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; ெநட்டுயிர்ப்பு. உயிர்த்தன ளாவிேய (கம்பரா. உலா. 30). 3. Yawn; ெகாட்டாவி. (சீவக. 1572.)
4. Soul; ஆன்மா. ஆவியு முடலு முைடைமெயல்லாமும் (திருவாச. 33, 7). 5 Spirit

கறுப்பு kaṟuppu , n. < கறு-. [M. kaṟuppu.] 1. Anger, displeasure; ெவகுளி. (ெதால். ெசால். 372.)
2. Minor evil spirits; ேபய்பிசாசுகள்.

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->ஆேவசம் āvēsam, n. 1. Possession by a deity, a spirit or a demon; ெதய்வேம

றுைக. 2. Ghost, spirit; ேபய். 3. Anger, wrath, fury; ேகாபம். 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),

உருேவற்று-தல் uru-v-ēṟṟu-, v. tr. < id. +. 1. To repeat mantras; மந்திரத்ைதப் பலமுைற

ெசபித்தல். எட்ெடழுத் தாலுரு ேவற்றலார் (ேசதுபு. ேசதுபல. 114). 2. To repeat or rehearse a
lesson frequently in order to learn it by heart; ெநட்டுருப் பண்ணுதல். 3. To cause a spirit to
possess some one for uttering oracles or for ascertaining future events; ஆேவசேமற்றுதல்.
(W.) 4. To give evil advice, usu. taking the form of a persuasive talk; துர்ப்ேபாதைனெசய்தல்.
Colloq.
ெசத்துவம் cettuvam, n. Evil spirit; பிசாசம். ெசத்துவங்க டாக்கி (நீலேகசி, 112).

ெவறி 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.
ெவறிநாய். 6. Frenzy; மதம். 7. Anger; ேகாபம். (W.) 8. Quickness, hastiness; விைரவு. (அக. நி.)
9. Fragrance; வாசைன. ெவறிகமழ் வணைரம்பால் (கலித். 57). 10. See ெவறியாட்டு. (பிங்.)
ெவறிபுரி ேயதில் ேவலன் (அகநா. 292). 11. See ெவறிப் பாட்டு. ேவலேனத்தும் ெவறியுமுளேவ
(பரிபா. 5, 15). 12. Savagery, wildness; மூர்க்கத்தனம். 13. Devil; ேபய்
ேபய். (ப
பிங்
ங்.) 14. Deity;
ெதய்வம்
ெதய்வம். ெவறி யறி சிறப்பின் (ெதால். ெபா. 60, உைர). 15. Sheep; ஆடு. இறும்பகலா ெவறியும்
(மணி. 19, 97). 16. Ignorance; ேபைதைம. (பிங்.) 17. Fear; அச்சம். (பிங்.) ெவறிெகாளாக மாைய
யாதலின் (ஞானா. 59, 5). 18. Disease; ேநாய். (பிங்.)

ெவறியாட்டாளன் veṟiyāṭṭāḷaṉ , n. < ெவறியாட்டு +. Priest dancing under possession by

Skanda; ெவறியாடல் புரியும் ேவலன். (பு. ெவ. 9, 41, உைர.)

ெவறியாட்டு veṟi-y-āṭṭu, n. < ெவறி +. 1. Dance of a priest possessed by Skanda; ேவலனாடல்.

(பு. ெவ. 1, 21, தைலப்பு.) 2. Frantic or mad play; களியாட்டம். ெவறியாட்டுக் காளாய் (தாயு.
கற்புறு. 2).

ெவறியாட்டுப்பைற veṟiyāṭṭu-p-paṟai n. < ெவறியாட்டு + பைற³. Drum of kuṟiñci tract, used in

veṟi-y-āṭṭu; ெவறியாட்டில் முழக்கும் குறிஞ்சிநிலப் பைற. (இைற. 1, பக். 17.)

ெவறியாடல் veṟiyāṭal , n. < ெவறியாடு-. See ெவறியாட்டு.

ெவறியாடு-தல் veṟi-y-āṭu-, v. intr. < ெவறி³ +. To dance under possession by Skanda;

ெவறியாட்டாடுதல்.

ெவறியாள் veṟi-y-āḷ, n. < id. + ஆள்². See ெவறியாட்டாளன். (குறுந். 366.) ெவறிெயடு-த்தல் veṟi-
y-eṭu-, v. intr. < id. +. To conduct a veṟi-y-āṭṭu; ெவறியாட்டு நிகழ்த்துதல். தமர்ெவறி ெயடுப்புழி
அதைன விலக்கக் கருதிய ேதாழி (ஐங்குறு. 28, உைர).

ேவலன் vēlaṉṉ , n. < ேவல்¹. 1. Spearman; ேவற்காரன். 2. Skanda; முருகன். (பிங்.) 3. Priest
worshipping Skanda; முருகபூசைன ெசய்ப வன். (திருமுரு. 222.)

ேவலனாடல் vēlaṉ-āṭal, n. < ேவலன் +. Dancing of a priest under possession by Skanda;

முருகக்கடவுள் ஆேவசிப்ப ேவலனாடுங் கூத்து. (பிங்.)

ஏவிவிடு-தல் ēvi-viṭu-, v. intr. < ஏவு- +. To raise an evil spirit and set it on one's enemy;
பூதபிசாசுகைள ெயழுப்பிப் பிறைரத் துன்புறுத்த அனுப்புதல். (யாழ். அக.)

துல்(thul) Evil; தீைம ->Skt. दष

ु ् 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;தீைம -> தீ tī. 1. Anger; ேகாபம். மன்னர்தீ யீண்டு தங்கிைளேயாடு ெமரித்திடும் (சீவக.
250). 2. Evil; தீைம. தீப்பால தான்பிறர்கட் ெசய் யற்க (குறள், 206). 3. Poison; விடம். ேவகெவந்
தீநாகம் (மணி. 20, 98). 4. Hell; நரகம். அழுக் காறு . . . தீயுழி யுய்த்துவிடும் (குறள், 168).
தீ tī.->ெதய் tey, n. The deity which protects from evil; ெதய்வம். (பிங்.)

ெதய் tey->ெதய்வதம் teyvatam , n. 1. Deity, divinity; ெதய்வம். ஆங்கத் ெதய்வதம் வாரா ேதாெவன
(மணி. 9, 70).

ெதய் tey->Gk. theo

ெதய்வதம் teyvatam->ெதய்வைத teyvatai , n. Deity. ேதவைத. திருவாக்குந் ெதய்வைதயும் . . .

ேதற்ற வழிபாடு ெசய்வேத (சிறுபஞ். 43).
ெதய் tey-> ெதய்வம் teyvam, n.1. God, deity; கடவுள். (சூடா.) ெதய்வ முணாேவ (ெதால். ெபா.
18). 2. Divine nature; ெதய்வத்தன்ைம. ெதய்வேம கமழுேமனி (சீவக. 1718). 3. That which is
divine; ெதய்வத்தன்ைமயுள்ளது. ெதய்வத்தாற் கூறாேயா (திைணமாைல. 90). 4. Fate, destiny,
karma; ஊழ். ெதய்வத்தா லாகா ெதனினும் (குறள், 619). 5. One of aṣṭavivākam, q. v. See ெதய்வ
மணம், 3. (ெதால். ெபா. 92, உைர.) 6. See ெதய்வா தனம். குஞ்சிதம் வராகந் ெதய்வம் (தத்துவப்.
108). 7. Year; வருஷம். (ைதலவ. ைதல.) 8. Fragrance; வாசம். (பல்ெபாருட்சூளா.) 9. Newness;
புதுைம. (பல்ெபாருட்சூளா.)

ெதய் tey-> ெதய்வம் teyvam->దయయ్ ము [ 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, పిశాచమ
చముు. దయయ్ ముకాదు భూతమే it was not a fiend but a ghost. కొరివిదయయ్ ము a jack
o'lantern, a will of the wisp. వానికి దయయ్ ముపూనిది he is possessed. దయయ్ ముపూనినవాడు a
domoniac. దయయ్ ముపటుట్to be possessed. అతనికి దయయ్ ముపటిట్నది a devil has seized him.
దయయ్ మువదల
ெதய் tey-> ெதய்வம் teyvam-> Telugu దెవము ౖ daivamu. n. A deity, God.

ெதய்வங்ெகாண்டாடி teyvaṅ-koṇṭāṭi, n. < id. +. A person possessed by a deity, evil spirit, etc.;
ெதய்வம் ேபய் முதலியவற்றால் ஆேவசிக் கப்பட்டு ஆடுபவன். Nāñ.

ெதய்வமயக்கம் teyva-mayakkam, n. < id. +. 1. Inspiration or obsession by a spirit;

ெதய்வஆேவசம். ெதய்வமயக்கத்தாற் கூறினாள் (சிலப். 12, 51, உைர). 2. See ெதய்வமயக்கு, 1.

ெதய்வமுறு-தல் teyvam-uṟu-, v. intr. < id. +. 1. To become possessed by a spirit;

ஆேவசமுறுதல். சாலினி ெதய்வமுற்று (சிலப். 12, 8). 2. To attain godhood; ெதய்வத்தன்ைம யுறுதல்.
(சிலப். 19, 26, அரும்.)

ெதய்வமாடு-தல் teyvam-āṭu-, v. intr. < id. +. To be possessed or inspired by a spirit; ெதய்வம்

ஆேவசிக்கப்ெபறுதல். Colloq.

ெதய்வேமறு-தல் teyvam-ēṟu-, v. intr. < id. +. To be possessed by a spirit; ஆேவசங்

ெகாள்ளுதல்.

ெதய்வாவி teyvāvi, n. < id. + ஆவி. The Holy Ghost;

ெதய்விகம் teyvikam, n. 1. That which is divine; ெதய்வத்தன்ைமயுள்ளது. 2. Divine act or

injunction; ெதய்வச்ெசயல். 3. A lineal measure of nine tālam; ஒன்பது பைன உயர முள்ள ஓரளவு.
(சுக்கிரநீதி. 232.) 4. Chance; தற் ெசயல். ேசைனக ளிைளப்பறத் ெதய்விகந்தனில்வந்த (பாரத.
பதினான்காம். 68). 5. Transcendence, magnificence, super-eminence; மகிைம. (W.)

ெதய்வீகம் teyvīkam, n. < id. See ெதய் விகம், 4. ெதய்வீகமாக நீர்தாமித் திைசயில் வந்தது (சிவரக.
சிவடுண்டிவன. 44).
ெதய்வீகமா-தல் teyvīkam-ā-, v. intr. < id. +. To die, as attaining the divine state;
[ெதய்வத்தன்ைமயைடதல்] இறத்தல். (திருப்பணி. மதுைரத்தல. 5.)

ேதவு tēvu, n.1. Deity; ெதய்வம். (பிங்.) நரகைரத் ேதவு ெசய்வானும் (ேதவா. 696, 2). 2. Godhead;
ெதய்வத்தன்ைம. அயன்றிருமால் ெசல்வமு ெமான்ேறாெவன்னச் ெசய்யுந்ேதேவ (சி. சி. காப்பு. ஞானப்.
உைர).

ேதவு tēvu, ->(ேதவியம் teviyam)-> திவ்வியம் tivviyam, 1. Divinity, anything celestial or god-
like; ெதய்வத் தள்ைமயுள்ளது. 2. That which is excellent, supreme; ேமலானது. 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. दे व्यम ् dēvyam Divine dignity, god-head.

திவ்வியம் tivviyam->Skt. िदव्य divya 1 Divine, heavenly, celestial; -2 Supernatural,

wonderful; -3 Brilliant, splendid. -4 Charming, beautiful.

திவ்வியம் tivviyam-> Skt. िदव्यः divyah 1 A superhuman or celestial being; िदव्यानामिप

कृतिवस्मयां परु स्तात ् Śi.8.64.

ேதவு tēvu ->ேதவகம் tēvakam, n.That which is divine; ெதய்விகமானது. (யாழ். அக.)

ேதவைத tēvatai, n. 1. Deity, god; கடவுள். 2. Evil spirit; பிசாசம்

சம். (ய
யாழ்
ழ். அக
அக.)

ேதவைத tēvatai-> दे वता 1 Divine dignity or power, divinity; शाकल्य तस्य का दे वतेत्यमत
ृ िमित 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.

ேதவு tēvu ->ேதவகம் tēvakam-> Skt. दे वकीय dēvakīya , Skt. दे वक्य dēvakya a. Divine, godlike.

ேதவு tēvu ->Skt. दे िवक dēvika a. (-की f.),

ேதவு tēvu ->Skt. दे िवल a. 1 Divine, godly. -2 Derived from a god. -3 Virtuous, pious.

ேதவு tēvu ->ேதவகம் tēvakam, n.-> Skt. दे वक dēvaka a. [िदव ्-ण्वलु ्] 1 sporting, playing. -2
Divine, godlike, celestial. -कः (at the end of comp.) A god, deity.

ேதவு tēvu ->ேதவடி tēvaṭi, n. Royal palace; அரண்மைன. Madr.

ேதவு tēvu -> ேதவடிச்சி tē-v-aṭicci , n. < ேத³ +. See ேதவடியாள். Loc.

ேதவு tēvu ->ேதவடியாள் tē-v-aṭiyāḷ , n. < id. +. [M. tēvaṭiyāl.]

ேதவு tēvu->ேதவர் tēvar , n. 1. Deities, objects of worship; கடவுளர். ேதவர்ப் பராஅய

முன்னிைலக் கண்ேண (ெதால். ெபா. 450). 2. Celestials, of four classes, viz., aṣṭavacukkaḷ,
tuvātacātittar, ēkā- taca-ruttirar, accuviṉi-tēvar; அஷ்டவசுக்கள், துவாதசாதித்தர், ஏகாதசருத்திரர்,
அச்சுவினிேதவர் ஆகிய நால்வைகத் ேதவவைகயார். (பிங்.) 3. A term of respect for persons of high
station; உயர்ந் ேதாைரக்குறிக்குஞ் ெசால். 4. Tiruvaḷḷuvar. See திருவள்ளுவர். 'ஒன்னா ரழுத
கண்ணீருமைனத்து' என் றார் ேதவரும் (சீவக. 1891, உைர). 5. The author of Cīvakacintāmaṇi. See
திருத்தக்கேதவர். ேதவர் அதைன . . . அபரகாத்திரெமன்றார் (சீவக. 806, உைர). 6. A word appended
to the names of kings, ascetics, etc.; அரசர், துறவியர் முதலிேயா
ேதவு tēvu->ேதவன் tēvaṉ, n. 1. God; கடவுள். ேதருங்காற் ேறவ ெனாருவேன (திவ். இயற். நான்மு.
2). 2. Arhat; அருகன். (பிங்.) 3. King; அரசன். ேதவா நின்கழல் ேசவிக்க வந்தனன் (கம்பரா. கங்ைக.
39). 4. Husband's brother; ெகாழுநன். (யாழ். அக.) 5. A title of Maṟavar, Akampaṭiyar and
kaḷḷar; மறவர் அகம்படியர் கள்ளர்க்கு வழங்கும் பட்டப் ெபயர். 6. Lancer; ஈட்டிக்காரன். (யாழ். அக.)
7. Shield-bearer; பரிைசக்காரன். (யாழ். அக.)

ேதவன் tēvaṉ->దేవుడు dēvudu. n. God. A deity, దేవత, వేలుపు. దేవ dēva. adj. Of God,
దేవుని యొకక్

ேதவன் 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

ேதவன் tēvaṉ->Skt. दे व 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.

ேதவன் tēvaṉ-> Skt. दे वः 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;

ேதவி tēvi n. 1. Goddess; ெதய்வ மகள். (பிங்.) 2. Goddess Pārvatī பார்வதிேதவி. (சூடா.) 3.
Goddess Kāḷi; காளிேதவி. (சூடா.) 4. Goddess of Misfortune; மூேதவி. (M. M. 268.) 5. Goddess
of Smallpox; ைவசூரியம்மன். (M. M. 268.) 6. Wife; மைனவி. மன்னவ னாருயிர் மாெபருந் ேதவிேய
(சீவக. 1403). 7. Queen, princess, lady, a term of respect; தைலவி. சித்திரத் ேதவிப்பட்டந் திருமக
னல்கினாேன (சீவக. 2567). 8. A species of red Indian water-lily. See சீேதவி. (மைல.) 9. An
Upaniṣad, one of 108; நூற்ெறட்டுபநிடதங் களுள் ஒன்று.

ேதவி tēvi-> Skt. दे वी dēvī 1 A female deity, a goddess

ேதவி tēvi->It. diva "goddess, fine lady," f L. diva "goddess

ேதவர்க்காடல் tēvarkkāṭal n. < ேதவர் +. Temporary possession by a spirit; ஆேவசம். (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 िदव ् div shown for Deva is never denotes God. but it merely
means

िदव ् f. 1 The heaven; -2 The sky; -3 A day; -4 Light, brilliance. -5 Fire, glow of fire.

िदवम ् divam 1 Heaven. -2 The sky; -3 A day. -4 A forest, wood, thicket.

िदवन ् divan n. The heaven. -m. A day.

िदवसः divasḥ A day;

िदवसम ् 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.