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HISTORY OF CHRISTIANITY IN INDIA : M. M. NINAN The non-Aryan Danavas and Laityas were called asuras. These may have been peoples who were opponents of the non-Aryans and who were mythologically equated with titans and demons. Asuras are not necessarily evil while devas are not necessarily good. They are consubstantial, distinguished only by their mutual opposition, which is not conceived as an absolute ethical dualism. A.G.H. Zorastrianism on the other hand reverses the terms Daiva (Sura) and Asura. 2. Daeva or Deva Worship In the chapter 32 of the Gathas, Zarathushtra speaks about the daeva, evil and the lie, a concept he introduces in Y.30.6. In Yasna 32.3 Zarathushtra states: "At yush deava vispaongha akat manangho sta chithrem." translated as: But all you daeva Are the progeny of wicked thoughts (thinking). Zarathushtra refers to the daeva as a group who collectively chose evil. He does not name the daeva in his hymns. However, some of the negative qualities he speaks about - such as aeshma, wrath, and achistem mano, evil mind,(Y.30.6) became named as daeva elsewhere in the Avesta. In the Avesta's Aban (Avan) Yasht (5.94), we read of the Daevayasni, the daeva worshippers. In the Vendidad's chapter 19, the Daevayasni are juxtaposed against the Mazdayasni. Further, a book of the Avesta, is Vi-daevo-data (the Vendidad). Daeva or Deva Worship [Note: The words deva (Vedic Sanskrit), daeva (Avestan Old Iranian) and div (Middle and Modern Persian) are commonly considered to be variations of the same word, div being the more modern (Middle Persian) word. While the different words may at times be applied in a similar fashion, there are times when they have different connotations.] Thus Asura refers to those born again in Spirit people of God who were opposed to the Suras in Sanskrit. Later the word Asuras were given the interpretation A-Sura = those not Suras. 50
HISTORY OF CHRISTIANITY IN INDIA : M. M. NINAN References (16) M.R. James ,“The Apocryphal New Testament" Oxford: Clarendon Press, 1924 http://www.earlychristianwritings.com/text/actsthomas.html (17) http://www.earlychristianwritings.com/actsthomas.html (18) http://www.earlychristianwritings.com/html/chap4/chapter4a.htm (19) (Lawrence E. Browne, The Eclipse of Christianity in Asia. New York: Cambridge University Press, 1933, p.47. The information about the Bartolmai tribe is given by R. A. Trotter in a paper presented at a conference in Sind in 1947. (20) Clement of Alexandria, Stromata, Ante-Nicene Fathers, vol.1. p. 301. (21) A. Mingana, Early Spread of Christianity in India, Manchestor University, `926 p 71 (22). Rev Henry Heras, The Two Apostles of India (Trichinopoly 1844) (23) Quoted in C.V Cherian, Kerala Historical Society. CMS Press 1973 (24) The Church History of Eusebius. Book V, Chapter X http://www.ccel.org/fathers2/NPNF2-01/Npnf2- 01 10.htm (25) A. Mingana, Early Spread of Christianity in India, Manchestor University, `926 p 71 (26) Jerome, Liber de viris Illustribus as quoted by Dr. Berchmans Kodackal in http://members.tripod.com/~Berchmans/apostle.html (27) http://www.ccel.org/w/wace/biodict/htm/iii.xvi.vi.htm (28). Quoted from http://www.barkuronline.com/Abtbkr/Abtbkr5.html (29) William Pais and Vincent Mendonca, ‘The land called South Kanara’-2000, - Image flex Publishers (30) R. A. Trotter in a paper presented at a conference in Sind in 1947 (31) “The Myth of Saint Thomas and the Mylapore Shiva Temple” http://hamsa.org (32) Dr. M. Deivanayagam, Dr. D. Devakala, The Revival Movement of Dravidian Religion, Hinduism – Dravidian Religion http://www.geocities.com/Athens/Ithaca/1412/hindudravid.html (33) Alexander Harris, The Development of Civilization and Religion in India and its influence in World Society. Chennai p 58 ff http://www.geocities.com/Athens/Parthenon/2104/hinduism.html (34) http://indiatemple.blogspot.com/2004/11/lingam-phallic-symbol-of-lord-shiva.html 51
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After deep reflection had proclaime
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Bible Studies Six Enigmas in the Bi
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Indian Christianity

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