CNS & ANS – THE PATHWAYS OF EMOTIONS
“Atman is sukshma like the akasha and therefore it cannot be seen
by the eyes, nor can the inner atman which is like the vayu be
seen either; but he who has been able to fix his inner atman by
the niralamba samadhi, and has learnt to direct inward his
external senses, can know the unity of the atman and the
Wherever a jnanin may die, and in whatever
matter his death may occur, he becomes one with the atman when
he leaves his body, even as the akasha in the pot becomes one
with its parent akasha when the pot is broken, regardless of
where or how it breaks.
By the twofold experience of conscious
witnessing and unconscious ignorance that the atman which
pervades the whole body is beyond the three states of
consciousness – waking, dreaming and dreamless sleep.
He who has been able to dwell with his mind
for one moment on a single point (bindu) frees himself from the
sins of his past hundred births.
On the right side spreads the pingala nadi
which is bright and shining like a great circle of fire; this
product of virtue is called the vehicle of the devas (devayana).
On the left side stretches forth the ida,
the brightness of which nadi is comparatively less like the disk
or circle of the moon; it dwells with the breath of the left
nostril, and is called the vehicle of the pitris (pitriyana).
Like the backbone of a vina or harp, the
long tract of bone with many joints that stretches from the seat
right up to the head of a human being is called the merudanda
There is a minute aperture or hole that
passes right through this merudanda from the muladhara to the
head; it is through this hole that there passes a nadi which the
yogins call the brahmanadi or sushumna.
Sushumna is a fine nerve that passes between
the ida and pingala; from this sushumna all the jnananadis
[sensory nerves] take their birth. Hence it is called the
The sun, the moon and the other devatas, the
fourteen lokas of Bhur, Bhuvas etc., the ten Dikas [directions],
east, west, etc., the sacred places, the seven oceans, the
Himalaya and other mountains, the seven islands of jambu, etc.,
the seven sacred rivers, Ganga, etc., the four Vedas, all the
sacred philosophies, the sixteen vowels and twenty-four
consonants, the Gayatri and other sacred mantras, the eighteen
Puranas and all the Upapuranas included, the three gunas, mahat
itself, the root of all the jivas, the jivas and their atman,
the ten breaths, the whole world, in fact, consisting of all
these, exists in the sushumna.
As various nadis have sprung up from the
sushumna, the receptacle for the inner soul of all jivas, and
are stretched out in all directions of the physical body,
therefore it is considered to be like a huge tree reversed. The
tattvajnanins alone are able to walk on every branch of this
tree by the help of pranavayu.
In this human body there exist seventy-two
thousand nadis which admit of sufficient space for entrance into
them through vayu; the yogins alone become acquainted with the
true nature of these nadis by the virtue of their yogakarma.
Having closed up the nine portals of the
body, and being acquainted with the source and nature of the
nadis that stretch up and down the seats of the several organs
of sense, the jiva, rising to the state of superior knowledge
with the aid of the life-breath, attains moksha.
On the left side of the sushumna, and near
the point of the nose, there exist the Indraloka called Amarvati;
and the bright luminous sphere that exists in the eyes is known
by the name of Agniloka.
Near the right ear exists the Yamaloka known
by the name of Samyamani, and on its side exists the sphere of
the Nairritadeva, called by the name of Nairritaloka.
On the west and situated in the back, there
exists the sphere of Varuna called by the name of Vibhavari; and
on the side of the ears the sphere is known as Gandhavati, which
is the seat of the Vayu.
On the north side of sushumna, extending
from the throat up to the left ear, and in the sphere of Kubera
known by the name of Pushpavati, exists the Chandraloka.
In the left eye and in line with the
direction of the ishanya exists Shivaloka, known by the name of
Manomani; the Brahmapuri that exists in the head should be
considered as the microcosm in the human body, because it is the
root and origin of the jnananadi sushumna, therefore called
Manomaya Jagat, the world of the mind.
Like the dreadful fire at the time of
pralaya, the Eternal dwells at the sole of the foot; the same
all-pure Eternal imparts blessings both above, below, in the
middle, inside and outside [the body].
The lower portion or the sole of the foot,
is called Atala; the upper portion or the top is called Vitala;
the upper part of the joint between the leg and the foot is
called Nitala, and the knee is called Sutala.
The lower portion of the thigh is called
Mahatala; the upper portion of it is called Rasatala, and the
loin is termed Talatala. In this way it is right to know the
seven Patalas that exist in the human body.
In the Patala where the serpents live in
coils, and below the navel, is the place known by the name of
Bhojindra. This dreadful place, like a burning hell and doomsday
fire, is termed Mahapatala; in this sphere the Eternal, known by
the name of jiva, displays itself in serpentine coils like a
Bhurloka exists in the navel, in the armpit
exists the Bhuvas, whilst the Svargaloka with the sun, moon and
stars, dwells in the heart.
The yogins realize perfect bliss by
imagining the seven lokas, the Sun, Moon, Mars, Mercury,
Jupiter, Venus, Saturn, and the innumerable other lokas, like
Dhruva and so on, in the heart.
In the heart dwells the Maharloka, the
Janaloka exists in the throat, the Taparloka between the two
eyebrows, whilst the Sattvaloka exists in the head.
This Brahmanda dissolves itself into water,
the water is dried up by fire, the air swallows up the fire, and
the akasha drinks the air in turn.
But the akasha itself is assimilated in the
mind, the mind in buddhi, the buddhi in ahankara, the ahankara
in chitta in kshetrajna.”