Part 10 - Vedic deity Varuna and Lord Jhulelal

Many Indian and foreign scholars have studied Vedic deity Varuna in great details and they have accounted for their findings and observations for the benefit of the readers. The Indian scholars who have shown a great deal of interest in Varuna are M.A. Mehendale, R.N. Dandekar, G.U. Thite, Bahulkar and the western scholars are A.A. Macdonell, Jan Gonda, Hermann Guntert and Lüders.

It will be interesting to note that an Iranian scholar by the name Dr. Sayyed Hassan Alamdar Moghaddam (Comparative study of Vedas and Avesta) has done his Doctoral Thesis on the subject mentioned in the bracket.

This is a sufficient proof that Varuna has attracted many scholars who have written many pages about his nature in Vedas, his personality, qualities and appearance. He has been described with many adjectives and he has many epithets. They are all indicative of his immense power and great authority over the cosmos. Most of the scholars find his personality as a mystic and there is an awe about him even in Rigveda, at the same time he appears as a helpful deity. He has a collaborative relationship with Mitra and Indra and found to be working with them many times. He has an inseparable relationship with Mitra and Indra. (See plate 10) Even though their natures differ that does not become a hindrance to their working together. In Rigveda, Mitra and Varuna are many times found as supporting heaven and earth (IV.42.4 and V.62.3) (Dandekar 1971: 323)

The importance of Varuna cannot be judged by merely the number of hymns dedicated to him in Rigveda. Generally, there is a tendency to evaluate the power of something by the weight that is given to that entity. With this criterion, if one has to count hymns fully dedicated to him, they would be about 12 in number. Along with this, there are some more hymns in which he is mentioned along with his collaborative deities such as Mitra and Indra. However, it would not be right to evaluate by counting how many hymns are dedicated to Varuna, rather than counting the hymns, it would be more important to look into the description of Varuna that is found in those hymns. Most of these scholars seem to agree on this point and the less number of hymns for Varuna in no way reduce his importance in Vedic literature. Some Indian scholars even opine that they would rate Varuna as not only powerful but the most powerful deity in Rigveda.

The epithets that are attributed to Varuna in Rigveda sufficiently indicate the power and magnitude that is possessed by Varuna. The epithet “Asur” has been used prominently and repeatedly in Rigveda (1.35.7; 2.27.10; 7.65.2; 8.42.1). (Dandekar 1951: 7). Even though the epithet Asura been used for other deities in Rigveda, this epithet appears to be mainly used for Varuna. Even if Asur has been used to describe other deities in Rigveda, the true Asur in Vedas is Varuna as per the opinion of Indian Scholar R.N. Dandekar.

The next important mention about Varuna in Rigveda is that Varuna is the guardian of Cosmic law (1.23.5). Varuna has been addressed as “Rutasya Gopa” or “Rutawan”. (Dandekar 1979: 327). He is Dhrutavrata and the rules set by him for cosmic order are unchangeable. He is the administrator of all the water bodies (2.28.4; 5.85.6; 7.64.2) (Dandekar 1951: 7). In fact, all the cosmic order is governed by him and even the Gods cannot break the laws of Varuna (8.41.7). The power of Varuna has also been called as ‘Maya’ and by the power of this Maya, Varuna is supreme lord of the human beings (2.27.10; 10.132.4), even all living beings and the entire Universe (5.85.3), he is described as a great King (1.25.10) (Samrat or Emperor) (Dandekar1951: 8). The list of cosmic order runs very long. These are, rise and setting of the Sun, rains, development of living beings, flowing of rivers in a particular way, flying of birds, not only that but even a wink of a human eye -all these events are regulated by Varuna through his Cosmic order.

Under the supreme King, many spies and messengers do work (1.25.13; 6.67.5; 7.61.3; 7.87.3) (Dandekar1951:8), who are knowledgeable, who can see everything and who can never be cheated. As soon as they find that the cosmic order is broken, they promptly deliver the news to their Master. Due to their prompt action, the cosmic order is seldom broken in the Universe.

It has also been mentioned in Rigveda that the Vedic deity Sun is the eye of Varuna (1.115.1; 6.51.1; 7.61.1) (Dandekar1951:8). It is the duty of the Sun and the messengers of Varuna to keep him informed of various happenings and events, who is sitting at the highest position on a dazzling throne (7.60.1) (Dandekar1951:9). Due to this, it has become possible for Varuna to be a witness of good and bad deeds of human beings (7.49.3). In AV it has been mentioned in a hymn (4.16.4-5) Varuna is the witness of sky and earth, and even beyond that, whatever exists, beyond the sky and nobody can escape from his observation. (Dandekar1951:9)

This world has a specific cosmic order. The Aryans observed and believed that the Universe is vast and yet it is not a dis-organized or un-regulated affair. They found a harmony and a definite order in the functioning of the entire Universe. In spite of vastness, it was not chaos but cosmos. They believed that the Universe is governed by a definite cosmic law, by a cosmic God and this cosmic law is represented as Ruta in Rigveda and this God is Varuna. (Dandekar 1979: 325).

Anyone who opposes the cosmic order, be it human or even godly power, is tied by fetters of Varuna. The fetters of Varuna working in the above manner could be called as an extraordinary specialty of this deity. The epithets “Asur”, “Mayin”, “Dhruvavrata”, “Rutwan”, “Samrajya”, “Spash”, “Paash” found repeatedly in Rigveda are clearly indicative of Varuna’s power. One can understand from the above description why deity Varuna has acquired an important place in Rigveda. (Dandekar1951: 7)

A western scholar Hermann Guntert has expressed his views on Varuna who has an epithet of Asura in Vedas. He emphatically puts forward the majestic gravity inaccessible grandeur and awe-inspiring powerfulness of Varuna. In Rigveda, Varuna is described as Sato Asya Raja (VII.87.6) i.e. king of all this that is existing. He is the world sovereign. He is a Sultan type emperor and is conceived like an “Oriental King”. Varuna has spies. The word Asura indicates his magical powerfulness. For, the word “Asu” is indicative of wonderful power-fluid (-substance). (Thite 2013:5). Varuna is also called Yakshin and this word is indicative of his connection with mystic power. Varuna was a priestly God while Indra was a Kshatriya God. (Thite 2013: 6).

Vedic deity Varuna and Awestan God Ahura Mazda are very much similar to each other. Both of them are called Asura (Ahura). The word Ahura Mazda can be translated in Sanskrit as Asura Medhira. Varuna is also described as Sukratuh (with good mental power). (Thite 2013:9).

In the later period, Varuna remained only a God of water, God of Ocean. Thus a king of the world was reduced in stature into a Satrap of a province (Thite 2013: 9)

There are very few myths about Varuna in comparison to other Vedic deities, such as Indra. Similarly, the Vedic poets have described other Vedic gods in human form, deity Varuna has not be described to that extent in human form. This means that the extent of anthropomorphism about other deities is much more, whereas the anthropomorphism has affected much less to deity Varuna. These factors are to be considered while doing the assessment of the personality of Varuna. (Dandekar 1979:11)

The personality of Varuna is somewhat mystic, but at the same time is filled with the splendour of supremacy. Due to Varuna’s fearful and at the same time respectful power and radiance unachievable by anyone, his strong power of penance and unfathomable knowledge, all this evokes a feeling of reverence rather than a simple friendship. Sometimes the description and behavior of other deities show some human weakness, however, the same is not found in the case of Varuna. (Dandekar 1979:11)

The Sindhi community strongly believes that Lord Jhulelal is an Avatar of Lord Varuna. To understand the connection between the two, firstly one needs to understand Varuna in details. It is also to be seen that how Varuna is seen by Indian and foreign scholars. Looking at the personality of Lord Jhulelal, there are many reasons to suggest that there exists a connection between the two of them and this can be elaborated further. One finds that certain qualities of Varuna are definitely seen in Lord Jhulelal. They could be direct or indirect. The direct qualities have striking similarities whereas indirect qualities also show a good degree of resemblances between the two. An important similarity between both of them is that they both are guardians of truth. One can call that this is the influence of Vedic deity Varuna on Lord Jhulelal. Another resemblance is the affinity with water and both are water Gods.

Varuna has been found as a powerful deity in Vedas which include Rigveda and Atharvaveda. There are many adjectives given to him and he possesses many qualities. He is seen as a mighty God who is omnipresent and omniscient and as ruler of the universe. He is an administrator, he is a guardian of truth, a guardian of cosmic order.

Looking at the life history of Lord Jhulelal, one finds that he has performed a role in many a situation in such a way, that it shows a similarity between the qualities of both. Lord Jhulelal’s actions during his lifetime are similar to the guardian of truth or guardian of discipline. There appears a good deal of logic in choosing Varuna, the water God over any other Vedic deity by Sindhi community who lived on the banks of river Sindhu and were worshipers of Sindhu which sustained their lives.

It is mentioned in Rigveda that Varuna is the king of one hundred or one thousand medicines and the poet prays Varuna to keep away the death and hardship from him. Further, the poet prays Varuna that he may accept his praise and not become unkind to him and not weaken his lifespan. In Atharvaveda, the word Varuna appears one hundred fifty times.

Taittiriya Samhita shows a special relation of Varuna with horses. Prajapati has given a horse to Varuna. It is his premier animal or it can be said that the horse is Varuna's important animal.

In Shatapatha Brahmana as well it is stated that horse is Varuna's own animal. Once again Varuna is mentioned as the master of horses.

In the Shunashyepa Akhyan, he is depicted as the guardian of truth (Ruta). Due to his cosmic laws, every action in this cosmos is governed by him and the earth and sky also are established in their own places. He has put Sun in the sky and illuminated him and decides his path of travel in the sky. Along with that, he has put good thoughts in human beings and water in fire and Soma in mountains. He is the supreme observer or administrator of moral behaviour and good deeds, he punishes the sinners and especially those who speak lies.