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Srimad Bhagvata Mahapurana: Book 11: Chapter 21: Verses 11-19
The purity of food-grains, (articles of) wood, bones (suchas ivory) and textiles, savoury substances (such as milk, ghee and honey), metals (especially
gold), hides and skins and earthen substances is brought about by (passage of) time, the air, fire, earth and water jointly or severally. That by recourse to which an article (such as a stool, household utensil or cloth) smeared with an impure substance sheds its (foul) smell and (impure) coating and returns to its natural state is intended to be its purifier. The purity of a doer prompted by the ego-sense is brought about by bathing, munificence, askesis, age (prescribed fora certain act), strength, purificatory rites (such as investiture with the sacred thread) and righteous acts (like the saying of Sandhya prayers) and (above all) by remembering Me. A member of the twice-born classes (or even a Sudra for that matter) should (proceed to) do his duty (only) when purified (by these). The purity of a Mantra (sacred formula) is brought about by learning it (properly from a qualified man) and the purity of an act lies in dedicating it to Me. Religious merit is acquired through (the purity of) the aforesaid factors (place, time, substance, agent, sacred formula and righteous act enumerated in the foregoing verses); while the reverse (their impurity) (makes for) unrighteousness. In some cases even a virtue turns out to be a fault and vice versa in the light of a scriptural ordinance. (In this way) the scriptural ordinance determining the goodness or otherwise of a particular object cuts at the root of the distinction (of good and bad) itself. In the case of those (already) fallen (in social rank or morals) the perpetration of an act similar to that which is sinful for others (not so fallen) is not (further) degrading. (Similarly) sexual intercourse (whith one's lawfully wedded wife during the days permitted* by the Sastras) when already afreed upon is a virtue (although it is a sin in the case of a recluse); (for) a person (already) lying (on the ground) has no chance of a (further) fall. A man is rid of attachment for each of those objects and actions from which he desists. This righteous course (in the shape of detachment) is salutary for men and dispels their grief, infatuation and fear.
From (our) misconception regarding the goodness (agreeability) of an object springs up attachment to it in man. From attachment follows the desire to possess it and from desire alone ensues quarrel among men (as a sequel to such desire being thwarted by someone).
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