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Demons in the Abrahamic religion are not the same as Asuras of Hinduism. Originally deities of Iranian origin, they were seen in the tribal context as no different from Devas but as counterparts to maintain balance. In early epics and Puranas, asura meant a chosen leader of great capacity. Only later, perhaps due to the Iranian link, their image declined. It was with the Brahmanas that the sharp divide appeared: devas as divine, asuras as evil. Puranic myths demonised them mainly to assert the superiority and immortality of devas, while asuras were cast as symbols of the "other." Since Tribes still worshipped them and embraced their power of negativity, being important to balance, they soon became synonymous with tribes, which was not the case mythologically. There are instances of Bali or Ravana being Kshatriya or Brahmin Asuras and competent kings.
Indian demonology itself is vast and layered, shaped by surviving tribes, each with unique myths. Celestial, aerial, and terrestrial beings, asuras, danavas, daityas, rakshasas, all qualify as demons. Yet these beings shared superhuman powers and moral complexity with the gods.
The Puranas even show gods using deception and having sins of greed, ego or arousal that lead to unholy deeds on their parts, actions once branded “demonic” in Vedic thought. Meanwhile, many asuras, both danava and daitya, were pious, practising austerities, gaining boons, and even rivalling gods as Shiva’s devotees. What they all desired was immortality, never granted, though destiny allowed them to die only under extraordinary conditions.
The mysteries and curiosity behind almost undefeatable Asura and a clan of Rakshasas led to war against gods, remain in Hinduism, a reminder of the need for balance, the key factor to neutralize Devas and stop them from being invincible or vain and a reason for reincarnation of Vishnu in avatars as the protector of the balance and that of the appearance of Adi Shakti as Ma Kali or Ma Durga in her different forms as the warrior goddess.
