O King, listen as I describe the nature of sacrifice and its many forms. There are those who are ever devoted to the puroḍāśa offerings, who perform the viyūpa rites with the proper mantras and deep faith. Such sacrifices, radiant with purity, are regarded as supremely sāttvika, embodying clarity and goodness. There are also rājasic sacrifices, rich in material offerings and performed with yūpa posts arranged with care. These are typically undertaken by kṣatriyas and householders, and though elaborate, they are marked by pride and desire. Then, there are tāmasic sacrifices, belonging to the dānavas. These are performed in anger, promote intoxication, and are filled with wrath and cruelty, as declared by the wise. But for sages who seek liberation, who are detached and possess great souls, it is the mental sacrifice that is supreme. This sacrifice is endowed with all means, and surpasses all others. In all other sacrifices—whether performed by brāhmaṇas or others—there may be some deficiency, be it in material, faith, or action. Due to differences in place, time, materials, and other means, no other sacrifice is ever truly complete. Only the mental sacrifice is whole. To begin such a sacrifice, one must first purify the mind, making it free from qualities. When the mind is pure, the body too becomes pure—of this, there is no doubt. Only when the mind has abandoned attachment to sense objects does one become qualified to perform this inner sacrifice. Then, within the mind, one should construct a vast pavilion, stretching over many yojanas, with great, smooth pillars made from sacrificial trees. There, a clear altar is mentally arranged, and the fires are established according to the prescribed method—all within the mind. The brāhmaṇas are mentally selected and appointed: the Brahmā, Adhvaryu, Hotṛ, and Prastotṛ, all according to rule. The Udgātṛ, Pratihartṛ, and other members of the assembly are honored in tradition, these best of twice-born, all within the mind. Upon the altar, the five fires—prāṇa, apāna, vyāna, samāna, and udāna—are established in the prescribed manner. At that time, prāṇa becomes the gārhapatya fire, apāna the āhavanīya, vyāna the dakṣiṇāgni, and samāna the āvasathya fire. Udāna is considered the fire of the assembly. These five fires are supremely powerful. The offering, too, is conceived in the mind as formless, supreme, and pure. In this mental sacrifice, the mind itself is both the Hotṛ and the sacrificer. The deity of the sacrifice is Brahman, formless and eternal. The fruit-giving, attribute-less Power bestows detachment and auspiciousness, and is the foundation of all knowledge of Brahman, pervading and abiding everywhere. With this intention, the twice-born should offer the substance into the fires of the vital breaths. Afterwards, having made the mind free from support, O Lord, even the vital breaths. Through the path of the mouth of the Kundalini, let him offer into the eternal Brahman, by his own direct experience, the great Goddess who is identical with his own self. By samadhi alone, through yoga, he should meditate with an undisturbed mind on the Self abiding in all beings and all beings in the Self. When he sees the Self in beings, he perceives that auspicious One; having seen her, he becomes a knower of Brahman, of the form of existence, consciousness, and bliss. Then, O King, all things beginning with Maya are burned up; only the karma already begun remains as long as the body endures. He becomes liberated while living; when dead, he attains liberation. He becomes one who has accomplished his purpose, O dear one, who worships the Mother of the universe. Therefore, with all effort, the glorious Lady of the world should be meditated upon, listened to, and reflected upon, according to the words of the Guru. O King, a sacrifice performed thus grants liberation—there is no doubt of this. Other sacrifices, being desire-driven, are subject to decline. One should perform the Agniṣṭoma sacrifice according to rule, desiring heaven—this is the instruction of the Vedas, and the wise declare it thus. When merit is exhausted, they enter the world of death according to their inclination; therefore, the mental sacrifice is superior and indeed imperishable. Such a sacrifice is not fit for a king desiring victory; the serpent sacrifice you performed earlier was tāmasic. The enmity of the wicked Takṣaka has been carried out, O King; for his sake, countless other serpents were slain by you in the fire. Now, perform the Devi-sacrifice, properly established according to rule, O best of kings, as was done formerly by Vishnu at the beginning of creation. Likewise, you should do so, O king of kings; I will declare the procedure to you. Brahmins are present, O king, who are most learned in the rules and the Vedas. They are skilled in the establishment of the Devi's seed, and expert in the path of mantra; they will be the officiating priests, and you alone will be the sacrificer. Having performed the sacrifice according to rule, and given the merit gained from the rite, O great king, rescue your father who has fallen into misfortune. The sin arising from disrespecting Brahmins, difficult and leading to hell, as well as the fault arising from the curse, has been incurred by your father, O sinless one. Likewise, when the king met a terrible death from a snakebite, death did not come to him on the ground, nor on a bed of sacred grass. He did not die in battle, nor while bathing or giving gifts in the Ganges; his death, O best of the Kurus, occurred there in the palace, deprived of such rites. All the sufferings of hell, O best of kings, have one cause there; and for him, that exceedingly rare cause did not arise. Wherever the breath remains, knowing that death has arrived, even in the absence of means and in great distress, one is helpless. But when, with a pure mind, one attains dispassion and thinks, "This body made of the five elements—what sorrow is there in it for me?" then, as the body falls as it will, he is liberated, without qualities, imperishable; since the elements themselves are perishable, what is there to lament? Thus, O King, is the supreme path of sacrifice and liberation.