Vedic mythology

24 HI. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.
previous mention of Varuna), to demons combated by Indra (i, 33 8
), and
io 8
). In one passage the Adityas are said to
to the gods in general (io,
IX
look down like spies from a height (8, 47 ). That these spies were primarily
connected with Mitra and Varuna is to be inferred from the fact that the
Iranian Mithra also has spies, who are, moreover, called by the same name
(spas) as in the Veda 3. The golden-winged messenger (dutd)
6
once mentioned in the RV. (io, I23 ),
is doubtless the sun.
of Varuna
Varuna alone, or conjointly with Mitra, is often called a king
8
like the other leading deities and Yama (i, 247- &c.)
(rdjd),
4 . He is king
both gods
of all,
and men do, I32 4 ; 2, 27 10
), of the whole world (5, 85^),
6
all that exists (7, 87 ). Varuna is also a self-dependent ruler (2, 28
and of
J
), a term
generally applied to Indra. Much more frequently Varuna, alone or mostly
in association with Mitra, is called a universal monarch (samrdj). This term
is also applied to Agni a few times and oftener to Indra. Counting the
passages in which Varuna and Mitra together are so called, it is connected
with Varuna nearly twice as often as with Indra. Considering that for every
eight or ten hymns celebrating Indra only one is dedicated to Varuna in the
RV., the epithet may be considered peculiarly appropriate to Varuna.
The attribute of sovereignty (ksatra] is in a predominant manner appro
priated to Varuna, generally with Mitra and twice with Aryaman also. Other
wise it is applied only once respectively to Agni, Brhaspati, and the Asvins.
Similarly the term ruler (ksatriyd)
in four of its five occurrences refers to
Varuna or the Adityas and once only to the gods in general. The epithet
asura ( 67) is connected with Varuna, alone or accompanied by Mitra,
oftener than with Indra and Agni; and, taking account of the proportion of
hymns, it may be said to be specially applicable to Varuna 5 . Mitra and
Varuna are also called the mysterious and noble lords (asurd arya) among
the gods (7, 65 2
).
The divine dominion of Varuna and Mitra is often referred to with the
word mdyd 6 . This term signifies occult power, applicable in a good sense
to gods or in a bad sense to demons. It has an almost exact parallel in
the English word craft*, which in its old signification meant occult power,
magic , then skilfulness, art on the one hand and deceitful skill, wile on
the other. The good sense of mdyd, like that of asura (which might be
rendered by mysterious being ) is mainly connected with Varuna and Mitra,
while its bad sense is reserved for demons. By occult power Varuna standing
in the air measures out the earth with the
Varuna and Mitra send the dawns (3, 6i
sun as with a measure 5
(5, 85 ),
7
), make the sun to cross the sky
and obscure it with cloud and rain, while the honied drops fall (5,
4
63 );
or (ibid. 3 - 7
) they cause heaven to rain and they uphold the ordinances by
the occult power of the Asura (here = Dyaus or Parjanya)?. And so the
epithet mdyin, crafty , is chiefly applied to Varuna among the gods (6, 48 I4 ;
7, 284; io, 99 I0 . i 47 5).
In marked contrast with Indra, Varuna has no myths related of him,
and moral
while much is said about him (and Mitra) as upholder of physical
order. Varuna is a great lord of the laws of nature. He established heaven
and earth and dwells in all the worlds (8, 42 ). The three heavens and the
three earths are 5
deposited within him (7, 87 ). He and Mitra rule over the
whole world 7
(5, 63 ) or encompass the two worlds (7, 6i 4 ). They are the
guardians of the whole world 4
. (2, 27 &c.) By the law of Varuna heaven
and 10
earth are held apart (6, 70 ; 7, 86 *; 8, 41 ). With Mitra he supports
T - earth and heaven (5, 62 3), or heaven, earth, and air 4
(5, 69 ). He made
the golden swing (the sun) to shine in heaven (7, 875). He placed fire in