In the sacred tradition, there is a most auspicious and detailed rite involving the creation and offering of symbolic mountains, each crafted from different substances and adorned with reverence and beauty. The procedure begins with the formation of a great mountain behind the altar, fashioned from sesame seeds. This mountain is lavishly decorated with fragrant flowers, golden pepper trees, and radiant golden swans, while a shimmering forest of silver flowers surrounds it. In front of this mountain, a lake is created, filled with curd and water, reflecting the devotion of the worshipper. Once this magnificent mountain of sesame is established, attention turns to the north, where another beautiful mountain is constructed from black gram. This mountain, too, is adorned—clothed in fine fabrics and flowers, topped with golden banyan trees, and graced by the presence of a golden cow. Alongside, a honeyed and auspicious lake glistens, surrounded by a silver forest, all arranged with care and devotion. The offerings are then to be performed by four learned priests—masters of the Vedas and Purāṇas, self-controlled, of impeccable conduct, and the best among the twice-born. To the east, a fire-pit is prepared, measured by hand and constructed from sesame, barley, ghee, sacred sticks, and kuśa grass. As night falls, a vigil is kept—one marked by quiet devotion, without loud songs or instruments. At this moment, the invocation for the heaps of stones is recited: “O Amaraparvata, repository of all the hosts of gods, swiftly remove all obstacles from our homes, grant us safety and supreme peace, as I worship you with utmost devotion. You alone are the Blessed Lord, the ruler—Brahmā, Viṣṇu, the sun, the supreme seed, both manifest and unmanifest. O Eternal One, protect me. As the abode of the guardians of the worlds, the universal form, and the dwelling place of Rudras, Ādityas, and Vasus, grant me peace. Never deserted by immortals, women, and Śiva, lift me up from the ocean of endless suffering and worldly existence.” Having worshipped the great Meru in this way, the devotee also honors Mandara, acknowledging how Citraratha and Bhadrāśva shower their blessings upon it. Mandara is invoked to bring swift satisfaction, and Gandhamādana, the crest-jewel of Jambūdvīpa, is praised for its beauty and its association with the Gandharva forest, Ketumāla, and the radiant woodland. The golden aśvattha tree at its summit is invoked to grant constant prosperity, and its connection with the northern Kurus and Sāvitra forest is remembered. The resplendent Supārśva is addressed, with the prayer that fortune may never decline. Having honored all these mountains, the worshipper rises in the pure morning, bathes, and then gives the best of the middle mountains to the teacher, while the supporting mountains are distributed among the priests in proper order. As an offering, twenty-four cows—or, as one is able, ten, nine, eight, seven, or five—are given. Even a single tawny, milk-giving cow is to be offered to the teacher; this is the prescribed rule for all the mountains. The same mantras and ritual implements are used for worshipping the planets, the guardians of the worlds, Brahmā, and the others. During all mountain sacrifices, one should recite one’s own mantra and observe fasting; if unable, eating only at night is permitted. The procedure for each mountain, the appropriate mantras, and the fruits of these offerings are then explained. Food is declared to be Brahman itself; the vital breaths are established in food, from which all beings are born, and by which the world is sustained. Thus, Lakṣmī herself is food, as is Janārdana. The devotee prays, “O best of mountains, protect me in the form of a mountain of grain.” Whoever offers such a mountain of grain in this manner is honored in the world of the gods for a full hundred manvantaras, ascending to heaven in a radiant chariot surrounded by Apsaras and Gandharvas. When his merit is exhausted, he returns to earth and attains royal sovereignty without doubt. The rite continues with the Salt Mountain. By giving this, a person attains worlds associated with Śiva. The best Salt Mountain is made with sixteen dronas of salt, the middling with half that, and the inferior with four. One who is poor should make as much as possible, at least more than a drona, and can create smaller mountains as well. The procedure follows as before—always for Brahmā and the others—with golden images of the guardians of the worlds placed around, as well as lakes and representations of Kamadeva and others. A vigil is kept, and the following mantra is recited: “O best of mountains, since this salt essence arises from the Lake of Fortune, protect me as the giver of this gift. Because food lacks excellence without salt, and it is always dear to Śiva and Pārvatī, grant me peace. Since it arises from the body of Viṣṇu and increases health, protect me from the ocean of worldly existence in the form of a mountain.” Whoever offers a Salt Mountain in this way dwells in Uma’s world for a kalpa and then attains the highest state. Next is the Mountain of Jaggery. By offering this, a person attains heaven, honored by the gods. The best is made with ten bhāras of jaggery, the middling with five, the lowest with three, and those with little wealth may offer half that amount. The rituals are performed as before: invitation, worship, adoration of the golden tree, honoring the mountain guardians, lakes, and forest deities, as well as fire offerings and night vigils. The guardians of the worlds are established just as with the mountain of grain. The mantra for this offering is: “Just as among the gods Janārdana, the Soul of All, is foremost; among the Vedas, the Sāma Veda is supreme; among yogis, Maheśvara is preeminent; among all mantras, the syllable Om is supreme; among women, Pārvatī; so too, among all juices, sugarcane juice is always considered the best. Therefore, O mountain of jaggery, grant me the highest fortune, for you are the brother of the giver of prosperity and you dwell with Pārvatī; thus, bestow peace upon me.” Whoever gives a mountain of jaggery in this manner is honored by the Gandharvas and exalted in the realm of Gaurī. Thus, through these sacred offerings of mountains—of grain, salt, and jaggery—performed with devotion, proper ritual, and pure intent, one gains the blessings of the gods, peace, prosperity, and ultimately, liberation.