Those who, having completed the sacrifice to the gods and the rest, eat what is left of it, the leftover food called nectar, are eaters of the remnant of sacrifice; they are freed from all sins, the sins arising from the five places of slaughter such as the hearth, and the other sins born of violence done in heedlessness. But those who fill only themselves, who cook and complete the cooking for their own sake, being themselves sinful, eat sin. And here is a further reason why the eligible person should do action: action is the cause of the turning of the wheel of the world. How?

Those who, taking substances for the sake of worshipping the supreme Person who abides in the form of Indra and the other deities, and cooking them, and worshipping with them the supreme Person as he truly is, keep up the course of bodily life by eating what is left over from that, are freed of all the taints, gathered from beginningless time, that obstruct the beholding of the self as it truly is. But those who, taking for their own sake what the supreme Person, in the form of Indra and the other deities, has given for his own worship, and cooking it, eat it, those sinful men eat only sin. It is called sin because it ripens into sin. Turned away from the beholding of the self, they are cooked only for hell. Showing again, by the worldly view and the scriptural view, that all things have sacrifice for their root, the Lord states that the following on of sacrifice must surely be done, and states the fault in not following it.

This is a brief sub-gloss. For a fuller reading of this verse, see Madhusūdana, Śaṅkara, or Rāmānuja above.

Madhvacharya does not comment on this verse.