Shloka 11
यज्ञेऽहिंसा-प्राधान्यम्
Primacy of Non-Harm in Sacrificial Ethics
यज्ञियाश्रैव ये वृक्षा वेदेषु परिकल्पिता:
yajñiyāś caiva ye vṛkṣā vedesu parikalpitāḥ | vedokteṣu yajñeṣu teṣām eva viniyogaḥ kartavyaḥ | śuddhācāra-vicārā mahā-sattva-guṇāḥ puruṣāḥ sva-viśuddha-bhāvanayā prokṣaṇādibhiḥ saṃskṛtya yat kiṃcid haviṣyaṃ naivedyaṃ vā kalpayanti, tat sarvaṃ devatābhyo 'rpaṇīyam eva bhavati ||
毗湿摩说道：唯有《吠陀》所规定、适于祭祀之树木，方可用于吠陀之祭仪。又，若行止与心念清净、具崇高萨埵（sāttvika）性情之人，在洒净等净化仪式与诸般加持之后，备办任何供献（havis）或供食（naivedya），则其全部准备皆堪奉献于诸天。此教诲强调：仪轨之正当须与内心之清净相合——材料须为《吠陀》所许可，而供物之真正清净，则由持戒之行与净化之意而成。
भीष्म उवाच
Educational Q&A
That offerings become truly fit for the gods when two conditions are met: (1) the materials (such as sacrificial wood) conform to Vedic prescription, and (2) the performer’s conduct, thought, and intention are purified and the offering is consecrated through proper rites like prokṣaṇa.
In Bhishma’s instruction during the Śānti Parva, he lays down norms for sacrificial practice, stressing both scriptural correctness in selecting ritual materials and the ethical-spiritual purity of the person preparing oblations and food offerings.