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Extra info for A study of the letters of the Sanskrit alphabet and their metaphysical role in the emanation of manifest reality as described in select Hindu Tantras

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In schools of Saivite Tantra, especially the Saivism of Kashmir, the greater Reality often takes the form of Siva, which exists in a purely static state. This silent Siva stands in sheer contrast to what I have described as the bursting forth of the dynamically potent Word, understood in this depiction as Sakti, the female companion to Siva. A seeming duality appears here on the surface. The Word only 33 Coward, Bhartrhari, 33. , 38. 23 represents half of the origin while Siva represents the other, greater half.

Carry enough metaphysical weight to fill volumes. However, in the terms of basic phonetic emanation they provide both a summation of svaras and a fluid transition into vyanjanas. ). If the anusvara as a single point represents the unity of Siva-Sakti then the meaning of a]J. (visarga), graphically represented as two points (:), is self-apparent. The division of the ultimate consciousness into two, namely Siva and Sakti, sets off the creation of the manifest world, and thus at the culmination of the vowels, representative of the divine powers of Siva-Sakti, visarga sets the stage for the next round of emanation, represented by the consonants.

315. , 312. , 317. ti. However, there do exist a few hitches along the way. The direct reflection would imply ka to correspond with sadasiva tattva, which is does in most listings. The exception is Abhinavagupta' s rendering of the furthest point of pasyantf as anasritasakti, another non- tattva. ti. ti the kaiicukas were condensed into four, in matrka, they occur as six in full, corresponding to the letters gha through jha. Malin! The matrka extends further out from Siva in the emanation of the manifest world, yet it still resides in a realm of heavy subjectivity.

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