Vedic mythology

26 III. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. YEDIC MYTHOLOGY.
as a universal ruler, retaining only the control of the department of waters.
He is connected with the waters as Soma with the mountains (AV. 3, 3 3
).
As a divine father he sheds rain-waters (AV. 4, i5 I2
J. His golden house is
in the waters (AV. 7, 83 ). He is the overlord of waters, he and Mitra are
lords of rain (AV. 5, 24^- sj. jn the YV. he is spoken of as the child (sisu)
of waters, making his abode within the most motherly waters (VS. 10, 7).
The waters are wives of Varuna (TS. 5, 5, 4 1
). Mitra and Varuna are the
leaders of waters (TS. 6, 4, 3 2
j.
Varuna s ordinances are constantly said to be fixed, the epithet dhrtavrata
being preeminently applicable to him, sometimes conjointly with Mitra.
The gods themselves follow Varuna s ordinances (8, 4i 7
) or those of Varuna,
Mitra, and Savitr (10, 36 13 ). Even the immortal gods cannot obstruct the
fixed ordinances of Mitra and Varuna (5, 69* cp. 5, 63"). Mitra and Varuna
are lords of order (rta) and light, who by means of order are the upholders
of order (1,235). The latter epithet is mostly applied either to them and some
times the Adityas or to the gods in general. They are cherishers of order
or right (i, 2 s
). Varuna or the Adityas are sometimes called guardians of
order (rtasya gopa], but this term is also applied to Agni and Soma. The
epithet observer of order (rtdvari\, predominantly used of Agni, is also
several times connected with Varuna and Mitra.
Varuna s power is so great that neither the birds as they fly nor the
rivers as they flow, can reach the limit of his dominion, his might, and his
wrath (i, 24). Neither the skies nor the rivers have reached (the limit of)
the godhead of Mitra and Varuna (i, i5i 9 ). He embraces the All and the
I<7
abodes of all beings (8, 4i j. The three heavens
deposited
and the three earths are
in him (7, 87 5 ). Varuna is omniscient. He knows the flight of
birds in the sky, the path of ships in the ocean, the course of the fartravelling
wind, and beholds all the secret things that have been or shall be
done (i, 257-9- He witnesses men s truth and falsehood "j. (7, 49 ). No
creature can even wink without him (2, 28 6 ). The winkings of men s eyes
are all numbered by Varuna, and whatever man does, thinks, or devises,
Varuna knows (AV. 4, i6 2 - 5 ). He perceives all that exists within heaven and
earth, and all that is beyond: a man could not escape from Varuna by
fleeing far beyond the sky (AV. 4, i6 4 5 ). That Varuna s omniscience is
typical is indicated by the fact that Agni is compared with him in this respect
(10,
x
ii j.
As a moral governor Varuna stands far above any other deity. His
wrath is roused by sin, the infringement of his ordinances, which he severely
punishes (7,
3> 86 4
). The fetters (pasah) with which he binds sinners, are
often mentioned (i,
15
. 24
25"; 6, 74 4 ; 10, 85 24 ). They
are cast sevenfold
and threefold, ensnaring the man who tells lies, passing by him who speaks
truth (AV.4, i6 6
j. Mitra and Varuna are barriers, furnished with many fetters,
against falsehood 3
(7, 65 ). Once Varuna, coupled with Indra, is said to tie
2
with bonds not formed of rope (7, 84 ). The term pdsa is only once used
in connexion with another god, Agni, who is implored to loosen the fetters
of his worshippers (5, 2 7 ). It is therefore distinctive of Varuna. According
to BERGAIGNE the conception of Varuna s fetters is based on the tying up of
the waters, according to HILLEBRANDT on the fetters of night 15 . But is seems
to be sufficiently accounted for by the figurative application of the fetters of
criminals to moral guilt. Together with Mitra, Varuna is said to be a dis-
peller, hater, and punisher of falsehood (i, 152 ; 7, 60?. 66 13 ). They afflict
with disease 16 those who neglect their worship (i, 1229). On the other hand,
Varuna is gracious to the penitent. He unties like a rope and removes sin