Shloka 150
Pitṛ-śrāddha-haviḥ-phala-nirdeśa
Offerings for Ancestors and Their Stated Results
शकटोर्व्याँ परस्याप्सु ब्राह्मणस्य करे तथा | हुते प्रीतिकरीमृद्धिं भगवांस्तत्र मन््यते
śakaṭor vyāṃ parasyāpsu brāhmaṇasya kare tathā | hute prītikarīm ṛddhiṃ bhagavāṃs tatra manyate ||
ວະສິດຖະ ກ່າວວ່າ: «ແມ່ນແມ່ນວ່າການຖວາຍອາຫຸຕິຈະເຮັດໃນບ່ອນປະຫລາດ ຫຼືບ່ອນຊາຍຂອບ—ເທິງທາງລໍ້ລົດ, ໃນນ້ຳຂອງຄົນອື່ນ, ຫຼືແມ່ນກະທັ້ງເທິງມືຂອງພຣາຫມັນ—ຖ້າເຮັດເປັນອາຫຸຕິທີ່ແທ້ ດ້ວຍອຳນາດແຫ່ງເວດະ ແລະເຈດຕະນາທີ່ຖືກຕ້ອງ, ພຣະອັກນິກໍຮັບເອົາມັນໃນບ່ອນນັ້ນ. ເມື່ອການຖວາຍສຳເລັດ ອັກນິຖືກເຫັນວ່າໄດ້ຮັບຄວາມຊື່ນບານ ແລະຄວາມອຸດົມສົມບູນທີ່ເພີ່ມພູນ.»
वसिष्ठ उवाच
Educational Q&A
That the efficacy and acceptability of an oblation depend primarily on its being a genuine ‘huta’ grounded in Vedic authority and right intention; even non-ideal locations do not necessarily invalidate the act when performed correctly, and Agni is understood to accept it and bestow/experience ‘ṛddhi’ (prosperous increase).
Vasiṣṭha is explaining ritual principles: he lists atypical places (a cart-path, another’s water, a brāhmaṇa’s hand) and states that when an offering is duly made, Agni is regarded as present there and, upon completion of the homa, as attaining delight-giving prosperity—affirming the ritual’s legitimacy under proper norms.