity and weakness that Pierre had never noticed in him before. – How much do we sin, how much do we deceive, and all for what? I’m in my sixties, my friend... After all, for me... Everything will end in death, that’s it. Death is terrible. - He cried.
Anna Mikhailovna was the last to leave. She approached Pierre with quiet, slow steps.
“Pierre!...” she said.
Pierre looked at her questioningly. She kissed the young man's forehead, moistening it with her tears. She paused.
– II n "est plus... [He was gone...]
Pierre looked at her through his glasses.
- Allons, je vous reconduirai. Tachez de pleurer. Rien ne soulage, comme les larmes. [Come on, I'll take you with you. Try to cry: nothing makes you feel better than tears.]
She led him into the dark living room and Pierre was glad that no one there saw his face. Anna Mikhailovna left him, and when she returned, he, with his hand under his head, was fast asleep.
The next morning Anna Mikhailovna said to Pierre:
- Oui, mon cher, c"est une grande perte pour nous tous. Je ne parle pas de vous. Mais Dieu vous soutndra, vous etes jeune et vous voila a la tete d"une immense fortune, je l"espere. Le testament n"a pas ete encore ouvert. Je vous connais assez pour savoir que cela ne vous tourienera pas la tete, mais cela vous impose des devoirs, et il faut etre homme. [Yes, my friend, this is a great loss for all of us, not to mention you. But God will support you, you are young, and now you are, I hope, the owner of enormous wealth. The will has not yet been opened. I know you well enough and I am sure that this will not turn your head; but this imposes responsibilities on you; and you have to be a man.]
Pierre was silent.
– Peut etre plus tard je vous dirai, mon cher, que si je n"avais pas ete la, Dieu sait ce qui serait arrive. Vous savez, mon oncle avant hier encore me promettait de ne pas oublier Boris. Mais il n"a pas eu le temps. J "espere, mon cher ami, que vous remplirez le desir de votre pere. [Afterwards, perhaps I will tell you that if I had not been there, God knows what would have happened. You know that the uncle of the third day He promised me not to forget Boris, but he didn’t have time. I hope, my friend, you will fulfill your father’s wish.]
Pierre, not understanding anything and silently, blushing shyly, looked at Princess Anna Mikhailovna. After talking with Pierre, Anna Mikhailovna went to the Rostovs and went to bed. Waking up in the morning, she told the Rostovs and all her friends the details of the death of Count Bezukhy. She said that the count died the way she wanted to die, that his end was not only touching, but also edifying; The last meeting between father and son was so touching that she could not remember him without tears, and that she does not know who behaved better in these terrible moments: the father, who remembered everything and everyone in such a way in the last minutes and such Touching words were spoken to his son, or Pierre, whom it was a pity to see how he was killed and how, despite this, he tried to hide his sadness so as not to upset his dying father. “C"est penible, mais cela fait du bien; ca eleve l"ame de voir des hommes, comme le vieux comte et son digne fils,” [It’s hard, but it’s saving; the soul rises when you see people like the old count and his worthy son,” she said. She also spoke about the actions of the princess and Prince Vasily, not approving of them, but in great secrecy and in a whisper.

In Bald Mountains, the estate of Prince Nikolai Andreevich Bolkonsky, the arrival of the young Prince Andrei and the princess was expected every day; but the wait did not disrupt the orderly order in which life went on in the old prince’s house. General-in-Chief Prince Nikolai Andreevich, nicknamed in society le roi de Prusse, [the King of Prussia,] from the time he was exiled to the village under Paul, lived continuously in his Bald Mountains with his daughter, Princess Marya, and with her companion, m lle Bourienne. [Mademoiselle Bourien.] And during the new reign, although he was allowed entry into the capitals, he also continued to live in the countryside, saying that if anyone needed him, then he would travel one and a half hundred miles from Moscow to Bald Mountains, but what would he no one or anything is needed. He said that there are only two sources of human vices: idleness and superstition, and that there are only two virtues: activity and intelligence. He himself was involved in raising his daughter and, in order to develop both main virtues in her, until she was twenty, he gave her lessons in algebra and geometry and distributed her whole life in continuous studies. He himself was constantly busy either writing his memoirs, or calculating higher mathematics, or turning snuff boxes on a machine, or working in the garden and observing the buildings that did not stop on his estate. Since the main condition for activity is order, order in his way of life was brought to the utmost degree of precision. His trips to the table took place under the same unchanging conditions, and not only at the same hour, but also at the same minute. With the people around him, from his daughter to his servants, the prince was harsh and invariably demanding, and therefore, without being cruel, he aroused fear and respect for himself, which the most cruel person could not easily achieve. Despite the fact that he was retired and now had no importance in state affairs, every head of the province where the prince’s estate was, considered it his duty to come to him and, just like an architect, gardener or Princess Marya, waited for the appointed hour of the prince's appearance in the high waiter's room. And everyone in this waitress experienced the same feeling of respect and even fear, while the enormously high door of the office opened and the short figure of an old man in a powdered wig appeared, with small dry hands and gray drooping eyebrows, which sometimes, as he frowned, obscured the shine of smart people. and definitely young, sparkling eyes.