û combines with â to give ( ] + A ) as va ( va )
These antahstha are so called because they are in-between the vowels and the mute consonants. However, the prefix antar means both ‘intermediate’ as well as ‘internal’. Thus they reflect the inner energies of the body or śarira. They represent the bīja-mantrā of the lower four of the seven chakrās according to the Śiva sūtras.
These are as follows :-
( ya ) is for the 4th, the Heart or anāhat chakra
( r ) is for the 3rd , the Navel or manipūr chakra
( va ) is for the 2nd, the genitals or swādhisthān chakra
( la ) is for the 1st, the lower Pelvic or mūladhār chakra.
These are also called the yam ( yama\ ) symbols. And this is the name of Lord of Death in the Vedas thus signifying time-bound decaying of energies. Interestingly if we look at the Alphabet-ring in Fig. 3 ( ma ) and ( ya ) are contiguous. If we go clockwise yam ( yama\ ) could be the pratyāhāra for the entire alphabet signifying its closure or death. On the other hand if we go anti-clockwise from ( ma ) to ( ya ) and add an extra mātrā or meter to each syllable for extension in time – we get the unfolding of māyā !
The Shakti symbols – the ūsma
These are also called the Sibilants or Fricatives. The ūsma are śâ ( Sa ), sâ ( Ya ), sâ ( sa ) and hâ ( h ). The latter is the aspirate which we have covered earlier in the explanation for ah ( A: ). It is also the bīja-mantrā for the throat or viśuddhi chakrā.
The rest can be linked to the three Śaktīs viz. shri ( SaR – laxamaI ), usā ( ]Yaa ) & satī ( satI )…the energies of the manifest universe. Their consorts are Brahmā , Visnu and Śivā in various myths in the purānas or ancient legends. In the vedic sense energy is treated very differently from the western scientific method.
shri is the domain of counting. This belongs to Cantor’s, Aleph – naught, א0 – the countable infinity. Here the energy transactions are conserved. That is what diminishes from one place increases at the receiving end. This is the Goddess Lakśmī, of wealth. If I give you anything, say money, it reduces with me but adds to your account.
usā is that which keeps getting replenished from without. It is like Aleph 1, א1 – the continuous infinity of Cantor’s theory of Infinities ….the rays of the ādityah, the sun ; the flowing rivers are all examples of this form of śakti. I go to the river and fill a bucket of water, the flow of the water is not affected and I receive my nourish.
satī is the ‘energy that grows’ by giving. It is like the fruits of a tree that multiply or the dispersion of knowledge or like lighting many candles with one and so on. I give you a lesson – I do not lose it but you have gained. This increase is the brh and is the process of going back into the non-linearity.
There are many metaphors of these three Śaktīs in the scriptures.
We have seen that these varnas of the Sanskrit alphabet have a number of symmetries built into their structure. There is a clear metaphysical basis that needs far more analysis….its root forms, its meters and other structures give one the feeling of the unfolding of Dimensions. In fact it feels, looking at the – Fig.3 that a lot of knowledge is still to unfold and the resonances could lead to endless possibilities.
In conclusion Rabindranath Tagore’s lines from ‘The Gitanjali’ come to mind where he attempts a journey beyond words using the “heart’s – flute” as the mantric metaphor conjoining all life’s sounds into its mellifluous mould …
O silence him now, your poet
of words that race;
take his heart’s – flute, and play it
with deepest grace.
In the night’s depth let it sound
with a melody profound,
the flute – song with which you astound
the worlds of space.
Whatever in life and death is flung
about of me,
may this tune draw it to your feet
The clutter of words of day on day
in an eye – blink will float away,
and I shall hear the flute play, in
night’s endless place.