Interpreting a Passage from the Vayu Purana: What Does "Purusottama" Here Mean?

 O excellent Brahmanas, then all the deities were born. The noble Purusottama was born with his Atman purified by merits earned through many Kalpas previously.

Vayu Purana translation (G.V. Tagare ed. ). 

 

The Vayu Purana, in the course of narrating the facts pertaining to "geography," mentions that the "noble Purusottama" (kṛtātmabhirvinītātmā mahātmā puruṣottamaḥ) was born after the great lotus of the earth (bronchial tree) had been evolved (along with the other deities). What could "Purusottama" in this line mean? This probably refers to the immaterial conscious personality (purusa), in the form of the jiva, who has acquired the human body after many births and has now become connected to the respiratory system. Or, does it refer to Brahma born along with the purusa?

On the Various Meanings of "Earth"

 The learned describe the very same lotus as the terra firma, the Maharsis call it the lotus born of Narayana. Rasā, also known as Padmā Devi, is the earth. The weighty portions of the lotus are the mountains.

It is the bronchial artery, emanating from the Aorta, and supplying oxygenated blood to the bronchial tree (see image below), that is referred to as the "earth" or Padma Devi or "bhu devi" in the Puranas. 

The bronchial arteries supply oxygenated blood and nourish the bronchial conduits and the neural entities that accompany them. They are represented in various (usually feminine) forms in the Puranas. By virtue of their nourishing and life-sustaining nature, they are the clay, as it were, out of which the world is built.

The bronchial tree is the lotus born of the navel of Narayana. There seems to be a number of meanings of the term "earth" in the Puranic literature, all referring generally to the lungs and the human bronchial apparatus, but differing slightly in respect of the precise entity referred to. Sometimes the entire bronchial lotus is meant when the term "earth" is used. Sometimes, when talking from the standpoint of the maha bhutas, "prthvi" would be the bronchial arteries containing the subtle element (tanmatra) of "smell" (gandha) represented by the oxygenated blood. In those contexts, when the triune division of the world is being considered, the realm of "bhu loka" would stand only for the acinus, the truly respiratory portion of the lung, over which "rain" (shower of oxygen molecules) occurs; and so on. In the quote above, taken from the Matsya Purana, it is the bronchial arteries that are being referred to as the "earth." Rasa / Padma Devi is the bronchial artery. 

Deciphering the Clouds (2)

The clouds of the Paksaja type originate from the clipped wings of the mountains. They are called kalpajas (born in the kalpas). These autumnal clouds shower at night towards the close of the kalpa bringing about destruction.

When the Paksaja, Puskara and other clouds shower water, everything becomes a vast sea of water. During the night, the lord lies down there.

 

 The terminal and the respiratory bronchioles are the “wings,” paksas, of the “mountains” (bronchi) and of them are born the alveoli, the “clouds,” also known as the “paksajas,” the ones born of the wings (of the mountains). Indra is said to have clipped the wings of the mountains by means of his vajra. As we have known the “wings” to be the bronchioles, therefore Indra must have utilized his vajra on the bronchioles. By controlling the bronchioles, one controls the “clouds,” the alveoli. This seems to indicate the neural (parasympathetic?) control exerted on the bronchioles. Does Indra—who is also known as the lord of the clouds—represent the Vagus nerve?

It Rains Only in the Acinus

 

The ancient anatomists had a clear distinction in mind, as regards the difference between the conducting and the respiratory portions of the bronchial tree. Oft-repeated statements such as "Indra never sends rain upon the inhabitants of Kimpurusa, etc." very clearly suggest that these "lands" were viewed as belonging to the conducting (non respiratory) section of the bronchial tree. It is only in the acinus or the respiratory portion of the tree that "rainfall," the showering of the alveoli in conjunction with the pouring of the "waters" (deoxygenated blood in the capillaries on the arterial side), occurs. This is a very sophisticated metaphorical scenario crafted by the poet-anatomists of the Puranas.

"Brahma's World" Refers to the Principal Bronchus

 

  Malyavan extends for 1050 yojanas. Men who are born there have the complexion of gold. They have all been dislodged from Brahma’s world and are knowledgeable about the brahman  […] For the sake of protecting beings, they enter the sun. There are 66,000 of them. They surround the sun and travel ahead of the sun. Having been heated by the sun for 66,000 years, they enter the lunar circle.

"Brahma's world" refers to the principal bronchus (Mount Meru). The neural entities ("men") that emanate from the nerve trunk of the principal bronchus and proceed to the lower bronchi have been dislodged, as it were, from "Brahma's world." The neuronal beings in the Puranas represent the intelligent minds of the external world (that operate on matter) and as they are endowed with "intelligence" they are presented as "shining" or "golden." For the sake of "protecting" (innervating), they enter the lobar bronchus – the "sun" or the "chariot of the sun," more specifically [they "travel" in the chariot] – which is positioned just below the primary bronchus (Brahma's world). The Puranics seem to have followed a model in which the neural entities first drop  into the "sun" and from there, split to the other structures in the interior of the lung. For they say that after remaining in close proximity to the sun, these beings proceed to the "lunar circle" which, undoubtedly, is the sphere of the pulmonary veins.

The amrta in the Cosmic Ocean is Derived from the Sap of Trees

 According to the Mahabharata, the amrta in the cosmic ocean is derived from the sap of the trees growing on Mount Mandara which mingled with the waters during the churning of the ocean. Mandara, as we know, is one of the four "buttress mountains" supporting Mount Meru. These are the lobar bronchi that emanate from the principal bronchus (Meru) and form its base, as it were. In accordance with the strategy employed by the Puranics, the hierarchial collection of bronchi – each a tree in its own right – that emanate from the lobar bronchus (Mandara) may be referred to as a forest. The flow of oxygen molecules oozing out from these bronchial trees at the level of the acinus is their "sap." This "sap" then mingles, as it were, with the "waters–" the pulmonary arterial flow of deoxygenated blood contained in the capillaries which have now virtually united and become one with the respiratory conduit (by attaching to the alveoli). The deoxygenated blood becomes reoxygenated [the carbon dioxide molecules also exfiltrate but this fact is not utilized here] and the "waters," via this most wonderful "alchemical transformation," change into amrta, the nectar of the gods (neural entities). The oxygenated blood is the nectar! And this nectar now flows into the pulmonary veins, the "cosmic ocean" of the Puranas!

Why was the Microcosmic Interpretation Not Pursued?

 Why was the microcosm or the microcosmic interpretation not pursued? It may be because scholars and writers delving into the Puranic passages found such an interpretation to be outlandish. Even if some of it seemed likely to them, they were perhaps skeptical of such a reading measuring up to the full range and breadth of the tales contained in the epics and Puranas. Or, even if that was plausible, maybe they were simply unnerved by the largeness of such an undertaking. Or, maybe they possessed not the necessary intellectual wherewithal (adequate knowledge of the anatomy and physiology of the human body, primarily) to muster confidence. 

All these (and more) may have been the reasons behind the neglect to the point of oblivion of the microcosmic interpretation of these ancient texts. But, I will argue, the greatest reason has been the absence in the general religious life of India of a spiritual  discourse centered on the immanence of God. There has not grown religious and cultural traditions, at the popular level at least, which would orient the mass-mind towards a immanent God. Exposure to those texts and commentaries which would produce in the mind a natural affinity for a microcosmic reading, and an intuitive understanding of the implied microcosmic meaning, are also missing. Not that they do not exist, but they have not been made popular enough to exert an influence, intellectually, that is. Instead, other things have been made popular.

The Ancient Philosopher-scientists Focused on Incontrovertible Facts

 The deliberations regarding reality among the ancient philosopher scientists centred on incontrovertible facts. And the contradistinctions between entities revealed by these incontrovertible facts. Rather than speciation the subject that formed the core of philosophico scientific discussion was ontogenesis. What was it that steered matter towards a definite teleological end so that such ingenious engineering marvels as the bronchial tree and the cardio respiratory apparatus, which has superb (neural) control and feedback mechanisms implemented through innervators and sensory receptors, may develop and come into existence and that too from a mass of amorphous material substance? The ancient intellectual world was discerning enough to spot the difference between the operation of nature and its laws and the activity of a CONSCIOUS PERSONALITY. But of course this discernment would be born only when a separate ontological category of "conscious personality" distinct from matter is first established. Therefore it can easily be inferred that prior to considering the question of ontogenesis it was the problem of consciousness that was tackled first. The question of who we are was first settled and once that was done the focus of enquiry shifted to consideration of the matter of organization and design of the structures of the human body, that the conscious personalities found themselves connected to. This was as can be seen a very natural progression. This prior determination of conscious personality was momentous for another reason. Nature was now constrained to "work" for the specific purpose of welfare of the conscious personality. One could always say had it not been so tied that howsoever structured the organs may be it is the result of nature operating without any purpose. But the purpose now is to construct a psycho-physical frame to make material life possible for conscious personality. Clearly, now a (super) mind is required to operate on matter consciously as nature must be kept tethered so as to prevent it from deviating from a given teleological end. 

On the Motif of the Horse in the Puranas

  

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Uccaisravas was one of the "treasures" drawn up in the churning of the ocean. 

The horse, along with the elephant, is one of the more familiar motifs in Puranic literature. The horse is a symbol of the lighter bronchi; of the conducting division of the lung. These come immediately after the bigger, heavier and more rigid ones (the "elephants"). Perhaps from the concept of the chariot the metaphor of the horse is more easily understood. As a puller of the chariot’s carriage, a horse pulls the chariot and draws it forward ; so also the lighter bronchial conduits extend the airways into the farthest and distalmost regions of the lung.

The horse and the bird seem to be near analogues with the latter standing, more properly, for the bronchioles but there could be some overlaps. While in both cases the role of the carrier is emphasized, in the case of the metaphor of the bird (which should be considerably lighter) the emphasis seems to be more on mobility. Strictly speaking, the horse perhaps refers to: segmental bronchi (most likely) / lighter bronchi / primary bronchiole.

On the Identity of Garuda, the Solar Bird

 As we have seen previously, the entire bronchial tree was divided into three portions by the ancient anatomists. As in modern anatomical literature, these three divisions naturally suggested themselves by virtue of their clear functional and histological distinctions. The conducting division of the lung may be divided into a bronchial division and a bronchiolar division. The bronchioles, as indicated previously, were viewed as "birds" by the poet-anatomists. The absence of the outer layer of cartilage which is a marked feature of the bronchial conduits, imparts mobility and elasticity to the bronchioles. 

The region of the bronchioles which extends to the level of the acinus – the (actual) respiratory zone arrived at after 15 levels of branching of the bronchial tree – was again given the special name of "Bhuvar Loka" by the Puranics; the region where the "birds" fly.

Considering all these facts, it becomes clear that Garuda, the chief of birds, is the primary bronchiolar conduit. It collects the amrta (flow of oxygen molecules) from the sun and is  "suvarnamaya," golden; being adorned by the flow of oxygenated blood emanating from the bronchial artery. Garuda is also sometimes referred to as a "solar bird" and it is easy to understand why – it is part of the system of "rays" of the sun (the bronchial innervator). 

On the Burning of the "Twigs"

 The different regions of the bronchial tree are compared to the different parts of a tree. The branch region probably ends with the "twigs," the terminal bronchioles. it's probably the p. arteriolar conduits at the level of the acinus that is referred to as the "fire" as there occurs a functional change in the conduit at this level; earlier it was "wind," now it's "fire."

Are the "Stars" the Neural Entities?

 Are the stars referred to in the "Astronomy" of the Puranas the neural entities? Stars are self-luminous bodies unlike planets. The neural entities too shine by their own light. They represent the intelligent minds of the internal world. The gross structures of the body such as the bronchial conduits and the vasculature are controlled and operated by their respective innervators. It may be said that these are "illuminated" by the "light" of neural intelligence. They are like the planets having no light of their own but "shining" through the light provided by the stars (like the sun), the self-luminous bodies. It may be remembered, in this connection, that, among the meanings of the word "deva," one of them is "shining entity."

On the Seven Entities Accompanying the Chariot of the Sun

 

The lobar bronchial conduit is drawn by the smaller bronchi deep into the lung. The bronchial conduit is accompanied on its journey towards the farthest reaches (the respiratory zone) of the lung by the pulmonary artery, the bronchial artery and the neural entities. It is this anatomical landscape that is presented in the Puranas as the journey of the sun's chariot (see manuscript painting representation below). 

The system of bronchial conduits (see above) of the lung are presented as a chariot (with horses), bearing the sun-god (chief innervator). The  personalities accompanying the chariot of the sun are the various anatomical entities found within the lung. 

The seven entities associated with the chariot of the sun alongwith their possible identities [tentative, subject to revision]:

1. The yaksas are said to work in the goldmines. Kubera, the god of "riches," is their lord. As it is the oxygenated blood that stands for gold in the microcosmic code, therefore it must either be the pulmonary veins or the bronchial arteries that are meant by "goldmines." The yaksas therefore must be the neural entities that innervate either the pulmonary veins or the bronchial arteries. Note in this connection that the yaksa "damsels" are said to be the "attendants" of Parvati, who partake of Arunoda, the bronchial artery.

2. The nagas accompanying the sun on his journey are without doubt the pulmonary arterial conduits.

3. The rsis and the sun-gods are also without doubt neural entities. The rsis probably are the sensory (afferent) neural entities. 

4. The apsaras seem to be the bronchial arteries. These arteries offer oxygenated blood, the soma drink, to the neural entities.

5. The raksas could refer to the neural entities innervating the pulmonary arterial conduits.

6. The gandharvas are the husbands of the apsarases. So their identity would be deciphered by knowing what the term "husband" means. One possible meaning could be an entity that is paired with or corresponds to a particular ("wife") entity. The gandharvas appear to represent the efferent neural entities functioning under the main neural entity. They operate on the bronchial conduits in the manner of musicians playing on various musical instruments. As the efferent nerve fibers pierce and penetrate into the conduits, the motor entities may also be likened to warriors. And thus we have the gandharvas, the expert musicians, doubling up also as great warriors.

The Filament Mountains Surrounding the Base of Meru

 The Puranics conceived the bronchial bronchial tree as a lotus having several sheaths or compartments. The innermost sheath (kosa) is not constituted of petals; rather like in typical flower anatomy, this central portion consists of the pericarp (karnika) of the lotus and the filaments (kesara) surrounding it. The principal bronchus, Meru, is that pericarp; alongwith the four lobar bronchi (conceived as its base (mula)). The segmental bronchi, that emerge from the secondary (lobar) bronchi, are the "filament mountains." The segmental bronchi are like compasses for the anatomist, serving to identify the various quarters (anatomical) of the lung [anterior, posterior, superior , lateral, medial pertaining to every lobe and division]. Each segment is an autonomous zone of the lung. There should be in total 20 segments, 10 on each side, but due to certain developmental peculiarities (fusion etc.) there are 18 in reality. The Puranics seem to have opted for 20 which is also okay from an idealized, theoretical point of view. 

The Puranas are Esoteric in Character

 Tragically misunderstood, the Puranic"world" is in the mass-mind and even in the mind of many intellectuals, the world they are seeing in front of their eyes. This literal meaning of the term "world" would no doubt be inherent in somebody uninitiated in the matter of interpreting ancient scripture but it would also be natural to the bahirmukhi, the one whose attention is fixed outside. But the tales of the Puranas are esoteric in character. They are not historical but reflect deep philosophico-scientific truths. As mentioned while discussing the philosophy underlying the model, the goal of the ancient intellectuals was to highlight through the "story" of the anatomy the conscious intervention of the Lord: and consequent to this realization, the objective of listening to the puranic stories is not to impart historical or geographical, for that matter, teaching, but to awaken the intelligence of the listener so that he becomes aware of the teleological deeds of the Lord. This fruit of listening is encapsulated in the next verse. Naturally such a goal will be best realized when the mind of the listener is focused inward rather than outward, when he becomes antarmukhi instead of bahirmukhi. For then he will become aware of the lord's grace towards him. It is for this reason that Sankaradeva says, there is great profit in listening when one's mind is turned inward (Bh. R. ).

On the Motif of the Forest in the Puranas

 

 

 

There are said to be four "forests" on the summit of the four "mountains" supporting Mt Meru. 

Not only is the primary bronchus a tree but each of the lower level bronchi may also be viewed as (sub) trees. In this manner we have a (bronchial) forest, a hierarchical collection of (bronchial) trees.

A single large bronchus may also individually be taken as a forest as it can be viewed as the coming together (see strategy) of many trees (smaller bronchi).

Deciphering Hinduism: the Importance of Sankaradeva

 What was the goal that the ancient philosopher-scientists had in mind when they were constructing the microcosmic model? The answer: the amplification of the glory of the supremely intelligent conscious personality who is also of the most gracious nature. It is this philosophy that highlights the nature-animating role of the supreme purusa that permeates the entirety of the Vedantic and Puranic literature. Srimanta Sankaradeva, one of the champions of this philosophy, endeavored to popularize it among the masses. The path that was suggested by Sankaradeva has a very intimate relationship with the microcosmic basis of the Hindu religion and reflects the objective of the ancient philosopher-scientists.

The main purpose of the microcosmic model is to convey the idea that it is the Lord that is the support of all controlling entities; who is the ultimate cause of the creation, lord of primal matter.

The same central idea is reflected in the writings of Sankaradeva. The reader will realize how precious Sankaradeva is to deciphering Hinduism and comprehending the meaning contained in its primary texts, when he observes how perfectly his teachings and exhortations matches the objective of the ancient scholars who sought to present the conclusions of their philosophico-scientific investigation by utilising the facts contained in the microcosmic model.

On Dew-drops and Snow-drops

 According to the Brahmanda Purana (22, 49), the elephants of the quarters shower "snowdrops" in winter:

On being directed to make the plants and trees flourish, Parjanya and the Diggajas (Elephants of the quarters) shower snowdrops during Hemanta (early winter), born of cool virility. 

Parjanya appears to be the controlling (neural) entity in charge of the heavier bronchi ("elephants"). The trees and plants referred to surely are the (subordinate) bronchi; or do they refer, in this particular case, to the pulmonary veins and the venules? If it is the former then the snowdrops showered would mean the oxygenated blood supplied by the bronchial arteries. These would nourish the "plants" and the "trees" – indeed the entire bronchial apparatus – and make them flourish. But if it is the latter (i.e. veins and venules), then the snowdrops would mean the flow of oxygen molecules emanating from the bronchial tubes. The moon was mentioned previously to be of "cool virility." The codes "cool" and "hot virility" without doubt are connected with oxygen and carbon dioxide respectively. Therefore, the snowdrops without doubt refer to oxygen, either in molecular form or as it exists in oxygenated blood.

Again, in 50-52a:

With their huge trunks, the elephants of the quarters receive the waters oozing from the Ganga and scatter them in the form of water spray. That is remembered as dew-drops.

It is pretty clear from the quote above that what is referred to as "dew drops" in the Puranic literature are the (deoxygenated) flows contained in the pulmonary arterioles and smaller arteries. The heavier bronchi are viewed as having been entrusted (by the Lord) with the job of drawing in the pulmonary arterial flow and then conducting and distributing it to the various quarters of the lung. The "breaking" (splitting) of the pulmonary arteries into different (smaller) channels is termed as "scattering." The big bronchi scatter as it were the waters of the Ganges which they have drawn up by their trunks. Throughout the entire Puranic literature, the relationship between the pulmonary artery and the bronchial conduit is one that excites much poetical fervour. It is viewed as a relationship of mutual interdependence. Sometimes the tortoise is supported by the great snake and sometimes it is the snake that needs support from the tortoise (as in Sankaradeva's Anadi Patana). 

Movements of the Bronchial Sun: Uttarayana and Daksinayana

 According to the Brahmanda Purana (Chapter 22, verse 80),

During Uttarayana the rein-cords become reduced (in length) as they move in circles. During the Daksinayana they increase in size.

There is absolutely no room for any doubt that the rein-cords fastened to the chariot of the sun are the pulmonary arteries. Their revolution implies branching (into child entities) on a given level in all the "directions" with the parent entity serving as a fixed point or central body. As given in an earlier passage, these rein-cords are like a rope fastened to a peg. If the rope is shortened then, invariably, the area over which any entity fastened to the free end of the rope may be allowed to wander, will diminish. Smaller radii make for smaller areas. The chariot of the sun – the bronchus – controlled, as it were, by the pulmonary arterial conduit is behaving in a similar manner. As it proceeds from the hilum of the lung towards the distal ends, the number of dichotomizations progressively increases allowing it to cover more and more space within the lungs, making bigger and bigger circles [this is akin to the system of concentric circles drawn up in the chapter on geography]. And, at all times and at all locations, the pulmonary artery remains "connected" to it – remains in union with it. The grand metaphorical effect of all this is that it appears as if the reins of the pulmonary artery that control the bronchial chariot are becoming relaxed as one travels from the root to the alveolar zone. They are increasing in length and, as a result, the bronchial chariot is covering more and more space and the circles (of "revolution") are becoming bigger and bigger! [the"directions" become more and more particular along this route]. Until, finally, the rein-cords have become so relaxed that the chariot of the sun is enabled to almost touch the pleural membrane that goes like a ring around the lungs and encloses and "seals" it from the outside world. In this manner, when the rein-cords are relaxed to the maximum extent possible, the "revolution" of the sun becomes almost perimetrical! 

Again, as the chariot of the sun is covering more and more space it may be said to travel at an increasing rate in this direction (proximal to distal). This fact seems to be the origin of the remark that the sun travels slowly in its northern course (uttarayana) and speedily along its southern (daksinayana). 

The term "vaisuvat" (equatorially, laterally), applied to the movement of the sun in this context, would perhaps refer simply to the "revolving" of the bronchial conduit at a certain level as opposed to its "ascending" and 'descending" the levels of the bronchial tree.

This is a key passage that cracks the code with respect to the terms "uttarayana" and "daksinayana," the northern and southern courses respectively of the sun. "Uttarayana" is the movement from the distal ends of the lung to the hilum, the level of the primary bronchus (in fact just below it); and "daksinayana" is the movement in the opposite direction i.e. from the hilum to the acinus, the level of the respiratory bronchioles.

Comparison of the Bronchus to a Panicle

 

There is much reference to the anatomy of plants in the coded world of the Puranas. Whether it be utilizing the different patterns of branching like monopodial and dichotomous or whether it be comparing the respiratory bronchioles to rice panicles / crops, the metaphors of the Puranas make full use of the specialized knowledge of the outside world.

Some researchers have compared the bronchus to a panicle. 

“The arrangement observed in the divisions and subdivisions of the bronchial tube is that of a panicle. There is everywhere to be distinguished a straight diminishing tube, from which lesser tubes are given off alternately from its sides; these lesser tubes in their turn observe a similar plan of distribution, and the smaller tubes, down to their ultimate terminations, are governed by the same system. There is nowhere to be found either a true dichotomous or a trichotomous division.”

Cities, Palaces, Houses and Hutments

 These are constructions for accommodating the neural entities. They live in them. There can be various types of residences ranging from the extremely fine and capacious to hutments for the "poor."

All the residences can come together to form cities. The cities of Brahma and the dik-palas are the primary and the lobar bronchi.

A "contains" relationship (bronchus contains sub-bronchi) can be applied to generate sub-dwellings, rooms, etc.

The Chariot of the Sun

 The concept of a chariot per se is not perhaps difficult to appreciate; it involves "riding" by the entities. As a rider travels to different locations by means of a vehicle, so also the neural entities travel to the farthest regions of the lung mounted on the bronchi and the other structures.

This appears to be a very pervasive metaphor found across ancient cultures. The orb of the sun drawn by a horse is among the artifacts associated with bronze age civilization, found in the National Museum of Denmark. Interestingly, the chariot of the sun in these ancient civilizations is found to be drawn not only by a horse, but also by a snake, a fish and a bird! It is at once a chariot and a ship! This points to the substitutability of metaphor.

The chariot drawn by the horse may transform easily into a ship pulled by a fish. "The horse was not the sun’s only helper. The imagery of the period is full of ships. On its journey the sun was also transported by the Sun Ship. Other mythological helpers of the sun were fish, snakes and swimming birds."

The chariot has a relation to the Hekhalot of Jewish mysticism.

On the Motif of The Bird in the Puranas

 In all probability it's on account of the movements of constriction and dilation that the bronchioles are referred to as birds. The poet-anatomists have imagined these elastic movements of these conduits as the flapping of birds' wings!

Garuda, the chief of winged creatures, is said to reside in Plaksadvipa. Then this region must mark the start of the lighter bronchi or the bronchioles.

On the Crops

 In the estimation of this author, it is the respiratory bronchioles that are the crops of the Puranic world. Hierarchical clusters of these resemble rice panicles. They are perhaps termed as crops because it is from them that the “food” of the neural entities is produced. This metaphor works in the manner of the metaphor of cows (giving “milk”).

In the tale (Greek) of Phaethon and the chariot of sun, we have Phaethon unable to manage the reins of the chariot and the sun's vehicle flying too close to the earth as a result and the crops getting burnt. The destruction phase of the world in the Puranas is also marked by the sun's rays scorching the crops. Alternatively and more convincingly the crops may be the capillaries and the venules on which are produced the grain of the universe.

Varaha, Bronchial Arteries and Three Balls of Rice

 "In an instance in the Mahabharata after raising the earth, Vishnu as Varaha, shakes his tusk and three balls of mud fall in the South, which he declares as the three pindas (riceballs) to be given to the Pitrs (ancestors)."

The three balls of mud appear to be the bronchial arteries (going to the three lobes of the lungs on the right (south?) side. We have already deciphered in connection with Jambunada, the river of gold, that by the entity "clay" (or "earth"), the bronchial arterial conduit is meant. It is the last among the maha bhutas, formed immediately after that of "water," the pulmonary veins, and it is endowed with the essential property (guna) of "smell." Now, food also is endowed with smell! The bronchial arterial flow, by virtue of its nourishing and nutritive qualities, is also referred to as the "food" of the microcosm. The pulmonary venous flow represents food in unprocessed form. If it is symbolised by paddy, then the flow in the bronchial arterial conduit surely is rice! Again, as we have seen, one of the strategies adopted by the Puranics is to present the higher level conduits, whether it be bronchial or the vasculature, as the clumped or concealed versions of the lower level ones. Therefore, "balls of mud" would invariably mean the bronchial arteries at the topmost level of the hierarchy. 

The Circular Nature of the Microcosmic Yajna

 With them, again, those men [neuronal beings] who take the law for their light perform daily sacrifices [dichotomizations], and through them give nourishment [oxygenated blood] to the gods [superior / controlling neural entities]. And thus sacrifices, the Vedas [respiratory bronchioles], the four castes [four groups of neural entities], with the Brahmans at their head, all the residences of the gods [the higher bronchi], all the tribes of animals [the different bronchial and bronchiolar conduits], the whole world [respiratory world], all are supported by the rains [the pulmonary flow] by which food [oxygenated blood] is produced.

The respiratory mechanism has a circular nature built into it. This is also hinted at in the Gita. The neural entities are nourished through respiration. The flow of oxygen molecules is verily ambrosia for the inhabitants of the microcosm because it sustains the bronchial apparatus. Again, it is this apparatus and the activity of the neurons on it that keeps respiration going. So one influences the other in a circular way. The external yajna is an emulation of this microcosmic reality. Here the vedi, sacrificial altar, represents the bronchial tree. But it must be remembered that a mere mimicking of respiratory physiology cannot be the objective of this exercise. Indeed it would be absurd, if not outright crazy, to claim that the external universe, like the internal one, is maintained through such an activity. The real objective is progressive spiritual education; to educate the participant in this exercise regarding the supreme purusa – the ultimate supporter and the supreme cause of this life-supporting apparatus. The purpose is to focus the vision of the initiate inwards; to make him antarmukhi so that he realizes that what is being emulated outside forms the most vital process of his own body and that the supporter of such a process is the supreme controlling entity (parama deva) Lord Narayana himself, to whom exclusively one's devotion ought to be directed.  The succeeding Visnu Purana lines declare this supreme truth:

But the rain is evolved by the sun; the sun is sustained by Dhruva; and Dhruva is supported by the celestial porpoise-shaped sphere, which is one with Náráyańa. Náráyańa, the primeval existent, and eternally enduring, seated in the heart of the stellar sphere, is the supporter of all beings.

Note: the "celestial porpoise-shaped sphere" in the quote above is the pulmonary arterial realm which is held by the developers of the microcosmic model as the support of the entire universe. But even this great supporting entity is ultimately supported by the Lord. This is the point that the author wants to make in the passage above.