With deep reverence and devotion, one begins by constructing a pavilion, four-sided and oriented toward the north-east, its slope favoring the east or north for auspiciousness. Alternatively, it may face the east, as prescribed. The ground is first purified with cow dung, then kuśa grass is spread, marking sacredness. At the center, a mountain is fashioned, supported and surrounded by other smaller mountains. The mountain’s grandeur depends on the grain used: a thousand measures make it supreme; five hundred, middling; three hundred, the lowest. Mount Meru, the celestial mountain, is crafted from the finest rice, its middle adorned with three golden trees. The summit is crowned with a cloth, established by the foremost twice-born, the Brahmins. Four silver peaks are set upon Meru, and its base regions are also made of silver. The eastern side gleams with pearls and diamonds, the southern is radiant with garnets and rubies. To the west, yellow sapphires and blue gems are placed; to the north, lapis lazuli and chrysoberyl. The mountain is encircled by sandalwood, coral, vines, and abundant pearls. Upon this sacred mountain, golden images of Brahma, Vishnu, Shiva, and the sun god are placed. A cave is enclosed by sugarcane stalks, with streams of ghee and water flowing in all directions. Garments are arranged according to the directions: white like clouds in the east, yellow in the south, variegated in the west, and red, dense like clouds, in the north. Eight rulers of the worlds, beginning with Indra and made of silver, are established in order. Around them, forests are placed, adorned with delightful garlands and fragrant ointments. Above all, a canopy of five colors is hung, decorated with unfading flowers and white ornaments, completing the arrangement of the celestial mountain Meru and its supporting peaks. In the fourth part, in all directions, abundant flowers and ointments are arranged. The eastern Mandara mountain is adorned with many fruits and shines with golden splendor. To the south, Gandhamadana mountain is placed, made of wheat and polished bamboo, decorated with a golden sacrificial vessel, a bowl filled with ghee, cloth, and silver forests. In the west stands Tilachala mountain, surrounded by fragrant flowers, golden pipal trees, golden swans, and a silver flower forest. Cloth is placed, and in front, a lake of curd and cold water. In the north, a great mountain is established, made of lentils and cloth, adorned with flowers and crowned by a golden banyan tree with a shining golden banner. There is a forest of honey and auspicious waters, made of silver, and furnished with a radiant canopy. A sacrifice is then performed by four Brahmins, learned in the Vedas and Purānas, gentle and blameless in conduct. In the east, after arranging the hand, a fire pit is made with sesame, barley, ghee, sacred sticks, and grass. At night, a vigil is held with songs and recitations, and the invocation of the mountain peaks is explained. The prayer is offered: “O mountain of the immortals, repository of all divine hosts, quickly destroy what is opposed in our homes; grant safety, establish supreme peace, and be worshipped by me with utmost devotion. You alone are the blessed lord—Brahma, Vishnu, the sun—the eternal seed, both manifest and unmanifest. Protect me. You are the abode of the guardians of the worlds and the universal form—of Rudra, Aditya, and the Vasus—grant me peace. Your head is never empty of immortals and women; lift me from the ocean of suffering and worldly existence.” Having worshipped Mount Meru, Mandara is honored next: “For you, O mountain, shine because of Chaitraratha and Bhadrashva. Mandara, you are resplendent; quickly become a source of satisfaction. Gandhamadana, adorned with the crest-jewel on Jambudvipa, you possess the splendor of the Gandharva hosts; may my fame be firm. Ketumala, with the radiant Vaibhraja forest, adorned with golden rocks; may my prosperity be unwavering. Supārśva, ever sovereign with the northern Kurus and Savitra forest; may my fortune never decline.” Having addressed all the mountains, at pure dawn, after bathing, one gives the best among the middle mountains to the teacher. The Viṣkambha mountains are given to the priests in order. Twenty-four cows should be given, or ten, or as many as one is able—seven, eight, or five. Even a single cow, tawny or yielding milk, is to be given to the teacher; this is the rule for all the mountains. The fire offering on all the mountains is performed with one’s own mantra. Fasting is observed; if unable, night-meals are permitted. The procedures for all the mountains, their mantras, and the fruits gained from giving are explained. Food is declared to be Brahman; food is life itself. From food, beings arise; by food, the world is sustained. Fortune is found in food, and Janardana is indeed food; therefore, O best of mountains, protect in the form of a mountain of grain. Whoever gives a mountain of grain according to this rule is honored in the world of the gods for a hundred Manvantaras. Adorned by hosts of Apsaras and Gandharvas, he ascends to the heights of heaven in a celestial chariot. When his deeds are exhausted, he gains royal sovereignty on earth—of this, there is no doubt. Now, the excellent Salt Mountain is described. By its gift, one attains the world united with Shiva. The best Salt Mountain is made with sixteen droṇas; the middle with half that, the inferior with four. One without wealth should make it as much above a droṇa as possible. The Viṣkambha mountains are made separately with a fourth part, and the procedure is performed as before for Brahma and the others. A golden abode is arranged for all the guardians of the worlds, as well as lakes, forest trees, and other such things. Vigil is kept here, and the donation mantra is recited: “As taste is joined with water and salt…” Thus, the sacred ritual is performed, honoring the mountains and the guardians, offering grain and salt, and invoking blessings, peace, and prosperity for all.