Deva (देवः) - Revision history

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 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 ।।
-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" />
+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" />
 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" />
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 It is this characteristic nature that is recognized by the Vedic seers and they outpoured their 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. Thus Devas became the subject matter described in a mantra, and a collection of such stutis formed a particular sukta. Sayanacharya mentions thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>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" />
 == Vedic Deities ==
-The attitude of reverence towards the higher objects, superior and subtle to man in power led to the development of beliefs and activities of worship. Phenomenon of nature were the objects of interest that awed the ancient people. Early man was impressed by the natural inexplicable forces of nature to which he reacted to with reverence. Deities in Rigveda are conceived as the presiding deities of natural phenomenon. The seers composed the revelations they had about the natural objects surrounding them. They depicted the vastness of such phenomena and realized the idea of Infiniteness. To them the infinite revealed itself in the various forms of nature.
+The attitude of reverence towards the higher objects, superior to man in power and subtle in nature led to the development of beliefs and activities of worship. Phenomenon of nature were the objects of interest that awed the ancient people. Early man was impressed by the natural inexplicable forces of nature to which he reacted to with reverence. Deities in Rigveda are conceived as the presiding deities of natural phenomenon. The seers composed the revelations they had about the natural objects surrounding them. They depicted the vastness of such phenomena and realized the idea of Infiniteness. To them the infinite revealed itself in the various forms of nature.
-The Samhitas, of the Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts.  The Rigveda states in hymn 1.139.11,
+The Samhitas, of the Vedas enumerate 33 devas, either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts.  The Rigveda states in mantra 1.139.11,
 ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[20]

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 == Kinds of Devas ==
 Devas or Suras are the general class of devas ruled by [[Indra (इन्द्रः)|Indra]]. Most of the 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>
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 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" />
-It is this characteristic nature that is recognized by the Vedic seers and they outpoured their 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 thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>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" />
+It is this characteristic nature that is recognized by the Vedic seers and they outpoured their 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. Thus Devas became the subject matter described in a mantra, and a collection of such stutis formed a particular sukta. Sayanacharya mentions thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>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" />
-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.
+The characteristic quality of each deva/devi depends on his/her innate nature. Some deities are human-like (manava-vat) in their activities, example, Indra, Varuna, Marut etc. Their physical description is also given in many texts, distinctly, in the Agamas. Yaska mentions that some devatas are similar to humans and they are worshipped as though they are animate beings. Some other deities are not similar to the humans, such as Agni, Vayu, Surya, Chandra, Prthvi etc. Their worship includes an inanimate aspect.<ref name=":6" /><blockquote>पुरुषविधाः स्युः, इत्येकम् । चेतनावद् हि स्तुतयो भवन्ति । अपुरुषविधाः स्युः, इत्यपरम् । (Nirukta. 7.6 and 7)</blockquote>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 as recipients of havishya, they help in fulfilling the yajamana's wishes.
 == Vedic literature ==

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 == 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.<ref name=":2" />
+Devas or Suras are the general class of devas ruled by [[Indra (इन्द्रः)|Indra]]. Most of the 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" />
@@ Line 41: / Line 40: @@
 It is this characteristic nature that is recognized by the Vedic seers and they outpoured their 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 thus,<blockquote>देवता तु मन्त्र प्रतिपाद्या । (Sayana, Rigvedabhashya Bhumika Page 114)</blockquote>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 mentions that some devatas are similar to humans and they are worshipped as though they are animate beings. Some other deities are not similar to the humans, such as Agni, Vayu, Surya, Chandra, Prthvi etc. They are worship includes an inanimate aspect.<ref name=":6" />
 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.

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 {{ToBeEdited}}
-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.
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 == 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>
 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" />
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 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>
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 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 ==
-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 ==
@@ Line 63: / Line 64: @@
 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]
 == 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]

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 {{ToBeEdited}}
-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) 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>
-'''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]
+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.
-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 ==
+ आदितेया दिविषदो लेखा अदितिनन्दनाः ।। १.१.१५ ।।
-Bas-relief of a devi in Angkor Wat, Cambodia
-Deva is a Sanskrit word found in Vedic literature of 2nd millennium BCE. Monier Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones".[1][9] The concept also is used to refer to deity or god.[1]
+ आदित्या ऋभवोऽस्वप्ना अमर्त्या अमृतान्धसः ।। १.१.१६ ।।
-The Sanskrit deva- derives from Indo-Iranian *dev- which in turn descends from the Proto-Indo-European word, *deiwos, originally an adjective meaning "celestial" or "shining", which is a (not synchronic Sanskrit) vrddhi derivative from the root *diw meaning "to shine", especially as the day-lit sky.[citation needed] The feminine form of *deiwos is *deiwih2, which descends into Indic languages as devi, in that context meaning "female deity". Also deriving from *deiwos, and thus cognates of deva, are Lithuanian Dievas (Latvian Dievs, Prussian Deiwas), Germanic Tiwaz (seen in English "Tuesday") and the related Old Norse Tivar (gods), and Latin deus "god" and divus "divine", from which the English words "divine", "deity", French "dieu", Portuguese "deus", Spanish "dios" and Italian "dio", also "Zeys/Ζεύς" - "Dias/Δίας", the Greek father of the gods, are derived.[citation needed] It is related to *Dyeus which while from the same root, may originally have referred to the "heavenly shining father", and hence to "Father Sky", the chief God of the Indo-European pantheon, continued in Sanskrit Dyaus. The bode of the Devas is Dyurloka.[citation needed]
+There are 10 classes of Devas apart from Suras.<blockquote>विद्याधराप्सरोयक्षरक्षोगन्धर्वकिंनराः ।। १.१.२१ ।।
-According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is a cognate with Greek dios "divine" and Zeus, and Latin deus "god" (Old Latin deivos).[10]
+पिशाचो गुह्यकः सिद्धो भूतोऽमी देवयोनयः ।। १.१.२२ ।।</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" />
 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]
@@ Line 22: / Line 37: @@
 Main article: Rigvedic deities
-Shiva/Rudra has been a major Deva in Hinduism since the Vedic times.[14] Above is a meditating statue of him in the Himalayas with Hindus offering prayers.
+Shiva/Rudra has been a major Deva in Hinduism since the Vedic times. The Samhitas, which are the oldest layer of text in Vedas enumerate 33 devas,[note 1] either 11 each for the three worlds, or as 12 Adityas, 11 Rudras, 8 Vasus and 2 Asvins in the Brahmanas layer of Vedic texts.  The Rigveda states in hymn 1.139.11,
-ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।
+ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ । अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[20]
 O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
 Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
 Gods who are eleven in heaven; who are eleven on earth;
@@ Line 67: / Line 76: @@
 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]
-Puranas and Itihasas[edit]
+== Puranas and Itihasas ==
 In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.[4][5] According to the Bhagavad Gita (16.6-16.7), all beings in the universe have both the divine qualities (daivi sampad) and the demonic qualities (asuri sampad) within each.[5][46] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure demon-like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[5] According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives", and it is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined that natural human inclinations metamorphose into something demonic (Asura).[5][46]

@@ Line 45: / Line 45: @@
 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]
-Max Muller states that the Vedic hymns are remarkable in calling every single of different devas as "the only one, the supreme, the greatest".[9] Muller concluded that the Vedic ideas about devas is best understood neither as polytheism nor as monotheism, but as henotheism where gods are equivalent, different perspective, different aspects of reverence and spirituality, unified by principles of Ṛta and Dharma.[9][26]
+Max Muller states that the Vedic hymns are remarkable in calling every single of different devas as "the only one, the supreme, the greatest".[9] Muller concluded that the Vedic ideas about devas is best understood neither as polytheism nor as monotheism, but as henotheism where gods are equivalent, different perspective, different aspects of reverence and adhyatmikity, unified by principles of Ṛta and Dharma.[9][26]
 Characteristics of Devas in the Vedic literature[edit]
@@ Line 63: / Line 63: @@
 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 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]
+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 adhyatmik, 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]
@@ Line 76: / Line 76: @@
 Symbolism[edit]
-Edelmann states that the dichotomies present in the Puranas literature of Hinduism are symbolism for spiritual concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[45] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[45]
+Edelmann states that the dichotomies present in the Puranas literature of Hinduism are symbolism for adhyatmik concepts. For example, god Indra (a Deva) and the antigod Virocana (an Asura) question a sage for insights into the knowledge of the self.[45] Virocana leaves with the first given answer, believing now he can use the knowledge as a weapon. In contrast, Indra keeps pressing the sage, churning the ideas, and learning about means to inner happiness and power. Edelmann suggests that the Deva-Asura dichotomies in Hindu mythology may be seen as "narrative depictions of tendencies within our selves".[45]
-The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a spiritual concept rather than mere genealogical category or species of being.[56] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[56]
+The god (Deva) and antigod (Asura), states Edelmann, are also symbolically the contradictory forces that motivate each individual and people, and thus Deva-Asura dichotomy is a adhyatmik concept rather than mere genealogical category or species of being.[56] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as Mahabali and Prahlada, conveying the symbolism that motivations, beliefs and actions rather than one's birth and family circumstances define whether one is Deva-like or Asura-like.[56]
 Classical Hinduism[edit]

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−	~~देव~~	+	{{ToBeEdited}}

	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.