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Deva (Sanskrit: देव, Devá) means "heavenly, divine, anything of excellence", and is also one of the terms for a deity in Hinduism.[1] Deva is masculine, and the related feminine '''equivalent is devi (unrelated to devil).''' Devas are benevolent supernatural beings in the Vedic era literature, with Indra (above) as their leader. The above gilt copper statue of Indra with inlaid semi-precious stones is from 16th-century Nepal.  

Deva (Sanskrit: देव, Devá) means "heavenly, divine, anything of excellence", and is also one of the terms for a deity in Hinduism.[1] Deva is masculine, and the related feminine '''equivalent is devi (unrelated to devil).''' Devas are benevolent supernatural beings in the Vedic era literature, with Indra (above) as their leader. The above gilt copper statue of Indra with inlaid semi-precious stones is from 16th-century Nepal.  

'''In the earliest Vedic literature, all supernatural beings are called Asuras.['''2][3] The concepts and legends evolve in ancient Indian literature, and by the late Vedic period, benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[4][5] In some medieval Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[6]

'''In the earliest Vedic literature, all supernatural beings are called Asuras.['''2][3] The concepts and legends evolve in ancient Bharat's literature, and by the late Vedic period, benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad.[4][5] In some medieval Bharat's literature, Devas are also referred to as Suras and contrasted with their equally powerful, but malevolent half-brothers referred to as the Asuras.[6]

Devas along with Asuras, Yaksha (nature spirits) and Rakshasas (ghosts, ogres) are part of Indian mythology, and Devas feature in one of many cosmological theories in Hinduism.[7][8]

Devas along with Asuras, Yaksha (nature spirits) and Rakshasas (ghosts, ogres) are part of Bharat's mythology, and Devas feature in one of many cosmological theories in Hinduism.[7][8]

== Etymology ==

== Etymology ==

Deva is masculine, and the related feminine equivalent is devi.[11] Etymologically, the cognates of Devi are Latin dea and Greek thea.[12] When capitalized, Devi or Mata refers to goddess as divine mother in Hinduism.[13] Deva is also referred to as Devatā,[9] while Devi as Devika.[11]

Deva is masculine, and the related feminine equivalent is devi.[11] Etymologically, the cognates of Devi are Latin dea and Greek thea.[12] When capitalized, Devi or Mata refers to goddess as divine mother in Hinduism.[13] Deva is also referred to as Devatā,[9] while Devi as Devika.[11]

The word Deva is also a proper name or part of name in Indian culture, where it refers to "one who wishes to excel, overcome" or the "seeker of, master of or a best among-".[1]

The word Deva is also a proper name or part of name in Bharat's culture, where it refers to "one who wishes to excel, overcome" or the "seeker of, master of or a best among-".[1]

== Vedic literature ==

== Vedic literature ==

Chapter 3.5.2 of the Brihadaranyaka Upanishad describes Devas, Men and Asuras as sons of Prajapati, the primordial father.[41] Each asks for a lesson on ethics. Prajapati tells the Devas to observe the virtue of temperance (self-restraint, Dama), the Men to observe the virtue of charity (Dana), and Asuras to observe the virtue of compassion (Daya). At the end of the chapter, the Upanishad declares that these are three cardinal virtues that should always be observed by all Devas, Men and Asuras.[41]

Chapter 3.5.2 of the Brihadaranyaka Upanishad describes Devas, Men and Asuras as sons of Prajapati, the primordial father.[41] Each asks for a lesson on ethics. Prajapati tells the Devas to observe the virtue of temperance (self-restraint, Dama), the Men to observe the virtue of charity (Dana), and Asuras to observe the virtue of compassion (Daya). At the end of the chapter, the Upanishad declares that these are three cardinal virtues that should always be observed by all Devas, Men and Asuras.[41]

Medieval era Indian scholars, in their Bhasya (review and commentaries) on the Upanishads, stated that the discussion of Devas and Asuras in the Upanishads is symbolic, and it represents the good and evil that resides and struggles within each human being. Adi Shankara, for example, in his commentary on Brihadaranyaka Upanishad asserted that Devas represent the human seeking for the sacred and spiritual, while the Asuras represent the human seeking for the worldly excesses.[42] Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.[43][44]

Medieval era Bharat's scholars, in their Bhasya (review and commentaries) on the Upanishads, stated that the discussion of Devas and Asuras in the Upanishads is symbolic, and it represents the good and evil that resides and struggles within each human being. Adi Shankara, for example, in his commentary on Brihadaranyaka Upanishad asserted that Devas represent the human seeking for the sacred and spiritual, while the Asuras represent the human seeking for the worldly excesses.[42] Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.[43][44]

In the later primary Upanishadic texts, Devas and Asuras discuss and act to seek knowledge, for different purposes. In one case, for example, they go to Prajāpati, their father, to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies.[45] Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort.[45]

In the later primary Upanishadic texts, Devas and Asuras discuss and act to seek knowledge, for different purposes. In one case, for example, they go to Prajāpati, their father, to understand what is Self (Atman, soul) and how to realize it. The first answer that Prajāpati gives is simplistic, which the Asuras accept and leave with, but the Devas led by Indra do not accept and question because Indra finds that he hasn't grasped its full significance and the given answer has inconsistencies.[45] Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with presented ideas, learning is a process, and Deva nature emerges with effort.[45]

Jump up ^ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, ISBN 978-8120800618, pages 5-11, 22, 99-102

Jump up ^ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, ISBN 978-8120800618, pages 5-11, 22, 99-102

Jump up ^ Monier Monier-Williams, A Sanskrit-English Dictionary Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121

Jump up ^ Monier Monier-Williams, A Sanskrit-English Dictionary Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121

^ Jump up to: a b Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western Perspectives, State University of New York Press, ISBN 978-0791445280, pages 59-76

^ Jump up to: a b Nicholas Gier (2000), Spiritual Titanism: Bharat's, Chinese, and Western Perspectives, State University of New York Press, ISBN 978-0791445280, pages 59-76

^ Jump up to: a b c d e Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Press, ISBN 978-1845193461, pages 253-262

^ Jump up to: a b c d e Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Press, ISBN 978-1845193461, pages 253-262

Jump up ^ Encyclopaedia Britannica

Jump up ^ Encyclopaedia Britannica

Jump up ^ Don Handelman (2013), One God, Two Goddesses, Three Studies of South Indian Cosmology, Brill Academic, ISBN 978-9004256156, pages 23-29

Jump up ^ Don Handelman (2013), One God, Two Goddesses, Three Studies of South Bharat's Cosmology, Brill Academic, ISBN 978-9004256156, pages 23-29

Jump up ^ Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, ISBN 978-0719018664, page 67

Jump up ^ Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, ISBN 978-0719018664, page 67

^ Jump up to: a b c d Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0791470824, pages 101-102

^ Jump up to: a b c d Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State University of New York Press, ISBN 978-0791470824, pages 101-102

Jump up ^ The Rig Veda Samhita Verse 11, HH Wilson (Translator), Royal Asiatic Society, WH Allen & Co, London

Jump up ^ The Rig Veda Samhita Verse 11, HH Wilson (Translator), Royal Asiatic Society, WH Allen & Co, London

Jump up ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, ISBN 978-0195332612, pages 24-33

Jump up ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, ISBN 978-0195332612, pages 24-33

^ Jump up to: a b Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, ISBN 978-0415800037, pages 21-25

^ Jump up to: a b Bina Gupta (2011), An Introduction to Bharat's Philosophy, Routledge, ISBN 978-0415800037, pages 21-25

Jump up ^ John Bowker (2014), God: A Very Short Introduction, Oxford University Press, ISBN 978-0198708957, pages 88-96

Jump up ^ John Bowker (2014), God: A Very Short Introduction, Oxford University Press, ISBN 978-0198708957, pages 88-96

Jump up ^ Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd Edition, Wiley, ISBN 978-1444330847, page 42

Jump up ^ Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd Edition, Wiley, ISBN 978-1444330847, page 42

Jump up ^ Max Muller, Brihadaranyaka Upanishad 1.3.1 Oxford University Press, page 78 with footnote 2

Jump up ^ Max Muller, Brihadaranyaka Upanishad 1.3.1 Oxford University Press, page 78 with footnote 2

Jump up ^ Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466

Jump up ^ Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466

Jump up ^ Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art, Brill Academic, ISBN 978-9004107588, pages 130-131

Jump up ^ Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Bharat's Art, Brill Academic, ISBN 978-9004107588, pages 130-131

^ Jump up to: a b c d Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441

^ Jump up to: a b c d Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441

^ Jump up to: a b Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, ISBN 978-1438428420, pages 610-629

^ Jump up to: a b Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, ISBN 978-1438428420, pages 610-629