Deva (Hinduism)

[6][7] 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.

Sir Monier Monier-Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones".

[2] 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.

[14] The feminine form of *deiwos is *deiwih2, which descends into Indic languages as devi, in that context meaning "female deity".

[20] 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".

[13] 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.

[13][35] Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to the Olympian gods and Titans of Greek mythology.

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".

All-powerful beings, good or evil, are called Devas[2][5] and Asuras in the oldest layer of Vedic texts.

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.

[51] Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.

[54] 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.

[9] 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).

[56][57] 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.

[58] In Bhagavata Purana, Brahma had ten sons: Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, Vasistha, Daksa, Narada.

[54] 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.

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.

In the earliest Vedic literature , Devas are benevolent supernatural beings ; [ 1 ] above, a gilt-copper statue of Indra , "Chief of the Gods", from 16th-century Nepal .
Shiva/Rudra has been a major Deva in Hinduism since the Vedic times. [ 24 ] Above is a meditating statue of him in the Himalayas with Hindus offering prayers.
The 12 Devas protecting Buddha, by Tani Bunchō . The Hindu Devas were adopted by Japanese Buddhists in the first millennium as Jūni-ten [ 25 ]
Vishnu (above) is one of the Vedic Devas. [ 45 ] 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. [ 46 ] [ 47 ]
The male Lokapala devas, the guardians of the directions , on the wall of Shiva temple, Prambanan (Java, Indonesia).