1176.  ‘For the reason,’ i.e., because they cannot officiate at the Sacrifices of those that are truly good.  In the second line (28 is a triplet), the nominative sadhavah is understood.  The meaning is that such men, that is, the truly good, accomplish their own duties not for benefiting their own selves but for the good of others.  What is said in the third line is that observing both kinds of behaviour, i.e., that of the good and that of the misguided, I follow the path of the former by abstaining from every kind of injury.

1177.  Yajneshu is ‘among Sacrifices.’  Yani has reference to the different kinds of the Sacrifices, viz., those performed from desire of fruit and consequently productive of Return, and those not performed from desire of fruit and consequently leading to Emancipation.  Tena stands for tena Yajnena.  What the speaker wishes to lay down is that only a certain class of sacrificers succeed in attaining to an end whence there is no return.

1178.  The sense seems to be that they perform mental Sacrifices, and not actual sacrifices after having created by Yoga-power all the necessary articles.

1179.  The sin of slaughtering a cow will not touch such a person, his soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and not that frame of mind in which one acts from desire of fruit.

1181.  These are, of course, the indications of complete Renunciation.  Such a man never bends his head to another and never flatters another, for he is above all want.

1182.  Verse 35 is a triplet.  In the first two lines the speaker says that one who does not accomplish the acts specified, fails to attain to a desirable end.  In the last line, idam, refers to the duties of a true Brahmana or the indications of the Renunciation as laid down in verse 34.  Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183.  The Munis referred to in the first line are those mentioned in verse 31 above.  They are the atmayajins or mental sacrificers.  Kashtam is gahanam.  Asya in the second line refers to the particular Yoga of those Munis.  Lest the Yoga propounded by Tuladhara be regarded as altogether new, a circumstance that would detract from their merit, the commentator explains the words natah as preceded by Avekshamana api understood.

1184.  Yasmin here is equivalent to Yadi, it being, as the commentator explains, Vibhaktipratirupakam avyayam.  Eva is equivalent to Evam, meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or Yajnabhumistatra.  Prapnuyat in the second line stands for prapnuyuh.  The use of the singular for the plural is arsha.