VARUN,
VED AND ZOROASTRIANISM
Chapter
- 3
We
have seen in the earlier parts that Varun of the Rig Ved was a highly
venerated god. He was hailed as the sole sovereign sky-god; the
powerful Asura, the King of both men and gods, and of all that exists.
He governed the laws of nature as also the ethical conduct of men.
He is very often described as the saviour in times of peril and
distress; one who liberates from sin; the merciful god as well as
the punisher of the sinners. He is connected with the symbolic waters
of creation from which the manifest world emerges.
Let’s
see how Varun fares in the other Vedic texts, and in the epics-
Mahabharata and Ramayana – as also in the Purans.
F.
Varun in Yajur Ved :
![](Varuna8.jpg)
36.1.
Varun continues to occupy an exalted position even in the Yajur
Ved. There are however no references to his sovereignty as the sky-god.
Varun in Yajur Ved, essentially, is the governor of Rta the order
in nature and in the moral conduct among men. He judges, punishes
as also pardons the wrongdoers. He is also related to the primeval
waters (mahat salilam) which have mystical connotations.
The
lord of physicians :
36.2.
In the Yajur Ved, Varun is related to the beneficial life-giving
and lifesaving herbs (oushadha) which depend on water for their
existence and growth. Varun appears not merely as the god of waters
but also as the physician (maha- bheshaja) and the lord of physicians
(Varunm bheshajam patim – YV. 21.40; MS_3,11.2). The herbs
Osadhayah come from waters, and Varun protects the waters as also
the herbs. As the lord of waters and of the herbs Varun the physician
becomes a revered deity in AyurVed the science of life.
The
child of the waters :
36.3.
Yajur Ved mentions that the waters with which Varun is connected
are the waters of the atmosphere. These waters are described as
Apah, Maha-salilam the great waters which denote primeval matter
from which the manifest world emerges. Aditi the great mother of
all gods is also said to give birth to the manifest world. Aditi
is thus equated with Apah. As Apah, Aditi is the creative energy
which is active (YV.10.7).That is, Aditi the mother of all gods
is Prakrti and Shakthi the manifesting or the creative power. The
notion of her divinity rests upon her power as a woman, a womb or
a mother to give birth to and to bring forth life and existence.
Varun
(son of Aditi) who resides among these waters (Apah) is therefore
called the child of the waters (Apam shishu) in the best of mothers.
It is explained; the expression ‘best of mothers’ refers
to the protective and nourishing nature of the waters as mothers.
They are the gracious guides and protective mothers; and, Varun
is their child.
[It
is also said; since Varun dwells in waters he was also called Apam
Napat (Apam = water; Napat = fire), ‘Son of the Waters’
(RV.1.22.06). Apam Napat is also referred to as the embryo (garbha)
of the waters (apa? garbha? prasva a vivesa– RV.7.9.3). It
is said; the sun when he sinks into waters – to quench his
thirst – becomes Varun the fire in the waters (Apam Napat).
It
is believed; the clan of the Bhrigus were the first to introduce
the fire-ritual and the Soma-ritual; and were also the first to
discover the nexus between fire and water (Apam Napat).The Bhrigus
were associated with water as also fire. And, Varun was the supreme
deity of the Bhrigus.
Apam
Napat, both in Sanskrit and Avestan, also means ‘grandson
of waters’. Pra-napat in the Rig-Ved (napat pra?apat ku??apayya?–
RV. 8. 17. 13) denotes ‘great-grandson.’(so apa? napad
anabhimlatavar?o ‘nyasyeveha tanva vive?a– R V. 2. 35.13).
It
might also mean the fire that is produced when lightning strikes
the earth. Let’s say; Clouds (water) –Here, it perhaps,
specifically refers to the lightening: The grandson of the waters
has descended to this earth in the form of a different fire. >
lightening -> fire; then lightening is the son of water and fire
(Agni) is the grandson of water.
Otherwise,
the term Apama Napat normally refers to Agni who dwells in the water
(RV: 10.45.1). It is said; Agni riding on a horse rose from the
depths of waters where he resides. He is thus Apam Napat, the son
of the waters.
Agni
as Apam Napat is celebrated in one entire hymn (RV: 2.35.6). He
is described as: “Brilliant and youthful; he shines without
fuel in the waters which surround and nourish him. Clothed in lightning,
he is golden in form, appearance, and color. Standing in the highest
place, he always shines with undimmed splendor. Steeds, swift as
thought, carry the Son of Waters”: asvasyatra janimasya ca
svar druho ri?a? samp?ca? pahi surin | amasu pur?u paro apram??ya?
naratayo vi nasan nan?tani ||]
In
the Yajna :
36.4.
Yajur Ved is the book of Yajnas. During an Yajna, Varun along with
Mitra is invoked and invited to take seat on the North side of the
altar Yajna-vedi and requested to protect Rta the law of nature
; and also to bring good rains (YV. 2.3; 2.16). The invitation to
Varun to occupy the seat on the North is interesting. North is the
direction of the gods; it is the direction of Soma initially (as
per Brih. Upanishad) and then of Kubera the sub-divine who is friendly
with gods. Thus, in Yajur Ved, Varun was still the major god of
the Yajna. In the later texts Varun was, however, assigned a seat
on the West where the sun sinks into sea and into the night.
Rta
in everyday life :
36.5.
Rta in the Rig Ved generally meant the order in the universe. Yajur
Ved gives that principle a practical form, the one that could be
applied in the everyday world of men. It says, in heavens Rta could
very well be the cosmic order, but on earth Rta means the social,
ethical, religious and such other laws that govern him. Yajur Ved
warns, the violation of these laws would bring the wrath of Varun
and his noose. Varun the abstract god of sky and Rta thus takes
a practical shape, especially when misery befalls unseen. He is
therefore invoked constantly to save erring men from his noose.
“Keep us away from nirrti (the fall from the Rta); deliver
us from the sin that we have committed”
His
three-fold noose :
36.6.
Varun is said to hold a three-fold noose to bind those who sin (enah).
The three bonds of that noose are commonly understood as the three-fold
misery (taapa –traya) or the bonds that restrict a man in
three planes: physical, vital and mental.
But,
Yajur Ved, in fact, employs the metaphors of the heavens, the waters
and the ocean. It says Varun has three bonds in heaven (trini ta
ahurdivi); three in waters (trinyapsu) and three within the ocean
(trinyantah samudre) – (YV.29.15). Many scholars right from
Sri Sayanacharya have provided explanations to these mystical metaphors.
[I am not quite clear about these interpretations. Let me leave
it at that, for now. Sorry.]
G.
Varun in Atharva Ved :
37.1.
Atharva Ved, the main text of the Bhrigus, has a special relation
with Varun. Here he is venerated as an aspect of the Supreme: ”He
is Varun, He is Agni; He is Mitra; He is Savitr” (AV.13.3.13)
. In its philosophical discussions, Varun is treated as a manifestation
of Brahman.
sa
varu?a? sayam agnir bhavati sa mitro bhavati pratar udyan | sa savita
bhutvantarik?e?a yati sa indro bhutva tapati madhyato divam |tasya
devasya kruddhasyaitad ago ya eva? vidva?sa? brahma?a? jinati |AV.13.3.13).
The
Atharva Ved does not seem to dwell much on Varna’s sovereignty
over the sky or his control over Rta the order in the universe.
Yet, the position of Varun in Atharva Ved continues be exalted.
The
king who judges and pardons :
37.2.
Varun of Atharva Ved is also the king who watches over the world,
punishes the guilty; and forgives the sins of those who implore
his pardon.
The
king Varun (Varunsya Rajnah) is greeted with respect (Namaste Raajan)
– (namas te rajan varu?astu manyave visva? hy ugra nicike?i
drugdham |sahasram anyan pra suvami saka? sata? jivati saradas tavayam
||2|| AV.1.10.1-2). He is Asura the powerful Lord; and is highly
celebrated. The king possessed of mystic powers (Maya) is a strict
ruler who employs spies to watch over his subjects. He chastises
the wrongdoers; and he also pardons those who repent and seek his
merciful forgiveness.
Hymns
to Varun :
37.3.
The hymns in Atharva Ved in praise of Varun ‘the most impressive
deity among all the Vedic gods’ are lofty, more devout and
ethical in tone. They pray for purity, forgiveness, and release
from sins, and for moral strength against sinning further. The hymns
rise to a pitch of exaltation as they sing the splendour of Varun.
In these hymns Varun, more than any other Vedic god, appears as
a mighty and merciful.
Of
the many soulful hymns submitted to Varun, the sixteenth hymn in
the fourth book of the Atharva Ved (brhann e?am adhi??hata antikad
iva pasyati |ya stayan manyate carant sarva? deva ida? vidu? ||1||)
sung by sage Vashista celebrating Varun’s power and omniscience
is often quoted and hailed by scholars as being among the most devote
and forceful hymns in the Vedic literature.
yas
tisthati carati yas ca vañcati yo nilayam carati yah pratankam
|dvau samnisadya yan mantrayete raja tad Ved Varuns titiyah ||2||
uteyam bhumir Varunsya rajña utasau dyaur brhati dureanta
|uto samudrau Varunsya kuksi utasminn alpa udake nilinah ||3||uta
yo dyam atisarpat parastan na sa mucyatai Varunsya rajña?
|diva spasah pra carantidam asya sahasraksa ati pasyanti bhumim
||4||sarvam tad raja varuno vi caste yad antara rodasi yat parastat
|samkhyata asya nimsio jananam aksan iva svaghni ni minoti tani
||5||ye te pasa varu?a saptasapta tredha tisthanti visita rusantah
|chinantu sarve anrtam vadantam yah satyavady ati tam srjantu ||6||satena
pasair abhi dhehi vaunainam ma te mocy anrtavan nrcaksah |astam
jalma udaram sramsayitva kosa ivabandhah parikrtyamanah ||7|| yah
samabhyo varuno yo vyabhyo yah samdesyo varuno yo videsyo | yo daivo
varuno yas ca manusah ||8||tais tva sarvair abhi syami pasair asav
amusyayanamusyah putra | tan u te sarvan anusamdisami ||9||
The
gods know all men do, though men would fain their deeds disguise
:
Whoever stands, whoever moves, or steals from place to place,
Or hides him in his secret cell, the gods his movements trace.
Wherever
two together plot, and deem they are alone,
King Varun is there, a third, and all their schemes are known.
His
spies descending from the skies glide this entire world around;
Their thousand eyes, all scanning, sweep to earth’s remotest
bound.
Whatever exists in heaven and earth, whatever beyond the skies,
Before the eye of Varun the king unfolded lies.
The
secret winking all he counts of every mortal’s eyes;
He wields this universal frame as gamester throws his dice.
Those knotted nooses which thou flingst, O god! the bad to snare,
All liars let them overtake, but all the truthful spare.”
(AV.4.16.7-8)
(Translated
by J Muir, Original Sanskrit Texts, 1870)
Apam-adhipathi
37.4.
While mentioning his connection with waters Varun is referred to
as– Apam-adhipathi (varu?o apam adhipati? sa mavatu) the Lord
who resides in the primeval waters. These waters are described as
of golden hue, pure and purifying; and, they are the material cause
for creation (AV.1.33.1-3).
hira?yavar?a?
sucaya? pavaka yasu jata? savita yasv agni? |ya agni? garbha? dadhire
suvar?as ta na apa? sa? syona bhavantu ||1||yasa? raja varu?o yati
madhye satyan?te avapasyan jananam |ya agni? garbha? dadhire suvar?as
ta na apa? sa? syona bhavantu ||2||yasa? deva divi k??vanti bhak?a?
ya antarik?e bahudha bhavanti |ya agni? garbha? dadhire suvar?as
ta na apa? sa? syona bhavantu ||3||
H.
Varun in the Brahmanas :
38.1.
Brahmanas are the books of rites and rituals. Varun continues to
occupy an elevated position even in the Brahmanas. Varun is the
deity who presides over the rule or the order in the proper performance
of a Yajna. Varun removes the bad elements of the Yajna and protects
the auspicious ones (Varunh yajnasya svistam pati– Ait. Brh.38.7.5).
Varun is vigilant safeguarding Sathya (truth); and is opposed to
an-rta (falsehood). Varun punishes the wrong doers with his knots
(granthyah- SB.1.3.1.16).
Offerings
to Varun :
38.3.
Varun is a very revered god in the Brahmanas. Oblations are offered
to Varun respectfully along with other deities. He is offered the
seat on the North which, according to Taittereya Brahmana, is the
direction of Varun (esa – uttara- Varunsya dik– Tai.Br.
33.8.20.4).
This is significant; and is a proof of Varun’s esteemed position
in the Brahmanas and among the Devas. (In the later texts Varun
is sent west).
Varun
is also invoked through an oblation procedure called Varun-praghasa
performed at the commencement of the rainy season in the month of
Ashada, seeking deliverance from his noose; and for his grace to
lead a healthy and faultless life (SB.2.5.3.1). ”Whatever
sins we have committed in the village, forest…in the society
and in our own self… from all that we rid ourselves.”
This was an occasion devoted mainly to confessions and to seeking
Varun’s mercy and forgiveness. Whatever be the practices associated
with it, the Varun-praghasa is essentially a purity-ritual.
varu?a
praghasairvai prajapati? | praja varu?apasatpramuñcatta syanamiva
akilvi?a?
praja? prajayantathaitai? saka medhairetairvai deva v?tramaghnannetairveva
vyajayanta yeyame?a? vijitista? tatho evai?a etai? papmana? dvi?antam
bhrat?vya?
hanti tatho eva vijayate tasmadva e?a etaiscaturthe masi yajate
sa vai
dvyaham anucinaha? yajate
In
philosophical dialogues :
39.1.
In the Brahmanas Varun is celebrated as lord of truth (Gopatha Brh:
1. 1.7); and as one who envelops all existence. The Brahmanas ascribe
to Varun every type of law that relates man with God.
39.2.
The Brahmanas talk of the mystical or the philosophical nature of
Varun through allegories and speculative dialogues.
(i)
They mention: the night belongs to Varun (Varun Rahtri) Varun is
Rathri (Raathri Varunh) and the black colour belongs to Varun. Varun
is also identified with waters (Apah) the primal cause of creation;
as also with the vital airs: Apana, Prana and Vyana. And, Varun
is Agni too. When Agni burns brightly he then indeed is the purifying
Varun (SB 2.3.2.10). That is because, Varun symbolizes the notion
of essential purity in life and in nature.
(ii).
The Brahmanas, especially the Shatapatha Brahmana (SB) carry elaborate
discussions about the relationship that exists between truth (Sathya)
and waters. It said; truth is the same as waters for waters are
the truth. Hence: ’whereby waters flow that is the form of
truth. It is the waters indeed that were first made in the universe.
When waters flow everything whatever that exists is produced.”(SB.10.5.4.1).
Waters also symbolize the law. Water causes everything to exist
and to grow in order. The waters are the reality (SB.7.6.1.4) and
represent immortality (Amrtatavam va Apah – SB.1.9.3.7). They
are the faith (Shraddaha) in life (Tai.Br.3.2.4.1). All gods and
all beings are water; as they are the foundation and the ultimate
source of the universe; and everything is contained in them (SB
10.5.4.4.15).
Other
identities :
40.1.
The Kausatakai Brahmana (18.9) says Sri the symbol of prosperity
and beauty belongs to Varun (Sri vai Varunh).
40.2.
Varun is also identified with time. All the movements in time and
space belong to him; he is time samvathsara (samvathsaro Varunh-
SB. 4.4.5.18).
40.3.
Jaiminiyopanishad Brahmana identifies Varun with Savita the solar
deity. It asks: ’what is Savita?’ what is Savithri?’
Varun is Savita; waters are Savithri.
Varun’s
identity with Savitar a solar deity perhaps dates back to the early
phase of Rig Ved; and it is interesting. To start with, Varun was
one of the solar gods (Adityas) and represented the setting sun;
he was also a friend of Aryaman and Mitra another solar god.
Varun
and Mitra were invoked together. But, later Varun’s association
with lunar gods (Soma, Yama, Rudra etc.) gets stronger as Varun
slides away from brightness towards darkness.
40.4.
The Horse (asva) the epitome of vigour, speed and majesty symbolizes
the king and the kingship. Horse is also an emblem of the sun; and,
Varun was one of the solar gods. The horse is thus identified with
Varun and with the power of Asura the king (Varuno vai asvah–
Tai.Br.2.2.5.).The much talked about Rajasuya Yaga which establishes
the unchallenged supremacy of a king is also about establishing
the rule of law in the kingdoms. Since Varun is associated with
the kingship, the horse and upholding the law, it is said, any Rajasuya
performed by any king is, in fact, a dedication to Varun –
the first monarch in the Vedic tradition and the lord of the law
Dharmapati (SB.5.3.3.9).
In the legends :
41.1.
Some Brahmanas carry legends concerning Varun. The Aitareya Brahmana
narrates the legend of the boy Sunahsepa and the king Harischandra
who is punished by the god Varun. This story is also narrated in
Purans and other texts with slight modifications.
41.2.
Shatapatha Brahmana and Jaiminiya Brahmana narrate stories of great
philosophical merit which depict Varun as a very wise sage (not
as a god or as a king) who has gained the true understanding of
the ultimate reality. In these legends, Varun teaches his son Bhrigu
That (tat) by knowing which everything becomes known.
I.
Varun in Aranyakas :
42.1.
Varun is briefly discussed in the Aitareya Aranyaka at two places;
and both refer to Varun’s mystical association with waters.
There
are no allusions to his Vedic glory as the sky-god, or as the king
or as the governor of the laws.
42.2.
The waters referred to in these passages are philosophical suggestions
as they denote the primeval waters or the primeval matter. Here,
the creation of waters and of Varun comes about as an expression
of the Supreme Being’s will or desire. It is metaphorically
said that they were born out of the manas the mind of the Supreme
Being. Varun is the mythical symbol of primeval matter. Thus, philosophically,
waters and Varun stand for Prakrti or the Becoming. It is the first
stage of manifest world.
Aitareya
Aranyaka (2.1.7) says: “In the beginning One Being was This.
There was nothing else blinking. He desired ‘shall I create
the worlds ? He created the worlds, water, light and waters”.
Taittareya
Aranyaka (1.23) speaks about the dependence of Prakrti on Purusha.
“All this That was produced from waters (Prakrti). It needed
the support of Purusha. The Atman (Brahman) having manifested itself
as the world entered into it”.
J.
Varun in Upanishads :
43.1.
Upanishads are the fountainhead of philosophical speculations presenting
highly idealized metaphysics. It is the idealism of Absolute unity
and absence of duality that pervades the Upanishads. In it, the
concept of atman outshines all the rest. It questions:” How
could there be a creator, a sustainer or a destroyer? How could
there be a king when there is no kingdom to be ordained? How could
there be a law or an ordainer of law?
The
discussions of individual gods are rather a secondary matter in
the Upanishads. All deities are absorbed into the One Absolute.
Varun does not appear in the Upanishads either as a sky-god, or
as the governor of Rta or even as the lord of waters. Varun appears
by name in the discussions that take place in the Upanishads at
two levels: One, in the philosophical symbolisms as an aspect of
the Supreme; and the other in elaborate dialogues as a wise teacher
imparting knowledge of Truth.
As
an aspect of the Supreme :
43.2.
Varun in the Upanishads is mentioned along with other gods; and
is identified as an aspect of the Supreme reality, as one “whose
abode is water, whose world is the heart, whose light is the mind,
and who is the ultimate resort of every being” (Brihad. Upanishad
– Sakalya section – 3.9.16).
At
the same time, Varun’s Vedic characteristics and his Vedic
associations are also retained. When Brahman is addressed as Varun,
it is said: “You are Agni, Varun and Vayu…but this manifold
existence is for sake of Prakrti (Chan. Up.5.1). It is also said
: ” Mitra, Varun along with the meters (pankti), chants (mantra),
seasons (ritu),the breaths (udana), the Rishis (Angirasa), the moon
and celestial gods all issue forth and enter again into That”
( Maitreyi Up.7.4).
Similarly,
Maha-narayano-panishad prays to Varun the remover of sins. Varun
is prayed to remove whatever wrong is done by way of thought, speech
and deed. And, it also refers to his noose (Mha N Up. 4.12). Similar
prayers addressed to Varun appear in some other Upanishads too.
The
wise teacher :
43.3.
Just as the Brahmanas, the Upanishads too contain dialogues of Varun
with his son Bhrigu. These are narrated in detail. For instance,
in the most celebrated passages of the Taittereya Upanishad, Bhrigu
approaches his father Varun the wise sage to teach him about Brahman
(Brighurvai varuni Varunm pitara mupasasara). Varun teaches him
about That “from which the food (anna), the vital breath (prana),
the eye, the ear, the mind, the speech are born; and, by which,
when born they live; and into which they enter and merge”
(Tai.Up.2.11).Varun here is a seer of the highest order.
K.
Varun in Mahabharat :
![](khandava_forest_fire.jpg)
Khandava
forest fire
44.1.
Varun in Mahabharat is no longer the sky god; he is neither a powerful
king nor even a judge. His association with the most important aspect
Rta the order in the natural world, as also his overseeing ethical
aspects of men’s life are glossed over.
Varun
in Mahabharata is presented as the son of Aditi the great mother.
He is one of the Adityas and he is also one among the guardians
of the directions (Lokapala). He is the regent of the west the direction
of the setting sun perhaps because of his association with darkness
and night. He is also a water-god.
Water-god
:
44.2.
Varun is associated with waters in Mahabharata too. But, these waters
are just plain and simple waters; nothing more. The philosophical
connotations of the waters (Apah) and the metaphysical quality of
darkness etc, associated with it, as in the Brahmanas, are not even
mentioned in the Mahabharata. Here, Varun is Salilesvara the king
of all rivers, lakes, local water bodies and ocean.
Varun
is described as a water-god who is handsome; and is endowed with
the splendour of lapis lazuli (vaidurya bhasayansarvato). He fills
all the quarters of the horizon with his brilliance. His home is
under the waters (anthah-saliam) in the Nagaloka which is in the
heart of the ocean the Samudra (saagaro Varunlayah). There he has
a magnificent underwater-palace. Mahabharata (Udyoga Parva- 98)
provides an elaborate description of Nagaloka and of Varun’s
most splendid underwater dwelling with its myriad palaces, pavilions
and assembly halls. Varun attired in shining robes and adorned with
sparkling jewels sits on a great throne with his wife Varuni. He
is surrounded by all kinds of aquatic creatures and demons, rivers,
nagas, daityas and sadhyas etc” (Mhb. Vanaparva. 41.5-6).
Pasa
the noose :
44.3.
Brief references are made to Varun’s Pasa the noose (in Vanaparva
40.2-29; and in the Kandava – vana episode in Adiparva –
227.31-32) – as Pasabhrt, Ugrapasa, Pasin, Pasavan etc. Pasa,
the noose is mentioned merely as one of his ayudhas or adorations;
it does not carry the significance it had in the Veds. There are
also no references to his authority as a judge or as a king who
punishes.
Other
references :
44.4.
Varun also figures in the episodes of burning down the Kandava forest,
presenting Arjuna with deadly weapons and Krishna with the mace
Kaumudaki capable of slaying the demons. Earlier in the epic, Varun
granted a boon to the king Nala by which Nala could assume any form
he wished. Varun also presented him a garland of fragrant flowers.
L.
Varun in Ramayana :
45.1.
As in Mahabharata even in Ramayana, Varun is just a Dikpala (guardian
of a direction) and a water-god Salilaraja. He is said to live in
stagnant lakes as also under the sea; and is surrounded by aquatic
beings. Earlier in the epic, Varun presents Dasharatha the old king
with a set of two mighty bows.
45.2.
However later, the hapless Varun invites the wrath of the annoyed
and furious Rama who is impatient to cross the sea and march into
the Lanka Island to rescue his beloved queen .On his way to Lanka
Rama spends three nights on the shores of the ocean waiting for
it to calm down and to provide a safe passage to his monkey-army.
When the sea does not subside Rama gets furious, draws his most
lethal weapon Brahmastra threatening to burn down the sea with all
its creatures and other inmates. The frightened sea-god Varun comes
out of the waters with folded hands and begs Rama to calm down.
The sea subsides and eventually allows Rama’s army to build
a stone bridge across the channel to lead up to the Lanka Island.
M.
Varun in Purans :
46.1.
The portrait of Varun in Purans is similar to that of his in the
Mahabharata and Ramayana. Here also he is the regent of the west
and the guardian of the water element. He is worshipped for sending
down good and timely rains. He is depicted as riding a mythical
water-monster (Makara) that resembles a crocodile. Varun furnished
with a white umbrella moves on the waters holding a noose.
Varun
appears in number of episodes in many Purans; too many to be recounted
here. In the Bhagavata Purana, Varun is depicted as abiding by the
will of Sri Krishna. He participated in all the battles that Indra
fought.
46.2.
In the Purans the gods such as Indra and Varun had lost much of
their esteem. They are reduced to insignificance; are ill-treated
and often humiliated by the powerful and belligerent Asuras. The
major gods too chastise them and treat them as minor vassals. Indra
in particular has fallen prey to faults and failures such as greed,
envy and lust. He is ever anxious; and always in fear of losing
his throne. He is scared of not only the villainous but also of
the most virtuous as he fears they might displace him as the king
of the Devas. He is therefore busy constantly plotting devious schemes
to survive and to keep away the possible- contenders to his throne.
46.3.
When Indra and Varun are offered worship in the Purans, it is not
because they are the gods in heaven but because they are viewed
as the reflections of some aspects of Vishnu. That notion was guided
by the faith that all gods are verily the manifestations of the
One Supreme.
Epithets
:
46.4.
In the Purans Varun is called by many names such as : Prachetas;
Amburaja; Jalapathi; Kesa (all signifying his lordship over water);
Uddama (surrounder); Pasabhrta (one who wields the noose); Viloma,
Variloma (of watery hair); and Yadahpathi (king of aquatic animals).
In
the next part we shall see a bit more closely of Varun’s association
with waters as also the explanations for his decline and eventual
fall.
![](varunaaa.jpg)
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
avesta.org
6.
Outlines of Indian Philosophy –Prof M Hiriyanna; Motilal Banarsida
ss, 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