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'{{About|Devas in Hindu scriptures and culture|other uses|Deva (disambiguation)}} {{short description|A god in Hinduism}} [[File:Indra, Chief of the Gods LACMA M.69.13.4 (1 of 5).jpg|thumb|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]].]] {{Contains special characters|Indic}} {{Infobox Hindu term | title = Deva | en = Heavenly, divine, anything of excellence, donor of knowledge or resources. | sa = देव | sa-Latn = deva | ban = ᬤᬾᬯ | ban-Latn= déwa | hi = देवता | hi-Latn = devatā | bn = দেব | bn-Latn = deba | jv = ꦢꦺꦮ | jv-Latn = déwa | kn = ದೇವ | kn-Latn = deva | ml = ദേവൻ | ml-Latn = devan | ne = देवता | ne-Latn = devatā | ta = தேவர்கள் | ta-Latn = tevarkal̤ | te = దేవుడు | te-Latn = dēvuḍu }} '''Deva''' ({{IPAc-en|ˈ|d|eɪ|v|ə}}; Sanskrit: {{lang|sa|देव}}, {{IAST|Deva}}) means "heavenly, divine, anything of excellence", and is also one of the terms for a [[deity]] in [[Hinduism]].<ref name=monier>Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 492</ref> Deva is a masculine term; the feminine equivalent is [[Devi]]. In the earliest Vedic literature, all [[supernatural being]]s are called Devas<ref>[https://www.britannica.com/topic/deva-religious-being Encyclopaedia Britannica - Deva]</ref><ref>[https://books.google.com/books?id=sEIngqiKOugC&pg=PA147&lpg=PA147&dq=deva+in+vedic+india&source=bl&ots=3wq_k2WbZB&sig=7F_a5jJFcKbQpQAJApkaH85VVgI&hl=en&sa=X&ved=2ahUKEwjTvKTctPTaAhVKto8KHRVYBZY4FBDoATAIegQIABAB#v=onepage&q=deva%20in%20vedic%20india&f=false Encyclopedia of Ancient Deities by Charles Russell Coulter, Patricia Turner. Pg.147]</ref><ref name="George Williams 2008">George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0195332612}}, pages 90, 112</ref> and [[Asura]]s.<ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, pages 5-11, 22, 99-102</ref><ref>Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121</ref> 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.<ref name=nickgier/><ref name=fowlergita/> In some medieval Indian literature, ''Devas'' are also referred to as '''Suras''' and contrasted with their equally powerful but malevolent [[half-brother]]s, referred to as the Asuras.<ref name=ang>[http://www.britannica.com/EBchecked/topic/40167/asura/40167rellinks/Related-Links Encyclopædia Britannica]</ref> ''Devas'', along with ''Asuras'', ''[[Yaksha]]s'' (nature spirits) and ''[[Rakshasa]]s'' (ghoulish ogres), are part of Indian mythology, and ''Devas'' feature in many cosmological theories in [[Hinduism]].<ref>Don Handelman (2013), One God, Two Goddesses, Three Studies of South Indian Cosmology, Brill Academic, {{ISBN|978-9004256156}}, pages 23-29</ref><ref>Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, {{ISBN|978-0719018664}}, page 67</ref> ==Etymology== ''Deva'' is a Sanskrit word found in Vedic literature of 2nd millennium BCE. [[Monier Monier-Williams|Monier-Williams]] translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones".<ref name=monier/><ref name=klausklos>Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State University of New York Press, {{ISBN|978-0791470824}}, pages 101-102</ref> The concept also is used to refer to deity.<ref name=monier/> The Sanskrit ''deva-'' derives from Indo-Iranian ''*daiv-'' which in turn descends from the [[Proto-Indo-European language|Proto-Indo-European]] word, ''*[[deiwo-]]'', 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|date=July 2015}} 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 "Zeys/''Ζεύς''" - "Dias/''Δίας''", the Greek father of the gods, Lithuanian [[Dievas]] (Latvian [[Dievs]], Prussian [[Deiwas]]), Germanic [[Tiwaz]] (seen in English "''Tue''sday") 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", Catalan "déu", Spanish "dios" and Italian "dio" are derived.{{Citation needed|date=July 2015}} 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 abode of the Devas is [[Dyuloka]].<ref>[http://www.ibiblio.org/sripedia/ebooks/mw/0500/mw__0533.html Dyuloka], Monier Monier-Williams, English Sanskrit Dictionary with Etymology, Oxford University Press, page 500</ref> 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).<ref>[http://www.etymonline.com/index.php?allowed_in_frame=0&search=deva&searchmode=none Deva] Etymology Dictionary, Douglas Harper (2015)</ref> Deva is masculine, and the related feminine equivalent is [[devi]].<ref name=monierdevi>Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 496</ref> Etymologically, ''Devi'' is cognate Latin ''dea''.<ref>John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, {{ISBN|978-8120814912}}, page 2</ref> When capitalized, ''Devi'' or ''Mata'' refers to a divine mother goddess in Hinduism.<ref>John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, {{ISBN|978-8120814912}}, pages 18-21</ref> ''Deva'' is also referred to as ''Devatā'',<ref name=klausklos/> while ''Devi'' as ''Devika''.<ref name=monierdevi/> 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".<ref name=monier/> ==Vedic literature== {{Main|Rigvedic deities}} [[File:A havan ceremony on the banks of Ganges, Muni ki Reti, Rishikesh.jpg|thumb|Shiva/Rudra has been a major Deva in Hinduism since the Vedic times.<ref>Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pages 110-114</ref> Above is a meditating statue of him in the [[Himalayas]] with Hindus offering prayers.]] ===Samhitas and Brahmanas=== [[File:Tani Bunchō - Jyūroku Zenshin no Zu.jpg|thumb|The concept of Hindu Devas migrated to East Asia in the 1st millennium, and was adopted by Japanese Buddhist schools as ''[[:ja:十二天|Jūni-ten]]''. These included Indra (Taishaku-ten), Agni (Ka-ten), Yama (Emma-ten), Vayu (Fu-ten), Brahma (Bon-ten) and others.<ref>[http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en Twelve Heavenly Deities (Devas)] Nara National Museum, Japan</ref> Above is a painting of the 12 Devas protecting Buddha by Tani Bunchō.]] The [[Samhita]]s, which are the oldest layer of text in [[Vedas]] enumerate 33 devas,{{refn|group=note|The list of Vedic Devas somewhat varies across the manuscripts found in different parts of South Asia, particularly in terms of guides (Aswins) and personified Devas. One list based on Book 2 of Aitereya Brahmana is:<ref>Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pages 23-50</ref><ref>AA MacDonell, {{Google books|KCQ_AQAAMAAJ|Vedic mythology|page=PA19}}, Oxford University Press, pages 19-21</ref><br> * Devas personified: [[Indra]] ({{IAST|Śakra}}), [[Varuna|{{IAST|Varuṇa}}]], [[Mitra (Vedic)|Mitra]], [[Aryaman]], [[Bhaga]], [[Ansa (Hinduism)|{{IAST|Aṃśa}}]], Vidhatr ('''Brahma'''),<ref>Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University Press, {{ISBN|978-0199738731}}, page 242</ref> [[Tvashtri|{{IAST|Tvāṣṭṛ}}]], [[Pushan|{{IAST|Pūṣan}}]], [[Vivasvan|Vivasvat]], [[Savitr|{{IAST|Savitṛ}}]] (Dhatr), '''Vishnu'''. * Devas as abstractions or inner principles: Ānanda (bliss, inner contentment), Vijñāna (knowledge), Manas (mind, thought), Prāṇa (life-force), Vāc (speech), [[Atman (Hinduism)|Ātmā]] (soul, self within each person), and five manifestations of '''Rudra/Shiva''' – [[Ishana|Īśāna]], Tatpuruṣa, Aghora, Vāmadeva, Sadyojāta * Devas as forces or principles of nature – [[Prithvi|{{IAST|Pṛthivī}}]] (earth), [[Agni]] (fire), Antarikṣa (atmosphere, space), Jal (water), [[Vayu|Vāyu]] (wind), [[Dyaus Pita|{{IAST|Dyauṣ}}]] (sky), [[Surya|Sūrya]] (sun), {{IAST|Nakṣatra}} (stars), Soma (moon) * Devas as guide or creative energy – Vasatkara, [[Prajapati|Prajāpati]]}} 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.<ref name=monier/><ref name="George Williams 2008"/> The Rigveda states in hymn 1.139.11, {{Quote| <poem> ये '''देवा'''सो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ <nowiki>। अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥</nowiki><ref>[https://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१.१३९ ऋग्वेद: सूक्तं १.१३९] Sanskrit, Wikisource</ref> O ye eleven deities whose home is heaven, O ye eleven who make earth your dwelling, Ye who with might, eleven, live in waters, accept this sacrifice, O deities, with pleasure. – Translated by [[Ralph T. H. Griffith]]<ref>[https://archive.org/stream/rigvedasanhitc02wils#page/62/mode/2up The Rig Veda/Mandala 1/Hymn 139] Verse 11, Ralph T. H. Griffith, Wikisource</ref> Deities who are eleven in heaven; who are eleven on earth; and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice. – Translated by HH Wilson<ref>[[Wikisource:The Rig Veda/Mandala 1/Hymn 139|The Rig Veda Samhita]] Verse 11, HH Wilson (Translator), Royal Asiatic Society, WH Allen & Co, London</ref> </poem> |[[Rigveda]] 1.139.11||source=}} Some devas represent the forces of nature and some represent moral values (such as the [[Aditya]]s, [[Varuna]], and [[Mitra]]), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (''Siddhis'').<ref>George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0195332612}}, pages 24-33</ref><ref name=binagupta>Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, {{ISBN|978-0415800037}}, pages 21-25</ref> The most referred to Devas in the [[Rig Veda]] are [[Indra]], [[Agni]] (fire) and [[Soma (deity)|Soma]], with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a [[yajna]] fire ritual that marks major Hindu ceremonies. [[Savitr]], [[Vishnu]], [[Rudra]] (later given the exclusive epithet of [[Shiva]]), and [[Prajapati]] (later [[Brahma]]) are gods and hence Devas. [[Parvati]] (power and love) and [[Durga]] (victory) are some [[Devi]]s or goddesses. Many of the deities taken together are worshiped as the [[Vishvedevas]].{{Citation needed|date=July 2015}} ===Important Devas=== *[[Brahma]] the creator, *[[Vishnu]] the preserver, *[[Shiva]] the destroyer, *[[Ganesha]] the deity of intelligence, *[[Hanuman]] the deity of [[Ashta siddhi]], Nav Nidhi and bhakti, *[[Kartikeya]] the deity of wars, *[[Narada]] the deity of news, *[[Vishwakarma]] the deity of architecture, *[[Dhanvantari]] the deity of doctors and Ayurveda, *[[Dyaus]] the deity of sky, *[[Vayu]] the deity of wind, *[[Varuna]] the deity of water, *[[Agni]] the deity of fire, *[[Samudra]] the deity of sea, *[[Kubera]] the deity of wealth *[[Kamadeva]] (or)Manmadha the deity of love, * Bariyadeva the deity of diseases, * Chitradeva the deity of art, *[[Indra]] the king of deities and deity of thunder, *[[Surya]] the deity of sun and light, *[[Chandra]] the deity of moon and night, *[[Mangala]] the deity of Mars *[[Budha]] the deity of Mercury, *[[Brihaspati]] the deity of Jupiter and teacher of gods (gyan), *[[Shukra]] the deity of Venus and worship (bhakti) and teacher of [[asuras]], *[[Shani]] the deity of Saturn and deeds (karma), * * ===Henotheism=== 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.<ref name=binagupta/><ref>John Bowker (2014), God: A Very Short Introduction, Oxford University Press, {{ISBN|978-0198708957}}, pages 88-96</ref> [[Max Muller]] states that the Vedic hymns are remarkable in calling every single of different devas as "the only one, the supreme, the greatest".<ref name=klausklos/> 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]].<ref name=klausklos/><ref>Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd Edition, Wiley, {{ISBN|978-1444330847}}, page 42</ref> ===Characteristics of Devas in the Vedic literature=== [[Ananda Coomaraswamy]] states that Devas and Asuras in the Vedic lore are similar to the [[Twelve Olympians|Olympian gods]] and [[Titan (mythology)|Titans]] of Greek mythology. Both are powerful but have different orientations and inclinations, with the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.<ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, page 20</ref><ref>Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-374</ref> According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, both the tyrant and the angel. The best and the worst within each person struggles before choices and one's own nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.<ref>Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-418</ref><ref name=Gier>Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76, see also 73-96</ref> {{Quote| The Devas and Asuras, Angels and Titans, powers of Light and powers of Darkness in Rigveda, although distinct and opposite in operation, are in essence consubstantial, their distinction being a matter not of essence but of orientation, revolution or transformation. In this case, the Titan is potentially an Angel, the Angel still by nature a Titan; the Darkness in ''actu'' is Light, the Light in ''potentia'' Darkness; whence the designations Asura and Deva may be applied to one and the same Person according to the mode of operation, as in Rigveda 1.163.3, "Trita art thou (Agni) by interior operation". |Ananda Coomaraswamy|Journal of the American Oriental Society<ref>Ananda Coomaraswamy (1935), [https://www.jstor.org/stable/594758 Angel and Titan: An Essay in Vedic Ontology], Journal of the American Oriental Society, volume 55, pages 373-374</ref>}} All-powerful beings, good or evil, are called Devas<ref name="monier"/><ref name="George Williams 2008"/> and Asuras in the oldest layer of Vedic texts. A much-studied hymn of the Rigveda states ''Devav asura'' (Asuras who have become Devas), and contrasts it with ''Asura adevah'' (Asuras who are not Devas).<ref name=kuiper>FBJ Kuiper (1975), The Basic Concept of Vedic Religion, History of Religion, volume 15, pages 108-112</ref><ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, pages 1-2; Note: Hale translates this to "Asuras without the Asura-Devas" in his book, see page 3 for example.;<br>For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 [https://sa.wikisource.org/wiki/ऋग्वेदः_मण्डल_८ Rigveda - Wikisource]</ref> They are born from the same father, Prajapati, the primordial progenitor; his sons are envisioned as the Asuras and Devas.<ref>Mircea Eliade (1981), History of Religious Ideas, Volume 1, University of Chicago Press, {{ISBN|978-0226204017}}, page 204, 199-202, 434-435</ref> They all share the same residence (''Loka''), eat together the same food and drinks (''Soma''), and have innate potential, knowledge and special powers in Hindu mythology; the only thing that distinguishes "Asuras who become Devas" from "Asuras who remain Asuras" is intent, action and choices they make in their mythic lives.<ref name=Gier/><ref name=yves>Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, {{ISBN|978-0226064567}}, pages 52-53</ref> ==Upanishads== [[File:Vishnu seated on Ananda. Cave3Badami.jpg|thumb|[[Vishnu]] (above) is one of the Vedic Devas.<ref>Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pages 116-117</ref> 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.<ref>[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 287-289</ref><ref>Dominic Goodall (1996), Hindu Scriptures, University of California Press, {{ISBN|978-0520207783}}, pages 175-176</ref>]] The oldest Upanishads mention ''Devas'', and their struggle with the ''Asuras''. The [[Kaushitaki Upanishad]], for example, in Book 4 states that "[[Indra]] was weaker than the Asuras when he did not know his own [[Atman (Hinduism)|Atman]] (soul, self).<ref name=deussenku/> Once Indra had self-knowledge, he became independent, sovereign and victorious over the Asuras"; similarly, states Kaushitaki Upanishad, "the man who knows his inner self gains independence, sovereignty and is unaffected by all evil".<ref name=deussenku>[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 58</ref> [[Chandogya Upanishad]], in chapter 1.2, describes the battle between Devas and Asuras on various sensory powers.<ref name=deussencu/> This battle between good and evil fails to produce a victor and simply manifests itself in the perceived universe, as good or evil sights witnessed by beings, as good or evil words shared between people, as good or evil smells of nature, as good or evil feelings experienced, as good or evil thoughts within each person. Finally, the Deva-Asura battle targets the soul, where Asuras fail and Devas succeed, because soul-force is serene and inherently good, asserts Chandogya Upanishad.<ref name=deussencu>[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 70-71</ref> Chapter 3.5.2 of the [[Brihadaranyaka Upanishad]] describes Devas, Men, and Asuras as sons of Prajapati, the primordial father.<ref name=deussenbu/> 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.<ref name=deussenbu>[[Paul Deussen]], Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 508-509</ref> 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.<ref>[[Max Muller]], [https://archive.org/stream/upanishads02ml#page/78/mode/2up Brihadaranyaka Upanishad 1.3.1] Oxford University Press, page 78 with footnote 2</ref> Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.<ref>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466</ref><ref>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</ref> In the later primary [[Upanishad]]ic 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.<ref name=edelmann14/> 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.<ref name=edelmann14/> ==Puranas and Itihasas== In the [[Puranas]] and the [[Itihasas]] with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.<ref name=nickgier>Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western Perspectives, State University of New York Press, {{ISBN|978-0791445280}}, pages 59-76</ref><ref name=fowlergita/> 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.<ref name=fowlergita/><ref name=chrischapple/> 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.<ref name=fowlergita/> 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).<ref name=fowlergita>Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Press, {{ISBN|978-1845193461}}, pages 253-262</ref><ref name=chrischapple>Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, {{ISBN|978-1438428420}}, pages 610-629</ref> Everyone starts as an Asura in Hindu mythology, born of the same father. "Asuras who remain Asura" share the character of powerful beings obsessed with their craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.<ref name=gierasurach/><ref name=stellaray/> The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, morals, knowledge, and harmony.<ref name=gierasurach>Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76-80</ref><ref name=stellaray>Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, {{ISBN|978-8120802230}}, pages 75-78</ref> The hostility between the two is the source of extensive legends and tales in the Puranic and the Epic literature of Hinduism; however, many texts discuss their hostility in neutral terms and without explicit condemnation.<ref name=yves/> Some of these tales are the basis for myths behind major Hindu festivals, such as the story of Asura Ravana and Deva Rama in the [[Ramayana]] and the legend of Asura [[Hiranyakashipu]] and Deva Vishnu as [[Narasimha]],<ref name=yves/> the latter celebrated with the Hindu spring festival of [[Holika]] and [[Holi]].<ref>Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, {{ISBN|978-0877790440}}, page 455</ref> ===Bhagavata Purana=== In [[Bhagavata Purana]], [[Brahma]] had ten sons: [[Marici (Buddhism)|Marici]], [[Atri]], [[Angiras (sage)|Angira]], [[Pulastya]], [[Pulaha]], [[Kratu]], [[Vasistha]], [[Daksha|Daksa]], [[Narada]].<ref>Bhagavata Purana 3.12.21-22</ref> Marici had a son called [[Kasyapa]].<ref>Bhagavata Purana 4.1.13</ref> Kasyapa had thirteen wives: [[Aditi]], [[Diti]], [[Danu (Asura)|Danu]], [[Kadru]] etc.<ref>Bhagavata Purana 6.6.24-26</ref> The sons of Aditi are called [[Adityas]],<ref>Bhagavata Purana 8.13.6</ref> the sons of Diti are called [[Daityas]],<ref>Bhagavata Purana 6.18.11</ref> and the sons of Danu are called [[Danavas]].<ref>Bhagavata Purana 5.24.30</ref> [[Bṛhaspati]] ([[Jupiter]], son of Angiras) is a [[guru]] of devas (vedic gods). [[Shukra]]charya ([[Venus]], son of [[Bhrigu]]) is a guru of [[asura]]s (vedic [[demon]]s) or/and [[Danavas]]. ===Symbolism=== Edelmann states that the dichotomies present in the [[Purana]]s 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.<ref name=edelmann14/> 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".<ref name=edelmann14>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441</ref> 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.<ref name=edelmann13/> 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.<ref name=edelmann13>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442</ref> ==Classical Hinduism== {{expand section|date=July 2015}} [[Image:COLLECTIE TROPENMUSEUM Reliëf met Lokapala op de aan Shiva gewijde tempel op de Candi Lara Jonggrang oftewel het Prambanan tempelcomplex TMnr 10016205.jpg|thumb|250px|The male [[Lokapala]] devas, the [[Guardians of the directions#Lokapālas|guardians of the directions]], on the wall of [[Shiva]] temple, [[Prambanan]] (Java, Indonesia).]] In [[Hinduism]], Devas are celestial beings associated with various aspects of the cosmos. Devas such as [[Brahma]], [[Vishnu]], and [[Shiva]], form the [[Trimurti|Hindu trinity]] known as the Trimurthi and preside over the functioning of the cosmos and the evolution of creation. Lesser devas may control the forces of nature, such as [[Vayu]], the Lord of the wind, [[Varuna]] the Lord of water, and [[Agni]], the lord of fire. Hinduism also has many other lesser celestial beings, such as the married [[Gandharvas]] (male celestial musicians) and [[Apsaras]] (female celestial dancers). ==Sangam literature== {{expand section|date=July 2015}} [[Sangam literature]] of Tamil (300BC-300CE) describes the offerings for devas. In [[Silapathikaram]] one of the five epics of [[Tamil language|Tamil]] by [[Ilango Adigal]] saying the offering for Four kind of devas.<ref>{{cite book|title=Silappadikaram By S. Krishnamoorthy|page=35|url=https://books.google.com/books?id=STbMzFKaxcQC&pg=PA56&dq=Religious+Festivals+in+silappadikaram#v=onepage|last1=Krishnamoorthy|first1=S.|year=1964}}</ref> {{wide image|Les 9 devas.jpg|900px|The nine Devas, [[Khleangs]] artwork from Cambodia (~1000 CE). From left to right: ''Surya'' (Sun) on chariot, ''Chandra'' (Moon) on pedestal, ''Shiva'' on bull, ''Varuna'' on crocodile, ''Indra'' on elephant, ''Kubera'' on horse, ''Agni'' on ram, ''Rahu'' on clouds and ''Ketu'' on lion.}} ==See also== {{div col|colwidth=30em}} * [[Vishvadevas]] * [[Ishvara]] * [[Bhagavan]] * [[God and gender in Hinduism]] * [[Hindu deities]] * [[Deva (Buddhism)]] * [[Jangam]] * [[Divinity]] * [[Devata]] * [[Daeva]] * [[Diwata]] {{div col end}} ==Notes== {{Reflist|group=note}} ==References== {{reflist|30em}} == Further reading == * [https://www.jstor.org/stable/1061926 The Basic Concept of Vedic Religion] FBJ Kuiper (1975), History of Religions, Vol. 15, No. 2, pages 107–120 (on roots of Devas and Asuras) * [http://journals.cambridge.org/action/displayAbstract?fromPage=online&aid=5686828&fileId=S0035869X00130837 The Proto-Indoaryans] T Burrow (1973), Journal of the Royal Asiatic Society of Great Britain & Ireland, Vol. 105, Issue 2, pages 123–140 (on roots of Devas and Asuras in Indo-Iranian versus Indo-European history) * [https://web.archive.org/web/20160304060323/http://w.omilosmeleton.gr/pdf/en/indology/IDR.pdf Indo-European Deities and the Rigveda] ND Kazanas (2001), The Journal of Indo-European Studies, Vol. 29, No. 3 & 4 * [http://www.ece.lsu.edu/kak/VedicJapan.pdf The Vedic Gods of Japan] S Kak (2004), Brahmavidyā: The Adyar Library Bulletin (on the spread of Vedic Devas such as Indra, Agni, Vayu outside India) * [https://www.jstor.org/stable/225187 On Translation: Māyā, Deva, Tapas] Ananda Coomaraswamy, Isis, Vol. 19, No. 1, pages 74–91 (on alternate meanings of Devas) * [https://www.jstor.org/stable/3270127 Ritual, Knowledge, and Being: Initiation and Veda Study in Ancient India] Brian K. Smith (1986), Numen, Vol. 33, Fasc. 1, pages 65–89 (on the role of knowledge in empowering the Deva nature in man) {{Hindudharma}} [[Category:Hindu gods]] [[Category:Names of God in Hinduism]] [[Category:Hindu mythology]] [[Category:Rigvedic deities]] [[Category:Non-human races in Hindu mythology]]'