1792.  The golden cars referred to here are the fleshly bodies of the two deities.  The body is called the car because like the car, it is propelled by some force other than the Soul which owns it for a time, the Soul being inactive.  It is regarded as golden because every one becomes attached to it as something very valuable.  The eight wheels are Avidya and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.  The hands are said to be protected when they are restrained from the commission of all improper acts; the feet are said to be duly protected when they are restrained from touching all improper places.  The stomach is said to be protected when one never takes any kind of improper food, and when one abstains from all evil acts for appeasing one’s hunger.  And lastly, one is said to restrain the organ of pleasure when one abstains from all acts of improper congress.

1794.  The word Mushka as ordinarily understood, implies the scrotum or testes.  The commentator Nilakantha supposes that it may stand for the shoulder-knot.  He believes that the phrase implies that the people of this island had each four arms.

1795.  The Sattwata ritual is explained by the Commentator to mean the Pancharatra ritual.  Tachecheshena implies with what remained after Vishnu’s worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and held them as the great God’s custodian.  In other words, he never regarded his wealth as his own, but was always ready to devote it to all good and pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its kind in respect of choice and harmony of vocables, of import or sense and of reasons with which every assertion was fortified.

1798.  There are two religions, viz., that of Pravritti, implying act and observances, and that of Nivritti, implying a complete abstention from all acts and observances.  The last is also called the religion of Emancipation.

1799.  Whether any work on morality and religion was over actually composed by the seven Rishis or not, no such work, it is certain, is in existence now.  Besides this mention of the work in the Mahabharata, no reference to it has been made anywhere else.  As to Sukra-niti it is extant, Vrihaspati’s niti-sastram is defunct.  It is probable, however, that before Saba-niti there was an anterior work, brief if not exhaustive on the same subjects.

1800.  Paryyaya literally means a list.  The fact is, in all Sanskrit lexicons words expressive of the same meanings occur together.  These lists are known by the name of Paryyaya.  A more definite idea of the meaning of this word may be had by the English reader when he remembers that in a lexicon like Roget’s Thesaurus, groups are given of words expressive of the same signification.  Such groups are called Paryyayas.

1801.  The Hotri has to pour libations on the sacrificial fire, reciting mantras the while.  Sadasyas are persons that watch the sacrifice, i.e., take care that the ordinances of the scriptures are duly complied with.  They are, what is called, Vidhidarsinas.