View source for Hindu deities

{{Short description|Gods and goddesses in Hinduism}}
{{About|deities in Hinduism|Hindu views on God|God in Hinduism|the Hindu concept of God|Ishvara|and|Bhagavan}}
{{Redirect|Hindu pantheon|the book|The Hindu Pantheon}}

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| footer            = Examples of Hindu deities (from top): [[Ganesha]], [[Vishnu]], [[Shiva]], [[Krishna]], [[Durga]], [[Parvati]], [[Lakshmi]] and [[Saraswati]].
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{{Hinduism}}
'''Hindu deities''' are the gods and goddesses in [[Hinduism]]. Deities in Hinduism are as diverse as its traditions, and a Hindu can choose to be [[polytheistic]], [[pantheistic]], [[monotheistic]], [[monistic]], even [[agnostic]], [[atheistic]], or [[humanist]].<ref name="juliuslipnerhindu82">[[Julius J. Lipner]] (2009), Hindus: Their Religious Beliefs and Practices, 2nd edition, Routledge, {{ISBN|978-0-415-45677-7}}, p. 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu."</ref><ref>Lester Kurtz (ed.), Encyclopedia of Violence, Peace and Conflict, {{ISBN|978-0123695031}}, Academic Press, 2008</ref><ref>M. K. Gandhi,  [http://www.mkgandhi.org/ebks/essence_of_hinduism.pdf The Essence of Hindu, Editor: V. B. Kher, Navajivan Publishing, see p. 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu."]</ref> The terms and epithets for deities within the diverse traditions of  Hinduism vary, and include [[Deva (Hinduism)|Deva]], [[Devi]], [[Ishvara]], [[Ishvari]], [[Bhagavan|Bhagavān]] and [[Bhagavathi|Bhagavati]].<ref>Radhakrishnan and Moore (1967, Reprinted 1989), A Source Book in Indian Philosophy, Princeton University Press, {{ISBN|978-0691019581}}, pp. 37-39, 401-403, 498-503</ref><ref name="mirceaelaide73" />{{refn|group=note|For translation of ''deva'' in singular noun form as "a deity, god", and in plural form as "the gods" or "the heavenly or shining ones", see: {{Harvnb|Monier-Williams|2001|p=492}} and {{Harvnb|Renou|1964|p=55}}}}

The deities of Hinduism have evolved from the [[Vedic era]] (2nd millennium BCE) through the medieval era (1st millennium CE), regionally within [[Nepal]], [[Pakistan]], [[India]] and in [[Southeast Asia]], and across Hinduism's diverse traditions.<ref name=nickgier>Nicholas Gier (2000), Spiritual Titanism: Indian, Chinese, and Western Perspectives, State University of New York Press, {{ISBN|978-0791445280}}, pp. 59-76</ref><ref name=fowlergita>Jeaneane D. Fowler (2012), The Bhagavad Gita, Sussex Academic Press, {{ISBN|978-1845193461}}, pp. 253-262</ref> The Hindu deity concept varies from a personal god as in [[Yoga]] school of [[Hindu philosophy]],<ref>{{Harvnb|Renou|1964|p=55}}</ref><ref>'''Mike Burley''' (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, {{ISBN|978-0415648875}}, pp. 39-41;<br />'''Lloyd Pflueger''', Person Purity and Power in Yogasutra, in Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, {{ISBN|978-8120832329}}, pp. 38-39;<br />[[Kovoor T. Behanan]] (2002), Yoga: Its Scientific Basis, Dover, {{ISBN|978-0486417929}}, pp. 56-58</ref> to thirty-three major deities in the [[Vedas]],<ref>{{Cite book |last=Scarborough |first=Jack |url=https://books.google.com/books?id=d9LSgA5wRv0C&dq=thirty-three+major+gods+vedas&pg=PA131 |title=The Origins of Cultural Differences and Their Impact on Management |date=2000 |publisher=Greenwood Publishing Group |isbn=978-1-56720-439-1 |pages=131 |language=en}}</ref> to hundreds of deities mentioned in the [[Puranas]] of Hinduism.<ref>Sanjukta Gupta (2013), Lakṣmī Tantra: A Pāñcarātra Text, Motilal Banarsidass, {{ISBN|978-8120817357}}, p. 166</ref> Examples of contemporary major deities include [[Vishnu]], [[Shiva]] and [[Mahadevi|Devi]].<ref>{{Cite web |date=2025-04-03 |title=Hinduism - Deities, Beliefs, Rituals {{!}} Britannica |url=https://www.britannica.com/topic/Hinduism/Deities |access-date=2025-04-21 |website=www.britannica.com |language=en}}</ref> These deities have distinct and complex personalities, yet are often viewed as aspects of the same Ultimate Reality called [[Brahman]].<ref name=":2">[[:no:Knut A. Jacobsen|Knut Jacobsen]] (2008), Theory and Practice of Yoga : 'Essays in Honour of Gerald James Larson, Motilal Banarsidass, {{ISBN|978-8120832329}}, pp. 77-78</ref>{{refn| group=note| name=avatars |[a] {{cite book|title=Achieving Cultural Competency|first1=Lisa|last1=Hark|first2=Horace|last2=DeLisser|publisher=John Wiley & Sons|year=2011|quote=Three gods, Brahma, Vishnu, and Shiva, and other deities are considered manifestations of and are worshipped as incarnations of Brahman.}}
<br>[b] {{harvnb|Toropov|Buckles|2011}}: The members of various Hindu sects worship a dizzying number of specific deities and follow innumerable rites in honor of specific gods. Because this is Hinduism, however, its practitioners see the profusion of forms and practices as expressions of the same unchanging reality. The panoply of deities are understood by believers as symbols for a single transcendent reality.
<br>[d] {{cite book|year=2007|title=An Introductory Dictionary of Theology and Religious Studies|author=Orlando O. Espín, James B. Nickoloff|publisher=Liturgical Press|quote=While Hindus believe in many devas, many are monotheistic to the extent that they will recognise only one Supreme Being, a God or Goddess who is the source and ruler of the devas.}}}} From ancient times, the idea of equivalence has been cherished for all Hindus, in its texts and in early 1st-millennium sculpture with concepts such as [[Harihara]] (Half Vishnu, Half Shiva)<ref>David Leeming (2001), ''A Dictionary of Asian Mythology'', Oxford University Press, {{ISBN|978-0195120530}}, p. 67</ref> and [[Ardhanarishvara|Ardhanārīshvara]] (half Shiva, half Parvati),<ref>Ellen Goldberg (2002), ''The Lord who is half woman: Ardhanārīśvara in Indian and feminist perspective'', State University of New York Press, {{ISBN|0-791453251}}, pp. 1–4</ref> with myths and temples that feature them together, declaring they are the same.<ref>TA Gopinatha Rao (1993), ''Elements of Hindu Iconography'', Vol. 2, Motilal Banarsidass, {{ISBN|978-8120808775}}, pp. 334-335</ref><ref>Fred Kleiner (2012), Gardner's Art through the Ages: A Global History, Cengage, {{ISBN|978-0495915423}}, pp. 443-444</ref><ref>Cynthia Packert Atherton (1997), The Sculpture of Early Medieval Rajasthan, Brill, {{ISBN|978-9004107892}}, pp. 42-46</ref> Major deities have inspired their own Hindu traditions, such as [[Vaishnavism]], [[Shaivism]] and [[Shaktism]], but with shared [[mythology]], ritual grammar, theosophy, [[axiology]] and polycentrism.<ref>Lance Nelson (2007), ''An Introductory Dictionary of Theology and Religious Studies'' (Editors: Orlando O. Espín, James B. Nickoloff), Liturgical Press, {{ISBN|978-0814658567}}, pp. 562-563</ref><ref name=juliuslipner371>Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0-415-45677-7}}, pp. 371-375</ref><ref name=frazierintrop2>{{cite book|last1=Frazier|first1=Jessica|title=The Continuum Companion to Hindu Studies |url=https://archive.org/details/continuumcompani00fraz|url-access=limited| date=2011|publisher=Continuum|location=London|isbn=978-0-8264-9966-0|pages=[https://archive.org/details/continuumcompani00fraz/page/n15 1]–15}}</ref> Some Hindu traditions, such as [[Smartism]] from the mid 1st millennium CE, have included multiple major deities as [[Henotheism|henotheistic]] manifestations of [[Saguna brahman|Saguna]] Brahman, and as a means to realizing [[Nirguna]] Brahman.<ref name=fxclooney/><ref name=mmyers>Michael Myers (2000), Brahman: A Comparative Theology, Routledge, {{ISBN|978-0700712571}}, pp. 124-127</ref><ref name="tompad"/> In [[Samkhya]] philosophy, [[Devata]] or ''deities'' are considered as "natural sources of energy" who have [[Sattva]] as the dominant [[Guṇa|Guna]].{{sfn|Sharma|1990|p=17}}

Hindu deities are represented with various icons and anicons in sculptures and paintings, called [[Murti]]s and ''Pratimas''.<ref name="klausklost264">[[Klaus Klostermaier]] (2010), ''A Survey of Hinduism'', State University of New York Press, {{ISBN|978-0791470824}}, pp. 264-267</ref><ref name="Pratima Hinduism">{{cite encyclopedia|title=pratima (Hinduism)|url=https://www.britannica.com/EBchecked/topic/398379/pratima |encyclopedia=Encyclopædia Britannica |access-date=21 August 2011}}</ref><ref name=pkacharya>PK Acharya, [https://archive.org/stream/encyclopaediaofh07achauoft#page/526/mode/2up An Encyclopedia of Hindu Architecture], Oxford University Press, p. 426</ref> Some Hindu traditions, such as ancient [[Charvaka]]s, rejected all deities and concept of god or goddess,<ref>V. V. Raman (2012), Hinduism and Science: Some Reflections, Zygon - Journal of Religion and Science, 47(3): 549–574, Quote (p. 557): "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Charvaka school."</ref><ref name="John Clayton 2010 page 150">John Clayton (2010), Religions, Reasons and Gods: Essays in Cross-cultural Philosophy of Religion, Cambridge University Press, {{ISBN|978-0521126274}}, p. 150</ref><ref name=":1">A Goel (1984), Indian philosophy: Nyāya-Vaiśeṣika and modern science, Sterling, {{ISBN|978-0865902787}}, pages 149-151;<br />R. Collins (2000), ''The Sociology of Philosophies'', Harvard University Press, {{ISBN|978-0674001879}}, p. 836</ref> while 19th-century British colonial era movements such as the [[Arya Samaj]] and [[Brahmo Samaj]] rejected deities and adopted monotheistic concepts similar to [[Abrahamic religions]].<ref>{{cite book|last=Naidoo|first=Thillayvel|title=The Arya Samaj Movement in South Africa|publisher=[[Motilal Banarsidass]]|page=158|year=1982|isbn=81-208-0769-3}}</ref><ref>Glyn Richards (1990), ''The World's Religions: The Religions of Asia'' (Editor: Friedhelm Hardy), Routledge, {{ISBN|978-0415058155}}, pp. 173-176</ref> Hindu deities have been adopted in other religions such as [[Jainism]],<ref>John E. Cort (1998), Open Boundaries: Jain Communities and Cultures in Indian History, State University of New York Press, {{ISBN|978-0791437865}}, pp. 218-220</ref> and in regions outside India, such as predominantly Buddhist [[Thailand]] and [[Japan]], where they continue to be revered in regional temples or arts.<ref name=hajime26/><ref>Ellen London (2008), ''Thailand Condensed: 2,000 Years of History & Culture'', Marshall Cavendish, {{ISBN|978-9812615206}}, p. 74</ref><ref>Trudy Ring et al. (1996), ''International Dictionary of Historic Places: Asia and Oceania'', Routledge, {{ISBN|978-1884964046}}, p. 692</ref>

In ancient and medieval era texts of Hinduism, the human body is described as a temple,<ref name=holmbowker76>Jean Holm and John Bowker (1998), Sacred Place, Bloomsbury Academic, {{ISBN|978-0826453037}}, pp. 76-78</ref><ref>Michael Coogan (2003), ''The Illustrated Guide to World Religions'', Oxford University Press, {{ISBN|978-0195219975}}, p. 149</ref> and deities are described to be parts residing within it,<ref>[[Alain Daniélou]] (2001), ''The Hindu Temple: Deification of Eroticism'', {{ISBN|978-0892818549}}, pp. 82-83</ref><ref>[[Patrick Olivelle]] (1992), ''The Samnyasa Upanisads'', Oxford University Press, {{ISBN|978-0195070453}}, pp. 147-148 with footnotes 2 and 5</ref> while the [[Brahman]] (Absolute Reality, God)<ref name=fxclooney>For dualism school of Hinduism, see: Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries between Religions, Oxford University Press, {{ISBN|978-0199738724}}, pp. 51-58, 111-115;<br>For monist school of Hinduism, see: B. Martinez-Bedard (2006), Types of Causes in Aristotle and Sankara, Thesis - Department of Religious Studies (Advisors: Kathryn McClymond and Sandra Dwyer), Georgia State University, pp. 18-35</ref><ref>{{cite book | last = Brodd | first = Jeffrey | title = World Religions | publisher = Saint Mary's Press | year = 2003 | location = Winona, MN | isbn = 978-0-88489-725-5 }}</ref> is described to be the same, or of similar nature, as the [[Atman (Hinduism)|Atman]] (Self), which Hindus believe is eternal and within every living being.<ref name="monierwilliams2037">{{Harvnb|Monier-Williams|1974|pp=20–37}}</ref><ref name="jkoller"/><ref name="R Prasad 2009 pages 345-347">R Prasad (2009), A Historical-developmental Study of Classical Indian Philosophy of Morals, Concept Publishing, {{ISBN|978-8180695957}}, pp. 345-347</ref>

==Devas and devis==
{{main|Deva (Hinduism)|Devi}}
[[File:জি. ডি. ব্লক সল্টলেক দুর্গা পুজো ২০১৮.jpg|left|thumb|Goddess [[Durga]] and a pantheon of other gods and goddesses being worshipped during [[Durga Puja]] Festival in Kolkata.]]
Deities in Hinduism are referred to as [[Deva (Hinduism)|Deva]] (masculine) and [[Devi]] (feminine).<ref name="monierdevi">Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, p. 496</ref><ref>John Stratton Hawley and Donna Marie Wulff (1998), Devi: Goddesses of India, Motilal Banarsidass, {{ISBN|978-8120814912}}, p. 2</ref><ref>William K Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, {{ISBN|978-0791435809}}, p. 18</ref> The root of these terms means "heavenly, divine, anything of excellence".<ref name="monier">Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, p. 492</ref>

In the earliest Vedic literature, all [[supernatural being]]s are called [[Asura (Hinduism)|Asura]]s.<ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, pp. 5-11, 22, 99-102</ref><ref>Monier Monier-Williams, A Sanskrit-English Dictionary" Etymologically and Philologically Arranged to cognate Indo-European Languages, Motilal Banarsidass, p. 121</ref> By the late Vedic period (c. 500 BCE), benevolent supernatural beings are referred to as ''Deva-Asuras''. In post-Vedic texts, such as the [[Puranas]] and the [[Itihasas]] of Hinduism, the Devas represent the good, and the Asuras the bad.<ref name=nickgier/><ref name=fowlergita/> In some medieval Indian literature, ''Devas'' are also referred to as Suras and contrasted with their equally powerful, but malevolent counterparts referred to as the Asuras.<ref name=ang>[https://www.britannica.com/EBchecked/topic/40167/asura/40167rellinks/Related-Links Encyclopædia Britannica]</ref>

Hindu deities are part of [[Hindu mythology]], both Devas and Devis feature in one of many cosmological theories in Hinduism.<ref>Don Handelman (2013), One God, Two Goddesses, Three Studies of South Indian Cosmology, Brill Academic, {{ISBN|978-9004256156}}, pp. 23-29</ref><ref>Wendy Doniger (1988), Textual Sources for the Study of Hinduism, Manchester University Press, {{ISBN|978-0719018664}}, p. 67</ref>

===Characteristics of Vedic-era deities===
In Vedic literature, Devas and Devis represent the forces of nature and some represent moral values (such as the [[Ādityas|Aditya]]s, [[Varuna]], and [[Mitra (Hindu god)|Mitra]]), each symbolizing the epitome of specialized knowledge, creative energy, exalted and magical powers (''[[Siddhi]]s'').<ref>George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0195332612}}, pp. 24-33</ref><ref name=binagupta>Bina Gupta (2011), An Introduction to Indian Philosophy, Routledge, {{ISBN|978-0415800037}}, pp. 21-25</ref>

{{multiple image
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| footer            = Vedic era deities evolved. Rudra (left) is represented in Vedic literature, is shown as Shiva-Rudra 2nd-century sculpture (middle), and as Shiva (meaning kind) in 13th-century artwork (right). The iconography evolved, retaining some symbolic elements such as trident, axe, or antelope.<ref>Stella Kramrisch (1994), The Presence of Siva, Princeton University Press, {{ISBN|978-0691019307}}, pp. 338-339</ref><ref>M Chakravarti (1995), The concept of Rudraa-Śiva through the ages, Motilal Banarsidass, {{ISBN|978-8120800533}}, pp. 59-65</ref>
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The most referred to Devas in the [[Rigveda]] are [[Indra]], [[Agni]] (fire) and [[Soma (deity)|Soma]], with "fire deity" called the friend of all humanity. Indra and Soma are two celebrated in a [[yajna]] fire ritual that marks major Hindu ceremonies. [[Savitr]], [[Vishnu]], [[Rudra]] (later given the exclusive epithet of [[Shiva]]), and [[Prajapati]] (later [[Brahma]]) are gods and hence Devas.<ref name=hajime26>Hajime Nakamura (1998), A Comparative History of Ideas, Motilal Banarsidass, {{ISBN|978-8120810044}}, pp. 26-33</ref>

The [[Vedas]] describes a number of significant Devis such as [[Ushas]] (dawn), [[Prithvi]] (earth), [[Aditi]] (cosmic moral order), [[Saraswati]] (river, knowledge), [[Vāc]] (sound), [[Nirṛti (goddess)|Nirṛti]] (destruction), [[Ratri]] (night), [[Aranyani]] (forest), and bounty goddesses such as Dinsana, Raka, Puramdhi, Parendi, Bharati, Mahi, among others, mentioned in the ''[[Rigveda]]''.<ref name=kinsley717>David Kinsley (2005), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, {{ISBN|978-8120803947}}, pp. 6-17, 55-64</ref> Sri, also called Lakshmi, appears in late Vedic texts dated to be pre-Buddhist, but verses dedicated to her do not suggest that her characteristics were fully developed in the Vedic era.<ref name=kinsley18>David Kinsley (2005), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, {{ISBN|978-8120803947}}, pp. 18, 19</ref> All gods and goddesses are distinguished in the Vedic times, but in the post-Vedic texts (c. 500 BCE to 200 CE), and particularly in the early medieval era literature, they are ultimately seen as aspects or manifestations of one [[Brahman]], the Supreme power.<ref name=kinsley18/><ref>Christopher John Fuller (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton University Press, {{ISBN|978-0691120485}}, p. 41</ref>

Ananda Coomaraswamy states that Devas and Asuras in the Vedic lore are similar to [[Twelve Olympians|Angels-Theoi-Gods]] and [[Titan (mythology)|Titans]] of Greek mythology, both are powerful but have different orientations and inclinations, the Devas representing the powers of Light and the Asuras representing the powers of Darkness in Hindu mythology.<ref>Wash Edward Hale (1999), Ásura in Early Vedic Religion, Motilal Barnarsidass, {{ISBN|978-8120800618}}, p. 20</ref><ref name=":0"/> According to Coomaraswamy's interpretation of Devas and Asuras, both these natures exist in each human being, the tyrant and the angel is within each being, the best and the worst within each person struggles before choices and one's nature, and the Hindu formulation of Devas and Asuras is an eternal dance between these within each person.<ref>Ananda Coomaraswamy (1935), "Angel and Titan: An Essay in Vedic Ontology", ''Journal of the American Oriental Society'', volume 55, pp. 373–418</ref><ref name=Gier>Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, p. 76, see also 73-96</ref>

{{Blockquote|
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 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".
|Ananda Coomaraswamy|'' Journal of the American Oriental Society''<ref name=":0">Ananda Coomaraswamy (1935), "Angel and Titan: An Essay in Vedic Ontology", ''Journal of the American Oriental Society'', volume 55, pp. 373–374, {{JSTOR|594758}}.</ref>}}

===Characteristics of medieval-era deities===
In the [[Puranas]] and the [[Itihasas]] with the embedded Bhagavad Gita, the Devas represent the good, and the Asuras the bad.<ref name="nickgier"/><ref name=fowlergita/> 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 them.<ref name=fowlergita/><ref name=chrischapple/> The sixteenth chapter of the Bhagavad Gita states that pure god-like saints are rare, as are pure demon-like evil individuals among human beings. Instead, the majority of humanity is multi-charactered with a few or many faults.<ref name=fowlergita/> According to Jeaneane Fowler, the Gita states that desires, aversions, greed, needs, emotions in various forms "are facets of ordinary lives". It is only when they turn to lust, hate, cravings, arrogance, conceit, anger, harshness, hypocrisy, violence, cruelty and such negativity- and destruction-inclined tendencies that natural human inclinations metamorphose into something demonic (Asura).<ref name="fowlergita"/><ref name=chrischapple>Christopher K Chapple (2010), The Bhagavad Gita: Twenty-fifth–Anniversary Edition, State University of New York Press, {{ISBN|978-1438428420}}, pp. 610-629</ref>

[[File:Seal Surin.png|thumb|[[Indra]] is a Vedic era deity, found in south and southeast Asia. Above Indra is part of the seal of a [[Thailand]] state.]]
The Epics and medieval era texts, particularly the [[Puranas]], developed extensive and richly varying mythologies associated with Hindu deities, including their [[Genealogies of Genesis|genealogies.]]<ref name=ludorocher/><ref name=oliverleaman437>Greg Bailey (2001), Encyclopedia of Asian Philosophy (Editor: Oliver Leaman), Routledge, {{ISBN|978-0415172813}}, pp. 437-439</ref><ref name=gregorybailey>Gregory Bailey (2003), The Study of Hinduism (Editor: Arvind Sharma), The University of South Carolina Press, {{ISBN|978-1570034497}}, p. 139</ref> Several of the Purana texts are named after major Hindu deities such as Vishnu, Shiva and Devi.<ref name=ludorocher>Ludo Rocher (1986), The Puranas, Otto Harrassowitz Verlag, {{ISBN|978-3447025225}}, pp. 1-5, 12-21</ref> Other texts and commentators such as [[Adi Shankara]] explain that Hindu deities live or rule over the cosmic body as well as in the temple of the human body.<ref name=holmbowker76/><ref name=danielou57/> They remark that the Sun deity is the eyes, the [[Vayu|Vāyu]] the nose, the [[Prajapati]] the sexual organs, the [[Lokapala]]s the ears, [[Chandra]] the mind, Mitra the inward breath, [[Varuna]] the outward breath, [[Indra]] the arms, Bṛhaspati the speech, Vishnu, whose stride is great, is the feet, and Māyā is the smile.<ref name=danielou57>[[Alain Daniélou]] (1991), The Myths and Gods of India, Princeton/Bollingen Paperbacks, {{ISBN|978-0892813544}}, pp. 57-60</ref>

===Symbolism===
Edelmann states that gods and anti-gods 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.<ref name=edelmann14/> 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".<ref name=edelmann14>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pp. 439-441</ref> Hindu deities in Vedic era, states Mahoney, are those artists with "powerfully inward transformative, effective and creative mental powers".<ref>William K Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, {{ISBN|978-0791435809}}, pp. 17, 27, 32</ref>

In Hindu mythology, everyone starts as an Asura, born of the same father. "Asuras who remain Asura" share the character of powerful beings craving for more power, more wealth, ego, anger, unprincipled nature, force and violence.<ref name=gierasurach/><ref name=stellaray/> The "Asuras who become Devas" in contrast are driven by an inner voice, seek understanding and meaning, prefer moderation, principled behavior, aligned with ''[[Ṛta]]'' and ''[[Dharma]]'', knowledge and harmony.<ref name=gierasurach>Nicholas Gier (1995), [https://www.jstor.org/stable/1399510 Hindu Titanism], Philosophy East and West, Volume 45, Number 1, pp. 76-80</ref><ref name=stellaray>Stella Kramrisch and Raymond Burnier (1986), The Hindu Temple, Volume 1, Motilal Banarsidass, {{ISBN|978-8120802230}}, pp. 75-78</ref><ref>William K Mahony (1997), The Artful Universe: An Introduction to the Vedic Religious Imagination, State University of New York Press, {{ISBN|978-0791435809}}, pp. 50, 72-73</ref>

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.<ref name=edelmann13/> In the Bhāgavata Purana, saints and gods are born in families of Asuras, such as [[Mahabali]] and [[Prahlada]], 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.<ref name=edelmann13>Jonathan Edelmann (2013), Hindu Theology as Churning the Latent, Journal of the American Academy of Religion, Volume 81, Issue 2, pp. 440-442</ref>

==Ishvara==
{{main|Ishvara}}
[[File:Surya Majapahit Diagram.svg|thumb|Ishvara is, along with Shiva, Vishnu and Brahma, one of the 17 deities commonly found in Indonesian [[Surya Majapahit]] Hindu arts and records. However, Ishvara represents different concepts in various Hindu philosophies.]]
Another Hindu term that is sometimes translated as the deity is [[Ishvara]], or various deities are described, state Sorajjakool et al., as "the personifications of various aspects of the same Ishvara".<ref>Siroj Sorajjakool, Mark Carr and Julius Nam (2009), World Religions, Routledge, {{ISBN|978-0789038135}}, p. 38</ref> The term ''Ishvara'' has a wide range of meanings that depend on the era and the school of Hinduism.<ref name=mmwizvara>Monier Williams, Sanskrit-English dictionary, [http://www.sanskrit-lexicon.uni-koeln.de/mwquery/ Izvara], Sanskrit Digital Lexicon, University of Cologne, Germany</ref><ref>James Lochtefeld, "Ishvara", The Illustrated Encyclopedia of Hinduism, Vol. 1: A–M, Rosen Publishing. {{ISBN|0-8239-2287-1}}, p. 306</ref><ref name=riepe>Dale Riepe (1961, Reprinted 1996), Naturalistic Tradition in Indian Thought, Motilal Banarsidass, {{ISBN|978-8120812932}}, pp. 177-184, 208-215</ref> In ancient texts of Indian philosophy, ''Ishvara'' means supreme Self, [[Brahman]] (Highest Reality), ruler, king or husband depending on the context.<ref name=mmwizvara/> In medieval era texts, ''Ishvara'' means God, Supreme Being, personal god, or special Self depending on the school of Hinduism.<ref name=mirceaelaide73>Mircea Eliade (2009), Yoga: Immortality and Freedom, Princeton University Press, {{ISBN|978-0691142036}}, pp. 73-76</ref><ref name=riepe/><ref name=ianw>Ian Whicher, The Integrity of the Yoga Darsana, State University of New York Press, {{ISBN|978-0791438152}}, pp. 82-86</ref>

Among the six systems of [[Hindu philosophy]], [[Samkhya]] and [[Mimamsa]] do not consider the concept of ''Ishvara'', i.e., a supreme being, relevant. [[Yoga (philosophy)|Yoga]], [[Vaisheshika]], [[Vedanta]], and [[Nyaya]] schools of Hinduism discuss Ishvara but assign different meanings.{{citation needed|date=March 2025}}

Early Nyaya school scholars considered the hypothesis of a deity as a creator God with the power to grant blessings, boons, and fruits; but these early Nyaya scholars then rejected this hypothesis, and were non-theistic or atheists.<ref name="John Clayton 2010 page 150"/><ref>G Oberhammer (1965), Zum problem des Gottesbeweises in der indischen Philosophie, Numen, 12: 1-34</ref> Later scholars of Nyaya school reconsidered this question and offered counter arguments for what is Ishvara and various arguments to prove the existence of an omniscient, omnipresent, omnipotent deity (God).<ref name=fxc>Francis X. Clooney (2010), Hindu God, Christian God: How Reason Helps Break Down the Boundaries, Oxford University Press, {{ISBN|978-0199738724}}, pp. 18-19, 35-39</ref>

Vaisheshika school of Hinduism, as founded by Kanada in the 1st millennium BCE, neither required nor relied on a creator deity.<ref name=klausk>Klaus Klostermaier (2007), A Survey of Hinduism, Third Edition, State University of New York, {{ISBN|978-0791470824}}, p. 337</ref><ref name=":1" /> Later Vaisheshika school adopted the concept of ''Ishvara'', states [[Klaus Klostermaier]], but as an eternal God who co-exists in the universe with eternal substances and atoms, but He "winds up the clock, and lets it run its course".<ref name=klausk/>

Ancient Mimamsa scholars of Hinduism questioned what is ''Ishvara'' (deity, God)?<ref name=fxc3>FX Clooney (1997), What's a god? The quest for the right understanding of devatā in Brāhmaṅical ritual theory (Mīmāṃsā), International Journal of Hindu Studies, August 1997, Volume 1, Issue 2, pp. 337-385</ref> They considered a deity concept unnecessary for a consistent philosophy and [[moksha]] (soteriology).<ref name=fxc3/><ref name=bilimoria>P. Bilimoria (2001), Hindu doubts about God: Towards Mimamsa Deconstruction, in Philosophy of Religion: Indian Philosophy (Editor: Roy Perrett), Volume 4, Routledge, {{ISBN|978-0-8153-3611-2}}, pp. 87-106</ref>

In the Samkhya school of Hindu philosophy, ''Isvara'' is neither a creator-God nor a savior-God.<ref>A Malinar (2014), Current Approaches: Articles on Key Themes, in The Bloomsbury Companion to Hindu Studies (Editor: Jessica Frazier), Bloomsbury Academic, {{ISBN|978-1472511515}}, p. 79</ref> This is called one of the several major atheistic schools of Hinduism by some scholars.<ref name=lpfl/><ref>Mike Burley (2012), Classical Samkhya and Yoga - An Indian Metaphysics of Experience, Routledge, {{ISBN|978-0415648875}}, p. 39</ref><ref>Richard Garbe (2013), Die Samkhya-Philosophie, Indische Philosophie Volume 11, {{ISBN|978-1484030615}}, pp. 25-27 (in German)</ref> Others, such as [[:no: Knut A. Jacobsen|Jacobsen]], state that Samkhya is more accurately described as non-theistic.<ref>Knut Jacobsen (2008), Theory and Practice of Yoga: 'Essays in Honour of Gerald James Larson, Motilal Banarsidass, {{ISBN|978-8120832329}}, pp. 15-16</ref> Deity is considered an irrelevant concept, neither defined nor denied, in Samkhya school of Hindu philosophy.<ref name=":2" />

In the Yoga school of Hinduism, it is any "personal deity" (Ishta Deva or Ishta Devata)<ref>Orlando Espín and James Nickoloff (2007), An Introductory Dictionary of Theology and [[Religious studies|Religious Studies]], Liturgical Press, {{ISBN|978-0814658567}}, p. 651</ref> or "spiritual inspiration", but not a creator God.<ref name=ianw/><ref name=lpfl>Lloyd Pflueger, Person Purity and Power in Yogasutra, in Theory, and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, {{ISBN|978-8120832329}}, pp. 38-39</ref> Whicher explains that while Patanjali's terse verses in the Yogasutras can be interpreted both as theistic or non-theistic, Patanjali's concept of ''Isvara'' in Yoga philosophy functions as a "transformative catalyst or guide for aiding the yogin on the path to spiritual emancipation".<ref>Ian Whicher (1999), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, State University of New York Press, {{ISBN|978-0791438152}}, p. 86</ref>

The [[Advaita Vedanta]] school of Hinduism asserted that there is no [[dualism (Indian philosophy)|dualistic]] existence of a deity (or deities).<ref name=":2" /><ref>JN Mohanty (2001), Explorations in Philosophy, Vol 1 (Editor: Bina Gupta), Oxford University Press, pp. 107-108</ref> There is no otherness nor distinction between ''Jiva'' and ''Ishvara''.<ref>Paul Hacker (1978), Eigentumlichkeiten dr Lehre und Terminologie Sankara: Avidya, Namarupa, Maya, Isvara, in Kleine Schriften (Editor: L. Schmithausen), Franz Steiner Verlag, Weisbaden, pp. 101-109 (in German), also pp. 69-99</ref><ref name="William Indich 2000 page 5">William Indich (2000), Consciousness in Advaita Vedanta, Motilal Banarsidass, {{ISBN|978-8120812512}}, p. 5</ref> God (Ishvara, Brahman) is identical with the Atman (Self) within each human being in Advaita Vedanta school,<ref>William James (1985), The Varieties of Religious Experience, Harvard University Press, {{ISBN|978-0674932258}}, p. 404 with footnote 28</ref> and there is a [[monism|monistic]] Universal Absolute Oneness that connects everyone and everything.<ref name=jkoller>John Koller (2012), Routledge Companion to Philosophy of Religion (Editors: Chad Meister, Paul Copan), Routledge, {{ISBN|978-0415782944}}, pp. 99-107</ref><ref name="William Indich 2000 page 5"/><ref name=lance>Lance Nelson (1996), Living liberation in Shankara and classical Advaita, in Living Liberation in Hindu Thought (Editors: Andrew O. Fort, Patricia Y. Mumme), State University of New York Press, {{ISBN|978-0791427064}}, pp. 38-39, 59 (footnote 105)</ref>

In [[Dvaita]] sub-school of Vedanta Hinduism, ''Ishvara'' is defined as a creator God that is distinct from ''Jiva'' (individual Selfs in living beings).<ref name="R Prasad 2009 pages 345-347"/> In this school, God creates individual Self (Atman), but the individual Self never was and never will become one with God; the best it can do is to experience bliss by getting infinitely close to God.<ref name=tompad>Thomas Padiyath (2014), The Metaphysics of Becoming, De Gruyter, {{ISBN|978-3110342550}}, pp. 155-157</ref>

==Number of deities==
{{Infobox
| title = Yantra as aniconic deities
| below = [[Yantra]]s or ''mandalas'' (shown) are 3-D images.<ref>Alain Daniélou (1991), The Myths and Gods of India, Princeton/Bollingen Paperbacks, {{ISBN|978-0892813544}}, pp. 350-354</ref> In Tantra, a minority tradition in Hinduism,<ref>Serenity Young (2001), Hinduism, Marshall Cavendish, {{ISBN|978-0761421160}}, p. 73</ref> they are considered identical with deity.<ref>David R Kinsley (1995), Tantric Visions of the Divine Feminine: The Ten Mahāvidyās, Motilal Banarsidass, {{ISBN|978-8120800533}}, pp. 136-140, 122-128</ref> Similar tantric yantras are found in [[Jainism]] and [[Buddhism]] as well.<ref>RT Vyas and Umakant Shah, Studies in Jaina Art and Iconography and Allied Subjects, Abhinav, {{ISBN|978-8170173168}}, pp. 23-26</ref>
| image = [[File:Sriyantra.svg|200px]]
| caption = [[Sri Yantra]] symbolizing the goddess [[Tripura Sundari]]
}}
[[Yāska]], the earliest known language scholar of India (c. 500 BCE), mentions that there are three deities (''Devas'') according to the Vedas, "''Agni'' (fire), whose place is on the earth; ''Vayu'' (wind), whose place is the air; and ''Surya'' (sun), whose place is in the sky".<ref>WJ Wilkins (2003), Hindu Gods and Goddesses, Dover, {{ISBN|978-0486431567}}, pp. 9-10</ref> This principle of three worlds (or zones), and its multiples is found thereafter in many ancient texts. The [[Samhita]]s, which are the oldest layer of text in [[Vedas]] enumerate 33 devas,{{refn|group=note|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 Brahmana is:<ref>Hermann Oldenberg (1988), The Religion of the Veda, Motilal Banarsidass, {{ISBN|978-8120803923}}, pp. 23-50</ref><ref>AA MacDonell, {{Google books|KCQ_AQAAMAAJ|Vedic mythology|page=PA19}}, Oxford University Press, pp. 19-21</ref><br>
* Devas personified: [[Indra]] ({{IAST|Śakra}}), [[Varuna|{{IAST|Varuṇa}}]], [[Mitra (Vedic)|Mitra]], [[Aryaman]], [[Bhaga]], [[Ansa (Hinduism)|{{IAST|Aṃśa}}]], Vidhatr ('''Brahma'''),<ref>Francis X Clooney (2010), Divine Mother, Blessed Mother, Oxford University Press, {{ISBN|978-0199738731}}, p. 242</ref> [[Tvashtri|{{IAST|Tvāṣṭṛ}}]], [[Pushan|{{IAST|Pūṣan}}]], [[Vivasvan|Vivasvat]], [[Savitr|{{IAST|Savitṛ}}]] (Dhatr), '''Vishnu'''.
* Devas as abstractions or inner principles: Ānanda (bliss, inner contentment), Vijñāna (knowledge), Manas (mind, thought), Prāṇa (life-force), Vāc (speech), [[Atman (Hinduism)|Ātmā]] (Self within each person), and five manifestations of '''Rudra/Shiva''' – [[Ishana|Īśāna]], Tatpuruṣa, Aghora, Vāmadeva, Sadyojāta
* Devas as forces or principles of nature – [[Prithvi|{{IAST|Pṛthivī}}]] (earth), [[Agni]] (fire), Antarikṣa (atmosphere, space), Jal (water), [[Vayu|Vāyu]] (wind), [[Dyaus Pita|{{IAST|Dyauṣ}}]] (sky), [[Surya|Sūrya]] (sun), {{IAST|Nakṣatra}} (stars), Soma (moon)
* Devas as guide or creative energy – Vasatkara, [[Prajapati|Prajāpati]]}} either 11 each for the three worlds, or as 12 [[Adityas]], 11 [[Rudras]], 8 [[Vasu]]s and 2 [[Ashvins]] in the [[Brahmanas]] layer of Vedic texts.<ref name="George Williams 2008 pages 90, 112">George Williams (2008), A Handbook of Hindu Mythology, Oxford University Press, {{ISBN|978-0195332612}}, pp. 90, 112</ref><ref name=monier/>

The Rigveda states in hymn 1.139.11,

{{Blockquote|
<poem>
ये '''देवा'''सो दिव्येकादश स्थ पृथिव्यामध्येकादश स्थ <nowiki>।
अप्सुक्षितो महिनैकादश स्थ ते देवासो यज्ञमिमं जुषध्वम् ॥११॥</nowiki><ref>[https://sa.wikisource.org/wiki/ऋग्वेद:_सूक्तं_१.१३९ ऋग्वेद: सूक्तं १.१३९] Sanskrit, Wikisource</ref>

O ye eleven gods whose home is heaven, O ye eleven who make earth your dwelling,
Ye who with might, eleven, live in waters, accept this sacrifice, O gods, with pleasure.
– Translated by [[Ralph T. H. Griffith]]<ref>[https://archive.org/stream/rigvedasanhitc02wils#page/62/mode/2up The Rig Veda/Mandala 1/Hymn 139] Verse 11, Ralph T. H. Griffith, Wikisource</ref>

Gods who are eleven in heaven; who are eleven on earth;
and who are eleven dwelling with glory in mid-air; may ye be pleased with this our sacrifice.
– Translated by HH Wilson<ref>[[Wikisource:The Rig Veda/Mandala 1/Hymn 139|The Rig Veda Samhita]] Verse 11, HH Wilson (Translator), Royal Asiatic Society, WH Allen & Co, London</ref>
</poem>
|[[Rigveda]] 1.139.11|}}

===One or one-ness===
Thirty-three ''koti'' (33 supreme) divinities are mentioned in other ancient texts, such as the [[Yajurveda]]. Most by far, are goddesses state Foulston and Abbott, suggesting "how important and popular goddesses are" in Hindu culture.<ref name="lynnfoulston">{{cite book|last=Lynn Foulston, Stuart Abbott|title=Hindu goddesses: beliefs and practices|pages=1–3, 40–41| publisher=Sussex Academic Press| url=https://books.google.com/books?id=9XbCAQAACAAJ| isbn=9781902210438|year=2009}}</ref> Scholars state all deities are typically viewed in Hinduism as "emanations or manifestation of genderless principle called [[Brahman]], representing the many facets of Ultimate Reality".<ref name="lynnfoulston" /><ref name="lawrence78" /><ref name="brodd43" /> In Hinduism, the concept is that "God, the universe, human beings and all else is essentially one thing" and there is a connected oneness where the same God resides within every human being as [[Ātman (Hinduism)|Atman]], the eternal Self.<ref name="brodd43">Jeffrey Brodd (2003), World Religions: A Voyage of Discovery, Saint Mary's Press, {{ISBN|978-0884897255}}, p. 43</ref><ref>Christopher John Fuller (2004), The Camphor Flame: Popular Hinduism and Society in India, Princeton University Press, {{ISBN|978-0691120485}}, pp. 30-31, '''Quote:''' "Crucial in Hindu polytheism is the relationship between the deities and humanity. Unlike Jewish, Christian and Islamic monotheism, predicated on the otherness of God and either his total separation from man and his singular incarnation, Hinduism postulates no absolute distinction between deities and human beings. The idea that all deities are truly one is, moreover, easily extended to proclaim that all human beings are in reality also forms of one supreme deity - Brahman, the Absolute of philosophical Hinduism. In practice, this abstract monist doctrine rarely belongs to an ordinary Hindu's statements, but examples of permeability between the divine and human can be easily found in popular Hinduism in many unremarkable contexts".</ref>

==Iconography and practices==
{{main|Murti}}
{{multiple image
 | direction = horizontal
 | width1 = 125
 | width2 = 110
 | width3 = 132
 | footer = Proper ''Murti'' design is described in ancient and medieval Indian texts ([[Bengali language|Bengali]]). They describe proportions, posture, and expressions among other details, often referencing nature.<ref>Abanindranth Tagore, [https://archive.org/stream/cu31924020549725#page/n7/mode/2up Some notes on Indian Artistic Anatomy], pp. 1-21</ref><ref>Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. 71, No. 281, pp. 224-230</ref><ref>John Cort (2011), Jains in the World, Oxford University Press, {{ISBN|978-0199796649}}, pp. 20-21, 56-58</ref>
 | image1 = Indian murti (statue) proportions posture shape design 05.jpg
 | image2 = Indian murti (statue) proportions posture shape design 06.jpg
 | image3 = Indian murti (statue) proportions posture shape design 10.jpg

}}
{{Quote box
| width = 27em
| align = right
| title = A Hindu prayer before cutting a tree for a ''Murti''
| quote = <poem>
Oh, Tree! you have been selected for the worship of a deity,
Salutations to you!
I worship you per rules, kindly accept it.
May all who live in this tree, find residence elsewhere,
May they forgive us now, we bow to them.
</poem>
| source = ''Brihat Samhita'' 59.10 - 59.11<ref>[https://archive.org/stream/Brihatsamhita/brihatsamhita#page/n537/mode/2up Brihat Samhita of Varaha Mihira], PVS Sastri and VMR Bhat (Translators), Reprinted by Motilal Banarsidass ({{ISBN|978-8120810600}}), p. 520</ref><ref>Sanskrit: ([http://sanskritdocuments.org/doc_z_misc_sociology_astrology/varbrhs.pdf Source]), pp. 142-143 (note that the verse number in this version is 58.10-11)</ref>
}}
Hinduism has an ancient and extensive iconography tradition, particularly in the form of ''Murti'' ([[Sanskrit]]: मूर्ति, IAST: Mūrti), or ''Vigraha'' or ''Pratima''.<ref name="Pratima Hinduism"/> A ''Murti'' is itself not the god in Hinduism, but it is an image of god and represents emotional and religious value.<ref name=fowler41>Jeaneane D Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pp. 41-45</ref> A literal translation of ''Murti'' as an idol is incorrect, states Jeaneane Fowler when the idol is understood as superstitious end in itself.<ref name=fowler41/> Just like the photograph of a person is not the real person, a ''Murti'' is an image in Hinduism but not the real thing, but in both cases, the image reminds of something of emotional and real value to the viewer.<ref name=fowler41/> When a person worships a ''Murti'', it is assumed to be a manifestation of the essence or spirit of the deity, the worshipper's spiritual ideas and needs are meditated through it, yet the idea of ultimate reality or [[Brahman]] is not confined in it.<ref name=fowler41/>

A Murti of a Hindu deity is typically made by carving stone, woodworking, metal casting, or through pottery. Medieval era texts describing their proper proportions, positions and gestures include the [[Puranas]], [[Agama (Hinduism)|Agamas]] and [[Samhita]]s particularly the [[Shilpa Shastras]].<ref name="klausklost264"/> The expressions in a ''Murti'' vary in diverse Hindu traditions, ranging from ''Ugra'' symbolism to express destruction, fear and violence ([[Durga]], [[Parvati]], [[Kali]]), as well as ''Saumya'' symbolism to express joy, knowledge, and harmony (Parvati, Saraswati, Lakshmi). Saumya images are most common in [[Hindu temple]]s.<ref name=grao17>Gopinath Rao, [https://archive.org/stream/cu31924071128825#page/n61/mode/2up Elements of Hindu Iconography] Madras, Cornell University Archives, pp. 17-39</ref> Other Murti forms found in Hinduism include the [[Linga]].<ref name=stella179>Stella Kramrisch (1994), The Presence of Siva, Princeton University Press, {{ISBN|978-0691019307}}, pp. 179-187</ref>

A ''Murti'' is an embodiment of the divine, the Ultimate Reality or [[Brahman]] to some Hindus.<ref name= klausklost264/> In the religious context, they are found in Hindu temples or homes, where they may be treated as a beloved guest and serve as a participant of [[Puja (Hinduism)|Puja]] rituals in Hinduism.<ref name=willis96>Michael Willis (2009), The Archaeology of Hindu Ritual, Cambridge University Press, {{ISBN|978-0521518741}}, pp. 96-112, 123-143, 168-172</ref> A murti is installed by priests, in Hindu temples, through the [[Prana Pratishtha]] ceremony,<ref>Heather Elgood (2000), Hinduism and the Religious Arts, Bloomsbury Academic, {{ISBN|978-0304707393}}, pp. 14-15, 32-36</ref> whereby state Harold Coward and David Goa, the "divine vital energy of the cosmos is infused into the sculpture" and then the divine is welcomed as one would welcome a friend.<ref>Harold Coward and David Goa (2008), Mantra: 'Hearing the Divine In India and America, Motilal Banarsidass, {{ISBN|978-8120832619}}, pp. 25-30</ref> In other occasions, it serves as the center of attention in annual festive processions and these are called ''Utsava Murti''.<ref name=james726>James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: A-M, The Rosen Publishing Group, {{ISBN|978-0-8239-3180-4}}, p. 726</ref>

===Temple and worship===
{{main|Hindu temple|Puja (Hinduism)}}
{{multiple image
| direction         = horizontal
| width1            = 86
| width2            = 83
| width3            = 120
| footer            = Along with ''murtis'', Hindus use nature and aniconic symbols for deities. The lingam (left) symbolizes Shiva and Parvati,<ref>Stella Kramrisch (1994), The Presence of Siva, Princeton University Press, {{ISBN|978-0691019307}}, pp. 243-249</ref> the ''Tulasi'' plant in a square base (center) is symbolism for Vishnu,<ref>Scott Littleton (2005), Gods, Goddesses, And Mythology, Volume 11, Marshall Cavendish, {{ISBN|978-0761475590}}, p. 1125</ref> and sunrise (or rivers) are revered as aspects of the spiritual everywhere.<ref>Mukul Goel (2008), Devotional Hinduism: Creating Impressions for God, iUniverse, {{ISBN|978-0595505241}}, p. 77</ref>
| image1            = Jatalinga sur cuve à ablution (musée Guimet) (5153565239).jpg
| image2            = തുളസി-തറ.JPG
| image3            = Namaste to the rising sun, Hindu culture religion rites rituals sights.jpg
}}

In Hinduism, deities and their icons may be hosted in a Hindu temple, within a home, or as an amulet. The worship performed by Hindus is known by several regional names, such as ''Puja''.<ref name=lochtefeldpuja/> This practice in front of a [[murti]] may be elaborate in large temples, or be a simple song or mantra muttered in home, or offering made to sunrise or river or symbolic an icon of a deity.<ref>{{cite book|last=Flood|first=Gavin D.|title=The Blackwell Companion to Hinduism|publisher=Wiley-Blackwell|year=2002|isbn=978-0-631-21535-6|pages=6–7}}</ref><ref>Paul Courtright (1985), in ''Gods of Flesh/Gods of Stone'' (Joanne Punzo Waghorne, Norman Cutler, and Vasudha Narayanan, eds), {{ISBN|978-0231107778}}, Columbia University Press, see Chapter 2</ref><ref name="Galepuja">{{cite book|title=Gale Encyclopedia of Religion|pages=7493–7495|editor=Lindsay Jones|publisher=Thomson Gale|year=2005|volume=11|isbn=0-02-865980-5}}</ref> Archaeological evidence of deity worship in Hindu temples trace ''Puja'' rituals to [[Gupta Empire]] era (c. 4th century CE).<ref>{{cite book |first=Michael D. |last=Willis |title=The Archaeology of Hindu Ritual |publisher=Cambridge University Press|year= 2009 |chapter= 2: 6}}</ref><ref>{{cite journal|first=Michael D. |last=Willis  |title=The Formation of Temple Ritual in the Gupta Period: pūjā and pañcamahāyajña |journal=Prajñādhara: Gouriswar Bhattacharya Felicitation Volume, Edited by Gerd Mevissen | publisher= Gerd Mevissen |year=2008 |url= https://www.academia.edu/2069840}}</ref> In Hindu temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.<ref name=ebp>[https://www.britannica.com/EBchecked/topic/483030/puja Puja], Encyclopædia Britannica (2011)</ref><ref name=hgb>Hiro G. Badlani (2008), ''Hinduism: A path of ancient wisdom'', {{ISBN|978-0595436361}}, pp. 315-318</ref>

The ''Puja'' practice is structured as an act of welcoming, hosting, and honoring the deity of one's choice as one's honored guest,<ref>Paul Thieme (1984), "Indische Wörter und Sitten", in ''Kleine Schriften'', Vol. 2, pp. 343–370</ref> and remembering the spiritual and emotional significance the deity represents to the devotee.<ref name=fowler41/><ref name=lochtefeldpuja>James Lochtefeld (2002), ''Puja'' in The Illustrated Encyclopedia of Hinduism, Volume 2, Rosen Publishing, {{ISBN|0-823922871}}, pp. 529–530</ref> [[Jan Gonda]], as well as [[Diana L. Eck]], states that a typical ''Puja'' involves one or more of 16 steps (''Shodasha Upachara'') traceable to ancient times: the deity is invited as a guest, the devotee hosts and takes care of the deity as an honored guest, praise (hymns) with [[Dhupa]] or [[Aarti]] along with food ([[Naivedhya]]) is offered to the deity, after an expression of love and respect the host takes leave, and with affection expresses goodbye to the deity.<ref>{{Citation|last=Fuller|first=C. J.|year=2004|title=The Camphor Flame: Popular Hinduism and Society in India|place=Princeton, NJ|publisher= Princeton University Press|isbn=978-069112048-5|pages=66–73, 308}}</ref><ref name=dleck>[[Diana L. Eck]] (2008), ''Darśan: Seeing the Divine Image in India'', Motilal Banarsidass, {{ISBN|978-8120832664}}, pp. 47-49</ref> The worship practice may also involve reflecting on spiritual questions, with image serving as support for such meditation.<ref>[[Diana L. Eck]] (2008), ''Darśan: Seeing the Divine Image in India'', Motilal Banarsidass, {{ISBN|978-8120832664}}, pp. 45-46</ref>

Deity worship (''[[Bhakti]]''), visiting temples, and ''Puja'' rites are not mandatory and are optional in Hinduism; it is the choice of a Hindu, it may be a routine daily affair for some Hindus, periodic ritual or infrequent for some.<ref>Jonathan Lee and Kathleen Nadeau (2010), Encyclopedia of Asian American Folklore and Folklife, Volume 1, ABC, {{ISBN|978-0313350665}}, pp. 480-481</ref><ref>Jean Holm and John Bowker (1998), Worship, Bloomsbury Academic, {{ISBN|978-1855671119}}, p. 83, '''Quote:''' "Temples are the permanent residence of a deity and daily worship is performed by the priest, but the majority of Hindus visit temples only on special occasions. Worship in temples is wholly optional for them".</ref> Worship practices in Hinduism are as diverse as its traditions, and a Hindu can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic, or humanist.<ref name="juliuslipnerhindu82"/>

Devotees engage with deities in more personalized relationships. [[Ramanuja]] differentiates between three types of devotees: power-seekers, liberation-seekers, and those seeking love and communion with the deity. While all three are considered dharmic, they are not equally significant in terms of liberation. Power-seekers pursue goals for overall benefit, while liberation-seekers seek unity with the divine. The highest form of devotion is characterized by selfless love for the divine.<ref>{{Cite book |last=Lipner |first=Julius |title=Hindu images and their worship with special reference to Vaisnavism: a philosophical-theological inquiry |date=2017 |publisher=Routledge, Taylor & Francis Group |isbn=978-1-138-29113-3 |series=Routledge Hindu studies series |location=London; New York |pages=152–153}}</ref>

==Examples==
{{main|List of Hindu deities|Rigvedic deities}}
[[File:Six Hinduism deities. Surya, Parvati, Hanuman, Lakshmi, Vishnu, and Indra. All of them came from India, except Vishnu (from the Thai-Cambodian border). Various eras. National Museum of Scotland, Edinburgh.jpg|thumb|Six Hinduism deities. Surya, Parvati, Hanuman, Lakshmi, Vishnu, and Indra. All of these statues came from India, except Vishnu (from the Thai-Cambodian border). Various eras. National Museum of Scotland, Edinburgh]]
Major deities have inspired a vast genre of literature such as the [[Puranas]] and [[Agama (Hinduism)|Agama]] texts as well their own Hindu traditions, but with shared [[mythology]], ritual grammar, [[Theosophy (Blavatskian)|theosophy]], [[axiology]] and polycentrism.<ref name=juliuslipner371/><ref name=frazierintrop2/> Vishnu and his avatars are at the foundation of [[Vaishnavism]], Shiva for [[Shaivism]], Devi for [[Shaktism]], and some Hindu traditions such as Smarta traditions who revere multiple major deities (five) as henotheistic manifestations of [[Brahman]] (absolute metaphysical Reality).<ref name=lawrence78>David Lawrence (2012), The Routledge Companion to Theism (Editors: Charles Taliaferro, Victoria S. Harrison and Stewart Goetz), Routledge, {{ISBN|978-0415881647}}, pp. 78-79</ref><ref>Guy Beck (2005), Alternative Krishnas: Regional and Vernacular Variations on a Hindu Deity, SUNY Press, {{ISBN|978-0791464151}}, pp. 1-2</ref><ref>{{cite book |last= |first= |url=https://books.google.com/books?id=9XC9bwMMPcwC&pg=PA27 |title=What is Hinduism? |publisher=Himalayan Academy |year=2007 |isbn=9781934145272 |access-date=16 October 2011}}</ref>

While there are diverse deities in Hinduism, states Lawrence, "Exclusivism – which maintains that only one's own deity is real" is rare in Hinduism.<ref name=lawrence78/> [[Julius J. Lipner|Julius Lipner]], and other scholars, state that pluralism and "polycentrism" – where other deities are recognized and revered by members of different "denominations", has been the Hindu ethos and way of life.<ref name=juliuslipner371/><ref>Andrew J Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, {{ISBN|978-0231149877}}, pp. 167-168</ref>

===Trimurti and Tridevi===
{{main|Trimurti|Tridevi}}

The concept of Triad (or ''Trimurti'', ''Trinity'') makes a relatively late appearance in Hindu literature, or in the second half of 1st millennium BCE.<ref name=jangondatrim>Jan Gonda (1969), [https://www.jstor.org/stable/40457085 The Hindu Trinity], Anthropos, 63/64, 1/2, pp. 212-226</ref> The idea of triad, playing three roles in the cosmic affairs, is typically associated with Brahma, Vishnu and Shiva (also called ''Mahesh''); however, this is not the only triad in Hindu literature.<ref name=baileytrim>GM Bailey (1979), [https://www.jstor.org/stable/3269716 Trifunctional Elements in the Mythology of the Hindu Trimūrti], Numen, Vol. 26, Fasc. 2, pp. 152-163</ref> Other triads include ''Tridevi'', of three goddesses – Lakshmi, Saraswati and Parvati in the text [[Devi Mahatmya]], in the Shakta tradition, which further assert that Devi is the [[Brahman]] (Ultimate Reality) and it is her energy that empowers Brahma, Vishnu and Shiva.<ref name=jangondatrim/> The other triads, formulated as deities in ancient Indian literature, include Sun (creator), Air (sustainer) and Fire (destroyer); Prana (creator), Food (sustainer) and Time (destroyer).<ref name=jangondatrim/> These triads, states [[Jan Gonda]], are in some mythologies grouped together without forming a Trinity, and in other times represented as equal, a unity and manifestations of one Brahman.<ref name=jangondatrim/> In the Puranas, for example, this idea of threefold "hypostatization" is expressed as follows,

{{Blockquote|
They [Brahma, Vishnu, Shiva] exist through each other, and uphold each other; they are parts of one another; they subsist through one another; they are not for a moment separated; they never abandon one another.
|[[Vayu Purana]]|5.17, Translated by Jan Gonda<ref name=jangondatrim/>}}

The triad appears in [[Maitrayaniya Upanishad]], for the first time in recognized roles known ever since, where they are deployed to present the concept of three [[Guṇa]] – the innate nature, tendencies and inner forces found within every being and everything, whose balance transform and keeps changing the individual and the world.<ref name=baileytrim/><ref>James G. Lochtefeld, Guna, in The Illustrated Encyclopedia of Hinduism: A-M, Vol. 1, Rosen Publishing, {{ISBN|9780823931798}}, p. 265</ref> It is in the medieval Puranic texts, ''Trimurti'' concepts appears in various context, from rituals to spiritual concepts.<ref name=jangondatrim/> The Bhagavad Gita, in verses 9.18, 10.21-23 and 11.15, asserts that the triad or trinity is manifestation of one Brahman, which Krishna affirms himself to be.<ref>Rudolf V D'Souza (1996), The Bhagavadgītā and St. John of the Cross, Gregorian University, {{ISBN|978-8876526992}}, pp. 340-342</ref> However, suggests Bailey, the mythology of triad is "not the influence nor the most important one" in Hindu traditions, rather the ideologies and spiritual concepts develop on their own foundations.<ref name=baileytrim/> The triad, with Brahma creating, Vishnu preserving and Shiva destroying, balances the functioning of the whole universe.

===Avatars of Hindu deities===
[[File:Avatars.jpg|thumb|260px|The ten avatars of [[Vishnu]], (Clockwise, from top left) Matsya, Kurma, Varaha, Vamana, Krishna, Kalki, Buddha, Parshurama, Rama and Narasimha, (in centre) Radha and Krishna. Painting currently in [[Victoria and Albert Museum]].]]
{{main|Avatar|Dashavatara}}
Hindu mythology has nurtured the concept of the avatar (''avatāra''), which represents the descent of a deity on earth.<ref name=jameslochtefeld72>James Lochtefeld (2002), The Illustrated Encyclopedia of Hinduism: A-M, The Rosen Publishing Group, {{ISBN|978-0-8239-3180-4}}, pp. 72-73</ref><ref name="Sheth98">{{cite journal|doi=10.1353/pew.2002.0005|last=Sheth|first=Noel|date=Jan 2002|title=Hindu Avatāra and Christian Incarnation: A Comparison| journal=Philosophy East and West|publisher=University of Hawai'i Press |volume=52|issue=1 (Jan. 2002)|pages=98–125|jstor=1400135|s2cid=170278631}}</ref> This concept is commonly translated as "[[incarnation]]",<ref name=jameslochtefeld72/> and is an "appearance" or "manifestation".<ref name="Matchett">{{cite book|last=Matchett|first=Freda|title=Krishna, Lord or Avatara?: the relationship between Krishna and Vishnu|publisher=9780700712816|year=2001|page=4 | isbn=978-0-7007-1281-6}}</ref><ref>[[Christopher Hugh Partridge]], [https://books.google.com/books?id=7lEFyGiP5r8C&pg=PA148 Introduction to World Religions], pg. 148</ref>

The concept of the avatar is most developed in [[Vaishnavism]] tradition, and associated with [[Vishnu]], particularly with [[Rama]] and [[Krishna]].<ref>{{cite book|last=Kinsley|first=David|title=Gale's Encyclopedia of Religion|editor=Lindsay Jones|publisher=Thomson Gale|year=2005|edition=Second|volume=2|pages=707–708|isbn=0-02-865735-7}}</ref><ref name="Bryant18">{{cite book| last=Bryant| first=Edwin Francis|title=Krishna: A Sourcebook| publisher=Oxford University Press | year=2007| page=18 | isbn=978-0-19-514891-6| url=https://books.google.com/books?id=0z02cZe8PU8C&pg=PT32}}</ref> Vishnu takes numerous avatars in Hindu mythology. He becomes female, during the [[Samudra manthan|Samudra Manthana]], in the form of [[Mohini]], to resolve a conflict between the [[Deva (Hinduism)|devas]] and the [[Asura (Hinduism)|asura]]s. His male avatars include [[Matsya]], [[Kurma]], [[Varaha]], [[Narasimha]], [[Vamana]], [[Parashurama]], [[Rama]], [[Krishna]], [[Gautama Buddha in Hinduism|Buddha]], and [[Kalki]].<ref name="Bryant18"/> In some lists, [[Balarama]] replaces the Buddha.<ref>{{Cite book |last=Laser |first=Tammy |url=https://books.google.com/books?id=ZX9hDwAAQBAJ&dq=Balarama+Dashavatara&pg=PA18 |title=Gods & Goddesses of Ancient India |date=2014-07-15 |publisher=The Rosen Publishing Group, Inc |isbn=978-1-62275-390-1 |pages=18 |language=en}}</ref> Various texts, particularly the ''[[Bhagavad Gita]]'', discuss the idea of an avatar of Vishnu appearing to restore the cosmic balance whenever the power of evil becomes excessive and causes persistent oppression in the world.<ref name="Sheth98"/>

In [[Shaktism]] traditions, the concept appears in its legends as the various manifestations of [[Devi]], the divine-mother principle in Hinduism.<ref name="Hawley">{{cite book|last=Hawley|first=John Stratton|author2=Vasudha Narayanan|title=The life of Hinduism|publisher=University of California Press|year=2006|page=174|isbn=978-0-520-24914-1|url=https://books.google.com/books?id=7DLj1tYmoTQC&pg=PA174}}</ref> The avatars of Devi or Parvati include [[Durga]] and [[Kali]], who are particularly revered in the eastern states of [[India]], as well as Tantra traditions.<ref>David Kinsley (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, {{ISBN|0-520063392}}, pp. 45-48, 96-97</ref><ref>Sally Kempton (2013), Awakening Shakti: The Transformative Power of the Goddesses of Yoga, {{ISBN|978-1604078916}}, pp. 165-167</ref><ref name=jansen134>Eva Rudy Jansen, The Book of Hindu Imagery: Gods, Manifestations and Their Meaning, Holland: Binkey Kok, {{ISBN|978-9074597074}}, pp. 133-134, 41</ref> Twenty-one avatars of Shiva are also described in [[Shaivism]] texts, but unlike Vaishnava traditions, Shaiva traditions focus directly on Shiva rather than the avatar concept.<ref name=jameslochtefeld72/>

===Major regional and pan-Indian Hindu deities===
{| class="wikitable sortable"
 |-
 ! Name
 ! Other Names
!''Avatārs'' or Associated Deities
! Geography
 ! class="unsortable"| Image
 ! class="unsortable"| Early illustrative art
 |-
 | [[Vishnu]]
 | [[Narayana|Nārāyana]], <br>[[Venkateswara|Venkateshwara]], [[Jagannath]]a, [[Dattatreya]], [[Hari]], Other names of [[Rama]] and [[Krishna]]
|[[Matsya]], [[Kurma]], [[Varaha]], [[Narasimha]], [[Vamana]], [[Parashurama]], [[Rama]], [[Krishna]], [[Kalki]], [[Vithoba]], [[Perumal (deity)|Perumal]], [[Balarama]], [[Mohini]], [[Gautama Buddha in Hinduism|Buddha]], [[Hayagriva]]
| India, Nepal, Sri Lanka, Indonesia
 | | [[File:Vishnu_from_Gita_Govinda.jpg|100px]]
 | [[File:KINGS of BAKTRIA. Agathokles. Circa 185-170 BC. AR Drachm (3.22 gm, 12h). Bilingual series. BASILEWS AGAQOKLEOUS with Indian god Balarama-Samkarshana.jpg|100px]]<br>2nd century BCE
 |-
 | [[Shiva]]
 | Mahādeva, [[Pashupati]],<br>[[Tripurantaka]], Vishvanatha,<br>[[Dakshinamurthy|Dakshinamurti]], Nilakantha, [[Kalantaka|Kālāntaka]], [[Rudra]], [[Nataraja]], [[Sadashiva]], [[Dattatreya]]
|[[Bhairava]], [[Veerabhadra]]
 [[Batara Guru]] (Indonesia)<ref>Hariani Santiko (1997), 
 [https://www.jstor.org/stable/1178725 The Goddess Durgā in the East-Javanese Period], Asian Folklore Studies, Vol. 56, No. 2, pp. 209-226</ref><ref name=ghose15>R. Ghose (1966), Saivism in Indonesia during the Hindu-Javanese period, The University of Hong Kong Press, pages 15-17</ref><br>[[Acalanatha|Achalanatha]] (Japan)<ref>Jiro Takei and Marc P Keane (2001), SAKUTEIKI, Tuttle, {{ISBN|978-0804832946}}, p. 101</ref><ref>Miyeko Murase (1975), Japanese Art: Selections from the Mary and Jackson Burke Collection, The Metropolitan Museum of Art (New York), {{ISBN|978-0870991363}}, p. 31</ref>
| India, Nepal, Sri Lanka, China
 | [[File:Shiva Kanachur MP.JPG|100px]]
 | [[File:Shiva temple with trident standard Audumbara State Punjab 1st century BCE.jpg|100px]]<br>1st century BCE<ref>M Chakravarti (1995), The concept of Rudra-Śiva through the ages, Motilal Banarsidass, {{ISBN|978-8120800533}}, pp. 148-149</ref>
 |-
 | [[Brahma|Brahmā]]
 | Adi Prajāpati, Virinci, Vaidyanatha, Vacpati, Varishtadeva, Kamalaja, Srashta, Karta, Dhata
|[[Bonten]] (Japan),<ref>Robert Paine and Alexander Soper (1992), The Art and Architecture of Japan, Yale University Press, {{ISBN|978-0300053333}}, p. 60</ref><br>[[Phra Phrom]] (Thailand)
| India, Nepal, Sri Lanka, Southeast Asia
 | [[File:Thai - Seated Brahma - Walters 542555.jpg|100px]]
 | [[File:Shiva Linga Delhi National Museum 01-13.jpg|70px]]<br>6th century CE
 |-
 | [[Ganesha]]
 | Ganapati, [[Ashtavinayaka|Vināyaka]], Lambodara, Gajānana
|[[Kangiten]] (Japan)
| India, Nepal, Sri Lanka
 | [[File:Balinese Hindu Puja Offerings, Ubud Bali Indonesia 2010.jpg|100px]]
 | [[File:Ganesha, Lord of Obstacles LACMA M.84.67.jpg|80px]]<br>7th century CE
 |-
 | [[Kartikeya|Kārtikeya]]
 | Skanda, Murugan, Mangala, Kumara, Subrahmanya, Shanmukha
|
| India, Sri Lanka, Malaysia, Nepal
 | [[File:Balaskandha.jpg|100px]]
 | [[File:Skanda, from Kannuaj.jpg|100px]]<br>2nd century BCE
 |-
 | [[Parvati|Pārvati]]
 | Uma, [[Devi]], Gauri,<br>[[Durga]], [[Kali|Kāli]], [[Annapurna Devi Mata|Annapurna]]
|Umahi (烏摩妃, Japan)<ref>Joe Cribb (1999), Magic Coins of Java, Bali and the Malay Peninsula, British Museum Press, {{ISBN|978-0714108810}}, p. 77</ref>
| India, Nepal, Sri Lanka
 | [[File:Lalita statue.jpg|80px]]
 | [[File:Calcutta ei05-72.jpg|100px]]<br>5th century CE
 |-
 | [[Lakshmi]]
 | Sridevi, Bhargavi, Kamalāsanā, Padmavati, Chanchala
|[[Sita]], [[Radha]], [[Rukmini]],<br>[[Kisshōten]] (Japan)<br>[[Dewi Sri]] (Indonesia)<br>[[Nang Kwak]] (Thailand)<ref>Jonathan Lee, Fumitaka Matsuoka et al. (2015), Asian American Religious Cultures, ABC, {{ISBN|978-1598843309}}, p. 892</ref>
| India, Nepal, Sri Lanka
 | [[File:Gajalakshmi.jpeg|100px]]
 | [[File:Coin of Azilises showing Gaja Lakshmi standing on a lotus 1st century BCE.jpg|100px]]<br>1st century BCE
 |-
 | [[Saraswati]]
 | Vāgishvari, Vīnāpāni, Sharada
|[[Benzaiten]] (Japan),<br>Biàncáitiān (China),<br>Thurathadi ([[Myanmar]]),<br>Suratsawadi (Thailand)<ref name="dk95">Kinsley, David (1988), Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions, University of California Press, {{ISBN|0-520-06339-2}}, pp. 94-97</ref>
| India, Nepal, Java, Bali, Sri Lanka
 | [[File:A Saraswati Statue in park.jpg|100px]]
 | [[File:Indian - Sarasvati - Walters 2550.jpg|100px]]<br>10th century CE
 |-
 | [[Durga|Durgā]]
 | [[Parvati|Pārvati]], [[Kali|Kāli]], [[Mahishasuramardini|Mahishāsuramardini]]<br>
|Betari Durga ([[Indonesia]])<ref>Francine Brinkgreve (1997), [https://www.jstor.org/stable/1178726 Offerings to Durga and Pretiwi in Bali], Asian Folklore Studies Vol. 56, No. 2, pp. 227-251</ref>
| India, Nepal, Sri Lanka, Bangladesh 
 | [[File:Durga at Rewalsar Lake. 2010.jpg|100px]]
 | [[File:Aihole si05-1471.jpg|100px]]<br>8th century CE
 |-
 | [[Kali|Kāli]]
 | [[Durga]], [[Parvati]]
 |
 | India, Nepal, Sri Lanka, Bangladesh 
 | [[File:Kaliposter1940s.jpg|100px]]
 | [[File:Goddess Kali.jpg|70px]]<br>12th century CE
 |-
 | [[Mariamman]]
 | [[Durga]], [[Parvati]]
|
| India (mostly in South India),<br>Southeast Asia, Sri Lanka
 | [[File:Mariamman.jpg|100px]]
 | [[File:Tamil nadu, epoca cola, tridente con mariyammai, dea del vaiolo, x sec..JPG|70px]]<br>10th century CE
 |-
 | [[Harihara]] (Half Vishnu - Half Shiva)
 | Shankaranarayana
 |
 | India, Sri Lanka, Nepal
 | [[File:Indian god-sivakesava.JPG|80px]]
 | [[File:Harihara. Cave3Badami.jpg|100px]]<br>6th century CE
 |-
 | [[Ardhanarishvara|Ardhanārīshvara]] (Half Shiva - Half Parvati)
 | 
 |
 | India, Nepal, Sri Lanka
 | [[File:God marriage AS.jpg|100px]]
 | [[File:Kushana Ardhanareswar.jpg|80px]]<br>1st century CE
 |-
 | [[Hanuman]]
 | Ramdhooth, Anjaneya, Maruti, Bajarangabali, Sankatamochana, Pavanasuta
 |
 | India, Nepal, Sri Lanka
 | [[File:Ravivarmapress.jpg|100px]]
 | [[File:StandingHanumanCholaDynasty11thCentury.jpg|80px]]<br>11th century CE
|}

==See also==
* [[Hindu denominations]]
* [[Hindu iconography]]
* [[Hindu mythology]]
* [[Puranas]]
* [[List of Hindu deities]]
* [[Rigvedic deities]]

==Notes==
{{reflist|group=note}}

== References ==
=== Citations ===
{{reflist}}

===Sources===
* [[Alain Daniélou|Daniélou, Alain]] (1991) [1964]. ''[https://archive.org/details/mythsgodsofindia00dani The Myths and Gods of India]''. Inner Traditions, Vermont, US. {{ISBN|0-89281-354-7}}.
* Fuller, C. J. (2004). ''[https://books.google.com/books?id=To6XSeBUW3oC The Camphor Flame: Popular Hinduism and Society in India]''. Princeton University Press, New Jersey. {{ISBN|0-691-12048-X}}.
* Harman, William, "Hindu Devotion". In: ''[https://books.google.com/books?id=hMPYnfS_R90C Contemporary Hinduism: Ritual, Culture, and Practice]'', Robin Rinehard, ed. (2004) {{ISBN|1-57607-905-8}}.
* Kashyap, R. L. ''Essentials of Krishna and Shukla Yajurveda''; SAKSI, Bangalore, Karnataka {{ISBN|81-7994-032-2}}.
* [[Devdutt Pattanaik|Pattanaik, Devdutt]] (2009). ''7 Secrets from Hindu Calendar Art''. Westland, India. {{ISBN|978-81-89975-67-8}}.
* {{Citation |last= Monier-Williams |first=Monier |author-link=Monier Monier-Williams |year=1974 |title=Brahmanism and Hinduism: Or, Religious Thought and Life in India, as Based on the Veda and Other Sacred Books of the Hindus |publisher= Adamant Media Corporation |url=https://books.google.com/books?id=U5IBXA4UpT0C |access-date=8 July 2007 |series=Elibron Classics |isbn=1-4212-6531-1 }}
* {{Citation| last =Monier-Williams|first=Monier|author-link=Monier Monier-Williams|year=2001|orig-year=first published 1872 |title= English Sanskrit dictionary |place=Delhi|publisher= Motilal Banarsidass|url = http://www.ibiblio.org/sripedia/ebooks/mw/index.html|access-date= 24 July 2007|isbn=81-206-1509-3 }}
* {{Citation |last= Renou |first=Louis |author-link= Louis Renou |year=1964 |title=The Nature of Hinduism |publisher= Walker }}
* {{Citation | last1 = Toropov | first1 =Brandon | last2 =Buckles | first2 =Luke | year =2011 | title=Guide to World Religions|publisher=Penguin }}
* {{cite journal|title= Varna and Jati in Indian Traditional Perspective|first=K.N.|last=Sharma|date=1 March 1990|doi=10.1177/0038022919900102|jstor=23634524|url= https://www.jstor.org/stable/23634524|journal=Sociological Bulletin|volume=39|issue=1–2|pages=15–31 |publisher=Sage Publication, Inc.|s2cid=151534129 |url-access=subscription}}
* Swami Bhaskarananda, (1994). ''Essentials of Hinduism.'' (Viveka Press) {{ISBN|1-884852-02-5}}.
* Vastu-Silpa Kosha, ''Encyclopedia of Hindu Temple architecture and Vastu''. S. K. Ramachandara Rao, Delhi, Devine Books, (Lala Murari Lal Chharia Oriental series) {{ISBN|978-93-81218-51-8}} (Set)
* Werner, Karel. ''A Popular Dictionary of Hinduism''. Curzon Press, 1994. {{ISBN|0-7007-0279-2}}.

==Further reading==
* Chandra, Suresh (1998). ''[https://books.google.com/books?id=mfTE6kpz6XEC Encyclopaedia of Hindu Gods and Goddesses]''. Sarup & Sons, New Delhi, India. {{ISBN|81-7625-039-2}}.
* [[Devdutt Pattanaik|Pattanaik, Devdutt]] (2003). ''[https://books.google.com/books?id=zdkswFlJtjQC Indian mythology: tales, symbols, and rituals from the heart of the Subcontinent]''. Inner Traditions / Bear & Company. {{ISBN|0-89281-870-0}}.
* Kinsley, David. ''[https://books.google.com/books?id=hgTOZEyrVtIC Hindu Goddesses: Vision of the Divine Feminine in the Hindu Religious Traditions]''. Motilal Banarsidass, New Delhi, India. {{ISBN|81-208-0379-5}}.

==External links==
{{commons category|Hindu deities}}
* [https://web.archive.org/web/20140203215148/http://www.usefulcharts.com/religion/main-hindu-gods-chart.html A chart of the main Hindu deities] (with pictures)
*[https://exchange.umma.umich.edu/resources/23738 Collection: "Hindu Gods and Goddesses"] from the [[University of Michigan Museum of Art]]
*[https://www.sfomuseum.org/exhibitions/deities-stone-hindu-sculpture-collections-asian-art-museum "Deities in Stone: Hindu Sculpture from the Collections of the Asian Art Museum" exhibition] at the [[San Francisco International Airport|SFO Museum]]
*[https://maa.missouri.edu/exhibit/hinduart "Seeing the Divine in Hindu Art" exhibition] at the [[Museum of Art and Archaeology|Museum of Art and Archaeology at the University of Missouri]]

{{HinduMythology}}
{{Hindudharma}}
{{Worship in Hinduism}}
{{Authority control}}

{{DEFAULTSORT:Hindu Deities}}
[[Category:Hindu deities| ]]