[Notes on “The Twelve Signs of the Zodiac”]

[Notes on “The Twelve Signs of the Zodiac”]

Theosophist, November, 1881

Article Selections by T. Subba Row | Notes by H.P.B.

[Note: for the complete article by T. Subba Row, see “The Twelve Signs of the Zodiac”]

The names assigned to these signs by the ancient Sanskrit writers and their exoteric or literal meanings are as follows:

THE NAMES OF THE SIGNS.			THEIR EXOTERIC OR LITERAL MEANINGS.
1.	Mesha	.          .          .	Ram, or Aries.
2.	Rishabha	.          .          .	Bull, or Taurus.
3.	Mithunam	.          .          .	Twins, or Gemini (male and female).
4.	Karkátaka	.          .          .	Crab, or Cancer.
5.	Simha	.          .          .	Lion, or Leo.
6.	Kanya	.          .          .	Virgin or Virgo.1
7.	Tula	.          .          .	Balance, or Libra.
8.	Vrischika	.          .          .	Scorpion, or Scorpio.
9.	Dhanus	.          .          .	Archer, or Sagittarius.
10.	Makara	.          .          .	The Goat, or Capricornus (Crocodile, in Sanskrit).
11.	Kumbha	.          .          .	Water-bearer, or Aquarius.
12.	Meenam	.          .          .	Fishes, or Pisces.

1. Virgo-Scorpio, when none but the initiates knew there were twelve signs. Virgo-Scorpio was then followed for the profane by Sagittarius. At the middle or junction-point where now stands Libra, and at the sign now called which follows Virgo, two mystical signs were inserted which remained unintelligible to the profane.—Ed. Theos. [H.P.B.]

The figures of the constellations included in the signs at the time the division was first made do not at all resemble the shapes of the animals, reptiles and other objects denoted by the names given them. The truth of this assertion can be ascertained by examining the configurations of the various constellations. Unless the shape of the crocodile² or the crab is called up by the observer’s imagination, there is very little chance of the stars themselves suggesting to his idea that figure, upon the blue canopy of the starry firmament. . . .

2. This constellation was never called Crocodile by the Western ancient astronomers who described it as a horned goat and called it so—Capricornus.—Ed. Theos. [H.P.B.]

The Sukarahasy Upanishad will show that the ancient Aryan philosophers looked upon Náráyana as the Jivátma.³ . . .

3. In its lowest or most material state, as the life-principle which animates the material bodies of the animal and vegetable worlds, etc.—Ed. Theos. [H.P.B.]

The Jivátma 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 Jivátma—the son of Paramátma 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.)⁴ . . .

4. Nevertheless it is a true one. The Jiv-atma in the Microcosm (man) is the same spiritual essence which animates the Macrocosm (universe), the differentiation, or specific difference between the two Jivatmas presenting itself but in the two states or conditions of the same and one Force. Hence, “this son of Paramatma” is an eternal correlation of the Father-Cause, Purusha manifesting himself as Brahmâ of the “golden egg” and becoming Viraj—the universe. We are “all born of Aditi, from the water” (Rig-Veda, Hymns to the Maruts, Bk. X, Hymn 63, 2), and “Being was born from non-being” (ibid., Mandala I, Sukta 164, 6).—Ed. Theos. [H.P.B.]

Kanyá.—Means a virgin and represents Sakti or Mahámáya. The sign in question is the sixth Rási or division, and indicates that there are six primary forces in Nature. These forces have different sets of names in Sanskrit philosophy. According to one system of nomenclature, they are called by the following names:—(1) Parásakty; (2) Gnánasakti; (3) Itchásakti (will-power); (4) Kriyásakti; (5) Kundalinisakti; and (6) Matrikásakti. The six forces are in their unity represented by the Astral Light.⁵ . . .

5. Even the very name of Kanya (Virgin) shows how all the ancient esoteric systems agreed in all their fundamental doctrines. The Kabalists and the Hermetic philosophers call the Astral Light the “heavenly or celestial Virgin.” The Astral Light in its unity is the 7th. Hence the seven principles diffused in every unity, or the 6 and one— two triangles and a crown.—Ed. Theos. [H.P.B.]

Jivátma differs from Paramátma, or to state the same thing in other words, “Baddha” differs from “Mukta”⁶ in being encased as it were within these 36 Tatwams, while the other is free. . . .

6. As the Infinite differs from the Finite and the Unconditioned from the Conditioned.—Ed. Theos. [H.P.B.]

The expansion of the Vija or primitive germ into the universe is only possible when the 36 “Tatwams”⁷ are interposed between the Maya and Jivátma. . . .

7. 36 is three times 12, or 9 Tetraktis, or 12 Triads, the most sacred number in the Kabalistic and Pythagorean numerals.—Ed. Theos. [H.P.B.]

Makara.—There is some difficulty in interpreting this word; nevertheless it contains within itself the clue to its correct interpretation. The letter Ma is equivalent to number 5, and Kara means hand. Now in Sanskrit Thribhujam means a triangle, bhujam or karam (both are synonymous) being understood to mean a side. So, Makaram or Panchakaram means a Pentagon.⁸ . . .

8. See the article in the August (1881) number “The Five-Pointed Star,” where we stated that the five-pointed star or pentagram represented the five limbs of man.—Ed. Theos. [H.P.B.]

The nine Prajapatis—the assistants of the Demiurgus.⁹ . . .

9. The nine Kabalistic Sephiroths emanated from Sephira the 10th and the head Sephiroth are identical. Three trinities or triads with their emanative principle form the Pythagorean mystic Decad, the sum of all which represents the whole Kosmos.—Ed. Theos. [H.P.B.]