Varuna (/ˈvɜːrʊnə,ˈvɑːrə-/;[6]Sanskrit:वरुण,IAST:Váruṇa) is aHindu god. He is one of the earliest deities in the pantheon, whose role underwent a significant transformation from theVedic to thePuranic periods. In the earlyVedic era, Varuna is seen as the god-sovereign, ruling the sky and embodying divine authority. He is also mentioned as the king ofasuras, who gained the status of adeva, serving as the chief of theAdityas, a group of celestial deities. He maintains truth andṛta, the cosmic and moral order, and was invoked as an omniscient ethical judge, with the stars symbolizing his watchful eyes or spies. Frequently paired withMitra, Varuna represents the magical and speculative aspects of sovereignty, overseeing the relationship between gods and humans.[7][8][9][10]
The transition from the Vedic to later periods saw Varuna's domain begin to shift from the firmament to waters. He became associated with celestial waters, marking the initial phase of his transformation. By the time of theItihasa-Purana, Varuna had transformed into the lord of all waters, ruling over oceans, rivers, streams, and lakes. Depicted as residing in a magnificent underwater palace, akin toPoseidon inGreek mythology, he is attended by river goddesses likeGanga andYamuna. Varuna’s earlier supremacy diminished, and he was relegated to a lesser role as adikpala, or guardian of the western direction. He is depicted as a youthful man, mounted onMakara (crocodile-like creature) and holding aPasha (noose, rope loop) and a pitcher in his hands.[7][11][8] He is depicted as having multiple wives and children, the most notable of the latter being the sagesVasishtha andAgastya.[7]
In Hindu tradition, the theonymVáruṇa (Devanagari:वरुण) is described as a derivation from the verbal rootvṛ ("to surround, to cover" or "to restrain, bind") by means of a suffixal-uṇa-, for an interpretation of the name as "he who covers or binds", in reference to the cosmologicalocean or river encircling the world, but also in reference to the "binding" by universal law orṚta.[11]
Georges Dumézil (1934) made a cautious case for the identity of Varuna and the Greek godOuranos at the earliestIndo-European cultural level.[17][18]The etymological identification of the nameOuranos with the SanskritVaruṇa is based in the derivation of both names from thePIE root*ŭer with a sense of "binding" – the Indic king-godVaruṇa binds the wicked, the Greek king-godOuranos binds the Cyclopes. This derivation of the Greek name is now widely rejected in favour of derivation from the root *wers- "to moisten, drip" (Sanskrit vṛṣ "to rain, pour").[19]
TheRigveda features Varuna as thegod-king of the sky.[22] He is described as a divine king (samraj) with pure strength, abiding in the celestial firmament, where he sustains a radiant mass of light. He is credited with creating the sun’s path and is invoked to dispel suffering, liberate from sin, and shield from evil (nirṛti). His realm includes the movement of constellations and the moon, which obey his divine ordinances. His omniscience is central to his identity: he observes all actions through celestial spies, residing in a thousand-gated palace upon a golden throne—symbols of his pervasive awareness and authority.[21]
InRigveda 1.25, Varuṇa is praised for his understanding of the paths of birds, the movement of ships and winds, and the secrets of time and space. Hymns characterize him as a sovereign deity, intimately acquainted with both the sacred and the profane.[21] According toRigveda 10.123, Varuṇa's messenger is described as theHiraṇyapakṣa (golden-winged bird), interpreted by some as a reference to flamingos, based on their colorful plumage and proximity to aquatic habitats. The vulture is likewise mentioned as a messenger of Yama, suggesting symbolic parallels between the two birds.[23][24][25]
Varuṇa's foremost role is as the enforcer ofṛta, the cosmic and moral order that governs both the natural world and human conduct. Hymns such asRigveda VII.11.1 and II.29.8 present him as a vigilant upholder of truth, who punishes transgressors while showing mercy to the penitent. Ethical instructions against killing, deceit, and gambling are linked with his domain. His ordinances are described as unshakable, akin to a mountain.[20][26] Concepts closely tied toṛta—such asvrata (sacred vow) anddharman (duty, law)—are frequently associated with Varuṇa. In this context,vrata implies both divine commands and ethical imperatives, whiledharman denotes sacrificial law or moral conduct. Varuṇa is accordingly calledRivan ("guide of moral order") andPūtadakṣa ("possessor of pure will").[21]
Sin (ṛṇa) is conceptualized as a breach of Varuṇa’s order, often attributed to human frailty. Hymns express remorse not only for individual wrongdoing but also for ancestral transgressions, suggesting a nascent idea of inherited guilt. Despite his role as punisher, Varuṇa is often invoked for forgiveness, protection from evil, and relief from fear and dreams. He is described as both a judge and a healer, bearing “a thousand remedies” alongside weapons to punish sin.[21]
Varuṇa’s association with water is both cosmological and symbolic. He presides overApah, the primeval waters representing the matrix of creation. Hymns such asRigveda VII.49.4 describe these waters as celestial and purifying. Varuṇa is also calledSindhu-pati ("lord of the ocean"), sharing this title withMitra. These waters are the source of the universe, acting as both creative womb and sacred energy. In later Vedic texts, the waters called Viraj are described as Varuṇa’s consorts, representingprakṛti (primordial matter), and Varuṇa himself is termed anAsura, denoting "possessor ofmāyā" or vital force, without the later demonic connotation.[21]
Varuṇa’s use ofmāyā—his divine creative power—is a recurring theme in theRigveda. It refers to his capacity to shape the cosmos and enforceṛta. Hymns in Mandala VIII describe him as embracing night and measuring the earth with the sun. Throughmāyā, Varuṇa becomes not only the enforcer of law but also a cosmic architect.[21]
Varuṇa is frequently paired withMitra in the compoundMitra–Varuṇa, appearing prominently in theRigveda. Together, they preside over moral and cosmic law, and are associated with ritual, rain, and natural cycles.[21] Both deities are referred to asAsuras (e.g., RV 5.63.3), though also addressed asDevas (e.g., RV 7.60.12), reflecting fluid theological roles.[27][28] According to myths, Varuna, being the king of the Asuras, was adopted or made the change to a Deva after the structuring of the primordial cosmos, imposed by Indra after he defeatsVritra.[29]
Mitra–Varuṇa are described as youthful monarchs clad in glistening garments, residing in a golden palace with a thousand pillars and gates. They are lords of rivers, rain, and heavenly order, sending dew and bountiful waters, and punishing falsehood with disease.[30] Their sun is described as their "eye", and their cosmic chariot moves across the sky via solar rays. Possessing divine spies and secret knowledge (māyā́), they maintainṛta and oversee oaths and societal order.[30] According to myth, the sagesVashistha andAgastya were born from their shared semen, which they deposited into a pitcher after seeing the celestial nymphUrvashi.[31]
ScholarDoris Srinivasan highlights the ambiguous and dualistic nature of Mitra–Varuṇa, comparing it to theRudra-Shiva pairing.[32] Both Varuṇa and Rudra are described as omniscient guardians, capable of both wrath and grace. InRigveda 5.70, the Mitra–Varuṇa pair is even calledRudra.[33] According to Samuel Macey and other scholars, Varuna had been the more ancient Indo-Aryan deity in 2nd millennium BCE, who gave way to Rudra in the Hindu pantheon, and Rudra-Shiva became both "timeless and the god of time".[32][34]
In theYajurveda (c. 1200 and before 800 BCE), Varuṇa maintains his exalted status as guardian ofṛta and sovereign of the waters. He is portrayed as a moral overseer who casts his noose (pāśa) upon transgressors and is invoked as both judge and healer. His role expands to include health and medicine, and he is referred to as the “patron deity of physicians.” In theVājasaneyi Saṃhitā (21.40), he is described as possessing “a hundred, a thousand remedies,” echoing earlierṚgvedic hymns linking him to herbs and healing.[33] His capacity and association with "all comprehensive knowledge" is also found in theAtharvaveda (~1000 BCE).[35]
Varuṇa resides in celestial waters described as pure, nourishing, and maternal. These waters are identified withMahatsalilam (the great waters), linked toAditi—the cosmic mother and creative force. As lord of these waters, Varuṇa becomes a symbol of cosmic law, creation, and protection. The waters not only represent physical phenomena but also the metaphysical substratum of reality.[36]
His association with law and conscience continues through imagery such as the “three bonds” that bind the sinner—interpreted as natural forces like cloud, lightning, and thunder—symbolizing physical and moral consequences. Worshippers pray for release from these bonds and seek reconciliation withṛta. As in earlier texts, Varuṇa is revered with a mixture of fear and devotion, embodying both justice and mercy.[36]
InYajurveda 8.59, it is stated: “In fact, Varuṇa isViṣṇu and Viṣṇu is Varuṇa, and hence the auspicious offering is to be made to these deities.” This reflects theological fluidity in the identification of divine roles and emphasizes Varuṇa’s integration into broader Vedic pantheon.[37]
Ritually, Varuṇa is associated with the west and is offered a black ram with a white foot during sacrifices, symbolizing concealment and dominion over night.[21]
Though no original verses directly address Varuna in theSamaveda (c. 1200 to 1000 BCE),Rigvedic hymns to him are adapted into Saman melodies, indicating his continued reverence in ritual worship.[36]
TheAtharvavedic waters (āpah) are described as golden-hued, pure, and sacred. They function not only as physical substances but also as the womb of creation, giving rise to deities such asSavitṛ andAgni. These waters embody the principle of becoming, and Varuṇa, as their lord, governs the cosmic processes emerging from them.[38]
One of the most prominent hymns dedicated to Varuṇa is Book IV, Hymn 16, which emphasizes his omniscience and moral surveillance. He is said to possess “spies with a thousand eyes” who descend to observe all human actions. His oversight extends beyond earth and heaven to regions beyond the visible cosmos. The metaphor of Varuṇa controlling the world like a gamester casting dice illustrates his dominion over fate and law.[38]
This hymn also introduces magical and imprecatory themes, consistent with theAtharvaveda’s ritualistic focus. Still, the theological depth remains intact: Varuṇa punishes immorality not out of wrath, but in fulfillment of his cosmic duty to upholdṛta. His moral authority is depicted as omnipresent and inescapable. Here, Varuṇa's moral authority is reinforced by his role as enforcer of law through spiritual nooses (pāśa) cast upon the wicked.[38]
A notable development in theAtharvaveda is the explicit articulation of Varuṇa’s dual nature as both punisher and forgiver. In Book I, Hymn 10, a priest pleads for the release of a sinner, reflecting the idea that sin can result from ignorance or falsehood and can be absolved through penance. This reveals a sophisticated moral theology, wherein divine grace is attainable through sincere repentance.[38]
Max Müller praised this dualism, viewing Varuṇa as one of the most theologically advanced constructs in early Indo-Aryan religion. Rooted in sky imagery yet imbued with ethical and cosmic dimensions, Varuṇa is both transcendent and intimately connected with human conscience.[38]
Varuṇa is again identified asMāyin—master ofmāyā, or divine creative power—and calledAsura in its original sense of “lord” or “mighty one.” This emphasizes his possession ofasu (vital power) and his role as an invisible force guiding the visible world. Yet, his identity asApām Adhipati—the Lord of Waters—remains constant. The waters, symbolic of purity, healing, and cosmic potential, reinforce his status as a protector of life and order in theAtharvaveda.[38]
In theBrahmana texts, Varuna retains his Vedic stature as the sovereign ofṛta (cosmic order) and is especially associated with the moral and ritual law. TheShatapatha Brahmana frequently describes Varuna as the deity who punishes violations of ritual precision through his noose (pāśa) and cords, symbolic of cosmic and ethical consequences.[39]
A significant ceremony called theVarunapraghasa is detailed. TheVarunapraghasa sacrifice, performed during the rainy season, underscores Varuna’s association with cosmic law, where violations are metaphorically described as "eating Varuna’s barley," leading to divine punishment but also offering a path to redemption through ritual. Varuna’s dual nature is reflected in offerings of white barley (symbolizing light and unity) and black rice (representing the punitive aspect of law), illustrating his role as both a unifier and a judge. As such, Varuna's function is twofold: he enforces cosmic and social law, and he grants atonement through sacrifice.[39]
TheTaittirīya Brāhmaṇa highlights Varuna’s vigilance over truth (satya) and falsehood (anṛta), emphasizing his immediate retribution against deceit. He is identified with the cosmic waters (āpah), truth (satya), and darkness, all of which reflect dual aspects of creation and morality (pp. 88–90). Varuna is further described asSamvatsara—the cosmic year—and is associated withprana (life breath),Agni (fire), and as the holder of royal authority in theRajasuya consecration rite.[39]
Philosophical passages depict Varuna as enveloping the universe, akin to the cosmic waters that cover and permeate creation. This enveloping aspect (var) forms the etymological basis for his name, portraying him as both metaphysical principle and divine legislator.[39]
References to Varuna in theAranyakas are limited but conceptually profound. TheAitareya Aranyaka describes the creation of Varuna and the cosmic waters through the mind (manas) of the Supreme Being. The waters and Varuna are said to serve their progenitor by yielding faith and preserving offspring through the law (dharma).[40]
This philosophical depiction aligns Varuna withprakriti, the primordial substance of the universe, and suggests that he, like the waters, is an agent of Becoming—emerging at the moment of the Supreme’s creative desire. Thus, theAranyakas treat Varuna not merely as a deity but as a metaphysical symbol representing the order and potential of existence.[40]
In theUpanishads, the metaphysical emphasis shifts toward monism, and Varuna is often absorbed into the concept of thebrahman, the Supreme Reality. While individual deities lose their independent theological status in favor of the unified Self (ātman), Varuna is still employed as a symbolic and pedagogical figure.[41]
Varuna also finds a mention in the earlyUpanishads, where his role evolves. In verse 3.9.26 of theBrihadaranyaka Upanishad (~800 BCE), for example, he is stated to be the god of the western quarter, but one whose abode is water, whose world is the heart, soul is the fire and whose illumination is the mind. This establishes him as an intermediary symbol for the Self and its realization through inward knowledge. The cosmological hierarchy that begins with water and culminates in the heart is used to indicate that all arises from desire (kāma) in the Supreme’s mind.[41][42] In theKatha Upanishad,Aditi is identified to be same as the goddess earth and the mother of Varuna andMitra along with other Vedic gods.[43][44]
TheChandogya Upanishad includes Varuna in ritual prayers and refers to him as the source of sustenance and purity. TheMaitri Upanishad portrays him as one of many manifestations of the inner Self (ātman), acknowledging his place in the idealist ontology of the Upanishadic worldview.[41]
Varuna, addressed as Varuni explainedBrahman inTaittiriya Upanishad to sageBhrigu. First six anuvakas of Bhrigu Valli are calledBhargavi Varuni Vidya, which means "the knowledge Bhrigu got from (his father) Varuni". It is in these anuvakas that sage Varuni advises Bhrigu with one of the oft-cited definition of Brahman, as "that from which beings originate, through which they live, and in which they re-enter after death, explore that because that is Brahman".[45] This thematic, all encompassing, eternal nature of reality and existence develops as the basis for Bhrigu's emphasis on introspection, to help peel off the outer husks of knowledge, in order to reach and realize the innermost kernel of spiritual Self-knowledge.[45]
Varuna with his queen. Statue carved out ofbasalt, dates back to 8th century CE, discovered in Karnataka. On display at thePrince of Wales museum, Mumbai.
In the epicMahabharata (c. 400 BCE - 400 CE), Varuna undergoes a notable transformation from his earlier Vedic portrayal. He is no longer depicted as the supreme sky god or an omnipotent sovereign administering cosmic order and morality, though his pairing withMitra remains. The epic forgets his earlier associations withṛta (cosmic order) and ethical oversight, emphasizing instead his role within a new mythological framework.[46]
Varuna is still identified as the son ofAditi and fifth of the twelveAdityas, but his status is reduced as one of theLokapalas, or guardians of the directions, specifically presiding over the western quarter—a symbolic alignment with the setting sun and perhaps with darkness and night. In this context,Kashyapa, Varuna's father, installed Varuna asSalileśvara, the sovereign of all forms of water, including rivers, lakes, and oceans.[46]
As a water-god, Varuna is described being handsome, having the splendor ofLapis Lazuli. Unlike earlier texts where the waters (āpaḥ) held deep philosophical and metaphysical significance, theMahabharata presents them in a more literal sense. Varuna resides beneath the waters, in a grand palace of pure white colour situated inNagaloka, the oceanic realm (samudra), described vividly in theUdyoga Parva. There, adorned in radiant attire and gleaming jewels, he sits enthroned beside his queen, surrounded by aquatic beings, includingnāgas,daityas,sādhyas, andriver goddesses includingGanga andYamuna. According to theSabha Parva, Varuna also attends celestial assembly of the creator god,Brahma.[46][3]
TheMahabharata expands Varuna's personal life. His chief-queen is most commonly identified asVaruni, who is depicted alongside him in his underwater palace. TheUdyoga Parva refers to his beloved-wife as Gauri, while theAdi Parva names his spouse as Jyeshtha or Devi, the eldest daughter ofShukra. With Jyeshtha, Varuna is said to have fathered a son, Bala, and a daughterSura, the wine goddess. TheVanaparva further mentions Vandin as another of Varuna’s sons. TheUdyoga Parva adds another son, Pushkara, who married the daughter of theMoon god. In theUdyoga Parva, Varuna is also stated to have fathered theKalinga king—Shrutayudha—from the river goddess Parnasha. Varuna also granted Shrutayudha a divine mace in response to prayers by Parnasha.[46][3]
TheMahabharata also references Varuna’s iconic weapon, thepāśa (noose), though without the symbolic judicial weight it carried in the Vedic tradition. He is briefly mentioned asPāśabhṛt,Ugrapāśa,Pāśin, andPāśavān, with the noose appearing merely as one of his divine attributes.[46]
Varuna appears in several narrative episodes throughout the epic. TheAdi Parva recounts that during the burning of theKhandava forest, Varuna gifted Arjuna the celestial bowGandiva, an inexhaustible quiver, and a monkey-bannered chariot, as well as the maceKaumodaki toKrishna. Later, in theMahaprasthanika Parva, Arjuna returned the Gandiva by casting it into the sea, effectively returning it to Varuna.[46][3]
Another episode in theAdi Parva tells how Varuna abductedBhadra, the wife of the sage Utathya. In response, Utathya dried up the ocean until Varuna returned her. The same text also narrates that when Kashyapa took Varuna’s sacred cow (homadhenu) for a sacrifice, Varuna andBrahma cursed him to be reborn as acowherd. TheShalya Parva states that Varuna performed arajasuya sacrifice at Yamunatirtha and later provided the war godSkanda with an elephant and two followers named Yama and Atiyama.[46][3]
Other episodes include Varuna giving the sage Richika a thousand black-eared horses, testing KingNala alongside other deities, and granting Nala a boon that allowed him to assume any form, along with a garland of fragrant flowers.[3] TheDrona Parva also records that Varuna was once defeated in battle by Krishna, indicating the evolving hierarchy among deities in the epic tradition.[46]
Rama vanquishing the pride of the ocean byRaja Ravi Varma. Varuna is depicted arising from the depth of the ocean and begging Rama for forgiveness.
As in theMahabharata, in the other major epic, theRamayana (300 BCE - 300 CE), Varuna is depicted primarily as aDikpala and as a water deity appointed by chief-godBrahma.[47][3] Varuna appears weaker than in his earlier portrayals, being overpowered or sidelined by both the protagonistRama—an avatar ofVishnu—and the antagonistRavana, the demon king.
One of the most well-known episodes involving Varuna occurs in theYuddha Kanda when Rama, preparing to invade the islandLanka to rescue his abducted wifeSita, seeks passage across the ocean. Rama performs a three-day penance to Varuna, the lord of oceans, but receives no reply. When Varuna initially remains silent, Rama, enraged, threatens to unleash his divine weapons, including theBrahmastra, to evaporate the sea. Varuna then appears, recognizing Rama’s authority and righteousness. He explains that his role as a guardian of natural order prevents him from parting the ocean, as it would disrupt natural balance. Instead, Varuna suggests constructing a bridge and pledges to stabilize the waters to aid the effort. Following this counsel, Rama entrusts thevanara architectNala with building the bridge, known asRama Setu.[48] Many sources claim it wasSamudra, the personification of the oceans, who met Rama not the water god Varuna.[48]
In theUttara Kanda, in an event taking place much before Rama's interaction, when Ravana’s conquests spread across the realms, several deities assume animal forms to escape detection—Varuna takes the form of a swan.[49]
TheUttara Kandaalso preserves the Vedic pairing of Varuna andMitra in a myth recounting the birth of the sagesAgastya andVasishtha, though Vasishtha’s role here is framed as a rebirth. After losing his original body, Vasishtha enters the vital essence of Mitra and Varuna. At that time, the celestial nymphUrvashi arrives in Varuna’s realm, where Mitra holds temporary sway. Varuna desires her, and Urvashi reciprocates but remains bound by her prior promise to Mitra. Respecting this, Varuna releases his seed into a vessel fashioned by Brahma, which sanctifies the act as a symbolic consummation. Later, due to Urvashi’s divided fidelity, Mitra’s seed falls from her womb into the same vessel. From this vessel, containing the combined seed of Mitra and Varuna, Agastya and Vasishtha emerge, restoring the latter's body.[50][3]
It also records that once during Varuna's absence in his realm, attending a musical event inBrahmaloka, Ravana confronts Varuna’s sons and grandsons, including Go and Pushkara, defeats them.[51] Other children of Varuna mentioned in theRamayana include the vanara Sushena, who was conceived with the purpose of aiding Rama in future,[52] and the goddess of wine, referred to here asVaruni instead of Sura; she emerged during thechurning of the ocean and chose the companionship of thedevas, as narrated in theBala Kanda.[53]
Varuna on aMakara with attendants, gouache on paper, c. 1820
By the time of thePuranas (mostly composed between 300 CE and 1000 CE), ancient Vedic deities such asIndra and Varuna are often portrayed as having diminished in power and esteem. They are frequently shown as subordinate to other gods, particularlyVishnu,Krishna andShiva, and are sometimes humiliated by the increasingly dominant and aggressiveAsuras, the term which, unlike in theVedas, now only denotes to malevolent beings. In thePuranas (mostly composed between 300 CE and 1000 CE), the portrayal of Varuna remains broadly consistent with his depiction in the epics, but his divine attributes and roles are further elaborated, sometimes alluding to his Vedic associations. He continues to be described as the regent of the western direction and the guardian of the water element.[54]
Despite his decline in stature in later mythology, Varuna retains considerable moral authority in thePuranas, punishing transgressors and upholding truth and cosmic law. In one narrative, KingHarishchandra, having failed to fulfill a vow to Varuna after receiving a boon for a son, is afflicted withMahodara (abdominal swelling) until the debt is resolved through a substitute offering. Similarly, Varuna punishesNanda for entering sacred waters at an inauspicious time, but releases him upon Krishna’s intervention, acknowledging Krishna’s superior authority. TheBhagavata Purana further portrays Varuna as a warrior subordinate to Krishna, participating in divine battles alongside Indra, equipped with nooses and a mace. In one episode, Varuna confronts Krishna after the latter retrieves theParijata tree from Indra’s palace, only to retreat when defeated by Krishna’s mount,Garuda. Elsewhere, in battles against demons likeKalanemi, Varuna is rendered motionless, likened to a drained ocean, while against Kujambha, he binds the demon’s arms with his noose and subdues him with his mace. He is also credited with binding the asura kingBali.[54]
Iconographically, Varuna is depicted as riding the mythical sea creatureMakara and holding a noose (pasha) in his hand. He often appears adorned with a white umbrella—said to have emerged during the churning of the ocean—and is described as having a conch-like or crystalline complexion, wearing garlands and bracelets. TheMatsya Purana devotes considerable detail to Varuna’s iconography. His idol is to be worshipped in rites such asVastupasamanam before the construction of palaces, and he is invoked in theGraha Shanti rite through offerings of pearls, lotus flowers, andkusha grass. He is said to be propitiated withavabhritha baths and other ceremonial acts. In theHayasirsha Pancharatra, Varuna is described as seated on a swan, with two arms—one offering protection and the other holding a serpent-noose—surrounded by aquatic beings. Varuna is revered as a deity responsible for ensuring good and timely rainfall. Varuna's abode is described as being situated in the western direction on the summit of Mount Manasa, near the divine lake of Sukhi (according to theVayu Purana) or Sushila (in theMatsya Purana). This location lies on the Puskara island, beneath which the sun’s chariot rotates around Mount Meru. At midnight in Samyamani, the sun is said to set in Varuna’s city. TheDevi Bhagavata Purana attests his capital city asŚraddhāvatī.[3] Varuna's celestial garden, Ritumat, is described in thePuranas as a place of great beauty located on the Trikuta mountain. The garden is adorned with flowering trees and also features a resplendent lake filled with golden lotuses, lilies, and other aquatic flowers.[54]
Regarding his family, theBhagavata Purana names Charsani as Varuna’s beloved-wife and the mother of the sageBhrigu. Other sources continue to name Varunani, Gauri or Jyeshtha as his consorts. Varuna's other children include Sushena, Vandi,Varuni, Bala, Sura, Adharmaka,Dakshasavarni (the ninth Manu), Pushkara, andValmiki, the latter born from Varuna’s semen on a termite mound.[3] Although much reduced, Varuna's Vedic pairing withMitra persists, notably in the vivid depiction of their shared infatuation with the celestial apsaraUrvashi, portraying sagesAgastya andVasistha here as their reborn sons, either similar to the Vedic or theRamayana version. Varuna’s link to progeny is further emphasized in narratives likeVaivasvata Manu’s sacrifice invoking Mitra and Varuna foroffspring, and Harishchandra’s prayer to Varuna for a son, which leads to the aforementioned vow and punishment.[54]
Varuna’s broader mythological roles encompass divine benefaction and protection. He is associated with hidden treasures and performed arajasuya sacrifice, a standard forYudhishthira’s own in theMahabharata. His gifts include a water-sprinkling white umbrella for KingPrithu’s coronation, a thousand white horses with black ears for Sage Richika to wed Satyavati, Varuni wine forBalarama, andnagapasha for Shiva’s marriage toParvati, where Varuna appears as a divine dignitary. During thechurning of the ocean, Varuna continues to play a significant role, aligning with his aquatic dominion. TheBhagavata Purana credits him with protecting Kraumcha-dvipa, beyond Kusha-dvipa, surrounded by an ocean of milk. Its central mountain, Kraumcha, remains unscathed by Kartikeya’s weapons due to Varuna’s guardianship and the washing of its slopes by sacred waters.[54]
TheTolkāppiyam, aTamil grammar work from the 3rd century BCE divides the people of ancientTamilakam into fiveSangam landscape divisions:kurinji, mullai, paalai, marutham andneithal.[55] Each landscape is designated with different gods.Neithal is described as a seashore landscape occupied by fishermen and seatraders, with the god of sea and rain,Varunan orKadalōn.[12][56] "Varuna" means water which denotes the ocean in the Tamil language.[57]
Karaiyar is a Sri LankanTamils caste found mainly on the northern and eastern coastal areas of Sri Lanka, and globally among the Tamil diaspora.They are traditionally a seafaring community that is engaged in fishing, shipment and seaborne trade. They fish mostly in deep seas, and employ gillnet and seine fishing methods. The Karaiyars were the major maritime traders and boat owners who among other things, traded with pearls, chanks, tobacco, and shipped goods overseas to countries such as India, Myanmar and Indonesia. The community known for their maritime history, are also reputed as a warrior caste who contributed as army and navy soldiers of Tamil kings. They were noted as the army generals and navy captains of the Aryacakravarti dynasty. The Karaiyars emerged in the 1990s as strong representatives of Sri Lankan Tamil nationalism. The nuclear leadership of the Liberation Tigers of Tamil Eelam have background in the wealthier enterprising section of the Karaiyars.
The word "Karaiyar" is derived from theTamil language wordskarai ("coast" or "shore") andyar ("people").[58] The termKareoi mentioned by 2nd century CE writerPtolemy, is identified with the Tamil word "Karaiyar".[59] The Portuguese and Dutch sources mentions them under the termCareas,Careaz, orCarias, which are terms denoting "Karaiyar".[12]
Kurukulam,Varunakulam andArasakulam were historically one of the significant clans of the Karaiyars.[60] Kurukulam, meaning "clan of theKuru", may be a reference to their origin fromKurumandalam (meaning "realm of Kuru's") ofSouthern India.[61] They attribute their origin myth from theKuru kingdom, mentioned in the Hindu epicMahabharata.[62][63] Some scholars derivedKurukulam from Kuru, theTamil name forJupiter.[64] Varunakulam, meaning "clan ofVaruna", is a reference to their maritime origin.[65] Varuna is the god of sea and rain, mentioned inVedic Literature, but also inSangam literature as the principal deity of theNeithalSangam landscape (i.e.littoral landscape).[66] Arasakulam means "clan of kings".[60] They used theMakara as emblem, the mount of their clan deity, the sea god Varuna, which was also seen on their flags.
Jhulelal is believed by Sindhi Hindus to be anincarnation of Varuna.[67] They celebrate the festival ofCheti Chand in his honor. The festival marks the arrival of spring and harvest, but in Sindhi community it also marks the birth of Uderolal in year 1007, after they prayed to Hindu god Varuna to save them from the persecution by tyrannical Muslim ruler named Mirkhshah.[68][69][70] Uderolal morphed into a warrior and old man who preached and reprimanded Mirkhshah that Muslims and Hindus deserve the same religious freedoms. He, as Jhulelal,[70] became the champion of the people in Sindh, from both religions. Among hisSufi Muslim followers, Jhulelal is known as "Khwaja Khizir" or "Sheikh Tahit". The Hindu Sindhi, according to this legend, celebrate the new year as Uderolal's birthday.[70][68]
TheCheti Chand festival in the Hindu month ofChaitra[71] marks the arrival of spring and harvest, but in Sindhi Hindu community, it also marks the mythical birth of Uderolal in the year 1007.[68][69][70] Uderolal morphed into a warrior and old man who preached and reprimanded Mirkhshah that Muslims and Hindus deserve the same religious freedoms. He, as Jhulelal,[70] became the saviour of the Sindhi Hindus, who according to this legend, celebrate the new year as Uderolal's birthday.[70][68]
Chalio or Chaliho, also called Chaliho Sahib, is a forty-day-long festival celebrated by Sindhi Hindus[72][73][74] to express their gratitude to Jhulelal for saving them from their impending conversion to Islam. The festival is observed every year in the months of July to August; dates vary according to theHindu calendar.[72][73] It is a thanksgiving celebration in honor of Varuna Deva for listening to their prayers.[72][73]
Nārali Poornima is a ceremonial day observed by Hindu fishing communities inMaharashtra,India particularly aroundMumbai and theKonkan coast. It is held on the full-moon day of the Hindu month ofShravan which falls around July or August. On this day offerings such as rice, flowers and coconuts are offered to Lord Varuna, the god of ocean and waters.[75]
ThePali Canon of theTheravada school recognizes Varuṇa (Sanskrit; Pali: Varuna) as a king of the devas and companion ofSakka,Pajāpati andIsāna. In the battle against theAsuras, the devas ofTāvatiṃsa were asked to look upon the banner of Varuna in order to have all their fears dispelled (S.i.219).
Varuna is also worshipped in Japan'sShinto religion. One of the Shinto shrines dedicated to him is theSuitengū ("Palace of Suiten") inTokyo. After the Japanese emperor issued theShinbutsu bunri, the separation of Shinto and Buddhist practices as part of theMeiji Restoration, Varuna/Suiten was identified with the Japanese supreme God,Amenominakanushi.[79]
^Srinivasan, Doris (1978). "The Religious Significance of Divine Multiple Body Parts in the Atharva Veda".Numen.25 (3). Brill Academic Publishers:198–200, context: 193–225.doi:10.1163/156852778x00245.
^Champakalakshmi, Radha (1996).Trade, ideology, and urbanization: South India 300 BC to AD 1300. Oxford University Press. p. 78.
^Manickam, Valliappa Subramaniam; Nadu, Academy of Tamil Scholars of Tamil (1968).A glimpse of Tamilology. Academy of Tamil Scholars of Tamil Nadu. p. 174.
^Dravidian Linguistics Association (1990).International Journal of Dravidian Linguistics. Department of Linguistics, University of Kerala. p. 110.
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