1. (Of actions) of which the motives are visible and invisible, the motive, where no visible (motive) exists, (tends) to exaltation.
2. Ablution, fast, brahmacarya [abstinence], residence in the family of the preceptor, life of retirement in the forest, sacrifice, gift, oblation, directions, constellations, seasons, and religious observances conduce to invisible fruit.
3. The observance of the four asramas [stages of life] (has been already mentioned). Faith and lack of faith are also (sources of adrsta [destiny] or dharma [merit] and adharma [demerit].
4. Upadha or impurity (denotes) impurity of emotion, or of the self; anupadha [purity] (denotes) purity.
5. The pure is that which possesses prescribed color, taste, smell, and touch, and is sprinkled with water along ~vith the recitation of sacred hymns, and also without it, w7 is sprinkled with water both with pronation and with supination.
6. Impure, such is the form of the negation of the pure.
7. (It is) also something else.
8. To the unrestrained, exaltation does not accrue from eating what is pure, inasmuch as there is an absence of self restraint; and it accrues (where there is self restraint), inasmuch as Self restraint is a different thing (from eating).
9. (Self restraint alone is not the cause of exaltation), for there is non existence (of exaltation), where (the eating of pure food) does not exist.
12. (Desire and aversion arise) from adrsta also.
14. Application to dharma [merit] and adharma [demerit] has for its antecedents desire and aversion.
15. Conjunction (of self with body, sense, and life), produced by them (i.e., dharma and adharma), (is called birth); disjunction (of body and mind, produced by them, is called death).
16. (It has been) declared that the actions of the self having taken place, salvation (results).