The Essence of the Manifested World Tantra

There is no rule that one must imagine the general first and then the specific, which would make the letter placement contingent upon the "Ca." The body of the deity is in every way both general and specific. Its presence in the practitioner's body is produced by the placement. Therefore, there is no fault in remembering the presence of specific limbs through the placement of letters beginning with 'A'.

There is no conflict of order in the Matrika-nyasa placement of the alphabet by the order of dissolution, imagining the general dissolution first and then the specific, as both are dissolved into the Self.

Nor is the separate dissolution of the specific letters useless, even if they were already dissolved by the general dissolution, because the contemplation of the order of the specific dissolution is mandatory.

If one asks how the subtle elements like Prana vital force are addressed when the gross form of Vaikhari articulate speech is the topic, the answer is: this is not a fault. Without these, it would be impossible to deal with the gross alone, as the cosmic form is also all-encompassing. Or, the gross parts—denoted by words like "tissues"—are described as being the producers of the life of the vital force, mind, and soul through words related to the life force. In this view, it should be understood that the subtle elements following the cosmic form are described through the bindu point/drop and nada sound associated with the letters.

If one asks why there is "additional mention" when the gross subject is already established by "constituting the head, arms, feet, middle, and heart" beginning with A, Ka, Cha, Ta, Ta, Pa, Ya, this is not a fault. It is for indicating the differences in nyasa placement for rituals like bathing and daily practice. In the specific positional practice, the placement of the fifty-one letters individually is indicated by "beginning with A, Ka, Cha, Ta, Ta, Pa, Ya..." In the rising practice, the placement of the group alone is indicated as pervasive in the head, arms, feet, middle, and heart by the seven groups. In rituals like bathing, the placement of the three groups starting with A, Ka, and Cha is in the head, middle, and feet. At the time of eating, the placement from the head to the feet is indicated. The intention is that these may be applied everywhere depending on place and time.

Alternatively, the extra mention is for the sake of extracting the entire mantra recitation. That is to say, with the groups starting with A, Ka, Cha, Ta, Ta, Pa, Ya—associated with the sixteen vowels beginning with A—the sixteen-vowel combination for each of the fifty letters is mentioned. One should contemplate sixteen-petaled lotuses in the places of placement, place the respective principal letter in the whorl, and place the sixteen vowels associated with that letter on the petals. The meaning is: one who is fond of placement should perform placement, one who is fond of repetition should recite, and one who is fond of meditation should meditate. Having placed "Om Am Om Namah" in the whorl of the A-lotus, one should place "Om Am Am Namah," "Om Am Am Namah," "Om Am Im Namah," and so on, on the petals. Having placed "Om Am Om Namah" in the whorl of the Aa-lotus, one should place "Om Am Am Namah," "Om Am Am Namah," "Om Am Im Namah," and so on, on the petals; one should do the same for the remaining letter-lotuses. This is the order of mantra for vowel recitation.

Now, the order of consonant recitation: with the groups starting with A, Ka, Cha, Ta, Ta, Pa, Ya, there is a variety of constructions in the head, arms, feet, middle, and heart.