nyms of this word is Aja. Now, Aja literally
means that which has no birth, and is applied to the Eternal Brahma in
certain portions of the Upanishads. So, the first sign is intended to
represent Parabrahma, the self-existent, eternal, self-sufficient cause
of all.

II. Rishabham.--This word is used in several places in the Upanishads
and the Veda to mean Pranava (Aum). Sankaracharya has so interpreted it
in several portions of his commentary.*

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* Example, "Rishabhasya--Chandasam Rishabhasya Pradhanasya
Pranavasya."
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III. Mithuna.--As the word plainly indicates, this sign is intended to
represent the first androgyne, the Ardhanareeswara, the bisexual
Sephira--Adam Kadmon.

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