Editing Varuna

{{short description|Hindu deity associated with water}}
{{for-multi|the possible dwarf planet|20000 Varuna|other uses}}
{{Infobox deity
| type = Hindu
| image = File:Rajarani Temple 03 (cropped).jpg
| caption = Sculpture of Varuna at the 11th-century Rajarani [[Hindu temple]].<ref name="Michell1977p45">{{cite book |author=George Michell |title=The Hindu Temple: An Introduction to Its Meaning and Forms |url=https://books.google.com/books?id=ajgImLs62gwC |year=1977 |publisher=University of Chicago Press |isbn=978-0-226-53230-1 |pages=4, 44–45 with Figure 15}}</ref>
| name = Varuna
| god_of = '''[[Vedic mythology|Vedic]]:''' God of Sky, [[Ṛta|Order]], [[Satya|Truth]], [[Ap (water)|Water]] and [[Māyā|Magic]]
----
'''[[Itihasa-Purana|Itihasa-Puranic]]:''' God of Water, Lakes, Streams, Rivers and Oceans
| member_of = [[Adityas]] and [[Dikpala]]
| affiliation = '''Vedic:''' [[Asuras]], [[Deva (Hinduism)|Devas]], [[Adityas]]
----
'''Itihasa-Puranic:''' [[Deva (Hinduism)|Devas]], [[Adityas]], [[Dikpala]]s
| abode = Ocean
| mantra = ''Oṃ jala bimbāya vidmahe<br>nīla puruṣāya dhīmahi<br>tanno varuṇaḥ pracodayāt<br>Oṃ Varunāya Namaḥ''
| weapon = [[Noose]], [[Varunastra]], [[Gandiva]]
| mount = [[Makara (Hindu mythology)|Makara]]
| father = [[Kashyapa]]
| mother = [[Aditi]]
| planet = [[Neptune]]<ref>{{Cite web |date=2007-12-17 |title=Planetary Linguistics |url=http://seds.lpl.arizona.edu/nineplanets/nineplanets/days.html |access-date=2025-01-28 |archive-url=https://web.archive.org/web/20071217070734/http://seds.lpl.arizona.edu/nineplanets/nineplanets/days.html |archive-date=17 December 2007 }}</ref>
| spouse = '''Itihasa-Puranic:''' {{hlist|[[Varunani]]|Gauri|Charshani|Jyeshtha<ref name=":2" />}}
| children = '''Itihasa-Puranic:'''
* Bala (son)
* [[Varuni#Varuna's daughter|Varuni or Sura]] (daughter)<ref name=":2" />
* Pushkara (son)
* [[Vasishtha]] and [[Agastya]] (twin-sons)
* Go (son)
* Vandi (son)
* Sushena (son, a [[vanara]])
* [[Shrutayudha]] (son)
* [[Adharma|Andharmaka]] (son)
* Kali (son, [[Jaya-Vijaya|Jaya and Vijaya]]'s father)<ref>{{Cite book|url=https://archive.org/details/BrahmandaPuranaG.V.TagarePart3|title=Brahmanda Purana – English Translation – Part 3 of 5|last=G.V.Tagare|date=1958|pages=[https://archive.org/details/BrahmandaPuranaG.V.TagarePart3/page/n77 794]}}</ref><ref>{{Cite web|url=https://www.wisdomlib.org/definition/stuta|title=Stuta, Stutā: 5 definitions|last=www.wisdomlib.org|date=2017-10-09|website=www.wisdomlib.org|access-date=2020-01-15}}</ref>
* [[Manu (Hinduism)|Dakshasavarni Manu]] (son)
| greek_equivalent = [[Poseidon]]
| roman_equivalent = [[Neptune (mythology)|Neptune]]
| norse_equivalent = [[Njörðr]]
}}
{{Hinduism |deities}}

'''Varuna''' ({{IPAc-en|ˈ|v|ɜr|ʊ|n|ə|,_|ˈ|v|ɑː|r|ə|-}};<ref>[http://dictionary.reference.com/browse/varuna "Varuna"]. ''[[Random House Webster's Unabridged Dictionary]]''.</ref> {{langx|sa|वरुण}}, {{IAST3|Varuṇa}}) is a [[Deva (Hinduism)|Hindu god]]. He is one of the earliest deities in pantheon, whose role underwent a significant transformation from the [[Vedic period|Vedic]] to the [[Puranic Hinduism|Puranic]] periods. In the early [[Vedism|Vedic]] era, Varuna is seen as the god-sovereign, ruling the sky and embodying divine authority. He is also mentioned as the king of [[asuras]], who gained the status of a [[Deva (Hinduism)|deva]], serving as the chief of the [[Adityas]], a group of celestial deities. He maintains truth and ''[[ṛta]]'', the cosmic and moral order, and was invoked as an omniscient ethical judge, with the stars symbolizing his watchful eyes or spies. Frequently paired with [[Mitra (Hindu god)|Mitra]], Varuna represents the magical and speculative aspects of sovereignty, overseeing the relationship between gods and humans.<ref name="Williams2003p294" /><ref name="Lochtefeld2002p741">{{cite book |author=James G. Lochtefeld |title=The Illustrated Encyclopedia of Hinduism: N-Z |url=https://archive.org/details/illustratedencyc0000loch |url-access=registration |year=2002 |publisher=The Rosen Publishing Group |isbn=978-0-8239-3180-4 |page=[https://archive.org/details/illustratedencyc0000loch/page/741 741]}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=DH0vmD8ghdMC&q=Kashyapa+Varuna&pg=PA274|title=Hinduism: An Alphabetical Guide|isbn=9780143414216|last1=Dalal|first1=Roshen|year=2010|publisher=Penguin Books India }}</ref><ref>{{Cite book |last=Bauer |first=Susan Wise |title=The History of the Ancient World: From the Earliest Accounts to the Fall of Rome |publisher=[[W. W. Norton]] |year=2007 |isbn=978-0-393-05974-8 |edition=1st |location=New York |pages=265 |author-link=Susan Wise Bauer}}</ref>

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 the ''[[Itihasa-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 to [[Poseidon]] in [[Greek mythology]], he is attended by river goddesses like [[Ganga (goddess)|Ganga]] and [[Yami|Yamuna]]. Varuna’s earlier supremacy diminished, and he was relegated to a lesser role as a [[dikpala]], or guardian of the western direction. He is depicted as a youthful man, mounted on [[Makara (Hindu mythology)|Makara]] (crocodile-like creature) and holding a [[Pasha (Hinduism)|Pasha]] (noose, rope loop) and a pitcher in his hands.<ref name="Williams2003p294" /><ref name="Snodgrass1992p121" /><ref name="Lochtefeld2002p741" /> He is depicted as having multiple wives and children, the most notable of the latter being the sages [[Vasishtha]] and [[Agastya]].<ref name="Williams2003p294">{{cite book |author=George Mason Williams |title=Handbook of Hindu Mythology |url=https://archive.org/details/isbn_9791576071068 |url-access=registration |year=2003 |publisher=ABC-CLIO |isbn=978-1-57607-106-9 |page=[https://archive.org/details/isbn_9791576071068/page/294 294]}}</ref>

Varuna is also mentioned in the [[Tamil language|Tamil]] grammar work ''[[Tolkāppiyam]]'', as Kadalon the god of sea and rain.<ref name=":0">{{Cite book|url=https://books.google.com/books?id=ZjoRAAAAYAAJ|title=Journal of Tamil Studies|date=1969|publisher=International Institute of Tamil Studies|pages=131|language=en}}</ref> He is found in Japanese Buddhist mythology as [[Suijin|Suiten]].<ref name="Snodgrass1992p121">{{cite book |author=Adrian Snodgrass |title=The Symbolism of the Stupa |url=https://books.google.com/books?id=nzqK8dDCM0UC |year=1992 |publisher=Motilal Banarsidass |isbn=978-81-208-0781-5 |pages=120–122 with footnotes}}</ref> He is also found in [[Jainism]].<ref>{{cite book |author=Sehdev Kumar |title=A Thousand Petalled Lotus: Jain Temples of Rajasthan : Architecture & Iconography |url=https://books.google.com/books?id=nSDACkmA_ukC&pg=PA18 |year=2001 |publisher=Abhinav Publications |isbn=978-81-7017-348-9 |page=18}}</ref><ref>{{cite book |author=Kristi L. Wiley |title=The A to Z of Jainism |url=https://books.google.com/books?id=kUz9o-EKTpwC&pg=PA248 |year=2009 |publisher=Scarecrow |isbn=978-0-8108-6821-2 |page=248}}</ref>

== Etymology ==
In Hindu tradition, the theonym ''Váruṇa'' ([[Devanagari]]: [[wikt:वरुण#Sanskrit|वरुण]]) is described as a derivation from the verbal root ''vṛ'' ("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 cosmological [[Oceanus|ocean or river]] encircling the world, but also in reference to the "binding" by universal law or ''[[Ṛta]]''.<ref name="Snodgrass1992p121" />

[[Georges Dumézil]] (1934) made a cautious case for the identity of Varuna and the Greek god ''[[Uranus (mythology)|Ouranos]]'' at the earliest [[Indo-European mythology|Indo-European]] cultural level.<ref>Dumézil, ''Ouranós-Váruna: Étude de mythologie comparée indo-européenne'' (Paris:Maisonneuve 1932).</ref><ref name="Dumézil">Georges Dumézil, ''Ouranos-Varuna – Essai de mythologie comparée indo-européenne'' (Paris: G.-P. Maisonneuve, 1934).</ref>
The etymological identification of the name ''Ouranos'' with the Sanskrit ''Varuṇa'' is based in the derivation of both names from the [[PIE root]] ''*ŭer'' with a sense of "binding" – the Indic king-god ''Varuṇa'' binds the wicked, the Greek king-god ''Ouranos'' 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").<ref>[[Manfred Mayrhofer]], ''Etymologisches Wörterbuch des Altindoarischen'', vol. 2, s.v. "Vsáruṇa" (Heidelberg: Carl Winter, 1996), 515–6.
[[Edgar Charles Polomé|Edgar C. Polomé]], "Binder-god", in ''[[Encyclopedia of Indo-European Culture]]'' (London–Chicago: Fitzroy Dearborn, 1997), 65.</ref>

== In Vedas ==
=== Samhita ===
====Rigveda====
In the oldest Hindu scripture, ''[[Rigveda]]'' (<abbr>c.</abbr> 1900–1200 BCE), Varuṇa is among the most prominent deities, appearing in numerous hymns, including 1.25, 2.27–30, 7.86–88, 8.8, and 9.73.<ref name="dhavamony167">{{cite book |author=Mariasusai Dhavamony |url=https://books.google.com/books?id=DD0w_IMFA8gC |title=Classical Hinduism |publisher=Gregorian |year=1982 |isbn=978-88-7652-482-0 |pages=167–168 with footnotes}}</ref><ref name="Snodgrass1992p121" /> Despite this frequent mention, he is the central focus of only ten hymns. Varuṇa is portrayed in four principal aspects: as a universal monarch and sovereign of the sky, the upholder of ''[[ṛta]]'' (cosmic order), a deity associated with water (''[[Ap (water)|āpah]]''), and a wielder of ''[[māyā]]'' (cosmic illusion or creative power).<ref name=":Rig">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=33–49 |language=en |chapter=Varuṇa in the Ṛgveda}}</ref>

The ''Rigveda'' features Varuna as the [[Sky deity|god-king of the sky]].<ref>{{Cite book |last=Bauer |first=Susan Wise |author-link=Susan Wise Bauer |title=The History of the Ancient World: From the Earliest Accounts to the Fall of Rome |publisher=[[W. W. Norton]] |year=2007 |isbn=978-0-393-05974-8 |edition=1st |location=New York |pages=265}}</ref> He is described as a divine king (''[[Maharaja|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.<ref name=":Rig" />

In ''Rigveda'' 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.<ref name=":Rig" /> According to ''Rigveda'' 10.123, Varuṇa's messenger is described as the ''Hiraṇyapakṣa'' (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.<ref>{{Cite web |year=1897 |title=The Hymns of the Rigveda |url=https://archive.org/details/hymnsrigveda00unkngoog/page/n574/mode/2up |publisher=E.J. Lazarus & co.}}</ref><ref name="Oldenberg1988p104">{{cite book |author=Hermann Oldenberg |url=https://books.google.com/books?id=uKeubCiBOPQC |title=The Religion of the Veda |publisher=Motilal Banarsidass |year=1988 |isbn=978-81-208-0392-3 |page=104}}</ref><ref name=":Rig2">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=33–49 |language=en |chapter=Varuṇa in the Ṛgveda}}</ref>

Varuṇa's foremost role is as the enforcer of ''[[ṛta]]'', the cosmic and moral order that governs both the natural world and human conduct. Hymns such as ''Rigveda'' 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.<ref name="dhavamony167" /><ref name="Griffiths1991p132">{{cite book |author=John Gwyn Griffiths |url=https://books.google.com/books?id=QDbjjKglE1kC&pg=PA132 |title=The Divine Verdict: A Study of Divine Judgement in the Ancient Religions |publisher=BRILL |year=1991 |isbn=90-04-09231-5 |pages=132–133}}</ref> Concepts closely tied to ''ṛta''—such as ''[[vrata]]'' (sacred vow) and ''[[Dharma|dharman]]'' (duty, law)—are frequently associated with Varuṇa. In this context, ''vrata'' implies both divine commands and ethical imperatives, while ''dharman'' denotes sacrificial law or moral conduct. Varuṇa is accordingly called ''Rivan'' ("guide of moral order") and ''Pūtadakṣa'' ("possessor of pure will").<ref name=":Rig" />

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.<ref name=":Rig" />

Varuṇa’s association with water is both cosmological and symbolic. He presides over ''Apah'', the primeval waters representing the matrix of creation. Hymns such as ''Rigveda'' VII.49.4 describe these waters as celestial and purifying. Varuṇa is also called ''Sindhu-pati'' ("lord of the ocean"), sharing this title with [[Mitra (Hindu god)|Mitra]]. 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, representing ''[[prakṛti]]'' (primordial matter), and Varuṇa himself is termed an ''[[Asura]]'', denoting "possessor of ''māyā''" or vital force, without the later demonic connotation.<ref name=":Rig" />

Varuṇa’s use of ''māyā''—his divine creative power—is a recurring theme in the ''Rigveda''. It refers to his capacity to shape the cosmos and enforce ''ṛta''. Hymns in Mandala VIII describe him as embracing night and measuring the earth with the sun. Through ''māyā'', Varuṇa becomes not only the enforcer of law but also a cosmic architect.<ref name=":Rig" />

===== Combined descriptions: ''Mitra–Varuṇa'' =====
Varuṇa is frequently paired with [[Mitra (Hindu god)|Mitra]] in the compound ''[[Mitra–Varuna|Mitra–Varuṇa]]'', appearing prominently in the ''Rigveda''. Together, they preside over moral and cosmic law, and are associated with ritual, rain, and natural cycles.<ref name=":Rig" /> Both deities are referred to as ''[[Asura|Asuras]]'' (e.g., RV 5.63.3), though also addressed as ''[[Deva (Hinduism)|Devas]]'' (e.g., RV 7.60.12), reflecting fluid theological roles.<ref name="Oldenberg1988p95">{{cite book |author=Hermann Oldenberg |url=https://books.google.com/books?id=uKeubCiBOPQC&pg=PA95 |title=The Religion of the Veda |publisher=Motilal Banarsidass |year=1988 |isbn=978-81-208-0392-3 |pages=95–98}}</ref><ref>{{cite book |author=David Leeming |url=https://archive.org/details/oxfordcompaniont0000leem |title=The Oxford Companion to World Mythology |publisher=Oxford University Press |year=2005 |isbn=978-0-19-028888-4 |page=[https://archive.org/details/oxfordcompaniont0000leem/page/200 200] |url-access=registration}}</ref>  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 defeats [[Vritra]].<ref>F. B. J. Kuiper (1975), [https://www.jstor.org/stable/1061926 The Basic Concept of Vedic Religion], History of Religions, Vol. 15, No. 2 (Nov., 1975), pp. 107–120</ref>

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.<ref name="VR">{{cite book |last=MacDonell |first=Arthur Anthony |title=A Vedic Reader |publisher=Oxford University Press |year=1917 |pages=78–83, 118–119, 134}}</ref> 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 maintain ''ṛta'' and oversee oaths and societal order.<ref name="VR" /> According to myth, the sages [[Vasishtha|Vashistha]] and [[Agastya]] were born from their shared semen, which they deposited into a pitcher after seeing the celestial nymph [[Urvashi]].<ref name="G">{{cite book |last=Goodman |first=Hananya |url=https://books.google.com/books?id=XF_a3cfrcLQC&q=agastya+vasistha+urvasi+rgveda&pg=PA218 |title=Between Jerusalem and Benares: Comparative studies in Judaism and Hinduism |date=2012-02-01 |publisher=State University of New York Press |isbn=978-1-4384-0437-0 |lang=en}}</ref>

Scholar [[Doris Meth Srinivasan|Doris Srinivasan]] highlights the ambiguous and dualistic nature of Mitra–Varuṇa, comparing it to the [[Rudra]]-[[Shiva]] pairing.<ref name="Macey2010p2">{{cite book |author=Samuel L. Macey |url=https://books.google.com/books?id=G_z_R89DaPkC&pg=PA2 |title=Patriarchs of Time |publisher=University of Georgia Press |year=2010 |isbn=978-0-8203-3797-5 |pages=2–3, 165}}</ref> Both Varuṇa and Rudra are described as omniscient guardians, capable of both wrath and grace. In ''Rigveda'' 5.70, the Mitra–Varuṇa pair is even called ''Rudra''.<ref name="Srinivasan1997p48">{{cite book |author=Doris Srinivasan |url=https://books.google.com/books?id=vZheP9dIX9wC&pg=PA48 |title=Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art |publisher=BRILL Academic |year=1997 |isbn=90-04-10758-4 |pages=48–49}}</ref> 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".<ref name="Macey2010p2" /><ref>{{cite book |author1=J. P. Mallory |url=https://books.google.com/books?id=iNUSDAAAQBAJ |title=The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World |author2=D. Q. Adams |publisher=Oxford University Press |year=2006 |isbn=978-0-19-928791-8 |pages=430–432}}</ref>

====Yajuraveda====
In the ''[[Yajurveda]]'' (c. 1200 and before 800 BCE), Varuṇa maintains his exalted status as guardian of ''[[ṛta]]'' 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 the ''Vājasaneyi Saṃhitā'' (21.40), he is described as possessing “a hundred, a thousand remedies,” echoing earlier ''Ṛgvedic'' hymns linking him to herbs and healing.<ref name="Srinivasan1997p48" /> His capacity and association with "all comprehensive knowledge" is also found in the ''[[Atharvaveda]]'' (~1000 BCE).<ref>{{cite journal |last=Srinivasan |first=Doris |year=1978 |title=The Religious Significance of Divine Multiple Body Parts in the Atharva Veda |journal=Numen |publisher=Brill Academic Publishers |volume=25 |issue=3 |pages=198–200, context: 193–225 |doi=10.1163/156852778x00245}}</ref>

Varuṇa resides in celestial waters described as pure, nourishing, and maternal. These waters are identified with ''Mahatsalilam'' (the great waters), linked to [[Aditi]]—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.<ref name=":Sam Yaj">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=49–52, 52 |language=en |chapter=Varuṇa in the Yajuraveda, Samadeva}}</ref>

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 with ''ṛta''. As in earlier texts, Varuṇa is revered with a mixture of fear and devotion, embodying both justice and mercy.<ref name=":Sam Yaj" />

In ''Yajurveda'' 8.59, it is stated: “In fact, Varuṇa is [[Vishnu|Viṣṇu]] 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.<ref name="Pandey">{{cite book |last=Pandey |first=R. |url=https://books.google.com/books?id=UmhpCgAAQBAJ&pg=PA48 |title=Yajurveda |publisher=Diamond Pocket Books (P) Limited |year=2020 |isbn=978-81-288-2284-1 |page=48 |access-date=6 December 2018}}</ref>

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.<ref name=":Rig" />

====Samaveda====
Though no original verses directly address Varuna in the ''[[Samaveda]]'' (c. 1200 to 1000 BCE), ''Rigvedic'' hymns to him are adapted into Saman melodies, indicating his continued reverence in ritual worship.<ref name=":Sam Yaj" />

====Atharvaveda====
In the ''[[Atharvaveda]]'' (<abbr>c.</abbr> 1200–900 BCE), Varuṇa’s portrayal evolves while retaining continuity with earlier depictions. Although scholars such as [[Arthur Anthony Macdonell|A.A. Macdonell]] have suggested that Varuṇa appears here "divested of his powers as a universal ruler," other interpretations challenge this view. Rather than a decline, Varuṇa’s role shifts toward a more metaphysical and moral presence, with water remaining a central element of his identity.<ref name=":Ath">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=52–54 |language=en |chapter=Varuṇa in the Atharvaveda}}</ref>

The ''Atharvavedic'' waters (''[[Ap (water)|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 as [[Savitr|Savitṛ]] and [[Agni]]. These waters embody the principle of becoming, and Varuṇa, as their lord, governs the cosmic processes emerging from them.<ref name=":Ath" />

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.<ref name=":Ath" />

This hymn also introduces magical and imprecatory themes, consistent with the ''Atharvaveda’s'' ritualistic focus. Still, the theological depth remains intact: Varuṇa punishes immorality not out of wrath, but in fulfillment of his cosmic duty to uphold ''ṛta''. 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.<ref name=":Ath" />

A notable development in the ''Atharvaveda'' 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.<ref name=":Ath" />

[[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.<ref name=":Ath" />

Varuṇa is again identified as ''Māyin''—master of ''[[māyā]]'', or divine creative power—and called ''[[Asura]]'' in its original sense of “lord” or “mighty one.” This emphasizes his possession of ''asu'' (vital power) and his role as an invisible force guiding the visible world. Yet, his identity as ''Apām 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 the ''Atharvaveda''.<ref name=":Ath" />

=== Brahmanas ===
In the [[Brahmana]] texts, Varuna retains his Vedic stature as the sovereign of ''[[ṛta]]'' (cosmic order) and is especially associated with the moral and ritual law. The ''[[Shatapatha Brahmana]]'' frequently describes Varuna as the deity who punishes violations of ritual precision through his noose (''[[Pasha (Hinduism)|pāśa]]'') and cords, symbolic of cosmic and ethical consequences.<ref name=":Brahm">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=82–96 |language=en |chapter=Varuṇa in the Brahmanas}}</ref>

A significant ceremony called the ''Varunapraghasa'' is detailed. The ''Varunapraghasa'' 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.<ref name=":Brahm" />

The ''[[Taittirīya Brāhmaṇa]]'' highlights Varuna’s vigilance over truth (''[[satya]]'') and falsehood (''[[anṛta]]''), emphasizing his immediate retribution against deceit. He is identified with the cosmic waters (''[[Ap (water)|āpah]]''), truth (''satya''), and darkness, all of which reflect dual aspects of creation and morality (pp. 88–90). Varuna is further described as ''[[Samvatsara]]''—the cosmic year—and is associated with [[prana]] (life breath), [[Agni]] (fire), and as the holder of royal authority in the ''[[Rajasuya]]'' consecration rite.<ref name=":Brahm" />

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.<ref name=":Brahm" />

=== Aranyakas ===
References to Varuna in the ''[[Aranyaka|Aranyakas]]'' are limited but conceptually profound. The ''[[Aitareya 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]]'').<ref name=":Ary">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=102 |language=en |chapter=Varuṇa in the Aranyakas}}</ref>

This philosophical depiction aligns Varuna with ''[[Prakṛti|prakriti]]'', 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, the ''Aranyakas'' treat Varuna not merely as a deity but as a metaphysical symbol representing the order and potential of existence.<ref name=":Ary" />

=== Upanishads ===
In the ''[[Upanishads]]'', the metaphysical emphasis shifts toward monism, and Varuna is often absorbed into the concept of the ''[[brahman]]'', the Supreme Reality. While individual deities lose their independent theological status in favor of the unified Self (''[[Ātman (Hinduism)|ātman]]''), Varuna is still employed as a symbolic and pedagogical figure.<ref name=":Up">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=114–119 |language=en |chapter=Varuṇa in the Upanishads}}</ref>

Varuna also finds a mention in the early [[Upanishad]]s, where his role evolves. In verse 3.9.26 of the ''[[Brihadaranyaka 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 (''[[Kama|kāma]]'') in the Supreme’s mind.<ref name=":Up" /><ref>{{cite book |title=The Early Upanishads: Annotated Text and Translation |url=https://books.google.com/books?id=Lsp18ZvstrcC |year=1998 |publisher=Oxford University Press |isbn=978-0-19-535242-9 |pages=98–101}}</ref> In the ''[[Katha Upanishad]]'', [[Aditi]] is identified to be same as the goddess earth and the mother of Varuna and [[Mitra (Vedic)|Mitra]] along with other Vedic gods.<ref>{{cite book |title=The Early Upanishads: Annotated Text and Translation |url=https://books.google.com/books?id=Lsp18ZvstrcC |year=1998 |publisher=Oxford University Press |isbn=978-0-19-535242-9 |page=478}}</ref><ref>{{cite book |author=Arthur Anthony Macdonell |title=Vedic Mythology |url=https://books.google.com/books?id=b7Meabtj8mcC |year=1898 |publisher=Motilal Banarsidass |isbn=978-81-208-1113-3 |pages=120–124, 30–34, 45–46}}</ref>

The ''[[Chandogya Upanishad]]'' includes Varuna in ritual prayers and refers to him as the source of sustenance and purity. The ''Maitri Upanishad'' portrays him as one of many manifestations of the inner Self (''ātman''), acknowledging his place in the idealist ontology of the Upanishadic worldview.<ref name=":Up" />

Varuna, addressed as Varuni explained ''Brahman'' in ''[[Taittiriya]] Upanishad'' to sage [[Bhrigu]]. First six anuvakas of Bhrigu Valli are called ''Bhargavi 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".<ref name="pauldeussen311">Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, {{ISBN|978-8120814684}}, pages 241-246</ref> 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.<ref name="pauldeussen311" />

==In Itihasa-Puranas==
=== Mahabharata ===
[[File:Varuna with Varunani.jpg|thumb|200px|left|Varuna with his queen. Statue carved out of [[basalt]], dates back to 8th century CE, discovered in Karnataka. On display at the [[Prince of Wales museum]], Mumbai.]]
In the epic ''[[Mahabharata]]'' (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 with [[Mitra (Hindu god)|Mitra]] remains. The epic forgets his earlier associations with ''[[ṛta]]'' (cosmic order) and ethical oversight, emphasizing instead his role within a new mythological framework.<ref name=":Mbh">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=153–163 |language=en |chapter=Varuṇa in the Mahābhārata}}</ref>

Varuna is still identified as the son of [[Aditi]] and fifth of the twelve [[Adityas]], but his status is reduced as one of the [[Lokapala|Lokapalas]], 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 as ''Salileśvara,'' the sovereign of all forms of water, including rivers, lakes, and oceans.<ref name=":Mbh" />

As a water-god, Varuna is described being handsome, having the splendor of [[Lapis lazuli|Lapis Lazuli]]. Unlike earlier texts where the waters (''[[Ap (water)|āpaḥ]]'') held deep philosophical and metaphysical significance, the ''Mahabharata'' presents them in a more literal sense. Varuna resides beneath the waters, in a grand palace of pure white colour situated in ''[[Nagaloka]]'', the oceanic realm (''[[samudra]]''), described vividly in the ''[[Udyoga Parva]]''. There, adorned in radiant attire and gleaming jewels, he sits enthroned beside his queen, surrounded by aquatic beings, including [[Nāga|nāgas]], [[Daitya|daityas]], [[Sadhyas|sādhyas]], and [[Rivers in Hinduism|river goddesses]] including [[Ganga (goddess)|Ganga]] and [[Yamuna in Hinduism|Yamuna]].  According to the ''[[Sabha Parva]]'', Varuna also attends celestial assembly of the creator god, [[Brahma]].<ref name=":Mbh" /><ref name=":2">{{Cite book|last=Mani|first=Vettam|url=https://archive.org/details/puranicencyclopa00maniuoft/page/832/mode/2up?view=theater|title=Puranic encyclopaedia : a comprehensive dictionary with special reference to the epic and Puranic literature|date=1975|publisher=Delhi : Motilal Banarsidass|others=Robarts – University of Toronto|isbn=978-0-8426-0822-0 }}</ref>

The ''Mahabharata'' expands Varuna's personal life. His chief-queen is most commonly identified as [[Varuni]], who is depicted alongside him in his underwater palace. The ''Udyoga Parva'' refers to his beloved-wife as Gauri, while the ''Adi Parva'' names his spouse as Jyeshtha or Devi, the eldest daughter of [[Shukra]]. With Jyeshtha, Varuna is said to have fathered a son, Bala, and a daughter [[Varuni|Sura]], the wine goddess. The ''[[Vana Parva|Vanaparva]]'' further mentions Vandin as another of Varuna’s sons. The ''Udyoga Parva'' adds another son, Pushkara, who married the daughter of the [[Chandra|Moon god]]. In the ''Udyoga Parva'', Varuna is also stated to have fathered the [[Kalinga (Mahabharata)|Kalinga]] king—[[Shrutayudha]]—from the river goddess Parnasha. Varuna also granted Shrutayudha a divine mace in response to prayers by Parnasha.<ref name=":Mbh" /><ref name=":2" />

The ''Mahabharata'' also references Varuna’s iconic weapon, the ''[[Pasha (Hinduism)|pāśa]]'' (noose), though without the symbolic judicial weight it carried in the Vedic tradition. He is briefly mentioned as ''Pāśabhṛt'', ''Ugrapāśa'', ''Pāśin'', and ''Pāśavān'', with the noose appearing merely as one of his divine attributes.<ref name=":Mbh" />

Varuna appears in several narrative episodes throughout the epic. The ''[[Adi Parva]]'' recounts that during the burning of the [[Khandava Forest|Khandava forest]], Varuna gifted Arjuna the celestial bow [[Gandiva]], an inexhaustible quiver, and a monkey-bannered chariot, as well as the mace [[Kaumodaki]] to [[Krishna]]. Later, in the ''[[Mahaprasthanika Parva]]'', Arjuna returned the Gandiva by casting it into the sea, effectively returning it to Varuna.<ref name=":Mbh" /><ref name=":2" />

Another episode in the ''Adi Parva'' tells how Varuna abducted [[Bhadra]], 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 and [[Brahma]] cursed him to be reborn as a [[Vasudeva|cowherd]]. The ''[[Shalya Parva]]'' states that Varuna performed a [[rajasuya]] sacrifice at Yamunatirtha and later provided the war god [[Kartikeya|Skanda]] with an elephant and two followers named Yama and Atiyama.<ref name=":Mbh" /><ref name=":2" />

Other episodes include Varuna giving the sage Richika a thousand black-eared horses, testing King [[Nala]] alongside other deities, and granting Nala a boon that allowed him to assume any form, along with a garland of fragrant flowers.<ref name=":2" /> The ''[[Drona Parva]]'' also records that Varuna was once defeated in battle by Krishna, indicating the evolving hierarchy among deities in the epic tradition.<ref name=":Mbh" />

=== Ramayana ===
[[File:Rama-Varuna.jpg|thumb|''Rama vanquishing the pride of the ocean'' by [[Raja Ravi Varma]]. Varuna is depicted arising from the depth of the ocean and begging Rama for forgiveness.]]
As in the ''Mahabharata'', in the other major epic, the ''[[Ramayana]]'' (300 BCE - 300 CE), Varuna is depicted primarily as a [[Dikpala]] and as a water deity appointed by chief-god [[Brahma]].<ref>{{Cite web |last=www.wisdomlib.org |date=2020-09-27 |title=Vishravas becomes the Protector of Wealth [Chapter 3] |url=https://www.wisdomlib.org/hinduism/book/the-ramayana-of-valmiki/d/doc424764.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref><ref name=":2" /> Varuna appears weaker than in his earlier portrayals, being overpowered or sidelined by both the protagonist [[Rama]]—an avatar of [[Vishnu]]—and the antagonist [[Ravana]], the demon king.

One of the most well-known episodes involving Varuna occurs in the ''[[Ramayana|Yuddha Kanda]]'' when Rama, preparing to invade the island [[Lanka]] to rescue his abducted wife [[Sita]], 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 the ''[[Brahmastra]]'', 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 the [[vanara]] architect [[Nala (Ramayana)|Nala]] with building the bridge, known as ''[[Rama Setu (Ramayana)|Rama Setu]]''.<ref name="Menon2004p376">{{cite book |author=Ramesh Menon |url=https://books.google.com/books?id=kEEXjAagUzsC |title=The Ramayana: A Modern Retelling of the Great Indian Epic |publisher=Macmillan |year=2004 |isbn=978-1-4668-2625-0 |pages=376–379}}</ref> Many sources claim it was [[Samudra]], the personification of the oceans, who met Rama not the water god Varuna.<ref name="Menon2004p376" />

In the ''[[Uttara 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.<ref>{{Cite web |last=www.wisdomlib.org |date=2020-09-27 |title=The Gods assume a thousand Forms in fear of Ravana [Chapter 18] |url=https://www.wisdomlib.org/hinduism/book/the-ramayana-of-valmiki/d/doc424779.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref>

The ''Uttara Kanda'' ''also'' preserves the Vedic pairing of Varuna and [[Mitra (Hindu god)|Mitra]] in a myth recounting the birth of the sages [[Agastya]] and [[Vasishtha]], 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 nymph [[Urvashi]] 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.<ref>{{Cite web |last=www.wisdomlib.org |date=2020-09-28 |title=The Cursing of the Nymph Urvashi [Chapter 56] |url=https://www.wisdomlib.org/hinduism/book/the-ramayana-of-valmiki/d/doc424827.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref><ref name=":2" />

It also records that once during Varuna's absence in his realm, attending a musical event in [[Brahmaloka]], Ravana confronts Varuna’s sons and grandsons, including Go and Pushkara, defeats them.<ref>{{Cite web |last=www.wisdomlib.org |date=2020-09-28 |title=Ravana's Struggle with the Sons of Varuna [Chapter 23] |url=https://www.wisdomlib.org/hinduism/book/the-ramayana-of-valmiki/d/doc424784.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref> Other children of Varuna mentioned in the ''Ramayana'' include the vanara Sushena, who was conceived with the purpose of aiding Rama in future,<ref>{{Cite web |last=www.wisdomlib.org |date=2019-11-12 |title=Ramayana: Chapter XVII |url=https://www.wisdomlib.org/hinduism/book/the-ramayana/d/doc365885.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref> and the goddess of wine, referred to here as [[Varuni]] instead of Sura; she emerged during the [[Samudra Manthana|churning of the ocean]] and chose the companionship of the [[Deva (Hinduism)|devas]], as narrated in the ''[[Balakanda|Bala Kanda]]''.<ref>{{Cite web |last=www.wisdomlib.org |date=2019-11-23 |title=Ramayana: Chapter XLV |url=https://www.wisdomlib.org/hinduism/book/the-ramayana/d/doc365913.html |access-date=2025-04-14 |website=www.wisdomlib.org |language=en}}</ref>

=== Puranas ===
[[File:Varuna_makara.jpg|thumb|Varuna on a [[Makara]] with attendants, gouache on paper, c. 1820]]
By the time of the ''[[Puranas]]'' (mostly composed between 300 CE and 1000 CE), ancient Vedic deities such as [[Indra]] and Varuna are often portrayed as having diminished in power and esteem. They are frequently shown as subordinate to other gods, particularly [[Vishnu]], [[Krishna]] and [[Shiva]], and are sometimes humiliated by the increasingly dominant and aggressive [[Asura|Asuras]], the term which, unlike in the ''Vedas'', now only denotes to malevolent beings. In the ''[[Puranas]]'' (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.<ref name=":1">{{Cite book |last=Chaudhuri |first=Dr Usha |url=https://books.google.com/books?id=HODWjwEACAAJ |title=Indra And Varuna In Indian Mythology |publisher=Nag Publishers |year=1978 |isbn=978-81-7081-034-6 |pages=195–204 |language=en |chapter=Varuṇa in the Purāṇas}}</ref>

Despite his decline in stature in later mythology, Varuna retains considerable moral authority in the ''Puranas'', punishing transgressors and upholding truth and cosmic law. In one narrative, King [[Harishchandra]], having failed to fulfill a vow to Varuna after receiving a boon for a son, is afflicted with ''Mahodara'' (abdominal swelling) until the debt is resolved through a substitute offering. Similarly, Varuna punishes [[Nanda (Hinduism)|Nanda]] for entering sacred waters at an inauspicious time, but releases him upon Krishna’s intervention, acknowledging Krishna’s superior authority. The ''[[Bhagavata 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 the [[Parijata]] tree from Indra’s palace, only to retreat when defeated by Krishna’s mount, [[Garuda]]. Elsewhere, in battles against demons like [[Kalanemi]], 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 king [[Mahabali|Bali]].<ref name=":1" />

Iconographically, Varuna is depicted as riding the mythical sea creature ''[[Makara]]'' 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. The ''[[Matsya Purana]]'' devotes considerable detail to Varuna’s iconography. His idol is to be worshipped in rites such as ''Vastupasamanam'' before the construction of palaces, and he is invoked in the ''Graha Shanti'' rite through offerings of pearls, lotus flowers, and [[kusha grass]]. He is said to be propitiated with ''avabhritha'' baths and other ceremonial acts. In the ''Hayasirsha 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 the ''[[Vayu Purana]]'') or Sushila (in the ''[[Matsya 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. The ''[[Devi Bhagavata Purana]]'' attests his capital city as ''Śraddhāvatī''.<ref name=":2" /> Varuna's celestial garden, Ritumat, is described in the ''Puranas'' 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.<ref name=":1" />

Regarding his family, the ''Bhagavata Purana'' names Charsani as Varuna’s beloved-wife and the mother of the sage [[Bhrigu]]. Other sources continue to name Varunani, Gauri or Jyeshtha as his consorts. Varuna's other children include Sushena, Vandi, [[Varuni]], Bala, Sura, Adharmaka, [[Daksa Savarni Manu|Dakshasavarni]] (the ninth Manu), Pushkara, and [[Valmiki]], the latter born from Varuna’s semen on a termite mound.<ref name=":2" /> Although much reduced, Varuna's Vedic pairing with [[Mitra (Hindu god)|Mitra]] persists, notably in the  vivid depiction of their shared infatuation with the celestial apsara [[Urvashi]], portraying sages [[Agastya]] and [[Vasistha]] here as their reborn sons, either similar to the Vedic or the ''Ramayana'' version. Varuna’s link to progeny is further emphasized in narratives like [[Vaivasvata Manu]]’s sacrifice invoking Mitra and Varuna for [[Ila (Hinduism)|offspring]], and Harishchandra’s prayer to Varuna for a son, which leads to the aforementioned vow and punishment.<ref name=":1" />

Varuna’s broader mythological roles encompass divine benefaction and protection. He is associated with hidden treasures and performed a [[rajasuya]] sacrifice, a standard for [[Yudhishthira]]’s own in the ''Mahabharata''. His gifts include a water-sprinkling white umbrella for King [[Prithu]]’s coronation, a thousand white horses with black ears for Sage Richika to wed Satyavati, Varuni wine for [[Balarama]], and ''nagapasha'' for Shiva’s marriage to [[Parvati]], where Varuna appears as a divine dignitary. During the [[Samudra Manthana|churning of the ocean]], Varuna continues to play a significant role, aligning with his aquatic dominion. The ''Bhagavata 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.<ref name=":1" />

== Other accounts ==

=== In Tolkappiyam ===
The [[Tolkāppiyam]], a [[Tamil language|Tamil]] grammar work from the 3rd century BCE divides the people of ancient [[Tamilakam]] into five [[Sangam landscape]] divisions: ''kurinji, mullai, paalai, marutham'' and ''neithal''.<ref>{{Cite book |url=https://books.google.com/books?id=8uP7LHS3cDMC&q=sangam+landscape&pg=PT124 |title=Tamil Oratory and the Dravidian Aesthetic: Democratic Practice in South India |last=Bate |first=Bernard |date=2010-06-01 |publisher=Columbia University Press |isbn=978-0-231-51940-3 |pages=100 |language=en}}</ref> 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'' or ''Kadalōn''.<ref name=":0" /><ref>{{Cite book|title=Trade, ideology, and urbanization: South India 300 BC to AD 1300|last=Champakalakshmi|first=Radha|date=1996|publisher=Oxford University Press|pages=78|language=en}}</ref> "Varuna" means water which denotes the ocean in the Tamil language.<ref>{{Cite book|url=https://books.google.com/books?id=bIQOAAAAYAAJ|title=A glimpse of Tamilology|last1=Manickam|first1=Valliappa Subramaniam|last2=Nadu|first2=Academy of Tamil Scholars of Tamil|date=1968|publisher=Academy of Tamil Scholars of Tamil Nadu|pages=174|language=en}}</ref>

=== Sri Lankan Tamils (Karaiyar caste) ===

[[Karaiyar]] is a Sri Lankan [[Tamils]] 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 the [[Tamil language]] words ''karai'' ("coast" or "shore") and ''yar'' ("people").<ref>{{Cite book |last=Dravidian Linguistics Association |title=International Journal of Dravidian Linguistics |date=1990 |publisher=Department of Linguistics, University of Kerala. |pages=110 |language=en}}</ref> The term ''Kareoi'' mentioned by 2nd century CE writer [[Ptolemy]], is identified with the Tamil word "Karaiyar".<ref>{{Cite book |last=Arunachalam |first=S. |url=https://books.google.com/books?id=2vhIAAAAIAAJ |title=The History of the Pearl Fishery of the Tamil Coast |date=1952 |publisher=Ananamalai University |pages=34 |language=en}}</ref> The Portuguese and Dutch sources mentions them under the term ''Careas'', ''Careaz'', or ''Carias,'' which are terms denoting "Karaiyar".<ref name=":0" />

''Kurukulam'', ''Varunakulam'' and ''Arasakulam'' were historically one of the significant clans of the Karaiyars.<ref name=":13">{{Cite book |last=Raghavan |first=M. D. |title=The Karāva of Ceylon: Society and Culture |date=1961 |publisher=K.V.G. De Sīlva |pages=5, 13, 195 |language=en}}</ref> Kurukulam, meaning "clan of the ''Kuru''", may be a reference to their origin from [[Coromandel Coast|Kurumandalam]] (meaning "realm of Kuru's") of [[Southern India]].<ref>{{Cite book |last=Raghavan |first=M. D. |url=https://books.google.com/books?id=Fb4LAAAAIAAJ |title=Tamil culture in Ceylon: a general introduction |date=1971 |publisher=Kalai Nilayam |pages=194 |language=en}}</ref> They attribute their origin myth from the [[Kuru Kingdom]], mentioned in the Hindu epic ''[[Mahabharata]]''.<ref>{{Cite book |last=Kemper |first=Steven E. G. |url=https://books.google.com/books?id=pGUEAAAAYAAJ |title=The Social Order of the Sinhalese Buddhist Sangha |date=1973 |publisher=University of Chicago. |pages=215 |language=en}}</ref><ref>{{Cite book |url=https://books.google.com/books?id=NA5uAAAAMAAJ |title=Nēthrā: A Non-specialist Journal for Lively Minds |date=2000 |publisher=International Centre for Ethnic Studies |pages=47 |language=en}}</ref> Some scholars derived ''Kurukulam'' from Kuru, the [[Tamil language|Tamil]] name for [[Jupiter]].<ref>{{Cite book |last=Perinbanayagam |first=R. S. |url=https://books.google.com/books?id=tzPXAAAAMAAJ |title=The karmic theater: self, society, and astrology in Jaffna |date=1982 |publisher=University of Massachusetts Press |isbn=9780870233746 |pages=30 |language=en}}</ref> Varunakulam, meaning "clan of ''Varuna''", is a reference to their maritime origin.<ref name=":8">{{Cite book |last=Vriddhagirisan |first=V. |url=https://books.google.com/books?id=GD_6ka-aYuQC |title=Nayaks of Tanjore |date=1995 |publisher=University of Annamalai |isbn=9788120609969 |pages=91 |language=en}}</ref> Varuna is the god of sea and rain, mentioned in [[Vedic Literature]], but also in [[Sangam literature]] as the principal deity of the ''Neithal [[Sangam landscape]]'' (i.e. [[Littoral zone|littoral]] landscape).<ref>{{Cite book |last=Xavier Thaninayagam |author-link=Xavier Thaninayagam |title=Tamil Culture: Its Past, Its Present and Its Future With Special Reference to Ceylon |date=1966 |publisher=Academy of Tamil Culture |language=en}}</ref> Arasakulam means "clan of kings".<ref name=":13" /> They used the [[Makara (Hindu mythology)|Makara]] as emblem, the mount of their clan deity, the sea god Varuna, which was also seen on their flags.

=== Sindhi Hindus ===
[[File:Jhulelal hindu deity.jpg|thumb|150px|left|[[Jhulelal (Hinduism)|Jhulelal]] is considered an incarnation of Varuna by [[Sindhi people|Sindhi Hindus]].]]
Jhulelal is believed by Sindhi Hindus to be an [[incarnation]] of Varuna.<ref name="Dalal2010p178">{{cite book |author=Roshen Dalal |url=https://books.google.com/books?id=DH0vmD8ghdMC |title=Hinduism: An Alphabetical Guide |publisher=Penguin Books India |year=2010 |isbn=978-0-14-341421-6 |page=178}}</ref> They celebrate the festival of [[Cheti 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.<ref name="falzon159" /><ref name="kumar120" /><ref name="Ramey2008p8" /> 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,<ref name="Ramey2008p8" /> became the champion of the people in Sindh, from both religions. Among his [[Sufi]] 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.<ref name="Ramey2008p8" /><ref name="falzon159" />

==Festivals==
{{main|Cheti Chand|Chalio}}

===Cheti Chand===
The [[Cheti Chand]] festival in the Hindu month of [[Chaitra]]<ref>{{Cite web|date=2021-04-09|title=Jhulelal Jayanti 2021 (Cheti Chand) [Hindi]: जानिए झूलेलाल जी को विस्तार से|url=https://news.jagatgururampalji.org/cheti-chand-jhulelal-jayanti/|access-date=2021-04-14|website=S A NEWS|language=en-US}}</ref> marks the arrival of spring and harvest, but in Sindhi Hindu community, it also marks the mythical birth of Uderolal in the year 1007.<ref name=falzon159/><ref name=kumar120>{{cite book|author=P. Pratap Kumar|title=Contemporary Hinduism|url= https://books.google.com/books?id=7Wd_BAAAQBAJ&pg=PA120|year= 2014|publisher= Routledge|isbn=978-1-317-54636-8|pages= 120–124}}</ref><ref name="Ramey2008p8">{{cite book|author=S. Ramey|title=Hindu, Sufi, or Sikh: Contested Practices and Identifications of Sindhi Hindus in India and Beyond|url=https://books.google.com/books?id=Bv2ADAAAQBAJ|year=2008|publisher=Palgrave Macmillan|isbn=978-0-230-61622-6|pages=8, 36}}</ref> 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,<ref name="Ramey2008p8"/> became the saviour of the Sindhi Hindus, who according to this legend, celebrate the new year as Uderolal's birthday.<ref name="Ramey2008p8"/><ref name=falzon159>{{cite book|author=Mark-Anthony Falzon|title=Cosmopolitan Connections: The Sindhi Diaspora, 1860–2000|url= https://books.google.com/books?id=ljbS-I5Y8WMC&pg=PA59|year=2004|publisher=BRILL|isbn=90-04-14008-5|pages=58–60}}</ref>

===Chaliya saheb===
[[Chalio]] or Chaliho, also called Chaliho Sahib, is a forty-day-long festival celebrated by Sindhi Hindus<ref name=a>[http://www.festivalsofindia.in/Chaliho/ Chaliho festival] {{webarchive |url=https://web.archive.org/web/20110916224736/http://www.festivalsofindia.in/Chaliho/ |date=September 16, 2011 }}</ref><ref name=b>[https://archive.today/20130117200657/http://daily.bhaskar.com/article/MAH-PUN-sindhis-celebrate-chalio-festival-2272672.html Sindhis celebrate Chalio festival]</ref><ref name=d>[http://www.thesindhuworld.com/chaliho.html Sindhi Festivals > Chaliho] {{webarchive |url=https://web.archive.org/web/20120425020539/http://www.thesindhuworld.com/chaliho.html |date=April 25, 2012 }}</ref> 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 the [[Hindu calendar]].<ref name=a/><ref name=b/> It is a thanksgiving celebration in honor of Varuna Deva for listening to their prayers.<ref name=a/><ref name=b/>

===Narali Poornima===
{{Main article|Narali Poornima}}
Nārali Poornima is a ceremonial day observed by Hindu fishing communities in [[Maharashtra]], [[India]] particularly around [[Mumbai]] and the [[Konkan coast]]. It is held on the full-moon day of the Hindu month of [[Shravan month|Shravan]] 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.<ref>{{Cite news |title=Narali Purnima 2021: All hail Varuna Dev, the lord of oceans |language=en |url=https://www.freepressjournal.in/spirituality/narali-purnima-2021-all-hail-varuna-dev-the-lord-of-oceans |access-date=2021-08-24}}</ref>

== Beyond Hinduism ==

===Buddhism ===

====Theravada====

The [[Pali Canon]] of the [[Theravada]] school recognizes Varuṇa (Sanskrit; Pali: Varuna) as a king of the devas and companion of [[Śakra (Buddhism)|Sakka]], [[Prajapati|Pajāpati]] and [[Ishana|Isāna]]. In the battle against the [[Asura (Buddhism)|Asuras]], the devas of [[Trāyastriṃśa|Tāvatiṃsa]] were asked to look upon the banner of Varuna in order to have all their fears dispelled (S.i.219).

The [[Tevijja Sutta]] mentions him among [[Indra]], [[Soma (deity)|Soma]], [[Ishana|Isāna]], [[Prajapati|Pajāpati]], [[Yama]] and [[Mahiddhi]] as gods that are invoked by the [[brahmins]].

The [[Atanatiya Sutta|Ātānātiya Sutta]] lists him among the [[Yaksha|Yakkha]] chiefs.

Buddhaghosa states (SA.i.262) that Varuna is equal in age and glory (vanna) with Sakka and takes the third seat in the assembly of devas.<ref>{{cite web |title=Varuna |url=https://www.wisdomlib.org/definition/varuna#buddhism |website=Wisdom Library |date=June 2008 |access-date=2019-01-26}}</ref>

====Mahayana====

[[File:Sui Ten Varna TOJI12TEN.JPG|thumb|Painting of Varuna ([[Kyoto]], [[Japan]])]]

In [[East Asian Buddhism]], Varuna is a [[dharmapāla]] and often classed as one of the [[Twelve Devas]] (Japanese: [[:ja:十二天|Jūniten]], 十二天). He presides over the western direction.<ref>[http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en Twelve Heavenly Deities (Devas)] {{Webarchive|url=https://web.archive.org/web/20160304201634/http://www.emuseum.jp/detail/100031/000/000?mode=detail&d_lang=en |date=2016-03-04 }} Nara National Museum, Japan</ref>

In Japan, he is called "Suiten" (水天 lit. "water [[Deva (Buddhism)|deva]]"). He is included with the other eleven devas, which include Taishakuten ([[Śakra (Buddhism)|Śakra/Indra]]), Fūten ([[Vāyu]]), Emmaten ([[Yama]]), Rasetsuten ([[Nirṛti (god)|Nirṛti]]/[[Rakshasa|Rākṣasa]]), Ishanaten ([[Ishana|Īśāna]]), Bishamonten ([[Vaiśravaṇa|Vaiśravaṇa/Kubera]]), Katen ([[Agni]]), Bonten ([[Brahmā]]), Jiten ([[Pṛthivī]]), Nitten ([[Sūrya|Sūrya/Āditya]]), and Gatten ([[Chandra]]).<ref>{{cite web |title=juuniten 十二天 |url=http://www.aisf.or.jp/~jaanus/deta/j/juuniten.htm |website=JAANUS |access-date=23 January 2019}}</ref>

=== Shinto ===

[[File:Tokyo Suitengu 201604a.jpg|thumb|left|[[Suitengū (Tokyo)]] is a [[Shinto shrine]] to Varuna.]]

Varuna is also worshipped in Japan's [[Shinto]] religion. One of the Shinto shrines dedicated to him is the [[Suitengū (Tokyo)|''Suitengū'']] ("Palace of Suiten") in [[Tokyo]]. After the Japanese emperor issued the ''[[Shinbutsu bunri]]'', the separation of Shinto and Buddhist practices as part of the [[Meiji Restoration]], Varuna/Suiten was identified with the Japanese supreme God, [[Amenominakanushi]].<ref>"Tokyo Suitengu monogatari" 1985 Kodansha, {{ISBN|406202117X}}</ref>

== See also ==

{{multiple image
| align = right
| image1 = COLLECTIE TROPENMUSEUM 'Een priester biedt de zeegod Baruna een offer aan tijdens het reinigingsfeest 'Melis' op Bali.' TMnr 10001219.jpg
| width1 = 170
| alt1 = 
| caption1 = 
| image2 = Parshuramsaraswats.jpg
| width2 = 226
| alt2 = 
| caption2 = 
| footer = Left: A [[Balinese Hinduism|Balinese Hindu]] offering prayers to Varuna on Indonesian beach;<br />Right: Vishnu avatar [[Parashurama|Parasurama]], asking Varuna to create new land known as [[Tulunad|Parashuram Sristi]].
}}
<!-- Please respect alphabetical order -->
* [[Ādityas]]
* [[Apam Napat]]
* [[Asura (Buddhism)|Asura]]
* [[Guardians of the directions]]
* [[Hindu deities]]
* [[Mitra (Vedic)]]
* [[Mitra–Varuna]]
* [[Rigvedic deities]]
* [[Shukra]]
* ''[[The king and the god]]''

== Notes ==
{{reflist|group=note}}
{{Notelist}}

== References ==
{{reflist}}

== External links ==
*{{commons category-inline}}
*{{wikiquote-inline}}
* [https://www.jstor.org/stable/41688830 Asura Varuna], R. N. Dandekar (1939)
* [https://www.jstor.org/stable/24048422 Great Vayu and Greater Varuna], Mary Boyce (1993)

{{Hindudharma}}{{Hindu deities and texts}}{{Authority control}}

[[Category:Varuna| ]]
[[Category:Underworld gods]]
[[Category:Justice gods]]
[[Category:Asura]]
[[Category:Lokapala]]
[[Category:Water and Hinduism]]
[[Category:Water gods]]