वन्यैर्माल्यैः फलैर्मूलैः पक्वैर्मांसैर्यथाविधि।
अद्भिर्जपैश्च वेदोक्तैर्दर्भैश्च ससमित्कुशैः॥
तौ तर्पयित्वा भूतानि राघवौ सह सीतया।
तदा विविशतुः शालां सुशुभां शुभलक्षणौ॥
vanyair mālyaiḥ phalair mūlaiḥ pakkvair māṁsair yathā-vidhi
adbhir japaiś ca vedoktair darbhaiś ca sasamit-kuśaiḥ
tau tarpayitvā bhūtāni rāghavau saha sītayā
tadā viviśatuḥ śālāṁ suśubhāṁ śubha-lakṣaṇau
vanyaiḥ = from the forest; mālyaiḥ = with garlands; phalaiḥ = fruits; mūlaiḥ = roots; pakkvaiḥ = and cooked; māṁsaiḥ = pieces of meat; yathā-vidhi = as per scriptural directives; adbhiḥ = water; japaiḥ ca veda-uktaiḥ = recitation of Vedic mantras; darbhaiḥ ca = darbha grass; sasamit-kuśaiḥ = fire-wood and kuśa grass; tau = the two; tarpayitvā = having satisfied; bhūtāni = those beings; rāghavau = descendants of Raghu; saha sītayā = and Sītā-devī; tadā viviśatuḥ = entered; śālām = residence; suśubhām = the very beautiful; śubha-lakṣaṇau = characterized with auspiciousness.
Having satisfied those beings with garlands from the forest, fruits, roots and cooked pieces of meat as per scriptural directives, water, recitations of Vedic mantras, darbha grass, fire-wood and kuśa grass, the two descendants of Raghu characterized with auspiciousness and Sītā-devī entered the very beautiful residence.
NOTE. Regarding animal sacrifices, Prabhupāda has clarified:
It is said that an animal can be killed in a sacrifice, yet some maintain that animal killing is completely abominable. Although animal killing in a sacrifice is recommended in the Vedic literature, the animal is not considered to be killed. The sacrifice is to give a new life to the animal. Sometimes the animal is given a new animal life after being killed in the sacrifice, and sometimes the animal is promoted immediately to the human form of life. (Bhagavad-gītā 18.3 purport)