In the sacred ritual described, one begins by arranging abundant flowers and fragrant ointments in all four directions, creating a sanctified space. In the east, the Mandara mountain is to be fashioned, adorned with many fruits and shining with golden splendor. To the south, Gandhamadana is established, constructed from wheat and polished bamboo, and decorated with a golden sacrificial vessel, a bowl filled with ghee, cloth, and silver forests. In the west, Tilachala mountain is created, embellished with fragrant flowers, golden pipal trees, golden swans, and a silver flower forest, draped with cloth, and set before a lake of curd and cold water. In the north, a great mountain is formed from lentils and cloth, adorned with flowers, crowned by a golden banyan tree, and shining with a golden banner. This mountain is further beautified with a forest of honey and auspicious waters, fashioned from silver and topped with a radiant canopy. At the heart of this ritual, four Brahmins, learned in the Vedas and Puranas and possessing gentle and blameless conduct, perform the sacrifice. In the east, after preparing the ritual hand gesture, a fire pit is constructed using sesame, barley, ghee, sacred sticks, and grass. At night, a vigil is kept, filled with songs and recitations, and the invocation of the mountain peaks is explained. The invocation calls upon the mountain of the immortals, the repository of all divine hosts, beseeching it to swiftly remove any obstacles from the home, grant safety, establish supreme peace, and accept worship offered with utmost devotion. The mountain is praised as the blessed lord—Brahma, Vishnu, the sun, the eternal seed, both manifest and unmanifest—and is asked for protection. It is recognized as the abode of the guardians of the worlds and the universal form, encompassing Rudra, Aditya, and the Vasus, and is petitioned for peace. Because its summit is never empty of immortals and women, the devotee asks to be lifted from the ocean of suffering and worldly existence. After worshipping Mount Meru, Mandara is also honored. Mandara shines because of Chaitraratha and Bhadrashva, and is invoked to quickly become a source of satisfaction. Gandhamadana, adorned with the crest-jewel of Jambudvipa and possessing the splendor of the Gandharvas, is prayed to grant firm fame. Ketumala, with its radiant Vaibhraja forest and golden rocks, is asked to bestow unwavering prosperity. Supārśva, who reigns with the northern Kurus and the Savitra forest, is entreated for fortune that never declines. Having addressed all these mountains, at the pure dawn, after bathing, the best among the middle mountains is given to the teacher, while the Viṣkambha mountains are distributed among the priests in order. The ritual prescribes the giving of twenty-four cows, or ten if unable, or even seven, eight, or five, depending on one’s means. Even a single cow, tawny or yielding milk, should be given to the teacher; this rule applies for all the mountains. The fire offering upon the mountains is performed with one’s own mantra, and fasting is observed throughout—if unable, one may take a meal at night. The procedure for all the mountains, the mantras for the offerings, and the fruits gained from giving are now explained. Food is declared to be Brahman, and life itself; from food, all beings arise, and by food, the world is sustained. Fortune is found in food, and Janardana is indeed food. Thus, the mountain of grain is invoked to protect in its form. 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, such a person ascends to the heights of heaven in a celestial chariot. When their merit is exhausted, they attain royal sovereignty on earth—there is no doubt. Next, the excellent Salt Mountain is described. By giving it, one attains the world united with Shiva. The best Salt Mountain is made with sixteen droṇas; the middle with half, and the inferior with four. Those without wealth should make it as much above a droṇa as possible. The Viṣkambha mountains are made separately with a quarter 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, along with lakes, forest trees, and other such elements. A vigil is kept, and the donation mantra is recited: "As taste is joined with water and salt, so, by your nature, protect me who am afflicted, O best of mountains; for all other flavors are not excellent without salt. And as you are always dear to Shiva and Parvati, therefore be a giver of peace; since you arose from Vishnu’s body, you increase health. Therefore, in the form of a mountain, save me from the ocean of worldly existence." Whoever gives a mountain of salt according to this rite dwells in Uma’s realm for an age, and then attains the highest state. The excellent mountain of jaggery is then described. By giving it, one attains heaven, honored by the gods. The best is made with ten loads, the middle with five, and the least with three; those with little means use half of that. The invocation, worship, golden trees, and honoring of the gods, as well as the supporting mountains, lakes, forest deities, fire offering, vigil, and installation of the guardians of the worlds, are all performed as with the mountain of grain. The mantra is recited: "As among the gods, Janardana is the supreme soul; as the Sama Veda is foremost among the Vedas, Mahadeva among yogis, the syllable Om among all mantras, and Parvati among women; so, among all flavors, sugarcane juice is always considered the best; therefore, may the mountain of jaggery grant me supreme fortune." Thus, through this elaborate and reverent ritual, the devotee invokes the blessings of the sacred mountains, offers gifts according to their means, and recites the prescribed mantras, seeking peace, prosperity, fame, and liberation, all while honoring the divine guardians and the sustaining power of food and flavor in the world.