Listen now to the sacred story of the supreme gifts and vows, as spoken in the Purāṇas. It is said: Whosoever, with devotion, establishes and donates the supreme mountain of silver, praying, “Protect us, O silver, from the ocean of sorrow and worldly existence,” attains a reward as great as the gift of ten thousand cows. Such a person is honored in the realm of Soma, dwelling joyfully among Gandharvas, Kinnaras, and hosts of Apsaras, and remains there, revered, until the great dissolution of the worlds. Now hear of the most excellent mountain of sugar, the creation of which brings joy to Viṣṇu, the Sun, and Rudra. This mountain is supreme when made with eight loads of sugar. The middle form uses four loads; the lesser, two. Even one with little means may fashion it with just one or half a load. The supporting mountains should each be made with a quarter of the main measure. All the mountains are to be shaped like the grain mountain, adorned with golden cloths. Upon the summit of Meru, three golden trees are to be placed: Mandāra, Pārijāta, and the wish-fulfilling tree. These three should crown the top of every mountain, especially the sugar mountain, while sandalwood and champaka trees should be set on the eastern and western sides. These trees are to be placed on each mountain, but most especially on the sugar mountain. On the Mandāra tree, the god of desire (Kāma) should always face west. Upon the peak of Gandhamādana, Kubera should face north. And on the great mountain, the form of the Vedas, the sacred swan, should face east. A golden vessel is to be set at the side, and a cow facing south. All the rites, from invocation to conclusion, should be performed as they are for the mountain of grain. When all is completed, the best of the middle-sized mountains should be given to one’s teacher, and four mountains to the priests, accompanied by the proper mantras. The sugar mountain is called the nectar of good fortune, and so, O king of mountains, may it always bring happiness. The drops of nectar that fall to earth when the gods drink—O sugar mountain, may you 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 donates a sugar mountain in this manner is freed from all sins and attains the abode of Brahman. Such a one, ascending a vehicle shining like the moon and sun, together with all dependents, proceeds to the heaven of Lord Viṣṇu. After a hundred kalpas, this soul becomes lord of the seven islands, blessed with long life, health, and prosperity for three thousand births. One should provide food as best one can for all the mountains, without envy, and may oneself eat only uncooked salt, with the permission of the priests. All implements used in the making of the mountains should be given to a brāhmaṇa’s house. Thus, the supreme gift of mountains is complete. If there is anything else you desire to know, O king, ask me—especially that which delivers from the ocean of worldly existence. “Tell me of some vow that brings the fruits of heaven and health,” the king requests. The sage replies: “I will explain the solar dharma, the Auspicious Seventh.” One should observe the Viśoka Saptamī, the Phala Saptamī on the third day, the Sugar Saptamī, and also the Lotus Saptamī. The Mandāra Saptamī, the Sixth Saptamī, and the Auspicious Saptamī—these sacred vows bestow holy fruits and are worshipped by gods and sages. Hear now the proper procedure: When the seventh lunar day of the bright fortnight coincides with Sunday, that day is called Auspicious and Victorious. In the morning, one should bathe in a river with cow’s milk, dress in white garments, and prepare a lotus design with unbroken rice grains—placing a petal in the center facing east, and a round pericarp. With flowers and grains, the Lord of the gods is to be honored all around: to the east as Tapanā, then as Mārtaṇḍa; in the southeast, Divākara; in the southwest, Vidhātri; in the west, Varuṇa; to Bhāskara, and to Anila; in the northeast, Vikartana; to Deva in the eighth petal; and at the beginning, end, and center, to the Supreme Self. Worship is performed with these mantras, ending with salutations, using white garments, fruits, food, incense, garlands, and ointments. On the altar, one offers jaggery and salt; then, reciting the Vyāhṛti mantra, the foremost twice-born is released. According to one’s ability, oblations are offered with devotion—using jaggery, milk, ghee, and so on. Sesame, gold, and other gifts are presented to the brāhmaṇa. After observing the discipline and sleeping, one rises in the morning, bathes, recites, and with the brāhmaṇas, prepares a pudding of rice and ghee. Having eaten, one offers to a Vedic scholar—free from the Vaiḍāla vow—a vessel of ghee with gold and a water pot. May the blessed Supreme Self, the Sun, be pleased by this rite. All should be performed month by month as prescribed. Then, in the thirteenth month, thirteen cows should be given, adorned with garments and golden ornaments, with golden horns and yielding milk. Even one cow should be given by one lacking wealth, never with envy or deceit, for delusion leads to downfall. Whoever observes the auspicious Saptamī in this way is freed from all sins and is honored in the world of the Sun. There, endless life, health, and prosperity are gained. This vow removes all sins and is worshipped by all the gods. Thus ends the sacred teaching on the supreme gifts and the Auspicious Seventh vow, a path to liberation and blessedness, as revealed by the wise.