Why are there only 33 devas?

Question

Why are there only 33 devas in this infinite universe? Are there any more devas other then the 33 named in scripture? And if so how many?

Answer 1

There are thousands but are manifestations of 33 Types/aspects of Divinities out of them 11 types are of Rudra, 12 of Aditya (Solar), 8 of Vasus, 1 Indra and 1 Prajapathi. This is what Rishi Yājñavalkya said. But he didn't stop at this point, he continued till he reached ONE and said the one SINGULARITY is Prana. About the Infinite state of Brahman: Yoga/Ramayana of Ṛṣi Vaśiṣṭha says Rudras expand infinitely. Mahābhārata Itihāsam in its Drona Parva-Nārāyaṇastra-Mokshana Parva 203 says “Infinite Rudras”. Vājasaneyi Saṃhitā 11th Kanda, 3rd Prayāya, Brahman 1-2 called the Śatapatha Brahmāṇa which says:

1. Prajāpati is the subtle body of consciousness and upon austerity/Yajñá all Devas arise from his exhaustion. Devas are the phenomenon of ṛta. The final aspect that remains in Prajāpati is the furious essence, this anger is called Manyu (Also described in Rig Veda). It is also explained in the Kṛṣṇa Yajur Veda that the final stage of the fire-altar becomes Rudra, also the remnant of Yajñá becomes whole and so restarts the Yajñá itself. Prajāpati’s tears of anguish and exhaustion which are called Tapodhuma cover the wrath of Manyu. This Manyu is the hundred-headed Rudra with a thousand eyes and thousands of weapons. The remaining three Vedas speak of this multifaceted form of Rudra as Viṣvarūpam, meaning the cosmic form or the all-encompassing omni-form RV 2.33.10/TS 4.5.4/TA 10.23.1. These tears of anguish cover all bhuvanas (lokas) in countless numbers, and they are all called Rudras. Since this form originated from anguish/cry (ruditāt), He is called Rudra. So, the word Rudra has many meanings based on the process involved, this is why Rudra is the Divinity of many contradictions and so becomes a natural epithet to all Vedic Divinities. This incomprehensible fierce form frightened all the Devas, so they asked Prajāpati to pacify him. They gathered calming oblations/offerings called Śāntadevatyam; this calming oblation to Rudra is called Śāntarudriya.

2. How can one offer oblations to the Lord who encompasses all? What can one offer to Him that is not His? These Svāhākāra (oblations) in the form of Gaveduka were offered in the Northern region of the Agnihotram (fire-altar) because this is the region of Rudra (hence the title dakṣiṇin marutāṃ) RV5.60, and so a Gaveduka plant grew at that palace, and Prajāpati said: “we satisficed him with his own share with his own essence”. Similarly, leaves of Arka were offered and an Arka plant grew at that place and again Prajāpati said “we satisfice him with his own share with his own essence”.

3. Svāhākāras offered from the height of the knees are received by Rudras encompassing Earth and below realms; similarly, oblations given from the navel region are received by all Rudras of the aerial region called antariksha; then oblations given from the mouth region are received by those from the upper celestial regions. Finally, the oblation is surrendered to the hundred-headed manifestation of Rudra; this form is titled Kṣatra, meaning the chief/head/owner. From the tears of Kṣatra came Viś, and Viś became Creation itself and its beings, they became people or commoners. These Viś gave the first oblations/anuvākam of Śataśirsarudra to Ekadevataya (the One Divinity), who is Kṣatra. This very concept gave way to Eka-Vrātya or Eko-He-Rudra, meaning “there is none that is not Rudra”. And Viś became the root word for Viśvam, and if we go to Kṛṣṇa Yajur Veda Taittirīya Saṃhitā 4.5.5 says “नमो गिरिशाय च शिपिविष्टाय च” meaning salutations to the one who resides on the mountains and who becomes Viśvam (ŚipiViṣṭa). Please note that ŚipiViṣṭa is a title given to Viśnu as well, as Viśnu is the personification of Viśvam. Hence Prajāpati says “we satisficed him with his own share with his own essence” and this conclusion corresponds with Kṛṣṇa Yajur Veda Taittirīya Saṃhitā1.8.6 which in return landed in both Svetasvatara Upaniṣhad and Chandogya Upaniṣhad (two among the 18 primary Upaniṣhad).

There is (हि) The One (एको ) Rudrā (रुद्रो) and none (न) other than He, none can make Him second (द्विती) in being (याय), that is in existence (तस्थु:र्य) among worlds( इमां:ल्लोका), He is the authority (ईशते) by His own authority (ईशनीभिः)| In all worlds/celestial dimensions (भुवनानि), is His projection and under His guardians (संसृज् + ज्य + गोपाः) in entirety (विश्वा), He is established (तिष्ठति) in all beings (हे जनाः) as the indweller (प्रत्यङ्); and all beings (भूत्वा), at the time of final dissolution (अन्त:काले), become/withdraw into Him (सञ्चुकोच) ~ Svetasvatara Upaniṣhad 3.2

सदेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् । तद्धैक आहुरसदेवेदमग्र आसीदेकमेवाद्वितीयं तस्मादसतः सज्जायत ॥6.2.1 कुतस्तु खलु सोम्यैवंस्यादिति होवाच कथमसतः सज्जायेतेति। सत्त्वेव सोम्येदमग्र आसीदेकमेवाद्वितीयम् ॥ 6.2.2 यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणांरसान्समवहारमेकतांरसं गमयन्ति ॥ 6.9.1 ते यथा तत्र न विवेकं लभन्तेऽमुष्याहं वृक्षस्य रसोऽस्म्यमुष्याहं वृक्षस्य रसोऽस्मीत्येवमेव खलु सोम्येमाः सर्वाः प्रजाः सति सम्पद्य न विदुः सति सम्पद्यामह इति ॥ “from a single ball of clay, we can know every form made of clay, the difference in form is but the name (nama-rūpa). In the beginning was one being, without a second, or non-being, without a second; and from that various beings came to be. Just like bees make one honey from nectars of various flowers, yet the honey do not know from which tree or flower, in the same way, all beings begotten from One Being do not know their source” Please note: the word “Being” doesn’t mean a person nor an alien or animal, beings means “to be” or “to exist”. Existence can’t be described or iconified with in image/form within the frontier of vocabulary. ~Chandogya Upaniṣhad 6.2.1/6.2.2/6.9.1/6.9.2

Sources: SataRudriya Counting Rudras Raw Unmanifest Rudra