. Upastha is that part of the car on
which 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 me