Listen now to the sacred account of the great Mountain Rites, as revealed in the scriptures. In the Purāṇas, in the Vedas, through sacrifices and pilgrimages to holy shrines, one may gain merit and blessings. Yet, the fruit attained from these does not compare to what is gained by following the proper procedure for these Mountain Offerings, as will now be explained. First, let the order of the ten sacred mountains be known: the first is the Mountain of Grain, followed by the Mountain of Salt, the Mountain of Jaggery, the Mountain of Gold, the Mountain of Sesame, and the Mountain of Cotton. Then come the Mountain of Ghee, the Mountain of Jewels, the Mountain of Silver, and finally, the Mountain of Sugar. These mountains, each with their own significance, are to be offered in due order. The proper time for these offerings is at the solstices and equinoxes, on auspicious days, during eclipses, or at twilight. They may also be performed on the third day of the bright fortnight, on the night of a lunar eclipse, as the moon wanes, at weddings, festivals, sacrifices, or on the twelfth or fifteenth day of the bright fortnight, or when auspicious constellations are present. The Mountains, beginning with Grain, should be given according to scriptural injunctions by one who knows the correct procedure. The place for this sacred act should be a holy riverbank, a temple, a cowshed, or the courtyard of one’s house. There, with devotion, a pavilion is to be constructed—square in shape, facing north, sloping eastward or toward water, and also facing east as prescribed. The ground must be purified with cow dung, kuśa grass spread out, and in the center, the mountain is to be fashioned, complete with subsidiary hills. The best mountain is made from a thousand measures of grain; a middling one from five hundred, and the smallest from three hundred. The central Meru should be constructed from fine rice, with three golden trees rising in the middle. To the east, it is adorned with pearls and diamonds, and for the sacrifice, with hessonite and topaz. On the west, yellow and blue gems are set; on the north, beryl, lotus gems, and sandalwood are arranged, with coral vines and a base of mother-of-pearl. At the summit, golden forms of Brahmā, Viṣṇu, the Blessed Lord Śiva, and the Sun are to be placed, free from any trace of envy, and again by many groups of twice-born priests. Four silver peaks are set, with silver also at the sides, and the caves are covered with sugarcane. Streams of ghee and water are made to flow in all directions. On the east, a row of white garments is laid; yellow on the south, variegated on the west, and red on the north, like clouds on the horizon. Eight silver figures, led by Indra, are arranged as lords of the worlds. All around, delightful fruits, garlands, and fragrant unguents are spread. Above, a canopy of five colors is raised, adorned with unwithered white flowers. Thus is the excellent celestial mountain established, with the subsidiary mountains of Meru arranged in order. In the fourth part, in all four directions, other mountains are set—rich in flowers and unguents. To the east, Mandara is fashioned, adorned with many fruits, barley, gold, and auspicious mango marks. It is made resplendent with gold, decked with flowers, garments, and fragrant ointments, with a lake of milk tinged with red, and a forest shining with silver, all crafted with skill. To the south, Gandhamadana is established, made of wheat, adorned with polished vessels, a golden sacrificial vessel filled with ghee, and joined with garments and a silver forest. Behind, a mountain of sesame is formed, adorned with fragrant flowers, golden pepper trees and swans, a silver flower forest, and a lake of curd and water in front. To the north, a beautiful mountain made of black gram is set, well-clothed and crowned with golden banyan trees and a golden cow. A honeyed, auspicious lake and a silver forest complete the scene. Having thus arranged the mountains, the offering is performed by four Veda- and Purāṇa-knowing, self-controlled, blameless, twice-born priests. To the east, a fire-pit is made with sesame, barley, ghee, sacred sticks, and kuśa grass. At night, a vigil is kept—without loud songs or instruments. Then, the invocation for the mountain heaps is recited: “O Amaraparvata, repository of all the hosts of gods, quickly remove all obstacles from our homes, grant safety, and bestow upon us supreme peace, as I worship you with utmost devotion. You alone are the Blessed Lord, the ruler, Brahmā, Viṣṇu, the Sun; you are the supreme seed, manifest and unmanifest—therefore, O Eternal One, protect me. You are the abode of the guardians of the worlds and the universal form, of Rudras, Ādityas, and Vasus; grant me peace. You are never deserted by immortals, women, and Śiva; therefore, lift me from the ocean of endless suffering and worldly existence.” Having thus worshipped Meru, Mandara is honored: “You are showered upon by Citraratha and Bhadrāśva. You shine, O Mandara; quickly bring satisfaction. And you, Gandhamādana, are the crest-jewel in Jambūdvīpa. You possess the beauty of the Gandharva forest; may my fame be firm. You are joined with Ketumāla and the radiant forest, with a golden aśvattha tree at your summit; may my prosperity be constant. You are associated with the northern Kurus and the Sāvitra forest. O Supārśva, ever resplendent, may my fortune never decline.” Having addressed all the mountains thus, in the pure morning, after bathing, the best of the middle mountains is given to the teacher, and the supporting mountains to the priests, each in order. One should give twenty-four cows, or ten, or nine, seven, eight, or five, as able. Even a single tawny, milk-giving cow, if that is all one can offer, should be given to the teacher—this is the rule for all the mountains. The same mantras and implements prescribed for these worships are also proper for the rites of the planets, the guardians of the worlds, and always for Brahmā and the others. In all mountain sacrifices, one should recite one’s own mantra, observe fasting, or, if unable, eat only at night. Now, O Nārada, hear the procedure for all the mountains, the mantras to be used at the time of giving, and the fruits obtained from the mountains. Food is declared to be Brahman; in food, the vital breaths are established. From food, all beings are born, and the world itself exists through food. Thus is the sacred rite of the Mountains, its order, meaning, and result.