Now, therefore, the inquiry into dharma begins.

Dharma is that which is characterized by an impelling force. / Dharma is that which is characterized by (Vedic) injunctions

Its (Dharma's) cause must be investigated.

Direct perception arises when the senses of a person come into contact with an existent object; this cognition is direct. Because it apprehends what is present, it fails to show the cause.

But, according to Bādarāyaṇa, the connection between a word or sound and its meaning is established by śruti; knowledge of this connection arises from authentic instruction and non-separation, even when the meaning is not (directly) perceived. This alone is the means of knowledge, since it does not depend on anything else.

Some hold that action alone (is of interest), based on their view there (and not the sound or word).

As it is not situated in a stable place, i.e. it does not persist.

(Because) one produces the word or sound.

Due to (production of word or sound) simultaneity, in another entity.

(Also, because of) its (word or sound's) original and modified forms.

(Also, because) the increase here is by the capacity of the agent.

However, the perception (of the sound) there (in all stated cases) is the same.

Supreme vision arises from the existent by non-contact (non-attachment) with sense objects. / The existent (sound) is not perceived at other times, as they are not perceived by the senses.

By its (sound's) application, the supreme (or highest) is obtained.

Simultaneity (of perception of the sound by many is), like that of the sun.

The interval between sounds does not constitute a distortion (vikāra).

(Louder sound by many) only results in increased tone (no distortion in its meaning).

However, darśana, i.e. perception of the sound, may be eternal, since it exists for the benefit of another.

(As) simultaneity applies everywhere.

Because of the absence of enumeration (when the same sound is uttered multiple times).

Because there is no dependence.

And because of the absence of manifestation, there is no union.

And also from the perception of the mark.

At the time of origination, or due to non-utterances - may be, because meaning is not the cause.

The collective recitation (samāmnāyaḥ) of those entities which have attained that state, i.e. sentence formed by the collection of words, is for the purpose of action, because the meaning (artha) is caused by that.

In the world, application-contact arises from restriction.

The Vedas and some others consider the contact as being called 'Puruṣa'.

And also due to the perception of impermanence.

However, the precedence of sound has been declared.

The designation arises from exposition.

However, it is only a general statement of the Veda.

Application may arise either in the accomplished action or from the connection with the action.