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Deva (Sanskrit: देव, Devá) refers to "heavenly, divine, anything of excellence", one of the terms for '''deity''' in Sanatana Dharma literature. Deva is masculine, and the related feminine equivalent is Devi. Devas are  subtle beings defined by their extraordinary divine power (divya shakti). They have a positive benevolent power supporting the humanity in many ways with extraordinary and distinguished competence.<ref name=":6">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref>  

Deva (Sanskrit: देव, Devá) refers to "heavenly, divine, anything of excellence (सर्वोत्कृष्ट तत्त्व)", one of the terms for '''deity''' in Sanatana Dharma literature. Deva is masculine, and the related feminine equivalent is Devi. Devas are  subtle beings defined by their extraordinary divine power (divya shakti). They have a positive benevolent power supporting the humanity in many ways with extraordinary and distinguished competence.<ref name=":6">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref>  

Devata-vada is yet another fundamental concept with unique characteristics propounded in the Vedas, the oldest Sanatana Dharma texts. Devas, also known by the synonym Devatas (देवताः) are the subject matter (प्रतिपाद्य विषयः) of the Vedic mantras and occupy a very important place in all traditions. Devatas are the supernatural extraordinary beings around whom revolve numerous legends as described in ancient Bharat's literature. From the earliest Rigvedic texts to the Puranas and the Itihasas these divine beings, the Devas, are explained based on their nature and specific powers.  

Devata-vada is yet another fundamental concept with unique characteristics propounded in the Vedas, the oldest Sanatana Dharma texts. Devas, also known by the synonym Devatas (देवताः) are the subject matter (प्रतिपाद्य विषयः) of the Vedic mantras and occupy a very important place in all traditions. Devatas are the supernatural extraordinary beings around whom revolve numerous legends as described in ancient Bharat's literature. From the earliest Rigvedic texts to the Puranas and the Itihasas these divine beings, the Devas, are explained based on their nature and specific powers.  

== Etymology ==

== Etymology ==

The term 'deva' (देवः) originates from the samskrit root दिव् - क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु i.e., the root is used in the sense of - to play, to gamble, to dice, to desire to win, to transact, to glow, to shine, to praise, to please, to boast, to sleep, to wish, and to go.<ref>Dhatupatha ([https://ashtadhyayi.com/dhatu/04.0001?type=ting ashtadhyayi.com])</ref>

The term 'deva' (देवः) originates from the samskrit root दिव् - क्रीडाविजिगीषाव्यवहारद्युतिस्तुतिमोदमदस्वप्नकान्तिगतिषु i.e., the root is used in the sense of - to play, to gamble, to dice, to desire to win, to transact, to glow, to shine, to praise, to please, to boast, to sleep, to wish, and to go.<ref>Dhatupatha ([https://ashtadhyayi.com/dhatu/04.0001?type=ting ashtadhyayi.com])</ref>

Yaska, defines the term Deva (देवः) as <blockquote>देवो दानाद् वा, दीपनाद् वा, द्योतनाद् वा, द्युस्थानो भवतीति वा। (Nirukta 7.15)</blockquote>Deva is one who bestows (gives) something, who is self effulgent, or who helps others shine, or who lives in the celestial region.<ref name=":6" />

Yaska, defines the term Deva (देवः) as <blockquote>देवो दानाद् वा, दीपनाद् वा, द्योतनाद् वा, द्युस्थानो भवतीति वा। (Nirukta 7.15)</blockquote>Deva is one who bestows (gives) something, who is self effulgent, or who helps others shine, or who lives in the celestial region.<ref name=":6" />

Additionally, there are other names of Devas mentioned in Amarakosha as Divyopapaduka (दिव्योपपादुका) as in दिव्योपपादुका देवा नृगवाद्या जरायुजाः (Amara. 3.1.50), Vivasvat (विवस्वत्) mentioned in Amarakosha (3.3.64) and Animisha (अनिमिष).<ref name=":1" />

Additionally, there are other names of Devas mentioned in Amarakosha as Divyopapaduka (दिव्योपपादुका) as in दिव्योपपादुका देवा नृगवाद्या जरायुजाः (Amara. 3.1.50), Vivasvat (विवस्वत्) mentioned in Amarakosha (3.3.64) and Animisha (अनिमिष).<ref name=":1" />

== Kinds of Devatas ==

== Kinds of Devas ==

Devas or Suras are the general class of devas ruled by [[Indra (इन्द्रः)|Indra]]. Most of the Indian Devas are the sons of Kashyapa Prajapati by Aditi, the daughter of Daksa Prajapati. The Devas are classified with special reference to bhutaganas like Prthvi etc. and are, therefore, referred to as Bhudevatas, Agnidevatas, Vayudevatas, etc. The presiding spirit of Bhudevatas is Kubera, that of the Jaladevatas is Varuna, that of the Agnidevatas, Vayudevata and that of the Akashadevatas, is Indra. And, under them there are various sets of Devas in charge of different subdivisions.  

Devas or Suras are the general class of devas ruled by [[Indra (इन्द्रः)|Indra]]. Most of the Indian Devas are the sons of Kashyapa Prajapati by Aditi, the daughter of Daksa Prajapati. The Devas are classified with special reference to bhutaganas like Prthvi etc. and are, therefore, referred to as Bhudevatas, Agnidevatas, Vayudevatas, etc. The presiding spirit of Bhudevatas is Kubera, that of the Jaladevatas is Varuna, that of the Agnidevatas, Vayudevata and that of the Akashadevatas, is Indra. And, under them there are various sets of Devas in charge of different subdivisions.<ref name=":2" />

 

 

There are nine groups of devatas called as Ganadevatas, i.e., a collective group of Devas.<blockquote>आदित्यविश्ववसवस्तुषिताभास्वरानिलाः । महाराजिकसाध्याश्च रुद्राश्च गणदेवताः ।। १.१.२० ।। (Amara. 1.1.10)</blockquote>They are [[Adityas (आदित्याः)|Aditya]] (आदित्यः - 12 devas are collectively termed Adityas), Vishve (विश्वेदेव - 13) Vasu (वसु - 8) Tushit (तुषित - 36), Abhasvar (आभास्वर - 64), Anila (अनिल - 49) Maharajika (महाराजिक - 220), Sadhya (साध्य - 12), Rudra (रुद्र - 11)<ref name=":0" /><ref>Amarakosha ([https://ashtadhyayi.com/kosha/amara/#id=101 Ganadevata])</ref>

There are nine groups of devatas called as Ganadevatas, i.e., a collective group of Devas.<blockquote>आदित्यविश्ववसवस्तुषिताभास्वरानिलाः । महाराजिकसाध्याश्च रुद्राश्च गणदेवताः ।। १.१.२० ।। (Amara. 1.1.10)</blockquote>They are [[Adityas (आदित्याः)|Aditya]] (आदित्यः - 12 devas are collectively termed Adityas), Vishve (विश्वेदेव - 13) Vasu (वसु - 8) Tushit (तुषित - 36), Abhasvar (आभास्वर - 64), Anila (अनिल - 49) Maharajika (महाराजिक - 220), Sadhya (साध्य - 12), Rudra (रुद्र - 11)<ref name=":0" /><ref>Amarakosha ([https://ashtadhyayi.com/kosha/amara/#id=101 Ganadevata])</ref>

In each of these ganas constitute a group of devatas having similar activities, thus, Adityas collectively are twelve in number but each have a separate name (including the name Aditya).

In each of these ganas constitute a group of devatas having similar activities, thus, Adityas collectively are twelve in number but each have a separate name (including the name Aditya).

There are 10 classes of Devas (have Devayoni).<blockquote>विद्याधराप्सरोयक्षरक्षोगन्धर्वकिंनराः । पिशाचो गुह्यकः सिद्धो भूतोऽमी देवयोनयः ।। १.१.११ ।। (Amara. 1.1.11)</blockquote>Vidyadhara (विद्याधरः - Jeemutavaha and others), Apsarasa (अप्सरसाः - Devata stree), Yaksha (यक्षः - Kubera and others), Raksha (रक्षः - Mayavi Lankadhivasi), Gandharva (गन्धर्वः - Tumburu and others), Kinnera (किंनराः - Ashvamukha narasvaroopa), Pisacha (पिशाचः - Pishitas and others), Guhyaka (Manibhadra and others), Siddha (Visvhavasu and others), Bhuta (Balagraha and others or followers of Rudra).<ref name=":0" />

There are 10 classes of Devas (having Devayoni).<blockquote>विद्याधराप्सरोयक्षरक्षोगन्धर्वकिंनराः । पिशाचो गुह्यकः सिद्धो भूतोऽमी देवयोनयः ।। १.१.११ ।। (Amara. 1.1.11)</blockquote>Vidyadhara (विद्याधरः - Jeemutavaha and others), Apsarasa (अप्सरसाः - Devata stree), Yaksha (यक्षः - Kubera and others), Raksha (रक्षः - Mayavi Lankadhivasi), Gandharva (गन्धर्वः - Tumburu and others), Kinnera (किंनराः - Ashvamukha narasvaroopa), Pisacha (पिशाचः - Pishitas and others), Guhyaka (Manibhadra and others), Siddha (Visvhavasu and others), Bhuta (Balagraha and others or followers of Rudra).<ref name=":0" />

Sadhyas, Vasus, Adityas, Apsaras etc. are Akashadevas, Maruttas and Gandharvas, are Vayudevas. Yaksas and Yaksis are subordinates of Kubera.<ref>Puranic Encyclopedia (See under Deva Pages 207-208)</ref>

Sadhyas, Vasus, Adityas, Apsaras etc. are Akashadevas, Maruttas and Gandharvas, are Vayudevas. Yaksas and Yaksis are subordinates of Kubera.<ref name=":2">Puranic Encyclopedia (See under Deva Pages 207-208)</ref>

== Characteristics of Devas ==

== Characteristics of Devas ==

As mentioned in the earlier section, Devas are benevolent and helping in nature to other beings. In this perspective, the elements such as Earth (Prthvi), Water (Jala), Fire (Agni), Air (Vayu), the Sun (Surya), the Moon (Chandra), the Clouds (Megha) etc are all devas because they are always benevolent entities always giving and helping to all the beings of the world.<ref name=":6" />

Many siddhantas about devas have been explained by the commentators in texts such as Brhaddevata, Sarvanukramani, Mimamsa and Nirukta. In recent centuries, commentators such as Sayanacharya and Mahidhara explained the vedic concept of devatas. According to them, devas are those supernatural personalities (अलौकिक-व्यक्तित्वम्) described as having  the qualities of being all-powerful (सर्वशक्तिमत्), bright (कान्तिमत्), splendid (आभा), graceful or charming (लावण्य) prosperous (ऐश्वर्य), and full of infinite, imperishable lustre (अनन्त तथा अक्षय शोभायुक्त), eternal (नित्य), ever-youthful (अजर), ever-lasting (अमर) immersed in happiness and comforts (आनन्द एवं सुखमें निमग्न). However, their qualities are many more.<ref name=":3">Vedom mein devata tattva. Ved-katha Kalyan Ank, Gorakhpur: Gita Press (Pages 317-323)</ref> According to shlokas in Brhddevata, a summary about the origin of the devatas is as follows<blockquote>भवद्भूस्य भव्यस्य जङ्गमस्थावरस्य च । अस्यैके सूर्यमेवैकं प्रभवं प्रलयं विदुः ।। ६१ ।।

It is this characteristic nature that is recognized by the Vedic seers and they outpoured gratitude towards these "devas" in the form of stuti mantras with an intent to receive their benevolence for the good of all. Keeping some devatas in mind the stuti mantras were given by the seers and thus we have a particular devata for each mantra. Devas became the subject matter described by a particular sukta. Sayanacharya mentions,

असतश्च सतश्चैव योनिरेषा प्रजापतिः । यदक्षरं च वाच्यं च यथैतद्ब्रह्म शाश्वतम् ।। ६२ ।। (Brhaddevata. 1.61-62)</blockquote>Summary: In this brahmanda (universe) there exists only one shakti (energy), called as Ishvara. It is undivided (एकमेवाद्वितीयम्). It is this single shakti which is invoked and worshiped in subtle forms having specific powers called as devas. It has only one root and the expression of this Sat (existence) has branched out into many devas. Just like in a string of beads, the underlying string is covered by the placement of the beads, so also, the Surya, Vishnu, Vayu, Vakdevi, Aditi and other deities are all described as that Parabrahma (the Absolute).<ref name=":3" /> The Vedic seers who worshipped the gross natural forces such as the earth, wind, sun etc, actually connected with the subtle governing sentient entity (अधिष्ठातृ चेतना-शक्तिः) pervading in these elements. For example, in the very first sukta of Rigveda, the rshi though fully aware of the gross form of Agni performs a stuti of the subtle energy within Agni, praising the Paramatma within. He was a worshipper of the pervading immortal quality within the mortal quality of Agni.<ref name=":3" />

देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114

As mentioned in the earlier section, Devas are benevolent and helping in nature to other beings. In light of these perspectives, the elements such as Earth (Prthvi), Water (Jala), Fire (Agni), Air (Vayu), the Sun (Surya), the Moon (Chandra), the Clouds (Megha) etc are all devas because they are always benevolent entities always giving and helping all the beings of the world.<ref name=":6" />

The mantras throw light on the nature of a particular deity but the knowledge about them can only be obtained by tapas and sadhana. The mantras are powerful invocations and invitations to call a particular deity. This aspect is also discussed by Yaska in his Nirukta (7.1)<ref name=":6" />

The characteristic quality of each deva/devi depends on his/her innate nature. Some deities are human-like (manava-vat) in their activities. Like Indra, Varuna, Marut etc. Their physical description is also given in many texts distinctly in the Agamas. Yaska descri<ref name=":6" />

The characteristic quality of each deva/devi depends on his/her innate nature. Some deities are human-like (manava-vat) in their activities. Like Indra, Varuna, Marut etc. Their physical description is also given in many texts distinctly in the Agamas. Yaska descri

They are described as having a certain special abode in the various regions of this universe. They play a significant role in yajnas, being specially invited and receiving havishya, they help in fulfilling the yajamana's wishes.

== Vedic literature ==

== Vedic literature ==

Henotheism[edit]

Henotheism[edit]

In Vedic literature, Deva is not a monotheistic God, rather a "supernatural, divine" concept manifesting in various ideas and knowledge, in a form that combine excellence in some aspects, wrestling with weakness and questions in other aspects, heroic in their outlook and actions, yet tied up with emotions and desires.[24][25]

In Vedic literature, Deva is not a monotheistic God, rather a "supernatural, divine" concept manifesting in various ideas and knowledge, in a form that combine excellence in some aspects, wrestling with weakness and questions in other aspects, heroic in their outlook and actions, yet tied up with emotions and desires.[24][25]

== Upanishads ==

== Upanishads ==

Vishnu (above) is one of the Vedic Devas.[36] The third Valli of the Katha Upanishad discusses ethical duties of man through the parable of the chariot as a means to realize the state of Vishnu, one with Self-knowledge.[37][38]

Vishnu (above) is one of the Vedic Devas.[36] The third Valli of the Katha Upanishad discusses ethical duties of man through the parable of the chariot as a means to realize the state of Vishnu, one with Self-knowledge.[37][38]