the driver sits.  Varutha is the wooden fence round a car for protecting it against the effects of collision.  Shame is the feeling that withdraws us from all wicked acts.  Kuvara is the pole to which the yoke is attached.  Upaya and Apaya, which have been called the kuvara, are ‘means’ and destruction’—­explained in verse above.  Aksha is the wheel.  Yuga is the yoke.  Vandhura is that part of yuga where it is attached to the pole, i.e., its Middle, about which appears something like a projecting knob.  Nemi is the circumference of the wheel.  Nabhi is the central portion of the car upon which the rider or warrior is seated.  Pratoda is the goad with which the driver urges, the steeds.  The commentator explains that jiva-yuktah means having such a jiva as is desirous of attaining to Emancipation or Moksha.  Such elaborate figures are favourite conceits of Oriental poets.

907.  Adopting the Kantian distribution of the mental phenomena, viz., the three great divisions of Cognitive faculties, Pleasure and Pain, and Desire and Will, Sir William Hamilton subdivides the first (viz., the Cognitive faculties), into the acquisitive faculty, the retentive faculty, the reproductive faculty, the representative faculty, and reason or judgment by which concepts are compared together.  Dharana corresponds with the exercise of the Representative faculty or the power by which the mind is held to or kept employed upon a particular image or notion.  It is this faculty that is especially trained by yogins.  Indeed, the initial stop consists in training it to the desirable extent.

908.  The seven kinds of Dharanas appertain respectively to Earth, Wind, Space, Water, Fire, Consciousness and Understanding.

909.  All these have been explained lower down.

910.  The construction of both these lines is difficult to understand.  The prose order of the line is ’yogatah yuktesu (madhye) yasya yatha, etc., vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya (yatha) siddhi (tatha vakshyami).’  Yogatah means upayatah, i.e., according to rules and ordinances.  Vikrama is used in a peculiar sense, viz., anubhavakramah, i.e., the order of conception or conceptions in other order Atmani pasyatah means ‘of him who looks into himself,’ i.e., who withdraws his mind from the outer world and turns it to view his own self.  Without Nilakantha’s aid, such verses would be thoroughly unintelligible.

911.  Pasyatah means ‘of that which sees,’ i.e., of the Atman or Soul.

912.  The Understanding is called the soul of the five elements and of the consciousness of individuality because these six things rest on it or have it for their refuge.  The reader will easily understand this from what has been said in the previous Sections.

913.  It is from the Unmanifest or the Supreme Soul that the world or all that is Manifest, springs or emanates.  The Yogin, in consequence of his superior knowledge, apprehends all that is Manifest to be but the Unmanifest Supreme Soul.