Significance of Demon
Synonyms: Devil, Fiend, Evil spirit, Monster, Daemon, Wicked spirit, Entity, Specter, Fallen angel, Spirit, Imp, Satan, Beast.
In Dutch: Demon; In Swedish: Demon; In Polish: Demon; In Finnish: Demoni; In Spanish: Demonio; In German: Dämon; In Malay: Syaitan; In French: Démon; In Italian: Demone; In Portugese: Demônio
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Buddhist concept of 'Demon'
In Buddhism, "Demon" symbolizes various obstacles. It can represent negative forces, internal distractions, external disturbances, or entities opposing Buddhist teachings. These can hinder spiritual progress, lead to distorted views, and drain vitality, emphasizing the need for overcoming them.
From: Shurangama Sutra (with commentary) (English)
(1) These are forces that can disturb a person's mind, even arising from within, and can be difficult to subdue despite one's attainment of a solid state of mind.[1] (2) The demons are the entities from which the mountain spirits, sea spirits, and other beings vowed to protect cultivators, ensuring that these cultivators attain Bodhi without interference.[2] (3) When a good person's mind is firm, unmoving, and proper in the practice of samadhi, the good person's mind can no longer be disturbed by demons.[3] (4) You need not fear them; they are just testing you out, trying out your skill in cultivation and if you're afraid, then they will come even if you don't want them to.[4] (5) These can be external disturbances or arise within one's own mind, leading to distorted views if one speculates about self and others.[5]
From: The gods of northern Buddhism
(1) Entities opposed to the teachings of Buddhism, against which Vajrapani is recognized as an implacable enemy.[6]
From: Lotus Sutra (Saddharma-Pundarika)
(1) A metaphorical being representing obstacles and negative forces that Bodhisattvas may encounter.[7]
From: Maha Prajnaparamita Sastra
(1) Offspring of the Fan t’ien wang, their power was renewed during six days of ascetic rituals.[8]
From: Jataka tales [English], Volume 1-6
(1) These are entities that set baskets of fresh rice and sweet wild fruits in the road, acting as tempters and deceivers, ultimately preying on individuals.[9] (2) Refers to external evil forces that threaten prosperity and peace, often juxtaposed with the wisdom of Mahosadha.[10]
From: Vinaya Pitaka (3): Khandhaka
(1) Malevolent beings that are believed to assault the monks spiritually and drain their vitality.[11]
From: Patipada (path of practice)
(1) Demons are included in all beings, and metta encompasses everyone, including those who might be considered enemies, all people, the Devatas, Indra, Brahma, and Yakkhas.[12]
From: Blue Annals (deb-ther sngon-po)
(1) They are associated with the gcod yul, particularly in the context of cutting their influence through practices.[13] (2) Obstacles or negative forces that ma gcig had to overcome in her spiritual practice.[14]
From: Hualin International Journal of Buddhist Studies
(1) These are entities that are described as potentially owning wealth originally, and the protagonists of these stories accumulate wealth with the permission of certain deities.[15]
Hindu concept of 'Demon'
In Hinduism, demons are malevolent, supernatural beings, adversaries of gods and humans, often representing chaos, disruption, and evil. They are defeated by divine figures like Krishna, embodying the triumph of good. They can be Rakshasas, Pishacas, or other entities, causing distress and posing threats.
From: Garga Samhita (English)
(1) The "demons", headed by Pralamba, were summoned by Kamsa to receive information about what Yogamaya had communicated.[16] (2) Beings capable of assuming any form, often depicted as malevolent entities, moving freely and causing disruption or chaos in their wake.[17] (3) The demons are central figures in the verse, acting as agents of destruction and chaos under the command of a malevolent force.[18] (4) A malevolent being or antagonist, representing evil forces, whose head was severed by Vishnu in a display of divine power and justice.[19] (5) This is the transformed state of the celestial being after a specific action.[20]
From: Chaitanya Bhagavata
(1) They are deceived by the mysterious pastimes of a divine personality, who is also known by another name, associated with external illusory energy.[21] (2) Malevolent beings who were also astonished by the individual's dancing and their connection to Krsna.[22] (3) A being who, along with demigods and humans, can attain an auspicious condition by serving Mukunda's lotus feet.[23] (4) Demons are beings who were bewildered by Lord Hari when He appeared in the form of Mohini, and they are contrasted with demigods in terms of their modes of material nature.[24] (5) Demons are the adversaries that Hanuman fought with, and during this battle, the brahmastra weapon was utilized.[25]
From: Brihad Bhagavatamrita (commentary)
(1) Demons are associated with the kingdom where Shri Sitadevi was residing, and the text indicates that they were the enemies of Ramacandra.[26] (2) The text refers to the demons as those for whom Bhagavan became the doorkeeper, indicating a significant act of devotion or surrender by the divine entity.[27] (3) Various forms were assumed, including demons, which were considered worshipable along with other forms like human beings, monkeys, demigods, and sages, despite the true essence of the residents of Sri Vaikuntha.[28] (4) These entities were responsible for causing repeated disturbances and threats, leading the demigods to repeatedly abandon their heavenly abode, Svargaloka, and flee away from this celestial plane.[29] (5) A malevolent entity that caused terror and posed a threat, leading to Brahma's fear and subsequent actions.[30]
From: Srila Gurudeva (The Supreme Treasure)
(1) Entities characterized by envy and ignorance towards the Supreme Lord and the devotion of His followers.[31] (2) Entities that deny the truth of the material world and exist outside of Lord Vishnu's jurisdiction.[32] (3) Entities that are influenced by ignorance and are destined for hellish planets.[33]
From: Prem Sagar (English translation)
(1) The demon is a threatening entity that appears in various forms, and Krishna confronts it, and this is a central element of the story.[34] (2) The forces mobilized by Banasoor to confront Krishna and Balarama.[35] (3) Adversaries that Krishna encounters, particularly during his marriage quests.[36]
From: Tiruvaymoli (Thiruvaimozhi): English translation
(1) The demons Madhu and Kaitabha were crushed to death under the Lord's thigh, demonstrating the Lord's power over evil forces and the triumph of good.[37] (2) Malicious entities that pose threats to divine beings and contribute to the troubles faced by Devas.[38]
From: Sri Krishna-Chaitanya
(1) An implied malevolent presence that is speculated to have caused the disorder, failing to harm Sri Gaursundar due to His divine protection.[39]
From: Chaitanya Mangala
(1) Lord Mahaprbahu said He would kill the demons with a stick, and one demon especially hates His devotees.[40]
From: Ramayana of Valmiki (Griffith)
(1) The text alludes to conflicts between divine and demonic forces, serving as a backdrop for past events that are later used to manipulate a king, highlighting the ongoing struggle between good and evil.[41] (2) The text refers to cruel demons who stood at gaze, delighted as they viewed the blaze on the monkey's tail.[42] (3) King Sagar wondered how they are so mighty now, considering the priests began the rite so well, sanctified with prayer and spell.[43] (4) This refers to the group of enemies who were defeated by the Vanar, highlighting the opposition.[44] (5) The demons were filled with rage because their threats were ignored and their advice was rejected, as indicated by the narrative.[45]
From: Yoga Vasistha [English], Volume 1-4
(1) The demons are beings who are accused by the gods, and one of their lords, Prahlada, is a devotee of Hari, despite Hari being considered the destroyer of demons.[46] (2) According to the text, the minister is irresistible by the gigantic force of the Asura giants, even when aided by millions of demons fighting on their side.[47] (3) The movement of Hara's arms is associated with the destruction of demons, implying a role in maintaining cosmic order through conflict.[48] (4) The prince addressed the Rakshasi as a demon, questioning her form and demanding she reveal herself rather than terrifying them with a bodiless buzzing.[49] (5) These beings are described as experiencing torments in Pluto's regions and are central to the narrative, undergoing various transformations and suffering consequences for their actions and desires.[50]
From: Ramayana of Valmiki (Shastri)
(1) They are described as fourteen thousand of outstanding exploits, pierced by Rama’s arrows, and are guarding Sita, emphasizing conflict and protection.[51] (2) Dreadful demons surrounded Akampana as he set out on his car decorated with fine gold.[52] (3) Demons, along with titans, follow the path of unrighteousness, destroying virtue and causing their foes to wax powerful.[53] (4) Adversaries that the princes are noted for slaying, highlighting their bravery and heroism.[54]
From: Vishnu Purana
(1) They are part of the world that depends upon the sun, according to the information contained in the text.[55] (2) The demon, disguised as a savage bull, was a formidable presence that instilled fear and terror in the herdsmen and women before Krishna intervened and ultimately killed it.[56] (3) The demons are the Daityas, who defeated the gods in battle and were subsequently targeted by Vishnu's illusory form.[57] (4) This refers to the antagonist, emphasizing its role in the conflict, and the threat it poses to the characters within the provided text.[58]
From: Garuda Purana
(1) Misguided by the illusive energy of Vishnu, this entity turned lotus flowers to a sacrilegious purpose, leading to his death.[59] (2) These are evil spirits, and the day on which the moon is in her tenth and eleventh phases is consigned to the demons, and fasting is prohibited.[60] (3) An antagonist or enemy of the gods, such as Vashkali, PurukritSara, Pralamva, Bhimaratha, Hiranyaksha, Shanta, Kalakasha, and Taraka, who were defeated by divine intervention.[61] (4) A malevolent being that the God Hari destroyed in his various incarnations, such as Hiranyaksha and Hiranyakashipu, signifying the triumph of good over evil.[62]
From: Harivamsha Purana
(1) The demons were slain in the encounter with Taraka, assuming a form consisting of all gods.[63] (2) This is a term that refers to Madhu and Kaitava, who were in the water, and then came to where Brahma was stationed.[64]
From: Markandeya Purana
(1) A malevolent supernatural being referred to in general as d.[65]
From: Devi Bhagavata Purana
(1) They are also referred to as Daityas and Asuras, are the adversaries of the Devas, seeking victory and power through various means.[66]
From: Mahabharata (English)
(1) Powerful entities who throw spears and axes in battle, contributing to a mighty discharge of darts and maces.[67]
From: Gautami Mahatmya
(1) A terrible demon was born out of the smoke when Purodasha was being cooked, threatening the three worlds and desiring to devour the Purodasha.[68]
From: Chandogya Upanishad (english Translation)
(1) The demons, also referred to as asuras, pierced the faculty of hearing with evil, misusing it out of ignorance, causing people to hear both pleasant and unpleasant things.[69] (2) They tried to hurt prana, but they failed and got lost in it. They met their end in prana, similar to chunks of earth breaking against granite.[70] (3) Referred to as asuras, they are entities that vitiated the mind, introducing bad thoughts and ignorance.[71] (4) Entities characterized by cruelty and passion, contrary to the qualities required for self-control or charity.[72] (5) Beings that symbolize ignorance and evil actions, contrasted with divine entities.[73]
From: Taittiriya Upanishad Bhashya Vartika
(1) The figure who the infant mistakenly identifies as a paternal figure, showcasing the infant's inability to distinguish between figures.[74]
From: Vivekachudamani
(1) The text describes a demon as an enemy who was prevented from drinking nectar.[75]
From: Kathasaritsagara (the Ocean of Story)
(1) It appears at midnight and demands the head of a Brahman’s son to avoid devouring the king’s wife, without providing a reason for anger.[76] (2) A character who is the lord of a city and provides aid to the thief, destroying much of the army, because he remembers past benefits.[77] (3) Supernatural beings that may tempt mortals, representing danger in scenarios where individuals are advised to avoid eating or drinking their offerings.[78] (4) A category of beings including Rakshasas, Pishacas, and others known for their hostile and malevolent manifestations against mortals.[79]
From: Manusmriti with the Commentary of Medhatithi
(1) A label attributed to Vasishtha, used in his oath to deny accusations of wrongdoings.[80] (2) Enemies of gods who consume the food eaten by those lacking self-restraint, indicating that such offerings become useless.[81] (3) Refers to beings similar to ghosts, noted in the text as recipients of offerings that are not beneficial for the Pitris.[82]
From: Vakyapadiya of Bhartrihari
(1) The demons, along with the Pitris and goblins, possess extraordinary capabilities, which are beyond the normal scope of perception and inference, stemming from their previous deeds.[83]
From: Manasara (English translation)
(1) Included among the deities assigned to plots, with four demonesses mentioned in relation to the eighth and ninth plans.[84]
The concept of Demon in local and regional sources
Demon, in this context, refers to two distinct supernatural entities. The first is a being that claims the soul of a Sannyasin whose mind dwells on the wickedness of others. The second is the Brahma-Rakshasa, a supernatural entity serving a landowner.
From: Buddhist records of the Western world (Xuanzang)
(1) The provided content speaks of a Brahman inspired by demons who sacrificed to them, seeking religious merit, and discoursed in a high tone.[85] (2) Malevolent entities are thought to reside in the mountains, inflicting suffering and hardship upon travelers who cross their path.[86]
From: Village Folk-tales of Ceylon (Sri Lanka), vol. 1-3
(1) This refers to the Brahma-Rakshasa, the supernatural being who served the landowner, representing a different type of supernatural entity.[87]
From: The Complete Works of Swami Vivekananda
(1) These claimed the soul of the Sannyasin because, while he performed only holy acts, his mind was always fixed on the wickedness of others.[88]
From: Triveni Journal
(1) "Demons" is a category to which characters like Narantaka are described using the term 'Mahatma,' showing that the term's usage is not limited to virtuous figures within the epic.[89]
The concept of Demon in scientific sources
Demon, in this context, signifies a figure tied to early religious beliefs. It represents a concept from a "primitive man" stage, as described by Wundt, indicating its roots in early human understanding of the spiritual world.
From: Religions Journal (MDPI)
(1) These are ontologically independent of human beings, but manifest when humans consent to be less than fully human, with ethical vices acting as their bodies.[90] (2) Supernatural entities or evil spirits associated with witchcraft and believed to interact with witches through familiars.[91] (3) A figure directly linked to the religious in what Wundt calls the ‘primitive man’ stage.[92]
From: Religious Inquiries (Journal)
(1) Ahriman creates assistants from the group of these in order to disrupt Ahuraian creations in front of Ahuraian assistants, spreading lies, deceit, destruction, and war.[93] (2) A demon (Ashmedai) took over Solomon’s throne for a while as a result of Solomon’s negligence towards idol worshiping in his house and his failure to safeguard his ring-seal and kingdom.[94]
Classical concept of 'Demon'
From: Egyptian Magic
(1) The demon possessing Bent-ent-resht departed after Khonsu performed a magical ceremony, acknowledging Khonsu's power.[95]
From: Development of Religion and Thought in Ancient Egypt
(1) Demons are malevolent entities that threaten children with disease and harm, requiring protective charms and mixtures of herbs, honey, and fish to drive them away.[96]