The Greatness of Gayā
Gayā-Māhātmya
गयायामक्षयं श्राद्धं जपहोमतपांसि च । पितृक्षये हि तत्पुत्रैः कृतमानंत्यतां व्रजेत् ॥ ५२ ॥
gayāyāmakṣayaṃ śrāddhaṃ japahomatapāṃsi ca | pitṛkṣaye hi tatputraiḥ kṛtamānaṃtyatāṃ vrajet || 52 ||
في غايا (Gayā) يكون الشِّرادْدها (śrāddha) للآباء الأسلاف ذا ثوابٍ لا يَبلى؛ وكذلك الجَپَة (japa) وتقديمات النار الهُوما (homa) والتَّپَس (tapas) من الزهد والرياضة إذا أُدّيت هناك. حقًّا، حتى بعد رحيل البِتْرِ (Pitṛ)، فإن كل ما يفعله الأبناء هناك يفضي إلى نفعٍ روحيٍّ لا ينقطع.
Suta (narrating the Narada–Sanatkumara dialogue contextually in Uttara-Bhaga)
Vrata: none
Primary Rasa: adbhuta
Secondary Rasa: shanta
It declares Gayā as a supreme tīrtha where śrāddha and allied sādhanas (japa, homa, tapas) yield akṣaya (inexhaustible) merit, benefiting the ancestral line and producing enduring spiritual fruit.
While the verse speaks in ritual language, it supports bhakti-oriented tīrtha practice: performing sacred acts at Gayā with faith and intention for Pitṛs becomes an unfailing offering, reinforcing devotion expressed through dharmic rites.
It highlights kalpa/śrauta-smārta prayoga (ritual procedure) through śrāddha and homa, and the applied dharma of pitṛ-kārya—how place (tīrtha) and correct performance shape the stated phala (result).