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  to earthly Adam, to Nara. As the emblem of Nara it is properly placed as the seventh sign.

Vrischikam. It is stated by ancient philosophers that the sun when located in this Rási or division is called by the name of Vishnu (see the 12th Skandha of Bhâgavata). The sign is intended to represent Vishnu. Vishnu literally means that which is expanded-expanded as Viswam or Universe. Properly speaking, Viswam itself is Vishnu (see Sankaráchârya's commentary on Vishnusahasranâmam). I have already intimated that Vishnu represents the Swapnávastha or the Dreamy 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 Rishabham 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 Beejam or primitive germ into the universe is only possible when the 36 "Tatwams"* are interposed between the Máya and Jeevátma. The dreamy state is induced through the instrumentality of these "Tatwams." It is the existence of these Tatwams that brings Hamsa into existence. The elimination of these Tatwams anarks the beginning of the synthesis towards Pranava and Brahmam and converts Hamsa into Sôham. As it is intended to represent the different stages of creation from Brahmam downwards to the material universe, the three signs Kanya, Tula, and Vrischikam are placed in the order in which they now stand as three separate signs.

 Dhanus (Sagittarius). When represented in numbers, the name is equivalent to 9, and the division in question is the 9th division counting from Mêsham.  