134
Śrīmad-Bhāgavatam
[Canto 4, Ch. 4]
Deity on the sacrificial altar, the performers of fruitive rituals aim to satisfy various demigods to achieve in return some material prosperity. Real sacrifice, however, is to satisfy Lord Viṣṇu, and the remnants of such sacrifices are beneficial for advancement in devotional service. The process of elevation by performing sacrifices other than those aimed at Viṣṇu is very slow, and therefore it has been condemned in this verse. Viśvanātha Cakravartī has described the ritualistic performers to be like crows because crows delight in eating the remnants of food which has been thrown into the dustbin. All the  brāhmaṇas  who were present for the sacrifice were also condemned by Satī.
Whether or not King Dakṣa and his flatterers could understand the position of Lord Śiva, Satī wanted to impress upon her father that he should not think her husband to be without opulence. Satī, being the devoted wife of Lord Śiva, offers all kinds of material opulences to the worshipers of Lord Śiva. This fact is explained in the  Śrīmad-Bhāgavatam , in the Tenth Canto. Lord Śiva's worshipers sometimes appear to be more opulent than the worshipers of Lord Viṣṇu because Durgā, or Satī, being the superintendent in charge of material affairs, can offer all material opulences to the worshipers of Lord Śiva in order to glorify her husband, but the worshipers of Viṣṇu are meant for spiritual elevation, and therefore their material opulence is sometimes found to decrease. These points are very nicely discussed in the Tenth Canto.
TEXT 22
नैतेन देहेन हरे कृतागसो 
  देहोद्धवेनालमलं कुजन्मना । 
  त्रीडा ममाभूत्कुजनप्रसङ्गत- 
  स्तजन्म धिग् यो महतामवद्यकृत् ॥२२॥
naitena dehena hare kṛtāgaso 
  dehodbhavenālam alaṁ ku-janmanā 
  vrīḍā mamābhūt ku-jana-prasaṅgatas 
  taj janma dhig yo mahatām avadya-kṛt
na—not; etena—by this; dehena—by the body; hare—to Lord Śiva; kṛta-āgasaḥ—having committed offenses; deha-udbhavena—produced from your body; alam alam—enough, enough; ku-janmanā—with a contemptible birth; vrīḍā—shame; mama—my; abhūt—was; ku-jana-prasaṅgataḥ—from a relationship with a bad person; tat janma—that birth; dhik—shameful; yaḥ—who; mahatām—of the great personalities; avadya-kṛt—an offender.