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 evolution up to the time the present material 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 Evolution.  It is very fortunate that the Sanskrit names assigned to the various divisions by Aryan 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 Sastras” * of India, would have seen that very often Sanskrit words are made to convey a certain hidden meaning by means of well-known pre-arranged methods and a tacit convention, while their literal significance is something quite different from the implied meaning.

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* Works on Incantation and Magic.
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The following are some of the rules which may help an inquirer in ferreting out the deep significance of ancient Sanskrit nomenclature to be found in the old Aryan myths and allegories: 

1.  Find out the synonyms of the word used which have other meanings.

2.  Find out the numerical value of the letters composing the word according to the methods given in ancient Tantrika 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, &c. &c.

I shall now apply some of the above given rules to the names of the twelve signs of the Zodiac.

I. Mesha.—­One of the synonyms of this word is Aja.  Now, Aja literally means that which has no birth, and is applied to the Eternal Brahma in certain portions of the Upanishads.  So, the first sign is intended to represent Parabrahma, the self-existent, eternal, self-sufficient cause of all.

II.  Rishabham.—­This word is used in several places in the Upanishads and the Veda to mean Pranava (Aum).  Sankaracharya has so interpreted it in several portions of his commentary.*

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* Example, “Rishabhasya—­Chandasam Rishabhasya Pradhanasya
Pranavasya.”
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III.  Mithuna.—­As the word plainly indicates, this sign is intended to represent the first androgyne, the Ardhanareeswara, the bisexual Sephira—­Adam Kadmon.