deva (Hinduism)

Deva is a Sanskrit word found in Vedic literature of 2nd millennium BCE. Sir Monier Monier-Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones".Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State University of New York Press, {{ISBN|978-0791470824}}, pages 101-102 The concept also is used to refer to deity.

The Sanskrit deva- derives from Indo-Iranian *daiv- which in turn descends from the Proto-Indo-European word, *deiwo-, originally an adjective meaning "celestial" or "shining", which is a (not synchronic Sanskrit) vrddhi derivative from *diw, zero-grade of the root *dyew- meaning "to shine", especially as the day-lit sky.{{Cite web|url=https://www.ahdictionary.com/word/indoeurop.html|title=Appendix I - Indo-European Roots}} 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 "Tuesday") and the related Old Norse Tivar (gods), and Latin Deus "god" and divus "divine", from which the English words "divine" and "deity" are derived. 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.[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

According to Douglas Harper, the etymological roots of Deva mean "a shining one," from *div- "to shine," and it is cognate with Greek dios "divine" and Zeus, and Latin deus "god" (Old Latin deivos).[http://www.etymonline.com/index.php?allowed_in_frame=0&search=deva&searchmode=none Deva] Etymology Dictionary, Douglas Harper (2015) The word "Deva" shares similarities with Persian Daeva.{{cite book |last1=Krishnan |first1=K. S. |title=Origin of Vedas |date=2019-08-12 |publisher=Notion Press |isbn=978-1-64587-981-7 |url=https://books.google.com/books?id=O6SoDwAAQBAJ&q=vedic+deva+avestan+daeva&pg=PT322 |access-date=24 January 2021 |language=en}}{{cite book |last1=Boyce |first1=Mary |title=Zoroastrians: Their Religious Beliefs and Practices |date=2001 |publisher=Psychology Press |isbn=978-0-415-23902-8 |page=11 |url=https://books.google.com/books?id=a6gbxVfjtUEC&q=vedic+deva+avestan+daeva&pg=PA11 |access-date=24 January 2021 |language=en}}{{cite book |title=Essays on the History of Religions |date=2018 |publisher=BRILL |isbn=978-90-04-37792-9 |page=6 |url=https://books.google.com/books?id=BN-mDwAAQBAJ&q=vedic+deva+avestan+daeva&pg=PA6 |access-date=24 January 2021 |language=en}}

Deva is masculine; the related feminine equivalent is devi.Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 496 Etymologically, Devi is cognate with Latin dea.John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, {{ISBN|978-8120814912}}, page 2 When capitalized, Devi or Mata refers to a divine mother goddess in Hinduism.John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, {{ISBN|978-8120814912}}, pages 18-21 Deva is also referred to as Devatā, and Devi as Devika.

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

Another interpretation of the word is derived from the word "dibbati", which means to play or to sport. This denotes their playful nature and that they enjoy themselves with the five sensual pleasures.Malalasekera, Gunapala P., and W. G. Weeraratne. Encyclopaedia of Buddhism Fascicle 4: Dhammadhātu - Dveṣa. Government of Sri Lanka, 1989. p. 413.

This interpretation derives from the Khuddaka-Pátha.

{{Main|Rigvedic deities}}

File:A havan ceremony on the banks of Ganges, Muni ki Reti, Rishikesh.jpg with Hindus offering prayers.]]

File:Tani Bunchō - Jyūroku Zenshin no Zu.jpg protecting Buddha, by Tani Bunchō. The Hindu Devas were adopted by Japanese Buddhists in the first millennium as Jūni-ten[http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en Twelve Heavenly Deities (Devas)] {{Webarchive|url=https://web.archive.org/web/20160304201634/http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en |date=2016-03-04 }} Nara National Museum, Japan]]

The Samhitas, 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:Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pages 23-50AA MacDonell, {{Google books|KCQ_AQAAMAAJ|Vedic mythology|page=PA19}}, Oxford University Press, pages 19-21

• Devas personified: Indra ({{IAST|Śakra}}), Varuna, Mitra, Aryaman, Bhaga, Ansa (Hinduism), Vidhatr (Brahma),Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University Press, {{ISBN|978-0199738731}}, page 242 Tvashtri, Pushan, Vivasvat, Savitr (Dhatr), Vishnu.
• Devas as abstractions or inner principles: Ānanda (bliss, inner contentment), Vijñāna (knowledge), Manas (mind, thought), Prāṇa (life-force), Vāc (speech), Ātmā (soul, self within each person), and five manifestations of Rudra/Shiva – Īśāna, Tatpuruṣa, Aghora, Vāmadeva, Sadyojāta
• Devas as forces or principles of nature – Prithvi (earth), Agni (fire), Antarikṣa (atmosphere, space), Jal (water), Vāyu (wind), Dyaus Pita (aether or sky), Sūrya (sun), {{IAST|Nakṣatra}} (stars), Soma (moon)
• Devas as guide or creative energy – Vasatkara, 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. The Rigveda states in hymn 1.139.11,

{{Blockquote|

ये देवासो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ ।

अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥[https://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१.१३९ ऋग्वेद: सूक्तं १.१३९] Sanskrit, Wikisource

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[https://archive.org/stream/rigvedasanhitc02wils#page/62/mode/2up The Rig Veda/Mandala 1/Hymn 139] Verse 11, Ralph T. H. Griffith, Wikisource

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 WilsonThe Rig Veda Samhita Verse 11, HH Wilson (Translator), Royal Asiatic Society, WH Allen & Co, London

|Rigveda 1.139.11||source=}}

Some devas represent the forces of nature and some represent moral values (such as the Adityas, Varuna, and Mitra), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers (Siddhis).George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0195332612}}, pages 24-33Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, {{ISBN|978-0415800037}}, pages 21-25 The most referred to Devas in the Rig Veda are Indra, Agni (fire) and 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, and Prajapati (later Brahma) are gods and hence Devas. Parvati (power and love) and Durga (victory) are some Devis or goddesses. Many of the deities taken together are worshiped as the Vishvedevas.{{Citation needed|date=July 2015}}

• Brahma the deity of creation
• Vishnu the deity of preservation
• Shiva the deity of destruction and time; associated with fertility and regeneration
• Ganesha the deity of new beginnings, wisdom, and luck
• Hanuman the deity associated to courage, reverence and strength/avatar of Shiva
• Kartikeya the deity of victory and war
• Dhanvantari the deity of doctors and Ayurveda/avatar of Vishnu
• Vishwakarma the deity of architecture
• Dyaus the deity of the aether (or sky)
• Vayu the deity of air, wind and breath
• Varuna the deity of water and rain
• Agni the deity of fire
• Yama the deity of death and justice
• Samudra the deity of the seas/form of Varuna
• Kubera the deity of opulence and wealth
• Kamadeva the deity of love
• Indra the deity of weather, storms and sky
• Ashwini Kumara the deity of health and medicine
• Surya the deity of the sun, light and day
• Chandra the deity of the moon and night
• Mangala the deity of Mars and Aggression
• Budha the deity of Mercury and Nature
• Brihaspati the deity of Jupiter and teacher of the Devas
• Shukra the deity of Venus and worship (bhakti) and teacher of the Asuras
• Shani the deity of Saturn and deeds (karma)

In Vedic literature, Deva is not a monotheistic God; rather a "supernatural, divine" concept manifesting in various ideas and knowledge, in a form that combines 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.John Bowker (2014), God: A Very Short Introduction, Oxford University Press, {{ISBN|978-0198708957}}, pages 88-96

Max Muller states that the Vedic hymns are remarkable in calling every one of the different devas as "the only one, the supreme, the greatest". Muller concluded that the Vedic ideas about devas are best understood neither as polytheism nor as monotheism, but as henotheism where gods are equivalent, different perspectives, different aspects of reverence and spirituality, unified by principles of Ṛta and Dharma.Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd Edition, Wiley, {{ISBN|978-1444330847}}, page 42

Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to the Olympian gods and 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.Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, page 20Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-374 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.Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Ontology, Journal of the American Oriental Society, volume 55, pages 373-418Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76, see also 73-96

{{Blockquote|

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 SocietyAnanda 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}}

All-powerful beings, good or evil, are called Devas 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).FBJ Kuiper (1975), The Basic Concept of Vedic Religion, History of Religion, volume 15, pages 108-112Wash 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.;
For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 [https://sa.wikisource.org/wiki/ऋग्वेदः_मण्डल_८ Rigveda - Wikisource] They are born from the same father, Prajapati, the primordial progenitor; his sons are envisioned as the Asuras and Devas.Mircea Eliade (1981), History of Religious Ideas, Volume 1, University of Chicago Press, {{ISBN|978-0226204017}}, page 204, 199-202, 434-435 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.Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, University of Chicago Press, {{ISBN|978-0226064567}}, pages 52-53

File:Vishnu seated on Ananda. Cave3Badami.jpg (above) is one of the Vedic Devas.Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pages 116-117 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.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 287-289Dominic Goodall (1996), Hindu Scriptures, University of California Press, {{ISBN|978-0520207783}}, pages 175-176]]

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 (soul, self). 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".Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, page 58

Chandogya Upanishad, in chapter 1.2, describes the battle between Devas and Asuras on various sensory powers. 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.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 70-71

Mantra 5.2.1 of the Brihadaranyaka Upanishad describes Devas, Men, and Asuras as sons of Prajapati, the primordial father. 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 Brāhmanam, the Upanishad declares that these are three cardinal virtues that should always be observed by all Devas, Men and Asuras.Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 508-509

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.Max Muller, [https://archive.org/stream/upanishads02ml#page/78/mode/2up Brihadaranyaka Upanishad 1.3.1] Oxford University Press, page 78 with footnote 2 Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art, Brill Academic, {{ISBN|978-9004107588}}, pages 130-131

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. 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.

In the Puranas and the Itihasas with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western Perspectives, State University of New York Press, {{ISBN|978-0791445280}}, pages 59-76 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. 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. 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).Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Press, {{ISBN|978-1845193461}}, pages 253-262Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, {{ISBN|978-1438428420}}, pages 610-629

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. 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.Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pages 76-80Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, {{ISBN|978-8120802230}}, pages 75-78 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. 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, the latter celebrated with the Hindu spring festival of Holika and Holi.Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, Merriam-Webster, {{ISBN|978-0877790440}}, page 455

In Bhagavata Purana, Brahma had ten sons: Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, Vasistha, Daksa, Narada.Bhagavata Purana 3.12.21-22 Marici had a son called Kasyapa.Bhagavata Purana 4.1.13 Kasyapa had thirteen wives: Aditi, Diti, Danu, Kadru etc.Bhagavata Purana 6.6.24-26 The sons of Aditi are called Adityas,Bhagavata Purana 8.13.6 the sons of Diti are called Daityas,Bhagavata Purana 6.18.11 and the sons of Danu are called Danavas.Bhagavata Purana 5.24.30 Bṛhaspati (Jupiter, son of Angiras) is a guru of devas (vedic gods). Shukracharya (Venus, son of Bhrigu) is a guru of asuras (vedic demons) or/and Danavas.

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. 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".Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439-441

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. 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.Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440-442 l

{{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 devas, the 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 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).

{{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 by Ilango Adigal saying the offering for Four kind of devas.{{cite book|title=Silappadikaram By S. Krishnamoorthy|page=35|url=https://books.google.com/books?id=STbMzFKaxcQC&q=Religious+Festivals+in+silappadikaram&pg=PA56|last1=Krishnamoorthy|first1=S.|year=1964}}

{{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.}}

{{div col|colwidth=30em}}

• Bhagavan
• Daeva
• Deva (Buddhism)
• Deva (Theosophy)
• Devata
• Divinity
• Diwata
• God and gender in Hinduism
• Hindu deities
• Ishvara
• Jangam
• Vishvadevas

{{div col end}}

{{Reflist|group=note}}

{{reflist|25em}}

• [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)

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