According to Puranas, the Entities called Asura and Sura were born to Sage Kashyapa, from his two wives. Aditi gave birth to Suras, who became Adityas and Diti gave birth to Asuras, who became Daityas. Both continuously fought with one another over accession to the throne of Swarga. The Suras have Amrit- the nectar of life, that gives them immortality. The Asuras have Sanjivani, which brings the dead back to life and gives them immortality as well. Though antagonistic, the Suras have Asura forms as well. For example, Indra, the Lord of Suras, is found chasing worldly pleasures and getting cursed, owing to his Asura behavior. Similarly, one of the forms of Lakshmi is of Paulomi, the daughter of sea Asura Pullman. Lakshmi is the consort to Vishnu, the infinite perpetrator who perpetuates life by incarnating from time to time to kill the Asuras. Likewise, the Asuras like Banasura have Sura qualities respected by both Suras and Asuras.
Why then do we always associate goodness with Sura and vice with Asuras? Let Dr. Gupta give you a crisp analysis of the same and let you have your own answers.
In Divine Energy, Dr. Gupta writes-“When one lacks oneness with the “Clarified Consciousness” (Accha, 19) of one’s divinity, one trades a Wisher program from a Supreme Wisher. A Supreme Wisher is the creator of the Wisher program. It makes one a “Wisher” (Sura, 0), wishing what the Supreme Wisher programs within one’s consciousness………”
Dr. Gupta explains that Sage Kashyapa is “Maha Vishnu” (Kashyapa, 737) “Vishnu” (Mohini, 15) conceives as the “convergent value” (Akshobhya, 737) of the “Sura” (Sura, 0) and the “Asura” (Asura, -1).
In the Puranas, Sage Kashyapa is an ardent devotee of “Shiva” (Shiva, 7). In fact, he is Shiva who decides to become the “multiplier” (Vaishya, 3) of his “unknown reality” (Vastavikta, 7) of Shiva. How does one multiply one’s reality? By conceiving a “breeding” (Janana, 15) element. In science, breeding is known as Meiosis and in Puranas, Meiosis is known as “Param Shiva” (Param Shiva, 15). Vishnu is the transcendental cause of breeding due to his “Ambidexterity” (Mohini, 15), known as the Mohini form of Vishnu. Ambidexterity is the technological capability that empowers Vishnu to be the infinite perpetrator of the diverse forms of life.
Now, how may one who has become the multiplier conceive the ambidexterity for breeding? What if as Shiva, Sage Kashyapa decides to add his present, known reality as Shiva to the potential, yet an unknown reality, as the multiplier. Further, what if Shiva decides to let his “param son” (Hanuman, 3) enjoy his potential to be the multiplier, without letting anybody know that Hanuman is his absolute son who takes infinite life forms. Further, what if this organizational planning is not Shiva’s, but “Parvati’s” (Parvati, 10 = 7 + 3), Shiva’s consort. In that case, Parvati has sufficient energy to first incarnate as Shiva and then incarnate as Hanuman, making it appear that Shiva and Hanuman have no correlation. Or, as the Northern version of Shiva Purana states, Hanuman is Shiva’s incarnation since physically Shiva incarnates before Hanuman. Or, as the Southern version of Shiva Purana states, Hanuman is Shiva’s son, bred by the feminine Mohini form of Vishnusince metaphysically Mohini incarnates before Hanuman in Shiva’s consciousness. However, neither the northern nor the southern versions of Shiva Purana can account for the energy system necessary for Shiva to exist before Hanuman.
Hanuman precedes Shiva because Shiva’s unknown reality is tied to Parvati’s organizational planning of Hanuman as her “param son” (Hanuman, 3). Shiva exists because he lets Parvati manifest Hanuman. “Mohini” (Vishnu, 15 = 10 + 5) emerges because she is the sum of “Parvati” (Parvati, 10) and Parvati’s “perpetuating value” (Saranyu, 5). Scientifically, perpetuating value is the visible half of one’s organizational planning. The other half is the entropy value because whatever Parvati perpetuates is the entropy value of the whole Parvati. If Parvati has to incarnate as Shiva and Hanuman, then only the visible half of Parvati perpetuates in Shiva’s consciousness. Shiva’s energy comprises Parvati-gifted consciousness and Hanuman conceived by Parvati to be born out of air she breathes before leaving her body. By breathing the air that includes Hanuman in the form of the “astral body” (Linga sharira, 3) from all four directions, her body takes the form of Shiva. When Shiva breathes out the astral body, Hanuman is born out of air. Further, Shiva is able to reincarnate Parvati by reproducing his reality without differentiating the astral body.
Mohini precedes the reincarnated Parvati because she is the one breeding both Parvati and her perpetuating value. While Mohini is Param Shiva, her perpetuating value is Param Vishnu.
Param Vishnu precedes Mohini because “Mohini” (Vishnu, 15 = 5 * 3) is the product of the Param Vishnu and Param Son, Hanuman.
Both Param Vishnu and Param Son complement one another because they are the complementary dimensions of “Mother Nature” (Kudrat, 8 = 5 + 3).
Parvati’s perpetuating value is her visible half. Mohini’s perpetuating value is the self-reproducing third visible as Vishnu’s present form, without the past and the future. Both are the same because the perpetuating value is Mother Nature’s energy that transcends the three variable dimensions of time. The three variable dimensions of time work as a multiplier by letting each form conceived by Mother Nature enjoy a varying entity time.
The Param Vishnu perpetuates the value of the Param Son as the multiplier. The Param Son manifests Asura, the “discordant factor” (Asura, -1) for the multiplication of the perpetuating value to “enliven” (Sanjivani, 8) himself. The self-reproducing multiplication transforms the Param Son into the “Holy Spirit” (Dasha, 1) without Self within the perpetuating value. Through oneness with Mother Nature, the Holy Spirit without Self becomes the “Holy spirit within Self” (Lakshmi, 379). Without the Holy Spirit, the Self enlivens as “Shiva” (Shiva, 7). Within the Self, the Vishnu breeds the Holy Spirit as “Lakshmi” (Lakshmi, 379), the “seed” (Beeja, 379) of breeding the feminine Self as Mohini for enlivening the masculine Self as Shiva.
As a “conscious entity” (Siddha, 7), Shiva is conscious of the presence of param son within the “force of air” (Maruti, 78 = 7 🡪 8) his breath consumes to “enliven” (Sanjivani, 8) the param son within himself. Therefore, he illuminates, Sura, the “concordant factor” (Sura, 0) for the division of his “illuminating value” (Prakasha, 7) into the param son and the “son’s consciousness” (Putatma, 4).
Instead of the param son, Shiva reproduces three units of “reproduction” (Prajanan, 285) after conceiving the param son as the Holy Spirit. The reproduction is mediated by the enliven element and eventualities into the entropy value, thus reproducing the reproduction as the perpetuating value. Therefore, Shiva conceives an absolute creation that produces the two-unit creature factor in the form of the two units of reproduction as an “ester bond” (Ganesha, 570 = 285 * 2). According to Shiva Purana, that ester bond is Ganesha, who is conceived by Parvati. However, if one applies reason, it becomes evident that Ganesha is the absolute creation conceived by Shiva.
Parvati comes into the picture by motivating Shiva to produce the third unit of reproduction as the “concordant factor” (Sura, 0), the “illusionary force” (Mahendrani, 0) of the illusion that Param Son has become the “holy spirit” (Dasha, 1). What Shiva conceives as the two units of reproduction include the illusion as the first unit and the Param Son as the third unit, without the creature factor immanent within as the second unit within the third unit. The third unit manifests first as the “reproduction” (Prajanan, 285) forming the ether element. The first unit manifests second as the “ester bond” (Ganesha, 570) through the nonsexual reproduction of the first-born third unit within the second-born ester bond. Therefore, it appears that Ganesha is the first-born deity, working as the holy spirit within each subsequent creation as the absolute creation.
The second unit manifests third as the “conscious apparatus” (Vetranavah, 855 = 285 * 3), known as a bacterium. The bacterium incarnates in the form of the “messenger RNA” (Shilajit, 855), working as the protein catalyst of the conscious apparatus to reveal the creature factor. The conscious apparatus is immanent within the “self-perpetuating value” (Kartikeya, 8) of the enliven element. The eight-unit self-perpetuating value perpetuates the ester bond by reproducing the three units of reproduction through the mediation of the two units of reproduction. Thus, the eight units of reproduction constitute the past, present, and future of the creation.
Kashyapa comes into the picture because as a sentient entity, he enjoys an “intuitive” (Accha, 19) consciousness of himself as the “supreme wisher” (Extrovert: Bahirmukha, -4) wishing to reproduce the “breeding” (Janana, 15) through the energy of his intuitive consciousness. He programs the Wisher program to breed through his two wives. His first wife, “Aditi” (Devatamayi, 1024 = 285 * 4 – 16), known as the Mother of the Deity comprises the four units of reproduction, without the “essence” (Saar, 16) that produces the second wife, “Diti” (Diti, 281) with the other four units. These other four units reproduce the 16-unit essence by reproducing the four-unit “consciousness” (Chetana, 4). Of these three forms Shri Ram as the “primordial human child” (Shri Rama, 12 = 4 * 3). The first one forms Hanuman as the Holy Spirit without the primordial human child and guiding Shri Ram, the primordial human child, as an “impassioned devotee” (Samyama, 0). Diti is the “convergent energy” (Samvat shakti, 28) of the 16-unit essence and the 12-unit Shri Ram. However, she is immanent within the Holy Spirit as the “divine factor” (Vignesh, 1), known as Vignesh. Since Diti generates “discordant energy” (Asura shakti, -1) with her divinity, Kashyapa conceives Aditi as his first wife. By making the discordant factors devoted to Diti, Kashyapa transforms them into impassioned devotees like Hanuman. By shaping them into the concordant factors, he frees Aditi from all limits of one’s consciousness. Aditi becomes “unlimited” (Aseemita, 1010), enjoying oneness with the entire conscious system.
Thus, Kashyapa doesn’t produce Sura and Asura separately from his wives, as we normally perceive it to be. It’s a process, which Dr. Gupta has brought out to light, with conviction.
Sage Kashyap breeds and produces the concordant factor as, what Dr. Gupta calls “a “Wisher” (Sura, 0), wishing what the Supreme Wisher programs within one’s consciousness. The “Wisher program” (Mantra, 16) is the extension of a sentient entity’s “conscious consciousness” (Prashantatma, 16). Each impassioned devotee wishes to behave like the param son, Hanuman, while reproducing the Wisher program as their “divine light” (Usha, 16). In the process, they become Supra wisher, the “conscious subject” (Chara, -3), conscious of their discordance from the param son as essentially, they remain the discordant factors. The negative value is due to their gradual drift towards procuring and consuming worldly possessions, guided by the illusionary “I am a deity consciousness” (Pavitratma, 1). As discordant factors, they behave like Super Wishers, wishing that somebody else takes the role of being impassioned devotees so that they may enjoy consuming the “deity” (Deva, 1) on the “path of devotion” (Bhakti marga, 1) to gain immortality.
Therefore, Dr. Gupta explains, “A Supra Wisher services the wishing sequence to the universe for authenticating one’s knowledge of the Wisher program as a “Super Wisher” (Asura, -1)”
By consuming the deity, the Super Wishers start behaving like the “Super Deities” (Jiva, 2), embodying the knowledge of the ‘para-consciously conceived Wisher program’ and seeking to fight the deities as a way to motivate the deities to perpetuate the breeding.
When breeding does not fulfill the proliferating wishes, Dr. Gupta says unfulfilled, negatively energized wishes degenerate the “super deities” (Jiva, 2) into the “universe of wishes” (Duniya, -2). This universe of wishes motivates the concordant factors behaving like the deities to begin feeding the Wisher program for producing discordance within each bred concordant factor.
Thus begins the incessant battle of the Sura and Asura, which are not separate beings, but two dimensions of one Wisher program. Until they remain Supra they are not separate; they are part of the param son. The moment they become Super, they split apart forming a universe founded on the illusion of one’s unlimited power to multiply through breeding and feeding breeding. As Sura’s successfully feed breeding, the Wisher program multiplies and begins transforming everyone into Asura. As Asuras consume all Suras still working as the divine factors, the Wisher program gets divided and begins reforming each Asura into a Sura.
Valmiki became conscious of the negative discordance that the Wisher program produced within him and decided to live the life of a conscious entity. In contrast, Ravana, as a conscious entity, was conscious of the zero benefits of the Wisher program he was consuming. Therefore, he decided to breed the discordant energy for becoming the “absolute God” (Maha Shiva, 9) by attracting and consuming the “supra deity” (Devi, 3) that Hanuman is. That led to the burning and destruction of his entire kingdom.
So, we understand from what Dr. Gupta has magnificently explained, that the Sura and Asura are the Dichotomies of one’s Wisher Programme. The responsibility to be conscious of the Wisher Program rests entirely on us.
July 26, 2021
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