^232:6 It is difficult to say whether this verse was written as a summing up of certain technicalities recognised in systems of philosophy existing at the time, or whether it is a mere play of fancy. I prefer the former view, and subjoin the explanation given by Sankara, though it is quite possible that on certain points he may be mistaken. The Isvara or deva is represented as a wheel with one felly, which would seem to be the phenomenal world. It is called trivrit, threefold, or rather having three tires, three bands or hoops to bind the felly, these tires being intended for the three gunas of the prakriti, the Sattva, Ragas, and Tamas. In the Brahmopanishad (Bibl. Ind. p. 251) the trivrit sutram is mentioned. Next follows shodasantam, ending in the sixteen. These sixteen are differently explained. They may be meant for the five elements and the eleven indriyas or organs (the five receptive and the five active senses, together with manas, the common sensory); or for the sixteen kalas, mentioned in the Prasnopanishad, VI, 1, p. 283. Then follows a new interpretation. The one felly may be meant for the chaos, the undeveloped state of things, and the sixteen would then be the two products in a general form, the Virag and the Sutratman, while the remaining fourteen would be the individual products, the bhuvanas or worlds beginning with Bhuh.

Next follows satardharam, having fifty spokes. These fifty spokes are supposed to produce the motion of the mundane wheel, and are explained by Sankara as follows:

1. The five Viparyayas, misconceptions, different kinds of ignorance or doubt, viz. Tamas, Moha, Mahamoha, Tamisra, Andhatamisra, or, according to Patangali, ignorance, self-love, love, hatred, and fear (Yoga-sutras I, 8; II, 2; Sankhya-sutras III, 37).

2. The twenty-eight Asaktis, disabilities, causes of misconception. (See Sankhya-sutras III, 38.)

3. The nine inversions of the Tushtis, satisfactions. (Sankhya-sutras III, 39.)

4. The eight inversions of the Siddhis, perfections. (Sankhya-sutras III, 40.)

These are afterwards explained singly. There are 8 kinds of Tamas, 8 kinds of Moha, 10 kinds of Mahamoha, 18 kinds of Tamisra, and 18 kinds of Andhatamisra, making 62 in all. More information on the Asaktis, the Tushtis, and Siddhis may be found in the Sankhya-sutras III, 37-45; Sankhya-karika 47 seq.; Yoga-sutras II, 2 seq.

Then follow the 20 pratyaras, the counter-spokes, or wedges to strengthen the spokes, viz. the 10 senses and their 10 objects.

The six ashtakas or ogdoads are explained as the ogdoads of Prakriti, of substances (dhatu), of powers (aisvarya), of states (bhava), of gods (deva), of virtues (atmaguna).

The one, though manifold cord, is love or desire, Kama, whether of food, children, heaven or anything else.