Upon the completion of a sacred act, the devotee attains the world of Viṣṇu, revered by the immortal Lord himself. There, the ruler of men resides for a full hundred kalpas, enjoying the fruits of his devotion. Blessed with beauty, health, and virtue, he becomes sovereign over the seven continents. All sins—whether from the killing of Brahmins or other transgressions committed here or elsewhere—are utterly destroyed, as a mountain is shattered by a thunderbolt. Now, the excellent mountain of silver is described. By offering this mountain, a man attains the realm of Soma, O best of men. The supreme silver mountain should weigh ten thousand palas. The middle offering is five thousand palas, and half of that is considered inferior. If one cannot offer more than twenty palas, he should always give as much as he is able. The supporting mountains are fashioned similarly, using a fourth part of the main mountain. As before, the silver Mandara and other mountains are made according to prescribed rules. In addition, the lords of the worlds are crafted from refined silver, but Brahma, Viṣṇu, and the Sun must be made entirely of gold. For the other mountains, only silver is used, not gold. The remaining elements—such as smoke and wakefulness—are made as before. In the morning, the silver mountain is given to the teacher in the same manner, and the supporting mountains are presented to the priests, honoring them with cloth and ornaments. While giving, one recites a mantra, holding darbha grass and free from envy: “Because it is dear to the ancestors, to the Moon, and to Shiva.” Then, “Protect us, O silver, from the ocean of sorrow and worldly existence.” Whoever establishes and gives the supreme silver mountain receives the fruit equal to ten thousand cows. In Soma’s realm, among Gandharvas, Kinnaras, and groups of Apsaras, the wise one is honored and dwells there until the great dissolution. Next, the excellent mountain of sugar is described. Its offering pleases Viṣṇu, the Sun, and Rudra always. The great mountain is supreme with eight loads of sugar. The middle offering is four loads, and the inferior is two. One with little wealth may offer one or even half a load. Supporting mountains are made with a fourth part, just as with the grain mountain, and adorned with golden garments. Above Meru, three golden trees are placed: Mandara, Parijata, and the wish-fulfilling tree. This trio crowns the summit of every mountain, and sandalwood and champaka trees are placed on the eastern and western sides. These trees adorn every mountain, especially the sugar mountain. On Mandara, the god of desire faces west; on Gandhamadana’s peak, Kubera faces north; and on the great mountain, the form of the Vedas—the swan—faces east. A golden vessel is placed at the side, and a cow faces south. All rites, from invocation to conclusion, are performed as with the mountain of grain. Afterwards, the best of the middle mountains is given to the teacher, and four mountains to the priests, reciting mantras. This supreme mountain of sugar is regarded as the nectar of good fortune. “O king of mountains, always be the giver of happiness. The drops that fall to the earth when nectar is drunk—arising from the gods—O sugar mountain, protect us. Sugar, which arose from the middle of Kāma’s bow, you are that great mountain; protect us from the ocean of worldly existence.” Whoever gives a sugar mountain in this manner is freed from all sins and attains the abode of Brahman. Ascending a vehicle shining like the moon and sun, along with his dependents, he proceeds to the heaven of Lord Viṣṇu. After a hundred kalpas, he becomes lord of the seven islands, endowed with long life, health, and prosperity for three thousand births. One should provide food to the best of one’s ability for all the mountains, without envy, and may eat uncooked salt with the priests’ permission. All implements used for the mountains should be given to a brāhmaṇa’s household. Thus, the supreme gift of mountains has been fully explained. If there is anything else desired, O king, ask that which delivers from the ocean of worldly existence. The king requests a vow that grants the fruits of heaven and health. The solar dharma called the Auspicious Seventh is then explained. One should observe the Viśoka Saptamī, the Phala Saptamī on the third day, the Sugar Saptamī, and the Lotus Saptamī. The Mandāra Saptamī, the Sixth Saptamī, and the Auspicious Saptamī—all yield holy fruits and are worshipped by gods and sages. The procedure for these vows is described: when the seventh lunar day of the bright fortnight coincides with the day of the sun, it is called Auspicious and also Victorious. In the morning, one should bathe in a river with cow’s milk. Wearing white garments, a lotus is arranged with unbroken rice grains, placing the petal in the center facing east, and likewise a round pericarp. With flowers and unbroken rice grains, the Lord of the gods is placed all around in order: to the east as Tapanā, then as Mārtaṇḍa; in the southeast, Divākara; in the southwest, Vidhātri; in the west, Varuṇa; to Bhāskara and Anila; in the northeast, Vikartana; to Deva in the eighth petal; and at the beginning, end, and center, for the Supreme Self. Thus, the sacred procedures and offerings are revealed, guiding the devotee to blessings, prosperity, and liberation from the ocean of worldly existence.