Listen now to the sacred account of the mountain-giving rites, as described in the ancient text. First, the Salt Mountain is praised: it is said to arise from the very body of Vishnu, and to bestow health upon those who give it. In the form of a mountain, it is invoked for protection from the endless ocean of worldly existence. Whoever gives a Salt Mountain in this manner is granted residence in the world of Uma for the span of a kalpa, and afterwards attains the supreme, highest state. Next, the excellent Mountain of Jaggery is explained. By offering this, a person ascends to heaven and is honored by the gods themselves. The best mountain is made from ten bhāras of jaggery; a middling one from five, and the lowest from three. Those of modest means may make it with half as much. The rites are performed as with the grain mountain: invitations are issued, worship and adoration are offered to the golden tree, and honor is paid to the guardians of the mountain, as well as to the deities of lakes and forests. Fire offerings and night vigils are observed, and the guardians of the worlds are established, just as with the mountain of grain. A sacred mantra is recited, declaring: "As Janardana, the Soul of All, is foremost among gods; as the Sama Veda is supreme among the Vedas; as Mahadeva is preeminent among yogis; as the syllable Om is highest among mantras; and as Parvati is supreme among women—so is sugarcane juice the best of all juices." Thus, the devotee prays to the mountain of jaggery, asking for the highest fortune, for it is the brother of the giver of prosperity and dwells with Parvati; peace is sought as its blessing. One who offers the jaggery mountain in this way is honored by the Gandharvas and exalted in Gauri’s realm. After a hundred ages, such a person becomes lord of the seven continents, endowed with health, long life, and unconquered by enemies. The supreme golden mountain is then described. This mountain, remover of sins, grants the giver the abode of Brahma. The best golden mountain weighs a thousand palas, the middling five hundred, and the lowest half that. Even those of little means may offer one pala, according to their ability and without envy. All rites are performed as with the grain mountain, and the supporting mountains are gifted to the officiating priests. The devotee offers salutations: "O seed and womb of Brahma, since you grant endless fruits, protect me, O golden heap. Born of Agni, meritorious, and lord of the world, you take the form of a golden mountain—therefore, O best of mountains, protect me." Whoever offers the golden mountain by this method attains the blissful Brahma-world, remaining there for a hundred ages before reaching the highest state. The method for the sesame mountain is then revealed. By this offering, one attains the eternal world of Vishnu. The best sesame mountain is made with ten droṇas, the middling with five, and the lowest with three. As before, supporting mountains are prepared, and mantras are recited. It is remembered that sesame, kusa grass, and beans arose from the sweat of Vishnu when he slew Madhu, and thus they bring peace. Since sesame is used for offerings to gods and ancestors, the devotee bows to the sesame mountain, seeking upliftment. Whoever gives the finest sesame mountain in this way attains the Vaishnava realm, from which return is exceedingly rare. Such a person enjoys long life, happiness with sons and grandsons, and is honored by ancestors, gods, and Gandharvas, ascending to heaven. The supreme mountain of cotton is then described. By giving it, one always attains the highest state. The best cotton mountain is made with twenty measures, the middling with ten, and the lowest with five; those with little wealth give as they are able, free from miserliness. As with the grain mountain, all preparations are made, and the offering is given at dawn with the prescribed words. The devotee bows to the cotton mountain, which is the covering of all worlds, asking it to destroy the mass of sins. Whoever gives the lordly cotton mountain in Shiva’s presence dwells in Rudra’s realm for an age, and then becomes a king in this world. The supreme mountain of clarified butter, or ghee, is next described. Radiant, immortal, and divine, it destroys great sins. The best ghee mountain is made with twenty jars, the middling with ten, and the lowest with five; those with little means may use two jars, and prepare the supporting mountains in four parts. Vessels of rice and paddy are placed atop the jars, compact and upright, wrapped in white cloths, decorated with sugarcane stalks and fruits, and the remaining rites are performed as with the grain mountain. After proper consecration, worship, and offering, the mountain is presented to the teacher at dawn, and the supporting mountains are given to the priests with a peaceful mind. It is remembered that ghee arises from the union of immortal radiance, and the devotee prays that Shankara, the universal soul, be pleased by the flame of ghee. Since Brahman, made of radiance, resides in ghee, it is present in the form of the ghee mountain, and thus invoked for protection. Whoever gives the supreme ghee mountain in this manner, even if burdened with great sins, attains the realm of Shiva. There, together with ancestors, the giver enjoys in a celestial chariot adorned with swans, cranes, and bells, surrounded by apsaras, siddhas, and vidyadharas, until the very dissolution of creation. Finally, the supreme mountain of gems is mentioned. The mountain composed of a thousand pearls is considered unsurpassed among offerings. Thus, the sacred narrative of the mountain offerings unfolds, each bestowing unique blessings and exalted states upon the giver, guiding them ever closer to liberation and divine realms.