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6 an Advaiti, I look upon Jeevátma as identical with Paramátma in its real essence when stripped of its fictitious attributes created by Agnánam or Avidya—ignorance.) The Jeevátma is correctly placed in the fifth sign counting from Mêsham, as the fifth sign is the putrasthânam or the son's house according to the rules of Hindu Astrology. The sign in question represents Jeevátma—the son of Paramátma 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.)* 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 Mâya (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. Kanya or Virgo and Vrischikam or Scorpio should form one single sign, and Tula must follow the said sign if it is at all necessary to have a separate sign of the name. But a separation between Kanya and Vrischikam was effected by interposing the sign Tula between the two. The object of this separation will be understood on examining the meaning of the three signs.