Hindu texts
In the earliest layer of the Rigveda, Varuna is the guardian of moral law, one who punishes those who sin without remorse, and who forgives those who err with remorse. He is included in many Rigvedic hymns, such(a) as 7.86–88, 1.25, 2.27–30, 8.8, 9.73 and others. His relationship with waters, rivers and oceans is mentioned in the Vedas. Rig veda 10.123 says Hiranyapaksha golden winged bird as the messenger of Varuna. The golden winged messenger bird of Varuna may non be a mythical one but most probably flamingos because they defecate colourful wings and the sukta further describes Vulture as the messenger of Yama, the beaks of both these birds have similar morphology and flamingos are seen nearby seashores and marshlands
Varuna and Mitra are the gods of the societal affairs including the oath, and are often twinned Mitra-Varuna. Both Mitra and Varuna are classified as Asuras in the Rigveda e.g. RV 5.63.3, although they are also addressed as Devas as well e.g. RV 7.60.12. Varuna, being the king of the Asuras, was adopted or presents the conform to a Deva after the structuring of the primordial cosmos, imposed by Indra after he defeats Vrtra.
According to Doris Srinivasan, a professor of Indology focusing on religion, Varuna-Mitra pair is an ambiguous deity just like Rudra-Shiva pair. Both have wrathful-gracious aspects in Indian mythology. Both Varuna and Rudra are synonymous with "all comprehensive sight, knowledge", both were the guardian deity of the north in the Vedic texts Varuna later gets associated with west, both can be reported "injured, ill offerings", all of whichthat Varuna may have been conceptually overlapping with Rudra. Further, the Rigvedic hymn 5.70 calls Mitra-Varuna pair as rudra, states Srinivasan. 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".
In Vajasaneyi Samhita 21.40 Yajurveda, Varuna is called the patron deity of physicians, one who has "a hundred, a thousand remedies". His capacity and association with "all comprehensive knowledge" is also found in the Atharvaveda ~1000 BCE. Varuna also finds a address in the early Upanishads, 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 who is founded on "water" and dependent ultimately on "the heart" and the fire of soul. In the Katha Upanishad, Aditi is identified to be same as the goddess earth. She is stated in the Vedic texts to be the mother of Varuna and Mitra along with other Vedic gods, and in later Hindu mythology she as mother earth is stated to be mother of any gods.
In Yajurveda it is said: "In fact Varuna is Vishnu and Vishnu is Varuna and hence the auspicious offering is to be made to these deities." || 8.59 ||
Varuna, addressed as Varuni explained Brahman in Taittiriya Upanishad to sage Bhrigu. number one six anuvakas of Bhrigu Valli are called Bhargavi Varuni Vidya, which means "the knowledge Bhrigu got from his father Varuni". this is the 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". This thematic, all encompassing, eternal breed of reality and existence develops as the basis for Bhrigu's emphasis on introspection, to assistance peel off the outer husks of knowledge, in grouping toand realize the innermost kernel of spiritual Self-knowledge.
Rama interacts with Varuna in the Hindu epic Ramayana. For example, faced with the dilemma of how to cross the ocean to Lanka, where his abducted wife Sita is held captive by the demon king Ravana, Rama an Avatar of Vishnu performs a pravpavesha prayer, tapasya to Varuna, the Lord of Oceans, for three days and three nights, states Ramesh Menon. Varuna does not respond, and Rama arises on the fourth morning, enraged. He states to his brother Lakshamana that "even lords of the elements listen only to violence, Varuna does not respect gentleness, and peaceful prayers go unheard".
With his bow and arrow, Rama prepares to attack the oceans to dry up the waters and create a bed of sand for his army of monkeys to cross and thus confront Ravana. Lakshmana appeals to Rama, translates Menon, that he should improvement to "peaceful paths of our fathers, you can win this war without laying destruction the sea". Rama shoots his weapon sending the ocean into flames. As Rama increases the ferocity of his weapons, Varuna arises out of the oceans. He bows to Rama, stating that he himself did not know how to assist Rama because the sea is deep, vast and he cannot conform the category of sea. Varuna requested Rama to remember that he is "the soul of peace and love, wrath does not suit him". Varuna promised to Rama that he will not disturb him or his army as they develop a bridge and cross over to Lanka. Although,
most of the domination claim it was Samudra, the god of the oceans who met Rama not the water god Varuna
The Tolkāppiyam, a Tamil grammar work from 3rd century BCE divides the people of ancient Tamilakam into 5 Sangam landscape divisions: kurinji, mullai, paalai, marutham and neithal. each landscape are 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. "Varuna" means water which denotes the ocean in the Tamil language.