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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, more distinctly in the Agamas at a later stage. 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=":62">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref><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. Their characteristics can be summarized as follows.<ref name=":0" />

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, more distinctly in the Agamas at a later stage. 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=":62">Dvivedi, Kapil Dev. (2000) ''Vaidika Sahitya evam Samskrti (Vedic Literature and Culture).'' Varanasi: Vishvavidyalaya Prakashan. (Pages 294-308)</ref><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. Their characteristics can be summarized as follows.<ref name=":0" />

* Common Characteristics  

* '''सामान्यगुणाः ॥ Common Characteristics'''

Gods are said to have brilliance, power, benevolence, wisdom, infinity, omnipotence, righteousness, holiness and mercy. Besides the function of creation, preservation and destruction are ascribed to them. They are said to extend the earth and prop the air and the sky.

Devatas are said to have brilliance, power, benevolence, wisdom, infinity, omnipotence, righteousness, auspiciousness and compassion. Besides the function of creation, preservation and destruction are ascribed to them. They are said to extend the earth and prop the air and the sky.<ref name=":0" />

* Immortality  

* '''अमरत्वम् ॥ Immortality'''

In the Vedic religion, gods are characterized as immortal (amrtah)102 and unaging (ajar ah)103. Savitr is said to be the bestower of immortality on the gods.104 From the interpretation given by Sayanacarya, it is known that Savitr bestowed on the gods Soma and other means to attain immortality.105 Savitr also gave immortality on the Rbhus. l06Agni is implored to confer immortality.107 To obtain immortality, gods also drank Soma.108 It is inferred from a verse of the Rgveda that gods attained immortality by drinking amrta or celestial Soma juice.109 The undecaying nature of the gods is alluded to in the Rgvedic verses. Indra is described as ever youthful (yuna) and undecaying (ajuryata).110 The concept of immortality and unagingness of the gods arose from the observation of the regular recurrences of the phenomena of nature. Nature repeating itself in unbroken regularity made gods eternal.

In the Vedas, we see the perspective that devatas are characterized as immortal (अमृताः) and do not age i.e., ever-youthful (अजराः). <blockquote>ते अ॒स्मभ्यं॒ शर्म॑ '''यंसन्न॒मृता॒''' मर्त्ये॑भ्यः । बाध॑माना॒ अप॒ द्विष॑: ॥३॥ (Rig. Veda. 1.90.3)

* Benevolence  

 

 

* '''परोपकारत्वम् ॥ Benevolence'''

Gods are said to be exclusively beneficent beings, bestowers of prosperity and immense wealth11', who grant happiness in life. They protect against enemies and destroy the enemies of the human beings.112 They are friends of the sacrificer. They came to earth to be present at the worship of the devoted people and partook of their offerings. That gods bring bliss is stated thus: “Blessed is all that Gods regard with favour.”113  

Gods are said to be exclusively beneficent beings, bestowers of prosperity and immense wealth11', who grant happiness in life. They protect against enemies and destroy the enemies of the human beings.112 They are friends of the sacrificer. They came to earth to be present at the worship of the devoted people and partook of their offerings. That gods bring bliss is stated thus: “Blessed is all that Gods regard with favour.”113  

Morality  

॥ Morality  

In the Rgvedasamhita, a well developed conception of ethical conduct is noticed. The word used to denote the conception of the order of the world is rta. Everything in the Universe which is conceived as showing regularity of action may be said to have the rta for its principle. In its most general application the conception expressed by the word occupied to some extent the place of natural and moral law, fate, or the will of a supreme God.114 Rta or ethical order is the principle of Rgvedic religion. Rta is said to be the highest truth and all beings are supposed to follow its laws. Those laws are vratas115, and if someone violates them, he would become avrata and would face the consequences which would lead him to the dark region. The character of the Vedic gods is moral.116 Gods were the embodiments of the human values and ideals of human character.They were described as the guardians of honesty and virtue. They were holy ones and wise. Gods were guileless (adruha)'17 and are never remiss.118 They were the furtherers of Law, pure in spirit and infallible.119 The Eternal law makes Indra mighty. It is stated that the offerers of sacrifice magnify Indra by their praises, i.e. rtasya satyasyayajnasya va pradisah pradestaro vidvaitisah stotraih vardhayanti.. ./12° It is stated that Indra is purified by the sastras.121 In the first mandala of the Rgvedasamhita, Agni is called the guardian of Eternal Law (gopamrtasya).122 Varuna and the Adityas were considered as

In the Rgvedasamhita, a well developed conception of ethical conduct is noticed. The word used to denote the conception of the order of the world is rta. Everything in the Universe which is conceived as showing regularity of action may be said to have the rta for its principle. In its most general application the conception expressed by the word occupied to some extent the place of natural and moral law, fate, or the will of a supreme God.114 Rta or ethical order is the principle of Rgvedic religion. Rta is said to be the highest truth and all beings are supposed to follow its laws. Those laws are vratas115, and if someone violates them, he would become avrata and would face the consequences which would lead him to the dark region. The character of the Vedic gods is moral.116 Gods were the embodiments of the human values and ideals of human character.They were described as the guardians of honesty and virtue. They were holy ones and wise. Gods were guileless (adruha)'17 and are never remiss.118 They were the furtherers of Law, pure in spirit and infallible.119 The Eternal law makes Indra mighty. It is stated that the offerers of sacrifice magnify Indra by their praises, i.e. rtasya satyasyayajnasya va pradisah pradestaro vidvaitisah stotraih vardhayanti.. ./12° It is stated that Indra is purified by the sastras.121 In the first mandala of the Rgvedasamhita, Agni is called the guardian of Eternal Law (gopamrtasya).122 Varuna and the Adityas were considered as

# अधियज्ञ - produced by the agency of yajna

# अधियज्ञ - produced by the agency of yajna

Yaska has further classified all devatas or deities based on their abode. He classified their residence in three regions, namely<blockquote>

Yaska has further classified all devatas or deities based on their abode. He classified their residence in three regions, namely<ref name=":62" /><blockquote>

अग्निः पृथिवीस्थानः । वायुर्वा इन्द्रो वा अन्तरिक्षस्थानः । सूर्यो द्युस्थानः । निरुक्त ७.५ (Nirukta. 7.5)<ref name=":62" /></blockquote>

अग्निः पृथिवीस्थानः । वायुर्वा इन्द्रो वा अन्तरिक्षस्थानः । सूर्यो द्युस्थानः । निरुक्त ७.५ (Nirukta. 7.5)</blockquote>

#Prthvi-sthana devatas i.e. terrestrial deities

#Prthvi-sthana (पृथिवीस्थानः) devatas i.e. terrestrial deities

#Antariksha-sthana-devatas i.e. atmospheric deities

#Antariksha-sthana (अन्तरिक्षस्थानः) devatas i.e. atmospheric deities

#Dyu-sthana-devatas i.e. celestial deities

#Dyu-sthana (द्युस्थानः) devatas i.e. celestial deities

{| class="wikitable"

{| class="wikitable"

|Sthana

|Sthana

|Prthvi

|Prthvi (पृथिवीस्थानः)

|Antariksha

|Antariksha (अन्तरिक्षस्थानः)

|Dyu

|Dyu (द्युस्थानः)

|-

|-

|Place

|Place

|-

|-

|Devatas

|Devatas

|Agni, Ap, Prithvi, and Soma

|Agni, Soma, Brhaspati, Tvasta, Prajapati, Vishvakarma, Aditi, Diti etc devi-s, rivers, Prthvi.

|Indra, Vayu, [https://dharmawiki.org/index.php/Rudra_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%83) Rudra], [https://dharmawiki.org/index.php/Marut_Ganas_(%E0%A4%AE%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A4%A3%E0%A4%83) Marut], and Parjanya

|Indra, Matarishva (Matarishvan), Vayu [https://dharmawiki.org/index.php/Rudra_(%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%B0%E0%A4%83) Rudra], [https://dharmawiki.org/index.php/Marut_Ganas_(%E0%A4%AE%E0%A4%B0%E0%A5%81%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A4%A3%E0%A4%83) Marut], and Parjanya, Aapah Apam-napat, Ahirbudhnya, Trita Aptya

|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Usas and Ratri

|Surya, Mitra, Varuna, Dyuh, Pusan, Savita, Aditya, Ashvins, Aryama (Aryaman) Usas and Ratri

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity. Yaskha uses additional interpretation criteria such as  

|}Only one devata is predominant among all devatas of each and every region while the rest are personifications of that devata. Each devata has a number of activities and each name has a reference to one such activity. Yaskha uses additional interpretation criteria such as  

== Number of Devatas ==

== Number of Devatas ==

In the Vedas, the number of devatas is said to range from one to six thousand. In Rigveda, the famous mantra emphasizes the '''unity of devatas''', different forms of the same all-powerful Ishvara manifesting as Indra, Mitra, Varuna, Agni etc.<ref name=":62" /><blockquote>इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न् । एकं॒ सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥४॥६॥ (Rig. Veda. 1.164.46)</blockquote>The same aspect is explained in Nirukta and Brhaddevata. <blockquote>तासामियं विभूतिर्हि नामानि यदनेकशः । आहुस्तासां तु मन्त्रेषु कवयोऽन्योन्ययोनिताम् ।। ७१ ।। (Brhd. Deva. 1.171)</blockquote>In the Rigveda, we find a mention of '''three devatas''' as prominent devatas; Agni in the terrestrial region, Indra or Vayu in the atmospheric region and Surya in the celestial region.<ref name=":62" /> <blockquote>सूर्यो नो दिवस्पातु वातो अन्तरिक्षाद् अग्निर्नः पार्थिवेभ्यः। (Rig. Veda. 10.15.1)</blockquote>Yaska based his classification based on the Rigvedic mantra.<blockquote>तिस्र एव देवता इति नैरुक्ताः । (Nirukta. 7.5)</blockquote>Elsewhere in Rigveda we find a mention of '''thirty-three devatas''', eleven on earth, eleven in atmospheric region and eleven in the celestial region.<ref name=":62" /><blockquote>ये दे॑वासो दि॒व्येका॑दश॒ स्थ पृ॑थि॒व्यामध्येका॑दश॒ स्थ । अ॒प्सु॒क्षितो॑ महि॒नैका॑दश॒ स्थ ते दे॑वासो य॒ज्ञमि॒मं जु॑षध्वम् ॥११॥ (Rig. Veda. 1.139.11) </blockquote>Shatapatha Brahmana (11.3.6.5) and Aitareya Brahmana (12.11.22) give their names. They are eight Vasus, eleven Rudras, twelve Adityas, Dyus and Prthvi (or Indra and Prajapati).   

In the Vedas, the number of devatas is said to range from one to six thousand. In Rigveda, the famous mantra emphasizes the '''unity of devatas (एकेश्वरवादः)''', different forms of the same all-powerful Ishvara manifesting as Indra, Mitra, Varuna, Agni etc.<ref name=":62" /><blockquote>इन्द्रं॑ मि॒त्रं वरु॑णम॒ग्निमा॑हु॒रथो॑ दि॒व्यः स सु॑प॒र्णो ग॒रुत्मा॑न् । एकं॒ सद् विप्रा॑ बहु॒धा व॑दन्त्य॒ग्निं य॒मं मा॑त॒रिश्वा॑नमाहुः ॥४॥६॥ (Rig. Veda. 1.164.46)</blockquote>The same aspect is explained in Nirukta and Brhaddevata. <blockquote>तासामियं विभूतिर्हि नामानि यदनेकशः । आहुस्तासां तु मन्त्रेषु कवयोऽन्योन्ययोनिताम् ।। ७१ ।। (Brhd. Deva. 1.171)</blockquote>[[Yajurveda (यजुर्वेदः)|Yajurveda]] and [[Atharvaveda (अथर्ववेदः)|Atharvaveda]] also support Ekeshvaravada. In this universe, there exists one all-powerful entity or energy (Universal Energy), which in the Vedas has been called as Vaishvanara Agni. The components and subparts of this very source of energy are the devatas.<ref name=":62" />

 

In the Rigveda, we find a mention of '''three devatas''' as prominent devatas; Agni in the terrestrial region, Indra or Vayu in the atmospheric region and Surya in the celestial region.<ref name=":62" /> <blockquote>सूर्यो नो दिवस्पातु वातो अन्तरिक्षाद् अग्निर्नः पार्थिवेभ्यः। (Rig. Veda. 10.15.1)</blockquote>Yaska based his classification based on the Rigvedic mantra.<blockquote>तिस्र एव देवता इति नैरुक्ताः । (Nirukta. 7.5)</blockquote>Elsewhere in Rigveda we find a mention of '''thirty-three devatas''', eleven on earth, eleven in atmospheric region and eleven in the celestial region.<ref name=":62" /><blockquote>ये दे॑वासो दि॒व्येका॑दश॒ स्थ पृ॑थि॒व्यामध्येका॑दश॒ स्थ । अ॒प्सु॒क्षितो॑ महि॒नैका॑दश॒ स्थ ते दे॑वासो य॒ज्ञमि॒मं जु॑षध्वम् ॥११॥ (Rig. Veda. 1.139.11) </blockquote>Shatapatha Brahmana (11.3.6.5) and Aitareya Brahmana (12.11.22) give their names. They are eight Vasus, eleven Rudras, twelve Adityas, Dyus and Prthvi (or Indra and Prajapati).   

== References ==

== References ==