Let me tell you the sacred sequence of mountain offerings as described in the scripture, each crafted with reverence and purpose, each bringing divine blessings to the giver. First, the mountain of ghee is prepared. The finest form is built with twenty jars, the middling with ten, and the simplest with five. Even those with modest means should follow the proper rules, fashioning a mountain from just two jars, and arranging its supporting mountains in four distinct parts. Upon these jars, vessels of rice and paddy are placed, compact and upright, so that the offering stands firm and pleasing to the eye. The entire structure is wrapped with white cloths, adorned with stalks of sugarcane and fruits, and all remaining rites are performed just as they are for the grain mountain. Once the mountain is consecrated, worshipped, and offered, it is presented at dawn to the teacher. The supporting mountains are given to the priests, with a calm and peaceful mind. This ritual is suffused with meaning, for ghee is born from the union of immortal radiance; thus, Shankara, the universal soul, is pleased by the flame of ghee. Brahman, made of radiant light, dwells in ghee, and is present in the form of the ghee mountain, offering protection to those who perform this rite. Whoever gives the supreme mountain of ghee in this manner, even if weighed down by heavy sins, attains the realm of Shiva. There, he enjoys celestial delights with his ancestors, riding in a chariot adorned with swans, cranes, and bells, surrounded by apsaras, siddhas, and vidyadharas, until the dissolution of creation itself. Next comes the supreme mountain of gems. The most exalted is made with a thousand pearls, the medium with five hundred, and the lesser with three hundred. Supporting mountains are constructed on all sides, each a quarter of the main mountain’s size. The learned craft Gandhamādana on the east with vajra and gomed gems, embellish the south with indranīla stones and padmarāga, and on the west, create Vimalācala with a blend of vaidūrya and vidruma. The north is set with padmarāga and gold. All is arranged as with the grain mountain; invocation is performed, and golden trees and deities are fashioned. Worship is offered with flowers, fragrances, and other pleasing items, free from envy, and the teacher recites the prescribed mantras to the priests. When all the hosts of gods are established within these jewels, and the mountain itself is made of jewels, it is saluted as the eternal mountain. Hari is ever pleased by the giving of jewels, so the mountain of gems is invoked to protect and bless. Whoever gives a mountain made of jewels in this way attains the world of Vishnu, honored by the lord of immortals. For a hundred kalpas and more, the king dwells there, endowed with beauty, health, and virtues, becoming lord of the seven continents. Any sin, even the gravest, is destroyed by this offering, just as a mountain is shattered by a thunderbolt. Now comes the excellent mountain of silver. By giving this, a person attains the supreme world of Soma. The best silver mountain weighs ten thousand palas, the medium five thousand, and the lesser half that. If one cannot make a mountain above twenty palas, it should be made according to one’s ability, with supporting mountains a quarter of the main. As before, Mandara and other supporting mountains are made according to rules, and the lords of the world are worshipped with vessels of refined silver. Brahma, Vishnu, and Arka are crafted, with golden bases, while the rest are made of silver and gold as appropriate. The rituals proceed as before, including the homa and vigil, and in the morning, the silver mountain is given to the teacher. The supporting mountains are given to the priests, along with worship, garments, and ornaments, and the offering is made while reciting mantras, holding darbha grass, free from envy. The silver mountain is dear to the ancestors, the lords of the earth, and to Shiva; it is invoked to protect from sorrow and the cycle of transmigration. One who gives this mountain, as described, receives the merit of donating ten thousand cows. In the realm of Soma, the wise dweller is honored by Gandharvas, Kinnaras, and Apsaras, until creation’s end. Now, the excellent mountain of sugar is described, whose donation pleases Vishnu, Arka, and Rudra eternally. The supreme mountain is made with eight loads of sugar, the middling with four, and the inferior with two. Those with limited means may build a mountain with a half-load or quarter-load, always constructing the supporting mountains in a fourth portion. As with the grain mountain, everything is prepared together with nectar. Three golden trees—Mandara, Parijata, and the wish-fulfilling tree—are placed atop Meru, at the summit of every mountain. On each mountain, especially the sugar mountain, two sandalwood trees are placed, one on the east and one on the west. On Mandara, the deity of desire faces west; on Gandhamadana, the god of wealth faces north. On the great mountain, the Veda’s form, the swan, faces east; on the golden side, Surabhi faces south. All rites of invocation are performed as with the grain mountain. The middle mountain is given to the teacher, and the four supporting mountains to the priests, with proper mantras. This mountain, filled with sugar, is the essence of the nectar of fortune, and is invoked to always bring joy. Thus, the sacred tradition of mountain offerings—of ghee, gems, silver, and sugar—each performed with devotion and according to rule, brings divine blessings, destroys sins, and grants the highest realms and joys to those who give.