Who Are Devas, Daityas, Danavas, Yakshas, Rakshasas, and Asuras?

Question

What are Deva, Daitya, Danava, and Yaksha?

Answer

Understanding this is very important, because as we continue studying Valmiki Ramayana, we will encounter the story of Kabandha. In that story, it is said that Kabandha is the son of Danu. Kabandha is a Danava, a Danava born from Danu. This is said for a specific purpose there. Otherwise, the text could simply have called Kabandha a Rakshasa, because Kabandha behaves exactly like a demon. Ram and Lakshman have to kill him just as they kill other demons. But there, Kabandha is called a Danava, not a Daitya.

Then in other places, Hiranyakashipu and Hiranyaksha are called Daityas, not Danavas. So why are they called Daityas?

All these terms have specific meanings. In this same story, it is mentioned that Tadka was originally a Yakshini, and later became a Rakshasi. So there are subtle differences among these categories, and I will explain them here.

When we live in ignorance—when we see ourselves as the body—our consciousness is called Diti. The Bhagavata Purana explains this in detail. There are two women: Aditi and Diti. Diti means broken or fragmented consciousness. When our consciousness becomes fragmented, anything produced from that fragmented consciousness—according to Sanskrit—will be called Daitya. What comes from Diti is called Daitya. Just as something coming from Yajnavalkya is called Yajnavalkya, something that comes from Diti is called Daitya.

Diti is a Sanskrit word. Daitya is a Sanskrit word. Anything that arises from Diti (fragmented consciousness) is called Daitya. And that is why the scriptures refer to Hiranyakashipu and Hiranyaksha as Daityas.

“Hiranya” means golden. Pleasures appear golden to us—we feel, “I want this, I want that,” because those pleasures attract us. When we become bound by those pleasures, it is called Hiranyakashipu. And when we try to gather or seize those golden-like pleasures for ourselves, that is called Hiranyaksha. These are Daityas—beings born of Diti.

Now, Kashyapa has another wife named Danu. From Danu come the Danavas. Danu is also a Sanskrit word, and whatever is born from Danu is called Danava. Danavas do not arise from fragmented consciousness; they arise from negativity. Danu represents the power of negativity. When the individual soul is asleep, negativity becomes strong within. The scriptures say this negativity is symbolized as Kashyapa’s wife Danu. And what is produced from Danu?

Our negative thoughts. In the story of Kabandha in Valmiki Ramayana, Kabandha represents negativity. When we read that story, this will become clear.

Next is the Yaksha. What is a Yaksha? Yakshas represent positivity. Why? Because Yakshas are described as followers of Kubera. Kubera walks ahead, and Yakshas follow behind him. Who is Kubera?

Kubera symbolizes positive abundance—positivity. When we live in the awareness of our true Self, positivity gathers within us. Negativity does not even arise. Scriptures say Kubera possesses precious jewels—Padma, Mahapadma, etc. These represent the wealth of positivity.

So Kubera represents positivity, and the thoughts, feelings, attitudes, actions, habits, perceptions, and overall personality that follow this positivity are the Yakshas—our positive tendencies.

When does a Yaksha become a Rakshasa? When we stop living in the Self and begin identifying with the body. Tadka was originally a Yakshini. She became a Rakshasi. Why? The story says she married Sunda Daitya. As we just discussed, a Daitya represents attachment to pleasures. So when positivity (Yaksha) becomes joined to pleasure-seeking (Daitya), it transforms into a Rakshasa. That is how Tadka, the Yakshini, became a Rakshasi.

Both tendencies exist within us. Sometimes we live in body-consciousness, and sometimes—even after months or years—we may come to dwell in the Self. When we live in the Self, body-identity drops away, negativity dissolves, the attachment to worldly pleasures ends, and positivity arises naturally. We begin to feel, “Everything belongs to God.” That is positivity.

Now we have Daitya, Yaksha, Danava. What remains is Rakshasa. Why is that word used?

A Rakshasa comes from the root “rakṣ” in Sanskrit. “Rakṣ” means to protect. What does a Rakshasa protect? It protects body-consciousness. The inner pollution—desires, cravings, attachments—keep body-identity alive. They protect body-identity and prevent it from dying away. Therefore, the thoughts, feelings, attitudes that protect and maintain body-awareness are called Rakshasa tendencies.

Finally, the word Asura is also used in the scriptures. From Asuric tendencies arise Asuras. The word is split as: A–Sur. “Sur” means deva; “A-sur” means “opposite of deva.” Whenever divine qualities are absent and opposite tendencies arise, that is the Asura. The storyteller may use Asuric, Daitya, Rakshasa—ultimately all indicate un-divine tendencies.