18. 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 Yoga-Karma.
19. 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 Moksa.
20. On the left side of this Susumna, and near the point of the nose, there exists the Indra-Loka by name called Amaravati; and the bight luminous sphere that exists in the eyes is known by the name of Agni-Loka.
[Of the nine sets of nerves springing from the Susumna, at first one set enters into the organ of sight, but it forms into a circle before branching out and entering into both the eyes, this circle is called Agni-Loka. Similarly the circle which the second set of the nerves make before entering into the nostrils, is known by the name of Amaravati or the capital of Indra-Loka.]
21. Near the right ear exists the Yama-Loka (the place of death) known by the name of Samyamani, and on its side exists the sphere of the Nairrta Deva, called by the name of Nairrta-Loka.
[Yama-Loka means the sphere of Death, because there exists such a delicate place near the ear that slight injury is likely to cause death to a person; hence this sphere is called Yama-Loka.
Nairrta-Loka is also called Rakso-Loka. At the side of Yama-Loka there exists a place the nerves of which enable a person to masticate hard things such as meat, etc.; hence this place is known by the name of Nairrta-Loka or Rakso-Loka]
22. On the west (i.e., of the Susumna),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 This is the seat of the Vayu.
[There is a certain place in the back of a man which the ordinary people of he Hindus touch with their wet fingers at the time of performing the halting ceremony. This place is called Vibhavari, because here the nerves are so sensitive, that no sooner one fixes his attention there than he becomes covered with Maya and falls into sleep. The term Vibhavari means night or darkness.
Similarly the place beside the ears, whence the air carries the smell, is called Gandhavati, meaning the place of smell; the place which starts the air to carry the smell into the nostrils is called the Vayu-Loka.]
23. On the north side of Susumna, extending from the throat up to the left ear, and in the sphere of Kubera, known by the name of Pushpavati, exists the Candra-Loka.
[Kubera is the god of riches of the Hindu Mythology; his place is called Puspavati, meaning place of golden flowers.]
24. In the left eye and in connection with the Isanya direction exists Siva-Loka, known by the name of Manonmani; the Brahmapuri that exist in the head should be considered as the microcosm in the human body (because it is the root and origin of the Jnana-Nadi Susumna, therefore called Manomaya-Jagat, or the world of mind).
25. Like the dreadful fire at the time of Pralaya, the eternal dwells at the sole of the feet; the same all-pure eternal imparts blessing, both above, below, in the middle, in and out (of the body).
[When one dwelling in Susumna, drinks the nectar of happiness, then whatever obstacles may appear to him both from above, below, or the middle of his body,they instantly disappear no sooner the mediator fixes his mind on the eternal dwelling at the sole of his feet.] [ Referring to the direction of certain magnetic currents. ]
26. 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 foot (i.e., the ankle) is called Nitala, and knee (Jangha) is called Sutala.
27. The lower portion of the thigh (Janu) is called Mahatala; the upper portion of it (Uru) is called Rasatala, and the loin (Kati) is termed Talatala. In this way it is proper to know the seven Patalas that exist in the human body.
28. In the Patalas where the serpents live in coils, and below the navel, is the place known by the name of Bhogindra; 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 circle.
29. Bhur-Loka exists in the navel; in the armpit [ This localizes a great nervous and magnetic centre that directs every motion of the arms.] exists the Bhuvar, while the Svarga-Loka, with the sun, moon and stars, dwells in the heart.
30. The Yogis realize perfect bliss by imagining the seven Lokas,the Sun, Moon, Mars, Mercury, Jupiter,Venus, Saturn, and innumerable other Lokas like Dhruva, etc., in the heart.
31. In the heart (of the person who thus imagines) dwells the Mahar-Loka, the Jana-Loka exists in the throat, the Tapo-Loka between the two eyebrows, while the Satya-Loka exists in the head.
32 & 33. This Brahmanda shaped Earth [ That is, like the egg of Brahma.] dissolves itself into Water, the Water is dried up by fire, the Air swallows up the Fire, and the Akasa drinks the Air in turn; but the Akasa itself is assimilated in the Mind, the Mind in Buddhi, the Buddhi in Ahankara, the Ahankara in Citta, and the Citta in Ksetrajna (i.e., Atman or Spirit).
[Ahankara here means “self-consciousness”, Mahat, or the Third Logos; it corresponds to the Mind in the human principles. Citta means the “abstract consciousness”, the Second Logos, corresponding to Buddhi of the human principles. Ksetra-jna, or the knower of the planes, means the Spirit or the First Logos, corresponding to the Atman of the human principles of the exoteric Theosophy. Mind here means the Kama Mind, and Buddhi means the faculty of ascertaining truth.
According to the definition given by Sri Sankaracharya in his Viveka-Chudamani[ Text in Devanagiri and Translation in English by Mohini Mohan Chatterji. ], the Mind, Buddhi, Ahankara, and Citta are the four handmaids of Antahkarana; the quality of Mind is to doubt, that of Buddhi is to ascertain, Citta retains or keeps, while Ahankara, expresses its self-consciousness or shows “I-am-ness”. The place of the mind is the throat, that of Buddhi the mouth, Citta dwells in the navel, while Ahankara resides in the heart.] [ All the explanations in brackets are mere translations, except this portion, which I have simply explained from the teachings of “H.P.Blavatsky” and “Sri Sri Sankaracharya ]
