If Eve was created from Adam’s Rib, then why don’t men have one rib less?
Those sentences which are colored in orange are from Maharishi Dayananda Saraswati book Satyarth Prakash (The Light of Truth) and those which are colored in black are Jerry Thomas’s response.
"And the Lord God cause a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof: and the rib, which the Lord God had taken from man, made he a woman, and brought her unto the man." (2:21, 22.)
C. When God made man out of dust, why did He not make his wife out of the same material? If He made his wife out of a bone, why did He not make him as well out of the same? Now if woman was named so because she was taken out of a man,* the word man should also have been derived from the word Woman as he is born of woman. They should also love each other.
*Vide verses 23 and 24 Chapter 2. "She shall be called Woman because she was taken out of man. Therefore shall a man cleave into his wife." -Tr.
A wife should love her husband as a man loves his wife. Mark ye scholars! How wonderfully shines the beautiful philosophy of the (Biblical God)! If Woman was made of one rib taken out of Man, why are not all men short of one rib? Besides there ought to be only one rib in the body of a woman as he was made out of one rib. Could not God have made Woman of the same material as He had used in the creation of the Universe? It is clear, therefore, that the teachings of the Bible on the subject of creation are opposed to the Laws of Nature.
Answer: In these questions, we can see the ignorance of Maharishi about the human body. When one closely examines this passage, this will be added proof that the Holy Bible is the word of God.
Functions and Specific Features of Rib:
Dr. Georgia Purdom writes: “The function of ribs is threefold. First, they provide protection for the lungs and heart. The ribs more or less form a “cage” around these very important organs. Second, they are one of the few bones that continue to make red marrow (and thus blood cells) in the adult. Third, they serve as attachment points for chest muscles involved in respiration.”
Further she adds: “Although all bones can repair themselves, ribs can regenerate themselves. Ribs are commonly removed during surgeries that require bone grafts in other parts of the body. The rib is removed from the periosteum (a tissue surrounding the bone) much like a banana would be removed from its peel while keeping most of the peel intact. The periosteum must remain, as it contains osteoblasts which build the new rib bone.” (http://www.answersingenesis.org/articles/aid/v4/n1/amazing-regenerating-rib#fnList_1_2) (Emphasis Mine)
While one sees the function of ribs and its ability to regenerate, the question one should be asking is how the Holy Bible accurately named the rib and not any other bones.
Now answering to the similar charges of Maharishi, Dr. Purdom writes in the same article:
“Some people have mistakenly thought that because God used a rib from Adam to make the woman that all men have one less rib than women. We know this is false because we can easily count the number of ribs in men and women and see they are the same. The number of ribs is determined by the code written in our DNA. God did not change Adam’s DNA; He simply removed one of his ribs to use for the creation of the woman. Thus, all men descended from Adam (and Eve) would have 12 pairs of ribs, even if Adam had one less rib. The same could be said for a man who loses his leg due to an accident. Would all his children only have one leg? Of course not—the man’s DNA that codes for two legs has not changed.
God chose from Adam the one bone that could regenerate itself. So, even though he likely had one less rib bone for some period of time (possibly to some an indication of imperfection before the Fall), we still observe perfection and completeness in Adam physically before the Fall due to the regenerative capability of the ribs.
As a woman I find it compelling that God chose to remove a bone from Adam’s side versus from his head or his feet to create the woman. Matthew Henry states, “That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved.”
Now that we have seen the rationality of the Biblical story, let us turn our attention to one of the Vedic creation stories.
You will find that the following story is the one which should be ridiculed and dismissed not only for its absurdity but also for the philosophy that it tries to preach. Earlier, we have seen one of the Vedic stories explicitly admitting that the author(s) of the Rig Veda was ignorant about the creation. Now, when another one started speculating, it ended up in a worse error than ignorance. Also, remember the following story as I will be using this reference in some of the answers that follows.
Brihadaranyaka Upanishad 1:4:1-17
1) In the beginning, this (universe) was but the self (Viraj) of a human form. He reflected and found nothing else but himself. He first uttered, '‘ am he'’ Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, ‘It is I,’ and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusha. He who knows thus indeed burns one who wants to be (Viraj) before him.
2) He was afraid. Therefore people (still) are afraid to be alone. He thought, ‘If there is nothing else but me, what am I afraid of ?’ From that alone his fear was gone, for what was there to fear ? It is from a second entity that fear comes.
3) He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born.
4) She thought, ‘How can he be united with me after producing me from himself ? Well let me hide myself’. She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that onehoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every thing that exists in pairs, down to the ants.
5) He knew, ‘I indeed am the creation, for I projected all thi
s’. Therefore he was called Creation. He who knows this as such becomes (a creator) in this creation of Viraj.
6) Then he rubbed back and forth thus, and produced fire from its source, the mouth and the hands. Therefore both these are without hair at the inside. When they talk of particular gods, saying, ‘Sacrifice to him’, ‘sacrifice to the other one’, (they are wrong, since) these are all his projection, for he is all the gods. Now all this that is liquid, he produced from the seed. That is Soma. This universe is indeed this much – food and the eater of food. Soma is food, and fire the eater of food. This is super-creation of Viraj that he projected the gods, who are even superior to him. Because he, although mortal himself, projected the immortals, therefore this is a super-creation. He who knows this as such becomes (a creator) in this super-creation of Viraj.
7) This (universe) was then undifferentiated. It differentiated only into name and form – it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form – it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails – as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living. It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self should be realised, for one knows all these through It, just as one may get (an animal) through its foot-prints. He who knows It as such obtains fame and association (with his relatives).
8) This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. Should a person (holding the Self as dear) say to one calling anything else dearer than the Self, ‘(what you hold) dear will die’ – he is certainly competent (to say so) – it will indeed come true. One should meditate upon the Self alone as dear. Of him who meditates upon the Self alone as dear, the dear ones are not mortal.
9) They say: Men think, ‘Through the knowledge of Brahman we shall become all’. Well, what did that Brahman know by which It became all?
10) This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman’. Therefore It became all. And whoever among the gods knew It also became That; and the same with sages and men. The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun’. And to this day whoever in like manner knows It as, ‘I am Brahman’, becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and I am another’, does not know. He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many animals ? Therefore it is not liked by them that men should know this.
11) In the beginning this (the Kshatriya and other castes) was indeed Brahman, one only. Being one, he did not flourish. He specially projected an excellent form, the Kshatriya – those who are Kshatriyas among the gods: Indra, Varuna, the moon, Rudra, Parjanya, Yama, Death, and Isana. Therefore there is none higher than the Kshatriya. Hence the Brahmana worships the Kshatriya from a lower position in the Rajasuya sacrifice. He imparts that glory to the Kshatriya. The Brahmana is the source of the Kshatriya. Therefore, although the king attains supremacy (in the sacrifice), at the end of it he resorts to the Brahmana, his source. He who slights the Brahmana, strikes at his own source. He becomes more wicked, as one is by slighting one’s superior.
12) Yet he did not flourish. He projected the Vaisya – those species of gods who are designated in groups: the Vasus, Rudras, Adityas, Visvadevas and Maruts.
13) He did not still flourish. He projected the Sudra caste – Pusan. This (earth) is Pusan. For it nourishes all this that exists.
14) Yet he did not flourish. He specially projected that excellent form, righteousness (Dharma). This righteousness is the controller of the Kshatriya. Therefore there is nothing higher than that. (So) even a weak man hopes (to defeat) a stronger man through righteousness, as (one contending) with the king. That righteousness, as (one contending) with the king. That righteousness is verily truth. Therefore they say about a person speaking of truth, ‘He speaks of righteousness’, or about a person speaking of righteousness, ‘He speaks of truth’, for both these are but righteousness.
15) (So) these (four castes were projected) – the Brahmana, Kshatriya, Vaisya and Sudra. He became a Brahmana among the gods as Fore, and among men as the Brahmana. (He became) a Kshatriya through the (divine) Kshatriyas, a Vaisya through the (divine) Vaisyas and a Sudra through the (divine) Sudra. Therefore people desire to attain the results of their rites among the gods through fire, and among men as the Brahmana. For Brahman was in these two forms. If, however, anybody departs from this world without realising his own world (the Self), It, being unknown, does not protect him – as the Vedas not studied, or any other work not undertaken (do not). Even if a man who does not know It as such performs a great many meritorious acts in the world, those acts of his are surely exhausted in the end. One should meditate only upon the world of the Self. He who meditates only upon the world called the Self never has his work exhausted. From this very Self he projects whatever he wants.
16) Now this self (the ignorant man) is an object of enjoyment to all beings. That he makes oblations in the fire and performs sacrifices is how he becomes such an object to the gods. That he studies the Vedas is how he becomes an object of enjoyment to the Rishis (sages). That he makes offerings to the Manes and desires children is how he becomes such an object to the Manes. That he gives shelter to men as well as food is how he becomes an object of enjoyment to men. That he gives fodder and water to the animals is how he becomes such an object to hem. And that beasts and birds, and even the ants, feed in his home is how he becomes an object of enjoyment to these. Just as one wishes safety to one’s body, so do all beings wish safety to him who knows it as such. This indeed has been known, and discussed.
17) This (aggregate of desirable objects) was but the self in the beginning – the only entity. He desired, ‘Let me have a wife, so that I may be born (as the child). And let me have wealth, so that I may perform rites’. This much indeed is (the range of) desire. Even if one wishes, one cannot get more than this. Therefore to this day a man being single desires, ‘Let me have a wife, so that I may be born. And let me have wealth, so that I may perform rites.’ Until he obtains each one of these, he considers himself incomplete. His completeness also (comes thus): The mind is his self, speech his wife, the vital force his child, the eye his human wealth, for he obtains it through the eye, the ear his divine wealth, for he hears of it through the ear, and the body is its (instrument of) rite, for he performs rites through the body. (So) this sacrifice has five factors – the animals have five factors, the men h
ave five factors, and all this that exists has five factors. He who knows it as such attains all this.