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  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 Parabrahma-thárakam; the Pranava resolved into four separate entities corresponding to its four Mâtras; the four Avastkâs indicated by Jágrath (waking) Avastha, Swapna (dreamy) Avastha, Shushupti (deep sleep) Avastha, and Turiya (the last stage, i. e. Nirvana) Avastha, (as yet in potentiality); the four states of Brahma called Vaiswánara, Taijasa (or Hiranya-garbha), Pragna, and Eśwara and represented by Brahma, Vishnu, Mahéswara, and Sadásiva; the four aspects of Parabrahmam as Sthoolam, Sookshmam, Beejam and Sakshi; the four stages or conditions of the Sacred word named Para, Pasyanti, Madhyama and Vykhari; Nadam, Bindu, Sakti and Kala. This sign completes the first quaternary.

Simham. 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 Panchásyam and Hari, and its number in the order of the Zodiacal divisions (being the fifth sign) points clearly to the former synonym. This synonym—Panchásyam—shows that the sign is intended to represent the five Brhamas, viz.,—Esánam, Aghôram, Tatpurusham, Vámadêvam, and Sadyojátam—the five Buddhas. The second synonym shows it to be Náráyana, the Jeevàtma, or Pratyagátma. (The Sukarahasy Upanishad will show that the ancient Aryan philosophers looked upon Náráyana as the Jeevátma.* The Vaishnavites may not admit it. But as