The deities of the Karnali Basin of Western Nepal are divided into those who possess human beings and those who do not. The former are referred to as 'avatar garne devata'(incarnating gods) or 'pargat devata' (manifesting gods) and the lattet as 'gupta basi devata'(hidden gods). The Masta deities as manifesting gods have a more direct and unceasing influence on people's lix es than so called hidden gods. The Masta deities are constantly called upon to prove their powers and the effect of their powers such as received cures, boons and punishments is referred to as deo drista (divine manifestation). Through the use of oracular speech the Masta deities find solutions or resolutions to the problems brought to the seance by clients. The deities discover the cause of problems, identify the afflicting agent and advise on the measures which may pacify such an agent. ln the case where problems are not caused by suPernatural beings but by humans, the resolution that the Masta deities take is to punish the wrong with misfortune and illness and to save the victim, or at least to give a promise to do so. This article aims to prove that the Masta deities resolve.interpersonal problems by intervening in them in various manners, and to elucidate the underlying values of the process of interyention.