In Varuna's legend, the Gandharva intervene at a tragic moment to restore his failed virility with a magic herb, just as the first Luperci put an end to the sterility of the women Romulus had abducted.

[1] In his work "Doctrine du Sacrifice", French scholar Sylvain Levi noted a passage from the Satapatha Brahmana that contrasts Mitra and Varuna as intelligence and will, decision and act, and waning and waxing moon.

Levi argues that the disparity between interpretations of these passages proves that they are products of imagination, but they nevertheless provide an excellent definition of two different ways of regarding and directing the world.

[5] In both accounts, an authority figure forces the evil entity into submission by inserting his hand into the being's orifice (in Fenrir's case the mouth, in Ahriman's the anus) and losing or impairing it.

These expressions define homologous points on the two levels of understanding that can be recognized through figures like Numa and Romulus in Roman religious thought.

[1] In an earlier model Georges Dumézil[7] and S. K. Senhave proposed *Worunos or *Werunos (also the eponymous god in the reconstructed dialogue The king and the god) as the nocturnal sky and benevolent counterpart of Dyēws, with possible cognates in Greek Ouranos and Vedic Varuna, from the PIE root *woru- ("to encompass, cover").

In both Greek and Vedic poetry, Ouranos and Varuna are portrayed as "wide-looking", bounding or seizing their victims, and having or being a heavenly "seat".

[9] In the three-sky cosmological model, the celestial phenomena linking the nightly and daily skies is embodied by a "Binder-god": the Greek Kronos, a transitional deity between Ouranos and Zeus in Hesiod's Theogony, the Indic Savitṛ, associated with the rising and setting of the sun in the Vedas, and the Roman Saturnus, whose feast marked the period immediately preceding the winter solstice.

[10][11] In the cosmological model proposed by Jean Haudry, the Proto-Indo-European sky is composed of three "heavens" (diurnal, nocturnal and liminal) rotating around an axis mundi, each having its own deities, social associations and colors (white, dark and red, respectively).