VARUNA, in early Hindu mythology, the greatest, with Indra, of the gods of the Rig Veda.
As contrasted with Indra the war god, Varuna is the lord of the natural laws, the upholder of the physical and moral order of the universe.
Unlike Indra, Varuna has no myths related of him.
On entering *The fact that the Mitannians venerated Varuna, Indra, and the Asvins is important as showing that Iranian and Indian Aryans had not yet separated as late as 1400 B.C.
In these inscriptions Mitra, Varuna, Indra and Nasatya are mentioned as deities of the Iranian kings of Mitani at the beginning of the 14th century - all of them names with which we are familiar from the Indian pantheon.
The Aryan folkreligion was polytheistic. Worship was paid to popular divinities, such as the war-god and dragon-slayer Indra, to natural forces and elements such as fire, but the Aryans also believed in the ruling of moral powers and of an eternal law in nature (v.
Indra and Naonhaitya.
AGNI, the Hindu God of Fire, second only to Indra in the power and importance attributed to him in Vedic mythology.
In the Rig-Veda there is one Apsaras, wife of Gandharva; in the later scriptures there are many Apsaras who act as the handmaidens of Indra and dance before his throne.
They are the companions of Indra, and associated with him in the wielding of thunderbolts, sometimes as his equals, sometimes as his servants.
As they all bear Aryan names, and in some of their treaties appear Aryan deities (Indra, Varuna, Mithra, &c.), it is clear that Mesopotamia had now a further new element in its population, bearing apparently the name Kharri.
He is celebrated as a dual divinity with Indra, Agni, Pushan or Rudra, in other books.
The plant's true home is heaven, and soma is drunk by gods as well as men, and it is under its influence that Indra is related to have created the universe and fixed the earth and sky in their place.
The first soma is supposed to have been stolen from its guardian demon by an eagle, this soma-bringing eagle of Indra being comparable with the nectar-bringing eagle of Zeus, and with the eagle which, as a metamorphosis of Odin, carried off the mead.
Indra, the rain-god, slew with a thunderbolt AM or Vitra, who kept back the waters (Oldham, 32 sqq.); the thunder-god of the Iroquois killed the subterranean serpent which fed on human flesh (Hartland iii.
In the Rigveda he is represented as the god of prayer, aiding Indra in his conquest of the cloud-demon, and at times appears to be identified with Agni, god of fire.
Indra, their chief, is virtually a kind of superior raja, residing in svarga, and as such is on visiting terms with earthly kings, driving about in mid-air with his charioteer Matali.
As might happen to any earth-lord, Indra is actually defeated in battle by the son of the demon-king of Lanka (Ceylon), and kept there a prisoner till ransomed by Brahma and the gods conferring immortality on his conqueror.
Wish-milker), already appearing in the Atharvaveda, and in epic times assigned to Indra, or identified with Surabhi," the fragrant,"the sacred cow of the sage Vasishtha.
Varuna or Indra was for the time being the only god within the worshipper's view; and to this mode of thought he gave the name Henotheism.'
164.46, " Men call him Indra, Mitra, Varuna, Agni...
INDRA, in early Hindu mythology, god of the clear sky and greatest of the Vedic deities.
But Indra was more than a great god in the ancient Vedic pantheon.
Indra is the child of Dyaus, the Heaven.
A great number of godsAsura, Mithras, the Dragon-slayer Verethraghna (the Indra of the Indians), the Water-shoot Apam napat (the lightning), &c.date from this era.
I may be either the driftwood in the stream, or Indra in the sky looking down on it.