706.  Samavartin is another name for Yama the punisher of the wicked.

707.  Nirapekshan is explained by Nilakantha as nirayameva ikshante tan, i.e., those who have their gaze directed towards hell alone.  The Burdwan translator takes it as indicative of houseless or nomadic habits, upon what authority, it is not plain.

708.  K.P.  Singha takes Naravara as the name of a tribe.  Of course, it is a careless blunder.

709.  I think K.P.  Singha misunderstands this verse.  All the texts agree in reading it in the same way.  To take it, therefore, as implying that the sinful races, by warring with one another, suffered destruction is doing violence to the word Rajanath.  There can be no doubt that Sandhyakala means the period of junction between the two ages (Treta and Dwapara).  It is called terrible.  It was at this time that, that dreadful famine occurred which compelled the royal sage Viswamitra to subsist on a canine haunch.  Vide Ante.

710.  The correct reading is Mahatmana (instrumental) implying Krishna.  The Bengal reading Mahatmavan is vicious.  K.P.  Singha has rendered the verse correctly.  The Burdwan translator, with Nilakantha’s note before him (for he uses the very words of the commentator), adheres to the vicious reading and mistranslates the verse.

711.  This verse evidently shows that there was dispute about Krishna’s supremacy, as Professor Weber guesses The Krishna-cult was at first confined among a small minority, Sisupala’s and Jarasandha’s unwillingness to admit the divinity of Krishna distinctly points to this.

712.  This is certainly a very fanciful etymology of the word Sanatana which ordinarily implies eternal.

713.  Atma Atmanah is explained by Nilakantha as jivasya paramarthikam swarupam.

714.  Swamatmanam is Pratyathatmyam.

715.  The sense is that when all men are equal in respect of their material cause, why are such differences in the srutis and the smritis about the duties of men?

716.  The meaning seems to be this:  in the beginning of every celestial yuga, i.e., when the Supreme Being awaking from sleep desires to create creatures anew, an creatures or beings start again into life.  With such starting of every being, the rules that regulate their relations and acts also spring up, for without a knowledge of those rules, the new creation will soon be a chaos and come to an end.  Thus when man and woman start into life, they do not eat each other but combine to perpetuate the species.  With the increase of the human species, again, a knowledge springs up in every breast of the duties of righteousness and of the diverse other practices, all of which help to regulate the new creation till the Creator himself, at the end of the yuga, once more withdraws everything into himself.

717. i.e., the body.