DOI Page / Citation link:
https://doi.org/10.11588/diglit.636#0250
238 Demon-worship and Spirit-worship.
Ravana, who is an impersonation of selfish ambition. It does
not appear, however, that in other respects he was innately
wicked. On the contrary, it was only by severe religious
austerities carried on for ten thousand years that he acquired
unbounded power over gods and men. Others, too, of these
same Rakshasas are described as virtuous and pious, and
among them especially Vibhlshana, who is the brother of
Ravana, and exactly his opposite in character and conduct.
In the Maha-bharata, again, Kansa, Kali, and numerous other
demons are, like Ravana in the Ramayana, impersonations
of evil. Kansa is the implacable enemy of Krishna, and
Kali is for ever instilling evil thoughts into men's hearts
in an age of universal degeneration.
We may note, too, that in epic poetry frequent mention is
made of another class of beings who are more especially
hostile to the gods, and for ever engaged in warfare with
them. They are called Daityas, as the supposed children
of the goddess Diti by Kasyapa (the gods being children of
Aditi). Others, too, are often alluded to under the name
of Danavas, as daughters of Danu. Both of these classes
of beings are said in the Vishnu-purana to occupy some of
the seven regions below the earth of which Patala is one
(II. 5), and appear to belong to a higher order of creation
than the Rakshasas, whose nature is of a type inclined to
baser forms of wickedness, and whose malignity is more
particularly directed against men.
Then there are troops (ganas) of beings called Pramathas,
who constitute the armies of the god Siva. There are also the
Yakshas, who wait on Kubera (Kuvera), and the Gandharvas
(Atharva-veda XL 5. 2) or heavenly choristers, and their
wives the Apsarases, who attend on Indra. To these may
be added the Kinnaras (with^human figure and equine head),
the Kimpurushas, the Vidya-dharas, Pannagas, &c.
Most of these creatures are good and benign in character;
but all were created free agents, and are therefore liable to
Ravana, who is an impersonation of selfish ambition. It does
not appear, however, that in other respects he was innately
wicked. On the contrary, it was only by severe religious
austerities carried on for ten thousand years that he acquired
unbounded power over gods and men. Others, too, of these
same Rakshasas are described as virtuous and pious, and
among them especially Vibhlshana, who is the brother of
Ravana, and exactly his opposite in character and conduct.
In the Maha-bharata, again, Kansa, Kali, and numerous other
demons are, like Ravana in the Ramayana, impersonations
of evil. Kansa is the implacable enemy of Krishna, and
Kali is for ever instilling evil thoughts into men's hearts
in an age of universal degeneration.
We may note, too, that in epic poetry frequent mention is
made of another class of beings who are more especially
hostile to the gods, and for ever engaged in warfare with
them. They are called Daityas, as the supposed children
of the goddess Diti by Kasyapa (the gods being children of
Aditi). Others, too, are often alluded to under the name
of Danavas, as daughters of Danu. Both of these classes
of beings are said in the Vishnu-purana to occupy some of
the seven regions below the earth of which Patala is one
(II. 5), and appear to belong to a higher order of creation
than the Rakshasas, whose nature is of a type inclined to
baser forms of wickedness, and whose malignity is more
particularly directed against men.
Then there are troops (ganas) of beings called Pramathas,
who constitute the armies of the god Siva. There are also the
Yakshas, who wait on Kubera (Kuvera), and the Gandharvas
(Atharva-veda XL 5. 2) or heavenly choristers, and their
wives the Apsarases, who attend on Indra. To these may
be added the Kinnaras (with^human figure and equine head),
the Kimpurushas, the Vidya-dharas, Pannagas, &c.
Most of these creatures are good and benign in character;
but all were created free agents, and are therefore liable to