Puranic Geography: On the “River” Ganga

The tale of the Ganga in the Puranas is not the tale of an external geographic entity but, rather, it is the tale of a (special) river-like microcosmic entity that has importance in the cardio-respiratory framework.

The Landscape of the Puranas.

Source of Image Used in Developing Graphic:

https://www.med-ed.virginia.edu/courses/rad/cxr/anatomy6chest.html

In the metaphorical framework of the Puranas, the term "river" seems to denote a flow (see illustration above) such as the flow in the blood vessels. Therefore, we may have such "topographical" entities as venous "rivers" and "rivers" formed out of "juice!" Therefore, the veins are the rivers in the Puranas.

The Ganga represents venous circulation. It washes away the "sins" of beings! The poet-anatomists of the Puranas view the Ganga as descending from Brahmaloka, the highest region of the (body) universe. This is the region of the brain. The internal jugular vein (Ganga) drains the brain and, exiting the skull, descends from the cervical (heavenly) region into the pulmonary zone—the "earth” of the Puranas.

...she is spoken of as threefold, three-pathed...is said to issue from the world of Brahman and to fall like milk from Mount Meru into the lake of the moon, which her own fall has created, after being upheld for one hundred thousand years on Siva's head.[1]

In the passage above, the "world of Brahman" is the brain. The (venous flow of the) internal jugular vein (Ganga) issues from it and falls, as it were, from the trachea (mount Meru). Its "waters," then, are upheld on the brachiocephalic vein ("Siva's head?") before it falls into the right atrium of the heart ("the lake of the moon").

The Ganga thus descends from the sky and falls, as it were, into the earth. But the Ganga cannot directly do so. First, it has to fall into the "sphere of the moon" (the heart) and only then does it re-emerge from it to enter the "earth" (the respiratory zone). This is in the form of the pulmonary artery.

According to the Bhagavata Purana:

Later on, it (the stream) descends by the path of gods (i.e. sky), teeming with multitudes of thousands of crores of celestial cars, to the sphere of the Moon. After flooding the lunar sphere, the stream (of the Bhagavatpadi) flows down to the city of Brahma (on the summit of Mount Meru).[2]

The heart is also known as Patala, the nether-world, in the Puranas. And, therefore, the Ganga is three-fold. It flows through all three regions of:

1. the sky (cervical region)
2. earth (the lungs) and
3. the nether-world (heart).

She is three-fold as the river of sky, earth, and the lower regions, tripathaga, trilokaga, etc.[3]

The passage above refers to the venous flow (Ganga) as the internal jugular vein in the cervical region (“sky”), as the (deoxygenated) blood in the heart ("lower regions") and as the pulmonary artery in the lungs ("earth").

The river Ganga is said to divide over mount Meru into four (principal?) branches, all flowing towards the "ocean:"

There, on mount Meru, it is divided into four branches under four names:--Sita, Alakananda, Caksu and Bhadra, and it (i.e, these branches) flows towards four quarters and enters into the ocean, the Lord of big and small rivers.[4]

The venous flow of the heavens—the "river" Ganga—now emerges from the intra-cardial region as the pulmonary trunk. The Ganga (as the main pulmonary artery) divides above (anterior to) mount Meru (the trachea) into four branches—the four pulmonary arteries (see figure above), corresponding to the lobes of the lungs.

And, finally, the waters of the Ganga reach the "ocean." The term “ocean” in the Puranas refers to the layer of parietal pleura surrounding the substance of the lungs, which is apposed to the alveoli. The flow of deoxygenated blood (Ganga) thus, ultimately, reaches the level of the alveoli. This is the implied meaning.

---

[1] Epic Mythology, Edward Washburn Hopkins, pp. 5-6.

[2] Bhagavata Purana, 5.17.4, Tagare (trans).

[3] Epic Mythology.

[4] Bhagavata Purana, 5.17.5, Tagare (trans).

Deciphering the Microcosmic Code of the Vedanta and the Purana: Why is it Necessary

It is essential that we decipher the microcosmic code of the Vedanta and the Purana if we desire to understand the rationale behind sole-refuge (eka sarana). It is essential because without knowing what the different personalities and entities really represent—and, as an extension, what their functions really are—one cannot hope to perceive the difference between the dharmic religion of microcosmic emulation and the bhaktic path of pure devotion; the diametrically opposite nature of these two paths will not be known. Most importantly, in such a scenario, one will not know the difference between a minuscule-part (amsa) manifestation of primal matter (prakrti) and a minuscule-part (amsa) manifestation  of God (Isvara), which is critical (from an adherent's point of view) to obtaining release from prakrti. It is only in ignorance (avidya, ajnana, maya) that the pure personality (purusa) does the worship of prakrti and its evolutes; only in the state of ignorance he thinks himself to be a part of primal matter and considers himself one of the material entities of the microcosm—mind, senses, organs, vital airs, etc.—which are now his friends and family-members, as it were!

It is this false apprehension and non-discrimination that forms the basis of his entrapment in the cycle of births and deaths (samsara). The spiritual purusa, instead of knowing himself to be the ksetrajna, the ‘knower of the field,’ thinks himself as wholly material and follows internally the ‘religion’ (dharma) of the material units and serves the powerful material microcosmic units, the ‘gods’ (devas), ‘sages’ (rsis), etc. who are, in truth, none else but the powerful sensory and motor entities of the microcosm. Externally, this takes the form of emulation; of certain ‘ordained’ acts (karmas) which imitate his internal microcosmic activities. It is the sum-total of these microcosmic emulations that have come to be collectively known as ‘dharmas.’ These dharmas are also referred to as ‘vidhi kinkara dharmas’ on account of their microcosmic origin and roots.

The term ‘vidhi kinkara’ means ‘mind-ordained;’ ‘vidhi’ is an epithet for Brahma, the personified material mind (referred to in this discussion as simply the ‘mind’). As these dharmas are aimed to simulate the material processes of the body, specifically the sensory-motor neural processes which are overseen, as it were, by the brain—the material ‘mind’ or vidhi—, they are known as vidhi kinkara (mind-ordained).

Such a system of dharma can be sustained only in ignorance (avidya, maya).

Only when purusa is in ignorance regarding his true self; only when he does not know himself to be a purely non-material (spiritual) entity—a part (amsa), as it were, of Isvara—can such a dharma be sustained. It is only for this reason that the supreme verdict of the Gita, which encapsulates its entire teaching in a single utterance, is:

sarva dharman parityajya mamekam saranam vraja.

‘Forsaking completely all these dharmas, take sole-refuge (eka sarana) in me alone.’

Further, pursuing such a course of microcosmic material emulation would prove wholly ruinous, spiritually, for the practitioner. ‘Propitiating’ material entities will sink the purusa further into prakrti. Instead of serving as a means to release, such a path will only lead to the entrapment of purusa. 

In summary, the whole set of vidhi kinkara dharmas are for the kinkaras (subjects, slaves) of vidhi—of Brahma, the microcosmic mind. It is for those individuals that are a servant or a slave of vidhi. These are for the material entities of the body that are subordinate to the mind. This dharma, therefore, is simply incompatible with the philosophy of one who has known himself to be a part of Isvara (and not of prakrti); as a wholly spiritual personality (purusa, atman) that is ontologically superior to and different in kind from the unconscious material entities of prakrti. It is only when one is in ignorance that one performs these acts (karmas) on account of non-discrimination (which results in identifying oneself with the mind and the body, thus becoming a slave, kinkara, of the mind, vidhi). The vidhi kinkara dharmic system is diametrically opposite to the bhaktic path of pure devotion.

In this manner, we see how the great philosophy and meaning of the Gita (and indeed of the Vedanta and the Purana) would not be understood, let alone appreciated, if the microcosm and its constituent elements and ‘personalities’ are first not understood. We have, in order to decipher the meaning of the Vedanta and the Purana—and the Purana is here regarded as the continuum of the Vedanta—, first decipher the microcosmic code contained within these texts. As a preliminary, we have to know what personalities like Brahma represent; we have to know what the devas and the rsis represent and also the real internal—microcosmic—meaning of words such as ‘yajna.’ Only when we have entered into the world of the microcosm will our intellect open up to a deeper comprehension of meaning.

The Trinity of Hinduism: the Philosophical Basis

The Trinity of Hinduism: The Philosophical Basis. Brahma is manas, Visnu is the purusa and Siva is kala. Image used in developing graphic: Alamy Stock Photo.

If one were to search the primary texts of the Hindu religion for the philosophical basis of the trinity of “gods”—Brahma, Visnu and Siva—then one will find that the mapping behind these three entities is as follows:  

1. Brahma is manas.
2. Siva is kala.
3. Visnu is purusa.

All these three entities of kala, purusa and manas have microcosmic significance. All three are located within the body. The “stories” associated with each one of them take place within the body.

Brahma (manas) is the brain, the “mind-organ.” Visnu (purusa) is the spiritual personality within the body. Ontologically, Visnu is of the same essential nature as God, the supreme purusa. Siva (kala) is also translocated within the body by the ancient philosopher-scientists. Siva seems to be associated with organs such as the lungs and is viewed as one of the chief controlling entities (devas) of the respiratory process.

Understanding the philosophical basis of the three entities really paves the way for a deeper understanding of Hinduism. But the tragedy is that even in scholarly tomes this philosophical basis is neglected and often not disclosed. Instead terms like “gods,” “deities” etc. are applied.

This is unfortunate because there exist several passages in the Puranas which clearly reveal the identity of these three “gods.” For instance, we have in the Siva Purana:

As Brahma he has Sattva and Rajas, as Kala Tamas and Rajas, as Visnu he has Sattva alone. Thus the increase of Gunas in the Lord is threefold.
As Brahma he creates the worlds, as Kala he condenses; as Purusa he sustains; he is indifferent. Thus the activity of the lord is threefold.

Similarly, in the Vayu Purana, it is said:

In the capacity of Brahma, he becomes the four-faced creator; in the capacity of Kala, he is the destroyer; in the capacity of Purusa (Visnu), he is the thousand-headed lord.

As regards the identity of Brahma, the Vayu Purana says:

The terms Manas, Mahat, Mati, Brahma [...] are synonymous, so say the learned people.

None of these entities is, in reality, the supreme purusa

It must be realized that these three entities—the trinity of Hinduism—are only regarded as forms of the supreme purusa (God). They are not the supreme purusa. They are three subordinate entities. The supreme purusa transcends them all and indeed it is at this level of a higher and deeper understanding of entities that the truly learned operate. Madhavadeva, in his Nama Ghosa, underlines this supreme nature of God when he says, in his analysis (namanvaya) of the name “Kesava” of God, that while the padas “k,” “a” and “isa” stand respectively for Brahma, Visnu and Mahesa, it is Narayana (the supreme entity) who, as the particle “va,” is stringing together this trinity:

ক্‌, অ, ঈশ পদে, ব্ৰহ্মা বিষ্ণু মহেশ্বৰ
প্ৰতি প্ৰতি তিনিৰো অন্বয় .
ৱ পদে নাৰায়ণে, তিনিকো আছয় ছান্দি
এহি হেতু কেশৱ বোলয় .. ১৪৩ ..

Sometimes the supreme purusa is also referred to by some of the epithets of subordinate entities and this creates confusion. It is without doubt such confusion that has led to misinterpretation and misunderstanding and has created sectarian tendencies and a feeling of "many gods" in the minds of the people but, in reality, there is only one God, the supreme purusa.

As an example, one may consider the following passage from the Siva Purana:

O Vyasa, Siva’s region is wonderful and beautiful. It has no support. It shines with different objects. It cannot be specifically described.
The presiding deity of that region is Siva. He is the crest-jewel of all the gods. He is worthy of being served by Visnu, Brahma and Siva. He is the unsullied great soul.

In this passage, the first “Siva” refers to the supreme purusa (God) while the second “Siva” is kala.

Deciphering the Puranas, or any primary text for that matter, is no easy job. It needs careful consideration. Else, we should be ready to lapse into misinterpretation.

On the Motif of the "Respiratory Man"

It appears that in the painting of Visnu as the “cosmic” or “universal” man, the entire cardio-respiratory apparatus is represented as a man. The different components and controlling entities of this system are mapped onto the body, as it were, of the system—as its arms and legs and so on.

Image Source: 1. https://commons.wikimedia.org/wiki/File:WLA_vanda_Vishnu_as_the_Cosmic_Man.jpg

2. https://media.lanecc.edu/users/driscolln/RT127/Softchalk/regulation_of_Breathing/regulation_of_Breathing_print.html

This body, the “Respiratory Man,” is viewed as the body of purusa or Visnu, the spiritual personality.

The controlling entities (devas) like Indra, Varuna, etc. are located in the arms while the entities like the heart and the diaphragm seem to be mapped on to the feet (of this system).

Is it because the devas are the neural entities (nerves), bestowing operative power (represented by the arms) on the system? And are the cardiac components (asuras) and the pleura and diaphragm (the snakes) seen as providing the locomotive power (the legs)?

One important thing to note about this “Respiratory Man” is that it maps only the cardio-respiratory apparatus of the body. Its organs correspond only to the constituent parts and organs of this system; and therefore, this virtual body extends only up to the end of the thoracic cavity in the (real) human body. It is for this reason that the “feet” of this Respiratory Man are seen to rest on Ananta, the thoracic diaphragm.

This is an interesting model. The spiritual personality inhabiting the body cannot be seen. Yet his interface with its various systems (like the respiratory which has a non-autonomic dimension) is clearly seen. Therefore, in a certain sense, it is the system that models the (invisible) body of the spiritual personality and its working.

There is clearly a purely mechanical aspect of breathing (pulmonary ventilation) involving the respiratory muscles, the parietal and visceral pleura and the alveoli; and a neurological control of it involving the cortex of the brain, respiratory centers in the brain-stem, nerves, sensory receptors, etc. Both these aspects appear to have been fully recognized in this conception of a “Respiratory Man.”

Unbeknownst to many, terms like dharma and rta in the texts of the Vedas and the Puranas have a meaning entirely different from the conventional (non-microcosmic) one. These refer to the maintenance of the process of respiration in the body of the jiva engaged in by the neural entities (for a discussion on this topic based on passages from the Gita, see this earlier post). It is therefore a purely respiratory dharma. The “men” (neural entities, nerve cells) of the microcosm do karma (neuronal activity) to maintain this dharma.

Further, is this the tantra way of conceiving God, which is referred to by Sankaradeva also in his Bhakti Ratnakara? “Tantra” means “system” and therefore, the tantrika worship, in the light of this model, would mean worshiping God in the form of a system (the respiratory system). God’s body is conceived as a system (comprising parts) and worshiped. But of course, whether such a form of worship is warranted by scripture or whether it is the aim of the text to prescribe any such worship at all is a different matter and out of the scope of this discussion.

Brahma is the Personification of the Brain in the Puranas

In his Six Systems of Hindu Philosophy (p. 383), F.M. Muller writes:

Manas, generally translated by mind, but really a kind of central organ of perception, acting as a door-keeper, meant to prevent the crowding in of perceptions, to arrange them into percepts...One might feel inclined to translate Manas by brain...

Muller might have been hesitant to translate manas by "brain," but, to the reader engaged in interpreting the symbols  and personalities of the Puranas through the (profoundly) microcosmic literature of Sankaradeva, it soon becomes pretty apparent that manas represents the brain, the "mind-organ," and that Brahma is the personification of it in the Puranic texts. 

Understanding a Microcosmic Painting: 1. Brahma is the brain. 2. The lotus is the trachea (or bronchial tree). 3. Ananta is the respiratory diaphragm. Visnu is purusa, the spiritual personality (in the microcosm). Brahma atop the lotus seems to indicate neural control of breathing.

The Geography of the Puranas

The descriptions of the Puranas are neither mythical nor literal. They are, in fact, anatomical. The primary texts of Hinduism (such as the Puranas) are all microcosmic. The ancient seers philosophized on the basis of the body of the jiva. They translocated the "outside" entities into the microcosm. Specifically, they focused on the respiratory mechanism. [In this context, it is extremely surprising that nobody has yet written a book (or even a paper) on the microcosmic basis of the Puranas. There is no discussion at all. All are busy looking "outside!"]

Located at the body's midline, Mt. Meru (the trachea) is the axis mundi of the respiratory world. The external earth is translocated into the respiratory zone, in the Puranas.

According to the Bhagavata Purana, this "earth" is like a lotus and Jambudvipa is its innermost compartment. And in the centre of this "continent" is the golden mountain Meru.

In the Puranas, "Jambudvipa" is a region of the lung. "Bharatavarsa" is within this respiratory zone.

In the metaphorical framework of the Puranas, the term "river" seems to denote a flow such as the flow in the blood vessels, for instance. Therefore, we may have such "topographical" entities as venous "rivers" and "rivers" formed out of "juice!"

Therefore, the veins are the "rivers" in the Puranas. 

The tale of the Ganga in the Purana is not the tale of an external geographical entity but, rather, it is the tale of a (special) river-like microcosmic entity that has importance in the cardio-respiratory framework. 

Ganga in the Puranas represents venous circulation. It washes away the "sins" of beings!

The General Structure of the Universe

The general structure of the universe, the "cosmic egg" (brahmanda) in the Puranas is given below. The ancient philosophers of the body split up the microcosm into a number of regions known as "lokas." There are a total of fourteen lokas but the important ones are depicted in the following illustration:

Considering this structure of the universe, the statements of the Puranas would not appear to be so hyperbolic! Mt. Meru, for instance, does indeed reach up to heaven. The earth is indeed perched on a serpent!

The Anatomical Model of the Puranas

The anatomical model of the Puranas is a particular conception of the human body, the “micro-universe” or “microcosm,” which is seen as populated by millions of neural entities. These are the “men” of the universe who maintain this microcosm. The other elements of the microcosm are regarded as some sort of passive entities or of lower categories (such as birds, beasts, etc.). Venous “rivers,” arterial “trees,” cartilaginous “mountains” form the landscape. The neural entities engage in the “work” of subsistence—primarily the cardio-respiratory work (which sustains the jiva)—in such a microcosmic world. They enter into a relationship of mutual benefit with the higher neural entities (devas) which are the controlling entities of the anatomical structures such as the “sun” (trachea), the “moon” (esophagus), etc., and do “food production” (respiratory metabolism) to sustain themselves. It is the “active” neural entities that operate on the “natural resources” of the creation.
The arteries provide the required nourishment to the neural entities. They are the goddesses, the “plants,” the “mothers” who do the work of nourishing. In the sense that these are also fertilized, as it were, by the neural entities with oxygen, they are also the “wives!” The great artery or the aorta is the “great mother” which nourishes and sustains all of the life-forms in this universe. From this standpoint, the arteries are the saktis—the sustaining or the nourishing entities—that give strength to the agents to perform their duties effectively.
The different amsas or parts of the aorta could be the different manifestations of prakrti (such as Laksmi and Parvati). The great artery is therefore the microcosmic manifestation of prakrti. It may also be referred to by various other names such as Aditi, Prithivi, etc. As the mother nourishes the child, so also the artery, the neural entity.
The “creation” and “destruction” of the universe, in this microcosmic context, are metaphors applied to the cycle of breathing. Pravrtti and nivrtti seem to be tied to the cycle of breathing. “Dharma” is this respiratory dharma of the body of the jiva which enables the jiva to survive.