Angels and Devathas have a role to play subordinate to the Supreme
The simple villager, with the limited understanding as a Tamasika, prays to a Superior Force in the form of a God of Mercy and Anger with fear of punishment. He looks forward to rewards, as already seen. So, many of them end up praying to the Devathas and angels, as mistaken for the ultimate Supreme or as a medium to reach such ultimate Force. They perform all the rituals to satisfy such Devathas to gain a boon or for general welfare. We may see a villager put a stone, metal or clay figurine or sculpture as an Icon and offer such ritualistic prayers to a Devatha or to a manifestation of the Supreme. With the prayers, the forces of the Devatha get attracted to the location and get pleased by such offerings. There are many classes of these Devathas in Hindu faith. There are Devas, Buthas, Yakshas, Yakshis, Gandharvas, Mohinis and Paisaasas and many more. Each individuals have a personal guardian Devas. Each family and each local community have a local guardian Devas. Buthas and Yakshis are in the corners of Temples and at special point of the land like street corner, river bank, lakes, mountains and other such places.

So, just as there are millions of humans and animals on this earth, there are many and many more of these angels or devathas in the Universe. These devathas are under the control of the Supreme Brahman as much as all Humans and all creations are in this universe. Here, the leader or Athipathi of all the Devathas and Deva Ganas is the Supreme Brahman in the manifest firm of Sri Ganesha or Ganapathi. In this form, he is considered the remover of all obstacles called Sri Vigneswara who controls the actions of the devathas. The karma of human thoughts and activities as well as electromagnetic vibrations have their effect. Like magnetic waves and vibrations, these devathas are capable of communicating with one another instantly without any delay. Each individual will have one devatha assigned to take care of them, according to the dvathas of their parents and family and sometimes from their karma from previous birth. The devatha will take care of the individual according to the will of the supreme and also by the effects of the Karma and Dharma.

At this level, many Tamasika Hindus were quite satisfied with their prayers to the Devathas and Demi-gods, at times, with the faith that the Demigods, thus pleased will carry their wish to the Supreme and get their benefits. The Rajasika Hindus and the learned Scholars, tried to educate them with the knowledge of Ganesha as the guardian of the Ganas and Devathas and Karthikeya or Murugan as the Divine representation of Gnaana of Supreme and also various incarnations and manifestations of the Supreme in various forms. In the medieval period, so called "Aryanization" of the Indian Sub-continent, many of the villages Devathas were identified with some forms of manifestations of the Divine.

This has lead to some misunderstanding among simple Tamasika villagers, especially, the young ones who are already confused. The Vedic worshippers, at this stage, developed prayers rituals devathas representing Sun and the planets and to the natural forces such as fire, rain, wind, water and others. One of the earliest prayers in Rig Veda is to Agni, the Devatha of Fire. Here, the Vedic worshippers try to reach the Supreme through their rituals to the Devathas of Sun, planets as in Navagraha, or to Agni, Varuna. Then we see a subtle merger of the two parallel paths is seen in combined worship. Sri Hanuman is seen in such a combination, as Sri Hanuman is shown as a great devotee of Sri Rama and also as a manifest son of Vayu and also who brings the power of Surya the Devatha of Sun. Sri Rama, an Avathara of the Supreme as Sri Vishnu, gets a strength of mind for the war from Sage Aasthya after hearing prayers to Sun as Adhithyahruthayam.