Muladhara (1) is a triangular space in the midmost portion of the body, with the apex turned downwards like a young girl’s yoni. It is described as a red lotus of four petals, situate between the base of the sexual organ and the anus. “Earth” evolved from “water” is the Tattva of the cakra. On the four petals are the four golden varnas – “vam”, “Å›am”, “ÅŸam” and “sam”.(2)
In the four petals pointed towards the four directions (Isana, etc.) are the four forms of bliss – yogananda (yoga bliss), paramananda (supreme bliss), sahajananda (natural bliss), and virananda (vira bliss). In the centre of this lotus is Svayambhu-linga, ruddy brown, like the colour of a young leaf. Citrini-nadi is figured as a tube, and the opening at its end at the base of the linga is called the door of Brahman (Brahma-dvara), through which the Devi ascends. (3) The lotus, linga and brahma-dvara, hang downwards.
The Devi Kundalini, more subtle than the fibre of the lotus, and luminous as lightning, lies asleep coiled like a serpent around the linga, and closes with Her body the door of Brahman. The Devi has forms in the brahmanda, Her subtlest form in the pindanda, or body, is called Kundalini, a form of Prakrti pervading, supporting, and expressed in the form of the whole universe; “the Glittering Dancer ” (as the Saradatilaka calls Her) “in the lotus-like head of the yogi.”
When awakened, it is She who gives birth to the world made of mantra. (4) A red fiery triangle surrounds svayambhu-linga, and within the triangle is the red Kandarpa-vayu, or air, of Kama, or form of the apana vayu, for here is the seat of creative desire. Outside the triangle is a yellow square, called the prthivi (earth) mandala, to which is attached the “eight thunders ” (asta-vajra). Here is the bija “lam” and with it prthivi on the back of an elephant. Here also are Brahma and Savitri, (5) and the red four-handed S’akti Daksini.
1. Mula, the root; adhara, support; for the muladhara is the root of Susumna and that on which Kundalini rests.
2. It need hardly be said that it is not supposed that there are any actual lotuses or letters engraved thereon. These and other terms are employed to represent realities of yoga experience. Thus the lotus is a plexus of nadis, the disposition of the latter at the particular cakra in question determining the numbers of the petals.
3. Hence She is called in the Lalita-sahasra-nama (verse 106) Muladharam-bujarudha..
4. See Prana-tosini, p. 45.
5. TheDevl is Savitri as wife of the Creator, who is called Savita because He creates things.