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.
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.
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