Series 2, Chapter 1 pg 276, Para 2: But why then, since the Divine is there after all and the divine nature at the root even of these bewildering derivations, since we are the Jiva and the Jiva is that, is this Maya so hard to overcome, maya duratyaya? Because it is still the Maya of the Divine, daivi hyesa gunamayi mama maya; “this is my divine Maya of the gunas.” It is itself divine and a development from the nature of the Divine, but the Divine in the nature of the gods; it is daivi, of the godheads or, if you will, of the Godhead, but of the Godhead in its divided subjective and lower cosmic aspects, …

Series 2, Chapter 17 pg 470, Para 1: world, not for the service of man or God, but for their own pride, glory and pleasure. These are the human representatives of the Devas and Danavas or Asuras, the Gods and the Titans. This distinction is a very ancient one in Indian religious symbolism. The fundamental idea of the Rig Veda is a struggle between the Gods and their dark opponents, between the Masters of Light, sons of Infinity, and the children of Division and Night, a battle in which man takes part and which is reflected in all his inner life and action. This was also a fundamental principle of the religion of Zoroaster. The same idea is prominent in later literature. The Ramayana is in its ethical intention the parable of an enormous conflict between the Deva in human form and the incarnate Rakshasa, between the representative of a high culture and Dharma and a huge unbridled force and gigantic civilisation of the exaggerated Ego. The Mahabharata, of which the Gita is a section, takes for its subject a lifelong clash between human Devas and Asuras, the men of power, sons of the Gods, who are governed by the light of a high ethical Dharma and others who are embodied Titans, the men of power who are out for the service of their intellectual, vital and physical ego. The ancient mind, more open than ours to the truth of things behind the physical veil, saw behind the life of man great cosmic Powers or beings representative of certain turns or grades of the universal Shakti, divine, titanic, gigantic, demoniac, and men who strongly represented in themselves these types of nature were themselves considered as Devas, Asuras, Rakshasas, Pisachas. The Gita for its own purposes takes up this distinction and develops the difference between these two kinds of beings, dvau bhutasargau. It has spoken previously of the nature which is Asuric and Rakshasic and obstructs God-knowledge, salvation and perfection; it now contrasts it with the daivic nature which is turned to these things.

Series 3, Chapter 16 pg 610, Para 3: 5. The daivic qualities lead towards liberation, the Asuric towards bondage. Grieve not, thou art born in the Deva-nature, O Pandava.

Series 3, Chapter 16 pg 610, Para 4: 6. There are two creations of beings in this material world, the daivic and the Asuric; the daivic hath been described at length: hear from Me, O Partha, the Asuric.