[Footnote 74: Varuna's forgiving of sins may be explained as a washing out of sin, just as fire burns it out, and so loosens therewith the imagined bond, V. 2. 7. Thus, quite apart from Varuna in a hymn addressed to the 'Waters,' is found the prayer, "O waters, carry off whatever sin is in me … and untruth," I. 23. 22.]
[Footnote 75: But as in iv. 42, so in x. 124 he shares glory with Indra.]
[Footnote 76: Later, Varuna's water-office is his only physical side. Compare [=A]it. [=A]r. II. I. 7. 7, 'water and Varuna, children of mind.' Compare with v[=a]ri, oùrá = v[=a]ra, and var[=i], an old word for rivers, var[s.] (= var + s), 'rain.' The etymology is very doubtful on account of the number of var-roots. Perhaps dew (ersa) and rain first as 'coverer.' Even var = vas 'shine,' has been suggested (ZDMG. XXII. 603).]
[Footnote 77: The old comparison of Varena cathrugaosha turns out to be "the town of Varna with four gates"!]
[Footnote 78: In India: What Can it Teach us, pp. 197, 200, Müller tacitly recognizes in the physical Varuna only the 'starry' night-side.]
[Footnote 79: Loc. cit., III. 119. Bergaigne admits Varuna as god of waters, but sees in him identity with Vritra a 'restrainer of waters.' He thinks the 'luminous side' of Varuna to be antique also (III. 117-119). Varuna's cord, according to Bergaigne, comes from 'tying up' the waters; 'night's fetters,' according to Hillebrandt.]
[Footnote 80: Loc. cit., p. 13.]
[Footnote 81: One of the chief objections to Bergaigne's conception of Varuna as restrainer is that it does not explain the antique union with Mitra.]
[Footnote 82: II. 28. 4, 7; VII. 82. 1, 2; 87.2]
[Footnote 83: vii. 87. 6; 88. 2.]