Etymology of the words Divine, Theo, Demon, Deva from the Tamil word.
Veneration of the dead
Veneration of the dead is a practice based on the belief that the deceased, often family members, have a continued existence, take an interest in the affairs of the world, and/or possess the ability to influence the fortune of the living. Some groups venerate their ancestors, some groups venerate heroic mortals as having god-like qualities, some see them as intercessors with God (whether in Purgatory or in Heaven) and some groups offer gifts to placate angry ghosts -- the approaches differ.
All cultures attach ritual significance to the passing of loved ones, but this is not equivalent to ancestor veneration.The goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living and sometimes to ask for special favours or assistance. The social or non-religious function of ancestor veneration is to cultivate kinship values like filial piety, family loyalty, and continuity of the family lineage. While far from universal, ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times. This article will examine similarities and differences in the relationships between the living and the dead.
The minimum requirement for veneration offered to the dead is probably some kind of belief in an afterlife, a survival at least for a time of personal identity beyond death. These beliefs are far from uniform.
Ancestor worship
Ancestor worship is predominant in India among Hindus. In India, when a person passes away, the family observes 10 day mourning period, generally called shraddha. Six month and a year hence they observe the ritual of Tarpan[disambiguation needed] in which the family offers tributes to the deceased. During these rituals, the family prepares the food items which the deceased liked, offers food to the deceased. They offer this food to cows and crows as well. They are also obliged to offer siddha to eligible Bramhins. Only after these rituals the family members are allowed to eat.
Each year, on the particular date (as per the Hindu calendar), when the person had died, the family members repeat this ritual.
Apart from this there is also a fortnight long duration each year called "Pitripaksh" (fortnight of ancestors) when the family remembers all its ancestors and offers Tarpan to them. This period falls just before the Navratri or Durga Puja falling in the month of Ashwin. Mahalaya marks the end of the fortnight long Tarpan to the ancestors.
Demonology
Demonology (from Greek δαίμων, daimōn, "demon"; and -λογία, -logia) is the systematic study of demons or beliefs about demons. Insofar as it involves exegesis, demonology is an orthodox branch of theology. It is the branch of theology relating to superhuman beings who are not gods. It deals both with benevolent beings that have no circle of worshippers or so limited a circle as to be below the rank of gods, and with malevolent beings of all kinds. The original sense of "demon," from the time of Homer onward, was a benevolent being; but in English the name now holds connotations of malevolence.
Demons, when regarded as spirits, may belong to either of the classes of spirits recognized by primitive animism; that is to say, they may be human, or non-human, separable souls, or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians, the West Africans, and others; the Arab djinn, for example, are not reducible to modified human souls; at the same time these classes are frequently conceived as producing identical results, e.g. diseases. Demonology, though often referred to with negative connotation, was not always seen as evil or devilish as the term would have one believe.
According to some societies, all the affairs of life are supposed to be under the control of spirits, each ruling a certain "element" or even object, and themselves in subjection to a greater spirit. For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. All are potentially of the malignant type, to be propitiated by an appeal to knowledge of the supernatural. In Korea, countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands they accompany travelers, seeking them out from their places in the elements.
In ancient Babylon, demonology had an influence on even the most mundane elements of life, from petty annoyances to the emotions of love and hatred. The numerous demonic spirits were given charge over various parts of the human body, one for the head, one for the neck, and so on. In present-day Egypt, the ubiquitous jinn are believed to be so densely distributed that acts such as pouring water unto the ground are accompanied by seeking the permission of a potentially dampened spirit.
Greek philosophers such as Porphyry, who claimed influence from Platonism,and the fathers of the Christian Church, held that the world was pervaded with spirits, the latter of whom advanced the belief that demons received the worship directed at pagan gods.
Types
Under the head of demons are classified only such spirits as are believed to enter into relations with the human race; the term therefore includes:
1. angels in the Judeo-Christian tradition that fell from grace,
2. human souls regarded as genii or familiars,
3. such as receive a cult (e.g., ancestor worship),
4. ghosts or other malevolent revenants.
Excluded are souls conceived as inhabiting another world. Yet just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The so-called Spectre Huntsman of the Malay Peninsula is said to be a man who scours the firmament with his dogs, vainly seeking for what he could not find on Earth -a buck mouse-deer pregnant with male offspring; but he seems to be a living man; there is no statement that he ever died, nor yet that he is a spirit. The incubi and Succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed). Belief in demons goes back many millennia. The Zoroastrian faith teaches that there are 3,333 Demons, some with specific dark responsibilities such as war, starvation, sickness, etc.
In Christianity, a demon is traditionally an evil spirit, not human in origin, and bent towards the destruction of mankind using every guile imaginable.
Islamic demonology
In Islam, the devil Iblis (Satan and/or Lucifer in Christianity) was a Jinn. (humans are created from Earth, Angels from light, and jinn from 'smokeless fire'). The jinn though, are not necessarily evil; they could be good doers or sinners just like humans. Since the jinn and humans are the only kinds of creation who have the will to choose, the followers of Iblis could be jinn or human. The angels, on the other hand, are sinless and only obey the will of God. In the Qur'an, when God ordered those witnessing the creation of Adam to kneel before him (before Adam), Iblis refused to do so and was therefore damned for refusal to obey God's will.
India
In India, especially in Tamil Nadu, people worshipped their ancestors for blessings from to have goodness and safety and later they also worshipped or feared about the ghost, devils and spirits so that the said ghost, devils and spirit should not do any harm to them and their families. In Later days, the said worships provides storng foundation for Hinduism.
ஆவி² āvi , n. < ஆவி- [Telugu. Kannada. Malayalam. āvi.] 1. Breath; உயிர்ப்பு. (திவா.) 2. Sigh; நெட்டுயிர்ப்பு. உயிர்த்தன ளாவியே (கம்பரா. உலா. 30). 3. Yawn; கொட்டாவி. (சீவக. 1572.) 4. Soul; ஆன்மா. ஆவியு முடலு முடைமையெல்லாமும் (திருவாச. 33, 7). 5 Spirit
கறுப்பு kaṟuppu , n. < கறு-. [M. kaṟuppu.] 1. Anger, displeasure; வெகுளி. (தொல். சொல். 372.) 2. Minor evil spirits; பேய்பிசாசுகள்.
Telugu గాలి gāli. n. Wind, air, breeze. వాయువు. Scent మృగములదేహవాసన. A devil పిశాచము.
English. daimon n : one of the evil spirits of traditional Jewish and Christian belief , Gk. daimon (gen. daimonos) "lesser god
காற்று² kāṟṟu , n. < கால்-. 1. Air, wind; வாயு. காற்றியமானன் வானம் (திருவாச. 5, 63). 2. Breath; உயிர்ப்பு. மூச்சுக்காற்று (சூடா. 3, 49). 3. Gas generated in bowels, by indigestion, etc. flatulence; அபானவாயு. காற்றுப் பரிகிறது. 4. Ghost, apparition, spectre, spirit; பிசாசு. Loc. 5. See காற்றினாள்
ஆவி² āvi->ஆவேசம் āvēsam, n. 1. Possession by a deity, a spirit or a demon; தெய்வமே றுகை. 2. Ghost, spirit; பேய். 3. Anger, wrath, fury; கோபம். Colloq.
O.E. god "supreme being, deity," from P.Gmc. *guthan (cf. Du. god, Ger. Gott, O.N. guð, Goth. guþ), from PIE *ghut- "that which is invoked" (cf. Skt. huta- "invoked," an epithet of Indra),
உருவேற்று-தல் uru-v-ēṟṟu-, v. tr. < id. +. 1. To repeat mantras; மந்திரத்தைப் பலமுறை செபித்தல். எட்டெழுத் தாலுரு வேற்றலார் (சேதுபு. சேதுபல. 114). 2. To repeat or rehearse a lesson frequently in order to learn it by heart; நெட்டுருப் பண்ணுதல். 3. To cause a spirit to possess some one for uttering oracles or for ascertaining future events; ஆவேசமேற்றுதல். (W.) 4. To give evil advice, usu. taking the form of a persuasive talk; துர்ப்போதனைசெய்தல். Colloq.
செத்துவம் cettuvam, n. Evil spirit; பிசாசம். செத்துவங்க டாக்கி (நீலகேசி, 112).
வெறி veṟi, n. [Telugu. verri, Kannada. veṟi, Malayalam. veri.] 1. Toddy; கள். (பிங்.) 2. Drunkenness, drunken fury, intoxication; குடிமயக்கம். (W.) 3. Giddiness; மயக்கம். (W.) 4. Bewilderment; confusion, perturbation; கலக்கம். (பிங்.) 5. Madness, insanity; பயித்தியம். வெறிநாய். 6. Frenzy; மதம். 7. Anger; கோபம். (W.) 8. Quickness, hastiness; விரைவு. (அக. நி.) 9. Fragrance; வாசனை. வெறிகமழ் வணரைம்பால் (கலித். 57). 10. See வெறியாட்டு. (பிங்.) வெறிபுரி யேதில் வேலன் (அகநா. 292). 11. See வெறிப் பாட்டு. வேலனேத்தும் வெறியுமுளவே (பரிபா. 5, 15). 12. Savagery, wildness; மூர்க்கத்தனம். 13. Devil; பேய். (பிங்.) 14. Deity; தெய்வம். வெறி யறி சிறப்பின் (தொல். பொ. 60, உரை). 15. Sheep; ஆடு. இறும்பகலா வெறியும் (மணி. 19, 97). 16. Ignorance; பேதைமை. (பிங்.) 17. Fear; அச்சம். (பிங்.) வெறிகொளாக மாயை யாதலின் (ஞானா. 59, 5). 18. Disease; நோய். (பிங்.)
வெறியாட்டாளன் veṟiyāṭṭāḷaṉ , n. < வெறியாட்டு +. Priest dancing under possession by Skanda; வெறியாடல் புரியும் வேலன். (பு. வெ. 9, 41, உரை.)
வெறியாட்டு veṟi-y-āṭṭu, n. < வெறி +. 1. Dance of a priest possessed by Skanda; வேலனாடல். (பு. வெ. 1, 21, தலைப்பு.) 2. Frantic or mad play; களியாட்டம். வெறியாட்டுக் காளாய் (தாயு. கற்புறு. 2).
வெறியாட்டுப்பறை veṟiyāṭṭu-p-paṟai n. < வெறியாட்டு + பறை³. Drum of kuṟiñci tract, used in veṟi-y-āṭṭu; வெறியாட்டில் முழக்கும் குறிஞ்சிநிலப் பறை. (இறை. 1, பக். 17.)
வெறியாடல் veṟiyāṭal , n. < வெறியாடு-. See வெறியாட்டு.
வெறியாடு-தல் veṟi-y-āṭu-, v. intr. < வெறி³ +. To dance under possession by Skanda; வெறியாட்டாடுதல்.
வெறியாள் veṟi-y-āḷ, n. < id. + ஆள்². See வெறியாட்டாளன். (குறுந். 366.) வெறியெடு-த்தல் veṟi-y-eṭu-, v. intr. < id. +. To conduct a veṟi-y-āṭṭu; வெறியாட்டு நிகழ்த்துதல். தமர்வெறி யெடுப்புழி அதனை விலக்கக் கருதிய தோழி (ஐங்குறு. 28, உரை).
வேலன் vēlaṉ , n. < வேல்¹. 1. Spearman; வேற்காரன். 2. Skanda; முருகன். (பிங்.) 3. Priest worshipping Skanda; முருகபூசனை செய்ப வன். (திருமுரு. 222.)
வேலனாடல் vēlaṉ-āṭal, n. < வேலன் +. Dancing of a priest under possession by Skanda; முருகக்கடவுள் ஆவேசிப்ப வேலனாடுங் கூத்து. (பிங்.)
ஏவிவிடு-தல் ēvi-viṭu-, v. intr. < ஏவு- +. To raise an evil spirit and set it on one's enemy; பூதபிசாசுகளை யெழுப்பிப் பிறரைத் துன்புறுத்த அனுப்புதல். (யாழ். அக.)
துல்(thul) Evil; தீமை ->Skt. दुष् duṣ P. 1 To be bad or corrupted, be spoiled or suffer damage. -2 To be defiled or violated (as a woman &c.), be stained, be or become impure or contaminated; -3 To sin, commit a mistake, be wrong. -4 To be unchaste or faithless. -Caus. 1 To corrupt, spoil, cause to perish, hurt, destroy, defile, taint, contaminate, vitiate, pollute (lit. and fig.); -2 To corrupt the morals, demoralize. -3 To violate or dis- honour (as a girl or another's wife);
துல்(thul) Evil;தீமை -> தீ tī. 1. Anger; கோபம். மன்னர்தீ யீண்டு தங்கிளையோடு மெரித்திடும் (சீவக. 250). 2. Evil; தீமை. தீப்பால தான்பிறர்கட் செய் யற்க (குறள், 206). 3. Poison; விடம். வேகவெந் தீநாகம் (மணி. 20, 98). 4. Hell; நரகம். அழுக் காறு . . . தீயுழி யுய்த்துவிடும் (குறள், 168).
தீ tī.->தெய் tey, n. The deity which protects from evil; தெய்வம். (பிங்.)
தெய் tey->தெய்வதம் teyvatam , n. 1. Deity, divinity; தெய்வம். ஆங்கத் தெய்வதம் வாரா தோவென (மணி. 9, 70).
தெய் tey->Gk. theo
தெய்வதம் teyvatam->தெய்வதை teyvatai , n. Deity. தேவதை. திருவாக்குந் தெய்வதையும் . . . தேற்ற வழிபாடு செய்வதே (சிறுபஞ். 43).
தெய் tey-> தெய்வம் teyvam, n.1. God, deity; கடவுள். (சூடா.) தெய்வ முணாவே (தொல். பொ. 18). 2. Divine nature; தெய்வத்தன்மை. தெய்வமே கமழுமேனி (சீவக. 1718). 3. That which is divine; தெய்வத்தன்மையுள்ளது. தெய்வத்தாற் கூறாயோ (திணைமாலை. 90). 4. Fate, destiny, karma; ஊழ். தெய்வத்தா லாகா தெனினும் (குறள், 619). 5. One of aṣṭavivākam, q. v. See தெய்வ மணம், 3. (தொல். பொ. 92, உரை.) 6. See தெய்வா தனம். குஞ்சிதம் வராகந் தெய்வம் (தத்துவப். 108). 7. Year; வருஷம். (தைலவ. தைல.) 8. Fragrance; வாசம். (பல்பொருட்சூளா.) 9. Newness; புதுமை. (பல்பொருட்சூளா.)
தெய் tey-> தெய்வம் teyvam->దయ్యము [ dayyamu ] dayyamu. n. A deity, a god. దేవుడు, వేలుపు. M. iv. IV. 57. R. ii. 11. Destiny, fate, విధి. A goblin, fiend, demon or evil spirit, పిశాచము. దయ్యముకాదు భూతమే it was not a fiend but a ghost. కొరివిదయ్యము a jack o'lantern, a will of the wisp. వానికి దయ్యముపూనిది he is possessed. దయ్యముపూనినవాడు a domoniac. దయ్యముపట్టు to be possessed. అతనికి దయ్యముపట్టినది a devil has seized him. దయ్యమువదల
தெய் tey-> தெய்வம் teyvam-> Telugu దైవము daivamu. n. A deity, God.
தெய்வங்கொண்டாடி teyvaṅ-koṇṭāṭi, n. < id. +. A person possessed by a deity, evil spirit, etc.; தெய்வம் பேய் முதலியவற்றால் ஆவேசிக் கப்பட்டு ஆடுபவன். Nāñ.
தெய்வமயக்கம் teyva-mayakkam, n. < id. +. 1. Inspiration or obsession by a spirit; தெய்வஆவேசம். தெய்வமயக்கத்தாற் கூறினாள் (சிலப். 12, 51, உரை). 2. See தெய்வமயக்கு, 1.
தெய்வமுறு-தல் teyvam-uṟu-, v. intr. < id. +. 1. To become possessed by a spirit; ஆவேசமுறுதல். சாலினி தெய்வமுற்று (சிலப். 12, 8). 2. To attain godhood; தெய்வத்தன்மை யுறுதல். (சிலப். 19, 26, அரும்.)
தெய்வமாடு-தல் teyvam-āṭu-, v. intr. < id. +. To be possessed or inspired by a spirit; தெய்வம் ஆவேசிக்கப்பெறுதல். Colloq.
தெய்வமேறு-தல் teyvam-ēṟu-, v. intr. < id. +. To be possessed by a spirit; ஆவேசங் கொள்ளுதல்.
தெய்வாவி teyvāvi, n. < id. + ஆவி. The Holy Ghost;
தெய்விகம் teyvikam, n. 1. That which is divine; தெய்வத்தன்மையுள்ளது. 2. Divine act or injunction; தெய்வச்செயல். 3. A lineal measure of nine tālam; ஒன்பது பனை உயர முள்ள ஓரளவு. (சுக்கிரநீதி. 232.) 4. Chance; தற் செயல். சேனைக ளிளைப்பறத் தெய்விகந்தனில்வந்த (பாரத. பதினான்காம். 68). 5. Transcendence, magnificence, super-eminence; மகிமை. (W.)
தெய்வீகம் teyvīkam, n. < id. See தெய் விகம், 4. தெய்வீகமாக நீர்தாமித் திசையில் வந்தது (சிவரக. சிவடுண்டிவன. 44).
தெய்வீகமா-தல் teyvīkam-ā-, v. intr. < id. +. To die, as attaining the divine state; [தெய்வத்தன்மையடைதல்] இறத்தல். (திருப்பணி. மதுரைத்தல. 5.)
தேவு tēvu, n.1. Deity; தெய்வம். (பிங்.) நரகரைத் தேவு செய்வானும் (தேவா. 696, 2). 2. Godhead; தெய்வத்தன்மை. அயன்றிருமால் செல்வமு மொன்றோவென்னச் செய்யுந்தேவே (சி. சி. காப்பு. ஞானப். உரை).
தேவு tēvu, ->(தேவியம் teviyam)-> திவ்வியம் tivviyam, 1. Divinity, anything celestial or god-like; தெய்வத் தள்மையுள்ளது. 2. That which is excellent, supreme; மேலானது. Colloq.
Eng. divine (adj.) c.1305 (implied in divinity), from O.Fr. devin, from L. divinus "of a god," from divus "a god," related to deus "god, deity". Weakened sense of "excellent" had evolved by c.1470. Divinity is from c.1300.
திவ்வியம் tivviyam-> Skt. देव्यम् dēvyam Divine dignity, god-head.
திவ்வியம் tivviyam->Skt. दिव्य divya 1 Divine, heavenly, celestial; -2 Supernatural, wonderful; -3 Brilliant, splendid. -4 Charming, beautiful.
திவ்வியம் tivviyam-> Skt. दिव्यः divyah 1 A superhuman or celestial being; दिव्यानामपि कृतविस्मयां पुरस्तात् Śi.8.64.
தேவு tēvu ->தேவகம் tēvakam, n.That which is divine; தெய்விகமானது. (யாழ். அக.)
தேவதை tēvatai, n. 1. Deity, god; கடவுள். 2. Evil spirit; பிசாசம். (யாழ். அக.)
தேவதை tēvatai-> देवता 1 Divine dignity or power, divinity; शाकल्य तस्य का देवतेत्यमृतमिति होवाच Bṛi. Up.3.9.1; cf. ŚB. on MS. 1.4.23;6.3.19. -2 A deity, god; Ku.1.1. -3 The image of a deity; Ms.4.13. -4 An idol.
தேவு tēvu ->தேவகம் tēvakam-> Skt. देवकीय dēvakīya , Skt. देवक्य dēvakya a. Divine, godlike.
தேவு tēvu ->Skt. देविक dēvika a. (-की f.),
தேவு tēvu ->Skt. देविल a. 1 Divine, godly. -2 Derived from a god. -3 Virtuous, pious.
தேவு tēvu ->தேவகம் tēvakam, n.-> Skt. देवक dēvaka a. [दिव्-ण्वुल्] 1 sporting, playing. -2 Divine, godlike, celestial. -कः (at the end of comp.) A god, deity.
தேவு tēvu ->தேவடி tēvaṭi, n. Royal palace; அரண்மனை. Madr.
தேவு tēvu -> தேவடிச்சி tē-v-aṭicci , n. < தே³ +. See தேவடியாள். Loc.
தேவு tēvu ->தேவடியாள் tē-v-aṭiyāḷ , n. < id. +. [M. tēvaṭiyāl.]
தேவு tēvu->தேவர் tēvar , n. 1. Deities, objects of worship; கடவுளர். தேவர்ப் பராஅய முன்னிலைக் கண்ணே (தொல். பொ. 450). 2. Celestials, of four classes, viz., aṣṭavacukkaḷ, tuvātacātittar, ēkā- taca-ruttirar, accuviṉi-tēvar; அஷ்டவசுக்கள், துவாதசாதித்தர், ஏகாதசருத்திரர், அச்சுவினிதேவர் ஆகிய நால்வகைத் தேவவகையார். (பிங்.) 3. A term of respect for persons of high station; உயர்ந் தோரைக்குறிக்குஞ் சொல். 4. Tiruvaḷḷuvar. See திருவள்ளுவர். 'ஒன்னா ரழுத கண்ணீருமனைத்து' என் றார் தேவரும் (சீவக. 1891, உரை). 5. The author of Cīvakacintāmaṇi. See திருத்தக்கதேவர். தேவர் அதனை . . . அபரகாத்திரமென்றார் (சீவக. 806, உரை). 6. A word appended to the names of kings, ascetics, etc.; அரசர், துறவியர் முதலியோ
தேவு tēvu->தேவன் tēvaṉ, n. 1. God; கடவுள். தேருங்காற் றேவ னொருவனே (திவ். இயற். நான்மு. 2). 2. Arhat; அருகன். (பிங்.) 3. King; அரசன். தேவா நின்கழல் சேவிக்க வந்தனன் (கம்பரா. கங்கை. 39). 4. Husband's brother; கொழுநன். (யாழ். அக.) 5. A title of Maṟavar, Akampaṭiyar and kaḷḷar; மறவர் அகம்படியர் கள்ளர்க்கு வழங்கும் பட்டப் பெயர். 6. Lancer; ஈட்டிக்காரன். (யாழ். அக.) 7. Shield-bearer; பரிசைக்காரன். (யாழ். அக.)
தேவன் tēvaṉ->దేవుడు dēvudu. n. God. A deity, దేవత, వేలుపు. దేవ dēva. adj. Of God, దేవుని యొక్క
தேவன் tēvaṉ-> English. demon 1387, L. dæmon "spirit," from Gk. daimon (gen. daimonos) "lesser god, guiding spirit, tutelary deity," (sometimes including souls of the dead), Avestan dava- "spirit, demon
தேவன் tēvaṉ->Skt. देव dēva a. (-वी f.) 1 Divine, celestial; -2 Shining; -3 Fit to be worshipped or honoured.
The word Deva in Skt also means not only god but also ghost as in Tamil.
தேவன் tēvaṉ-> Skt. देवः dēvah 1 A god, deity;-2 (a) The god of rain, an epithet of Indra; -3 A divine man, Brāhmaṇa, -4 A king, ruler, -5 A title affixed to the names of Bārhmaṇas; -6 (In dramas) A title of honour used in addressing a king, ('My lord', 'Your majesty') -7 Quicksilver. -8 The Supreme Spirit;
தேவி tēvi n. 1. Goddess; தெய்வ மகள். (பிங்.) 2. Goddess Pārvatī பார்வதிதேவி. (சூடா.) 3. Goddess Kāḷi; காளிதேவி. (சூடா.) 4. Goddess of Misfortune; மூதேவி. (M. M. 268.) 5. Goddess of Smallpox; வைசூரியம்மன். (M. M. 268.) 6. Wife; மனைவி. மன்னவ னாருயிர் மாபெருந் தேவியே (சீவக. 1403). 7. Queen, princess, lady, a term of respect; தலைவி. சித்திரத் தேவிப்பட்டந் திருமக னல்கினானே (சீவக. 2567). 8. A species of red Indian water-lily. See சீதேவி. (மலை.) 9. An Upaniṣad, one of 108; நூற்றெட்டுபநிடதங் களுள் ஒன்று.
தேவி tēvi-> Skt. देवी dēvī 1 A female deity, a goddess
தேவி tēvi->It. diva "goddess, fine lady," f L. diva "goddess
தேவர்க்காடல் tēvarkkāṭal n. < தேவர் +. Temporary possession by a spirit; ஆவேசம். (W.)
Therefore giving of the etymological explanation of Day light to the words Divine, and Theo is nothing but a imaginary one and later stage without any cogency.
The so called Sankrit Dhatu of दिव् div shown for Deva is never denotes God. but it merely means
दिव् f. 1 The heaven; -2 The sky; -3 A day; -4 Light, brilliance. -5 Fire, glow of fire.
दिवम् divam 1 Heaven. -2 The sky; -3 A day. -4 A forest, wood, thicket.
दिवन् divan n. The heaven. -m. A day.
दिवसः divasḥ A day;
दिवसम् divasam A day;
According to Monier-Williams Sanskrit-English Dictionary
divya 2
divyá (dívya Pāṇ. 4-2, 101), mfn. divine, heavenly, celestial (opp. to pārthiva, āntarīkṣa or mānuṣa) RV. AV. ŚBr. Kauś. MBh. &c
• supernatural, wonderful, magical (aṅgāra RV. x, 34, 9
deva
devá mf(i)n. (fr. 3. div) heavenly, divine (also said of terrestrial things of high excellence) RV. AV. VS. ŚBr. (superl. m. devá-tama RV. iv, 22, 3 &c
• m. (according to Pāṇ. 3-3, 120 déva) a deity, god RV. &c.&c
• (rarely applied to) evil demons AV. iii, 15, 5 TS. iii, 5, 4, 1
• (pl. the gods as the heavenly or shining ones.
Therefore the Indo European words theo, dio, deva are derived from the Tamil word Tei due to worship of spirit and ghost in Dravidian/Tamil India.
Veneration of the dead
Veneration of the dead is a practice based on the belief that the deceased, often family members, have a continued existence, take an interest in the affairs of the world, and/or possess the ability to influence the fortune of the living. Some groups venerate their ancestors, some groups venerate heroic mortals as having god-like qualities, some see them as intercessors with God (whether in Purgatory or in Heaven) and some groups offer gifts to placate angry ghosts -- the approaches differ.
All cultures attach ritual significance to the passing of loved ones, but this is not equivalent to ancestor veneration.The goal of ancestor veneration is to ensure the ancestors' continued well-being and positive disposition towards the living and sometimes to ask for special favours or assistance. The social or non-religious function of ancestor veneration is to cultivate kinship values like filial piety, family loyalty, and continuity of the family lineage. While far from universal, ancestor veneration occurs in societies with every degree of social, political, and technological complexity, and it remains an important component of various religious practices in modern times. This article will examine similarities and differences in the relationships between the living and the dead.
The minimum requirement for veneration offered to the dead is probably some kind of belief in an afterlife, a survival at least for a time of personal identity beyond death. These beliefs are far from uniform.
Ancestor worship
Ancestor worship is predominant in India among Hindus. In India, when a person passes away, the family observes 10 day mourning period, generally called shraddha. Six month and a year hence they observe the ritual of Tarpan[disambiguation needed] in which the family offers tributes to the deceased. During these rituals, the family prepares the food items which the deceased liked, offers food to the deceased. They offer this food to cows and crows as well. They are also obliged to offer siddha to eligible Bramhins. Only after these rituals the family members are allowed to eat.
Each year, on the particular date (as per the Hindu calendar), when the person had died, the family members repeat this ritual.
Apart from this there is also a fortnight long duration each year called "Pitripaksh" (fortnight of ancestors) when the family remembers all its ancestors and offers Tarpan to them. This period falls just before the Navratri or Durga Puja falling in the month of Ashwin. Mahalaya marks the end of the fortnight long Tarpan to the ancestors.
Demonology
Demonology (from Greek δαίμων, daimōn, "demon"; and -λογία, -logia) is the systematic study of demons or beliefs about demons. Insofar as it involves exegesis, demonology is an orthodox branch of theology. It is the branch of theology relating to superhuman beings who are not gods. It deals both with benevolent beings that have no circle of worshippers or so limited a circle as to be below the rank of gods, and with malevolent beings of all kinds. The original sense of "demon," from the time of Homer onward, was a benevolent being; but in English the name now holds connotations of malevolence.
Demons, when regarded as spirits, may belong to either of the classes of spirits recognized by primitive animism; that is to say, they may be human, or non-human, separable souls, or discarnate spirits which have never inhabited a body. A sharp distinction is often drawn between these two classes, notably by the Melanesians, the West Africans, and others; the Arab djinn, for example, are not reducible to modified human souls; at the same time these classes are frequently conceived as producing identical results, e.g. diseases. Demonology, though often referred to with negative connotation, was not always seen as evil or devilish as the term would have one believe.
According to some societies, all the affairs of life are supposed to be under the control of spirits, each ruling a certain "element" or even object, and themselves in subjection to a greater spirit. For example, the Inuit are said to believe in spirits of the sea, earth and sky, the winds, the clouds and everything in nature. Every cove of the seashore, every point, every island and prominent rock has its guardian spirit. All are potentially of the malignant type, to be propitiated by an appeal to knowledge of the supernatural. In Korea, countless demons inhabit the natural world; they fill household objects and are present in all locations. By the thousands they accompany travelers, seeking them out from their places in the elements.
In ancient Babylon, demonology had an influence on even the most mundane elements of life, from petty annoyances to the emotions of love and hatred. The numerous demonic spirits were given charge over various parts of the human body, one for the head, one for the neck, and so on. In present-day Egypt, the ubiquitous jinn are believed to be so densely distributed that acts such as pouring water unto the ground are accompanied by seeking the permission of a potentially dampened spirit.
Greek philosophers such as Porphyry, who claimed influence from Platonism,and the fathers of the Christian Church, held that the world was pervaded with spirits, the latter of whom advanced the belief that demons received the worship directed at pagan gods.
Types
Under the head of demons are classified only such spirits as are believed to enter into relations with the human race; the term therefore includes:
1. angels in the Judeo-Christian tradition that fell from grace,
2. human souls regarded as genii or familiars,
3. such as receive a cult (e.g., ancestor worship),
4. ghosts or other malevolent revenants.
Excluded are souls conceived as inhabiting another world. Yet just as gods are not necessarily spiritual, demons may also be regarded as corporeal; vampires for example are sometimes described as human heads with appended entrails, which issue from the tomb to attack the living during the night watches. The so-called Spectre Huntsman of the Malay Peninsula is said to be a man who scours the firmament with his dogs, vainly seeking for what he could not find on Earth -a buck mouse-deer pregnant with male offspring; but he seems to be a living man; there is no statement that he ever died, nor yet that he is a spirit. The incubi and Succubi of the Middle Ages are sometimes regarded as spiritual beings; but they were held to give proof of their bodily existence, such as offspring (though often deformed). Belief in demons goes back many millennia. The Zoroastrian faith teaches that there are 3,333 Demons, some with specific dark responsibilities such as war, starvation, sickness, etc.
In Christianity, a demon is traditionally an evil spirit, not human in origin, and bent towards the destruction of mankind using every guile imaginable.
Islamic demonology
In Islam, the devil Iblis (Satan and/or Lucifer in Christianity) was a Jinn. (humans are created from Earth, Angels from light, and jinn from 'smokeless fire'). The jinn though, are not necessarily evil; they could be good doers or sinners just like humans. Since the jinn and humans are the only kinds of creation who have the will to choose, the followers of Iblis could be jinn or human. The angels, on the other hand, are sinless and only obey the will of God. In the Qur'an, when God ordered those witnessing the creation of Adam to kneel before him (before Adam), Iblis refused to do so and was therefore damned for refusal to obey God's will.
India
In India, especially in Tamil Nadu, people worshipped their ancestors for blessings from to have goodness and safety and later they also worshipped or feared about the ghost, devils and spirits so that the said ghost, devils and spirit should not do any harm to them and their families. In Later days, the said worships provides storng foundation for Hinduism.
ஆவி² āvi , n. < ஆவி- [Telugu. Kannada. Malayalam. āvi.] 1. Breath; உயிர்ப்பு. (திவா.) 2. Sigh; நெட்டுயிர்ப்பு. உயிர்த்தன ளாவியே (கம்பரா. உலா. 30). 3. Yawn; கொட்டாவி. (சீவக. 1572.) 4. Soul; ஆன்மா. ஆவியு முடலு முடைமையெல்லாமும் (திருவாச. 33, 7). 5 Spirit
கறுப்பு kaṟuppu , n. < கறு-. [M. kaṟuppu.] 1. Anger, displeasure; வெகுளி. (தொல். சொல். 372.) 2. Minor evil spirits; பேய்பிசாசுகள்.
Telugu గాలి gāli. n. Wind, air, breeze. వాయువు. Scent మృగములదేహవాసన. A devil పిశాచము.
English. daimon n : one of the evil spirits of traditional Jewish and Christian belief , Gk. daimon (gen. daimonos) "lesser god
காற்று² kāṟṟu , n. < கால்-. 1. Air, wind; வாயு. காற்றியமானன் வானம் (திருவாச. 5, 63). 2. Breath; உயிர்ப்பு. மூச்சுக்காற்று (சூடா. 3, 49). 3. Gas generated in bowels, by indigestion, etc. flatulence; அபானவாயு. காற்றுப் பரிகிறது. 4. Ghost, apparition, spectre, spirit; பிசாசு. Loc. 5. See காற்றினாள்
ஆவி² āvi->ஆவேசம் āvēsam, n. 1. Possession by a deity, a spirit or a demon; தெய்வமே றுகை. 2. Ghost, spirit; பேய். 3. Anger, wrath, fury; கோபம். Colloq.
O.E. god "supreme being, deity," from P.Gmc. *guthan (cf. Du. god, Ger. Gott, O.N. guð, Goth. guþ), from PIE *ghut- "that which is invoked" (cf. Skt. huta- "invoked," an epithet of Indra),
உருவேற்று-தல் uru-v-ēṟṟu-, v. tr. < id. +. 1. To repeat mantras; மந்திரத்தைப் பலமுறை செபித்தல். எட்டெழுத் தாலுரு வேற்றலார் (சேதுபு. சேதுபல. 114). 2. To repeat or rehearse a lesson frequently in order to learn it by heart; நெட்டுருப் பண்ணுதல். 3. To cause a spirit to possess some one for uttering oracles or for ascertaining future events; ஆவேசமேற்றுதல். (W.) 4. To give evil advice, usu. taking the form of a persuasive talk; துர்ப்போதனைசெய்தல். Colloq.
செத்துவம் cettuvam, n. Evil spirit; பிசாசம். செத்துவங்க டாக்கி (நீலகேசி, 112).
வெறி veṟi, n. [Telugu. verri, Kannada. veṟi, Malayalam. veri.] 1. Toddy; கள். (பிங்.) 2. Drunkenness, drunken fury, intoxication; குடிமயக்கம். (W.) 3. Giddiness; மயக்கம். (W.) 4. Bewilderment; confusion, perturbation; கலக்கம். (பிங்.) 5. Madness, insanity; பயித்தியம். வெறிநாய். 6. Frenzy; மதம். 7. Anger; கோபம். (W.) 8. Quickness, hastiness; விரைவு. (அக. நி.) 9. Fragrance; வாசனை. வெறிகமழ் வணரைம்பால் (கலித். 57). 10. See வெறியாட்டு. (பிங்.) வெறிபுரி யேதில் வேலன் (அகநா. 292). 11. See வெறிப் பாட்டு. வேலனேத்தும் வெறியுமுளவே (பரிபா. 5, 15). 12. Savagery, wildness; மூர்க்கத்தனம். 13. Devil; பேய். (பிங்.) 14. Deity; தெய்வம். வெறி யறி சிறப்பின் (தொல். பொ. 60, உரை). 15. Sheep; ஆடு. இறும்பகலா வெறியும் (மணி. 19, 97). 16. Ignorance; பேதைமை. (பிங்.) 17. Fear; அச்சம். (பிங்.) வெறிகொளாக மாயை யாதலின் (ஞானா. 59, 5). 18. Disease; நோய். (பிங்.)
வெறியாட்டாளன் veṟiyāṭṭāḷaṉ , n. < வெறியாட்டு +. Priest dancing under possession by Skanda; வெறியாடல் புரியும் வேலன். (பு. வெ. 9, 41, உரை.)
வெறியாட்டு veṟi-y-āṭṭu, n. < வெறி +. 1. Dance of a priest possessed by Skanda; வேலனாடல். (பு. வெ. 1, 21, தலைப்பு.) 2. Frantic or mad play; களியாட்டம். வெறியாட்டுக் காளாய் (தாயு. கற்புறு. 2).
வெறியாட்டுப்பறை veṟiyāṭṭu-p-paṟai n. < வெறியாட்டு + பறை³. Drum of kuṟiñci tract, used in veṟi-y-āṭṭu; வெறியாட்டில் முழக்கும் குறிஞ்சிநிலப் பறை. (இறை. 1, பக். 17.)
வெறியாடல் veṟiyāṭal , n. < வெறியாடு-. See வெறியாட்டு.
வெறியாடு-தல் veṟi-y-āṭu-, v. intr. < வெறி³ +. To dance under possession by Skanda; வெறியாட்டாடுதல்.
வெறியாள் veṟi-y-āḷ, n. < id. + ஆள்². See வெறியாட்டாளன். (குறுந். 366.) வெறியெடு-த்தல் veṟi-y-eṭu-, v. intr. < id. +. To conduct a veṟi-y-āṭṭu; வெறியாட்டு நிகழ்த்துதல். தமர்வெறி யெடுப்புழி அதனை விலக்கக் கருதிய தோழி (ஐங்குறு. 28, உரை).
வேலன் vēlaṉ , n. < வேல்¹. 1. Spearman; வேற்காரன். 2. Skanda; முருகன். (பிங்.) 3. Priest worshipping Skanda; முருகபூசனை செய்ப வன். (திருமுரு. 222.)
வேலனாடல் vēlaṉ-āṭal, n. < வேலன் +. Dancing of a priest under possession by Skanda; முருகக்கடவுள் ஆவேசிப்ப வேலனாடுங் கூத்து. (பிங்.)
ஏவிவிடு-தல் ēvi-viṭu-, v. intr. < ஏவு- +. To raise an evil spirit and set it on one's enemy; பூதபிசாசுகளை யெழுப்பிப் பிறரைத் துன்புறுத்த அனுப்புதல். (யாழ். அக.)
துல்(thul) Evil; தீமை ->Skt. दुष् duṣ P. 1 To be bad or corrupted, be spoiled or suffer damage. -2 To be defiled or violated (as a woman &c.), be stained, be or become impure or contaminated; -3 To sin, commit a mistake, be wrong. -4 To be unchaste or faithless. -Caus. 1 To corrupt, spoil, cause to perish, hurt, destroy, defile, taint, contaminate, vitiate, pollute (lit. and fig.); -2 To corrupt the morals, demoralize. -3 To violate or dis- honour (as a girl or another's wife);
துல்(thul) Evil;தீமை -> தீ tī. 1. Anger; கோபம். மன்னர்தீ யீண்டு தங்கிளையோடு மெரித்திடும் (சீவக. 250). 2. Evil; தீமை. தீப்பால தான்பிறர்கட் செய் யற்க (குறள், 206). 3. Poison; விடம். வேகவெந் தீநாகம் (மணி. 20, 98). 4. Hell; நரகம். அழுக் காறு . . . தீயுழி யுய்த்துவிடும் (குறள், 168).
தீ tī.->தெய் tey, n. The deity which protects from evil; தெய்வம். (பிங்.)
தெய் tey->தெய்வதம் teyvatam , n. 1. Deity, divinity; தெய்வம். ஆங்கத் தெய்வதம் வாரா தோவென (மணி. 9, 70).
தெய் tey->Gk. theo
தெய்வதம் teyvatam->தெய்வதை teyvatai , n. Deity. தேவதை. திருவாக்குந் தெய்வதையும் . . . தேற்ற வழிபாடு செய்வதே (சிறுபஞ். 43).
தெய் tey-> தெய்வம் teyvam, n.1. God, deity; கடவுள். (சூடா.) தெய்வ முணாவே (தொல். பொ. 18). 2. Divine nature; தெய்வத்தன்மை. தெய்வமே கமழுமேனி (சீவக. 1718). 3. That which is divine; தெய்வத்தன்மையுள்ளது. தெய்வத்தாற் கூறாயோ (திணைமாலை. 90). 4. Fate, destiny, karma; ஊழ். தெய்வத்தா லாகா தெனினும் (குறள், 619). 5. One of aṣṭavivākam, q. v. See தெய்வ மணம், 3. (தொல். பொ. 92, உரை.) 6. See தெய்வா தனம். குஞ்சிதம் வராகந் தெய்வம் (தத்துவப். 108). 7. Year; வருஷம். (தைலவ. தைல.) 8. Fragrance; வாசம். (பல்பொருட்சூளா.) 9. Newness; புதுமை. (பல்பொருட்சூளா.)
தெய் tey-> தெய்வம் teyvam->దయ్యము [ dayyamu ] dayyamu. n. A deity, a god. దేవుడు, వేలుపు. M. iv. IV. 57. R. ii. 11. Destiny, fate, విధి. A goblin, fiend, demon or evil spirit, పిశాచము. దయ్యముకాదు భూతమే it was not a fiend but a ghost. కొరివిదయ్యము a jack o'lantern, a will of the wisp. వానికి దయ్యముపూనిది he is possessed. దయ్యముపూనినవాడు a domoniac. దయ్యముపట్టు to be possessed. అతనికి దయ్యముపట్టినది a devil has seized him. దయ్యమువదల
தெய் tey-> தெய்வம் teyvam-> Telugu దైవము daivamu. n. A deity, God.
தெய்வங்கொண்டாடி teyvaṅ-koṇṭāṭi, n. < id. +. A person possessed by a deity, evil spirit, etc.; தெய்வம் பேய் முதலியவற்றால் ஆவேசிக் கப்பட்டு ஆடுபவன். Nāñ.
தெய்வமயக்கம் teyva-mayakkam, n. < id. +. 1. Inspiration or obsession by a spirit; தெய்வஆவேசம். தெய்வமயக்கத்தாற் கூறினாள் (சிலப். 12, 51, உரை). 2. See தெய்வமயக்கு, 1.
தெய்வமுறு-தல் teyvam-uṟu-, v. intr. < id. +. 1. To become possessed by a spirit; ஆவேசமுறுதல். சாலினி தெய்வமுற்று (சிலப். 12, 8). 2. To attain godhood; தெய்வத்தன்மை யுறுதல். (சிலப். 19, 26, அரும்.)
தெய்வமாடு-தல் teyvam-āṭu-, v. intr. < id. +. To be possessed or inspired by a spirit; தெய்வம் ஆவேசிக்கப்பெறுதல். Colloq.
தெய்வமேறு-தல் teyvam-ēṟu-, v. intr. < id. +. To be possessed by a spirit; ஆவேசங் கொள்ளுதல்.
தெய்வாவி teyvāvi, n. < id. + ஆவி. The Holy Ghost;
தெய்விகம் teyvikam, n. 1. That which is divine; தெய்வத்தன்மையுள்ளது. 2. Divine act or injunction; தெய்வச்செயல். 3. A lineal measure of nine tālam; ஒன்பது பனை உயர முள்ள ஓரளவு. (சுக்கிரநீதி. 232.) 4. Chance; தற் செயல். சேனைக ளிளைப்பறத் தெய்விகந்தனில்வந்த (பாரத. பதினான்காம். 68). 5. Transcendence, magnificence, super-eminence; மகிமை. (W.)
தெய்வீகம் teyvīkam, n. < id. See தெய் விகம், 4. தெய்வீகமாக நீர்தாமித் திசையில் வந்தது (சிவரக. சிவடுண்டிவன. 44).
தெய்வீகமா-தல் teyvīkam-ā-, v. intr. < id. +. To die, as attaining the divine state; [தெய்வத்தன்மையடைதல்] இறத்தல். (திருப்பணி. மதுரைத்தல. 5.)
தேவு tēvu, n.1. Deity; தெய்வம். (பிங்.) நரகரைத் தேவு செய்வானும் (தேவா. 696, 2). 2. Godhead; தெய்வத்தன்மை. அயன்றிருமால் செல்வமு மொன்றோவென்னச் செய்யுந்தேவே (சி. சி. காப்பு. ஞானப். உரை).
தேவு tēvu, ->(தேவியம் teviyam)-> திவ்வியம் tivviyam, 1. Divinity, anything celestial or god-like; தெய்வத் தள்மையுள்ளது. 2. That which is excellent, supreme; மேலானது. Colloq.
Eng. divine (adj.) c.1305 (implied in divinity), from O.Fr. devin, from L. divinus "of a god," from divus "a god," related to deus "god, deity". Weakened sense of "excellent" had evolved by c.1470. Divinity is from c.1300.
திவ்வியம் tivviyam-> Skt. देव्यम् dēvyam Divine dignity, god-head.
திவ்வியம் tivviyam->Skt. दिव्य divya 1 Divine, heavenly, celestial; -2 Supernatural, wonderful; -3 Brilliant, splendid. -4 Charming, beautiful.
திவ்வியம் tivviyam-> Skt. दिव्यः divyah 1 A superhuman or celestial being; दिव्यानामपि कृतविस्मयां पुरस्तात् Śi.8.64.
தேவு tēvu ->தேவகம் tēvakam, n.That which is divine; தெய்விகமானது. (யாழ். அக.)
தேவதை tēvatai, n. 1. Deity, god; கடவுள். 2. Evil spirit; பிசாசம். (யாழ். அக.)
தேவதை tēvatai-> देवता 1 Divine dignity or power, divinity; शाकल्य तस्य का देवतेत्यमृतमिति होवाच Bṛi. Up.3.9.1; cf. ŚB. on MS. 1.4.23;6.3.19. -2 A deity, god; Ku.1.1. -3 The image of a deity; Ms.4.13. -4 An idol.
தேவு tēvu ->தேவகம் tēvakam-> Skt. देवकीय dēvakīya , Skt. देवक्य dēvakya a. Divine, godlike.
தேவு tēvu ->Skt. देविक dēvika a. (-की f.),
தேவு tēvu ->Skt. देविल a. 1 Divine, godly. -2 Derived from a god. -3 Virtuous, pious.
தேவு tēvu ->தேவகம் tēvakam, n.-> Skt. देवक dēvaka a. [दिव्-ण्वुल्] 1 sporting, playing. -2 Divine, godlike, celestial. -कः (at the end of comp.) A god, deity.
தேவு tēvu ->தேவடி tēvaṭi, n. Royal palace; அரண்மனை. Madr.
தேவு tēvu -> தேவடிச்சி tē-v-aṭicci , n. < தே³ +. See தேவடியாள். Loc.
தேவு tēvu ->தேவடியாள் tē-v-aṭiyāḷ , n. < id. +. [M. tēvaṭiyāl.]
தேவு tēvu->தேவர் tēvar , n. 1. Deities, objects of worship; கடவுளர். தேவர்ப் பராஅய முன்னிலைக் கண்ணே (தொல். பொ. 450). 2. Celestials, of four classes, viz., aṣṭavacukkaḷ, tuvātacātittar, ēkā- taca-ruttirar, accuviṉi-tēvar; அஷ்டவசுக்கள், துவாதசாதித்தர், ஏகாதசருத்திரர், அச்சுவினிதேவர் ஆகிய நால்வகைத் தேவவகையார். (பிங்.) 3. A term of respect for persons of high station; உயர்ந் தோரைக்குறிக்குஞ் சொல். 4. Tiruvaḷḷuvar. See திருவள்ளுவர். 'ஒன்னா ரழுத கண்ணீருமனைத்து' என் றார் தேவரும் (சீவக. 1891, உரை). 5. The author of Cīvakacintāmaṇi. See திருத்தக்கதேவர். தேவர் அதனை . . . அபரகாத்திரமென்றார் (சீவக. 806, உரை). 6. A word appended to the names of kings, ascetics, etc.; அரசர், துறவியர் முதலியோ
தேவு tēvu->தேவன் tēvaṉ, n. 1. God; கடவுள். தேருங்காற் றேவ னொருவனே (திவ். இயற். நான்மு. 2). 2. Arhat; அருகன். (பிங்.) 3. King; அரசன். தேவா நின்கழல் சேவிக்க வந்தனன் (கம்பரா. கங்கை. 39). 4. Husband's brother; கொழுநன். (யாழ். அக.) 5. A title of Maṟavar, Akampaṭiyar and kaḷḷar; மறவர் அகம்படியர் கள்ளர்க்கு வழங்கும் பட்டப் பெயர். 6. Lancer; ஈட்டிக்காரன். (யாழ். அக.) 7. Shield-bearer; பரிசைக்காரன். (யாழ். அக.)
தேவன் tēvaṉ->దేవుడు dēvudu. n. God. A deity, దేవత, వేలుపు. దేవ dēva. adj. Of God, దేవుని యొక్క
தேவன் tēvaṉ-> English. demon 1387, L. dæmon "spirit," from Gk. daimon (gen. daimonos) "lesser god, guiding spirit, tutelary deity," (sometimes including souls of the dead), Avestan dava- "spirit, demon
தேவன் tēvaṉ->Skt. देव dēva a. (-वी f.) 1 Divine, celestial; -2 Shining; -3 Fit to be worshipped or honoured.
The word Deva in Skt also means not only god but also ghost as in Tamil.
தேவன் tēvaṉ-> Skt. देवः dēvah 1 A god, deity;-2 (a) The god of rain, an epithet of Indra; -3 A divine man, Brāhmaṇa, -4 A king, ruler, -5 A title affixed to the names of Bārhmaṇas; -6 (In dramas) A title of honour used in addressing a king, ('My lord', 'Your majesty') -7 Quicksilver. -8 The Supreme Spirit;
தேவி tēvi n. 1. Goddess; தெய்வ மகள். (பிங்.) 2. Goddess Pārvatī பார்வதிதேவி. (சூடா.) 3. Goddess Kāḷi; காளிதேவி. (சூடா.) 4. Goddess of Misfortune; மூதேவி. (M. M. 268.) 5. Goddess of Smallpox; வைசூரியம்மன். (M. M. 268.) 6. Wife; மனைவி. மன்னவ னாருயிர் மாபெருந் தேவியே (சீவக. 1403). 7. Queen, princess, lady, a term of respect; தலைவி. சித்திரத் தேவிப்பட்டந் திருமக னல்கினானே (சீவக. 2567). 8. A species of red Indian water-lily. See சீதேவி. (மலை.) 9. An Upaniṣad, one of 108; நூற்றெட்டுபநிடதங் களுள் ஒன்று.
தேவி tēvi-> Skt. देवी dēvī 1 A female deity, a goddess
தேவி tēvi->It. diva "goddess, fine lady," f L. diva "goddess
தேவர்க்காடல் tēvarkkāṭal n. < தேவர் +. Temporary possession by a spirit; ஆவேசம். (W.)
Therefore giving of the etymological explanation of Day light to the words Divine, and Theo is nothing but a imaginary one and later stage without any cogency.
The so called Sankrit Dhatu of दिव् div shown for Deva is never denotes God. but it merely means
दिव् f. 1 The heaven; -2 The sky; -3 A day; -4 Light, brilliance. -5 Fire, glow of fire.
दिवम् divam 1 Heaven. -2 The sky; -3 A day. -4 A forest, wood, thicket.
दिवन् divan n. The heaven. -m. A day.
दिवसः divasḥ A day;
दिवसम् divasam A day;
According to Monier-Williams Sanskrit-English Dictionary
divya 2
divyá (dívya Pāṇ. 4-2, 101), mfn. divine, heavenly, celestial (opp. to pārthiva, āntarīkṣa or mānuṣa) RV. AV. ŚBr. Kauś. MBh. &c
• supernatural, wonderful, magical (aṅgāra RV. x, 34, 9
deva
devá mf(i)n. (fr. 3. div) heavenly, divine (also said of terrestrial things of high excellence) RV. AV. VS. ŚBr. (superl. m. devá-tama RV. iv, 22, 3 &c
• m. (according to Pāṇ. 3-3, 120 déva) a deity, god RV. &c.&c
• (rarely applied to) evil demons AV. iii, 15, 5 TS. iii, 5, 4, 1
• (pl. the gods as the heavenly or shining ones.
Therefore the Indo European words theo, dio, deva are derived from the Tamil word Tei due to worship of spirit and ghost in Dravidian/Tamil India.
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