The Unknown in the Shiva- sutras is the Naad-Brahman, and this initial pulse is termed as the Naad-bindu. The adjoining diagram explains the Naad – ‘it is the generic potency representing all undifferentiated sounds’[5]. The latter is represented by the Chandra or ‘half-moon’ adorning Shiv’s matted hair. Together, they symbolize the anunasik or the ‘nasal-hum’. The anunasik is also the name of a class of letters in the last and fifth column of the table of mute-consonants in the Sanskrit alphabet. These letters are themselves five in number and are uttered through both the mouth and nose simultaneously. In the language this nasal sound when added to other consonants is indicated as a Chandra-bindu above the alphabet. This is the ‘hmm’ sound, at the end, as we pronounce ‘aum’ – the universal mantra of yogic chanting.

The Spanda or throbbing of this Bindu gives rise to the Shaktīs and their interplay unfolds the dimensions and multitudinous forms onto this mayanvic stage of the senses.

But before Mishraji takes us forward he explains in Chapter Ten – ‘God, Gods and Goddesses’[6] that the deities of Vedic thought are metaphorical constructs and they carry deep layers of metaphysical meanings. He exhorts us not to be misled by Western scholars and hurried translations but instead takes us towards the path of Sanatana Dharma. He says (quote) – “Sanatana Dharma is not a religion but an eternal path. This path is based upon the governing principles of the Universe. It is only when we do not view Sanatana Dharma as religion that the message and meaning of Veda Vijnāna or the Science of the Vedas becomes comprehensible.”

2. So, now let us look at “Reflections” again for guidance and also use Motilalji’s ideas to develop this metaphysics. Mishraji writes, explaining the first moment of Creation of consciousness, (quote) – “How do I communicate this encounter? I etch the happening as Vishnu. Resting in the midst of an ocean (infinity), lying on the bed of a coiled serpent (the frightening turbulence of the physical universe) with his consort Lakshmi by his side.”[7]

As we look outwards into the night sky, we see a vast ocean of energy. As our telescopes are getting better we see deeper into the space but further back into the time. But everything is moving… it is the jagatyām jagat of Ishopanishad. This incessant movement to our senses manifests as the dichotomy of Vishnu and Shiv. ‘Vi’ as a root means gati, vyāpti or ‘to speed away, flying away’ and ‘anu’ means ‘the tiniest form of matter’. Vishnu is therefore the expanding, emanating energy that is spewing out in discrete amounts from the supernovas at the galactic level and from the sun in our immediate solar system. Vishnu is all that shines in this luminous Universe.