The sacrifice by which the gods are worshipped is the divine sacrifice; some yogins, the doers of action, attend, that is, perform, that very sacrifice. Others, the knowers of Brahman, offer the sacrifice into the fire that is Brahman. Brahman is what is spoken of in the texts 'Brahman is truth, knowledge, the infinite' (Taittirīya 2.1), 'Brahman is consciousness and bliss' (Bṛhadāraṇyaka 3.9.22), 'the Brahman that is immediate and direct, the Self within all' (Bṛhadāraṇyaka 3.4.1) and the like, free of all the marks of transmigration such as hunger, with every particular set aside by 'not this, not this'. That Brahman is also the fire, called the fire with intent to make it the locus of the offering, and so 'brahma-agni'. Into that fire which is Brahman, others, knowers of Brahman, offer the sacrifice: 'sacrifice' here is the Self, the word 'sacrifice' being read among the names of the Self; that Self, which is the sacrifice, which is in the highest truth the supreme Brahman itself but is joined with the limiting adjuncts of the intellect and the rest and bears, superimposed, all the qualities of those adjuncts, so being of the form of an oblation, they offer up by the sacrifice, that is, by the Self itself of the character described. The vision of the adjunct-joined Self as the supreme Brahman free of adjuncts, that is the offering, and the making of it is the doing; the renouncers steadfast in the vision of the oneness of the Self with Brahman make it. This sacrifice, marked as the right vision, raised at the verses beginning 'brahma-arpaṇam', is brought in among the divine sacrifice and the other sacrifices for the sake of being praised by 'the sacrifice of knowledge is better than the sacrifice of substance, O scorcher of foes' (Gītā 4.33) and the like.

Some men of the discipline of action attend on, serve, the sacrifice that has the form of the worship of the gods; that is, they make their standing in that alone. Others offer the sacrifice into the Brahman-fire by sacrifice itself. They offer the sacrifice, the substance of clarified butter and the rest that has the form of sacrifice and has Brahman for its self, by sacrifice, by the ladle and the rest that are the means of sacrifice. Here the word 'sacrifice' is used for the means of sacrifice, the oblation, the ladle, and the rest. By the principle of 'the offering is Brahman, the oblation is Brahman', they make their standing in the offering and the oblation.

Krishna states the kinds of sacrifice, with 'the divine' and the rest. 'The divine' is the Lord, and He alone is their sacrifice; the worship of the Lord, in the sense of sacrifice, is a qualifier of the act. Some of the yogins have nothing else. 'Sacrifice' is the Lord, as the scripture says, 'by sacrifice the sacrifice' (Rigveda 8.4.19.6; Yajurveda Samhita 31.16), 'sacrifice is Vishnu, the deity', and the like. They offer toward the sacrifice by the well-known sacrifice; this holds throughout, as in 'that sacrifice' (Rigveda 8.4.18.2; Yajurveda Samhita 31.9) and the like. And it is said, 'Brahma, the great-grandfather, worshipped Vishnu, the father, in the sacrifice of the mind, with the sacrificial victim that is Rudra, his eldest son'.