RigVeda and the Indian Systems of Approach to the One

Anand Hudli anandhudli at HOTMAIL.COM
Tue Jul 18 13:43:02 CDT 2000

On Tue, 18 Jul 2000 06:35:16 -0700, Ravisankar Mayavaram
<miinalochanii at YAHOO.COM> wrote:

>Thanks a lot for this beautiful series.
>Some of your understanding seems to stem from your current
>understanding of the human physiology. Which may not be true. Often
>different parts of brain (information processors) are related to
>devata-s. But this ignores the participation of other parts of human
>body in thinking. For instance, new studies seem to indicate that it is
>the heart (what we think as a pumping device) does a major control of
>thinking. I also read that majority of the heart cells are neural cells
>and how it controls/understands the brain.
>I was told this site http://www.heartmath.com/ has many research papers
>in this context (I have not read them).

 While we are talking physiology, I would like to see a treatment of
 *inter-dependent* physiological processes in the Vedas. What I am
 driving at is what Prof. Dave had alluded to earlier regarding
 Buddhism. If the Vedas describe such interdependent processes, then
 it becomes a strong case for influencing the central principle of
 Buddhism - pratItya-samutpAda. ALready, one can identify some
 interdependent processes, such as the Yajna itself. A Yajna is one
 large process which has several sub-processes (aN^gas). Each process
 is dependent on the R^itviks for completion. And each R^itvik himself
 depends on the others for his functions. No R^itvik is "independent"
 of others. Even the YajamAna, the Sacrificer, is dependent on the
 R^itviks for the successful completion of the Yajna. And the R^itviks
 in turn are pleased by the daxiNA given to them by the YajamAna.
 If one can identify such interdependent physiological processes, then
 one may extend the inter-dependence to the whole universe, because the
 universe can viewed as the body of the cosmic PuruSha (VirAj).

Also, worthy of note is the fact that in the R^ig Veda words such as tman
and tanu are more common than the now familiar term Atman (Self). This
could erroneously be interpreted as a lack of support for the Atman of the


bhava shankara deshikame sharaNam

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