The Mute Consonants – sparśa
◊ The sparśa are 25 in numbers as shown above in Table 1. To create the isomorphism from external reality to discursive language as we speak, the first mute ‘k’ ( k ) to the last mute ‘m’ ( ma ) – the glottis to the labials are traced and the entire mouth is virtually ‘shaped’ in these varnas. They are divided into five classes of five each :-
kavarga ( kvaga- : k¸ K¸ ga¸ Ga¸ = ) these are kanthasth or guttural ;
cavarga ( cavaga- : ca¸ C¸ ja¸ Ja¸ Ha ) these are tālavya or palatal ;
tavarga ( Tvaga- : T¸ z¸ D¸ Z¸ Na ) these are mūrdhana or cerebral ;
tavarga ( tvaga- : t¸ qa¸ d¸ Qa¸ na ) these are dantasth or dental ;
pavarga ( pvaga- : p¸ f¸ ba¸ Ba¸ ma ) these are östh or labial ;
If we look at them column-wise then the last column of five are nasals or anunāsik. In each class the first two have a harsh tone and are considered purusa or male while the 3rd and the 4th are softer and hence called kömal. At the same time the 1st and 3rd use lesser breath therefore they are termed as alp-prāna while the 2nd and the 4th are aspirates, using more life-force and hence they are termed māhā-prāna.
In short we see that the sparśa, mute-consonants have symmetries that are related to manifestation of life and its substance.
Paninī has explained a system of pratyāhāra or abbreviation in which the first and the last letter actually include the entire list between them. Thus kam ( kma ) would stand for the entire list of mute consonants. Now we look at the Brihadāraṇyaka Upanishad I.2.1 which is the first shlöka of the ‘Hymn of Creation’  as follows:-
naiveha kimcanāgra āsīt. mrtyunaivedam āvrtam āsīt, aśanāyayā, aśanāyā hi mrtyuh ; tan man’kuruta, ātmanvī syām iti. so’rcann acarat, tasyārcata. āpo’jāyanta arcate vai me kam abhūd iti ; tad evārkasya arkatvam ; kamha vā asmai bhavati, ya evam etad arkasya arkatvamveda.
….There was nothing whatsoever here in the beginning. It was the absence of time or mrtyuh, death that hid everything. For aśnāyā or that which has not emanated, in other words is unmanifested is death. This aśnāyā- mrtyuh or the Unnameable, Brahman had a first thought in His mind, ‘Let me be’. This generated the first movement of thought and from this worship āpo emanated.…..’Verily’, he thought, ‘since my first desire has given rise to kam (within me)’, therefore this is the essence of energy or arka of all creation – he who understands kam thus comprehends the meaning (and control) of arka.
Both āpo and kam are hurriedly translated as ‘water’ in English versions of this shlöka. They are actually both ‘first’ emanations. Due to the desire to be, the infinite One expresses duality, right here the bifurcation of the internal mind and the external manifestation happens. āpo thus is the outward pervading matter, the plasma that is synonymous with arka or the very essence of energy ; kam is the expansion of thought within, turning into the seeds of the language , like Bhartrhari’s sphöta. It germinates the links of words and sentences, helping to precipitate the very first desire into action.
◊ The very first sparśa ‘ka’ is the vedic aphorism for Prajāpati a reflection of Brahman. Śatpath Brāhmana simply asks – “Who is the Unknown ?” and since kah ( k: ) in Sanskrit means ‘who ?’ this then is the obvious ‘name’ for that which cannot be named.
Now Chāndogya Upaniśad IV.10.5 establishes the duality of Brahman, the Unknown’s desire to be by saying that…..kambrahma, khambrahma……te ha+ūcuh+yad+vāva kamtad+eva khamyad+eva kham tad+eva kamity…
Here Agnī Deva, the Lord of Energy is explaining the secret of Brahman manifesting as different forms of fire or energies in the Universe. He says just as kam is the Infinite so is kham.
As I have explained above that īśwara, is the manifest or pratyakśa form of the Unknown that lies within the realm of our senses. Synonymously kam too is like Aleph 1, א1 – the continuous infinity of Cantor’s theory of Infinities. It too is uncountable and from it can emerge another infinite number of roots, words, sentences and so on that can name every possible form of creation. Then in the manifest speech of the sparśa the kham is the reciprocal of the Aleph 1, א1 . This transformation gives the same diversity to kham as is available in kam. Mathematically speaking :-
( KM )kham = _____1______ = _1_ = ~ zero
kam א1 ….Fig. 1
This is confirmed by Brihadārānyaka Upaniśad V.1.1 which continues after aum pūrn amadah, pūrnamidam,………aum khambrahma……
and also by the fact that kham means zero, śūnya in all ancient mathematical references. This also leads us to the concept of vacuum or space meaning ākāśa.
The Alphabet & the seven Chakrās of the Śiva śutras.
◊ We are going to look at two sūtras of the Śiva sūtras from the Vimarśinī by Kśemrāja written in 10th century A.D.  :-
I.6 Sai>caËsaMQaanao ivaSvasaMhar ..6.. – śaktichakra samdhane viśvasamhāra
II.7 maatRkacaËsambaaoQa: ..7.. – mātrkā chakra sambodhah
If we look at the Earth as shown in Fig. 2 we realize the entire life is restricted to a thin crust of about 30 Km thick on the surface plus few kilometers up in the air. As we look at this we can feel its ‘Mother nature’ ; the Gaia Hypothesis of James Lovelock seems so true that this prithivi purush itself is alive ; not only that it supports other forms of life.The Nirukta  (2.8) first relates the root ( maa ) √ma to mātā which means “the atmosphere” encircling the earth. This also means the “mother’s womb” in it the ātmā : soul takes shape and form and is born in this world. Just like the womb encloses the child and protects it, similarly the