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Deva ()

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Main page This article is about Devas in Hindu scriptures and culture. For other uses, see (disambiguation). Contents Deva (/ˈdeɪvә/; : देव, Deva) means "heavenly, divine, anything of excellence", and is also one of the terms for a in Hinduism.[1] Deva is a masculine term; the feminine equivalent is . Featured content Current events In the earliest Vedic literature, all supernatural beings are called Devas[2][3][4] and .[5][6] The concepts and legends evolve in ancient Indian literature, and by the late , benevolent Random article supernatural beings are referred to as Deva-Asuras. In post-Vedic texts, such as the and the of Hinduism, the Devas represent the good, and the Asuras the bad.[7][8] In some medieval Donate to Wikipedia Indian literature, Devas are also referred to as Suras and contrasted with their equally powerful but malevolent half-brothers, referred to as the Asuras.[9] Wikipedia store Devas, along with Asuras, (nature spirits) and (ghosts, ogres) are part of Indian mythology, and Devas feature in one of many cosmological theories in Hinduism.[10][11] Interaction Contents [hide] Help About Wikipedia 1 Etymology Community portal 2 Vedic literature Recent changes 2.1 and Contact page 2.2 Important Devas 2.3 Tools 2.4 Characteristics of Devas in the Vedic literature What links here 3 Related changes 4 Puranas and Itihasas Devas are benevolent supernatural Upload file 4.1 beings in the Vedic era literature, with Special pages (above) as their leader. The above 4.2 Symbolism Permanent link gilt copper statue of Indra with inlaid Page information 5 Classical Hinduism semi-precious stones is from 16th- Wikidata item 6 century . Cite this page 7 See also 8 Notes Print/export This article contains Indic text. 9 References Without proper rendering support, Create a book you may see question marks or 10 Further reading Download as PDF boxes, misplaced vowels or missing conjuncts instead of Indic Printable version text.

In other projects Etymology [ edit ] Translations of [1][12] Wikimedia Commons Deva is a Sanskrit word found in Vedic literature of 2nd millennium BCE. Monier-Williams translates it as "heavenly, divine, terrestrial things of high excellence, exalted, shining ones". The Deva concept also is used to refer to deity or .[1] Languages English Heavenly, divine, anything of 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 excellence. Afrikaans [citation needed] Sanskrit देव synchronic Sanskrit) vrddhi derivative from the root *diw meaning "to shine", especially as the day-lit sky. The feminine form of *deiwos is *deiwih2, which descends into Indic languages ﺍﻟﻌﺭﺑﻳﺔ (IAST: deva) বাংলা as devi, in that context meaning "female deity". Also deriving from *deiwos, and thus cognates of deva, are Lithuanian (Latvian Dievs, Prussian Deiwas), Germanic Tiwaz (seen in English Balinese भोजपुरी "Tuesday") and the related Old Norse Tivar (), and Latin "god" and divus "divine", from which the English words "divine", "deity", French "dieu", Portuguese "deus", Spanish "dios" and (déwa) Български Italian "dio", also "Zeys/Ζεύς" - "Dias/Δίας", the Greek father of the gods, are derived.[citation needed] It is related to * which while from the same root, may originally have referred to the "heavenly Bengali দব Català shining father", and hence to "Father Sky", the chief God of the Indo-European pantheon, continued in Sanskrit . The bode of the Devas is .[citation needed] Cymraeg (deba) Dansk 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 , and Latin deus "god" (Old Latin देवता Deutsch deivos).[13] (devatā) Ελληνικά Javanese Deva is masculine, and the related feminine equivalent is devi.[14] Etymologically, the cognates of Devi are Latin dea and Greek thea.[15] When capitalized, Devi or Mata refers to goddess as divine Español (déwa) mother in Hinduism.[16] Deva is also referred to as Devatā,[12] while Devi as Devika.[14] Esperanto ವ Français 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".[1] (deva) 한국어 േദവൻ िह दी (devan) Bahasa Indonesia Vedic literature [ edit ] Nepali देवता Italiano Main article: Rigvedic (devatā) ಕನ ಡ Latina Tamil Samhitas and Brahmanas [ edit ] ேதவ க Lietuvių (tevarkal̤ ) Magyar The Samhitas, which are the oldest layer of text in enumerate 33 devas,[note 1] either 11 each for the three worlds, or as 12 Adityas, 11 , 8 and 2 Asvins in the Brahmanas layer of Glossary of Hinduism മലയാളം Vedic texts.[1][22] The states in hymn 1.139.11, Nederlands नेपाली ये देवासो िद येकादश थ पृिथ याम येकादश थ । 日本語 अ सुि तो मिहनैकादश थ ते देवासो य िममं जुष वम् ॥११॥[23] Norsk Norsk nynorsk Polski O ye eleven gods whose home is , O ye eleven who make earth your dwelling, Português Ye who with might, eleven, live in waters, accept this , O gods, with pleasure. Română – Translated by Ralph T. H. Griffith[24] Русский Svenska Gods who are eleven in heaven; who are eleven on earth; தமி ไทย and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice. [25] Українська – Translated by HH Wilson Rigveda 1.139.11 — ﺍﺭﺩﻭ 中文 Edit links Some devas represent the forces of nature and some represent moral values (such as the Adityas, , and ), each symbolizing the epitome of a specialized knowledge, creative energy, exalted and magical powers ().[26][27] The most referred to Devas in the Rig Veda are Indra, (fire) and , with "fire deity" called the friend of all humanity, it and Soma being the two celebrated in a fire ritual that marks major Hindu ceremonies. , , (later given the exclusive epithet of ), and (later ) are gods and hence Devas. (power and love) and (victory) are some or goddesses. Many of the deities taken together are worshiped as the Vishvedevas.[citation needed]

Bas-relief of a devi in , Important Devas [ edit ] Cambodia Brahma the creator, Vishnu the preserver, Shiva the destroyer, the god of intelligence, the god of protector and , the god of wars, the god of news, Vishwakarma the god of architect, the god of doctors and , the god of wealth, Dyaus the god of sky, the god of wind, Varuna the god of water, Agni the god of fire, the god of sea, Shiva/Rudra has been a major Deva in Hinduism since the Vedic times.[17] the god of love, Above is a meditating statue of him in Bariyadeva the god of diseases, the with offering Chitradeva the god of art, prayers. Indra the king of gods and rain, the god of sun and light, the god of moon and night, the god of Mars the god of Mercury, Brihaspati the god of and teacher of gods (gyan), the god of Venus and worship (bhakti), the god of Saturn and deeds (), Rahu the god of Neptune, the god of Uranus, Yamaraja the god of Pluto and death and one of the shivagana.

Henotheism [ edit ]

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.[27][28]

Max Muller states that the Vedic hymns are remarkable in calling every single of different devas as "the only one, the supreme, the greatest".[12] Muller concluded that the Vedic ideas about devas is best understood neither as nor as , but as henotheism where gods are equivalent, different perspective, different aspects of reverence and spirituality, unified by principles of Ṛta and .[12][29] The concept of Hindu Devas migrated to East Asia in the 1st Characteristics of Devas in the Vedic literature [ edit ] millennium, and was adopted by Japanese Buddhist schools as Jūni- 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, ten. These included Indra (Taishaku- with the Devas representing the powers of Light and the Asuras representing the powers of Darkness in .[30][31] According to Coomaraswamy's interpretation of Devas and Asuras, both ten), Agni (Ka-ten), (Emma-ten), 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 Vayu (Fu-ten), Brahma (Bon-ten) and others.[18] Above is a painting of the 12 and Asuras is an eternal dance between these within each person.[32][33] Devas protecting Buddha by Tani Bunchō. 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 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[34]

All powerful beings, good or evil, are called Devas[35][36] 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).[37][38] They are born from the same father, Prajapati, the primordial progenitor; his sons are envisioned as the Asuras and Devas.[39] 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 "Asura who become Deva" from "Asura who remain Asura" is intent, action and choices they make in their mythic lives.[33][40]

Upanishads [ edit ]

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 (soul, self).[44] 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".[44]

Chandogya Upanishad, in chapter 1.2, describes the battle between Devas and Asuras on various sensory powers.[45] 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 .[45]

Chapter 3.5.2 of the describes Devas, Men and Asuras as sons of Prajapati, the primordial father.[46] Each asks for a lesson on ethics. Prajapati tells the Devas to observe the virtue of (self-restraint, Dama), the Men to observe the virtue of charity (Dana), and Asuras to observe the virtue of (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.[46]

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. , 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.[47] Edelmann and other modern era scholars also state that the Devas versus Asuras discussion in Upanishads is a form of symbolism.[48][49] Vishnu (above) is one of the Vedic Devas.[41] The third of the Katha 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 Upanishad discusses ethical duties of (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 man through the parable of the chariot as a means to realize the state of that he hasn't grasped its full significance and the given answer has inconsistencies.[50] Edelmann states that this symbolism embedded in the Upanishads is a reminder that one must struggle with Vishnu, one with Self- [50] presented ideas, learning is a process, and Deva nature emerges with effort. knowledge.[42][43]

Puranas and Itihasas [ edit ]

In the Puranas and the Itihasas with the embedded , the Devas represent the good, and the Asuras the bad.[7][8] 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.[8][51] The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare and pure -like evil are rare among human beings, and the bulk of humanity is multi-charactered with a few or many faults.[8] 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).[8][51]

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.[52][53] 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.[52][53] 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.[40] Some of these tales are the basis for myths behind major Hindu festivals, such as the story of Asura and Deva in the and the legend of Asura and Deva Vishnu as ,[40] the latter celebrated with the Hindu spring festival of and .[54]

Bhagavata Purana [ edit ]

In Bhagavata Purana, Brahma had ten sons: Marici, , Angira, , , , Vasistha, Daksa, Narada.[55] Marici had a son called Kasyapa.[56] Kasyapa had thirteen wives: , , , etc.[57] The sons of Aditi are called Adityas,[58] the sons of Diti are called ,[59] and the sons of Danu are called Danavas.[60] Bṛhaspati (Jupiter, son of ) is a of devas (vedic gods). Shukracharya (Venus, son of ) is a guru of asuras (vedic ) or/and Danavas. Symbolism [ edit ] 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.[50] 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".[50]

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.[61] In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as and , 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.[61]

Classical Hinduism [ edit ]

This section needs expansion. You can help by adding to it. (July 2015)

Nature Devas are responsible for elements or objects such as fire, air, rain and trees – most of them assumed a minor role in the later religion. Certain other deities rose into prominence. These higher Devas control much more intricate tasks governing the functioning of the cosmos and the evolution of creation. The is composed of Brahma, Vishnu and Shiva. (Note: Mahadeva generally refers to Shiva)

There are also many other lesser celestial beings in Hinduism, such as the (male celestial musicians) and the (female celestial dancers). The musicians and dancers are married to each other.

Vayu, the Lord of the wind, Varuna , the Lord of water, Agni , the lord of fire, are an example of an important Deva. Devas, in Hinduism, are celestial beings that control forces of nature such as fire, air, wind, etc.

The male devas, the guardians Sangam literature [ edit ] of the directions, on the wall of Shiva temple, (Java, Indonesia). This section needs expansion. You can help by adding to it. (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.[62]

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 [ edit ] Vishvadevas Deva (Buddhism) Diwata God and gender in Hinduism

Notes [ edit ] 1. ^ 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 is:[19][20] Devas personified: Indra (Śakra), Varuṇa, Mitra, , , Aṃśa, Vidhatr (Brahma),[21] Tvāṣṭṛ, Pūṣan, Vivasvat, Savitṛ (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 – Pṛthivī (earth), Agni (fire), Antarikṣa (atmosphere, space), Jal (water), Vāyu (wind), Dyauṣ (sky), Sūrya (sun), Nakṣatra (stars), Soma (moon) Devas as guide or creative energy – Vasatkara, Prajāpati

References [ edit ] 1. ^ a b c d e Monier Monier-Williams, A Sanskrit-English Dictionary” 22. ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University 41. ^ Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, Etymologically and Philologically Arranged to cognate Indo-European Press, ISBN 978-0195332612, pages 90, 112 ISBN 978-8120803923, pages 116-117 Languages, Motilal Banarsidass, page 492 23. ^ ऋ वेद: सू ं १.१३९ Sanskrit, Wikisource 42. ^ Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal 2. ^ Encyclopaedia Britannica - Deva 24. ^ The Rig Veda/Mandala 1/Hymn 139 Verse 11, Ralph T. H. Griffith, Banarsidass, ISBN 978-8120814684, pages 287-289 3. ^ Encyclopedia of Ancient Deities by Charles Russell Coulter, Patricia Turner. Wikisource 43. ^ Dominic Goodall (1996), Hindu Scriptures, University of California Press, Pg.147 25. ^ The Rig Veda Verse 11, HH Wilson (Translator), Royal Asiatic ISBN 978-0520207783, pages 175-176 4. ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Society, WH Allen & Co, London 44. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Press, ISBN 978-0195332612, pages 90, 112 26. ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University Banarsidass, ISBN 978-8120814684, page 58 5. ^ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Press, ISBN 978-0195332612, pages 24-33 45. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Barnarsidass, ISBN 978-8120800618, pages 5-11, 22, 99-102 27. ^ a b Bina Gupta (2011), An Introduction to , Routledge, Banarsidass, ISBN 978-8120814684, pages 70-71 6. ^ Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and ISBN 978-0415800037, pages 21-25 46. ^ a b Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Philologically Arranged to cognate Indo-European Languages, Motilal 28. ^ John Bowker (2014), God: A Very Short Introduction, Oxford University Press, Banarsidass, ISBN 978-8120814684, pages 508-509 Banarsidass, page 121 ISBN 978-0198708957, pages 88-96 47. ^ , Brihadaranyaka Upanishad 1.3.1 Oxford University Press, 7. ^ a b Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western 29. ^ Ivan Strenski (2015), Understanding Theories of Religion: An Introduction, 2nd page 78 with footnote 2 Perspectives, State University of New York Press, ISBN 978-0791445280, Edition, Wiley, ISBN 978-1444330847, page 42 48. ^ Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal pages 59-76 30. ^ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal of the American Academy of Religion, Volume 81, Issue 2, pages 427-466 8. ^ a b c d e Jeaneane D Fowler (2012), The Bhagavad Gita, Sussex Academic Barnarsidass, ISBN 978-8120800618, page 20 49. ^ Doris Srinivasan (1997), Many Heads, Arms and Eyes: Origin, Meaning, and Press, ISBN 978-1845193461, pages 253-262 31. ^ Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Form of Multiplicity in Indian Art, Brill Academic, ISBN 978-9004107588, pages 9. ^ Encyclopædia Britannica Ontology, Journal of the American Oriental Society, volume 55, pages 373-374 130-131 10. ^ Don Handelman (2013), One God, Two Goddesses, Three Studies of South 32. ^ Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic 50. ^ a b c d Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Indian Cosmology, Brill Academic, ISBN 978-9004256156, pages 23-29 Ontology, Journal of the American Oriental Society, volume 55, pages 373-418 Journal of the American Academy of Religion, Volume 81, Issue 2, pages 439- 11. ^ Wendy Doniger (1988), Textual Sources for the Study of Hinduism, 33. ^ a b Nicholas Gier (1995), Hindu Titanism , Philosophy East and West, 441 Manchester University Press, ISBN 978-0719018664, page 67 Volume 45, Number 1, pages 76, see also 73-96 51. ^ a b Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth– 12. ^ a b c d Klaus Klostermaier (2010), A Survey of Hinduism, 3rd Edition, State 34. ^ Ananda Coomaraswamy (1935), Angel and Titan: An Essay in Vedic Anniversary Edition, State University of New York Press, ISBN 978- University of New York Press, ISBN 978-0791470824, pages 101-102 Ontology , Journal of the American Oriental Society, volume 55, pages 373- 1438428420, pages 610-629 13. ^ Deva Etymology Dictionary, Douglas Harper (2015) 374 52. ^ a b Nicholas Gier (1995), Hindu Titanism , Philosophy East and West, 14. ^ a b Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically 35. ^ Monier Monier-Williams, A Sanskrit-English Dictionary” Etymologically and Volume 45, Number 1, pages 76-80 and Philologically Arranged to cognate Indo-European Languages, Motilal Philologically Arranged to cognate Indo-European Languages, Motilal 53. ^ a b Stella Kramrisch and Raymond Burnier (1986), The , Volume Banarsidass, page 496 Banarsidass, page 492 1, Motilal Banarsidass, ISBN 978-8120802230, pages 75-78 15. ^ John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of 36. ^ George Williams (2008), A Handbook of Hindu Mythology, Oxford University 54. ^ Wendy Doniger (2000), Merriam-Webster's Encyclopedia of World Religions, India, Motilal Banarsidass, ISBN 978-8120814912, page 2 Press, ISBN 978-0195332612, pages 90, 112 Merriam-Webster, ISBN 978-0877790440, page 455 16. ^ John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of 37. ^ FBJ Kuiper (1975), The Basic Concept of Vedic Religion, History of Religion, 55. ^ Bhagavata Purana 3.12.21-22 India, Motilal Banarsidass, ISBN 978-8120814912, pages 18-21 volume 15, pages 108-112 56. ^ Bhagavata Purana 4.1.13 17. ^ Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, 38. ^ Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal 57. ^ Bhagavata Purana 6.6.24-26 ISBN 978-8120803923, pages 110-114 Barnarsidass, ISBN 978-8120800618, pages 1-2; Note: Hale translates this to 58. ^ Bhagavata Purana 8.13.6 18. ^ Twelve Heavenly Deities (Devas) Nara National Museum, Japan "Asuras without the Asura-Devas" in his book, see page 3 for example.; 59. ^ Bhagavata Purana 6.18.11 19. ^ Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, For original Sanskrit, see Rigveda hymns 8.25.4 and 8.96.9 Rigveda - 60. ^ Bhagavata Purana 5.24.30 ISBN 978-8120803923, pages 23-50 Wikisource 61. ^ a b Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, 20. ^ AA MacDonell, , p. PA19, at Google Books, Oxford 39. ^ Mircea Eliade (1981), History of Religious Ideas, Volume 1, University of Journal of the American Academy of Religion, Volume 81, Issue 2, pages 440- University Press, pages 19-21 Chicago Press, ISBN 978-0226204017, page 204, 199-202, 434-435 442 a b c 21. ^ Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University 40. ^ Yves Bonnefoy and Wendy Doniger (1993), Asian Mythologies, 62. ^ Silappadikaram By S. Krishnamoorthy . p. 35. Press, ISBN 978-0199738731, page 242 University of Chicago Press, ISBN 978-0226064567, pages 52-53

Further reading [ edit ] 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) 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) Indo-European Deities and the Rigveda ND Kazanas (2001), The Journal of Indo-European Studies, Vol. 29, No. 3 & 4 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) On Translation: Māyā, Deva, Ananda Coomaraswamy, Isis, Vol. 19, No. 1, pages 74–91 (on alternate meanings of Devas) 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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Categories: Hindu deities Hindu mythology Rigvedic deities Non-human races in Hindu mythology

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