Author Archives: sreenivasaraos

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php

http://www.iamronen.com/wp-content/uploads/2010/05/ReadingLila.pdf

[ Sri Aurobindo studied the Ramayana and the Mahabharata; and, wrote on the greatness of these epics.

All images are by courtesy of Internet

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Posted by sreenivasaraos on October 5, 2012 in Iconography, Varuna

Varuna and His Decline – Part Five

04 Oct

Continued from Part Four

Decline of a Great and a Noble god

The explanations for Varuna’s decline in stages and his eventual fall from the high pedestal are many. Let’s see some of those.

R. The Decline

Loss of sovereignty

59.1. As mentioned earlier, Varuna derived his sovereignty (kshatra) and the supreme status among the gods by virtue of his being the sole sky-god. He embodied the sky in all its aspects. He encompassed the sky, the earth and all existence. Besides, he was the all-knowing Lord (Asura –visvavedasa; Devo Aryah) ; and the sole governor of the natural and moral laws that operated in heavens as on earth.

59.2. That, however, was a short-lived glory. Varuna’s suzerainty over the sky was lost. His powers were curtailed. Varuna soon had to share his powers and control over the sky, the Rta and the Dharman (RV 3.59.1; 1.5.81) with Mitra regarded more active and more vibrant. Mitra came to symbolize the day sky with all its brilliance; while Varuna who earlier was the lord of the entire sky had his authority restricted to the night sky (RV 4.8.3 and TS. 4.8.3) with its thousand stars symbolizing his thousand eyes (sahasraksha) watching in secret the activities of men at night.

That was the beginning of a great slide.

[A brief note on Mitra: Of all the Vedic gods, Varuna is most closely related to Mitra. In the Vedic times Mitra was not an independent god; he was always mentioned in company of his friend (except in one hymn). It is said, he was given the name Mitra because he was the friend of Varuna. They were fused into the dual god Maitra-Varuna and Deva –asura (a dvandva or compound) sharing common functions and authority (mahaanta mitravaruna samraja devasura –RV 8.25.4).

In the Avesta , they are termed as Mithra-Ahura (Ahura-Mithra) . They together became the guardians of the world (RV. 2.27.4). And it is said; the great sky shines by their ordinance (RV.10.65.5). They discharge the rains (RV 1.151.9). Their godhead is beyond the ken of the skies or of the rivers (RV 1.151.9). They are awful deities; haters and dispellers of falsehood (RV .1.152.1); they are the gods of the oath.

Mitra together with Varuna becomes the keeper of Rta and Dharman (RV 8.25). They are described as righteous Rtavan and promoters righteous rites Rtavardha, and lords of truth and light (Rtasya jotisaapathi – RV. 1.2.8; 1.23.5; 1.136.4; 2.27.4; 5.63.1). Varuna becomes Agni in the evening, and rising in the morning he becomes Mitra (AV .2.28.2). It is also said ; while Mitra is the Hotar , the invoker; Varuna is the Agni (Jataveda) – Mitra hota, Varuna jathavedah (RV.3.5.4)

It is explained; though the attributes and the functions of the two are different, dissimilar and contrasting, they complement each other well. The two ever exist and work in harmony. They present a well knit unity; the oneness of two contrasting factors: Being and Non-Being; day and night; light and darkness. Mitra and Varuna are indeed the two aspects of the same reality.

Eventually both Varuna and Mitra had to give place to gods greater than both of them.]

Mitra Varuna surya

tan mitrasya varuṇasyā abhicakṣe sūryo rūpaṃ kṛṇute dyor upasthe |RV.1,115.05 /

The wonderful host of rays has risen: the eye of Mitra, Varuna, and Agni: the Sun, the soul of all that moves or Immovable, has filled the heaven, the Earth and the firmament. Rig-Veda: 1, 115,

Association with night and dark traits

60.1. Mitra symbolizing day-sky and light gained identity with god of sunlight (Tai Br. 25.10.10). With that, the virtues of clarity, brightness which reveals reality and the life-giving energy became his attributes. He was also associated with the bright-half of the month (Shukla-paksha).

Varuna, on the other hand, as the night-god acquired the attributes of darkness such as: secrecy, mystery and the nature of concealing. And, he got associated with the darker-half of the month (Krishna –paksha).

60.2. His association with night and darkness is not stressed in the early Vedic texts where he merely represents the star-eyed night sky. But, in the later texts his dark and malevolent traits begins to emerge clearly. It is said, the merciful Mitra pacifies the cruel Varuna (Mitro hi kruram varunam shantham karoti –TS. 2.1.9.5).

60.3. Varuna, the son of Aditi, who was a solar deity (Aditya) and the chief of the Adityas; but now he is drawn nearer to lunar deities: Rudra, Soma, and Yama and to Agni another night god. He also comes close to the gruesome aspects of life symbolized by Nirtti who is the evil genius of destruction, dissolution and misfortune.

Varuna is now portrayed as a spy-master (Spasa) and a stern judge whose punitive weapons are torture, sense of guilt, disease and sudden death. Varuna’s serene form too turns ugly. He now has a potbelly, bald head, protruding teeth and reddish-brown or yellow eyes.

Inconsistent disposition

60.4. The other reason cited for Varuna’s decline is the suspected flaw in his disposition. Varuna was perhaps not wholly benevolent like Indra of the early Rig-Veda. The ambivalent character of Varuna–now favourable and now unfavourable; and his inconsistent disposition was far from admirable. Further, Varuna, for some reason, acquired the unenviable reputation of one indulging in guile and trickery. His character was shaded with a sort of ambiguity. The Vedic poets did not seem amused by a less –than- perfect Varuna; they were decidedly in favour of uncompromisingly good gods.

Further, Varuna was of passive tendencies. And, like his predecessor Dayus, he too lacked aggression and convincing positive traits.

60.5. Loosing suzerainty over the sky and being restricted to night sky marked the beginning of Varuna’s decline and emergence of his darker traits. Thereafter he went down steadily. With the passage of time, the lordship, power and glory depart from Varuna.

The other explanations

The other reasons offered to explain Varuna’s fall from kingship and power, which led to his eventual eclipse, has lot to do with the history of ancient mythology. In the Indian context, history and mythology are entwined; they can hardly be separated.

Bhrigu-Angirasa rift

61.1. One explanation is that Varuna’s decline in the Vedic pantheon has to be placed against the continuing rivalry between two ancient sages Bhrigu the priest of the Anus (in the west) and Angirasa the priest of the dominant Puru-Bharatas in the valley of seven rivers. Their rivalry spread into recurring conflicts between the two clans.

The differences arose between the two sages; it is said, on issues concerning the concept of a single god and the worship practices.

The tendency of the Angirasas to treat all gods as equal and to shift towards worship of the Supreme through personalized forms or murtis; to glorify the warlike Indra; and to sideline the righteous Varuna as also his governing principle Rta , all these, greatly annoyed the Bhrigus.

The Bhrigus in turn asserted their faith (which they said was ancient) in monotheism and in the worship of the single-god through formless fire. The Bhrigus placed the ancient god Varuna in the centre of their cosmology and hailed him as the only worship worthy god.

The Angirasas on the other hand glorified the younger god Indra but treated him as one among other gods and as one of the many manifestations of the Supreme Being; and they assigned forms and attribute to all gods. But, as said, the Angirasas were the dominant priests in the Vedic community and their views determined the hierarchy among the Vedic gods.

The battles that Vedic communities had to fight

61.2. According to another argument, the decline of Varuna and the ascendancy of Indra have to be viewed in the context of the trials and tribulations of the Vedic communities; and in the context of the wars they had to fight. Varuna till then their mightiest god belonged to the older generation of gods; he was essentially a god of righteousness and of placid nature. He was ideal for times of peace and comfort. But in hard-times when they were besieged and had to fight back the encroaching enemy they desperately needed a leader who could stand up to the demands of the challenging times, inspire them to act resolutely and to lead them in battle against the foe. They prayed for a god of war to beat back and destroy the troublesome enemy. Varuna was just not such a leader; he hardly had the vigour to inspire the heroic qualities in men, especially as he had no exploits to his credit.

Coming of the new king

62.1. Rig-Veda describes its people ‘as averse to war; peace being their normal rule’ (RV.6.41.5). It also narrates the difficulties of its people having to fight battles without a capable war leader; and the woes it brought upon people unprepared for war: ‘we are surrounded by mighty enemies; help us’; ’ we lost because we had no king to lead us’; ‘they conquer us because we had no warrior Rajanya’. And eventually all said ‘let’s make a king’. So, they did make a king. They heartily invited the new king to lead them in the battles: “I do hereby crown you as the king. Rule us with courage and an unwavering resolve. Let all your subjects love you. Let thy kingdom be with you forever RV 10.12.02) “. And, to the king ‘who is the dread in the battle contest’ they all ‘bowed in reverence’ (TS.3.4.4.1)

62.2. The times of crisis and war somehow always throw up a boisterous and an inspiring leader; the type that is just needed. That new leader was Indra; full of vigor, a mighty god, a tornado divinity symbolizing storm and wielding a thunderbolt. He is a hero who ‘destroys in conflict the fierce and the exceedingly strong’. He was a god of battles rather than of righteousness. Indra thus possessed the requisites of a war lord and a typical king. He came as an answer to the prayers of fighting men thirsting for win over enemies, and for power and glory it brought.”Heroes with noble horses, well mounted and passionate for a fight invoke me; invoke me in the battle. I the mighty Indra of victorious powers , lord of spurring vigour lead you on in the combat stirring up the battle dust” (RV .4.42; 10.129). Indra’s warriors did invoke him and stormed into battles shouting his names (Indram narone maditha havanthe – RV.3.34.9).

Rise of Indra and the kingship

indra

62.3. Indra broke the treaty; and, in a fierce battle defeated the dreaded enemy Vrita , who had stolen waters from the heavens . Mitra and Varuna , described as the arms of the king , helped the king (Rajanya) to kill Vrita (SB . 5.3.5.28). Indra also subdued and routed ten other fearsome enemies, in hard fought battles. Varuna helped Indra in all the battles that he fought.

mitrasyāsi varuṇasyāsīti bāhvorvai dhanur bāhubhyāṃ vai rājanyo maitrā-varuṇa-stasmādāha mitrasyāsi varuṇasyāsīti tadasmai prayacati tvayāyaṃ vṛtram badhediti tvayāyaṃ dviṣantam bhrātṛvyam badhedityevaitadāha – SB. 5.3.5.[28]

Eventually, those victories as also the restoration of waters to the gods established Indra’ authority as the king of gods, bhuvo janasya divyasya rājā (RV. 6.22.9).

Indra, formerly the god of rains, with some relation to war; now, turned into the god of war , with some relation to rains.

varuna indra vratra

[As per its etymology, the term Indra denotes the one who, by his power (Indriya), energizes or kindles the vital airs (prana). The Satapatha Bråhmana 6.1.1.2 says, since he kindled (indh ), he is the kindler (indha ). But, cryptically, he is called Indra

sa yo yam madhye prāṇaḥ | eṣa evendrastāneṣa prāṇānmaindra ityācakṣate paro
‘kṣam paro ‘kṣakāmā hi devāsta iddhāḥ sapta nānā puruṣānasṛjanta – 6.1.1.[2]

Besides the etymology of Indra, as above (from indh), the Taittiriya Bråhmana (2.2.10.4) offers an altogether different explanation : “No one can withstand this power in him (idam indriyam) . That is why he is called ‘Indra’.”

Two different etymologies of one word , in one and the same passage, occur at Satapatha Bråhmana 11.1.6.7

so’rcañcrāmyaṃścacāra prajākāmaḥ sa ātmanyeva prajātimadhatta sa āsyenaiva
devānasṛjata te devā divamabhipadyāsṛjyanta taddevānāṃ devatvaṃ
yaddivamabhipadyāsṛjyanta tasmai sasṛjānāya divevāsa tadveva devānāṃ devatvaṃ
yadasmai sasṛjānāya divevāsa – 1.1.6.[7] ]

indra3

[Let me digress here for a short while:

(i). The transfer of power from Varuna to Indra marked a significant phase in the social and military history of very ancient India. It redefined the notion of a ‘king’ as in Rig Veda. The ‘king’ in its early phase largely meant a very exalted noblest person who was looked up to by all in reverence (e.g. Dayus and Varuna). The kingship was symbolic rather than temporal; he need not have to defend a territory or fight an enemy. But, with the installation of Indra as the king, things did seem to change.

It became obvious that a person though righteous but without valour and aggressive tendencies was unfit for kingship. A king, it said, ought to be the foremost protector of his people. He should be a leader of his people at all times – in war and peace. Because, his subjects look up to him for leadership, guidance and protection; and, they do so in faith, reverence and in fear. In dire times the king should himself lead his warriors in battles to fight for the honour and the lives of his people. Not only that, the king had to strive to enhance his position as also that of his kingdom among their rivals. That meant that a king would necessarily have enemies; and hence the need for a standing army.

(ii). Kingship also meant that the diverse interests of all sections of the society were surrendered to the king who was expected, in good faith, to harmonize conflicts and to protect interests of all equitably. That implicit faith and submission to the king elevated kingship to the position of the god-on-earth. And, It also came to be accepted that one could not be a king without a spark of divinity in him (na vishnuh prithvi pathihi).The king therefore was accorded the most exalted and the highest position in the social hierarchy. He came to be described as the best of men (narotthama). And, even at much later times the Buddha placed the kings (khattiya) higher than Brahmans (Angostura Nikaya, 107). In the epics too the heroes who became gods were all kshatriyas.

And, during the early Upanishad-period , it was the Kshatriyas who were adepts in Adhyatma-Vidya. The Chandogya-Upanishad (8-14-1; 5-11, 24; 1-8, 9; 1-9-3, 7-1-3, and 5-11); Brihadaranyaka-Upanishad (2-1-20, 2-3 -6); and Kausitiki Brahmana (2-1, 2; 10, 4.) narrate instances where the Brahmans approached Kshatriyas seeking higher knowledge. For instance; king Ajatashatru of Kasi , in an assembly of the Kuru-Panchalas , consoles the Brahmin lad Svetaketu, son of Uddalaka Aruni of the Gautama Gotra that he need not be sorry for his inability to explain certain principles of Adhyatma-Vidya , because that has , so far, been the preserve of the Kshatriyas – (Chandogya-Upanishad: 5-3)

(iii). That distinction set the king apart from his people. Further, the king also became distinct from the others of his own class –the kshatriyas. The term Kshatriya was generally applied to all nobles of the ruling class. The king became the Rajanya; he was recognized as separate from the other kshatriyas (Rajas). Rajanya was glorified as the summit of the kshatra. With that, the kingship turned into a hereditary inheritance; and earned the right to live on people and even to oppress them.

(iv). Atharva Veda (AV.15.9.2; 18.2.60) narrates how king after king built his military might and created a class of ‘ people of aggression ‘ distinct from ‘the patient tillers of soil singing pastoral hymns’.

dhanur hastād ādadāno mṛtasya saha kṣatreṇa varcasā balena | samāgṛbhāya vasu bhūri puṣṭam arvāṅ tvam ehy upa jīvalokam-(AVŚ_18,2.60)

The priestly class became increasingly dependent on the warrior class; and came closer to the king. The two moved away from the rest.

Warfare thus led to growth of kings, states and their corollaries such as hereditary rights, despotism and standing armies. The King, his advisers and his army became separate from the society.]

Eclipse of Varuna, and shifting of allegiances

63.1. Varuna met the same fate as that befell the other passive sky-gods in all mythologies. They all yielded their position to more active and warlike solar deities. Varuna too had to give place to Indra just as Dayus the ancient god had lost to him (Varuna) earlier. It was said; “The great ones 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 etc.

As Varuna faded out, Indra assumed: the Kingship of gods; the main attributes of the old king Varuna; also his other powers and authority such as kshatra, the Asurya, the nature of Aditya , and the Maya. Further, Varuna’s sovereignty too passed on to Indra.

It is said; when Indra is called Asura and is invested with Asurya , it is merely because he inherited those powers from Varuna (satrā vājānām abhavo vibhaktā yad deveṣu dhārayathā asuryam – RV.6.36.1). In a similar manner, Indra is inducted as the fourth Aditya (catvāri te asuryāṇi nāmādābhyāni mahiṣasya santi – RV.10.54.4). And, Varuna’s creative power , the Maya, also passes on to Indra. This Maya is neither the trickery of the Mayin nor is it the deception; but, is a positive creative and a self-revealing function (rūpaṃ-rūpam pratirūpo babhūva tad asya rūpam praticakṣaṇāya- RV.6.47.18).

63.2. The eclipse of Varuna and the triumph of Indra led to re-ordering the hierarchy of gods, and shifting of allegiances. Varuna and his associates lost their superior positions. And, all allegiances shifted towards Indra. Agni and Soma who were associated with Varuna moved over to Indra. “Agni, Soma, Varuna they fall, they all go away. Their empire is overthrown…these Asura have lost their magic power (Asura Maya) – RV 10.124.4-5.” Varuna the passive Father god, the ex-leader left stranded receded into background. It is, however, mentioned that Indra offered Varuna anominal position , if he recognized and followed the new order of things.

agniḥ somo varuṇas te cyavante paryāvard rāṣṭraṃ tad avāmy āyan ||nirmāyā u tye asurā abhūvan tvaṃ ca mā varuṇa kāmayāse |ṛtena rājann anṛtaṃ viviñcan mama rāṣṭrasyādhipatyam ehi (Rv.10.124.4-5 )

63.3. The relation between Indra and Varuna is rather interesting. Initially, Varuna was the older god who had friendly relations with the younger god Indra. (Varuna is the friend of Indra in the heavens – RV.7.34.24). Later, Indra turns into a rival and eventually displaces Varuna and appropriates most of his powers.

Transfer of powers

ndrahl99

64.1. As Varuna begins to fall, his kingship passes on to Indra while his spiritual powers are inherited by Prajapathi. The placid god Prajapathi, in particular, begets Varuna’s Asuri Maya. But later, the Asuri Maya branches into two: the one beneficial to gods and men; and the other its darker side wielded by the Asuras: – “the Asuras consecrate Varuna, Soma’s brother because they see in him the form (rupa) of their father Prajapathi” (Jaiminiya Brah. 3.152.)

64.2. In the next phase, Vishnu and Prajapathi together inherit Varuna’s glory and majesty. The powers and attributes that were once associated with Varuna are divided into two distinct spheres; Vishnu the power of creation and encompassing all existence; and, Prajapathi the symbolic spiritual power. In the Brahmana texts both Vishnu and Prajapathi are identified with yajna. And, later, the powers of the Yajna entirely merged with Vishnu . Thereafter Vishnu came to symbolize Yajna (Yajno vai Vishnuhu)

64.3. Varuna’s various other functions are distributed among the lunar deities such as Rudra and Yama.

..And thereafter

65.1. Indra too had a brief span of life as the premier god; and he did not become a Supreme God. Instead, he had to yield place to another god. Perhaps because, by then happier times had dawned on the Vedic community; the wars and its horrors were a memory of the past. In the settled agrarian, pastoral life of peace, security and high idealism the Vedic people needed a more ethical and a loftier god. Vishnu (until then a minor god) emerges as the all compassing god, the god of all gods. The virtuous attributes and powers of all other gods are transferred to the incomparable God Vishnu. Into Vishnu all the gods merge; and in him they find their identities.

65.2. Eventually, Indra too surrenders to Vishnu the newly emerging super- god; and bequeaths to him most of his powers and virtues. Similarly Prajapathi who was not endowed with any other special powers pales into insignificance just as his two predecessors – Varuna and Dayus. Prajapathi merges into Vishnu just as the other gods did.

***

The Varuna saga thus touches upon all the three phases of the Vedic era: the stage of pastoral communities discovering the mysteries of nature, pouring out sublime and highly idealized poetry rich in abstract symbolism ; the next, the period of wars , distress and strife; and ,the period of settled agricultural life of peace , quieter rituals and contemplation.

S. The Fall

66.1. As the kingship, power and glory depart Varuna, he becomes somewhat different in his nature and attributes. The cosmic functions are no longer his; he is not the king anymore; his ethical role diminishes; from a supreme sky-god who is inscrutable in his ways, omnipresent and omniscient in nature, he diminishes into one of the many minor gods. As a demigod he serves Prajapathi and later Vishnu as one of the guardians of directions and of the water. It was as if the Chief was pensioned off and assigned a minor rank.

With the fall of Varuna, the term Asura came to mean ‘chief of demons’.

66.2. Today, Varuna is reduced to the guardian of water element; and, is no longer worshiped formally but is prayed in times of drought and sometimes before setting on voyages for steering the safe course of the ships.

***

Thus, the ambivalent character of Varuna-now favorable and now un-favorable; his guile; his associations with night , darkness and gruesome aspects of life; as also the rift between two sages, the changes that came about in the life- circumstances of the Vedic communities –all these factors contributed to the eclipse of Varuna .

T. The Evolution

67.1. The decline and fall of Varuna and Indra; or the super session of one god by another; or the modification of an older god should not be viewed in isolation. Instead, it should be viewed as a part of a scheme, a process or a phenomenon of absorption of many into One that swept across the world of ancient Vedic gods.

67.2. That process spread over long centuries totally convulsed the sedate world of Vedic gods. It was akin to churning the ocean. It disturbed the old order; threw out the old set of gods; created and magnified a set of new gods; and restructured the entire Indian pantheon. Under this process of reorganizing the world of Indian mythology… those Vedic gods who had been ‘minor’ in the Rig Veda but who had great potential and offered rich scope for enlarged glorification were remodeled into much greater gods (for instance Vishnu and Rudra). Later those gods came to represent larger segments of life and experiences, and to mobilize greater strength and significance. The virtues and powers of numerous other gods merged into these select gods. They are today the Super Gods among the Indian gods.

At the same time, gods whose characters, functions and achievements had been too vividly described in Rig Veda and who held out little scope for further enlargement were steadily reduced in their status and rank (for instance Agni, Indra and Varuna), And those gods whose profile was too dim and had very little potential for growth were allowed to fade out quietly.

67.3. In this scheme or the process of restructure, the gods that adopted best to the changing needs of times survived and thrived. One way that was done was by underplaying their Vedic characteristics which were rather sketchy and unsuitable. And, another was by aligning them along with tutelary gods that were already being worshiped. …..In this period of transition, popular sectarian gods were gradually replacing the older Vedic gods. This new approach to the gods redefined the status, character and attributes of the older gods.

This was also a process of absorption of several gods into One; and, it culminated in the emergence of the triad, of which the two: Vishnu and Shiva inherited all the rich, potential and living traits of all the gods that preceded them. They were also endowed with infinite capacity to imbibe the traits of all the gods to come.

67.4. The sequence of gods changing – growing or diminishing in significance – indicates the continual influx of new ideas and a creative conflict with the existing system of thoughts. Yet, all gods – great and small, old and new, spring from One ultimate reality. That was the vision that Rig Veda provided; and it is the same vision that guides all the Indian traditions.

67.5. When viewed against that broad canvass it can be seen that the rise and fall of Vedic gods followed a certain pattern of evolution. Varuna too belonged to that chain of evolution. In that process, Varuna was obscured by the achievements of Indra who answered the demands of the changing times. Indra in turn was thrown down by the very process that had elevated him. Thus, the decline of Varuna was in the normal way of the eclipse of one god by the other, as per a pattern of evolution. This complex and dynamic interplay of light and shadow is a distinctive feature of the Indian pantheon.

Dr. Sukumari Bahttacharji in her ’The Indian Theogony’ explains: “The Indian mythology was (is) not a static affair, neither was it a luxury. It was linked with the vital spiritual urges and needs of the people, who projected their most haunting dreams, hopes and cravings into their myths. The changes were not wrought overnight; nor was it easily. From the earliest times, the pantheon is the product of a continual clash and friction, not only with gods of other ethnic groups, but among those of various clans of the Indian society…”

Lotus young and old

U. The ancient inverted tree

68.1. It is beyond doubt that Vedas and the related ancient texts are the roots of Indian ethos, thought and philosophy. They are of high authority, greatly revered and very often invoked. But those roots are lost in the distant antiquity. The language or the clear intent of those texts is not easily understood; its gods and its rites are almost relics of the past. They no longer form active part of our day-to-day living experiences. The worship practices followed by the common Indians of the present day differ vastly from the rites prescribed in the Vedic texts. The gods worshipped by the present generations too vary greatly from the Vedic gods out of which they grew. The present-day gods are the descendants, derivatives or transformation of the Vedic gods; but they bear few marks of resemblance to their remote ancestors.

Inverted tree

68.2. Similarly, the legends of the heroes of the Vedic era are virtually unknown to us. But, it is the wonderful tales and great poems of the epics; Ramayana and Mahabharata- that today fill our hearts and minds; and ignite our imagination. They tell the stories of men and women on earth, facing the challenges of life; rather than of the gods in heaven. The epic stories are nearer to our life-experiences; and therefore are still read and listened to with wonder and delight. They have permeated into the Indian ethos. In it we try to find echoes of our joys, sufferings, frustrations, fulfillment, betrayals, sorrows and our loves. In those epic heroes we seek the images’ of a mother, a son, a teacher, a friend, a lover etc. Every mother finds in her infant son a mischievous and most endearing little-boy Krishna; and every maiden idealizes a husband gentle and faithful as Rama, pure in thought and noble in action. Sita is the ideal of womanhood pure, loving and noble. We strive to build relationships with those heroes who grew into gods. For it is only in relationships that we adore; and it is only in adoration that we learn to live with our gods: to live in friendship with ourselves and with those around us, and, to attain a sense of balance in our lives.

He said; the two great Epics of India, the Ramayana and the Mahabharata, are not merely the sagas of heroes or a mythology but a day to day reality for Indians. The thoughts and ideas embodied herein have greatly influenced the thinking of the common man of India. They are, as Sri Aurobindo says, “…a highly artistic representation of intimate“.

As regards Ramayana, Sri Aurobindo said that it has played a vital role in building a strong foundation for the Indian culture. “The work of Valmiki has been an agent of almost incalculable power in the molding of the cultural mind of India: it has presented to it to be loved and imitated in figures like Rama and Sita, made so divinely and with such a revelation of reality as to become objects of enduring cult and worship, or like Hanuman, Lakshmana, Bharata the living human image of its ethical ideals; it has fashioned much of what is best and sweetest in the national character, and it has evoked and fixed in it those finer and exquisite yet firm soul-tones and that more delicate humanity of temperament which are a more valuable thing than the formal outsides of virtue and conduct.”

Ramayana is not just an epic written for the sake of the entertainment of the intellect but it is a revelation propelled by the supreme afflatus of the divine urge. Its penetrating attractiveness causes profound elation and high-spiritedness in each and every sensible heart. It makes us realize the mystically luminous and resplendent history of India encompassing the true cultural processes. The whole of the Ramayana is molded for a greater societal transformation from an unreal materialism to enduring spiritualism. It is truly the heart and soul of India.]

[Dr. Benimadhab Barua observes on page 27 ( in his Prolegomena To A History Of Buddhist Philosophy) “Whereas in ancient religions we find efforts towards realizing robust and manly philosophy, the modern religions seek only to realize images of Pauranic fiction and effeminate poetry. For instance, while Buddhism in its religious aspirations tried to realize the philosophy of the Upanishads, the later Vaishnava cults aspired to realize the devotional teachings of the Bhagavata Purana. There was a marked distinction between religious order and civic society in ancient religions, whereas in the modern these do not stand apart, but are almost blended into a single system. Widely divergent in their development as the religions of past and present may seem, their continuity has never been broken. For, the several lines of growth have converged to a point, only to diverge again in many directions. This point, which is the connecting link in the chain of past and present is the teaching of the Bhagavad-gita .”]

Today, the epic-gods are closer to us than their distant ancestors. We try to find in the trials, tribulations and exploit of those heroes and noble women a meaning to our existence, and answers to the testing problems and the dilemmas that confront us each day.

It is the epics and mythologies with their wonderful and delightful tales; and marvelous explanations that are the immediate source of our sense of values in life. They in fact provide form to the notion and substance of the modern-day popular Hinduism. But, still one cannot stop wondering at the fact that all these legends had their simple beginnings in the Vedic hymns.

68.3. The growth and development of Indian mythology and thought resembles the imagery of the inverted tree – of which our ancients were very fond – with its roots in the sky and its branches spreading down towards the earth. Its roots are ancient but its growing shoots, leaves, buds, flowers and fruits are ever green, tender and fresh. The roots of our philosophy, religion and culture are in the very distant Vedic past. Though those roots are no longer visible to us the branches and extensions of those roots in vivid forms that have come down to us are very alive; and its fruits are within our experience.

Inverted tree 1

68.4. The idioms of Indian thought are thus dynamic, living and vibrant. They are linked to the spiritual urges and the changing needs, desires and aspirations of its people. The gods, faiths and the worship practices too keep evolving, changing, without parting with the essence of its fundamentals. Therefore, growth, change and adaptation are essential aspects of the Indian thought and living. It is distinguished by continuity with change; as also by its resilience and diversity. That is the genius of the Indian traditions.

The Varuna saga, albeit a painful one, has to be appreciated in that context.

To Sum up

CIS:IM.367-1923

69.1. Varuna’s great career ended rather disappointingly; but, it did leave behind a rich legacy of wonderful concepts and norms of behaviour in personal and social life (Rta) that have endured even to this day. Those laws are universal; applicable at all times and therefore eternal. The concept of Rta asserts that the order in nature is self regulated and operates by its own laws (svabhava). Ensuring the perpetuation of the 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.

69.2. When that order and harmony is ruptured, the disruptive elements of disorder, chaos and falsehood (an-rta) step in, bringing in their wake ugliness, dishonesty and, decay into life. It is explained; a sin is any inharmonious action done with avarice to gain some immediate and temporary gain. Thus, injuring the harmony that exists in nature and among men is in fact a sin; and attracts punishment. The sin arises because of frailties and human weaknesses; and not because of demons. The evil in the hearts and minds of men are the real demons.

69.3. Sin is compared to unpaid debt (rna); it is a burden and an act of bad faith. 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 Varuna’s way.

69.4. Paschatapa –‘after the burning heat’- signifies the purifying fire of repentance. The life-giving waters over which Varuna presides also signifies purity. Varuna is intimately associated with the both. Thus the Varuna-principle stands for purity in life, in all its aspects. Salutations to Varuna the icon of purity.

lotus white

Continued in Part Six – Varuna Iconography

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; http://www.avesta.org/chatterj_opf_files/slideshow.htm.

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

http://www.indiayogi.com/content/indgods/varuna.aspx

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php

http://www.iamronen.com/wp-content/uploads/2010/05/ReadingLila.pdf

[Please click here for the rendering of Devi Sukta]

All images are by courtesy of Internet

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Posted by sreenivasaraos on October 4, 2012 in Varuna

Tags: Angirasa, Bhrigh, Bhrigu Angirasa conflict, Decline of Varuna, Indra, Mitra, Varuna

Varuna and his decline – Part Four

04 Oct

Continued from Part Three

Varuna’s association with waters

varuna waters

Varuna’s associations with waters are explained at two levels. The two are extremes; so extreme that one is far removed from the other like the rarified deep space from the dark underground. The one is pure metaphysics and high symbolism, while the other is mundane and vulgar. The differences between the two levels cannot be bridged. There is no common ground for reconciliation. The two sets of associations cannot also be rationalized and bound into one. It is best that each is viewed separately, each in its own context–for whatever.

The philosophical explanations and suggestions on the nature of Varuna’s association with waters have bred numerous debates, theories and speculations. Scholars have come up with varied interesting and intricate explanations which at times sound too abstract; hard to grasp. It is not easy to present them either. We shall briefly see a couple of such explanations and theories.

N. Creation- the process

water-and-drop-of-water

Apah – Dark, deep and unfathomable waters

47.1. The terms Salilam and Apah which denote waters in the Rig Veda are said to be highly significant. Dr. Usha Choudhuri (in her scholarly thesis Indra and Varuna) explains these terms as implying more than just the water-element. In the most celebrated hymn of creation – Nasadiya Sutktha which occurs in the Tenth Book of Rig Veda, as also in the Vak Suktha (RV.10.8.125) and in the Hiranya-garbha Suktha (RV. 10.121 ) the terms Salila and Apah represent Great Waters or the primeval waters or the primeval matter of creation. They stand for the manifest as also for the un-manifest primeval matter: Prakrti or Vak or Aditi or Viraj.

47.2. Apah or Salilam is conceived as the threshold prior to which there was no distinction between existence and non-existence; between form and formlessness. Whatever that was there prior to it was neither sat nor a-sat; neither being nor non-being. That is; Apah or Salilam represents the crosses-over stage at which the unformed primordial universe transforms into existence. It could be regarded as the first stage of creation. Thus, Apah is Prakrti as in Samkhya; and it is the primary source of all possibilities of manifestation in the world.

According to Dr. Beni-madhab Barua (A History of Pre-Buddhist Indian Philosophy- pages 12 to 16 – Motilal Banarsidas-1921), the ancient philosopher Prajapati Paramesthin theorized that Water (Salila) as the fundamental Principle; from Water, all things are formed; and, Water is the original substance of all that exists.

He asserted that whether one knows it, or does not know it (Veda yadi va na Veda) when there was neither non-existence nor existence; when there was neither death nor immortality; and, when there was no visible sign to distinguish between days and nights, then there was Water, the unfathomable depth of water (Gahanam Gambhiram); and , there was nothing but water.

” Water was that one thing, breathless, breathed by its own nature.” There was darkness (tamas), and concealed at first in this darkness Was Water in its indiscriminate or unmanifested form (apraketam). Water was all that existed (sarvama idam)

Water then transformed itself into particular things by an inherent principle – Kama, Cosmic Desire. Kama was the motive force of the changing universe, — the first germ of Mind (manaso retah); and, this Mind was no other than the Sun “whose eye controls this world in highest heaven,”

It was argued that the principle of movement or development is inherent in matter itself; and, involved in the vast processes of nature. In other words, the world evolves from the immanent energy of nature (svadhaya); the movement as a whole is self-determined.

The Śatapatha Brāhmaṇa, which belongs to the Śukla-yajur Veda refers to water as the first creation. “In the be-ginning there was only a creator from whom the water formed, from it, the foam was formed

– Prajāpatirvā idamagra āsīt / tasmāt puruṣāttaptāpo jāyante , apāṁ taptānāṁ pheno jāyate ( (VI-1.3)

***

47.3. Apah is twofold: as the undifferentiated, un-manifest and formless (a-vyakta or apraketa or a-murta); and as the manifest with forms (vyakta or praketa or murta). It is said; Apah and Salilam denote Prakrti or the creative power (Shakthi) of the Purusha the Absolute principle. It also suggests movement (gati) and action (karma). Thus, Apah or Salilam signifies the state of Becoming; while Purusha signifies the state of Being.

47.4. To explain it in another way; these dark, deep and unfathomable waters (gahanam ghabhiram – RV. 10.129.1) hold in their womb the un-manifest universe. And, it is from these dark waters the manifest world springs forth. Nasadiya Suktha mentions “the un-manifest conceals within itself the formless manifestation. The universe was then undifferentiated in the primeval waters” (RV agre ‘praketaṃ salilaṃ sarvam ā idam– RV.10.129.3). That is; these Great waters (mahat-salilam) represent the immense potential of Prakrti in its un-manifest (a-vyakta) state. It has that potential to give expression to infinite possibilities as forms (vyakta).

RV_10,129.01a nāsad āsīn no sad āsīt tadānīṃ nāsīd rajo no vyomā paro yat |
RV_10,129.01c kim āvarīvaḥ kuha kasya śarmann ambhaḥ kim āsīd gahanaṃ gabhīram
RV_10,129.02a na mṛtyur āsīd amṛtaṃ na tarhi na rātryā ahna āsīt praketaḥ |
RV_10,129.02c ānīd avātaṃ svadhayā tad ekaṃ tasmād dhānyan na paraḥ kiṃ canāsa ||
RV_10,129.03a tama āsīt tamasā gūḷham agre ‘praketaṃ salilaṃ sarvam ā idam |
RV_10,129.03c tucchyenābhv apihitaṃ yad āsīt tapasas tan mahinājāyataikam ||
RV_10,129.04a kāmas tad agre sam avartatādhi manaso retaḥ prathamaṃ yad āsīt |
RV_10,129.04c sato bandhum asati nir avindan hṛdi pratīṣyā kavayo manīṣā ||
RV_10,129.05a tiraścīno vitato raśmir eṣām adhaḥ svid āsī3d upari svid āsī3t |
RV_10,129.05c retodhā āsan mahimāna āsan svadhā avastāt prayatiḥ parastāt ||
RV_10,129.06a ko addhā veda ka iha pra vocat kuta ājātā kuta iyaṃ visṛṣṭiḥ |
RV_10,129.06c arvāg devā asya visarjanenāthā ko veda yata ābabhūva ||
RV_10,129.07a iyaṃ visṛṣṭir yata ābabhūva yadi vā dadhe yadi vā na |
RV_10,129.07c yo asyādhyakṣaḥ parame vyoman so aṅga veda yadi vā na veda ||

***

Varuna symbolizes Prakrti

48.1. The essential character of these primeval waters is Avarana – to cover or to encompass (var). Varuna is the encompasser; he pervades (var) everything; he presides over the visible and the invisible worlds. Varuna is the mythical symbol of primeval matter. And, he is the presiding deity of Apah and salilam. Varuna the lord of these waters, the primeval matter, thus symbolizes Prakrti.

48.2. It is by the will or the desire of Varuna, and through his wisdom-extraordinary (Maya) the forms of the visible world (Murtha) emerge from out of the formless (a-Murtha). Varuna in this sense is the creator; the world is born out of his mind (manas); and thus, he symbolizes kaarana –Brahman, the Brahman with a desire to create.

48.3. Shri Ananda Coomaraswamy too (in his Yakshas) explains Varuna as denoting Prakrti. He states that the term Samudra originally meant the sky; and the sky did not merely signify the physical sky but the all encompassing desire of the Purusha. Varuna is that will of Purusha. Varuna who is described as Rta-Samudra or Rta-sadana is indeed the Prakrti.

Aditi is Apah and Prakrti

Aditi mother of gods

49.1. Aditi, the Mother – principle,the Deva matri , is the mother of all gods . Therefore , all the Devas , the solar deities who represent light and who reside in the heavenly regions are Adityas – the children of Aditi. Thus , Aditi , the mother of all existence is described as the mighty mother,’ lofty like a mountain, swelling with sweet milk’, the celestial light (jyothihmati –RV .1.115.5), the queen or the guardian of Rta (rtavari), ever expanding and never decaying, gracious guide and great protector (YV. 21.5). She denotes freedom from bondage. She gives birth to manifest world. She is the Mother of all creation. Because the nourishing Mother Aditi is the source of all manifested reality – the past, the present and the future; of “all that has been and will be born” she is regarded as Prakrti the creative principle, the desire of the Supreme to create (YV.10.7).

49.2. As mentioned earlier, Apah or Maha-salilam the great waters denote primeval matter or the primal cause of creation from which the manifest is born. Thus, Apah, the waters too are mothers (apah asmin matarah) – ‘The waters are our mother (ambayah), womb of the universe’ (RV.1.23.10). Aditi the great mother (mahi mata) who gives give birth to the manifest world is thus equated with Apah, among other things.

49.3. As Apah, Aditi is the creative energy which is active and moving (gati). Since Apah suggested movement (gati), it is said, the life-giving(jiva-nadi) , flowing rivers and streams are deemed feminine (Prakrti) ; while the stagnant Samudra the ocean into which all beings go and from which all beings emerge acquired a masculine identity (Purusha).

49.4. Aditi (Apah and Prakrti) is the forerunner of the Mother –Goddesses of the later texts and lore who symbolize the power (shakthi) of Prakrti in all its aspects.

In the daily prayers (Sandhya-vandana) , the Apah , the divine-mother-principle is worshiped as : O, water! The source of all happiness; the affectionate Mother, please grant us energy-giving food; and, an insight to enjoy your divine splendor.

Āpohiṣṭā mayobhuvah stāna-ūrje dadhātana Mahe-raṇāyacakṣase / Yo vaḥ śivatamo rasastasya bhājayate ha naḥ uśatīrivamātaraḥ/ tasmā araṇgamāya vo yasya kṣayāya jinvatha āpo jan-ayathā ca naḥ-/

Vak is Apah and Prakrti

50.1. In the Vak Suktha or Devi Suktha of Rig Veda (RV.10. 10.125), Apah is conceived as the birth place of Vak or Vac who is the creator, sustainer and destroyer. In an intense and highly charged superb piece of inspired poetry She declares “I sprang from waters there from I permeate the infinite expanse. It is I who blows like the wind creating all the worlds “.

Vak the primal energy the Great Goddess Mother is described in various ways : Vak is the eternal being; the first-born of the eternal waters. Vak is the Mother who gives form to the formless; gives birth to existence and lends identity to things by naming them. Vak is the faculty which gives expression to ideas. She is the mysterious presence that enables one to hear, see, grasp and express in words or otherwise the true nature of things. She is the navel of energy

50.2. Vak who springs forth from waters, touches all the worlds with her flowering body and gives birth to all existence is indeed the Prakrti. Vac is also Apah and an attribute of Varuna.

I sprang from the waters,
And from there I spread throughout the universe,
I touch that heaven with a flowering body.

I move with Rudras and Vasus,
I walk with the Sun and other Gods,
I esteem Mitra, Varuna
And Indra, Agni and the Asvins.

50.3. Eventually; Apah, Aditi, Vak and Varuna all represent the same principle: Prakrti the creative principle.

O. Lotus and the inverted tree

Lotus symbolizes waters and life

lotus.3 jpg

51.1. The Lotus symbolizes waters; and earth is a leaf thereof. The lotus-leaf is called the back of the waters (Tai.sam.5.1.4.2). The earth lies spread on water just as the lotus-leaf does. The noted scholar Ananada K Coomaraswamy (in his Yakshas) too relates lotus to waters. He explains the concept of earth resting on waters in the context of the full-blown lotus flower that supports a divinity in the Indian iconography: ”where it seems to be implied that the figure is supported by a widely extended lotus flower rising out of the waters; and in the last analysis the deity is supported by the waters”.

lotus vishnu

51.2. He also mentions that lotus symbolizes life. The imagery of creation springing forth from the all-encompassing creator was initially related to Varuna. That is because Varuna in the early phases of Rig Veda was the Creator who brought forth all existence. But, since the virtues and powers of Varuna merged into Vishnu, in the later mythologies lotus came to be depicted as rising from the navel of Narayana resting on celestial waters bearing Brahma the abjaja –born of water or born of lotuses.

51.3. In any case, that imagery pictures the principle that all life and existence is born out of the waters.

Inverted tree of life – Varuna

tree with roots

Urdhvamulo ’vaśakha eso ’aśvatthah sanatanah / tad eva śukram tad brahma tad eva amrtam ucyate / tasmi lokah śritah , sarve tad u naty eti kaś cana

This permanent ﬁg tree has its roots upwards and its branches downwards. It is bright, it is the Brahman ; that is it which is called immortality. In it all the worlds have their support and nobody goes beyond it (KaU_6.1)

52.1. Dr. Ananada K Coomaraswamy referring to the concept of “The roots of the inverted tree are in the sky and its branches are spread downwards “, says : Varuna called the unborn in Rig Veda symbolizes the root of that tree of life; the source of all creation. That cosmic tree is originally said to have sprung from the navel of Varuna the sky- god blue like the waters reflecting the sky.”

– abudhne rājā varuṇo vanasyordhvaṃ stūpaṃ dadate pūtadakṣaḥ – RV.1.24.7)

52.2. Tracing the myth of the world tree from Varuna to Narayana, Ananada K Coomaraswamy refers to the remarkable resemblances in the ethical character of Varuna and Vishnu. According to him, ’the cosmic-tree myths of various forms and their relation to the lotus symbol verily owe their origin to Varuna. He says the concept of the cosmic functioning originally represented Varuna. That concept did not undergo any change; but it only acquired new names and new symbols.

Thus, Varuna is Kaarana Brahman by whose desire the manifest world materializes.

abudhne rājā varuṇo vanasyordhvaṃ stūpaṃ dadate pūtadakṣaḥ |
nīcīnā sthur upari budhna eṣām asme antar nihitāḥ ketavaḥ syuḥ |

uruṃ hi rājā varuṇaś cakāra sūryāya panthām anvetavā u |
apade pādā pratidhātave ‘kar utāpavaktā hṛdayāvidhaś cit ||

Varuna the king of pure intelligence / Sits atop the tree with its roots/ in his un-supported and absolute realm; Its branches spread downwards.

Varuņa of hallowed understanding,/ Holds aloft a mass of life-giving radiance, which streams down; May these rays sink deep and set within us. (RV. 1.24.7- 8)

***

P. Some other explanations for Varuna’s association with waters

Waters, Darkness and Varuna – Prakrti

53.1. Varuna’s association with darkness (tama) metaphorically called night (rathri), as also with waters (Apah) has given rise to number of other highly interesting philosophical speculations.

Nasadiya Suktha says, “In the beginning, darkness was hidden by darkness. All this was unmarked formless waters. ..”. That image of primordial waters was perhaps meant to convey the absence or the sense of absence of all sorts of distinctions in the pre-creation universe. And, similarly, darkness implied a state where day or night was not marked. Here, darkness and waters both seem to mean the same principle -– the all enveloping unformed state before the world of things (sat) arose out of its matrix.

“All this was produced from the dark waters (Taittiriya Aranyaka of the Krishna Yajurveda – 1.23)”.

53.2 As said earlier, Varuna symbolizes un-manifest (a-vyakta or a-praketa or a-sat) as well as manifest (vyakta or praketa or sat) state of existence.

53.3. It is also explained; Rathri the darkness is Varuna (Ait Brh. 4.10); Rathri the starlit night belongs to Varuna (Tai .B 1.7.10); and, Varuna is waters (Apah) as it pervades (var) everything. Thus, both – darkness and waters- become associated with Varuna.

53.4. For these reasons, it is said that Varuna, Rathri and Apah all represent Prakrti.

Water- purifier – joy of life

water-9

54.1. Water is glorified as the nectar or honey (madhu) and the joy of life; and it is also the elixir of immortality. Water is the symbol of creation, life (jeevanam), strength and energy. Water is thus the nourishing mother of all life and existence. Water is as essential to life as is the vital-air (prana) – aphomaya pranah. Water is the source of all existence; it sustains, heals and purifies life.

Water is regarded as an extraordinary and omnipresent element in Rig Veda. It is the support of all lives; and, the savior of everything living or dead on earth. The world moves along with the pure and simple movement of the water. It washes away the impurities and also cleans the inconsistencies of human behavior. Water is a great medicine. It does away with the diseases and is the benefactor of health, strength, long-life, wealth and immortality.

Yasam Raja Varuno Yati Madhyai Satyanrite Avapashyanje yajnanam| Madhushchutah Shuchaye yah pavakah ta Apao devirih mamvantu|| VII.49.3

The water dwells where gods dwell. The water in which the king of waters Varuna dwells, the water in which Soma lives, in whom all gods drink exhilarating strength, the waters in which the leader of all–Agni enters, who are full of divine values, help me in the world.

He, whose destination is the ocean, who purifies the world, is always flowing, such water lives in the middle of the Universe. Indra, who possesses ‘Vajra‘ and rains the desires, broke opened a path for these divine waters. May these waters help me and be received by me.

Samudrajyestha Salilasya Madhyapunana Yantyanivishmanah | Indrah ya vajri vrishabho rarad TaApoa devirih mamvantu ||

54.2. Shatapatha Brahmana (SB.2.3.2.10) makes an interesting remark: when Agni burns brightly, he then indeed becomes Varuna the purifier (paavaka). There is therefore a belief that the purifying waters cleanses sins, betrayals (abhidudroha) and falsehood (anŗtam duritam) – (RV. 1.23.22). The one that has been purified shouts in ecstasy: “I have become one with the essence of the celestial energy, rasena”. Water represents that faith (shraddha) in life.

54.3. Though the waters are celebrated by various metaphors, the physical aspect of water is not lost sight. The Chandogya Upanishad describes Waters as the source of all plants and herbs Oshadhis; the giver of good health and destroyer of diseases. It is the source of joy of healthy living. The mountains, the earth, the atmosphere and the heavenly bodies too derive their form through water (Chandogya Upanishad – 7.10.10) .It is said; even the gods are waters – as they are the foundation and source of the universe and everything is contained in them.(SB. 10.5) .

And again , it is said; the water which is created in the universe; which is pure and full of light; which is full of divine characteristics; the water which flows in the form of river; the water which comes from the digging of the wells, canals; the water which is self-created in the form of waterfalls; and, that which enters into the ocean, help me in this world and thereafter.

Ya Apaodivya Ut Va Sravanti Khanitrima ut va yah swayamjah | Samudrartha Yah Shuchayah pavakasta Apao Devirih Mamvantu || VII.49.2

Varuna too is water.

The term Varuna is said to be derived from the root Vrs (to rain) and the suffix –Una . The root Vrs, is also connected with words like Var and Vari, which indicate water. This seems to suggest that Varuna, originally, meant ‘one who covers with water’. And, the lexicon Amara-kosha, mentions Ap-pathi (lord of the waters) and Yadasyam-pathi (lord of the aquatic beings) as among the names of Varuna; and, Varunalaya as a synonym for ocean.

In the Bhagavad-gita , Krishna declares; Varuno yadasyadam aham (BG.10.29) – ‘of the dwellers in waters, I am Varuna); and, it is commented upon by Madhusudana, as: yādasām jala-carāṇāṃ madhye teṣāṃ rājā varuṇo ‘ham asmi; to mean , I Varuna , am the King of those who dwell in water.

“Verily all this is water. All the created beings are water. The vital breaths (prana) in the body are water. Quadrupeds are water. Herbs and crops are water. Madhu the nectar is water. Samrat[perpetually shining] is water. Virat [shining] is water. Svarat [self-luminous] is water. The metres (pankti) are water. The Devas are water. Vedic formulas are water. Truth is water. All deities are water. The three worlds denoted by Bhuh, Bhuvah and Suvah are water. The source of all these is the Supreme denoted by the syllable ‘Om”. (Mahanarayana Upanishad- 29.1)

54.4. Since Varuna is waters, Apah, all its virtues and attributes are imbibed in him.

Apah and Sathya

55.1. Varuna who is the lord of waters (Apah) is also related with the order in world and to the laws in nature (Rta), and the Truth (satya). It is said ‘waters are the Truth…where waters flow there the Truth resides …. It is the waters indeed that were made first of this universe, hence when waters flow then everything whatever that exists in the universe is brought forth’ (Sathapatha Brahmana).Water is thus the universal mother –principle in the Rig Veda. Waters are Prakrti.

55.2. The Brihadāranyaka Upaniṣad (1.2.2.) states that in the beginning water alone existed; and later from it truth (Satya); from truth Brahman; and from him Prajāpati were born. Prajāpati produced the gods and these gods worship truth alone – Āpā-evedamagra āstu tā āpaḥ .

55.3. Thus Waters, Truth and Varuna symbolize Prakrti.

The child of waters

56.1. Varuna the son of Aditi resides among primal waters. He is described also as Apam-shishuh ‘the child of waters, in the best of the mothers – Aditi’

56.2. It is also said; since Varuna dwells in waters he is Apam Napat, “Son of the Waters’ (RV.1.2.35). Apam Napat is also referred to as the embryo (garbha) of the waters (RV.7.9.3). It is said; the sun when he sinks into waters – to quench his thirst- becomes Varuna the fire in the waters (Apam Napat).

[But, Varuna soon lost this ancient title; and it came to be applied more and more to Agni born of a spark from water and to other solar deities such as Savitr.]

Varuna and the moon

56.7. Another explanation offered to reason Varuna’s association with waters seems to me rather flat. It is said; as the god of the night sky Varuna is related with the celestial bodies that shine in the night sky: the stars and the moon. And, the moon who is related to Varuna influences the tides of the ocean and movement of terrestrial waters. Therefore, Varuna is connected with water and the aquatic realm.

Q. Varuna the water-god

varuna god

This is the other-side of Varuna’s association with waters.

57.1. The status and the attributes of Varuna changed drastically, for worse, in the Puranas and the epics. Varuna lost the authority of kingship and the moral superiority that he once enjoyed in the Rig Veda and in the other Samhitas. He is relegated as the regent of the west and demigod of waters; and practically nothing more. It was as if the once mighty Varuna had been pensioned off and assigned a minor rank.

57.2. The waters that Varuna is now made in – charge are just waters on earth – plain and simple; they have no symbolic interpretations or philosophical connotations. Varuna is Salilesvara the king of terrestrial waters like lakes, rivers and oceans. Samudra the vast urukşhaya (1.2.9) is his abode. There he resides in his magnificent underwater palace (saagaro varunalayah) a den of sensual delights, surrounded by nymphs, snakes and all types of aquatic creatures.

57.3. His underworld too has gone radical reimaging; it is no longer the sedate and welcoming abode of the Pitris, but it is now tainted by the fearful pollution of death. Varuna has now turned sensuous and cruel; and developed dark and sinister associations.

sea creatures

He has also lost his good looks. Varuna in this phase does not command much respect. He is often chastened by other gods. Stories are told of his misadventures and humiliations. It appears he abducted and seduced Urvasi a nymph of Indra’s court and fathered a son from her. On another occasion, it is said, Varuna kidnapped Bhadra, daughter of Soma and wife of Uthahya.

57.4. Varuna who once was: the nearest approximation to the Supreme Being, the sovereign of all earth and heavens, the creator and sustainer of life in all three regions, the lord who presided over order in the physical and moral realms, the judge who dispensed justice and handed down punishments, is now turned into the regent of the west and god of seas; and eventually a demigod of local water- bodies; a god of not much consequence… a god of small things….what a fall….!!

In the next section let’s look at the explanations offered for Varuna’s decline and fall.

Epithets

58.1. His association with waters however earned Varuna number of descriptive epithets, such as: Prachetas, apam-pathi , ambu-raja, jaleshwara, jalaadhipa, vaaripa, udakapathi, salileshwara, Jala-pati, Kesa (lord of water) ; Sindhu pathi , Nadi-pathi (lord of the seas or rivers ); sarit-pathi (lord of all that flows); VIloma, Vari-loma (watery hair); Yudh pathi (king of aquatic animals); Uddama (the surrounder) ; bharti (the nourisher); and, Pashi, Pasha bhrit, (bearer of the noose) .

daprc3a8s-varuna-sur-son-makara-c3a0-aihole-karnataka-en-inde-du-sud-invitc3a9-par-le-dieu-indra-varuna-rejoint-le-royaume-des-devas-illustration-marsailly-blogostelle

Continued in Part Five

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; http://www.avesta.org/chatterj_opf_files/slideshow.htm.

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

http://www.indiayogi.com/content/indgods/varuna.aspx

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php

http://www.iamronen.com/wp-content/uploads/2010/05/ReadingLila.pdf

http://www.indiayogi.com/content/indgods/varuna.aspx

All images are by courtesy of Internet

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Posted by sreenivasaraos on October 4, 2012 in Varuna

Tags: Aditi, and life, Apah, lotus, lotus and waters, Prakrti, Salilam, Vac, vak, Varuna, varuna and lotus

Varuna and his decline – Part Three

04 Oct

Continued from Part Two

varunan2

Varuna in other Vedic texts, Mahabharata and Puranas

We have seen in the earlier parts that Varuna of the Rig Veda 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 Varuna fares in the other Vedic texts, and in the epics- Mahabharata and Ramayana – as also in the Puranas.

F. Varuna in Yajur Veda

varuna yajur

36.1. Varuna continues to occupy an exalted position even in the Yajur Veda. There are however no references to his sovereignty as the sky-god. Varuna in Yajur Veda, 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 Veda, Varuna is related to the beneficial life-giving and lifesaving herbs (oushadha) which depend on water for their existence and growth. Varuna appears not merely as the god of waters but also as the physician (maha- bheshaja) and the lord of physicians (varunam bheshajam patim – YV. 21.40; MS_3,11.2). The herbs Osadhayah come from waters, and Varuna protects the waters as also the herbs. As the lord of waters and of the herbs Varuna the physician becomes a revered deity in Ayurveda the science of life.

The child of the waters

36.3. Yajur Veda mentions that the waters with which Varuna 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.

Varuna (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, Varuna is their child.

[It is also said; since Varuna 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 (apāṃ garbhaḥ prasva ā viveśa– RV.7.9.3). It is said; the sun when he sinks into waters – to quench his thirst – becomes Varuna 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, Varuna was the supreme deity of the Bhrigus.

Apam Napat, both in Sanskrit and Avestan, also means ‘grandson of waters’. Pra-napat in the Rig-Veda (napāt praṇapāt kuṇḍapāyyaḥ– RV. 8. 17. 13) denotes ‘great-grandson.’(so apāṃ napād anabhimlātavarṇo ‘nyasyeveha tanvā viveṣa– 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”: aśvasyātra janimāsya ca svar druho riṣaḥ sampṛcaḥ pāhi sūrīn | āmāsu pūrṣu paro apramṛṣyaṃ nārātayo vi naśan nānṛtāni ||]

In the Yajna

36.4. Yajur Veda is the book of Yajnas. During an Yajna, Varuna 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 Varuna 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 Veda, Varuna was still the major god of the Yajna. In the later texts Varuna 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 Veda generally meant the order in the universe. Yajur Veda 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 Veda warns, the violation of these laws would bring the wrath of Varuna and his noose. Varuna 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

varuna noose

36.6. Varuna 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 Veda, in fact, employs the metaphors of the heavens, the waters and the ocean. It says Varuna 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. Varuna in Atharva Veda

37.1. Atharva Veda, the main text of the Bhrigus, has a special relation with Varuna. Here he is venerated as an aspect of the Supreme: ”He is Varuna, He is Agni; He is Mitra; He is Savitr” (AV.13.3.13) . In its philosophical discussions, Varuna is treated as a manifestation of Brahman.

sa varuṇaḥ sāyam agnir bhavati sa mitro bhavati prātar udyan | sa savitā bhūtvāntarikṣeṇa yāti sa indro bhūtvā tapati madhyato divam |tasya devasya kruddhasyaitad āgo ya evaṃ vidvāṃsaṃ brāhmaṇaṃ jināti |AV.13.3.13)

The Atharva Veda 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 Varuna in Atharva Veda continues be exalted

The king who judges and pardons

37.2. Varuna of Atharva Veda is also the king who watches over the world, punishes the guilty; and forgives the sins of those who implore his pardon.

The king Varuna (Varunasya Rajnah) is greeted with respect (Namaste Raajan) – (namas te rajan varuṇāstu manyave viśvaṃ hy ugra nicikeṣi drugdham |sahasram anyān pra suvāmi sākaṃ śataṃ jīvāti śaradas tavāyam ||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 Varuna

37.3. The hymns in Atharva Veda in praise of Varuna ‘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 Varuna. In these hymns Varuna, more than any other Vedic god, appears as a mighty and merciful.

Of the many soulful hymns submitted to Varuna, the sixteenth hymn in the fourth book of the Atharva Veda (bṛhann eṣām adhiṣṭhātā antikād iva paśyati |ya stāyan manyate carant sarvaṃ devā idaṃ viduḥ ||1||) sung by sage Vashista celebrating Varuna’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 tiṣṭhati carati yaś ca vañcati yo nilāyaṃ carati yaḥ prataṅkam |dvau saṃniṣadya yan mantrayete rājā tad veda varuṇas tṛtīyaḥ ||2|| uteyaṃ bhūmir varuṇasya rājña utāsau dyaur bṛhatī dūreantā |uto samudrau varuṇasya kukṣī utāsminn alpa udake nilīnaḥ ||3||uta yo dyām atisarpāt parastān na sa mucyātai varuṇasya rājñaḥ |diva spaśaḥ pra carantīdam asya sahasrākṣā ati paśyanti bhūmim ||4||sarvaṃ tad rājā varuṇo vi caṣṭe yad antarā rodasī yat parastāt |saṃkhyātā asya nimiṣo janānām akṣān iva śvaghnī ni minoti tāni ||5||ye te pāśā varuṇa saptasapta tredhā tiṣṭhanti viṣitā ruṣantaḥ |chinantu sarve anṛtaṃ vadantaṃ yaḥ satyavādy ati taṃ sṛjantu ||6||śatena pāśair abhi dhehi varuṇainaṃ mā te mocy anṛtavāṅ nṛcakṣaḥ |āstāṃ jālma udaraṃ śraṃśayitvā kośa ivābandhaḥ parikṛtyamānaḥ ||7|| yaḥ samābhyo varuṇo yo vyābhyo yaḥ saṃdeśyo varuṇo yo videśyo | yo daivo varuṇo yaś ca mānuṣaḥ ||8||tais tvā sarvair abhi ṣyāmi pāśair asāv āmuṣyāyaṇāmuṣyāḥ putra | tān u te sarvān anusaṃdiśāmi ||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 Varuna 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 Varuna 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 Varuna is referred to as– Apam-adhipathi (varuṇo apām adhipatiḥ sa māvatu) 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)

hiraṇyavarṇāḥ śucayaḥ pāvakā yāsu jātaḥ savitā yāsv agniḥ |yā agniṃ garbhaṃ dadhire suvarṇās tā na āpaḥ śaṃ syonā bhavantu ||1||yāsāṃ rājā varuṇo yāti madhye satyānṛte avapaśyan janānām |yā agniṃ garbhaṃ dadhire suvarṇās tā na āpaḥ śaṃ syonā bhavantu ||2||yāsāṃ devā divi kṛṇvanti bhakṣaṃ yā antarikṣe bahudhā bhavanti |yā agniṃ garbhaṃ dadhire suvarṇās tā na āpaḥ śaṃ syonā bhavantu ||3||

H. Varuna in the Brahmanas

varuna bara

38.1. Brahmanas are the books of rites and rituals. Varuna continues to occupy an elevated position even in the Brahmanas. Varuna is the deity who presides over the rule or the order in the proper performance of a Yajna. Varuna removes the bad elements of the Yajna and protects the auspicious ones (varunah yajnasya svistam pati– Ait. Brh.38.7.5). Varuna is vigilant safeguarding Sathya (truth); and is opposed to an-rta (falsehood). Varuna punishes the wrong doers with his knots (granthyah- SB.1.3.1.16).

Offerings to Varuna

38.3. Varuna is a very revered god in the Brahmanas. Oblations are offered to Varuna respectfully along with other deities. He is offered the seat on the North which, according to Taittereya Brahmana, is the direction of Varuna (esa – uttara- varunasya dik– Tai.Br. 33.8.20.4). This is significant; and is a proof of Varuna’s esteemed position in the Brahmanas and among the Devas. (In the later texts Varuna is sent west)

Varuna is also invoked through an oblation procedure called Varuna-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 varuna’s mercy and forgiveness. Whatever be the practices associated with it, the Varuna-praghasa is essentially a purity-ritual.

varuṇa praghāsairvai prajāpatiḥ | prajā varuṇapāśātprāmuñcattā syānamīvā akilviṣāḥ
prajāḥ prājāyantāthaitaiḥ sāka medhairetairvai devā vṛtramaghnannetairveva
vyajayanta yeyameṣāṃ vijitistāṃ tatho evaiṣa etaiḥ pāpmānaṃ dviṣantam bhrātṛvyaṃ
hanti tatho eva vijayate tasmādvā eṣa etaiścaturthe māsi yajate sa vai
dvyaham anūcīnāhaṃ yajate

In philosophical dialogues

39.1. In the Brahmanas Varuna is celebrated as lord of truth (Gopatha Brh: 1. 1.7); and as one who envelops all existence. The Brahmanas ascribe to Varuna every type of law that relates man with God.

39.2. The Brahmanas talk of the mystical or the philosophical nature of Varuna through allegories and speculative dialogues.

(i) They mention: the night belongs to Varuna (Varuna Rahtri) Varuna is Rathri (Raathri Varunah) and the black colour belongs to Varuna. Varuna is also identified with waters (Apah) the primal cause of creation; as also with the vital airs: Apana, Prana and Vyana. And, Varuna is Agni too. When Agni burns brightly he then indeed is the purifying Varuna (SB 2.3.2.10). That is because, Varuna 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).

[Let’s talk about these issues as also Varuna’s association with waters, separately, in the next section.]

Other identities

40.1. The Kausatakai Brahmana (18.9) says Sri the symbol of prosperity and beauty belongs to Varuna (Sri vai Varunah).

40.2. Varuna is also identified with time. All the movements in time and space belong to him; he is time samvathsara (samvathsaro Varunah- SB. 4.4.5.18).

40.3. Jaiminiyopanishad Brahmana identifies Varuna with Savita the solar deity. It asks: ’what is Savita?’ what is Savithri?’ Varuna is Savita; waters are Savithri.

Varuna’s identity with Savitar a solar deity perhaps dates back to the early phase of Rig Veda; and it is interesting. To start with, Varuna was one of the solar gods (Adityas) and represented the setting sun; he was also a friend of Aryaman and Mitra another solar god. Varuna and Mitra were invoked together .But, later Varuna’s association with lunar gods (Soma, Yama, Rudra etc.) gets stronger as Varuna 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, Varuna was one of the solar gods. The horse is thus identified with Varuna 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 Varuna 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 Varuna – 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 Varuna. The Aitareya Brahmana narrates the legend of the boy Sunahsepa and the king Harischandra who is punished by the god Varuna. This story is also narrated in Puranas and other texts with slight modifications.

41.2. Shatapatha Brahmana and Jaiminiya Brahmana narrate stories of great philosophical merit which depict Varuna 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, Varuna teaches his son Bhrigu That (tat) by knowing which everything becomes known.

I. Varuna in Aranyakas

42.1. Varuna is briefly discussed in the Aitareya Aranyaka at two places; and both refer to Varuna’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 Varuna 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. Varuna is the mythical symbol of primeval matter. Thus, philosophically, waters and Varuna 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. Varuna 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. Varuna does not appear in the Upanishads either as a sky-god, or as the governor of Rta or even as the lord of waters. Varuna 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.

Varuna by Pieter Weltevrede

Varuna by Peter Weltevrede

As an aspect of the Supreme

43.2. Varuna 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, Varuna’s Vedic characteristics and his Vedic associations are also retained. When Brahman is addressed as Varuna, it is said: “You are Agni, Varuna and Vayu…but this manifold existence is for sake of Prakrti (Chan. Up.5.1). It is also said : ” Mitra , Varuna 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 Varuna the remover of sins. Varuna 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 Varuna appear in some other Upanishads too.

The wise teacher

43.3. Just as the Brahmanas, the Upanishads too contain dialogues of Varuna with his son Bhrigu. These are narrated in detail. For instance, in the most celebrated passages of the Taittereya Upanishad, Bhrigu approaches his father Varuna the wise sage to teach him about Brahman (Brighurvai varuni varunam pitara mupasasara). Varuna 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).Varuna here is a seer of the highest order.

K. Varuna in Mahabharata

varuna maha

Khandava forest fire

44.1. Varuna in Mahabharata 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.

Varuna 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. Varuna 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, Varuna is Salilesvara the king of all rivers, lakes, local water bodies and ocean.

Varuna 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 varunalayah). There he has a magnificent underwater-palace. Mahabharata (Udyoga Parva- 98) provides an elaborate description of Nagaloka and of Varuna’s most splendid underwater dwelling with its myriad palaces, pavilions and assembly halls. Varuna 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 Varuna’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 Vedas. There are also no references to his authority as a judge or as a king who punishes.

Other references

44.4. Varuna 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, Varuna granted a boon to the king Nala by which Nala could assume any form he wished. Varuna also presented him a garland of fragrant flowers.

L. Varuna in Ramayana

varuna rama

45.1. As in Mahabharata even in Ramayana, Varuna 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, Varuna presents Dasharatha the old king with a set of two mighty bows.

45.2. However later, the hapless Varuna 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 Varuna 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. Varuna in Puranas

varuna purana

46.1. The portrait of Varuna in Puranas 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. Varuna furnished with a white umbrella moves on the waters holding a noose.

Varuna appears in number of episodes in many Puranas; too many to be recounted here. In the Bhagavata Purana, Varuna is depicted as abiding by the will of Sri Krishna. He participated in all the battles that Indra fought

46.2. In the Puranas the gods such as Indra and Varuna 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 Varuna are offered worship in the Puranas, 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 Puranas Varuna 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).

Varuna in the Buddhist tradition of Japan

In the Buddhist tradition of Japan, the Twelve Devas are the gods (ten-s) , the guardian deities, of the twelve directions (Dikpala), including the four quarters and four semi-quarters, up and down. And, in addition, are the sun and moon, the guardians of Esoteric Buddhist monasteries.

Varuna is one among a number of Hindu deities incorporated into Shinto, introduced into Japan together with Buddhism: Indra (Jap. Taishakuten), Agni (Katen), Yama (Emmaten), Nirrti (Rasetsuten), Vayu (Futen), Ishana (Ishanaten), Kubera (Tamonten), Brahma (Bonten), Prithvi (Chiten), Surya (Nitten), Chandra (Gatten).

varuna sui-ten

Sui-ten (Varuna) is one of those Twelve Devas. The term Sui-ten, literally means ‘The Deva of Waters’. Sui-ten (Varuna) is described as a fair figure clothed in soft-colored and finely – decorated garments. He emerges gracefully from the dark-brown background like a water spirit. His knees are highlighted with white gradations; and, are decorated with delicate, finely detailed patterns.

In Japan, Sui-ten was associated not only with the sea, but also with fishermen and a variety of mythical water creatures, including dragons and snakes. Prayers are submitted to Sui-ten for averting shipwreck, floods and drowning. Chanting of the Varuna Sutra has been an important part of Buddhist spiritual practice.

Varuna sutra

*****

In the next part we shall see a bit more closely of Varuna’s association with waters as also the explanations for his decline and eventual fall.

varuna wall

Continued in Part Four

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; http://www.avesta.org/chatterj_opf_files/slideshow.htm.

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

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php

http://www.iamronen.com/wp-content/uploads/2010/05/ReadingLila.pdf

[Please click here for an audio rendering of Varuna Suktha]

All images are by courtesy of Internet

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Posted by sreenivasaraos on October 4, 2012 in Varuna

Tags: Varuna, Varuna and waters, Varuna in Atharva Veda, Varuna in Mahabharata, Varuna in Ramayana, Varuna in Vedas

Varuna and his decline – Part Two

04 Oct

Continued from Part One

Varuna by S Rajam

(Varuna by Shri S Rajam)

(In this section we shall look at Varuna’s aspects: Sovereignty, Rta, judgmental god and his association with waters )

The Main attributes of Varuna in the Rig Veda

As mentioned earlier, The Varuna- hymns are remarkably varied in their content and scope. They portray range of Varuna’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 in this article.

B. The sovereign and the Lord of the sky

Sky-god

9.1. Varuna 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, Varuna as the all-compassing sky-god was the supreme among the gods of the early Rig Veda. As the embodiment of the very sky, the whole universe is spread beneath his vision. In Rig Veda, 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 –visvavedasa). His laws are unassailable; resting like a mountain.

Dayus the Old god of the sky

dayus

10.1. Varuna 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 Veda 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 (mātā pṛthivī-mahīyam – RV_1,164.3) – mātā pṛthivī tatpitā dyauḥ (RV_1,089.04) .

Dayus is described as the sire who showers true blessing (viśve amṛtā akṛṇvan dyauṣ pitā janitā satyam ukṣan – 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. Dyauṣ 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 dyāvā yajñaiḥ pṛthivī ṛtāvṛdhā mahī stuṣe vidatheṣu pracetasā |
devebhirye devaputre sudaṃsasetthā dhiyā vāryāṇi prabhūṣataḥ ||

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 embodies 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 Veda 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’.

The new Sky-god King

skygod

11.1. Varuna of Rig Veda replaced the older god Dayus and became the new sky-god in the Vedic pantheon. Unlike Dayus, Varuna 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, Varuna 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. Varuna the devānām asurā tāv aryā (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 – tvaṃ viśveṣāṃ varuṇāsi rājā ye ca devā asura ye ca martāḥ – (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). Varuna declares “I, Varuna, am king…I, Varuna, am Indra too (aham indro varuṇas te mahitvorvī gabhīre rajasī sumeke- RV 1.4.42) “

This contains an image of:

11.3. He declares, “I am king Varuna; these powers (Asurya) were first given to me “(ahaṃ rājā varuṇo mahyaṃ tāny asuryāṇi prathamā dhārayanta – RV 4.42.2). Varuna’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 Varunah is the fountainhead of discrimination, and omnipotent wisdom (nemā āpo animiṣaṃ carantīr na ye vātasya praminanty abhvam – RV. 1.24. 6). Varuna is the king who ensures order and harmony in all his realms.

11.4. Varuna was also armed with the royal authority to judge men, to dispense justice and to impose punishments. Those powers and authority elevated Varuna 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.

Rajasuya

rajasuya

12.1. In the early verses of the Rig Veda, the horse (asva) a symbol of kingship and solar associations is the emblem of King Varuna the sun eyed sky-god. Varuna 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 Varuna. He is the presiding deity of Rajasuya. Whenever an unconquered king performs Rajasuya, Varuna is invoked in that king. He becomes Varuna. That is because every Rajasuya is conceived as the re-enactment of the Yaga performed by Varuna , the first universal monarch in the Vedic tradition.

Epithets

13.1. As the emperor (samraj), Varuna is mighty and awe-inspiring, he is Risadas the destroyer of enemies (tuvijātā urukṣayā – RV 1.2.9), tuvijata and uruksaya mighty (ahaṃ samrājor ava ā vṛṇe – RV 1.17.1). His might and speed are unequalled (RV 1.24.8). He is at once terrible and merciful.

Raja Varunah 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). Varuna 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).

Varuna is the Great One (Mahat); the vast (brahat); the mighty (bhuri); and the immense (prabhuti).Varuna is rtvan upholding the eternal law – Rta. Varuna is the abode of life (visvayu).

The setback

14.1. Although Varuna remains supreme and the symbol of kingship in Rig Veda, his status declines with time. As a successor to Dayus, Varuna flourished as the sole and undisputed king of the celestial arch only for a short time. It was rather a short-lived glory .Varuna soon had to share his power and authority with Mitra. That marked the beginning of his decline. Just as Varuna succeeded where Dayus had failed; the other gods stepped in and took over from Varuna 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 Varuna’s decline, separately, later in part four of the article.

C. The Upholder of Rta

rta

It is said; Varuna the Mayin through his power of Maya ordained Rta, Vrata and Dharma.

Maya

15.1. The term Maaya in the context of Rig Veda and Varuna, signifies a sort of peculiar power or wisdom. It does not mean Maya the delusion that Vedanta 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 Varuna does not have negative connotations. Varuna’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 Varuna (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 Varuna 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 Veda. 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 Veda 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. Varuna 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 Varuna heaven and earth are held apart; the planets rotate in their fixed orbits (ṛtena ṛtam apihitaṃ dhruvaṃ vāṃ sūryasya yatra vimucanty aśvān– 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.

Varuna 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.”

This may contain: the sun shines brightly over the ocean as it reflects in the water on a beach This may contain: the sun is shining through clouds over mountains This may contain: the sky is filled with clouds and sunbeams as if they were floating in the air

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 śrāmyanti na vi mucanty ete vayo na paptū raghuyā 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 Veda prefers to call Rta as Dharma (AV 6.132); and, says ‘thou art Varuna the guardian of Dharma Dharmanaam pathi – taṃ te tapāmi varuṇasya dharmaṇā ”

Prof. Hiriyannaiah points out that the concept of Rta as a cosmic order , as in the Rigveda, 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. Varuna 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 Varuna, 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. Varuna who governs Rta is closer to men than any other god (ṛtasya gopāv adhi tiṣṭhatho – RV 5.63.01). Varuna 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 Veda 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 Varuna. Prayers are submitted to Varuna 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 Varuna 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. Varuna of pure will (putadakasha) along with Mitra is described as Rtvan the governor and the promoter (tayu, tavat) of Rta. The law of Varuna (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. Varuna safeguards Rta (gopa rtasya) and separates Rta from an-Rta; the true from the false (ṛtena rājann anṛtaṃ viviñcan mama rāṣṭrasyā adhipatyam ehi – RV 10.124.5). Rta thus symbolically represents triumph of good over evil.

Varuna is ritasya-didivim– the illuminators of truth. As a moral governor (gopa-rtasya) Varuna stands far above any other deity. It is said; it was by the law of Varuna that Indra was ordained as Prajapathi, the progenitor.

The fall

24.1. In the later texts, with the rise of Indra and Prajapathi, Varuna loses his superior position. Prajapathi in turn loses his power and authority over creation, sustenance and ordered existence to Vishnu.

Even in the Rig Veda 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 Varuna, 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 ūrṇoti hṛdā matiṃ navyo jāyatām ṛtaṃ vittam me asya rodasī – RV 1.105.15)” .Varuna’s fall eventually brings about the decline in the importance of the Rta principle. The term Asura with which Varuna was specially associated also acquires negative connotations. The later Vedic texts too lament the demise of Rta and the fall of Varuna; as for instance in the legend of the boy Sunahsepa in the Aitareya Brahmana.

[We shall talk about Varuna’s decline separately later in these articles.]

D. Varuna the judge

varuna judge

The all-seeing and all-knowing

25.1. Varuna’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 Veda, Maya signifies wisdom and power. Varuna 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-vedasa).

He controls the destinies of men. Everything is subject to Varuna’s authority and control; nothing happens without his knowledge; and he takes everything.

“Varuna’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. Varuna 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 Varuna, 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 Varuna 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 Varuna, and whatever man does, thinks, or devises, Varuna knows.(AV 4.16.4-5) . His snares extend threefold (body, mind and vital energy –prana) seven times.”

uta yo dyām atisarpāt parastān na sa mucyātai varuṇasya rājñaḥ | diva spaśaḥ pra carantīdam asya sahasrākṣā ati paśyanti bhūmim ||4||sarvaṃ tad rājā varuṇo vi caṣṭe yad antarā rodasī yat parastāt |saṃkhyātā asya nimiṣo janānām akṣān iva śvaghnī ni minoti tāni ||5||

The judgmental god

26.1. Of all the Vedic gods, Varuna is the judgmental god. As the King, Varuna 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. Varuna 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.

pṛcche tad eno varuṇa didṛkṣūpo emi cikituṣo vipṛccham |
samānam in me kavayaś cid āhur ayaṃ ha tubhyaṃ varuṇo hṛṇīte ||RV_7,086.03||
kim āga āsa varuṇa jyeṣṭhaṃ yat stotāraṃ jighāṃsasi sakhāyam |
pra tan me voco dūḷabha svadhāvo ‘va tvānenā namasā tura iyām ||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 Varuna were assigned to Yama the Dharma – raja.]

This may contain: a painting of a person sitting on top of a table

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, Varuna,” 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 dakṣo varuṇa dhrutiḥ sā surā manyur vibhīdako acittiḥ | asti jyāyān kanīyasa upāre svapnaś caned anṛtasya prayotā || 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 Varuna’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 Varuna’s commands. Varuna 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 Varuna rtvan the custodian of Rta.

Varuna’s commands

29.1. Varuna the ethical ruler sets the norms for right thinking, right speech and right conduct. In the hymns of Varuna Suktha (in the seventh mandala of Rig Veda) we have a fairly well developed scheme of right conduct, wrongdoing (the sin), admission of guilt and plea for forgiveness. Varuna 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 viśvāny adbhutā cikitvāṃ abhi paśyati |kṛtāni yā ca kartvā – RV 1.25.11); he sees all and hears all; he sees the truth and falsehood of men. (yāsāṃ rājā varuṇo yāti madhye satyānṛte avapaśyañ janānām – RV 7.49.3) . He notices all malice (AV 1.10.2); and when two people sit and converse there Varuna is present as the third (śaṃsāty uktham uśaneva vedhāś cikituṣe asuryāya manma ||RV 4.16.2). Varuna confronts the evil-doers and binds them with his noose (pasa),which is almost exclusively a weapon of Varuna.

namas te rajan varuṇāstu manyave viśvaṃ hy ugra nicikeṣi drugdham |
sahasram anyān pra suvāmi sākaṃ śataṃ jīvāti śaradas tavāyam ||AV. 1.10.2||

The punishment

30.1. The punishment that Varuna hands down to sinners are twofold: One is the fall from Lord Varuna’s grace; and, the other is physical punishment by way of disease or untimely death. The fall from Varuna’s favor was more dreaded than the latter; all believers (bhakthas) were desperate to keep their fellowship with Varuna un-impaired. Among the diseases brought by wrath of Varuna 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 Varuna 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.

This may contain: an image of the hindu god with his arms spread out in front of him, surrounded by other people and animals

Sin as an unpaid debt –Rna

31.1. Rig Veda 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 Varuna 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 Varuna, if through ignorance and infirmity I acted contrary to your laws, yet grant me forgiveness, happiness and peace” (kratvaḥ samaha dīnatā pratīpaṃ jagamā śuce |mṛḷā sukṣatra mṛḷaya ||RV 7.89.3)… “We have broken your laws through thoughtlessness; for those transgressions do not injure us; forgive us O God” (yat kiṃ cedaṃ varuṇa daivye jane ‘bhidroham manuṣyāś carāmasi |acittī yat tava dharmā yuyopima mā nas tasmād enaso deva rīriṣaḥ ||RV 7.89.5)…” Free us from sins committed by our fathers, and from those we have ourselves offended. (ava drugdhāni pitryā sṛjā no ‘va yā vayaṃ cakṛmā tanūbhiḥ | ava rājan paśutṛpaṃ na tāyuṃ sṛjā vatsaṃ na dāmno vasiṣṭham ||RV. 7: 86.5)”.

32.2. Varuna, 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).

Varuna who inflicts diseases can also relieve the sick. Varuna the great physician maha- bheshaja (RV 1.24.9) has hundreds of remedies (shtam te rajan bheshajam sahasram). Varuna 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. Varuna 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 Varuna the purifier. That is how one repays the debts of sin.

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Hymns of Varuna

33.1. Varuna inspired awe and reverence. While the hymns addressed to other gods seek long life, wealth, power and happiness; the hymns submitted to Varuna pray for purity, forgiveness, and release from sins, and for moral strength against sinning further. The hymns in praise of Varuna ‘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 Varuna. In these hymns Varuna, more than any other Vedic god, appears as a mighty and merciful.

Such attributes and functions ascribed to Varuna impart to his character a moral elevation. “Indra protects from external foe; Varuna protects through upholding moral order (vratāny anyo abhi rakṣate sadā – RV. 7. 83.9) “. Varuna symbolizes the notion of purity. As a moral governor he stands above other gods.

vṛtrāṇy anyaḥ samitheṣu jighnate vratāny anyo abhi rakṣate sadā | havāmahe vāṃ vṛṣaṇā suvṛktibhir asme indrāvaruṇā śarma 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 Varuna in the Varuna –Suktha of Rig Veda.

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 Varuna’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. Varuna – waters

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35.1. In the Rig Veda, Varuna 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. Varuna is described as the ’hidden ocean’ (samudro apicyah) – sa samudro apīcyas turo dyām iva rohati ni yad āsu 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 Varuna’s control over waters on earth. In these passages Varuna 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 Varuna’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 tiṣṭhatho ravaṃ dyāṃ varṣayatho asurasya māyayā ||RV 5.63.3); sent down rains to the earth (tato vi tiṣṭhe bhuvanānu viśvotāmūṃ dyāṃ varṣmaṇopa spṛśāmi – 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)’ – (yāsu rājā varuṇo yāsu somo viśve devā yāsūrjam madanti |vaiśvānaro yāsv agniḥ praviṣṭas tā āpo devīr iha mām avantu || RV 7.49.4)

There are also prayers submitted to Varuna 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 Varuna goes . . . preserve me!”(yā āpo divyā uta vā sravanti khanitrimā uta vā yāḥ svayañjāḥ – RV. 7.49.2-4)

35.3. In the later Vedic texts Varuna’s nature and attributes undergo a major shift. Varuna 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 Varuna’s association with waters, separately and in fair detail, in the fourth part of this article.

Varuna2

Continued in part Three

– Varuna in Samhitas , Brahmanas and other texts

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; http://www.avesta.org/chatterj_opf_files/slideshow.htm.

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

http://www.indiayogi.com/content/indgods/varuna.aspx

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php

http://www.iamronen.com/wp-content/uploads/2010/05/ReadingLila.pdf

http://www.indiayogi.com/content/indgods/varuna.aspx

All images are by courtesy of Internet

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Posted by sreenivasaraos on October 4, 2012 in Varuna

Tags: Dayus, pasa, paschatapa, Prithvi, rna, rta, Satya, Varuna, Varuna and waters, Varuna repentence

Varuna and his decline – Part One

04 Oct

Varuna

Abstract and Intro

(1) The saga of Varuna is truly amazing. Though his story started with a bang; it sadly ended in a whimper. Perhaps very few other gods – Vedic or otherwise – witnessed such vicissitudes in the turn of their fortunes.

The Varuna story covers a very large canvass – in content, space and time. The story of his preeminence has its roots in the pre-Vedic era; it flourishes in the early Rig Veda inspiring awe and reverence; and as it flows into other Vedas, Brahmanas and Upanishads. Varuna’s associations with the sky, the water and the order in the universe as also in the ethical conduct of men, all these, acquire new dimensions with mystical connotations. Till then, he is the highest lord in the Vedic pantheon, the most virtuous and the most powerful all-pervading god.

Varuna, up to a point, is the nearest equivalent to the Supreme; as he is projected as the creator and sustainer of all existence; the lord of Space; the maker of Heaven and Earth. His glory spreads far and wide into the Gathas and into the Bhrigu lore. The treaties entered by the Mitanni kings of the distant Sumerian region (in about 1500 BCE) are sworn in the name of Varuna and his peer-Vedic –gods.

However, with the parting of ways of the ancient sages Bhrigu and Angirasa, Varuna becomes exclusively the Great God of the Aryans to the west of the Sindhu River; while Indra takes over as the King of the Devas. Varuna is eclipsed in the Vedic pantheon.

(2) Commencing with the Taittiriya Samhita (4.8.3.1) which identifies Varuna, mainly, with night and darkness; his career takes a steep nosedive. Initially, he loses his sole kingship over the sky ; and, then he has to share his authority with another god who is younger and more energetic – Mitra. Varuna gets disassociated with the day sky ; which symbolizes clarity, brightness and brilliance; and , he is made the god of only the night sky. His ethical role too diminishes.

With that, Varuna draws nearer to night, darkness and death. Varuṇa’s dark associations bring him close to gods of negative traits such as Yama, Nirṛti, Soma, and Rudra. His character and disposition too undergo a marked change, for the worse. From a benevolent and graceful god, he turns into a spiteful, malevolent and stern judge cum punisher.

His physical appearance too turns ugly: he is now pictured as a fat, bald ugly looking cruel man with yellow or brownish red eyes, protruding teeth; and, wielding a noose.

One after another, his powers and authority steadily depart from him. Varuna eventually ends up in the Puranas as a demigod in charge of local water bodies; and, as the guardian of the west where the sun sinks into darkness and from where the night takes over.

(3) The story of his pre-eminence in the pre-Vedic and in the early Rig Veda era; the modifications that came about in his profile during the later ages; his fall from elevated position; and his eventual eclipse, is truly astounding.

In a manner of speaking, the course of Varuna’s career epitomizes the dynamic character of the Indian mythological lore. And, it also traces graphically the evolution, the development and the vicissitudes that came about in the corkscrew course of Indian theological history in response to the needs , changes and challenges it encountered at each stage of its unfolding over the millennia.

(4) Varuna saga should not be viewed in isolation. It is better appreciated when it is placed against the background of the scheme, the process or the phenomenon that swept across the world of Vedic mythology in the distant past. That process, spread over long centuries, totally convulsed the sedate world of Vedic gods. It was akin to churning the ocean. It disturbed the old order; threw out the old set of gods; created and magnified a set of new gods; and, restructured the entire Indian pantheon.

Under this process of reorganizing the world of Indian mythology… those Vedic gods who had been ‘minor’ in the Rig Veda but who held great potential and offered rich scope for enlargement and glorification were re-modeled into much greater gods.

Later, those gods came to represent larger segments of life and experiences; and to mobilize greater strength and significance. The virtues and powers of numerous other gods merged into those select gods. They are today the Super Gods in the Indian pantheon.

At the same time, those gods whose characters, functions and achievements had been too vividly described in Rig Veda; and, those who held out little scope for further enlargement were steadily reduced in their status and rank And those gods whose profile was too dim ; and, had very little potential for growth were allowed to fade out quietly.

In this scheme or the process of restructure, the gods that adopted best to the changing needs of times survived and thrived. One way that was done was by underplaying their Vedic characteristics which were rather sketchy and unsuitable. And, another was by aligning them along with tutelary gods that were already being worshiped. …..In this period of transition, popular sectarian gods were gradually replacing the older Vedic gods. This new approach to the gods redefined the status, character and attributes of the older gods.

This was also a process of absorption of several gods into One; and, it culminated in the emergence of the triad, of which the two: Vishnu and Shiva inherited all the rich, adorable and living traits of all the other gods that preceded them. They were also endowed with infinite potential and capacity to imbibe the traits of all the gods yet to come.

(5) The sequence of gods changing – growing or diminishing in significance – indicates the continual influx of new ideas and a creative conflict within the existing system of thoughts. This complex and dynamic interplay of light and shadow is a distinctive feature of the Indian pantheon.

The growth and development of Indian mythology and thought resembles the imagery of the inverted tree – of which our ancients were very fond – with its roots in the sky and its branches spreading down towards the earth. Its roots are ancient but its growing shoots, leaves, buds, flowers and fruits are ever green, tender and fresh.

श्रीभगवानुवाच |
ऊर्ध्वमूलमध:शाखमश्वत्थं प्राहुरव्ययम् |
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित् || 1||

śhrī-bhagavān uvācha
ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam
chhandānsi yasya parṇāni yas taṁ veda sa veda-vit

The roots of our philosophy, religion and culture are in the very distant Vedic past. Though those roots are no longer visible to us, the branches and extensions of those roots in vivid forms that have come down to us are very alive; and, its fruits are within our experience.

The idioms of Indian thought are thus dynamic, living and vibrant. They are linked to the spiritual urges and the changing needs, desires and aspirations of its people. The gods, the faiths and the worship practices too keep evolving, changing, without parting with the essence of its fundamentals. Therefore, growth, change and adaptation are essential aspects of the Indian thought and living. It is distinguished by continuity with change; as also by its resilience and diversity. That is the genius of the Indian traditions.

The Varuna saga, albeit a painful one, has to be appreciated in that context.

maze negetive

(6) Varuna of Rig Veda had a rather disappointing end; but, he did leave behind a rich legacy of wonderful concepts and norms of behavior in personal and social life (Rta) that have endured even to this day. Those laws are universal; applicable at all times and therefore eternal.

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. Ensuring the perpetuation of the order and harmony in nature is as sacred and as important 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 – the order – that pervades and protects all life. It asserts the principle that the physical order of the universe is also the moral order of the universe; Rta is both.

When that order and harmony is ruptured, the disruptive elements of disorder, chaos and falsehood (an-rta) step in, bringing in their wake ugliness, dishonesty, falsehood and, decay into life.

It is explained; a sin is any inharmonious action done with avarice to gain some immediate and temporary gain. Thus, injuring the harmony that exists in nature and among men is indeed the sin; and, it attracts punishment. The sin arises because of frailties and human weaknesses; and not because of demons. The evil in the hearts and minds of men are the real demons.

Sin is compared to unpaid debt (rna); it is a burden and an act of bad faith. 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 Varuna’s way.

Paschat-tapa – ‘after the burning heat’ – signifies the purifying fire of repentance. The life-giving waters over which Varuna presides also signifies purity. Varuna is intimately associated with the both. Thus the Varuna-principle stands for purity in life.

white_lotus_2

(7) Let’s in the following five articles trace the journey of Varuna from the Rig Veda through the other Vedas, Brahmanas, Aranyakas, Upanishads as also Mahabharata and the Puranas. Let’s also later see his connection with Ahur Mazda of the Gathas.

***

A. Varuna in the Rig Veda

The encompasser

1.1. Varuna of Rig Veda, the one who encompasses (var) the whole world, is one of the oldest Vedic deities. He belongs to the older generation of gods than that of Indra; and, his origins go back to the pre-Vedic era. It is said, Varuna was un-created or unborn; he existed before the very dawn of creation; and, he manifested himself along with the wake of the world. That perhaps is a poetic way of suggesting that Varuna had been recognized as a sovereign ruler even before the dawn of Rig Vedic age.

1.2. He is the mightiest of the early Rig Vedic gods. He is celebrated in the Rig Veda variously as: the universal monarch; the king of all gods, the sovereign who dwells in all the realms ; the best among the Adityas the solar deities ; the lord of the sky; the god of heavenly light; the overlord who established and governed the cosmic order Rta; the guardian and upholder of righteousness – Dharma , Dharmanaam pathi; the stern but merciful judge who judges all men and punishes the wrongdoers; the healer with thousand remedies; the omnipresent and omniscient, possessing limitless knowledge; kavi, the seer par excellence ; there is none wiser than he; the wielder of divine power and wisdom Maya; the controller of the destinies of mankind; one who forges the magical and speculative relationship between god and man; the lord of water element , clouds, seas and rivers Sindhu-pathi; and as the king of waters Ambu -raja.

Everything is subject to Varuna’s authority and control; nothing happens without his knowledge; and he takes everything.

1.3. No other Vedic deity is invested with such grand attributes and authority . Together with Mitra, Varuna more than any other god is in charge of the established order of the universe, the fixed rules of conduct – both physical and moral- ‘dhtavrata’. Varuna inspired awe and reverence.

Lord of Ethics

2.1. The attributes and functions ascribed to Varuna impart to his character a moral elevation and sanctity far surpassing that attributed to any other Vedic deity. His extreme concern is the morality of human beings.

2.2. While the hymns addressed to other gods seek long life, wealth, and power; the prayers submitted to Varuna seek purity of heart, forgiveness, and release from sins; and, for moral strength not to err again. They are replete with humble confessions of guilt and repentance. The hymns in praise of Varuna ‘the most impressive deity among all the Vedic gods’ are lofty, devout and ethical in tone. The hymns rise to a pitch of exaltation when they sing the splendor of Varuna.

In these hymns Varuna, more than any other Vedic god, appears mighty and merciful. He is feared as a severe judge. He terrifies the guilty; but is most compassionate to the virtuous.

The resplendent god

Varuna blue

3.1. Rig Veda describes Varuna’s appearance in glowing terms: as the most resplendent god of radiant- sky-blue complexion, with Agni in his face and Surya in his eye. He is far sighted (uru-chaksasa). He is the eye of all the worlds (jagath-chakshu- RV.1.25.5). He has soft and beautiful hands (supani) in which he holds lotuses and an auspicious noose. He is splendidly adorned in golden mantel (drapi) and a shining robe.

His chariot dazzles brilliantly like sunrays (ghabasti suro nadyauth – RV.1.122.15).Varuna and Mitra ride the golden chariot like floating clouds in the blue sky, drawn by well yoked steeds. (Rv.5.62.7). in the midst of vast heavens urukşhaya (RV 1.2.9) he is seated on a splendid throne placed in his golden palace of thousand pavilions, thousand columns (RV 2.41.5) and thousand doors (RV 7.88.5). From his glittering throne, the monarch (samrajnya) watches over the deeds of all men and gods (pastyasu)- (RV 1.22.11-12).

Verily all of you are very great

4.1. The Mandalas of Rig Veda do not attempt stacking up its gods in a graded order; but strive to discover the Great One (Mahat) that is the source of all. There are no inferiors or superiors among the Vedic gods.”There is no one among you Oh Devas..! who is an infant or a boy .Verily all of you are very great” (na hi vo astyarbhako devaa so na kumaraha, visve sato mahanta iti – RV 8.30.1).

No one god in particular was regarded as the superior deity guiding and controlling the rest. But, all gods of Rig Veda were of co-ordinate power; and no one among them was recognized as supreme God per se, even though some gods were more imposing than others. Such gods included, particularly, Indra, Agni and Varuna, the gods of the warriors, of the yajna and of the pious devotees, respectively.

4.2. You come across in the Vedas, the hymns where a particular deity is lauded in glowing terms and celebrated as the highest among the gods. There is also a tendency to elevate now this god and later another to the highest pedestal ;and, to look upon him as the greatest power. It is explained; in all such instances the high praise and tributes paid are truly addressed to the Absolute, the Supreme principle; and, not to the god in question who merely is a manifestation of That One. Thus, all gods of Rig Veda are of equal status.

Varuna on makara

The Mighty King

5.1. The equitable status accorded to all gods, as explained above, was generally in the context of the younger gods, the Devas. But, Varuna belonged to the older generation wherein he was honoured with a very special status and hailed as the greatest god, Asura Mahat. Varuna continued to occupy that elevated pedestal until his demise or until the rise of Indra. Therefore in the early hymns of the Rig Veda, Varuna occupies a special and an exalted position. He alone is hailed as the king (Raja) (RV 7.87.6), kshatra (secular power, sovereignty and kingship) and Kshatriya; the king of gods (MS 2.21); the king of the territories (raja-raastranam) (RV 7.34.11); an independent ruler (svaraja) (RV 1.28.1); the self-dependant ruler (svaraat), and samraja the universal monarch (RV 1.36.1; 8.42.1).

5.2. As the emperor, Varuna is mighty and awe-inspiring. He is Risadas the destroyer of enemies (RV 1.2.7), tuvijata and uruksaya mighty (RV 1.02.9). His might and speed are unequalled (RV 1.24.8) . He rules over both men and gods; and presides over the relationship between man and the gods. His sovereignty pervades both the physical and moral domains, where his laws are equally eternal and inviolable.”Indra protects from external foe; Varuna protects and upholds the moral order rta – RV 7.83.9”. Even a god does not dare transgress his immutable ordinances (vrataani).He restricts and fetters the wrong doers with his bonds that he has at his command.

mitraṁ huve pūtadakṣaṁ varuṇaṁ ca riśādasam |dhiyaṁ ghṛtācīṁ sādhantā || 1. 2.07

kavī no mitrāvaruṇā tuvijātā urukṣayā |1,002.09

ṛtena mitrā-varuṇā-vṛtāvṛdhāvṛtaspṛśā |kratuṁ bṛhantamāśāthe || 1. 2.08

vṛtrāṇy anyaḥ samitheṣu jighnate vratāny anyo abhi rakṣate sadā |7,083.09

5.3. He is not only the supreme kshatra, supreme Asura, the wise king, the best of the Adityas but he is also the abode of life (visvayu). The term Asura (one who controls asu = breath or life) meaning the Lord of Life is particularly applied to Varuna (RV 2.8.27). Prayers are submitted to him to grant an enjoyable life-span of hundred Shrad-ritus, better than the life lived by their forefathers – śataṃ no rāsva śarado vicakṣe, acyāmāyūṃṣi sudhitāni pūrvā (2.27.10).|He is celebrated as the all knowing Asura (asuro visvavedaha –RV 8.42.1), and as the wise and attentive king (asurah prachetah –RV 1.124.14). In some passages the scope of the term is extended by adding the title ‘the king’ (RV 1.24.14; 10.132.4) or even stronger ‘the universal king ‘(RV 8.42.1).

His dominant position is declared by stating Varuna is the Asura and the king of all gods (RV 2.27.10). “I am king Varuna; these powers (Asurya) were first given to me”- (ahaṃ rājā varuṇo mahyaṃ tāny asuryāṇi prathamā dhārayanta – RV 4.42.2). Mitra and Varuna are described as the two noble (Arya) Asuras (or lords) of the Devas – Devanaam asurah – (tā hi devānām asurā tāv aryā tā naḥ kṣitīḥ karatam ūrjayantīḥ – RV 7.65.2)

tvaṁ viśveṣāṁ varuṇāsi rājā ye ca devā asura ye ca martāḥ | śataṁ no rāsva śarado vicakṣe’śyāmāyūṁṣi sudhitāni pūrvā || 2.27.10 ||

5.4. In the Rig Veda, the totality of godly powers is called asuratvam; and it is called Mahat the great one. Varuna is Asura- mahat (Mahat devaanaam asuratvam ekam – RV 3.55.1-2). He is also regarded as the sovereign who created the Universe: “The All-Wise Varuna – asuro visvavedaha-Rig Veda 8.42.1”. He also put in place the cosmic order and governed the physical as also the moral aspects of existence. He is also the punisher and a fearsome destroyer.

5.5. Thus, Varuna of Rig Veda, heralded as the most exalted god (though only for a brief period) is endowed with these powers and authority. And, with his omniscience and omnipotence he is the nearest approximation to the structure of a Supreme Being, the Almighty God – the creator, preserver and destroyer. But, the text stops short of declaring him or any other deity as the Supreme God. The powers and virtues attributed to Varuna were later crystallized and appropriated among the Trinity of the mythologies which came up later.

Varuna painting

Epithets

6.1. Rig Veda celebrates the glory of Varuna in myriad ways ; and describes him as : the Great One (Mahat); the vast (brahat); the mighty (bhuri);the immense (prabhuti); the abode of life (visvayu); the knower (vidvas); the wise (medha);the intelligent (dhira); the discriminating (pracetas); the clever (grtsa); the adept , dexterous (sukratu); the inspired (vipra); the seer (kavi); the great-poet (kavitara); the greatest of poets (kavitama).

Amarakosa has five synonyms for Varuna : (1.1.142) pracetā varuṇaḥ pāśī yādasāṃpatir-appatiḥ

Besides these, Varuna has other sets of titles as being the lord of waters, the lord of Rta; and as the king and judge. We shall see more of those in the next sections. He has too many epithets. I admit, it is rather confusing.

Asura

[Before going further, a short explanation of the term Asura in the early Rig Veda:

7.1. The term Asura was used in the Rig Veda to indicate the powerful or the mighty one. Its application was more as an adjective than as a noun. This term was applied not only to gods but also to other powerful individuals. In the early Books of Rig Veda, Asura as a designation appears only in the singular or in dual form (as in Mitra-Varuna). Asura in that context did not refer to a cult or to a group or to a class of gods, just in the manner it referred to group of Devas , as in the case of visve devah. In other words, Asura was a title of highest lordship or honor assigned to certain gods who were regarded mighty, powerful and worship- worthy. These gods in general were also addressed as Devas. The older deities celebrated as Devas were often addressed as Asura, just to emphasize their power and might.

For instance; in Rig Veda, Indra the king of Devas is addressed in about sixteen hymns as Asura, possessing Asurya or Asuratya. His deeds are described as Asurani– the powerful, as those of Asuras . Similarly, the three other mighty deities of Rig Veda: Agni, Varuna and Mitra (in company of Varuna) are called Asura. Rudra is described in accusative form as devam asuram (RV. 42.11), the Asura possessing Asurya or bestowing it. Dayus the ancient sky-god too was called Asura. Some other Vedic deities too were at times called Asura, as in the case of : Savitar, Surya, Vayu, Maruts, the Adityas and Apam Napat. Ushas the goddess of dawn was said to possess Asuratva.

7.2. There are no cases in Rig Veda where a god is called Asura in respectful sense in one instance and then called an Asura in the demonic sense in another instance. Hence the change that came about was truly in the usage of the term and the meaning assigned to it at different times; and, it did not signify a change in the nature or the character of the god to whom the term was applied.

As said earlier, Asura meant highest lordship. Dayus the old sky-god was the earliest Asura. But, since Dayus , more and more , came to mean the physical sky and not the Great God, the epithet then was applied to Varuna the new sky-god; and later to Indra and other gods. But, the term Asura was applied particularly to Varuna to signify his supreme lordship over men and gods (viśveṣāṃ varuṇāsi rājā ye ca devā asura ye ca martāḥ–RV 2. 27.10).

Aditi mother of gods

Aditi, the mother of gods, it is said, produced Mitra and Varuna for Asurya – Might or mightiness. “This Asura rules over the gods”: mahad devānām asuratvam ekam – RV_3,055.01 to 22

[Sage Kapila , said to be the founder of the Samkhya system of Philosophy, is often addressed as Asura. And, his son or disciple is Asuri , another great Samkhya philosopher.]

No other Vedic god is described in this manner (anyad-anyad asuryaṃ vasānā ni māyino mamire rūpam asmin – RV_3,038.07 ) . It is explained; the Asurya and the dignity connected with being Asura in the case of Varuna is his original characteristic. That suggests; Varuna was a sovereign ruler even at the dawn of Rig Vedic age. However, in the case of Indra, it is said, his Asurya was inherited from Varuna; it was not Indra’s own. When Indra is called Asura or invested with Asurya , it is done merely because Indra happened to succeed Varuna as the king of gods.

7.3. The Brihadaranyaka Upanishad (3.1), Mahabharata (shanthi parva: 33.25) and Amarakosha all describe Asuras , the sons of Diti, as the elder brothers or the older gods, while the Devas are the younger ones.

7.4. The sea-change that came about in the meaning assigned to the term Asura can also be explained in the context of the religious history of the Vedic people.

When the Aryan community was undivided, the terms Asura and Deva both denoted gods of high respect. The gods were referred to Asura as also Deva. But at a certain phase of their history, the Vedic people became divided along the lines of affiliation to two great and ancient sages Apam Napat and Angirasa. These sages belonged to the pre –Vedic period. The parting of their ways came about mainly because of the stand each took on issues such as: monotheism; worship of God through formless medium; use of icons in worship; and above all, on the question of the status to be accorded to the old god Varuna.

The Bhrigu clan who generally were to the west of the mighty Sindhu River continued: to regard Varuna as the Greatest and the only God – Asura Mahat; to favor worship through the formless medium of fire and honor the principle of Rta the moral order governed by Varuna as the highest good of all .

The Angirasas who were the preceptors of the dominant Aryans on the east of the Sindhu, on the other hand, elevated the more energetic and vibrant younger gods the Devas (Indra and others) to exalted positions and treated all Devas as equally great .These Devas were personified and described as having forms. Besides, the Angirasas relegated the passive old gods such as Varuna to very low positions in the Vedic pantheon, and also soft peddled Rta principle the moral order governed by Varuna.

( We shall talk a bit more on these issues in the last part of this article.)

7.5. The parting of their ways was hardly a sweet-sorrow; it was laced with rancor and hate. The Bhrigu and the Angirasa clans each ascribed its own chosen words of abuse to the terms Asura or Deva, depending on to which side of the Sindhu they belonged. In the later Vedic texts Asuras came to mean demons.

Towards the later books of the Rig Veda (6, 7, 8 and 10) the term Asura underwent extraordinary semantic change. It not only became a noun from an adjective; but also acquired a totally different meaning of demon or demonic. And in the sixth Book of Rig Veda (RV 6.022.09), Indra for the first time came to known as janasya divyasya rājā, the king of gods. And the idea, of course, became more popular and crystallized later in the Puranas.

In the Brahmanas of Krishna Yajur Veda , the term Asura was used in the sense of anti-god. It then was usually expressed in plural to suggest a group of beings opposed to gods. And, when it was used in singular (in the same sense) it was expressed as aasura. In the Shatapatha Brahmana the terms Asura and Rakshasa came close to each other.]

The Varuna – hymns

8.1. Varuna is indeed one of the mighty gods of Rig-Veda, though he is celebrated exclusively in just about ten hymns (RV 1.24. 25; 2.28; 5.85; 7.86 to 89 and 8.41 to 42).Besides, he is praised along with Mitra (Maitra –varuna) in twenty-three hymns; and with Indra (Indra-Varuna) in nine hymns. These numbers are rather small as compared to the numbers of hymns addressed to Indra and Agni, which are about six-fold greater.

For instance; in Book Three no hymn is addressed to Varuna while twenty-two are devoted to Indra. Similarly, in Book eleven there is only one hymn to Varuna while twenty-three are addressed to Indra .

For some reason, Varuna is less frequently mentioned in the last book than in the earlier books of Rig Veda.

That does not in any manner diminish the importance, might, glory and power of Varuna as depicted in Rig Veda.

8.2. If Varuna is so great and important why is it that only a handful of hymns are dedicated to him in the Samhitas?

That might be because of the dark traits associated with him. Varuna was not wholly benevolent like Indra in the early Rig-Veda. Varuna is rather an ambivalent character – now favourable; and now unfavourable. He was a judgmental god who inspired awe and fear. Yet, Varuna was essentially a god of placid nature. And the Vedic poets were decidedly in favor of uncompromisingly good gods who protected people from enemies, diseases and draught. That process perhaps eventually led to Indra replacing the old god Varuna and taking charge as the chief of the Devas.

8.3. The Varuna – hymns are remarkably varied in their content and scope. They portray range of Varuna’s attributes; but, they 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 discuss each of his main attributes and functions in the next part of in this article.

Continued in Part Two

img_lotus

References and Sources

1. Indra and Varuna in Indian Mythology by Dr. Usha Choudhuri; 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; http://www.avesta.org/chatterj_opf_files/slideshow.htm.

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

http://www.hinduweb.org/home/dharma_and_philosophy/vshirvaikar/Dnyaneshwari/Dnch10pg1.html

http://rashmun.sulekha.com/blog/post/2010/03/vedic-literature-the-degradation-of-varuna-and-indra.htm

http://www.indiadivine.org/audarya/vedic-verses/453851-vak-suktam-aka-devi-suktam.html

http://www.svabhinava.org/HinduCivilization/AlfredCollins/RigVedaCulture_ch07-frame.php