IV.  Karkataka.—­When the syllables are converted into the corresponding numbers, according to the general mode of transmutation so often alluded to in Mantra Shastra, the word in question will be represented by ////.  This sign then is evidently intended to represent the sacred Tetragram; the Parabrahmadharaka; the Pranava resolved into four separate entities corresponding to its four Matras; the four Avasthas indicated by Jagrata (waking) Avastha, Swapna (dreaming) Avastha, Sushupti (deep sleep) Avastha, and Turiya (the last stage, i.e., Nirvana) Avastha (as yet in potentiality); the four states of Brahma called Vaiswanara, Taijasa (or Hiranyagarbha), Pragna, and Iswara, and represented by Brahma, Vishna, Maheswara, and Sadasiva; the four aspects of Parabrahma, as Sthula (gross), Sukshma (subtle), Vija (seed), and Sakshi (witness); the four stages or conditions of the Sacred Word, named Para, Pasyanti, Madhyama and Vaikhari; Nadam, Bindu, Sakti and Kala.  This sign completes the first quaternary.

V. Simha.—­This word contains a world of occult meaning within itself; and it may not be prudent on my part to disclose the whole of its meaning now.  It will be sufficient for the present purpose to give a general indication of its significance.

Two of its synonymous terms are Panchasyam and Hari, and its number in the order of the Zodiacal divisions (being the fifth sign) points clearly to the former synonym.  This synonym—­Panchasyam—­shows that the sign is intended to represent the five Brahmas—­viz., Isanam, Aghoram, Tatpurusham, Vamadevam, and Sadyojatam:—­the five Buddhas.  The second synonym shows it to be Narayana, the Jivatma or Pratyagatma.  The Sukarahasy Upanishad will show that the ancient Aryan philosophers looked upon Narayana as the Jivatma.* The Vaishnavites may not admit it.  But as an Advaiti, I look upon Jivatma as identical with Paramatma in its real essence when stripped of its illusory attributes created by Agnanam or Avidya—­ignorance.

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* In its lowest or most material state, as the life-principle which
animates the material bodies of the animal and vegetable worlds, &c. 
—­Ed. Theos.
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The Jivatma is correctly placed in the fifth sign counting from Mesham, as the fifth sign is the putrasthanam or the son’s house according to the rules of Hindu Astrology.  The sign in question represents Jivatma—­ the son of Paramatma as it were. (I may also add that it represents the real Christ, the anointed pure spirit, though many Christians may frown at this interpretation.)* I will only add here that unless the nature of this sign is fully comprehended it will be impossible to understand the real order of the next three signs and their full significance.  The elements or entities that have merely a potential existence in this sign become distinct separate entities in the next three signs.  Their union into a single entity leads to the destruction of the phenomenal universe, and the recognition of the pure Spirit and their separation has the contrary effect.  It leads to material earth-bound existence and brings into view the picture gallery of Avidya (Ignorance) or Maya (Illusion).  If the real orthography of the name by which the sign in question is indicated is properly understood, it will readily be seen that the next three signs are not what they ought to be.