driver, the soul its firmly-seated rider, faith and self-restraint its fore-runners, renunciation its inseparable companion following behind and bent upon doing it good, purity the path along which it goes, meditation (or union with Brahma) its goal, then may that car reach Brahma and shine there in effulgence.[906] I shall now tell thee the speedy means that should be adopted by the person who would equip his car in such a fashion for passing through this wilderness of the world in order to reach the goal constituted by Brahma that is above decrepitude and destruction.  To set the mind upon one thing at a time is called Dharana.[907] The Yogin observing proper vows and restraints, practises in all seven kinds of Dharana.  There are, again, as many kinds of Dharanas arising out of these, upon subjects that are near or remote.[908] Through these the Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire, Consciousness, and Understanding.  After this he gradually acquires mastery over the Unmanifest.[909] I shall now describe to thee the conceptions in their order that are realised by particular individuals amongst those that are engaged in yoga according to the rules and ordinances that have been laid down.  I shall tell thee also of the nature of the success that attaches to yoga commenced (according to rules) by him who looks within his own self.[910] The Yogin, that abandons his gross body, following the instructions of his preceptor, beholds his soul displaying the following forms in consequence of its subtility.  To him in the first stage, the welkin seems to be filled with a subtile substance like foggy vapour.[911] Of the Soul which has been freed from the body, even such becomes the form.  When this fog disappears, a second (or new) form becomes visible.  For, then, the Yogin beholds within himself, in the firmament of his heart, the form of Water.  After the disappearance of water, the form of Fire displays itself.  When this disappears, the form that becomes perceivable is that of Wind as effulgent as a well-tempered weapon of high polish.  Gradually, the form displayed by Wind becomes like that of the thinnest gossamer.  Then having acquired whiteness, and also, the subtlety of air, the Brahman’s soul is said to attain the supreme whiteness and subtlety of Ether.  Listen to me as I tell thee the consequences of these diverse conditions when they occur.  That Yogin who has been able to achieve the conquest of the earth-element, attains by such lordship to the power of Creation.  Like a second Prajapati endued with a nature that is perfectly imperturbable, he can from his own body create all kinds of creatures.  With only his toe, or with his hand or feet, that person can singly cause the whole Earth to tremble who has achieved the lordship of the Wind.  Even this is the attribute of the Wind as declared in the Sruti.  The Yogin, who has achieved the lordship of Space, can exist brightly in Space in consequence of his having attained to uniformity with that element,