Such a deity is often the object of one's devotion (bhakti), and is coaxed to watch over one's clan (kula), gotra, family, and children from misfortune. This is distinct from an ishta-devata (personal tutelar) and a grāmadevatā (village deities).[4]
A male deity is called a kuladeva and female deity kuladevi (sometimes spelled kuldev and kuldevi respectively).[5]
The word kuladevata is derived from two words: kula, meaning clan, and devata, meaning deity, referring to the ancestral deities that are worshipped by particular clans.[6]
Kuladaivams of the Shaiva tradition are often considered to be forms of Shiva and Parvati, while those of the Vaishnava tradition are often regarded to be forms of Vishnu and Lakshmi.[7]
Due to the veneration of holy men (babas) in several regions of the subcontinent, several communities consider such men to be their kuladevatas in the place of a deity.[8]
In western India, some communities regard local monarchs who belonged to their clan to be their kuladevata.[9]
^ul Hassan, S. S. (1920). The Castes and Tribes of HEH the Nizam's Dominions (Vol. 1). Asian educational services. pp. 49, 46, 88, 97, 109, 118, 183, 234, 280, 622, 616, 556, 595, 407, 304, 370, 338.
^Punekar, Vinaja B. (1959). The Son Kolis of Bombay. New Delhi, India: Popular Book Depot. pp. 160: The deity was the goddess worshipped by Ekveera, who is also mentioned in the Devi Bhāgavata (Skandha 6, Adhyāya 17 : 23 ). Jejuri is the seat of Khandobā. The seat of Ekveerā is popularly known as “ Āy Jāge ' (place of the mother).
^Glushkova, I., 2006. Moving God (s) ward, calculating money: Wonders and wealth as essentials of a tīrtha-yātrā. South Asia: Journal of South Asian Studies, 29(2), pp.215-234.
^Gupta, R.R., 2007. Wada of Maharashta, an Indian courtyard house form. Cardiff University (United Kingdom).