[A different explanation of verses 28-30]

Other a offer a different explanation of these three verses:—They assert that these verses describe the limitations of the powers of action.

A definite result having been assigned by Prajāpati to an action, whenever that particular action is brought into existence, that is, performed, it naturally bears, i.e., imparts, that same result. This means that whenever a sacrifice that has been performed bears its fruit, it does not stand in need of anything else. Even in the case of kings (who are supposed to be all-powerful), [such ordinary acts as] Service, even though done well, depends (for its fruition, in the shape of rewards from the Master, the King) upon the words (favourable reports) of Ministers and Priests:—not so the act of ‘Sacrificing’; all that it requires is the visible act; that is to say, though all effects are found to be introduced by two sets of causes,—seen and unseen—the effect brought about by the sacrifice does not require (for its fruition) any other unseen cause. (Verse 28).—Actions bringing about desirable results form the subjects of Injunctions, while those leading to undesirable results are the subjects of Prohibitions; these two kinds of Actions are described in verse 29, beginning with ‘Hurṭfulness or Harmlessness.’ ‘Hurtfulness’ is prohibited; and it is known that it must lead to hell, as we gather from such sentences as—‘he who threatens the Brāhmaṇa, and who threatens my people, should be punished with a hundred,’ and so forth; and the act of ‘hurtfulness’ never renounces its character of leading to the undesirable results. In fact, the several actions mentioned in the verse are only particular forms of ‘Virtue’ and ‘Vice’; what is enjoined is ‘Virtue,’ and what is prohibited is ‘Vice,’ and ‘Truthfulness and Truthlessness’ and the rest are only particular forms of Virtue and Vice: ‘Truthfulness’ is what is enjoined and ‘Truthlessness’ is what is prohibited; similarly in each of the several pairs mentioned, the former is a particular form of what is prescribed, and the latter a particular form of what is prohibited. (Verse 29).—That Actions are never found to fail in their causal operations is described by means of an example (in Verse 30)—Just as at the approach of the turn of the reasons &c. The rest is as already explained.—(30)