Listen, O noble one, as the sage explains the sacred procedures for offering the mountain of sesame. By giving this mountain, a person gains entry into the supreme realm of Vishnu, a world beyond compare. The highest form of this offering requires ten droṇas of sesame, the middle five, and the lowest three. Thus is the sesame mountain measured. All other aspects, as previously described for the Viṣkambha mountain and its kind, apply here as well. The sage then promises to reveal the proper mantra and the manner of giving, addressing the king with reverence. He explains the profound origin of sesame, kuśa grass, and black gram: these sprang from the sweat of Vishnu’s body at the time of Madhu’s destruction. Therefore, the giver of the sesame mountain becomes a bringer of peace. Sesame, the sage says, is a protector in all oblations and offerings. It brings prosperity, and so the giver salutes the sesame mountain, invoking its blessings. Whoever, after such invocation, donates this unsurpassed sesame mountain, is assured of reaching the Vaishnava abode—a place from which return is difficult, so exalted is its reward. Next, the cotton mountain is described. Its most excellent form uses twenty weights of cotton, the middle ten, and the lowest five. Those with modest means may give according to their ability, as long as they are honest and free from deceit. The same procedures apply as with the grain mountain. At dawn, the donor should recite, “Because you are always the covering for all worlds here,” and present the cotton mountain. With salutations, the giver asks the cotton mountain to destroy the mass of sins. Whoever makes this offering in the presence of all, dwells in Rudra’s world for an aeon, and then returns as a king on earth. The sage then turns to the ghee mountain, which is radiant and full of merit, capable of destroying even great sins. The best mountain is built with twenty jars of ghee, the middle with ten, the lowest with five. Even those with little wealth should prepare at least two jars according to the prescribed method. Supporting mountains, called Viṣkambha, are made with a quarter of the main portion, and vessels of rice and paddy are placed atop the jars. The mountain must be constructed to be both compact and elevated, pleasing in appearance. It is wrapped in white cloths and adorned with sugarcane, sticks, fruits, and similar items. This arrangement resembles a mountain of grain and must be preceded by consecration, with offerings and worship of the gods. At dawn, the donor presents it to the teacher, and, with a peaceful mind, offers the grain-mountains to the officiating priests. The sage explains that ghee arises from the union with the essence of nectar; thus, Śaṃkara, the universal soul, is pleased by the flame of ghee. Since the radiant Brahman is established in ghee, the donor prays for protection in the form of the ghee mountain. By this method, even those burdened with great sins who give the supreme ghee mountain attain the world of Śaṃbhu. There, surrounded by swans and cranes, adorned with a net of bells, riding in a celestial vehicle with apsarases, and accompanied by accomplished beings and vidyādharas, the donor wanders with ancestors until creation’s dissolution. Next, the sage describes the supreme jewel-mountain. The best is made with a thousand pearls, the middle with five hundred, and the lowest with three hundred. Grain-mountains are placed all around in a fourth part. On the east, diamonds and garnets are used; on the south, sapphires; the learned use rubies and fragrant substances; in the west, lapis lazuli and coral; and in the north, padmarāga gems and gold. All is arranged as with the grain-mountain. After invocation, golden trees and gods are fashioned and worshipped with flowers and fragrances. In the morning, dismissal is performed. 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, therefore 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-made mountain in this way attains the world of Vishnu, worshipped by the immortal Lord, and dwells there for a hundred kalpas. Endowed with beauty, health, and virtues, the donor becomes lord of the seven continents. All sins, even those as grave as killing Brahmins, are destroyed, just as a mountain struck by thunderbolt. Now, the sage describes the excellent mountain of silver. By offering it, the donor attains the realm of Soma. The supreme silver mountain consists of ten thousand palas, the middle five thousand, and the lowest half that. If unable to make more than twenty, the donor should do as much as possible. Supporting mountains are made with a fourth part, and the silver Mandara and others are fashioned according to the rules. The lords of the worlds are made from refined silver, while Brahma, Vishnu, and the Sun are made entirely of gold. For the other mountains, only silver is used. The rest is made as before, including smoke, wakefulness, and so forth. In the morning, the silver mountain is given to the teacher in the same manner, and the supporting mountains are given to the priests, honored with cloth and ornaments. Holding darbha grass and free from envy, the donor recites: “Because it is dear to the ancestors, to the Moon, and to Shiva.” Thus, the sage reveals the procedures and mantras for these sacred offerings, each bringing its own divine reward and lifting the donor to exalted worlds, bestowing prosperity, peace, and liberation from sin.