The Pulmonary Artery is a Great Sorcerer

 The pulmonary arterial conduits are looked upon by the ancient anatomists as notorious shape-shifters. They are viewed as demons endowed with the power to change form in accordance with the form of the bronchi. The various forms they assume match the rank and the designation of the bronchial conduits. For smaller bronchi smaller forms are assumed and for larger ones larger; the pulmonary arterial conduit moves exactly in sync with the bronchus.

The bronchioles are matched by the pulmonary arterioles and the respiratory bronchioles by the smaller arterioles in the acinar zone. It is as if the pulmonary arterial conduit is some kind of a great sorcerer or magician, having the power to take on any form of the earthly (bronchial) realm that it wishes. It can be viewed as either personally taking on or sending a subordinate member of the network to assume the form of any member of the bronchial realm.

The tremendous representative capacity of poetical language is utilized to the hilt here; and it is almost as if the poet himself has decided to don the sorcerer's mantle in a bid to match the anatomist!

The Sacrifice of Purusa

 The bronchial tree which is referred to as the samsara vrksa may also be conceived as the body of a man as the various parts of a tree are often compared to the the different portions of the human body such as the trunk, the limbs and the crown. The bigger and heavier branches stemming from the trunk that support the superior and the lighter ones are often compared to hands (for their "holding" and supporting role) for instance.  The commentary [] on the Gita also says [] which is picked up by Govinda Misra for incorporating into his verse translation ("deha rupe sthita..."). It is this "deha" (body) that is known in ancient intellectual circles as the "virat purusa," the "great cosmic person" (more appropriately, "respiratory man" as the context is microcosmic) , one of the most pivotal concepts in ancient Indian thought.

There is the primary bronchus playing the role of the main axis of the body of this tree. By virtue of its supporting role it may be compared to the trunk of an actual tree. It is connected to an upper lobe bronchus, the middle (or the lingular) lobe bronchus and the lower lobe bronchus.

Now this may be regarded as the initial state of the virat purusa--the bronchial tree represented metaphorically as a body. The primary and the secondary bronchi only. For the further development of this "body" a series of "sacrifices" need to be carried out. These "sacrifices" are in truth the dichotomizations of the bronchial conduits that are necessary for the development of the bronchial tree and which will enable it to achieve the desired teleological endpoint. The ancient anatomists have imagined the pulmonary nerves as splitting and dividing the "primordial man" (virat purusa) and it is this conception that has been expressed (poetically) in various passages of the ancient texts such as Purusa Sukta, the creation hymn of the Rg Veda.

This sacrifice of purusa is similar to the development of an embryo. In so far as the respiratory apparatus is a philosophical model meant to illustrate certain general principles, it can also indicate the process of division or differentiation that goes on during the period of organogenesis. The growth of the bronchial tree through this process of sacrifice (dichotomization) thus reflects the growth of the embryo.

 

March of the Conduits: the Teleological Interpretation

 From the teleological standpoint, the march of the bronchi and the bronchioles in lockstep with the p. arterial and venous conduits reflects how disparate entities are steered by an intelligent mind towards a definite teleological end. The acinus represents the fructification of this teleological effort where the intelligence of the supreme mind culminates in a grand closure with the actual realization of the desired functionality. No wonder the dance of Krsna along with the gopis is so celebrated; because it represents the joyous culmination of God's teleological effort, expended for the welfare of the jiva.

Different Conceptions of Development Signified by Movements along the Bronchial Tree

The movement from the proximal to the distal portions (relative to the root) of the bronchial tree may be interpreted as the general evolution and development of the entire universe; from the first evolute (mahat) of nature signified by the primary bronchus, containing within it all possibilities and forms in latent form; and the gradual march from it towards diversification and the multiplicity of particular substances.
On the microcosmic level, this would represent the development of the body from the initially undifferentiated state of an embryo. The cells in the embryo seem to divide in the same pattern as the bronchial conduit. The progression is the same; 2, 4, 8, 16, 32, etc.
The movement in the opposite direction i.e. from the level of the alveoli and the respiratory bronchioles, may also be interpreted as a movement of creation--pertaining to the development of a particular product, the brain for instance. It shows how through the integration of simpler products and ultimately parts and particles, a particular product is built.
In the specific context of the bronchial tree, the unfurling of the world-lotus which is looked upon as the movement of creation, may, when considered in conjunction with the accompanying vasculature, also represent the gradual "burning up" and destruction of the world. Seen in this light, every creation, in a sense, is also a process of destruction. And the conventional movement of involution and winding up of the world may in a certain light be also the movement of creation;  when the integration of the bronchial conduits is considered along with the "clumping" and "coagulation" of the p. vein.

The Acinus in the Puranas

 The acinus is treated as a very special zone by the Puranic authors. These authors, endowed with the extraordinary skill of converting bare anatomical facts into easy to understand conceptions for the masses, were extra-conscious of the need to reflect the difference between the conducting and the respiratory portions of the lung in their metaphorical narrative.

A Great Center of Production

The acinus which is the functional zone of the lung is regarded as a center of production by these great wizards of metaphor. As is evident from the description of Puskaradvipa, it is the region  of plenty a veritable cornucopia, where there is an abundance of foodgrains and riches and the objects of sense enjoyment. For the neural entities and the entities of the microcosm, it is the flow of oxygen molecules alone that constitutes the supreme object of desire. It is the fruit of every sacrifice, the objective behind every effort and the supreme wealth and treasure. 

In addition to the metaphor of the gold mine one other metaphor applied to the acinus is that of the crops. The clusters of respiratory bronchioles are viewed as the region of foodgrains such as paddy. The grains processed from these fields which again stands for the life-sustaining flow of oxygen-rich blood, is sent via channels of food--the pulmonary veins--for storage in the left atrium and eventual distributon among the neural entities as rice. This giving or bestowing is done by the aorta (Laksmi's abode) through the medium of the bronchial arteries. 

Speaking of Krsna, the most famous metaphor applied to the region of the acinus is Gokula, the station of cows. The lila of Krsna is the exercise of the Lord's conscious intervention in the most distal region of the lung where true respiration takes place, the acinus. The conscious power of the Lord is exercised at each and every level of the hierarchy.

Now, the Lord, in order to steer matter towards the desired teleological end, must intervene at each and every level of material development. At the level of the acinus the intervention of the Lord is perhaps at its most intelligent level. He has to integrate all the three chief entities of the pulmonary apparatus at this level.

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. ).