in the Vedic religion of India, one of many divine powers, roughly divided on the basis of their identification with the forces of nature into sky, air, and earth divinities (e.g., Varuna (Varuṇa), Indra, soma). In the monotheistic systems that emerged by the Late Vedic period, the devas became subordinate to the one supreme being. During the Vedic period the gods were divided into two classes, the devas and the asuras (in Avestan, daevas and ahuras). In India the devas came to be more powerful than the asuras, and the latter word eventually took on the meaning of demon. In Iran the reverse took place, and the daevas were denounced as demons by Zoroaster, the founder of Zoroastrianism. They still survive as such in the divs of Persian folklore, especially through the epic Shah-nemah (Shāh-nāmeh) (1010; “King of Kings”) by the Persian poet Ferdowsi (Ferdowsī).

Buddhist (Buddhism) cosmology posits the existence of three realms, and the devatas (gods and goddesses) reside in the highest of the six gatis, or destinies, of the lowest realm, the kama-dhatu (“realm of desire”). Within this destiny there are many heavens, each inhabited by many deities. The most important of these heavens are the Tusita Heaven, where the future buddha, Maitreya, awaits the time for his coming to Earth; the Heaven of the Thirty-three Gods, which is presided over by Inda (Sanskrit: Indra; a deity sometimes called Sakka 【Sanskrit: Shakra】); and the Heaven of the Four Guardian Kings, who are important protective deities in many Buddhist contexts.