Mahābhārata · Adhyāya 14.111

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14.111.1

स्वभक्तस्य हृषीकेश धर्माधर्ममजानतः ।
धर्मं पुण्यतमं देव पृच्छतः कथयस्व मे ॥ १४.१११.१ ॥

O Hṛṣīkeśa, to me, your devotee, who do not know dharma and adharma, O god, tell me the most meritorious dharma, as I ask.

14.111.2

यदेतदग्निहोत्रं वै सृष्टं वर्णत्रयस्य तु ।
मन्त्रवद्यद्धुतं सम्यग्विधिना चाप्युपासितम्।
आहिताग्निं नयत्यूर्ध्वं सपत्नीकं सबान्धवम् ॥ १४.१११.२ ॥

This agnihotra, created for the three varṇas, when offered with mantras and properly performed according to rule, leads the one who has established the sacred fire upward, together with his wife and kinsmen.

14.111.3

कथं तद्ब्राह्मणैर्देव होतव्यं क्षत्रियैः कथम् ।
वैश्यैर्वा देवदेवेश कथं वा सुहुतं भवेत् ॥ १४.१११.३ ॥

O god, how is it to be offered by brahmins, how by kṣatriyas, or how by vaiśyas? O lord of gods, or how would it be well offered?

14.111.4

कस्मिन्काले कतं कस्य आधेयोऽग्निः सुरोत्तम ।
आहितस्य कथं वाऽपि सम्यगाचरणं भवेत् ॥ १४.१११.४ ॥

At what time and by whom should the fire be established? O best of gods, how should the conduct of one who has established the fire be properly carried out?

14.111.5

कत्यग्नयः किमात्मानः स्थानं किं कस्य वा विभो ।
कतरस्मिन्हुते स्थाने कं व्रजेदाग्निहोत्रिकः ॥ १४.१११.५ ॥

How many are the fires, what are their natures, what is the place, or whose is it, O mighty one? In which place, when offered, does the agnihotra performer go to which world?

14.111.6

अग्निहोत्रनिमित्तं च किमुत्पन्नं पुराऽनघ ।
कथमेवाथ हूयन्ते प्रीयन्ते च सुराः कथम् ॥ १४.१११.६ ॥

What was the cause of the agnihotra, and from what did it first arise, O sinless one? How is it offered, and how are the gods pleased?

14.111.7

विधिवन्मन्त्रवत्कृत्वा पूजितास्त्वग्नयः कथम् ।
कां गतिं वदतांश्रेष्ठ नयन्ति ह्यग्निहोत्रिणः ॥ १४.१११.७ ॥

Having been worshipped according to rule and with mantras, how do the fires lead to what destination? Best of speakers, what destination do the agnihotri-performers reach?

14.111.8

दुर्हुताश्चापि भगवन्नविज्ञातास्त्रयोऽग्नयः ।
किमाहिताग्नेः कुर्वन्ति दुश्चीर्णा वाऽपि केशव ॥ १४.१११.८ ॥

O blessed lord, what do the three fires, wrongly offered and unrecognised, do to one who has established the fire? Or what do wrongly performed acts do, O Keśava?

14.111.9

उत्सन्नाग्निस्तु पापात्मा कां योनिं देव गच्छति ।
एतत्सर्वं समासेन भक्त्या ह्युपगतस्य मे।
वक्तुमर्हसि सर्वज्ञ सर्वाधिकं नमोस्तु ते ॥ १४.१११.९ ॥

What womb does the sinful man whose fire has gone out enter? O god, you are worthy to tell me all this briefly, since I have come to you in devotion. O all-knowing one, supreme over all, homage be to you.

14.111.10

शृणु राजन्महापुण्यमिदं धर्मामृतं परम् ।
यत्तु तारयते युक्तान्ब्राह्मणानग्निहोत्रिणः ॥ १४.१११.१० ॥

Listen, O king, to this most meritorious supreme nectar of dharma, which carries across the devoted brahmins who perform the agnihotra.

14.111.11

ब्र्हमित्वेनासृजं लोकानहमादौ महाद्युते ।
सृष्टोऽग्निर्मुखतः पूर्वं लोकानां हितकाम्यया ॥ १४.१११.११ ॥

O greatly radiant one, in the beginning I created the worlds in the form of Brahmā. Fire was first created from the mouth, desiring the welfare of the worlds.

14.111.12

यस्मादग्रे स भूतानां सर्वेषां निर्मितो मया ।
तस्मादग्नीत्यभिहितः पुराणज्ञैर्मनीषिभिः ॥ १४.१११.१२ ॥

Because I first created him for all beings, the wise knowers of the Purāṇas called him 'Agni' (fire).

14.111.13

यस्मात्तु सर्वकृत्येषु पूर्वमस्मै प्रदीयते ।
आहुतिर्दीप्यमानाय तस्मादग्नीति कथ्यते ॥ १४.१११.१३ ॥

For in all sacrificial rites the oblation is first offered to him, the blazing one; therefore he is called Agni.

14.111.14

यस्माच्च तु नयत्यग्रां गतिं विप्रान्सुपूजितः ।
यस्माच्च नयनाद्राजन्देवेष्वग्नीति कथ्यते ॥ १४.१११.१४ ॥

And being well worshipped, he leads the brahmins to the highest path; and because he leads, O king, among the gods he is called Agni.

14.111.15

तस्माच्च दुर्हुतः सोयमलं भक्षयितुं क्षणात् ।
यजमानं नरश्रेष्ठ क्रव्यादोऽग्निस्ततः स्मृतः ॥ १४.१११.१५ ॥

Therefore, O best of men, if wrongly offered, he is quite able to devour the sacrificer in an instant; and so Agni is also remembered as the flesh-eater (kravyād).

14.111.16

सर्वभूतात्मको राजन्देवानामेष वै मुखम् ।
प्रथमं मन्मुखात्सृष्टो लोकार्थे पचनः प्रभुः ॥ १४.१११.१६ ॥

O king, this one, the self of all beings, is indeed the mouth of the gods; this lord, first created from my mouth, is the cooker for the sake of the worlds.

14.111.17

सृष्टमात्रो जगत्सर्वमत्तुमैच्छत्पुरा खलु ।
ततः प्रशमितः सोग्निरूपास्यैव मया पुरा ॥ १४.१११.१७ ॥

As soon as he was created, he desired to devour the whole world; then that Agni was pacified, having been worshipped earlier by me.

14.111.18

सततोपासनात्सोयमौपासन इति स्मृतः ॥ १४.१११.१८ ॥

Because of constant worship, this one is remembered as Aupāsana.

14.111.19

आहुतिः सर्वमाख्याति तस्मिन्वसति सोनलः ।
आवसथ्य इति ख्यातस्तेनासौ ब्रह्मवादिभिः ॥ १४.१११.१९ ॥

The oblation reveals everything; in it that fire dwells. Therefore the speakers of Brahman call him Āvasathya.

14.111.20

तस्मात्पञ्च महायज्ञा वर्तन्ते यस्य धर्मतः ।
सोममण्डलमध्येन गतिस्तस्य द्विजन्मनः ॥ १४.१११.२० ॥

Therefore, for the twice-born one for whom the five great sacrifices are performed according to dharma, his path leads through the midst of the orb of the Moon.

14.111.21

ते च सप्तर्षयः सिद्धाः संयतेन्द्रियबुद्धयः ।
गता ह्यमरसायुज्यं ते ह्यग्न्यर्चनतत्पराः ॥ १४.१११.२१ ॥

And those seven sages, perfected, with senses and intellect restrained, intent on worshipping fire, indeed attained union with the immortals.

14.111.22

अपरे चावसथ्यं च पचनाग्निं प्रचक्षते ।
तस्मिन्पञ्च महायज्ञा वैश्वदेवश्च वर्तते ॥ १४.१११.२२ ॥

Others call the household fire and the cooking fire by name; in it the five great sacrifices and the Vaiśvadeva take place.

14.111.23

स्थलीपाकं च गार्हं च सर्वे चास्मिन्प्रतिष्ठिताः ।
गृह्यकर्मवहो यस्मात्तस्माद्गृहपतिस्तु सः ॥ १४.१११.२३ ॥

Cooking in the pot and the domestic rites are all established in it; because it bears the household rites, he is the householder, the gṛhapati.

14.111.24

औपासनं चावसथ्यं सभ्यं पचनपावकम् ।
आहुर्ब्रह्मविदः केचिन्मतमेतन्ममापि च ॥ १४.१११.२४ ॥

Some knowers of Brahman call them the worship fire, the household fire, the hall fire and the cooking fire; this is also my opinion.

14.111.25

अग्निहोत्रप्रकारं च शृणु राजन्समाहितः ।
त्रयाणां गुणनामानां वह्नीनामुच्यते मया ॥ १४.१११.२५ ॥

O king, listen attentively to the manner of the agnihotra. I shall speak of the three fires, which are named after their qualities.

14.111.26

गृहाणां हि पतित्वं हि गृहपत्यमिति स्मृतम् ।
गृहपत्यं तु यस्यासीत्तत्तस्माद्गार्हपत्यता ॥ १४.१११.२६ ॥

Lordship over the household is indeed remembered as gṛhapatya. Because the householder's fire belonged to him, it is called gārhapatya.

14.111.27

यजमानं तु यस्मात्तु दक्षिणां तु गतिं नयेत् ।
दक्षिणाग्निं तमाहुस्ते दक्षिणायतनं द्विजाः ॥ १४.१११.२७ ॥

Because it leads the sacrificer toward the south, they call it the southern fire; the twice-born call it the southern seat.

14.111.28

आहुतिः सर्वमाख्याति हव्यं वै वहनं स्मृतम् ।
सर्वहव्यवहो वह्निर्गतश्चाहवनीयताम् ॥ १४.१११.२८ ॥

The oblation makes everything known; carrying the offering is remembered as vahana. The fire that carries all offerings attained the state of āhavanīya.

14.111.29

यं चाक्सथ्यं जुहुयान्मूलाग्निं विधिवद्द्विजः ।
आवसथ्यं तु तं चाग्निं पचनाग्निं प्रचक्षते ॥ १४.१११.२९ ॥

The twice-born who offers the āvasathya oblation, in due form, into the root fire — that fire is called the cooking fire, pacana-agni.

14.111.30

तेषां स भागतो वह्निः सभ्य इत्यभिधीयते ।
आवतथ्यस्तु यो वह्निः प्रथमः स प्रजापतिः ॥ १४.१११.३० ॥

The fire that is their portion is called sabhya, the assembly fire. The fire called āvatathya is the first; that one is Prajāpati.

14.111.31

ब्रह्मा च गार्हपत्योऽग्निस्तस्मिन्नेव हि सोभवत् ।
दक्षिणाग्निस्त्वयं रुद्रः क्रोधात्मा चण्ड एव सः ॥ १४.१११.३१ ॥

Brahmā is the householder's fire, and in it he himself came into being. This southern fire is Rudra, whose nature is wrath and who is fierce.

14.111.32

अहमाहवनीयोऽग्निराहोमाद्यस्य वै मुखे ।
सभ्योऽग्निः पञ्चमो यस्तु स्कन्द एव नराधिप ॥ १४.१११.३२ ॥

I am the offering fire, which is in the mouth of the one who begins the oblation. The fifth, the assembly fire, is indeed Skanda, O lord of men.

14.111.33

पृथिवी गार्हपत्योऽग्निरन्तरिक्षं च दक्षिणः ।
स्वर्गमाहवनीयोऽग्निरेवमग्नित्रयं स्मृतम् ॥ १४.१११.३३ ॥

The earth is the householder's fire, the atmosphere is the southern fire, and heaven is the offering fire; thus the triad of fires is recorded.

14.111.34

वृत्तश्च गार्हपत्योऽग्निर्यस्माद्वृत्ता च मेदिनी ।
अर्धचन्द्राकृतिस्तं वै दक्षिणाग्निस्तथा भवेत् ॥ १४.१११.३४ ॥

The householder's fire is round, because the earth is round; and the southern fire should likewise be shaped like a half-moon.

14.111.35

चतुरश्रं ततः स्वर्गं निर्मलं तु निरामयम् ।
तस्मादाहवनीयोऽग्निश्चतुरश्रो भवेन्नृप ॥ १४.१११.३५ ॥

Then heaven is four-cornered, spotless, and free from disease; therefore, O king, the offering fire should be four-cornered.

14.111.36

जुहुयाद्गार्हपत्यं यो भुवं जयति स द्विजः ।
जुहोति दक्षिणं यस्तु स जयत्यन्तरिक्षकम् ॥ १४.१११.३६ ॥

The twice-born who offers in the householder's fire conquers the earth; and he who offers in the southern fire conquers the atmosphere.

14.111.37

पृथिवीमन्तरिक्षं च दिवं ऋषिगणैः सह ।
जयत्याहवनीयं यो जुहुयाद्भक्तिमान्नरः ॥ १४.१११.३७ ॥

The devoted man who offers oblations into the āhavanīya fire conquers the earth, the atmosphere and the sky, together with the hosts of seers.

14.111.38

आभिमुख्येन होमस्तु यस्य यज्ञेषु वर्तते ।
तेनाप्याहवनीयत्वं गतो वह्निर्महाद्युतिः ॥ १४.१११.३८ ॥

Because the oblation is offered facing toward the one to whom the sacrifices are directed, the fire of great brilliance also attained the state of āhavanīya.

14.111.39

आहोमादग्निहोत्रेषु यज्ञैर्वा यत्र सर्वशः ।
यस्मात्तस्मात्प्रवर्तन्ते ततो ह्याहवनीयता ॥ १४.१११.३९ ॥

In the agnihotra rites and in the sacrifices, wherever the actions begin entirely from the offering, because of that they proceed, and so there is the quality of āhavanīya.

14.111.40

यस्त्वावसथ्यं जुहुयान्मूलाग्निं विधिवद्द्विजः ।
स तु सप्तर्षिलोकेषु सपत्नीकः प्रमोदते ॥ १४.१११.४० ॥

But the twice-born man who duly offers into the āvasathya and the primordial fire rejoices, together with his wife, in the worlds of the seven seers.

14.111.41

इष्टो भवति सर्वाग्नेरग्निहोत्रं च तद्भवेत् ।
त्राणाद्वै यजमानस्य ह्यग्निहोत्रमिति स्मृतम् ॥ १४.१११.४१ ॥

It is dear to all the fires, and that is the agnihotra; for it protects the sacrificer, so the agnihotra is remembered as such.

14.111.42

होइज्येषु विषादो वै विषादो दुःखमुच्यते ।
दुःखं तापत्रयं प्रोक्तं तापं हि नरकं विदुः ॥ १४.१११.४२ ॥

In the rites of oblation, despondency is indeed called despondency; despondency is said to be suffering, suffering is declared to be the threefold affliction, and affliction they know to be hell.

14.111.43

आध्यात्मिकं चाधिदैवमाधिभौतिकमेव च ।
एतत्तापत्रयं प्रोक्तमात्मविद्भिर्नराधिप ॥ १४.१११.४३ ॥

Inner, divine, and material — these threefold afflictions have been declared by the knowers of the self, O lord of men.

14.111.44

यस्माद्वै त्रायते दुःखाद्यजमानं हुतोऽनलः ।
तस्मात्तु विधिवत्प्रोक्तमग्निहोत्रमिति श्रुतौ ॥ १४.१११.४४ ॥

Because the fire, offered into, protects the sacrificer from suffering, therefore it is declared in the Veda, according to rule, as the agnihotra.

14.111.45

तदग्निहोत्रं सृष्टं वै ब्रह्मणा लोककर्तृणा ।
वेदाश्चाप्यग्निहोत्रं तु जज्ञिरे स्वयमेव तु ॥ १४.१११.४५ ॥

That agnihotra was created by Brahmā, the maker of the worlds; and the Vedas themselves arose from the agnihotra, of their own accord.

14.111.46

अग्निहोत्रफला दारा दत्तभुक्तफलं धनम् ।
रतिपुत्रफला दारा दत्तभुक्तफलं धनम् ॥ १४.१११.४६ ॥

Wives whose fruit is the agnihotra; wealth whose fruit is what is given and enjoyed. Wives whose fruit is pleasure and sons; wealth whose fruit is what is given and enjoyed.

14.111.47

त्रिवेदमन्त्रसंयोगादग्निहोत्रं प्रवर्तते ।
ऋग्यजुःसामभिः पुण्यैः स्थाप्यते सूत्रसंयुतैः ॥ १४.१११.४७ ॥

Through the joining of the mantras of the three Vedas, the agnihotra is set in motion; by the sacred Ṛg, Yajus and Sāma verses, joined with the ritual threads, it is established.

14.111.48

वसन्ते ब्राह्मणस्य स्यादाधेयोऽग्निर्नराधिप ।
वसन्तो ब्राह्मणो ज्ञेयो वेदयोनिः स उच्यते ॥ १४.१११.४८ ॥

O lord of men, for a brahmin the fire to be installed should be in spring. Spring should be known as the brahmin; he is called the womb of the Vedas.

14.111.49

अग्न्याधेयं तु येनाथ वसन्ते क्रियतेऽनघ ।
तस्य श्रीर्बह्मवृद्धिश्च ब्राह्मणस्य विवर्धते ॥ १४.१११.४९ ॥

O sinless one, by the kindling of the sacred fire performed in spring, the fortune and the growth of sacred learning of the brahmin increase.

14.111.50

क्षत्रियस्याग्निराधेयो ग्रीष्मे श्रेष्ठः स वै नृप ।
येनाधानं तु वै ग्रीष्मे क्रियते तस्य वर्धते।
श्रीः प्रजाःक पशवश्चैव वित्तं तेजो बलं यशः ॥ १४.१११.५० ॥

O king, for the kshatriya the kindling of the fire in summer is the best; by that by which the kindling is performed in summer, his fortune, subjects, cattle, wealth, radiance, strength and fame increase.

14.111.51

शरदृतौ तु वैश्यस्य ह्याधानीयो हुताशनः ।
शरद्रात्रं स्वयं वैश्यो वैश्ययोनिः स उच्यते ॥ १४.१११.५१ ॥

In the autumn season the sacrificial fire to be kindled belongs to the vaishya; in the autumn night the vaishya himself is called the source of the vaishyas.

14.111.52

शरद्याधानमेवं वै क्रियते येन पाण्डव ।
तस्यापि श्रीः प्रजाऽऽयुश्च पशवोऽर्थश्च वर्धते ॥ १४.१११.५२ ॥

O son of Pāṇḍu, by that by which the kindling is thus performed in autumn, his fortune, offspring, life, cattle and wealth also increase.

14.111.53

पशवः सर्व एवैते त्रिभिः सर्वैरलङ्कृताः ।
अग्निहोत्रा ह्यवर्तन्ते तैरेव ध्रियते जगत् ॥ १४.१११.५३ ॥

All these animals are wholly adorned by the three; the agnihotra offerings indeed revolve, and by these alone the world is sustained.

14.111.54

ग्राम्यारण्याश्च पशवो पृक्षाश्चैव तृणानि च ।
फलान्योषधयश्चापि अग्निहोत्रकृते हविः ॥ १४.१११.५४ ॥

Domestic and wild animals, bears too, grasses, fruits and herbs as well—these are the oblation for the agnihotra offering.

14.111.55

रसाः स्नेहास्तथा गन्धा रत्नानि मणयस्तथा ।
काञ्चनानि च लोहानि ह्यग्निहोत्रकृतेऽभवन् ॥ १४.१११.५५ ॥

Flavours, oils, fragrances, jewels, gems, gold and metals all came into being for the sake of the Agnihotra.

14.111.56

आयुर्वेदो धनुर्वेदो मीमांसा न्यायविस्तरः ।
धर्मशास्त्रं च तत्सर्वमग्निहोत्रकृते कृतम् ॥ १४.१११.५६ ॥

Medicine, archery, Mīmāṃsā, the broad system of logic, and the Dharma-śāstra — all of this was made for the sake of the Agnihotra.

14.111.57

छन्दः शिक्षा च कल्पश्च तथा व्याकरणानि च ।
शास्त्रं ज्योतिर्निरुक्तं चाप्यग्निहोत्रकृते कृतम् ॥ १४.१११.५७ ॥

Metre, phonetics, the ritual manual, the grammars, treatises, astronomy and etymology were also made for the sake of the Agnihotra.

14.111.58

इतिहासपुराणं च गाथाश्चोपनिषत्तथा ।
आथर्वणानि कर्माणि चाग्निहोत्रकृते कृतम् ॥ १४.१११.५८ ॥

The epics and Purāṇas, the verses, the Upaniṣads and the Atharvan rites were also performed for the sake of the Agnihotra.

14.111.59

यच्चैतस्यां पृथिव्यां वै किंचिदस्ति चराचरम् ।
तत्सर्वमग्निहोत्रस्य कृते सृष्टं स्वयंभुवा ॥ १४.१११.५९ ॥

Whatever moving or unmoving thing exists on this earth, all of it was created by the Self-existent one for the sake of the Agnihotra.

14.111.60

अग्निहोत्रस्य दर्शस्य पूर्णमासस्य चाप्यथ ।
युपेष्टिपशुबन्धानां सोमपानक्रियावताम् ॥ १४.१११.६० ॥

Also for the Agnihotra, the Darśa and Pūrṇamāsa rites, the sacrificial post, the oblations, the animal sacrifices, and those who perform the Soma-drinking rites.

14.111.61

तिथिनक्षत्रयोगानां मुहूर्तकरणात्मकम् ।
कालस्य वेदनार्थं तु ज्योतिर्ज्ञानं पुराऽनघ ॥ १४.१११.६१ ॥

Knowledge of the stars, consisting of the reckoning of lunar days, lunar mansions, conjunctions, muhūrtas and karaṇas, was in use of old so that time might be known, O sinless one.

14.111.62

ऋग्यजुः साममन्त्राणां श्लोकतत्वार्थचिन्तनात् ।
प्रत्यापत्तिविकल्पानां छन्दोज्ञानं प्रल्पितम् ॥ १४.१११.६२ ॥

From reflecting on the essence and meaning of the verses of the Ṛg, Yajus and Sāma mantras, and on the alternatives of recurrence and variation, knowledge of metre was devised.

14.111.63

वर्णाक्षरपदार्थानां सन्धिलिङ्गं प्रकीर्तितम् ।
नामधातुविवेकार्थं पुरा व्याकरणं स्मृतम् ॥ १४.१११.६३ ॥

The sandhi and gender of letters, syllables, words and meanings have been set forth; for the sake of distinguishing nouns from verbal roots, grammar was remembered of old.

14.111.64

यूपवेद्यध्वरार्थं तु प्रोक्षणश्रवणाय तु ।
यज्ञदैवतयोगार्थं शिक्षाज्ञानं प्रकल्पितम् ॥ १४.१११.६४ ॥

For the sacrificial post, the altar and the rite, for the hearing of the sprinkling, and for the union of the sacrifice with its deity, the knowledge of phonetics (śikṣā) was devised.

14.111.65

यज्ञपात्रपवित्रार्थं द्रव्यसंभारणाय च ।
सर्वयज्ञविकल्पाय पुराकल्पं प्रकल्पितम् ॥ १४.१११.६५ ॥

For the purity of the sacrificial vessels, for the gathering of materials, and for the variations of all sacrifices, an ancient ritual manual (kalpa) was devised.

14.111.66

नामधातुविकल्पानां तत्वार्थनियमाय च ।
सर्ववेदनिरुक्तानां निरुक्तमृषिभिः कृतम् ॥ १४.१११.६६ ॥

For the rule of the essence and meaning of the alternative forms of nouns and verbal roots, and for the etymologies of all the Vedas, the Nirukta was composed by the seers.

14.111.67

वेद्यर्थं पृथिवी सृष्टा संभारार्थ तथैव च ।
इध्मार्थमथ यूपार्थं ब्रह्मा चक्रे वनस्पतिम् ॥ १४.१११.६७ ॥

The earth was created for the altar, and likewise for the offering materials; for the kindling-sticks and for the sacrificial post Brahmā made the trees.

14.111.68

ग्राम्यारण्याश्च पशवो जायन्ते यज्ञकारणात् ।
मन्त्राणां विनियोगं च प्रोक्षितं श्रपणं तथा ॥ १४.१११.६८ ॥

Domestic and wild animals are born for the sake of sacrifice; the application of the mantras, the sprinkling, and the cooking likewise.

14.111.69

अनुयाजप्रयाजाश्च मरुतां शंसिनस्तथा ।
औद्गात्रं चैव साम्नां वै प्रतिप्रस्थानमेव च ॥ १४.१११.६९ ॥

The anuyāja and prayāja offerings, the recitation of the Maruts, the office of the udgātṛ for the Sāmans, and the pratiprasthāna as well.

14.111.70

विष्णुक्रमाणां क्रमणं दक्षिणावभृथं तथा ।
त्रिकासमर्चनं चैव स्यानेषूपहृतं तथा ॥ १४.१११.७० ॥

The treading of Viṣṇu's steps, the dakṣiṇā and avabhṛtha rites, the worship of the triple fire, and the oblation offered in its places.

14.111.71

देवताग्रहणं मोक्षं हविषां श्रपणं तथा ।
नावबुद्ध्यन्ति ये विप्रा निन्दन्ति च पशोर्वधम्।
ते यान्ति नरकं घोरं रौरवं तमसाऽऽवृतम् ॥ १४.१११.७१ ॥

Those brahmins who do not understand the taking of the deities' portions, the release of the oblations, and the cooking, and who condemn the slaying of animals, go to the terrible Raurava hell, shrouded in darkness.

14.111.72

शतवर्षसहस्राणि तत्र स्थित्वा नराधमाः ।
कृमिर्भिर्भक्ष्यमाणाश्च तिष्ठेयुः पूयशोणिते ॥ १४.१११.७२ ॥

Having dwelt there for hundreds of thousands of years, those lowest of men, devoured by worms, would remain lying in pus and blood.

14.111.73

वृक्षा यूपत्वमिच्छन्ति पशुत्वं पशवस्तथा ।
तृणानीच्छन्ति बर्हिष्ट्वमोषध्यश्च हविष्यताम्।
सोमत्वं च लताः सर्वा वेदित्वं च वसुंधर ॥ १४.१११.७३ ॥

Trees desire the state of sacrificial posts, and animals likewise desire the state of sacrificial beasts. Grasses desire the state of sacred grass, and herbs desire the state of being oblations. All creepers desire the state of soma, and the earth desires the state of the altar.