Yes, Pindanda(Microcosm) is a reflection of Brahmanda(Macrocosm) as explained in Uttara Geeta, a conversation between Krishna and Arjuna
Know by the process of Anvaya and Vyatireka that the Atman which pervades the whole body is beyond the 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 (i.e., to perceive the Light of Caitanya) frees himself
from the sins of his past hundred births.
On the right side spreads the Pingalã Nãdi (i.e., from the sole of the right foot right up to the top of the head where the Sahasrãra
exists), it is bright and shining like a great circle of Fire (or the
Sun); this product of virtue (Pingalã) is called the vehicle of the
devas. (Meaning, that those who can fix their mind in this Nãdi, can
journey through the sky like Devas; therefore it is called the
"Deva-Yãna" or the vehicle of the Devas.)
On the left side stretches forth the Ida (i.e., from the sole of the left foot up to the Sahasrãra at the top of the head), the
brightness of this Nãdi is comparatively less, like the disk or circle
of the Moon; it dwells with the breath of the left nostril and it is
called the vehicle of the Pitrs. (Meaning, that those who can fix
their mind in this Nãdi, can ascend the Pitr Loka and no further;
hence it is called "Pitr-Yãna" or the vehicle of the Pitrs.)
13 & 14. Like the backbone of a Veena, 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 Meru-Danda (spinal cord). There is a
minute aperture or hole that passes right through this Meru-Danda from
the Mulãdhãra to the head; it is through this hole that there passes a
Nãdi which the yogis called the Brahma-Nãdi or Susumnã.
Susumnã is a fine nerve that passes between the Idã and Pingalã. From this Susumnã all the JnãnaNãdis (sensory nerves) take their
birth: hence it is called the Jnãna-Nãdi.
The Sun, the Moon, and the other Devatas, the fourteen Lokas of Bhur, Bhuvar, etc., the ten directions,East, West, etc., the sacred
places, the seven oceans,the Himãlaya and other mountains, the seven
Islands of Jambu, etc., the seven sacred rivers, Gangã, etc., the four
Vedas, all the sacred philosophies, the sixteen vowels and twenty-four
consonants,the Gãyatri and other sacred Mantras, the eighteen Purãnas
and all the Upa-Purãnas included, the three Gunas, Mahat itself, the
root of the Jîvas, the Jîvas and their Atman, the ten breaths, the
whole world, in fact, consisting of all these, exists in the Susumnã.
[As all outward objects that are cognizable by the human senses are
reflected in the Susumnã Nãdi, therefore the Rsis call this body the
"microcosm". For instance,when you see the sun, moon, or the stars,
you do not actually go near to them in order to see, but you see them
because they are reflected in your Susumnã Nãdi. If your mind had the
power to go out of your body, in order to see them, then you would be
able to see all and everything that lies in the "Royal Road", and in
such a case you would know all and every occurrence that takes place
in every quarter of this globe, nay, and somewhere else, in this vast
As various Nãdis have sprung up from the Susumnã, the receptacle of the Inner soul of all Jîvas - and are stretched out in all
directions of the physical body, therefore it is considered like a
huge tree reversed. The Tattva-Jnãnins alone are able to walk on every
branch of this tree by the help of PrãnaVãyu.
In this human body there exist seventy-two thousand Nãdis which admit of sufficient space for entrance into them through Vãyu; the
Yogins alone become acquainted with the true nature of these Nãdis by
the virtue of their Yoga-Karma.
Having closed up the nine portals of the body, and being acquainted with the source and nature of the Nãdis that stretch up and
down the seats of the several organs of sense, the Jîva, rising to the
state of superior knowledge with the aid of the Life-Breath, attains
On the left side of this Susumnã, and near the point of the nose, there exists the Indra-Loka by name called Amarãvatî; and the bight
luminous sphere that exists in the eyes is known by the name of
Near the right ear exists the Yama-Loka (the place of death) known by the name of Samyamanî, and on its side exists the sphere of the
Nairrta Deva, called by the name of Nairrta-Loka.
On the west (i.e., of the Susumnã),and situated in the back, there exists the sphere of Varuna called by the name of Vibhãvarî: and on
the side of the ears, the sphere is known as Gandhavatî This is the
seat of the Vãyu.
On the north side of Susumnã, extending from the throat up to the left ear, and in the sphere of Kubera, known by the name of
Pushpavatî, exists the Candra-Loka.
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.
The lower portion of the thigh (Jãnu) is called Mahãtala; the upper portion of it (Uru) is called Rasãtala, and the loin (Kati) is
termed Talãtala. In this way it is proper to know the seven Pãtãlas
that exist in the human body.
In the Pãtãlas where the serpents live in coils, and below the navel, is the place known by the name of Bhogîndra; this dreadful
place, like a burning Hell and Doomsday Fire, is termed Mahãpãtãla; in
this sphere, the eternal known by the name of Jîva, displays itself in
serpentine coils like a circle.
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.
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 Brahmãnda shaped Earth [ That is, like the egg of
Brahmã.] dissolves itself into Water, the Water is dried up by fire,
the Air swallows up the Fire, and the Akãsa drinks the Air in turn;
but the Akãsa itself is assimilated in the Mind, the Mind in Buddhi,
the Buddhi in Ahankãra, the Ahankãra in Citta, and the Citta in
Ksetrajna (i.e., Atman or Spirit).
The Yogins who contemplate me with one mind as "I am He" are saved from the sins collected during a hundred millions of Kalpas.
As the Akãsa of the pot is absorbed in the Mahãkãsa when the pot is broken, so also the ignorance bound Jîvãtman is absorbed in the
Paramãtman when ignorance is destroyed.
He who has been able to acquire the knowledge of the Tattvas that the
Jîvãtman is absorbed in the Paramãtman, even as the Akãsa of the
Pot is absorbed in the Mahãkãsa, becomes undoubtedly free from the
chain of ignorance, and goes into the sphere of the Light of Supreme
Knowledge and Wisdom.