Once, a sacred instruction was given regarding the creation and offering of symbolic mountains, each made from auspicious substances, and the profound blessings they bestow. The devotee, approaching the mountain of jaggery, prayed with deep reverence: “O mountain of jaggery, you are the abode of the giver of good fortune, and you were created by Parvati herself. Therefore, always protect me.” It was declared that whoever donates such a jaggery mountain, following the prescribed rite, is honored by the Gandharvas and exalted in the realm of Gauri. At the end of a hundred ages, such a giver becomes lord of the seven islands, blessed with long life, health, and unconquerable by enemies. The teaching then turned to the golden mountain, destroyer of sins. By giving this, a person attains the abode of Brahma. The best golden mountain is made with a thousand palas of gold, the middle with five hundred, and the lowest with half that amount. Even those of little means are encouraged to give according to their ability, free from envy or jealousy—at least one pala or more. All arrangements for the golden mountain should be made just as with the mountain of grain. Similarly, Viṣkambha mountains are to be gifted to the officiating priests. With salutations, the donor acknowledges the source of all and the one who holds the womb of Brahma. The donor prays, “Because you bear endless fruits, protect this mountain peak; you are the offspring of Agni, the son of the Lord of the world. As you are in the form of a golden mountain, protect, O best of mountains.” Whoever offers a golden mountain in this way attains the supreme Brahma-world, where joy abounds, remaining there for a hundred aeons before reaching the highest state. Next, the procedure for the sesame mountain was explained. By giving this, one attains the unsurpassed world of Vishnu. The highest sesame mountain is made with ten droṇas, the middle with five, and the lowest with three. All other details are as with the Viṣkambha mountain and others. The donor should recite the mantra: “Because sesame, kuśa grass, and black gram arose from the sweat of Vishnu’s body at the slaying of Madhu, be the giver of peace. Because sesame is the protection in oblations and offerings, establish prosperity, O lord of mountains. Salutations to you, sesame mountain.” Whoever gives this sesame mountain, after proper invocation, reaches the Vaishnava abode, from which return is difficult. The cotton mountain was then described. The best is made with twenty weights, the middle with ten, and the lowest with five. Those of little wealth should give as they are able, free from deceit, arranging everything as with the grain mountain. At dawn, the donor should present the mountain, reciting, “Because you are always the covering for all worlds here.” With salutations to the cotton mountain as the destroyer of sins, the donor offers it in the presence of all. Such a one dwells in Rudra’s world for an aeon, and then becomes a king on earth. The supreme ghee mountain was next revealed. Ghee, radiant and meritorious, destroys great sins. The best ghee mountain is made with twenty jars of ghee, the middle with ten, the lowest with five, and even those with little wealth should make it with two jars. The Viṣkambha mountains are prepared in a quarter portion, and vessels of rice and paddy are placed atop the jars. The mountain is constructed to be compact and elevated, pleasing in appearance, wrapped with white cloths, and adorned with sugarcane, sticks, fruits, and similar items. All arrangements are as with the grain mountain, including consecration, offerings, and worship of the gods. At dawn, the donor presents the mountain to the teacher, offering grain-mountains to the officiating priests as well. The donor acknowledges, “Because ghee arises from the union with the essence of nectar, may Śaṃkara, the universal soul, be pleased here by the flame of ghee. Since radiant Brahman is established in ghee, O supporter of the earth, protect us as the ghee-mountain.” By this method, even the gravest sinner attains the world of Śaṃbhu. There, surrounded by swans and cranes, adorned with nets of bells, in a celestial vehicle with apsarases, and accompanied by accomplished beings and vidyādharas, the giver wanders with his ancestors until the dissolution of creation. Finally, the supreme jewel-mountain was described. The best is made with a thousand pearls, the middle with five hundred, and the lowest with three hundred. Grain-mountains are arranged all around in a quarter part—diamonds and garnets in the east, sapphires in the south, rubies and fragrant substances in the center, lapis lazuli and coral in the west, and padmarāga gems and gold in the north. All is arranged as with the grain-mountain. After invocation, golden trees and images of gods are fashioned and worshipped with flowers and fragrances. In the morning, the rite is concluded. To the teacher and priests, the donor recites: “Just as all the hosts of gods are established in all the jewels, and you are eternally composed of jewels, protect us, O great mountain. Since by the giving of jewels, Janārdana attains satisfaction, by the favor of the worship mantra, protect us, O mountain.” Whoever gives a jewel-mountain in this way is supremely blessed. Thus, the sacred narrative of the mountain-offerings unfolds, each step and substance bringing the donor closer to divine realms, prosperity, and liberation.