In the ancient tradition, the creation of a sacred Meru mountain for ritual sacrifice begins with great reverence and meticulous care. The mountain itself is fashioned from the finest rice, its heart adorned with three golden trees. On the eastern side, it gleams with pearls and diamonds, and for the sacrificial rites, hessonite and topaz are placed with devotion. The western face is decorated with yellow and blue gems, while the northern part is enriched with beryl, lotus gems, and fragrant sandalwood pieces arranged all around. Coral vines entwine its base, which is made of shimmering mother-of-pearl. At the summit of this radiant mountain, the golden forms of Brahmā, Viṣṇu, the Blessed Lord Śiva, and the Sun are placed, free from envy and honored by many groups of the twice-born. Four silver peaks rise from its sides, and silver also adorns the flanks. The caves are sweetened with sugarcane, and streams of ghee and water flow outward in all directions. Garments are arranged in a harmonious row—white on the east, yellow on the south, variegated on the west, and red on the north—like clouds encircling the sacred mountain. Eight silver figures, led by Indra, are set in order as lords of the worlds. All around, delightful fruits, garlands, and fragrant unguents are offered, enhancing the mountain’s beauty and sanctity. Above, a canopy of five colors is spread, adorned with unwithered flowers and pristine white blossoms. Thus, the celestial mountain is established, complete with the subsidiary peaks of Meru, each arranged in its proper place. In the fourth part, mountains rich in flowers and unguents are arranged in all four directions. On the east stands Mandara, adorned with a profusion of fruits, barley, gold, and auspicious mango markings. With desire and skill, it is made resplendent with gold, decorated with flowers, garments, and fragrant ointments. A lake of milk tinged with red and a forest shining with silver are crafted to complete its beauty. To the south, Gandhamadana is established, made of wheat and adorned with polished vessels. A golden sacrificial vessel filled with ghee is placed alongside, joined with garments and a silver forest. Behind, a mountain of sesame is formed, adorned with fragrant flowers, golden pepper trees, and golden swans. A silver flower forest clothes it, and a lake of curd and water lies in front. Once this great mountain is placed, to the north stands a beautiful mountain made of black gram, well-clothed and decorated with flowers. Golden banyan trees crown its summit, and a golden cow graces its side. A honeyed, auspicious lake and forest, shining with silver, complete the arrangement. When all is prepared, the offering should be performed by four learned in the Vedas and Purāṇas, self-controlled, of blameless conduct, and the best among the twice-born. To the east, a fire-pit is measured by hand and made with sesame, barley, ghee, sacred sticks, and kuśa grass. At night, the ritual is kept solemn, with no loud songs or instruments, as the invocation for the heaps of stones is described: “O repository of all the hosts of gods, O Amaraparvata, quickly remove all obstacles in 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. O Eternal One, protect me. You are the abode of the guardians of the worlds and the universal form, the Rudras, Ādityas, and Vasus—grant me peace. Because you are never deserted by immortals, women, and Śiva, lift me up from the ocean of endless suffering and worldly existence.” Having thus worshipped Meru, Mandara is also honored, for it is showered upon by Citraratha and Bhadrāśva. Mandara shines brilliantly, bringing satisfaction, while Gandhamādana is the crest-jewel of Jambūdvīpa. Its beauty rivals the Gandharva forest, promising firm fame, and it is joined with Ketumāla and the radiant forest. With a golden aśvattha tree at its summit, it ensures constant prosperity, and its association with the northern Kurus and the Sāvitra forest brings further blessings. Supārśva, ever resplendent, is invoked so that fortune may never decline. Having addressed all these sacred mountains, in the pure morning, after bathing, the best of the middle mountains is given to the teacher, and the supporting mountains to the priests in order. Twenty-four cows, or ten, nine, seven, eight, or five are given, as one is able. Even a single tawny, milk-giving cow is offered to the teacher, for this is the prescribed rule for all the mountains. The same mantras are used for worship, and the same implements are proper for the rites of the planets, the guardians of the worlds, and always for Brahmā and the others. In all mountain sacrifices, one’s own mantra is recited, and fasting is observed; if unable, eating only at night is permitted. Now the procedure for all the mountains is explained, including the mantras for giving and the fruits obtained. Food is declared to be Brahman, in food the vital breaths are established; from food beings are born, and the world exists through food. Therefore, Lakshmi herself is food, and Janardana too is food. The best of mountains is invoked to protect in the form of a mountain of grain. Whoever gives a mountain made of grain according to this procedure is honored in the world of the gods for a hundred manvantaras. He ascends to heaven in a radiant chariot, surrounded by Apsaras and Gandharvas, and when his merit is exhausted, he attains royal sovereignty on earth without doubt. Now, the excellent Salt Mountain is described, by giving which a man attains worlds associated with Shiva. The best Salt Mountain is made with sixteen dronas, the middling with half that, and the inferior with four. One who is poor should make it as much as possible, at least more than a drona, and separately, mountains of a quarter part in circumference are made. The procedure is performed as before, always for Brahmā and the others, with all the guardians of the worlds made of gold. Lakes, Kamadeva, and others are also fashioned, and vigil is kept as the mantras for giving are recited: “O best of mountains, since this salt essence arises from the Lake of Fortune, protect me as the giver of this gift. Because all flavors of food are incomplete without salt, and it is always dear to Shiva and Parvati, grant me peace.” Thus, through these sacred offerings and rituals, the celestial mountains are established, and blessings are bestowed upon those who honor them with devotion.