Varuna : His Identification

Summary

This article undertakes a detailed examination of the Vedic deity Varuna with a view to clarifying his origin, character and place within the Indo‑Aryan pantheon. It opens by noting that speculation about the nature of Vedic gods dates back to Yaska, and that modern Indologists have continued to debate Varuna’s rolefile:///home/oai/share/563035_compressed-339-443.pdf#:~:text=Varuna%20%3A%20His%20Identification%20Enquiry,making%20an%20apology%20for%20examining. Early comparisons equated Varuna with the Greek sky‑god Ouranos or the Iranian Ahura Mazda; however, the author argues that these identifications are tenuous because the Greek term Ouranos simply denotes the sky and the Avestan Ahura Mazda lacks a name connectionfile:///home/oai/share/563035_compressed-339-443.pdf#:~:text=Some%20scholars%20have%20tried%20%E0%AB%AC%E0%AB%A6,77%2C%20Benveniste%2C%20p.%201. Scholars like Winternitz and Macdonell thought the original Varuna represented the encompassing sky and later became a water‑god; others emphasised his moral jurisdiction over rita, the cosmic order. The paper reviews linguistic evidence and Vedic passages to show that Varuna was revered as an omniscient guardian who binds sinners with his noose, yet he is also paired with Mitra and thus possesses a dual function as both punitive and beneficent. The analysis extends to Indo‑Iranian parallels: although both Varuna and Ahura Mazda exhibit ethical qualities, the article finds that the suppression of Varuna’s name in Zoroastrianism and the phonetic differences between Varuna and Ouranos weaken the case for direct identityfile:///home/oai/share/563035_compressed-339-443.pdf#:~:text=wrote%2C%20,need%20not%20subscribe%20to. Attention is given to Oldenberg’s proposal that Varuna originated as a moon‑god and to Panini’s grammatical evidence that Mitra‑Varuna constituted a dvandva or pair among deities. Weighing these perspectives, the author concludes that Varuna’s origins lie in pre‑Vedic Indo‑Iranian religion but that his specific functions evolved over time. The article emphasises Varuna’s significance as a god of moral sovereignty and cosmic waters while cautioning against simplistic equations with deities of other cultures. It advocates a nuanced understanding that accounts for textual, linguistic and ritual evidence across Vedic and Avestan corpora, thereby illuminating Varuna’s unique position in early Indo‑Aryan mythology. After surveying Western scholarship, the author scrutinises Vedic hymns to trace how Varuna is portrayed. In the Rigveda he is called “king of the whole world,” “lord of the rivers and celestial ocean,” and a guardian of truth who punishes sin with his mighty noose. His ethical dimension is highlighted by epithets that call him a stern but forgiving judge; supplicants beg for release from his bonds, suggesting a close tie between Varuna worship and ideas of moral retribution. The article contrasts these qualities with those of Indra, who represents martial prowess rather than moral order. Varuna’s frequent pairing with Mitra hints at a complementary polarity: Mitra upholds social contracts while Varuna oversees cosmic law. The author observes that hymns rarely mention Varuna’s wife Varuni or his connection with intoxicating soma, suggesting that his aquatic associations developed later. Importantly, the paper demonstrates that the shift from celestial king to sea‑god occurred in the post‑Vedic period when water symbolism grew prominent. Comparative sections examine references to Varuna in the Mahabharata and Puranas, where he becomes a Lokapala (guardian of the quarters) and presides over the western ocean. Nevertheless, his ancient dignity persists in rites like the Varunapraghasa, where offerings are made to appease him. By tracing these transformations, the article argues that Varuna’s evolution reflects broader religious changes from a moral‑cosmic worldview to a more worldly cosmology. The study thus provides a comprehensive appraisal of Varuna’s identity and urges scholars to interpret his character within the dynamic context of Vedic and post‑Vedic thought.