The conflict between Good (eg. dharma) and Evil (eg. counter religions) is endless.
Via MT
One major difference between the Abrahamistic counter-religions of the Messianic variety and the Indo-European religions is the single endpoint utopianism preached by the former. This is the driving force behind its secular mutations, including that in whose grip the modern Occident is currently convulsing.
In contrast, at least since the break up between us and our Iranian cousins (of the Zoroastrian flavor) both sides had ingrained in them the concept of the eternal or repeated episodic struggle of the deva-s and asura-s. It probably was already present in the ancestral matrix of the the religion. On the Iranian side, Zarathustra caricatures it in the form the lands the airya-s being repeatedly invaded by Angra Mainyu. In fact, this dualism is very important to the philosophy of the Zoroastrian branch of the Iranians. On our side, the Mahābhārata and the purāņa-s emphasize the repeated cycles of the devāsura-samgrāma with neither side gaining total victory. Individual victories might be achieved: Namuci, Vţtra, Naraka, Prahlāda, Andhaka and so on might be eliminated but new ones arise.
Most importantly, right from the brāhmaṇa texts we have the emphasis on different upāya-s being used by either side to gain victory; in each new round a new upāya is needed for victory. Through the teachings of the diverse upāya-s the brāhmaṇa texts lay out important teachings for humans in daily life.
We hold that the devāsura-samgrāma is one of the most important teachings of our tradition and a mythic codification of one of the highest realizations of the Indo-Iranians. It essentially tells us the truth of nature – the eternal struggle – like between prey and predator or virus and host or producer and consumer. This battle is eternal and each round can be won by a new upāya which becomes part of the genetic record, much the upāya-s recorded in the brāhmaṇa passages. New upāya-s may be discovered which supersede old ones, much like the brāhmaṇa telling us of how the old performance of a ritual might be replaced by a new brahmavāda.
The Hindu-s need to pay heed to this teaching. Just as cellular life and the viruses are locked in eternal conflict, so also are we with counter-religious viruses of the mind. They will mutate and new forms will arise and we have to keep trying new upāya-s. There will be losses but the end goal is not to become extinct - one cannot avoid losses entirely. Thus, rather that hoping for an utopia ushered in like that wished for by our enemies upon our total destruction under a leader like the āmir al momīn, we have be prepared for round after round of samgrāma.