Theosophy - The Twelve Signs of the Zodiac by T.Subba Rao [Row] - Adyar Pamphlet No. 31- September 1913
Adyar Pamphlets No. 31
THE TWELVE SIGNS OF THE ZODIAC
by T. SUBBA RAO
[the name ROW has been sometimes used]
September 1913, Reprinted 1923, 1934
Theosophical Publishing House, Adyar, Chennai [Madras]. India
Publishers Note
This
pamphlet is a reprint of an important article by the late T. Subba Rao from
The Theosophist, November, 1881.
The footnotes, signed ED.[editor] , The
Theosophist, were written by Madame H. P. Blavatsky.
[Page 1] THE division of the Zodiac into different signs dates from
immemorial antiquity. It has acquired a world-wide celebrity and is to
be found in the astrological systems of several nations. The invention of
the Zodiac and its signs has been assigned to different nations by different
antiquarians. It is stated by some that, at first, there were only ten signs,
that one of these signs was subsequently split up into two separate signs,
and that a new sign was added to the number to render the esoteric
significance of the division more profound and at the same time to conceal
it more perfectly from the uninitiated public. It is very probable that the real
philosophical conception of the division owes its origin to some particular
nation, and the names given to the various signs might have been
translated into the languages of other nations. The principal object of
this article, however, is not to decide which nation had the honour of
inventing the [Page 2] signs in question, but to indicate to some
extent the
real philosophical meaning involved therein and the way to discover the
rest of the meaning which yet remains undisclosed. But from what is herein
stated, an inference may fairly be drawn that, like so many other
philosophical myths and allegories, the invention of the Zodiac and its
signs owes its origin to ancient India.
What
then is the real origin of these signs, the philosophical conception which
the Zodiac and its signs are intended to represent? Do the various
signs merely represent the shape or configuration of the different
constellations included in the divisions, or are they simply masks designed
to veil some hidden meaning ? The former supposition is altogether
untenable for two reasons, viz.:
1.
The Hindûs were acquainted with the precession of the equinoxes as
may be easily seen from their works on Astronomy and from the almanacs
published by Hindû astronomers. Consequently they were fully aware of
the fact that the constellations in the various Zodiacal divisions were
not fixed. They could not, therefore, have assigned particular shapes
to these
shifting groups of fixed stars with reference to the divisions of the
Zodiac. But [Page 3] the names indicating the Zodiacal signs have been allowed to
remain unaltered. It is to be inferred, therefore, that the names given to the
various signs have no connection whatever with the configurations of the
constellations included in them.
2. The names assigned to these signs by the ancient Samskrt writers and
their exoteric or literal meanings are as follows:
|
THE NAMES OF THE SIGNS |
THE EXOTERIC OR LITERAL MEANINGS |
1. |
Mêsha |
Ram or Aries |
2. |
Rishabha |
Bull
or Taurus |
3. |
Mithuna |
Twins or Gemini (male and female) |
4. |
Karkataka |
Cancer or Crab |
5. |
Simha |
Lion or Leo |
6. |
Kanyâ |
Virgo or
Virgin
[See note at end of this table] |
7. |
Tulâ |
Libra or Balance |
8. |
Vrschika |
Scorpio |
9. |
Dhanus |
Sagittarius or Archer |
10. |
Makara |
Capricornus or Crocodile |
11. |
Kumbha |
Aquarius or Waterbearer |
12. |
Mîna |
Pisces or Fish |
[
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 Virgo,
two mystical signs were inserted which remained unintelligible to the
profane. Editor,
The Theosophist ]
|
[Page
4] 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 crocodile [This
constellation was never called Crocodile by the Western ancient
astronomers who described it as a horned goat and called it
so – Capricornus. Editor, The Theosophist] 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.
If,
then, the constellations have nothing to do with the origin of the names
by which the Zodiacal divisions are indicated, we have to seek for some other
source which might have given rise to these appellations. It becomes my object
to unravel a portion of the mystery connected with these Zodiacal signs,
as also to disclose a portion of the sublime conception of the ancient Hindu
philosophy which gave rise to them. The signs of the Zodiac have more than
one meaning. From one point of view they represent the different stages of
creation up to the time the present material [Page
5] universe with the five elements came into phenomenal
existence. As the author of Isis Unveiled has stated in the
second volume of her admirable work, " the key should be turned seven
times " to
understand the whole philosophy underlying these signs. But I shall
wind it only once and give the contents of the first chapter of the
History of Creation. It is very fortunate that the Samskrt names assigned
to the various divisions by the Âryan philosophers contain within themselves
the key to the solution of the problem. Those of my readers who have studied
to some extent the ancient "Mantra" and the "Tantra Shâstras" [ Works
on Incantation and Magic] of India, would have seen that very
often Samskrt words are made to convey a certain hidden meaning by
means of certain well-known prearranged methods and a tacit convention,
while their literal significance is something quite different from
the implied meaning. The following are some of the rules which may
help an inquirer in ferreting out the deep significance of the ancient
Samskrt nomenclature used in the old Âryan myths and allegories:
1. Find out the synonyms of the word used which have other meanings.
[Page 6]
2.
Find out the numerical value of the letters composing the word according
to the methods given in ancient Tântric works.
3. Examine the ancient myths or allegories, if there are any,
which have any special connection with the word in question.
4. Permute the different syllables composing the word and examine
the new combinations that will thus be formed and their
meanings, etc.
I shall now apply some of the rules given above to the names of the twelve
signs of the Zodiac.
I)
Mêsha. One of the synonyms of this word is Aja. Now, Aja literally
means that which has no birth and is applied to the Eternal Brahman in
certain portions of the Upanishats. So the first sign is intended to
represent Parabrahmam, the Self-existent, Eternal, Self-sufficient Cause
of all.
II)
Rishabha. This word is used in several places in the Upanishats and
the Veda to mean Pranava (Aum). Shankarâchârya has so [Page
7] interpreted
it in several portions of his commentary. [Example: Rishabhasya – Chhandasam
Rishabhasya Pradhânasya
Pranavasya ]
III)
Mithuna. As the word plainly indicates, this sign is intended to represent
the first androgyne, the Ardhanârîshwara, the bi-sexual 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 Shâstra, the word in question will be represented by ////.
This sign then is evidently intended to represent the sacred Tetragram;
the Parabrahmatârakam; the Pranava resolved into four separate entities
corresponding to its four Mâtras; the four Avasthâs indicated
by Jâgrat
(waking) Avasthâ, Swapna (dream) Avasthâ, Sushupti (deep sleep)
Avasthâ, and Turîya (the last stage, i.e., Nirvâna)
Avasthâ (as
yet in potentiality); the four states of Brahmâ called Vaishwânara,
Taîjasa [Page
8]
(or Hiranya-garbha), Prajñâ, and Ìshwara
and represented by Brahmâ,
Vishnu, Mahêshwara, and Sadâshiva; the four aspects of Parabrahmam as
Sthûla, Sûkshma, Bîja and Sâkshi; the
four stages or conditions of the Sacred Word named Parâ, Pasyantî,
Madhyamâ and
Vykhâri:
Nâda,
Bindu, Shakti 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 in
this article. It will be sufficient for the purpose of this article to
give a general indication of its significance.
Two
of its synonymous terms are Pañchâsya and Hari,
and its number in the order of the Zodiacal divisions (being
the fifth sign) points clearly to the
former synonym. This synonym — Pañchâsya — shows
that the sign is intended to represent the five Brahmâs — Ishâna,
Aghôra, Tatpurusha,
Vâmadêva, and Sadyôjâta — the five
Buddhas. The second synonym shows it to be Nârâyana,
the Jîvâtmâ or
Pratyagâtmâ.[Page
9] (The Shukarahasya
Upanishat will show that the ancient Aryan
philosophers looked upon Nârâyana as the Jîvâtma. [ In
its lowest or most material state, as the life-principle which animates
the material bodies of the animal and vegetable worlds, etc.. Editor,
The Theosophist] The Vaishnavites may not admit it.
But as an Advaiti, I look upon Jîvâtmâ as identical
with Paramâtmâ in its real
essence when stripped of its fictitious attributes created by Agñâna
or Avidyâ — ignorance) The Jîvâtmâ is
correctly placed in the fifth sign counting from Mêsha, as
the fifth sign is the putrasthâna or the son's house
according to the rules of Hindû astrology. The sign in question
represents Jîvâtmâ — the son of Paramâtma
as it were. (I may also add that it represents the real Christ, the
anointed pure spirit, though the missionaries may frown at this interpretation.) [
Nevertheless it is a true one. The Jîvâtmâ in
the Microcosm (man) is the same spiritual essence which animates
the Macrocosm (universe), the differentiation, or specific difference
between the two Jîvatmâs presenting itself but in the
two states or conditions of one and the same Force. Hence " this
son of Paramâtmâ "
is an eternal correlation of the Father-Cause, Purusha manifesting
himself as Brahmâ of "the
golden egg" and becoming Virâdja —the universe. We
are "all born of Aditî from the water," (Hymns of the Maruts,
X, 63, 2) and
"'Being was born from not-being" (Rg-Veda, Mandala I , Sûkta 166).- Editor,
The Theosophist] 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 [Page
10] 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 Avidyâ (Ignorance), or Mâyâ (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. Kanyâ or
Virgo and Vrschika or Scorpio should form one single sign, and Tulâ must
follow the said sign if it is at all necessary to have a separate
sign of the name. But a separation between Kanyâ and Vrschika
was effected by interposing the sign Tulâ between the two.
The object of this separation will be understood on examining the
meaning of the three signs.
VI)
Kanyâ means
a virgin and represents Shakti or Mahâmâyâ.
The sign in question is the sixth Râsi or division and
indicates that there are six primary forces in nature. These [Page
11] forces have different sets of
names in Samskrt philosophy. According to one system of nomenclature
they are called by the following names: (1) Parâshakti; (2) Gñânashakti; (3)
Ichchhâshakti (will-power); (4) Kryâshakti; (5) Kundalinîshakti
and (6) Mâtrikâshakti.
[ Parâshakti:
Literally the great or supreme force or power. It means and includes
the powers of light and heat.
Gñânashakti : Literally the power of intellect or the power of real wisdom or knowledge.
It has two aspects :
I.)
The following are some of its manifestations when placed under the influence
or control of material conditions :
(a) The power of the mind in interpreting our sensations,
(b) Its
power in recalling past ideas (memory, and raising future expectations,
(c) Its power as exhibited in what are called by modern psychologists "the
laws of association", which enables it to form persisting connections
between various groups of sensations and possibilities of sensations
and thus generate the notion or idea of an external object. (d) Its
power in connecting our ideas together by the mysterious link of memory
and thus generating the notion of self or individuality.
II.)
The following are some of its manifestations when liberated from the
bonds of matter.
(a) Clairvoyance. (b) Psychometry.
Ichchhâshakti:
Literally, the power of the will. Its most ordinary manifestation is the
generation of certain nerve currents which set in motion such muscles as
are required for the accomplishment of the desired object.
Kryâshakti:
The mysterious power of thought which enables it to produce external,
perceptible, phenomenal results by its own inherent energy. The
ancients held that any idea will manifest itself externally if one's
attention is deeply concentrated upon it. Similarly an intense volition
will be followed
by
the desired result.
A
Yogi generally performs his wonders by means of Ichchhâshakti
and Kryâshakti.]
Kundalinîshakti:
Literally, the power or force which moves in a serpentine or curved
path. It is the universal life-principle which everywhere manifests
itself in nature. This force includes in itself the two great forces
of attraction and repulsion. Electricity and magnetism are but
manifestations of it. This is the power or force which brings about
that "continuous adjustment of internal relations to external
relations", which
is the essence of life according to Herbert Spencer, and that " continuous
adjustment of external relations to internal relations", which
is the basis of transmigration of souls or punarjanmam (re-birth)
according to the doctrines of the ancient Hindû philosophers.
A
Yogi must thoroughly subjugate this power or force before
he can attain Moksha. This force is, in fact, the great serpent
of the Bible.
Mâtrikâshakti:
Literally, the force or power of letters or speech or music. The
whole of the ancient Mantra Shâstra has this force or power
in all its manifestations for 'its subject-matter. The power of
The Word of which Jesus Christ speaks is a manifestation of this
Shakti. The influence of music is one of its ordinary manifestations'.
The power of the mirific ineffable Name is the crown of this Shakti.
Modern
science has but partly investigated the first, second and fifth
of the forces or powers above-named, but it is altogether in the
dark as regards the remaining powers.]
The six [Page
12] forces
are in their unity represented by the Astral Light
[Even the very
name of Kanyâ (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
seventh, hence the seven principles diffused in every unity or the
six and ONE–two triangles
and a crown. – Editor, The Theosophist]
VII.)
Tulâ. When represented by numbers according to the method
above alluded to, this word will be converted into thirty-six. This sign,
therefore, is
evidently intended to represent the thirty-six Tattvas.[Page
13] (The number of Tattvas is different according to the views
of different philosophers; but by Shâktêyas generally and by several
of the ancient Rshis such as Agastya, Durwâsa and Parasurâma, and
others, the number of Tattvas has been stated to be thirty-six.) Jîvâtmâ differs
from Paramâtmâ, or to state the same thing in other words, " Baddha " differs
from " Mukta", [As the Infinite differs from the Finite and
the Unconditioned from the Conditioned. – Editor, The Theosophist] in
being encased as it were within these thirty-six Tattvas, while the other is
free. This sign prepares the way to earthly Adam, to Nara. As the emblem of Nara
it is properly placed as the seventh sign.
VIII.) Vrschika.
It is stated by ancient philosophers that the sun when located in this
Rasî or division is called by the name of Vishnu. (See the
twelfth Skandha of Bhâgavata.) This sign is intended to represent
Vishnu. Vishnu [Page
14] literally means that which is expanded — expanded
as Vishwa or Universe. Properly speaking, Vishwa itself is
Vishnu. (See Shankarâchârya's commentary on Vishnusahasranâma.)
I have already intimated that Vishnu represents the Swapnâvasthâ or
the dream state. The sign in question properly signifies the universe in
thought or the universe in the divine conception.
It
is properly placed as the sign opposite to Rishabha or Pranava. Analysis
from Pranava downwards leads to the Universe of Thought, and synthesis from
the latter upwards leads to Pranava (Aum). We have now arrived at the ideal
state of the universe previous to its coming into material existence. The
expansion of the Bîja or primitive germ into the universe is
only possible when the thirty-six Tattvas [ Thirty-six is
three times twelve, or nine Tetraktis, or twelve Triads, the most sacred
number in the Kabalistic and Pythagorean numerals. – Editor, The
Theosophist] are interposed between the Mâyâ and
Jîvâtmâ. The dreamy state is induced through the instrumentality
of these Tattvas. It is the existence of these Tattvas that brings Hamsa [Page
15] into existence, The elimination of these Tattvas marks
the beginning of the synthesis towards Pranava and Brahman and converts Hamsa into
Sôham. As it is intended to represent the different stages of creation
from Brahman downwards to the material universe, the three signs, Kanyâ,
Tulâ and Vrschika, are placed in the order in which they now stand
as three separate signs.
IX.)
Dhanus (Sagittarius).
When represented in numbers, the name is equivalent to nine,
and the division in question is the ninth division counting
from Mêsha . The sign, therefore, clearly indicates the
nine Brahmâs —
the nine Prajâpatis
who assisted the Demiurgus in constructing the material universe.
X.)
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 five and Kara means hand. Now in Samskrt Tribhuja means
a triangle, bhuja or kara (both are synonymous) being understood
to mean a [Page
16] side. So, Makara or Pañchakara means
a Pentagon.
[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.– Editor, The Theosophist ]
Now,
Makara is the tenth sign and the term " Dasadisa " generally
used by Samskrt writers to denote the faces or sides of the universe.
The sign in question is intended to represent the faces of the
universe and indicates that the figure of the universe is bounded
by Pentagons. If we take the pentagons as regular pentagons (on the
presumption or supposition that the universe is symmetrically
constructed) the figure of the material universe will, of course, be a
Dodecahedron, the geometrical model imitated by the Demiurgus in
constructing the material universe. If Tulâ was subsequently
invented, and if, instead of the three signs Kanyâ, Tulâ and Vrschika,
there had existed formerly only one sign combining in itself Kanyâ and Vrschika, the sign now under consideration [Page
17] was the eighth
sign under the old system, and it is a significant fact that Samskrt writers
generally speak also of ashtadisa or eight faces bounding space. It is
quite possible that the number of disa might have been altered from eight
to ten
when the formerly existing Virgo-Scorpio was split up into three separate
signs.
Again,
Kara may
be taken to represent the projecting triangles of the five-pointed
star. This figure may also be called a kind of regular pentagon. [See
Todhunter’s Spherical Trigonometry, page 143] If this interpretation
is accepted, the Râsî or sign in question represents the microcosm.
But the microcosm or the world of thought is really represented by Vrschika.
From an objective point of view the microcosm is represented by the human body.
Makara may be taken to represent simultaneously both the microcosm and the macrocosm,
as external objects of perception.[Page
18]
In
connection with this sign I shall state herein a few important facts
which I beg to submit for the consideration of those who are interested in
examining the ancient occult sciences of India. It is generally held
by the ancient philosophers that the macrocosm is similar to the microcosm
in
having a Sthûla Sharîra and a Sûkshma
Sharîra.
The visible universe is the Sthûla Sharîra of Vishwa;
the ancient philosophers held that as a substratum for this visible
universe, there is another universe — perhaps we
may call it the universe of Astral Light — the real universe
of Noumena, the soul as it were of this visible universe. It is darkly
hinted in certain passages of the Veda and the Upanishats that this
hidden universe of Astral Light is to be represented by an Icosahedron.
The connection between an Icosahedron and a Dodecahedron is something
very peculiar and interesting though the figures seem to be so very
dissimilar to each other. The connection may be understood by the
under
mentioned geometrical construction. Describe a Sphere about
an Icosahedron ; let perpendiculars be drawn from the centre of the
Sphere on its faces and produced to meet the surface of the Sphere.
Now, if the points of intersection be joined, [Page
19] a Dodecahedron is formed within the Sphere.
By a similar process an Icosahedron may be constructed from a
Dodecahedron. [See Todhunter’s Spherical Trigonometry, p 141,
Art 193]. The figure constructed as above described will represent
the universe of matter and the universe of Astral Light as they actually
exist. I shall not
now, however, proceed to show how the universe of Astral Light
may be considered in the light of an Icosahedron. I shall only state
here that this
conception of the Âryan philosophers is not to be looked upon
as mere "
theological twaddle" or as the outcome
of wild fancy. The real significance of the conception in question
can, I believe,
be
explained by reference to the psychology and the physical
science of the ancients. But I must stop here and proceed to
consider the meaning of the remaining two signs.
XI) Kumbha (or
Aquarius). When represented by numbers, the word is equivalent to fourteen.
It can be easily perceived, then, that the division in question is intended
to represent the Chaturdasa Bhuvana or the fourteen loka spoken
of in samskrt books.
XII) Mîna (or
Pisces). This word again is represented by five when written in numbers
and is evidently intended to convey the idea of Pañchamahâbhûtas
or the five elements, The sign also suggests that water, not the ordinary
water, but the universal solvent of the ancient alchemists, is the most
important amongst the said elements.
I
have now finished the task which I have set to myself in this article. My
purpose is not to explain the ancient theory of creation itself, but to show
the connection between that theory and the Zodiacal divisions. I have herein
brought to light but a very small portion of the philosophy imbedded in these
signs. The veil that was dexterously thrown over certain portions of the
mystery connected with these signs by the ancient philosophers will never
be lifted up for the amusement or edification of the uninitiated public.
Now
to summarise the facts stated in this article, the contents of the first
chapter of the history of this universe are as follows:
(1)
The Self-existent, eternal Brahman.
(2)
Pranava (Aum) [Page
21]
(3)
The androgyne Brahma, or the bisexual Sephira — Adam Kadmon.
(4) The Sacred Tetragram — the
four mâtras of Pranava — the four avasthâs — the
four states of Brahma — the Sacred Târaka.
(5) The five
Brahmâs — the five Buddhas — representing
in their totality the Jîvâtma.
(6) The astral light — the
holy virgin — the six forces in nature.
(7) The thirty-six Tattvas
born of Avidyâ.
(8)
The universe in thought — the Swapna Avasthâ — the microcosm
looked at from a subjective point of view.
(9)
The nine Prajâpatis — the assistants of the Demiurgus. [The
nine Kabalistic Sephiroths emanated from Sephira, the tenth, and the head
Sephiroth are identical. Three trinities or triads with their emanative principle
from the Pythagorean mystic Decad, the sum of all which represents
the whole Kosmos. – Editor, The
Theosophist.]
(10)
The shape of the material universe in the mind of the Demiurgus —the
DODECAHEDRON.
(11) The fourteen lokas.
(12) The five elements.
The history of creation and
of this world from its beginning up to the present time is composed of Seven chapters.
The Seventh chapter is not yet completed.
|