VARUN,
VED AND ZOROASTRIANISM
Chapter
- 2
In
this section we shall look at Varun’s aspects: Sovereignty,
Rta, judgmental god and his association with waters.
The
Main attributes of Varun in the Rig Ved :
As
mentioned earlier, The Varun- hymns are remarkably varied in their
content and scope. They portray range of Varun’s attributes;
but, project, mainly, four of his functions: as the universal monarch
and lord of the sky; as the upholder of the cosmic order Rta; as
related to water element (apah); and, as omniscient deity with unique
magical knowledge (Maya) who oversees men’s’ actions.
We
shall briefly discuss each of his functions :
B.
The sovereign and the Lord of the sky :
Sky-god
:
9.1.
Varun derived his sovereignty (kshatra) and the supreme status among
the gods by virtue of his being the sole sky-god. In most mythologies
the concept of a god begins with sky-god. And, the sky-gods are
regarded the greatest, for the sky encompasses the earth and all
existence. Accordingly, Varun as the all-compassing sky-god was
the supreme among the gods of the early Rig Ved. As the embodiment
of the very sky, the whole universe is spread beneath his vision.
In Rig Ved, he is the creator and sustainer of the world. He established
and maintained the natural as also the moral laws, and he gave expression
to the cosmic order. He is the all-seeing (uruchaksasa) and all-knowing
Lord (Asura –visvaVedsa). His laws are unassailable; resting
like a mountain.
![](Mendut_2Photo_16a.jpg)
Dayus
the Old god of the sky
10.1.
Varun inherited his sovereignty over the sky from his predecessor
the pre-historic (pre Vedic) deity Dayus. The ancient Dayus representing
the bright blue sky and the starry dark night sky was the oldest
among the Vedic gods. By the time of the Rig Ved he was already
‘a faded and vanishing deity’. In the dim and distant
past, Dayus was the supreme sky-god, sometimes described as Asura
or the first Asura. He is portrayed as the powerful king, mighty
as a ruddy bull and bellowing like thunder. And at night he glowed
like a black steed studded with pearls. The ancient King sat in
his lofty abode like a grand- old bull, holding a thunderbolt and
smiling through the clouds.
10.2.
He was the first sky-god; and was regarded as the Great Father (Dayus-pitar),
while Prithvi , the great Earth was the Mother principle (mata p?thivi-mahiyam
– RV_1,164.3) – mata p?thivi tatpita dyau? (RV_1,089.04)
. Dayus is described as the sire who showers true blessing (visve
am?ta ak??van dyau? pita janita satyam uk?an – RV_4,001) .The
imagery of the Father- sky fertilizing the Mother-earth through
rains abounds in most traditions. The association of Dayus and Prithvi
encompassed the entire visible world as if by two great bowls (dhishane)
facing each other (uttana) – (RV. 1.164.33). Dayus and Prithvi
together symbolized heaven – earth – couple, the universal
parents, Dyava-Prithvi. Dyau? and Pritihvi are said to provide for
all creatures in the worlds, they are a mighty pair, who never fail
and keep everyone safe (RV. 1.159, 1.160).
pra
dyava yajñaih prthivi rtavrdha mahi stuse vidathesu pracetasa
|
devebhirye devaputre sudamsasettha dhiya varyani prabhusatah ||
Even
today, young couples take their marriage-vows in the name of Dayus
and Prithvi “I am Dayus the sky and you are Prithvi the earth”
(Dyaur aham Prithvi tvam – Brhadaranyaka-Upanisad-6.4.20);
and promise one another to live as harmoniously as Dayus and Prithvi
do.
Dyaur
aham prithvi tvam, Retoham retabhru tvam, Manoham asmi vak-tvam,
Samaham asmi rikri-tvam, Sa maam anuvruta bhava.
I
am the sky and you are the earth; I am the energy , you are its
form; If I am the thought , you are the word that expresses it;
If I am Saman (music), then you are the Rik (verse) that portrays
it; You and I, in essence complete and complement each other, and
follow each other forever.
10.3.
The Rig Vedic mythology speaks very little about the exploits or
the grandeur of the older deity Dayus. There is very little of a
tangible god in Dayus. The reason is not far to seek. Much of his
pre-Rig Ved life events perhaps went unnoticed. Further, Dayus had
always been an abstract deity. With the passage of time he was associated
more and more with the physical sky; and, less and less with kingship.
He was a rather passive god; and he also lacked omniscience, authority
and creativity. His image of fatherhood too faded into a myth. In
contrast, Prithvi the kind and gracious Mother -Earth grew increasingly
resplendent; and came to be revered in all cultures as the embodiment
of life-giving and life supporting loftiest Mother- Principle (matushpade
parame) — (differentiated from Bhumi the physical earth).Because
of her dual nature the manifold beauty Prithvi is celebrated as
‘dvi-rupa prithvi’.
![](03800Varuna.jpg)
The
new Sky-god King
11.1.
Varun of Rig Ved replaced the older god Dayus and became the new
sky-god in the Vedic pantheon. Unlike Dayus, Varun was not a mere
sky-god. He was much more than that. He was the king of gods. He
symbolized the sky in all its aspects. As compared to Dayus, Varun
was more tangible and vivid in his personality, with positive characteristics,
definite relationships with gods and men; and with concrete achievements
to show. He was also charged with specific cosmic functions.
11.2.
Varun the devanam asura tav arya (RV 7.65.2) the noble lord among
the gods is the king of all (Asura Mahat); ruler of all , be they
gods or men – tva? visve?a? varu?asi raja ye ca deva asura
ye ca marta? – (RV 2.27.19); king of the whole world (RV 5.85.3);
and, of all that exists (RV 7.87.6). As an ethical governor he stands
above other gods. He is the independent ruler –svaraj (RV
2.28.1); and the universal monarch (samrat). Varun declares "I,
Varun, am king…I, Varun, am Indra too (aham indro varu?as
te mahitvorvi gabhire rajasi sumeke- RV 1.4.42)".
11.3.
He declares, “I am king Varun; these powers (Asurya) were
first given to me “(aha? raja varu?o mahya? tany asurya?i
prathama dharayanta – RV 4.42.2). Varun’s sovereignty
(kshatra) over all visible existence is characterized by his omnipresence
and omniscience. His eye is in the sky svadrsa (RV 5.63.2); the
golden sun roaming throughout the firmament from dawn to dusk is
his eye; and just as the sun that observes everything upon earth
he sees all without any hindrance. He is far sighted-uruchaksasa
(RV 1.25.16); he is thousand eyed sahasraksha (RV 7.34.10) as the
stars in the night sky; he sees all; and he watches all through
his ever vigilant spies (spasa). And, he knows all (visvadrastara)
through his superior knowledge (asura-maya). He is everywhere in
the universe and around it; pervading all things as the inner law
and order of creation.
Raja
Varunh is the fountainhead of discrimination, and omnipotent wisdom
(nema apo animi?a? carantir na ye vatasya praminanty abhvam –
RV. 1.24. 6). Varun is the king who ensures order and harmony in
all his realms.
11.4.
Varun was also armed with the royal authority to judge men, to dispense
justice and to impose punishments. Those powers and authority elevated
Varun to the lofty position of a true sovereign lord (samraaj) of
the sky, of the earth and of all visible existence. And, he became
the uncontested ruler (Kshatriya, Raja) of the sky, of the Adityas
the solar deities and of all the realms (raja rastraanam). Dayus
the old-god was not endowed with any such power or authority.
![](horsewithjewel22.jpg)
Rajasuya
12.1.
In the early verses of the Rig Ved, the horse (asva) a symbol of
kingship and solar associations is the emblem of King Varun the
sun eyed sky-god. Varun is Asva the horse. Varuno va asvaha (TB.
2.2.5.3). Rajasuya is the Yaga (dedication) that establishes a king’s
unquestioned authority over all lands; and, it is associated with
Varun. He is the presiding deity of Rajasuya. Whenever an unconquered
king performs Rajasuya, Varun is invoked in that king. He becomes
Varun. That is because every Rajasuya is conceived as the re-enactment
of the Yaga performed by Varun , the first universal monarch in
the Vedic tradition.
Epithets
:
13.1.
As the emperor (samraj), Varun is mighty and awe-inspiring, he is
Risadas the destroyer of enemies (tuvijata uruk?aya – RV 1.2.9),
tuvijata and uruksaya mighty (aha? samrajor ava a v??e – RV
1.17.1). His might and speed are unequalled (RV 1.24.8). He is at
once terrible and merciful.
Raja
Varunh the king is a fountainhead of discrimination and wisdom.
He is the discriminating (pracetas) wise lord; the clever (grtsa);
the adept (sukratu); the skilful in discriminating between the good
and the evil, true and untrue ; and deciding upon the truth of things
(daksham or putadaksham) – (RV. (1.2.7-.9; and 1.24.7). Varun
is the knower (vidvas); the wise (medha); the intelligent (dhira).
He is the seer (kavi); the inspired (vipra) great-poet (kavitara);
the greatest of poets (kavitama).
Varun
is the Great One (Mahat); the vast (brahat); the mighty (bhuri);
and the immense (prabhuti).Varun is rtvan upholding the eternal
law – Rta. Varun is the abode of life (visvayu).
The
setback :
14.1.
Although Varun remains supreme and the symbol of kingship in Rig
Ved, his status declines with time. As a successor to Dayus, Varun
flourished as the sole and undisputed king of the celestial arch
only for a short time. It was rather a short-lived glory .Varun
soon had to share his power and authority with Mitra. That marked
the beginning of his decline. Just as Varun succeeded where Dayus
had failed; the other gods stepped in and took over from Varun as
he fell short of the demands that new challenges made.”The
gods progressively lose their importance and are replaced by other
divine figures nearer to man, more concrete and more dynamic- solar
gods, Great Gods and Goddesses”.
We
shall talk of Varun’s decline, separately, later in part four
of the article.
C. The Upholder of Rta :
![](550px-Varuna.jpg)
It
is said; Varun the Mayin through his power of Maya ordained Rta,
Vrata and Dharma.
Maya
:
15.1.
The term Maaya in the context of Rig Ved and Varun, signifies a
sort of peculiar power or wisdom. It does not mean Maya the delusion
that Vednta speaks about; it is also not the magic conjured by
a magician or a demon; nor does it connote fraud, illusion, unreality,
deception, sorcery, magical skill or exhibition of tricks. It is
not even one of Indra’s transforming skills – of changing
forms and appearances.
The
Maya of Varun does not have negative connotations. Varun’s
Maya is not avidya; but it is prajna the revealing vidya. It suggests
his all-comprising knowledge, the wisdom extraordinary. It is through
the power of that wisdom (mayaya), the mighty Asura Varun (asurasya)
encompasses all existence, binds together, brings order and harmony
into the physical and moral realms; and it is through that power
he presides over the relationship between man and man, man and nature,
and man and god (RV. 6. 48, 14; 7. 28. 4; 10. 99. 10; 10. 147. 5).
By virtue of that special faculty Varun comes to represent the inner
reality of all things; he is the abode of all life (visvayu).
Rta
:
16.1.
Rta by far is a most wonderful concept envisioned by the seers of
the Rig Ved. Scholars have described it variously in different contexts.
I prefer to view Rta as a concept that asserts: world is an order,
not chaos, the events and phenomena in nature occur neither by chance
nor by random; each being or substance exists in certain established
relationship, with itself and with others, according to its own
laws (svabhava) in harmony within itself and with the world around
it. Rta for me, signifies the natural order and integrity of all
forms of life and ecological systems. The principle of Rta recognizes
our oneness with our environment and our unity with all life on
earth.
16.2.
Rta (derived from the root ri – to move) signifies the dynamic
principle which is inherent in the Universe. It is the laws of Rta
that govern the dynamics of the Universe, which constantly is changing
and evolving. And, it is by Rta that stars and planets move; the
seasons change; the waters flow down from hills to plains; one is
born, grows up, gets old and dies, perhaps to be born again. Thus,
Rta is the reality that defines the framework of natural order as
it moves and changes.
The
concept of Rta is complex and inclusive. It not only represents
the order in the Universe but also defines the relationships between
god and the world; man and god; between human beings and all living
and non-living beings. The human concepts of morality, virtues as
well as the mutual relations among all beings, are derived from
Rta, the Universal order.
When
the order in the relationship between man and nature, between man
and god and between man and man, is disturbed or ruptured, the disruptive
elements of disorder, chaos and falsehood (an-rta) step in, bringing
in their wake ugliness, dishonesty, decay and ruin into life. Rta
therefore has protective as also moral dimensions to it.
16.3.
Looking at it in another manner, Rta reduces chaos, secures order
and integration to matter. It also ensures symmetry and harmony
in the environment; and, a sense of balance in Mans’ life.
Hence the conception of Rta has an aesthetic attribute too; it implies
not merely order but also beauty in nature and in life.
17.1.
Rta is viewed in the Rig Ved as the most potent force or as a system
that has already been in place. It was not created by gods. In that
sense Rta is deemed unborn, eternal or natural. It is even said
that gods owe their existence to Rta as they are born of Rta. The
gods are described as governors who uphold (gopa rtasya), practice
(rtayu) and oversee the physical order and also the moral order
of the universe – Rta. The gods reward the virtuous and punish
those who infringe Rta. Even the gods are subject to its laws; and
they have to abide by it. It seems, the notion of Rta is akin to
a constitution or a set of laws of a nation. Even the executive
and legislative wings of its government that are charged with the
responsibility of safeguarding, interpreting and implementing the
laws have to abide by it ; they are not above the law. (This is
a brittle analogy; not to be pressed too hard.)
17.2.
That sounds wonderful and rational. But, an interesting fallout
of that concept is: the order that exists on the earth or in the
universe is not by the will of gods; but it is due to the larger
principle of Rta- the laws of nature which have physical and moral
dimensions. That in a way sidelines the importance or even the need
for a god.
But,
men sinking in the mire of the world desperately need a peg to hang
on. They yearn for a god they can trust implicitly, to place their
faith, to look for guidance and hope, to love, to pray, to submit,
and above all to fear. Therefore , any religion in the world is
based upon two basic assumptions: the ways of nature are governed
by the will of god; and that god can be won over by faith, rituals
and prayers.
That
critical human need for a god, I reckon, was the undoing of the
Rta principle. It’s rational and impersonal aspect was soon
given up; and, its laws were personalized as gods of nature such
as the sun, moon, the winds, the earth etc; and they were given
forms and attributes. Varun the governor was portrayed as a stern
judge who instilled fear in the hearts and minds of men. Yama the
first mortal was later assigned some of those functions.
[According
to some scholars, the attempt to give a form (murti) to the formless
(a-murta) marked the point of departure between the clans of two
great sages Bhrigu and Angirasa. And it gave rise to a cult which
retained the worship of the formless through Agni (fire); discarded
idols and rejected the personalized gods; and it laid enormous emphasis
on monotheism as also on the sharp distinction between the good
and the evil. We shall talk a bit more on these issues in the last
part of the article.]
Rta
in nature :
18.1.
In the world of natural phenomena, Rta is described as the firm,
fundamental and inherent law of nature (RV. 4.24.8-9). It is the
controlling and the sustaining power in nature. Rta ordains the
laws of the physical world; regulates the laws of birth, growth
and decay in nature (RV 2.28.4); controls and balances all natural
forces in environment. Through Rta the nature moves in an orderly
manner. In short, whole of the manifested world is working by the
laws of Rta.
For
instance, it is said;” By the law of Varun heaven and earth
are held apart; the planets rotate in their fixed orbits (?tena
?tam apihita? dhruva? va? suryasya yatra vimucanty asvan–
RV 5.62.1). By Rta, the sun shines in heaven; the paths are set
out for the sun; the seasons (Ritu) change (RV 1.25.8); the hours
are bound together; day and night alternate regularly. By the laws
of Rta, the moon shining brightly moves at night, and the stars
placed up on high are seen at night but disappear by day. Rta causes
the rivers to flow into the ocean without over-filling it. Varun
the lord of Rta is the binder. He binds together the deep- space,
the space between the earth and yonder, the winds, the clouds and
the rays of light.”
Rta in social context :
19.1.
But its domain is not restricted to the world of phenomena; Rta
extends beyond to the sphere of moral order; and into the hearts
of men. It is said; ensuring order and harmony in nature is as sacred
as it is in the conduct of one’s life. Rta has relevance in
all spheres of life and existence.
19.2.
Theoretically, Rta might mean the order in the universe and in nature.
But the common person on earth views Rta as a set of social, ethical,
moral and religious laws and vows. He strives to abide by these
laws. Rta thus represents the moral consciousness in the world of
men; and provides a framework for all duties and obligations among
men as also for the relationship between man and god (RV 7.63.3).
Thus
Rta which also means the established path is the order that governs
not only the conduct of man, but also the totality of nature.
Sathya,
Vrata and Rta :
20.1.
Prof PV Kane in his monumental “History of Dharmashatras ‘(vol.5,
part 1) explains ‘speaking generally, Rta is the order in
nature that has been there; and Vrata is the set of laws laid down
by gods; and Dharman is the duties and obligations of an individual’.
20.2.
It is also explained by others that Sathya, the Truth, is paramount,
it is eternal and changeless; and it is beyond all contradictions.
It alone exists – in the beginning and forever. It is the
subtle essence of all existence. Sathya is the Supreme principle;
while Rta is the operational aspect or the projection of that principle
in the manifest world. Rta manifests as phenomena of that principle;
and, it is shifting and changing. Fresh phenomena are continually
reproduced. But, the principle regulating the orderly recurrence
of such phenomena is eternal and stays unchanged . Rta is described
as the boundary of creation within the limitless universe (na sramyanti
na vi mucanty ete vayo na paptu raghuya parijman – RV. 2.28.4).
For instance, the notions of changing seasons (Ritu), the notions
of sun set or rise, the movement of stars and planets, the flow
of winds; and the notion of directions are all relative; while the
Absolute governing principle is beyond all limitations.
In
other words, Sathya is the principle of integration in the cosmic
order; Rta is its operating rule. And, Sathya is the Absolute Truth,
while Rta is the relative truth. Rta is subject to limitations of
space, time and circumstances (context). It could vary with times;
and at times could even be violated, though its violation (an-rta)
leads to chaos and falsehood. To put it in another manner, Sathya
is the Truth of Being; and Rta is the truth of Becoming.
20.3.
The term Vrata has several meanings, such as: religious or moral
practices; religious worship or observances; sacred or solemn vow
of undertaking; any vow or pattern of conduct; ordinance or duty.
It also means the will or the command of the lord, which has to
be obeyed. And, all of that imposes a sense of duty. Thus the term
Vrata has extensive scope.
Rta
and Dharma :
21.1.
The term Dharman seems to mean almost the same as Vrata; and it
is the code of right conduct in personal, social and religious life
of human beings.
Atharva
Ved prefers to call Rta as Dharma (AV 6.132); and, says ‘thou
art Varun the guardian of Dharma Dharmanaam pathi – ta? te
tapami varu?asya dharma?a ”
Prof.
Hiriyannaiah points out that the concept of Rta as a cosmic order,
as in the RigVed, was later , in the Brahmana texts, transformed
into the concept of Rna , the sense of indebtedness, at the human
level. Further, the Smrti manuals combined the Rta and Rna ideals
to define ones Dharma, the sense of ones obligation to conform to
the natural, social and moral order.
21.2.
Varun the upholder of the dynamic Rta, is also connected with Vrata
and Dharman (RV: 3.59.1; 5.81.4; 8.52.3; 10.8.4). In context of
Varun, Vrata and Dharma signify the code of conduct governing the
ethical order, the dignity in life and in nature.
21.3.
Robert Pirsig in his ‘Lila: an inquiry into morals’
explains :
Rta,
which etymologically stands for “course”, originally
meant cosmic order, the maintenance of which was the purpose of
all the gods, and later it also came to mean right so that the gods
were conceived as preserving the world not merely from physical
disorder but also from moral chaos . The one idea is implicit in
the other and there is order in the universe because its control
is in righteous hands…
The
physical order of the universe is also the moral order of the universe;
Rta is both. This was exactly what the Metaphysics of Quality was
claiming. It was not a new idea. It was the oldest idea known to
man. (Lila, 444) Dharma, like Rta, means ‘what holds together.’
It is the basis of all order. It equals righteousness. It is the
ethical code. It is the stable condition which gives man perfect
satisfaction.
Dharma
is Quality itself, the principle of ‘rightness’ which
gives structure and purpose to the evolution of life and to the
evolving understanding of the universe which life has created. (Lila,
446)’
Prayers
to Rtvan :
22.1.
Varun who governs Rta is closer to men than any other god (?tasya
gopav adhi ti??hatho – RV 5.63.01). Varun evokes awe and reverence
in the hearts of men because of his Asura-Maya and his control over
Rta. It inspires a faith that the world is sustained by a just and
an eternal law decreed by Rta for the well-being of all. Rig Ved
advocates conformity with the aim and purpose of these processes.
It is the greatest good. The devote firmly believe that compliance
with this law tends to material and spiritual progress and advancement
paving way to higher forms of integration in life; while its violation
is punished with banishment to andha-tamas and to the house of clay
(mrn-maya –graha).
22.2.
There is also a haunting fear that violation of ordained laws would
bring punishment from the noose wielding severe judge Varun. Prayers
are submitted to Varun seeking his mercy, forgiveness and release
from bonds of sin.
22.3.
The devote aspire for the abode of truth (sadanam-rtasya) that is
not haunted by fear of death (Amruta-loka). They pray to Varun to
guide them along the path of truth (Rtasya-panthah), to lead them
from mortality (mruthah) to immortality (Amruthah); and from untruth
(Anrtahah) to truth (rtahah) — (Sampraptam Rtam Amrutam).
Epithets
:
23.1.
Varun of pure will (putadakasha) along with Mitra is described as
Rtvan the governor and the promoter (tayu, tavat) of Rta. The law
of Varun (Rta) extended in heavens as on earth. He is also called
dhta-vrata (one who supports Vrata), niti-dhara (one who supports
moral laws) and putadakasha (of pure will). He is Dharmanaam pathi,
the Lord of Dharma. Varun safeguards Rta (gopa rtasya) and separates
Rta from an-Rta; the true from the false (?tena rajann an?ta? viviñcan
mama ra??rasya adhipatyam ehi – RV 10.124.5). Rta thus symbolically
represents triumph of good over evil.
Varun
is ritasya-didivim– the illuminators of truth. As a moral
governor (gopa-rtasya) Varun stands far above any other deity. It
is said; it was by the law of Varun that Indra was ordained as Prajapathi,
the progenitor.
The
fall :
24.1.
In the later texts, with the rise of Indra and Prajapathi, Varun
loses his superior position. Prajapathi in turn loses his power
and authority over creation, sustenance and ordered existence to
Vishnu.
Even
in the Rig Ved there appears a fear that Rta is losing its importance
and it needs to be re-born. The poet Kutsa makes a plea “We
ask of Varun, the knower of the path –I utter this from my
heart; let the rta be born anew (navyah jayatam rtam). Know this
of me, Oh Heaven and Earth (vy ur?oti h?da mati? navyo jayatam ?ta?
vittam me asya rodasi – RV 1.105.15)” .Varun’s
fall eventually brings about the decline in the importance of the
Rta principle. The term Asura with which Varun was specially associated
also acquires negative connotations. The later Vedic texts too lament
the demise of Rta and the fall of Varun; as for instance in the
legend of the boy Sunahsepa in the Aitareya Brahmana.
[We
shall talk about Varun’s decline separately later in these
articles.]
D.
Varun the judge :
![](parna.jpg)
The
all-seeing and all-knowing
25.1.
Varun’s superiority was derived not through his physical power
or prowess but through his authority as the ethical overlord; and
through his wonderful all-compassing vision and knowledge –
Maya. As mentioned earlier, in the context of Rig Ved, Maya signifies
wisdom and power. Varun is described as the celestial god who sees
everything and therefore knows everything. He is the seer Kavi and
the best among the Kavis (RV 1.2.9).He sees with many eyes uruchaksasa
(RV 1.25.5), with as many as thousand eyes (sahasraksha); and nothing
escapes his attention. He is vishva – darsata, all seeing
(RV 1.25.18); and therefore he is the all-knowing (visva-Vedsa).
He
controls the destinies of men. Everything is subject to Varun’s
authority and control; nothing happens without his knowledge; and
he takes everything.
“Varun’s
power is so great that neither the birds as they fly nor the rivers
as they flow, can reach the limit of his dominion, his might, and
his wrath(RV 1.24.9)…He embraces the All and the abodes of
all beings (RV 8.41.1-2). He is found even in the smallest drop
of water. Varun is omniscient. He knows the flight of all birds
in the sky, the path of ships in the ocean, the course of the far
travelling wind, and beholds all the secret things that have been
or shall be done(RV 1.25.7-11)… None can escape from the sight
of Varun, for his spies ever at work have thousand eyes and look
all over the three regions…..He witnesses men’s’
truth and falsehood (RV 7.49.3). He knows all the secret movements
of men…If a man walks, sits, sleeps, dreams; if two persons
counsel together Varun is always present there as the third person
….No creature can even wink without him (RV 2.28.6) . The
winking of men’s eyes are all numbered by Varun, and whatever
man does, thinks, or devises, Varun knows.(AV 4.16.4-5) . His snares
extend threefold (body, mind and vital energy –prana) seven
times.”
uta
yo dyam atisarpat parastan na sa mucyatai varu?asya rajña?
| diva spasa? pra carantidam asya sahasrak?a ati pasyanti bhumim
||4||sarva? tad raja varu?o vi ca??e yad antara rodasi yat parastat
|sa?khyata asya nimi?o jananam ak?an iva svaghni ni minoti tani
||5||
The
judgmental god :
26.1.
Of all the Vedic gods, Varun is the judgmental god. As the King,
Varun judges the morality of men; and dispenses justice. He is the
seer of men (nrchaksa – RV 7.60.2); and the seer of their
truth and falsehood (RV 7.49.3). He watches over men’s thoughts,
speech and actions; judges them accordingly. Varun protects the
good; he is most compassionate to the virtuous; and extends the
lives of the good. He punishes the wrongdoer severely (RV 7.86.3-4)
and shortens the lives of the sinners.
prcche tad eno Varun did?k?upo emi cikituso viprccham |
samanam in me kavayas cid ahur ayam ha tubhyam varuno hrnite ||RV_7,086.03||
kim aga asa Varun jyestham yat stotaram jighamsasi sakhayam |
pra tan me voco dulabha svadhavo ‘va tvanena namasa tura iyam
||RV_7,086.04||
He
is feared as a severe judge. His wrath is roused by sin which, in
fact, is the infringement of his ordinance. He terrifies the guilty;
but when gratified with heartfelt repentance and sincere prayers
he forgives the penitent wrongdoer and frees him from the bonds
of sins.
[In
the later texts, some of these functions of Varun were assigned
to Yama the Dharma – raja.]
The
roots of Sin :
27
.1. Sin is viewed as an external accretion; it is not man’s
essential nature; and, it can be removed. It meant that man by nature
is divine and is not always a sinner. He strays into sin either
through lack of self-control or of ignorance or greed.”It
was not our own will, Varun,” says the seer, “but some
seduction which led us astray, wine, anger, dice or thoughtlessness.
The stronger perverts the weaker even sleep occasions sin.”
(na sa svo dak?o varu?a dhruti? sa sura manyur vibhidako acitti?
| asti jyayan kaniyasa upare svapnas caned an?tasya prayota || RV.
7. 86. 6)
27.2.
There is a belief that a person does not commit sins wantonly or
of his own will ‘svadaksa’. He strays into the zone
of sin because of human frailties, driven by selfishness, by ignorance;
by lack of right understanding; by infirmity of will; or by uncontrolled
anger, lust or greed; or by wicked company; or by following bad-examples;
or because of being frightened by evil dreams (suggesting that even
a dream could be provocative); or under influence of liquor.
27.3.
The weaknesses in human nature and malevolent influences cause a
person to commit sins against his/her fellow beings. Such sins could
include, for instance, murder; extreme indulgence in gambling, liquor;
rage; cheating in game of dice; adultery, sexual misconduct etc.
It also includes deception, not repaying ones debts; cursing, telling
the untruth (an-rta) and to actively carry it out (druh). Such sins
are infringement of Varun’s commands, whether it was deliberate
or otherwise.
A
person is responsible not merely for his own wrongdoing but also
for those of his ancestors. He carries the burden of their sins
too.
Sins
against nature :
28.1.
As said earlier, disturbing the harmony in nature or violating the
laws of nature is a departure from the established path (Rta) and
a departure from what is true and real. it leads to falsehood and
chaos. Since such infringement negates Rta the established moral
order, it is called an-rta; it also is anti –nature or unnatural.
It amounts to disobedience of Varun’s commands. Varun is vigilant
against an- rta. It is said; the gods are friendly to the good and
are inimical to the evil-minded.
28.2.
It is explained, injuring the harmony that exists in nature and
among men is in fact a Sin. A sin (paapa) against nature, the truth
and the gods attracts punishment from king Varun rtvan the custodian
of Rta.
Varun’s
commands :
29.1.
Varun the ethical ruler sets the norms for right thinking, right
speech and right conduct. In the hymns of Varun Suktha (in the seventh
mandala of Rig Ved) we have a fairly well developed scheme of right
conduct, wrongdoing (the sin), admission of guilt and plea for forgiveness.
Varun asks men not to kill, not to deceive, not to gamble, not to
cheat in gambling; not to curse; not to utter lies; not to be overtaken
by wine, anger and lust. None can afford to fool him since he knows
the thoughts of all; as also all deeds done and not done ( ato visvany
adbhuta cikitva? abhi pasyati |k?tani ya ca kartva – RV 1.25.11);
he sees all and hears all; he sees the truth and falsehood of men.
(yasa? raja varu?o yati madhye satyan?te avapasyañ jananam
– RV 7.49.3) . He notices all malice (AV 1.10.2); and when
two people sit and converse there Varun is present as the third
(sa?saty uktham usaneva vedhas cikitu?e asuryaya manma ||RV 4.16.2).
Varun confronts the evil-doers and binds them with his noose (pasa),which
is almost exclusively a weapon of Varun.
namas te rajan Varunstu manyave visvam hy ugra nicikesi drugdham
|
sahasram anyan pra suvami sakam satam jivati saradas tavayam ||AV.
1.10.2||
The
punishment :
30.1.
The punishment that Varun hands down to sinners are twofold: One
is the fall from Lord Varun’s grace; and, the other is physical
punishment by way of disease or untimely death. The fall from Varun’s
favor was more dreaded than the latter; all believers (bhakthas)
were desperate to keep their fellowship with Varun un-impaired.
Among the diseases brought by wrath of Varun the ‘arpayit‘
(one who inflicts diseases) the more commonly mentioned are harimana
(jaundice) and jalodara (dropsy) – a condition of abnormal
accumulation of fluid in the body tissues or cavities. The sinners
pray Varun to lessen the severity of punishment; and to save from
banishment, after death, to mrn-maya –graha the house of clay
which perhaps referred to the gloomy underworld in contrast to the
bright and cheerful world of pitris (fathers) heaven.
Sin
as an unpaid debt –Rna :
31.1.
Rig Ved has an interesting concept of sin. The sin was the most
terrifying aspect of their lives. The Vedic people were therefore
vigilant and attentive to the core. Sin, in the Vedic context is
that which disturbs the order in nature placed in position by the
gods. It is said; Sin is any inharmonious action done with avarice
to gain some immediate and temporary gain. It includes the infringement
of the ethical and social laws.
Man’s
transgression or sin is considered rna or a debt that he has to
repay in full. Sin is akin to an unpaid debt; it is a burden and
an act of bad faith. He has to repay that debt in order to re-establish
the order, restore the balance he disturbed. It is like repairing
the rupture one caused in the fabric of Rta.
The
release :
32.1.
How does one repay such a terrible debt? Just as a pecuniary debt
(rna) is paid-up to get release from bonds of indebtedness, similarly,
the burden of sin (papa) could be got rid by realizing and owning
one’s weaknesses and wrongdoings; by regretting ones sins;
by repenting sincerely with heartfelt prayers and humble submissions
to Varun seeking his forgiveness; and, by promising never to commit
such sins again.
“O
virtuous Lord, it is not our own choice, but our hard environments
that betray us”…. “Whatever offence we men commit
against divine beings, and whichever your laws we violate through
ignorance, may you not, O Lord, be harsh to us on account of that
iniquity.”.. ”Opulent and pure Varun, if through ignorance
and infirmity I acted contrary to your laws, yet grant me forgiveness,
happiness and peace” (kratva? samaha dinata pratipa? jagama
suce |m??a suk?atra m??aya ||RV 7.89.3)… “We have broken
your laws through thoughtlessness; for those transgressions do not
injure us; forgive us O God” (yat ki? ceda? varu?a daivye
jane ‘bhidroham manu?yas caramasi |acitti yat tava dharma
yuyopima ma nas tasmad enaso deva riri?a? ||RV 7.89.5)…”
Free us from sins committed by our fathers, and from those we have
ourselves offended. (ava drugdhani pitrya s?ja no ‘va ya vaya?
cak?ma tanubhi? | ava rajan pasut?pa? na tayu? s?ja vatsa? na damno
vasi??ham ||RV. 7: 86.5)”.
32.2.
Varun, usually a stern and a severe judge would become merciful;
dispel fear and falsehood; grant protection and forgiveness when
one truly repents and submits to his will absolutely (RV 2.28.3;
7.88.6; 7.42.2).
Varun
who inflicts diseases can also relieve the sick. Varun the great
physician maha- bheshaja (RV 1.24.9) has hundreds of remedies (shtam
te rajan bheshajam sahasram). Varun drives away death and disease,
cleanses sins and restores good-health, in every sense, of those
who repent sincerely and submit to him in faith and devotion.
He
is also merciful to those who transgressed his laws in ignorance
or thoughtlessness. Varun is gracious to the penitent who swears
he would not again yield to malevolent forces and he would not sin
again.
He
loosens and unties the rope (pasa) (just as releasing a calf); and
frees men from bonds of sins when they plead for forgiveness and
mercy. He also sets them free from the sins committed by their forefathers.
The
purification is through Paschastapa, ‘after the burning heat’,
which signifies the purifying fire of repentance. Thus, purification
or release from sins is not through rituals but by getting rid of
mental and moral impurities or ill-health in ones heart and mind.
The best way to cleanse the sin is to come face to face with it;
own it; confess to it; and seek forgiveness with a promise not to
err again. Cleansing is in the heart, mind and deed; not in the
rituals. That is the way of Varun the purifier. That is how one
repays the debts of sin.
Hymns
of Varun :
33.1.
Varun inspired awe and reverence. While the hymns addressed to other
gods seek long life, wealth, power and happiness; the hymns submitted
to Varun pray for purity, forgiveness, and release from sins, and
for moral strength against sinning further. The hymns in praise
of Varun ‘the most impressive deity among all the Vedic gods’
are lofty, more devout and ethical in tone. The hymns rise to a
pitch of exaltation when they sing the splendour of Varun. In these
hymns Varun, more than any other Vedic god, appears as a mighty
and merciful.
Such
attributes and functions ascribed to Varun impart to his character
a moral elevation. “Indra protects from external foe; Varun
protects through upholding moral order (vratany anyo abhi rak?ate
sada – RV. 7. 83.9) “. Varun symbolizes the notion of
purity. As a moral governor he stands above other gods.
v?tra?y anya? samithe?u jighnate vratany anyo abhi rak?ate sada
| havamahe va? v??a?a suv?ktibhir asme indravaru?a sarma yacchatam
||RV_7,083.09||
33.2.
It is also said; the notions of surrender, prapatti or sharanagati
(absolute submission to the will of god) which form the essential
element of the Vaishnava and other Bhakthi traditions have their
origins in the hymns dedicated to Varun in the Varun –Suktha
of Rig Ved.
To
sum up :
34.1.
The concept of Rta asserts that the order in nature is self regulated
and operates by its own laws (svabhava) ; and not necessarily by
the will of gods or of a supernatural being. Ensuring order and
harmony in nature is as sacred as it is in conduct of one’s
life. That is because; Rta emphasizes the integrity of all forms
of life and ecological systems. The principle of Rta recognizes
our oneness with our environment and our unity with all life on
earth. It is the framework that binds together man, nature and god.
Rta is thus the Dharma that pervades and protects all life.
Injuring
the harmony that exists in nature and among men is in fact the Sin;
and it attracts punishment.
34.2.
A sin is an infringement of the natural order (Rta); it is a burden
on the individual and on the society. It is like a debt that one
has failed to repay; it is essentially an act of bad faith against
fellow beings and nature. It is not the demons that drive a man
into arms of sin. But it is ignorance, greed and other human weaknesses
that are at the root of sins. The evil is in the hearts and minds
of men; and these are metaphorically described demons. The best
way to cleanse the sins or to drive away the demons is to come face
to face with them; to own your mistakes; to confess to it; to sincerely
repent your bad acts and to seek forgiveness with a promise not
to err again. Cleansing is in the heart, mind and deed; not in the
rituals. That is the Varun’s way.
34.3.
The notions of acknowledging ones sins, confessing to ones sins,
praying for forgiveness with a pledge never to sin again were prevalent
in the Vedic times much before they became popular in other religions.
E.
Varun – waters :
35.1.
In the Rig Ved, Varun is essentially connected with ‘celestial’
waters; the waters in the atmosphere, the seed of life in the universe.
These waters symbolize the manifest as well as the un-manifest primeval
matter- Prakrti or Vak or Aditi or Viraj. It is the primary source
of all possibilities of manifestation in the universe. Varun is
described as the ’hidden ocean’ (samudro apicyah) –
sa samudro apicyas turo dyam iva rohati ni yad asu yajur dadhe |
RV.8.41.8; he is also said to dwell in waters as Soma does in the
wood.
35.2.
However, there are also passages that suggest Varun’s control
over waters on earth. In these passages Varun is neither regarded
as the god of the ocean, nor is he mentioned as the god of water-element.
The references that connect him to waters are mainly in the context
of Varun’s supremacy over all realms and bringing order (Rta)
into the physical world. As the creator and as the sustainer of
all existence he is said to have conjured up , among other things,
rains in the atmosphere (citrebhir abhrair upa ti??hatho rava? dya?
var?ayatho asurasya mayaya ||RV 5.63.3); sent down rains to the
earth (tato vi ti??he bhuvananu visvotamu? dya? var?ma?opa sp?sami
– RV.10.125.7); determined the course of the rivers (RV. 7.89.1);
and ensured that the ocean into which the rivers empty themselves
does not over flow..’I made to flow the moisture-shedding
waters, and set the heaven firm in the seat of Order (Rta)’
– (yasu raja varu?o yasu somo visve deva yasurjam madanti
|vaisvanaro yasv agni? pravi??as ta apo devir iha mam avantu ||
RV 7.49.4)
There
are also prayers submitted to Varun seeking his protection “”May
the waters which are celestial, and those which flow; those for
which channels are dug, and those which are self-produced; those
which are proceeding to the ocean, and are bright and purifying,
preserve me! May those (waters) in the midst of which King Varun
goes . . . preserve me!”(ya apo divya uta va sravanti khanitrima
uta va ya? svayañja? – RV. 7.49.2-4)
35.3.
In the later Vedic texts Varun’s nature and attributes undergo
a major shift. Varun who once was the god of the blue-sky later
becomes the god of the sea and eventually of the water element on
earth. He is reduced to a mere chief of terrestrial waters, rivers,
streams, and lakes, but primarily of the ocean. He then is promptly
dispatched undersea.
We
shall talk about some other interesting aspects of Varun’s
association with waters, separately and in fair detail, in the fourth
part of this article.
References
and Sources :
1.
Indra and Varuna in Indian Mythology by Dr. UshChoudhuri; Nag Publishers,
Delhi, 1981
2.
The Indian Theogony by Dr.Sukumari Bhattarcharji, Cambridge University
Press, 1970
3.
Asura in early Vedic religion by WE Hale; Motilal Banarsidass; Delhi,
1986
4.
Goddesses in ancient India by PK Agrawala,; Abhinav Publications,
New Delhi,1984
5.
The Hymns of Atharvan Zarathustra by JM Chatterji; the Parsi Zoroastrian
Association, Calcutta, 1967
www.avesta.org
6.
Outlines of Indian Philosophy –Prof M Hiriyanna; Motilal Banarsidass,
Delhi, 2005
7.Original
Sanskrit texts on the 0rigin and history of the people of India,
their region and institution By J. Muir;Trubner & co., London,
1870.
8.
A classical dictionary of Hindu mythology and religion, geography,
history, and literature byJohn Dowson; Turner & co, Ludgate
hill. 1879.
9.
Vaidika Sahitya Charitre by Dr. NS Anantharangachar; DVK Murthy,
Mysore, 1968
10.
Sri Brahmiya Chitra Karma sastram by Dr. G. Gnanananda
11.
Zarathustra Chapters 1-6 by Ardeshir Mehta; February 1999
Websites
:
indiayogi.com
bookrags.com
bookrags.com
hinduweb.org
rashmun.sulekha.com
newworldencyclopedia.org
indiadivine.org
svabhinava.org
en.wikipedia.org
iamronen.com
hummaa.com