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Within Hinduism a large number of personal gods (Ishvaras) are worshipped as murtis. These beings are significantly powerful

entities known as devas. The exact nature of belief in regards to each deity varies between differing Hindu

denominations andphilosophies. Often these beings are depicted in humanoid or partially humanoid forms, complete with a set of

unique andcomplex iconography in each case. The devas are expansions of Brahman into various forms, each with a certain

quality. In the Rigveda 33 devas are described, which are personifications of phenomena in nature.[1]

Contents [hide]

1 Origin and historical development

2 Parabrahman

3 Adi Parashakti

4 Trimurti and Tridevi

5 Devas and devis

5.1 Devas in the Vedas

6 Devi Amba

7 Avatars as incarnations of Gods

7.1 Ten avatars of Vishnu

8 Popular deities

9 330 million Deities

10 Pluralism

11 Denominations of Hinduism

12 Hindu mythology versus Greek mythology

13 See also

14 Notes

15 References

16 Further reading

17 External links

Origin and historical development [edit]

Many of the names of the Indo-Aryan deities (e.g. Agni, Indra, Varuna) are almost synonymous with deities

in Persian, Greek and Roman religion (see Proto-Indo-European religion).[2] It has been speculated that this is due to the several

waves of Aryan immigration that are believed to have taken place in northwest India around 1500 BC.[3] Through a slow process

of hybridization the Indo-Aryan deities are believed to have merged into the many local cults, a process that spread from the

northwest to the east and south of the subcontinent through the movement of "fortune-seekers, traders or teachers", and still

continues today in some parts of India.[4]

Parabrahman [edit]

Adi Shankara has said that there is only one Supreme Para-Brahman which is Lord Swaminarayan and all the other deities are

the forms and expansions of this Para-Brahman. It is believed that all Vaishnava and other schools attribute Personhood to this

concept, as in Svayam bhagavan.[2] Under terms of some schools of Vedanta, It has three modal aspects with a highest as Para

Brahman or Lord Vishnu. ParaBrahman means Supreme Brahman, or Supreme Cosmic Spirit, or Godhead. Although an ineffable

entity, it could be said to be that which contains and pervades the universe. ParaBrahman, from beyond, encompasses the

transcendent and immanent ultimate reality, Brahman, The Absolute Truth is both subject and object, so there is no qualitative

difference. Terms like Parameshvara, Ishvara, Bhagavan, Brahman, Paramatma are held to be synonymous with ParaBrahman.

Shaktas consider Adi parashakti considered as power of ParaBrahman. Hindu sects like Shaivism, Vaishnavism and Shaktism

have concept of ParaBrahman. However, in contrast with Vaishnavism where ParaBrahman denotes Saguna Brahman as Hari or

Vishnu, either Saguna Brahman or the impersonal Nirguna Brahman may be connotated by other sects.

Adi Parashakti [edit]

Adi Shakti is the concept, or personification, of divine feminine creative power, sometimes referred to as 'The Great Divine Mother'

in Hinduism (Kundalini). She is regarded as the one who remote controls trinity, Devas, planets and other heavenly bodies.

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Goddess Adi Shakti is the Presiding Deity

atParashakthi Temple in North America.

Brahma, Vishnu and Shiva w ith their consorts.

Indra is the god-king of heaven and god

of thunder, lightning and rain.

Scriptures refers her as the originator of all. Adi(Never Ending)

Para(Beyond) shakti(Energy) is Divine Energy beyond universe. She took

many forms. Srimad Bhagwat Purana and Shiva Purana associate shakti

as "ChinMai" and there is concept of only Shakti (energy to destroy and

preserve) but Srimad Devi Bhagwat purana is talking about energy beyond

universes, hence associating herself as Param Brahman or ultimate GOD.

There is difference between Shakti and Adi Parashakti. Shakti can referred

as power of any deity typically known as Parvati orSati or Durga but Adi

Shakti is not associated with any god including Trimurti. She is power of

Param Brahman. Shaktas call Adishakti as dynamic ParamBrahman and

on the other hand Param Brahman is Static Adi Parashakti.

Trimurti and Tridevi [edit]

Main articles: Trimurtiand Tridevi

Shiva and Vishnu are regarded as Mahādevas ("great gods" )

due to their central positions in worship and scriptures.[5] These

two along with Brahma are considered the Trimurti—the three

aspects of the universal supreme God. These three aspects

symbolize the entire circle of samsara in Hinduism: Brahma as

creator, Vishnu as preserver or protector, and Shiva as

destroyer or judge.

The Tridevi or triplet goddesses of Hinduism have equal

importance as the trimurti. Brahma is creator, so he needs

knowledge or goddess Saraswati (Vaak) to create. Vishnu is

preserver, so he needs the goddess of wealth and prosperity,

goddess Lakshmi (Shri). Finally, Shiva is destroyer and re-

creator, so he needs goddess Parvati, Durga, or Kali for power.

They are the various manifestations of Goddess, Shakti.

Devas and devis [edit]

Main articles: Deva (Hinduism) and Devi

The pantheon in Śrauta consists of many deities. Gods are called devas (or devatās)

and goddesses are called devis. The most ancient Vedic devas

included Indra, Agni, Soma, Varuna,Mitra, Savitr, Rudra, Prajapati, Vishnu, Aryaman,

and the ashvins. Important devis were Sarasvati,Ushas, and Prithvi. Later scriptures

called thePuranas recount traditional stories about each individual deity, such

as Ganesha and Hanuman, and avatars such as Rama and Krishna.

Devas in the Vedas [edit]

Main article: Rigvedic deities

The main devas are (vide

6th anuvaka ofChamakam): Aditya, Agni, Antariksha, Ashwinis,Brahma, Brihaspati, Dishas, Dyaus, Indra,Ganesha, Marutas, Mitra,

Mitravaruna, Moordha,Prajapati, Prithvi, Pusha, Rudra, Savitr, Shiva, Soma, Varuna, Vayu, Vishnu, andVishvedavas.

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Goddess Durga slaying the buffalo-

demon.

The Dasavatara

Devi Amba [edit]

Popular Goddesses worshiped in Hinduism areLakshmi, Saraswati, Parvati, Durga,

and Kali. Shaktism recognizes Shakti (Kundalini) as the supreme goddess. The

concept of Mahadevi as the supreme goddess emerged in historical religious literature

as a term to define the powerful and influential nature of female deities in India.

Throughout history, goddesses have been portrayed as the mother of the universe,

through whose powers the universe is created and destroyed. The gradual changes in

belief through time shape the concept of Mahadevi and express how the different

Goddesses, though very different in personality, all carry the power of the universe on

their shoulders. Jagaddhatri and Mariammanare other significant female deities.

Aagneya orAgneya (also Agnayi) is the Hindu Goddess of Fire, and worshiped

throughout different parts of India as the daughter or consort of Agni - The Fire God.

Avatars as incarnations of Gods [edit]

Many denominations of Hinduism, such as Vaishnavism and some schools of Saivism,

teach that occasionally, a god comes to Earth as a human being to help humans in

their struggle toward enlightenment and salvation (moksha). Such an incarnation of a

god is called an avatar, or avatāra. Hinduism teaches that there have been multiple

avatars throughout history and that there will be more.

Ten avatars of Vishnu [edit]

Main article: Dasavatara

The most famous of the divine incarnations areRama, whose life is depicted in

the Ramayana, and Krishna, whose life is depicted in theMahābhārata and

the Bhagavata Purana. TheBhagavad Gita, which contains the spiritual teachings

of Krishna, is one of the most widely read scriptures in Hinduism.

1. Matsya, the fish, appeared in the Satya Yuga. Represents the beginning of life.

2. Kurma, the tortoise, appeared in the Satya Yuga. Represents a human embryo

just growing tiny legs, with a huge belly.

3. Varaha, the boar,appeared in the Satya Yuga. Represents a human embryo

which is almost ready. Its features are visible.

4. Narasimha, the Man-Lion (Nara = man, simha = lion), appeared in the Satya

Yuga. Represents a newborn baby, hairy and cranky, bawling and full of

blood.Regarded as the greatest and most powerful avatar.

5. Vamana, the Dwarf, appeared in the Treta Yuga. Represents a young child.

6. Parashurama, Rama with the axe, appeared in the Treta Yuga. Represents both

an angry young man and a grumpy old man simultaneously.

7. Rama, Sri Ramachandra, the prince and king of Ayodhya, appeared in the Treta

Yuga. Represents a married man with children. Lord Rama is considered Purna

avatar, which means full incarnation of Vishnu.

8. Balarama, Elder brother of Lord Krishna

9. Krishna, Krishna is considered Purna avatar, which means full incarnation of Vishnu.

10. Kalki ("Eternity", or "time", or "The Destroyer of foulness"), who is expected to appear at the end of Kali Yuga, the time

period in which we currently exist, though it has not happened yet. However, over the centuries many sects have believed

their spiritual leader to be Kalki. For example, Ismaili Khojas, a Muslim group from Gujarat and Sindh who are followers

of Aga khan, believe in the 10 incarnations of Vishnu. According to their tradition Imam Ali, the son-in-law of prophet

Muhamad was Kalki.[6][7]

There is also a "hidden avatar" mentioned in 11th canto of the Bhagavata Purana.

Some consider Balarama, brother of Krishna, to be the eighth Avatar of Vishnu. They make Krishna the ninth avatar and delete

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Shiva as Nataraja – the Cosmic Dancer.

Buddha.[8] Helmuth von Glasenapp attributed these developments to a Hindu desire to absorb Buddhism in a peaceful manner,

both to win Buddhists to Vaishnavism and also to account for the fact that such a significant heresy could exist in India.[9] But

other legend states that Balarama was an incarnation of Shesh Naag and hence Buddha is the ninth avatar of Vishnu and Kalki

the tenth one who is yet to come at the end of Kaliyuga.

Popular deities [edit]

In most Hindu philosophies there is only one ultimate reality. Also known

as Brahman (the infinite manifestation of the universe - not to be confused with Atman,

the manifestation of god within a body; somewhat comparable to asoul),[10] all others

are considered his aspects, or avatars, - Vishnu, the protector or preserver, andShiva,

the destroyer, are the main examples of this, due to them being more popular aspects

of the Ultimate Reality. In their personal religious practices, Hindus may worship

primarily one or another of these aspects, known as their "Ishta Devata" or

"Ishvara"[10] (chosen deity).[11] The particular Gods worshipped are a matter of

individual preference,[12] although regional and family traditions can play a large part in

influencing this choice.[13] Vaishnavism,Shaivism, Shaktism, and the Ganapatya sects

of Hinduism states that Vishnu, Shiva, Devi, and Ganesha respectively equate

to Brahman, and that all other deities are aspects of their chosen deity.[14] Some

popular Hindu deities and avatars include Vishnu and his form

as Jagannath, Vithoba, Venkateshwara and

his Avatars:Narasimha, Krishna, Rama and others, Shiva (Hanuman worshipped as his

aspect), Shakti, the feminine principle (and her

aspects Durga, Kali, Saraswati, Lakshmi and others),Ganesha, Murugan.

330 million Deities [edit]

There is a general perception among other religions that Hindus believe in 330 million Devas and Devis so Hinduism is essentially

a pluralistic religion based on Dharma. This is a wrong perception because the 330 million figure refers to "Deities" which are the

manifestations of One Supreme Being-Ishwar of Parambrahamn. In the Vedas, Thirty-three Deities are listed. This is followed by

the Sanskrit word koti, which is used for "class"[15] but can also be used for a number equal to 10 million. According to one view,

some scholars misinterpreted the word koti - which is meant to mean "class", claiming that there are 330 million gods within

Hinduism.[10] Another view contends that 330 million is a figure symbolizing infinity, indicating infinite forms of

God.[16][17][18] A.C.Bhaktivedanta Swami Prabhupada, founder of International Socienty for Krishna Consciousness, writes in his

comments to Srimad-Bhagavatam, that there are thirty-three million demigods.[19]

Pluralism [edit]

Main article: Henotheistic aspects of Hinduism

There are some Hindus who consider the various deities not as forms of the one Brahman, but as independently existing entities,

and may thus be properly considered polytheists.

In fact according to Umesh M Chauhan a lecturer in Sociology and human communications the number 330 million was

mentioned during the formation of Vedas and corresponds to Pluralism in Hinduism. By scriptures the 330 million number actually

corresponds to the assumed population of the world at that time between 1200 BC to 800 BC and would mean to each individual

his own God. In other words it advocates the concept of God being a very personal experience and with every person's own

perception of God different from that of other people one can actually fathom the thought of 330 million Gods of 330 million people

at that time.

Although the panentheistic tendency in Hinduism allowed only a subordinate rank to the old polytheistic gods, they continued to

occupy an important place in the affections of individual Hindus and were still represented as exercising considerable influence on

the destinies of man. The most prominent of them were regarded as the appointed "loka palas", or guardians of the world; and as

such they were made to preside over the four cardinal and (according to some authorities) the intermediate points of the compass.

Thus Indra, the chief of the devas, was regarded as the regent of the east; Agni, the fire, was in the same way associated with the

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The sun-god Surya riding a chariot.

Bhavatarini, the presiding temple deity

atDakshinesw ar Kali Temple, w ith a foot

overShiva

southeast; Yama, lord of death and justice with the south; Surya, the sun, with the

southwest; Varuna, originally the representative of the all-

embracing heaven (atmosphere), now the god of the ocean, with the west; Vayu (or

Pavana), the wind, with the northwest; Kubera, the god of wealth, with the north;

and Soma with the northeast. In some traditions, Ishana—an aspect of Shiva—is

regarded as the regent of the northeast and Nirrti the regent of the southwest.

In the institutes of Manu the loka palas are represented as standing in close relation to

the ruling king, who is said to be composed of particles of these his tutelary deities.

The retinue of Indra consists chiefly of the Devas, gandharvas, considered in the epics

as the celestial musicians; and apsaras, lovely nymphs, who are frequently employed

by the gods to make the pious devotee desist from carrying his austere practices to an

extent that might render him dangerous to their power. Narada, an ancient sage

(probably a personification of the cloud, the water-giver), is considered as the

messenger between the gods and men, and as having sprung from the forehead of

Brahma. The interesting office of the god of love is held byKamadeva, also called

Ananga, the bodyless, because, as the scriptures relate, having once tried by the

power of his mischievous arrow to make Siva fall in love with Parvati, whilst he was

engaged in devotional practices, the urchin was reduced to ashes by a glance of the

angry god. Two other divine figures of some importance are considered as sons of Siva and Parvati, viz. Karttikeya or Skanda, the

leader of the heavenly armies, who was supposed to have been fostered by the six Knittikas or Pleiades; and Ganesha (lord of

troops), the elephant-headed god of wisdom, and at the same time the leader of the dii minorum gentium.

Denominations of Hinduism [edit]

Main article: Hindu denominations

Contemporary Hinduism has four major divisions:Saivism, Shaktism, Smartism,

and Vaishnavism.

Hinduism is a very rich and complex religion. Each of its four denominations

shares rituals,beliefs, traditions and personal gods with one another, but each sect has

a unique philosophy on how to achieve life's ultimate goal (moksa, liberation). For

example a person can be a devotee to Shiva and a Vishnu devotee but one can

practice the Advaita Vedanta philosophy which believes there is no difference between

Brahman and a person's individual soul. Conversely, a Hindu may follow the Dvaita

philosophy which stresses that Brahman and the soul are not the same. But each

denomination fundamentally believes in different methods of self-realization and in

different aspects of the one supreme God. However, each denomination respects and

accepts all others, and conflict of any kind is rare.

Vaishnavism, Saivism, and Shaktism, respectively believe in a monotheistic ideal of

Vishnu (often as Krishna), Shiva, or Devi; this view does not exclude other personal

gods, as they are understood to be aspects of the chosen ideal. For instance, to many

devotees of Krishna, Shiva is seen as having sprung from Krishna's creative force.

Ganesha worshippers would connect themselves with Shiva as Shiva is the father of

Ganesha, making him a Shaiv deity. Often, the monad Brahman is seen as the one

source, with all other gods emanating from there. Thus, with all Hindus, there is a

strong belief in all paths being true religions that lead to one God or source, whatever

one chooses to call the ultimate truth. As the Vedas – the most important Hindu scriptures state: "Truth is one; the wise call it by

various names" (transliterated from Sanskrit: Ekam Sat Viprah Bahuda Vadanti.)

Smartism, is monist as well as a monotheist and understands different deities as representing various aspects and principles of

one supreme entity, Brahman or parabrahman. Teachers such as Swami Vivekananda, who brought Hinduism to the West, held

beliefs like those found in Smartism, although he usually referred to his religion as Vedanta. Other denominations of Hinduism do

not strictly hold this belief.

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A Smartist would have no problem worshiping Shiva or Vishnu together as he views the different aspects of God as leading to the

same One God. It is the Smarta view that dominates the view of Hinduism in the West. By contrast, a Vaishnavite considers

Vishnu as the one true God, worthy of worship and other forms as subordinate. See for example, an illustration of the Vaishnavite

view of Vishnu as the one true God. Accordingly, many Vaishnavites, for example, believe that only Vishnu can

grant moksha.[20] Similarly, many Shaivites also hold similar beliefs for Shiva.

Hindu mythology versus Greek mythology [edit]

Similarities between Kama and Cupid, Vishwakarma and Hephaestus and Indra and Zeus do lead many to hastily conclude that

Hindu mythology is similar to Greek mythology. But Greek mythology is quite different from Hindu mythology; the two peoples'

attitudes to cosmology and the nature of the gods themselves were too different to allow too close a comparison. The Greeks did

not believe in only one god – they had gods and goddesses. The gods of Greek mythology became masters of the universe by

overthrowing the Titans, an earlier pantheon of powerful deities, who in turn had become powerful by overcoming Uranus. Such a

theme of repeat succession is missing in Vedic literature. Like Greek gods, the Devas (Hindu gods) have also feared the Manavas

(humans) would overthrow them. This has been depicted in Ramayan, Bhagavatam in the mythologies of Trishanku and Satya

Harischandra. In Ramayana there are depictions that explains Indra creating obstacles for Aswamedha yaga conducted by noble

kings of Raghu Dynasty, the ancestors of Rama.