Deva (, ) means 'god', 'shiny', 'exalted', 'heavenly being', 'divine being', 'anything of excellence', and is also one of the Sanskrit terms used to indicate a deity in Hinduism.Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 492 Deva is a masculine term; the feminine equivalent is Devi. The word is a cognate with Latin deus ('god') and Greek Zeus.
In the earliest Vedic literature, all supernatural beings are called DevasEncyclopaedia Britannica - DevaEncyclopedia of Ancient Deities by Charles Russell Coulter, Patricia Turner. Pg.147George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, , pages 90, 112 and Asuras.Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, , pages 5-11, 22, 99-102Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, page 121 The concepts and legends evolved in ancient Indian literature, and by the late Vedic period, benevolent supernatural beings are referred to as Deva-Asuras. In post-Vedic Hindu texts, such as the Puranas and the Itihasas of Hinduism, the Devas represent the good, and the Asuras the bad. In some medieval works of Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful but malevolent half-brothers, referred to as the Asuras.Encyclopædia Britannica
Devas, along with Asuras, Yakshas (nature spirits), and Rakshasas (ghoulish ogres/demons), are part of Indian mythology, and Devas feature in many cosmological theories in Hinduism.Don Handelman (2013), One God, Two Goddesses, Three Studies of South Indian Cosmology, Brill Academic, , pages 23-29Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, , page 67
Etymology Deva is a Sanskrit word found in Vedic literature of the 2nd millennium BCE. Sir Monier Monier-Williams translates it as "GOD,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, , pages 101-102 The concept also is used to refer to deity.
The Sanskrit deva- is hypothesized to be derived from Indo-Iranian *daiv- which in turn theoretically descends from the Proto-Indo-European word, *deiwo-, which supposedly was 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. The feminine form of *deiwos is *deiwih2, which descends into Indic languages as devi, in that context meaning "female deity". Also hypothetically deriving from *deiwos, and thus cognates of deva, are "Zeys/Ζεύς" - "Dias/Δίας", the Greek father of the gods, Lithuanian Dievas (Latvian Dievs, Old-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.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).Deva Etymology Dictionary, Douglas Harper (2015) The word "Deva" shares similarities with Persian Daeva.
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, , 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, , 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.
Vedic literature
Samhitas and Brahmanas
The Samhitas, which are the oldest layer of text in 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,
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, , pages 24-33Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, , 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.
Important Devas 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)
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 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, , 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, , page 42
Characteristics of Devas in the Vedic literature 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 textsWash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, , 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), Hindu Titanism, Philosophy East and West, Volume 45, Number 1, pages 76-80, see also 73-96
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, , 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 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, , 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, , pages 52-53
Upanishads
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, , 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, , pages 70-71