The Greatness of Gayā (Gayā-Māhātmya)

Verse 1

वसिष्ठ उवाच । ततस्तु मोहिनी भूपश्रुत्वा माहात्म्यमुत्तमम् । गंगायाः पापनाशिन्याः पुनः प्राह पुरोहितम् ॥ १ ॥

Vasiṣṭha said: Then Queen Mohinī, having heard the supreme greatness of the sin-destroying Gaṅgā, again addressed her family priest.

Verse 2

मोहिन्युवाच । त्वया चानुगृहीतास्मि भगवन्ननुकंपया । यदुक्तं पुण्यमाख्यानं गंगायाः पापशोधनम् ॥ २ ॥

Mohinī said: O Blessed Lord, through your compassion I have been favored. You have spoken the holy account of the Gaṅgā—the narrative that removes sins.

Verse 3

गयातीर्थं तु विख्यातं कथं लोके द्विजोत्तम । तदहं श्रोतुमिच्छामि कृपां कृत्वाधुना वद ॥ ३ ॥

O best of the twice-born, how has the sacred tīrtha of Gayā become renowned in the world? I wish to hear that—please, out of compassion, tell me now.

Verse 4

वसुरुवाच । पितृतीर्थं गयानाम सर्वतीर्थवरं स्मृतम् । यत्रास्ते देवदेवेशः स्वयमेव पितामहः ॥ ४ ॥

Vasu said: The sacred ford named Gayā is known as the foremost of all pilgrimage places—the Pitṛ-tīrtha (holy place for the ancestors)—for there, Pitāmaha (Brahmā), the Lord of the gods, himself resides.

Verse 5

यत्रैषा पितृभिर्गीता गाथा योगमभीप्सुभिः । एष्टव्या बहवः पुत्रा यद्येकोऽपि गयां व्रजेत् ॥ ५ ॥

There, the Pitṛs themselves sang this gāthā, sought by those who yearn for Yoga: “One should desire many sons—if even one of them goes to Gayā.”

Verse 6

यजेत वाश्वमेधेन नीलं वा वृषमुत्सृजेत् । सारात्सारतरं देवि गयामाहात्म्यमुत्तमम् ॥ ६ ॥

One may perform the Aśvamedha sacrifice, or release a blue bull as a sacred gift; yet, O Goddess, the supreme Gayā-māhātmya is the very essence—more excellent even than the essence—of all holy merits.

Verse 7

प्रवक्ष्यामि समासेन भुक्तिमुक्तिप्रदं श्रृणु । गयासुरोऽभवत्पूर्वं वीर्यवान्परमः स च ॥ ७ ॥

I shall explain it briefly—listen to that which bestows both worldly enjoyment and liberation. Formerly there was an asura named Gayāsura, exceedingly mighty and supreme in strength.

Verse 8

तपश्चक्रे महाघोरं सर्वभूतोपतापनम् । तत्तपस्तापिता देवास्तद्वधार्थं हरिं गताः ॥ ८ ॥

He undertook an exceedingly dreadful austerity, scorching and tormenting all beings. Afflicted by the heat of that penance, the gods went to Hari (Viṣṇu), seeking his slaying.

Verse 9

शरणं हरिरूचे तान्भवितव्यं शिवात्मभिः । पातितस्य महान्देहे तथेत्यूचुः सुरा हरिम् ॥ ९ ॥

Hari said to them, “Let this be done by those who are of Śiva’s own nature.” When the great body had been brought down, the gods replied to Hari, “So be it.”

Verse 10

कदाचिच्छिवपूजार्थं क्षीराब्धेः कमलानि च । आनीय निकटे देशे शयनं चाकरोद्धरेः ॥ १० ॥

Once, intending to worship Śiva, he brought lotus flowers from the Ocean of Milk and, in a nearby place, prepared a resting-bed for Hari (Viṣṇu).

Verse 11

विष्णुमायाविमूढोऽसौ गदया विष्णुना हतः । ततो गदाधरो विष्णुर्गयायां मुक्तिदः स्मृतः ॥ ११ ॥

Deluded by Viṣṇu’s divine māyā, he was slain by Viṣṇu with the mace. Therefore, in Gayā, Viṣṇu—bearing the mace—is remembered as the bestower of liberation.

Verse 12

तस्य देहे लिंग रूपी स्थितः शुद्धः पितामहः । विष्णुवाहार्थमर्यादां पुण्यक्षेत्रं भविष्यति ॥ १२ ॥

Within his body, the pure Pitāmaha (Brahmā) abides in the form of a liṅga; and that sacred precinct—established as the boundary for the sake of Viṣṇu’s vāhana—will become a holy pilgrimage-field (puṇya-kṣetra).

Verse 13

यज्ञं श्राद्धं पिंडदानं स्नानादि कुरुते नरः । स स्वर्गे ब्रह्मलोकं वा गच्छेन्न नरकं नरः ॥ १३ ॥

A person who performs sacrifice (yajña), śrāddha, the offering of piṇḍas, and rites such as sacred bathing, attains heaven or even the world of Brahmā; such a person does not go to hell.

Verse 14

गयातीर्थं परं ज्ञात्वा योगं चक्रे पितामहः । ब्राह्मणान्पूजयामास ऋषींश्च समुपागतान् ॥ १४ ॥

Having understood Gayā-tīrtha to be the supreme sacred ford, Pitāmaha (Brahmā) undertook yogic discipline there, and he worshipped the brāhmaṇas and the ṛṣis who had assembled.

Verse 15

नदीं सरस्वंतीं सृष्ट्वा स्थितो व्याप्तदिगंतरः । भक्ष्यभोज्यफलादींश्च कामधेनूस्तथासृजत् ॥ १५ ॥

Having created the river Sarasvatī, he remained, pervading all directions; and likewise, as Kāmadhenu—the wish-fulfilling cow—he brought forth edible foods, cooked provisions, fruits, and the like.

Verse 16

पंचक्रोशं गयातीर्थं ब्राह्मणेभ्यो धनं ददौ । धर्मयागे तु लोभाद्वै प्रतिगृह्य धनादिकम् ॥ १६ ॥

At the Gayā tīrtha extending for five krośas, he donated wealth to the brāhmaṇas; yet, in a sacrifice performed for Dharma, out of greed he accepted money and other gifts.

Verse 17

स्थिता विप्रास्तदा शप्ता गयायां ब्रह्मणा ततः । मा भूत्त्रिपुरुषी विद्या माभूत्त्रिपुरुषं धनम् ॥ १७ ॥

Then, in Gayā, those brāhmaṇas were cursed by Brahmā: “May there not be the lore called Tripuruṣī; may there not be the wealth known as Tripuruṣa.”

Verse 18

युष्माकं स्याद्धि विरसा नदी पाषाणपर्वतः । स तैंस्तु प्रार्थितो ब्रह्मा तीर्थानिकृतवान्प्रभुः ॥ १८ ॥

“Indeed, your river would have become tasteless and uninviting, and your mountain a mere mass of stone.” But when he was entreated by them, the Lord Brahmā established sacred fords (tīrthas) there.

Verse 19

लोकाः पुण्या गयायां वै श्राद्धेन ब्रह्मलोकगाः । युष्मान्ये पूजयिष्यंति तैरहं पूजितः सदा ॥ १९ ॥

Indeed, at Gayā, the meritorious attain the world of Brahmā through the offering of śrāddha. Those who will worship you, the revered ones—by them I am always worshipped as well.

Verse 20

ब्रह्मज्ञानं गयाश्राद्धं गोगृहे मरणं तथा । वासः पुंसां कुरुक्षेत्रे मुक्तिरेषा चतुर्विधा ॥ २० ॥

Knowledge of Brahman, the ancestral śrāddha performed at Gayā, death in a cow-shed, and residence at Kurukṣetra—these are declared to be fourfold means to liberation.

Verse 21

समुद्राः सरितः सर्वे वापीकूपह्नदास्तथा । स्नातुकामा गयातीर्थं देवि यांति न संशयः ॥ २१ ॥

All the oceans and all the rivers, as well as ponds, wells, and lakes—longing to bathe—go to the sacred tīrtha of Gayā, O Goddess; of this there is no doubt.

Verse 22

ब्रह्महत्या सुरापानं स्तेयं गुर्वंगनागमः । पापं तत्संगजं सर्वं गयाश्राद्धिनश्यति ॥ २२ ॥

The sins of brahmin-slaying, drinking intoxicants, theft, and approaching the wife of one’s guru—as well as every sin born of association with such acts—are destroyed by performing the Śrāddha at Gayā.

Verse 23

असंस्कृता मृता ये च पशुभिः प्रहताश्च ये । सर्पदष्टा गयाश्राद्धान्मुक्ताः स्वर्गं व्रजन्ति ते ॥ २३ ॥

Those who died without receiving the proper sacraments, those struck down by beasts, and those bitten by serpents—through the Śrāddha performed at Gayā they are freed and they go to heaven.

Verse 24

गयायां पिंडदानेन यत्फलं लभते नरः । न तच्छक्यं मया वक्तुं कल्पकोटिशतैरपि ॥ २४ ॥

The merit a person gains by offering piṇḍas at Gayā is such that I cannot describe it—even across hundreds of crores of kalpas.

Verse 25

अत्रैव श्रूयते देवि इतिहासः पुरातनः । तं प्रवक्ष्यामि सुभगे श्रृणुष्वैकाग्रमानसा ॥ २५ ॥

Here itself, O Goddess, an ancient sacred legend is heard. That tale I shall now recount, O auspicious one—listen with a single-pointed mind.

Verse 26

त्रेतायुगे वै नृपतिर्बभूव विशालनामा स पुरीं विशालाम् । उवास धन्यो धृतिमानपुत्रः स्वयं विशालाधिपतिर्द्विजाग्र्यान् ॥ २६ ॥

Indeed, in the Tretā-yuga there arose a king named Viśāla; he dwelt in the great city called Viśālā. Blessed and steadfast—though without a son—he, as the lord of Viśālā, honored and supported the foremost of the twice-born brāhmaṇas.

Verse 27

पप्रच्छ पुत्रार्थममित्रहंता तं ब्राह्मणाः प्रोचुरदीनसत्वाः । राजन् पितॄंस्तर्पय पुत्रहेतोर्गत्वा गयायां विधिवत्तु पिंडैः ॥ २७ ॥

Desiring a son, the slayer of enemies questioned them. The steadfast brāhmaṇas replied: “O King, if you seek a son, go to Gayā and, according to proper rule, satisfy the Pitṛs by performing tarpaṇa with piṇḍa-offerings.”

Verse 28

ध्रुवं ततस्ते भविता तु वीर सहस्रदाता सकलक्षितीशः । इतीरितो विप्रगणैः स दृष्टो राजा विशालाधिपतिः प्रयत्नात् ॥ २८ ॥

“Surely then, O hero, you will become a giver of thousands and a sovereign lord over the whole earth.” Thus addressed by the assemblage of brāhmaṇas, King Viśāla, lord of Viśālā, was acknowledged for his earnest effort.

Verse 29

समस्ततीर्थप्रवरां द्विजेन गयामियात्तद्गतमानसः सन् । आगत्य तीर्थप्रवरं सुतार्थी गयाशिरो यागपरः पितॄणाम् ॥ २९ ॥

A twice-born man, with his mind fixed on that sacred place, should go to Gayā—the foremost among all pilgrimage-sites. Having reached that best of tīrtha, desiring a son, he should perform with full dedication the rites and offerings for the Pitṛs at Gayāśiras.

Verse 30

पिंडप्रदानं विधिना प्रयच्छत्तावद्वियत्युत्त ममूर्तियुक्तान् । पश्यन् स पुंसः सितरक्तकृष्णानुवाच राजा किमिदं भवंतः ॥ ३० ॥

As the king was offering the piṇḍas (funerary rice-balls) according to the prescribed rite, he beheld in the sky excellent embodied beings—some white, some red, and some black. Seeing them, the king asked, “Who are you, and what is this?”

Verse 31

समुंह्यते शंसत सर्वमेतत्कुतूहलं मे मनसि प्रवृत्तम् । सित उवाच । अहं सितस्ते जनकोऽस्मि राजन्नाम्ना च वर्णेन च कर्मणा च ॥ ३१ ॥

The king said, “I am bewildered—tell me all of this, for a great curiosity has arisen in my mind.” Sita said, “O king, I am Sita—your father—by name, by social order (varṇa), and by my deeds (karma) as well.”

Verse 32

अयं च मे जनको रक्तवर्णो नृशंसकृद्ब्रह्महा पापकारी । अतः परं श्रृणु प्रपितामहश्च कृष्णो नाम्ना कर्मणा वर्णतश्च ॥ ३२ ॥

And this father of mine was red-complexioned—cruel in conduct, a slayer of a brāhmaṇa, and a doer of sinful deeds. Now hear what follows: my great-grandfather too was ‘Kṛṣṇa’—by name, by actions, and by complexion.

Verse 33

एतेन कृष्णेन हता पुरा वै जन्मन्यनेका ऋषयः पुराणाः । एतौ स्मृतौ द्वावपि पितृपुत्रौ अवीचिसंज्ञं नरकं प्रविष्टौ ॥ ३३ ॥

By this Kṛṣṇa (the dark and sinful one), many ancient sages were formerly slain in various births. These two, remembered as father and son, entered the hell called Avīci.

Verse 34

अतः परोऽयं जनकः परोऽस्य तत्कृष्णवक्त्रावपि दीर्घकालम् । अहं च शुद्धेन निजेन कर्मणा शक्रासनं प्राप्य सुदुर्लभं तकत् ॥ ३४ ॥

Therefore this father (Janaka) is superior, and he is superior to that one as well—indeed, even among those who have long remained before the face of the dark-hued Lord Kṛṣṇa. And I too, by my own purified deeds, attained the seat of Śakra (Indra)—that exceedingly difficult-to-obtain rank.

Verse 35

त्वया पुनर्मंत्रविदा गयायां पिंडप्रदानेन बलादिमौ च । मोक्षायितौ तीर्थवरप्रभावाद वीचिसंज्ञं नरकं गतौ तौ ॥ ३५ ॥

But you, a knower of mantras, performed the offering of piṇḍas at Gayā; by the power of that foremost tīrtha, Bala and the other one were liberated, and the two were freed from the hell called Vīci.

Verse 36

पितॄन् पितामहांश्चैव तथैव प्रपितामहान् । प्रीणयामीति यत्तोयं त्वया दत्तमरिंदम ॥ ३६ ॥

Saying, “May I satisfy the Pitṛs—my forefathers, grandfathers, and great-grandfathers,” the water you offer, O subduer of enemies, becomes an act of propitiation.

Verse 37

तेनास्मद्युगपद्योगो जातो वाक्येन सत्तम । तीर्थप्रभावाद्गच्छामः पितृलोकं न संशयः ॥ ३७ ॥

O best of the virtuous, by that very utterance our immediate union has come about. By the power of this tīrtha we shall go to Pitṛloka, the world of the ancestors—of this there is no doubt.

Verse 38

तत्र पिंडप्रदानेन एतौ तव पितामहौ । त्वद्गतावपि संसिद्धौ पापाद्विकृतलिंगकौ ॥ ३८ ॥

There, by the offering of piṇḍas, these two—your grandfathers—have attained fulfilment; though they had come under your care, they bore distorted forms due to sin.

Verse 39

एतस्मात्कारणात्पुत्र अहमेतौ प्रगृह्य तु । आगतोऽस्मि भवंतं वै द्रंष्टु यास्यामिसांप्रतम् ॥ ३९ ॥

Therefore, my son, for this very reason I have taken these two with me and have come to see you; now I shall proceed at once.

Verse 40

तीर्थप्रभावाद्यत्नेन ब्रह्मघ्नस्यापि वै पितुः । गयायां पिंडदानेन कुर्यादुद्धरणं सुतः ॥ ४० ॥

By the power of the sacred tīrtha, a son should earnestly offer the piṇḍa at Gayā and thereby bring about the deliverance of his father—even if that father is guilty of brahma-hatyā, the slaying of a brāhmaṇa.

Verse 41

इत्येवमुक्त्वा तु पितासितोऽस्य सार्द्धं च ताभ्यां हि पितामहाभ्याम् । जगाम सद्यो हि सुतं विशालं संयोज्य चाशीर्भिरपि स्वलोकम् ॥ ४१ ॥

Having spoken thus, his father Asita—together with the two grandfathers—at once went to his illustrious son; and, having bestowed blessings, he too departed to his own world.

Verse 42

सकृद्गयाभिगमनं सकृत्पिंडप्रपातनम् । दुर्लभं किं पुनर्नित्यमस्मिन्नेव व्यवस्थितिः ॥ ४२ ॥

If even a single visit to Gayā and even a single offering of the piṇḍa is so rare to obtain, how much rarer indeed is the ability to remain steadily established here again and again as a continual practice?

Verse 43

क्रियते पतितानां तु गते संवत्सरे क्वचित् । देशकालप्रमाणत्वाद्गया कूपे स्वबंधुभिः ॥ ४३ ॥

But for those who have fallen from prescribed conduct, the rite is performed only at times—sometimes after a year has passed—because its validity depends upon the proper place and time; thus, it is carried out by one’s own relatives at the Gayā well (Gayā-kūpa).

Verse 44

प्रेतराजोऽथ वणिजं कंचित्प्राह स्वमुक्तये । गयातीर्थं तु दृष्ट्वा त्वं स्नात्वा शौचसमन्वितः ॥ ४४ ॥

Then the Lord of the departed (Yama) spoke to a certain merchant for the sake of his own liberation: “Having beheld the sacred ford of Gayā, and having bathed there while duly observing purity, you shall attain release.”

Verse 45

मम नाम सम्रुद्दिश्य पिंडनिर्वपणं कुरु । तत्र पिंडप्रदानेन प्रेतभावादहं सुखम् ॥ ४५ ॥

“Invoking my name, perform the offering of piṇḍas. By the giving of piṇḍas there, I am freed from the state of being a preta and attain well-being.”

Verse 46

मुक्तस्तु सर्वदादॄणां प्राप्स्यामि शुभलोकताम् । इत्येवमुक्त्वा वणिज प्रेतराजोऽनुगैः सह ॥ ४६ ॥

“Now, being freed from all debts, I shall attain an auspicious state of the worlds.” Having spoken thus to the merchant, the Lord of the departed (Yama) departed together with his attendants.

Verse 47

स्वनामानि यथान्यायं सम्यगाख्यातवान्रहः । उपार्जियित्वा प्रययौ गयाशीर्षमनुत्तमम् ॥ ४७ ॥

Then, in private, he duly and correctly disclosed his own names; and having thus secured what was required, he set out for the unsurpassed Gayāśīrṣa.

Verse 48

पांशुनिर्वपण चक्रे प्रेतानामनुपूर्वशः । तकार वसुदानं च पितॄन्कृत्वा पुरःसरान् ॥ ४८ ॥

He then performed, in due sequence, the scattering/offering of dust (pāṃśu-nirvapaṇa) for the departed spirits (pretas); and, placing the Fathers (pitṛs) in the foremost position, he also carried out vasu-dāna, the gift of wealth and necessities.

Verse 49

आत्मनोऽसौ महाबुद्धिर्विधानापि तिलैर्विना । पिंडनिर्वपणं चक्रे तथा न्यानपि गोत्रजन् ॥ ४९ ॥

That wise man, for the sake of himself (and his family), performed the prescribed piṇḍa-nirvapaṇa offering even without sesame seeds (tila); and, O kinsman of the same lineage, he also carried out the other rites.

Verse 50

एवं दत्ते तु वै पिंडे वणिजा प्रेतभावतः । विमुक्ता द्विजतां प्राप्य ब्रह्मलोकं ततो गताः ॥ ५० ॥

Thus, when the piṇḍa-offering was duly given, those merchants—freed from the state of being pretas—were released; attaining the status of twice-born (dvija), they thereafter went to Brahmaloka.

Verse 51

पायसं खङ्गमांसं च पुत्रैर्दत्तं पितृक्षयं । कृष्णो लोहस्तथा छाग आनंत्याय प्रकल्पते ॥ ५१ ॥

Pāyasa (rice-pudding) and the meat of the khaṅga-bird, when offered by sons for the satisfaction of the Pitṛs, are said to yield inexhaustible merit; likewise, the gift of black iron and a goat is declared to lead to endless reward.

Verse 52

गयायामक्षयं श्राद्धं जपहोमतपांसि च । पितृक्षये हि तत्पुत्रैः कृतमानंत्यतां व्रजेत् ॥ ५२ ॥

At Gayā, the śrāddha for the ancestors is imperishable in merit; likewise are japa (mantra-recitation), homa (fire-offerings), and tapas (austerities) performed there. Indeed, even after the Pitṛs have passed away, whatever is done there by their sons leads to endless, unfailing spiritual benefit.

Verse 53

कांक्षंति पितरः पुत्रान्नरकस्य भयार्द्दिताः । गयां यास्यति यः पुत्रः सोऽस्मान्संतारयिष्यति ॥ ५३ ॥

Afflicted by fear of hell, the Pitṛs long for sons, thinking: “That son who will go to Gayā will carry us across and deliver us from suffering.”

Verse 54

गयायां धर्मपृष्ठे च सदसि ब्रह्मणस्तथा । गयाशीर्थेऽक्षयवटे पितॄणां दत्तमक्षयम् ॥ ५४ ॥

At Gayā—at Dharmapṛṣṭha, and likewise in the assembly-hall of Brahmā; and at Gayāśiras, at the Akṣayavaṭa—whatever is offered there for the Pitṛs becomes imperishable, its merit never diminishing.

Verse 55

ब्रह्मारण्यं धर्मपृष्ठं धेनुकारण्यमेव च । दृष्ट्वैतानि पितॄंश्चार्च्य वंश्यान्विंशतिमुद्धरेत् ॥ ५५ ॥

Having visited Brahmāraṇya, Dharmapṛṣṭha, and also Dhenukāraṇya, and having beheld these sacred places, one should worship the Pitṛs (ancestral spirits); thereby one uplifts twenty generations of one’s lineage.

Verse 56

महाकल्पकृतं पापं गयां प्राप्य विनश्यति । गवि गृध्रवटे चैव श्राद्धं दत्तं महाफलम् ॥ ५६ ॥

Sin accumulated over a great aeon is destroyed upon reaching Gayā. And indeed, a Śrāddha offering made at Gavi (in Gayā) and at Gṛdhravaṭa yields immense fruit.

Verse 57

मतंगस्य पदं तत्र दृश्यते सर्वमानुषैः । ख्यापितं धर्मसर्वस्वं लोकस्यैव निदर्शनात् ॥ ५७ ॥

There, the sacred footprint (or holy site) of Matanga is visible to all people. By that very public sign, the very essence of Dharma is proclaimed to the world as an example.

Verse 58

तत्पंकजवनं पुण्यं पुण्यवद्भिर्निषेवितम् । यस्मिन्पांडुर्विशत्येव तीर्थं सर्वनिदर्शनम् ॥ ५८ ॥

That lotus-grove is sacred, frequented by the virtuous. In it, Pāṇḍu indeed enters a tīrtha, a pilgrimage-place that reveals the fruits of all holy fords.

Verse 59

तृतीयां तथा पादे निक्षीरायाश्च मण्डले । महाह्रदे च कौशिक्यां दत्तं श्राद्धं महाफलम् ॥ ५९ ॥

Likewise, when the Śrāddha offering is performed on the third lunar day at that sacred pāda, within the maṇḍala of Nikṣīrā, and at the great lake in Kauśikī, it yields very great fruit.

Verse 60

मुण्डपृष्ठे पदं न्यस्तं महादेवेन धीमता । बहुवर्षशतं तप्तं तपस्तीर्थेषु दुष्करम् ॥ ६० ॥

The wise Mahādeva set his foot upon Muṇḍa’s back, and for many hundreds of years performed severe, arduous austerities at the sacred tīrthas of penance.

Verse 61

अल्पेनाप्यत्र कालेन नरो धर्मपुरायणः । पाप्मनमुत्सृजन्याशु जीर्णांत्वचमिवोरगः ॥ ६१ ॥

Even in a short time here, a man devoted to the Dharma-Purāṇa swiftly casts off sin, just as a serpent sheds its worn-out skin.

Verse 62

नाम्ना कनकनंदेति तीर्थं तत्रैव विश्रुतम् । उदीच्यां मुण्डपृष्ठस्य ब्रह्मर्षिगणसेवितम् ॥ ६२ ॥

There itself is a renowned sacred tīrtha called Kanakanandā. It lies to the north of Muṇḍapṛṣṭha and is frequented by hosts of Brahmarṣis, the sage-seers.

Verse 63

तत्र स्नात्वा दिवं यांति स्वशरीरेण मानवः । दत्तं तत्र सदा श्राद्धमक्षयं समुदाहृतम् ॥ ६३ ॥

Having bathed there, a person goes to heaven with that very body; and the Śrāddha offered there is declared to yield imperishable, everlasting merit.

Verse 64

स्नात्वा दिनत्रयं तत्र निःक्षीरायां सुलोचने । मानसे सरसि स्नात्वा श्राद्धं तत्र समाचरेत् ॥ ६४ ॥

O fair-eyed one, having bathed there for three days in the tīrtha called Niḥkṣīrā, and then bathing in the Mānasa lake, one should duly perform the Śrāddha rite there.

Verse 65

उत्तरं मानसं गत्वा सिद्धिं प्राप्नोत्यनुत्तमाम् । यस्तत्र निर्वपेच्छ्राद्धं यथाशक्ति यथाबलम् ॥ ६५ ॥

Having gone to Uttara-Mānasa, one attains unsurpassed spiritual siddhi. Whoever there performs the Śrāddha offering according to one’s means and strength gains that supreme fruit.

Verse 66

कामान्संलभते दिव्यान्मोक्षोपायांश्च कृत्स्नाशः । ततो ब्रह्मसिरो गच्छेद्ब्रह्मवश्योभितम् ॥ ६६ ॥

He gains divine enjoyments in full, and also the complete means to liberation. Thereafter he should proceed to Brahmaśira, made holy and splendid by the presence of Brahmā.

Verse 67

ब्रह्मलोकमवाप्नोति प्रभातामेव शर्वरीम् । ब्रह्मणा तत्र सरसि यूपः पुण्यः प्रकल्पितः ॥ ६७ ॥

By the very next dawn he attains the realm of Brahmā (Brahmaloka). There, in that sacred lake, Brahmā established a holy yūpa, the sacrificial post.

Verse 68

यूपं प्रदक्षिणीकृत्य वाजपेयफलं लभेत् । ततो गच्छेत्तु सुभगे धेनुकं लोकविश्रुतम् ॥ ६८ ॥

Having circumambulated the yūpa, the sacrificial post, one attains the fruit of the Vājapeya sacrifice. Then, O fortunate one, one should proceed to the world-renowned tīrtha called Dhenuka.

Verse 69

एकरात्रोषितो यत्र प्रयच्छेत्तिधेनुकाम् । सर्वपापविनिर्मुक्तः सोमलोकं व्रजेद्ध्रुवम् ॥ ६९ ॥

One who stays there for a single night and offers a til-dhenu—a cow given in charity along with sesame—becomes freed from all sins and certainly goes to the world of Soma (Somaloka).

Verse 70

तत्र चिह्नं महाभागे अद्यापि महदद्भुतम् । कपिला सह वत्सेन पर्वते विचरत्युत ॥ ७० ॥

There too, O greatly fortunate one, even today a great and wondrous sign remains: the cow Kapilā still roams upon the mountain together with her calf.

Verse 71

पदानि तत्र दृश्यंते सवत्सायाश्च मोहिनि । सवत्सायाः प्रदृष्येषु पदेषु नरपुंगवैः ॥ ७१ ॥

O enchantress, there the footprints of the cow along with her calf are seen; and when those visible hoof-marks of the cow-with-calf were noticed by the foremost among men,

Verse 72

यत्किंचिदशुभं कर्म तेषां तन्निश्यति क्षणात् । ततो गृध्रवटं गच्छेत्स्थानं देवस्य धीमतः ॥ ७२ ॥

Whatever inauspicious karma they may have, it perishes in an instant. Thereafter one should go to Gṛdhravaṭa, the sacred abode of the wise Lord.

Verse 73

स्नायीत भास्मना तत्र अभिगम्य वृषध्वजम् । ब्राह्मणानां भवेद्देवि व्रतं द्वादशवार्षिकम् ॥ ७३ ॥

Having bathed there with sacred ash, one should approach Vṛṣadhvaja (Śiva). O Devī, for brāhmaṇas this observance becomes a twelve-year vow.

Verse 74

इतरेषां तु वर्णानां सर्व पापं प्रणश्यति । उद्यंतं च ततो गच्छेत्पर्वंतं गीतनादितम् ॥ ७४ ॥

But for the other social orders, all sin is destroyed. Then one should proceed to the mountain called Udyanta, resonant with song-like sounds.

Verse 75

सावित्र्यास्तु पदं यत्र दृश्यते पुण्यदं महत् । तत्र संध्यामुपासीत ब्राह्मणः शंसितव्रतः ॥ ७५ ॥

Wherever even a single word of the Sāvitrī (Gāyatrī) is seen—greatly bestowing merit—there a brāhmaṇa, steadfast in praised and approved vows, should perform the Sandhyā worship.

Verse 76

उपासिता भवेत्संध्या तेन द्वादशवार्षिकी । योनिद्वारं च तत्रैव विद्यते विधिनंदिनि ॥ ७६ ॥

O Vidhinandini, by that observance the Sandhyā worship becomes as meritorious as a twelve-year practice; and there itself is found the ‘yoni-gate’, a sacred passage so named.

Verse 77

तत्राधिगम्य मुच्येत पुरुषो योनिसंकटात् । शुक्लकृष्णावुभौ पक्षौ गयायां यो वसेन्नृपः ॥ ७७ ॥

O King, one who goes there (to Gayā) and resides in Gayā through both fortnights—the bright and the dark—becomes freed from the perilous bondage of repeated birth through wombs.

Verse 78

पुनात्यासप्तमं चैव कुलान्यत्र न संशयः । ततो गच्छेच्च सुभगे धर्मपृष्ठं महाफलम् ॥ ७८ ॥

Here, without doubt, one purifies even seven generations of one’s family. Thereafter, O auspicious one, one attains the exalted station of Dharma, yielding great fruit.

Verse 79

यत्र धर्मः स्थितः साक्षात्पितृलोकस्य पालकः । अभिगम्य ततस्तत्र वाजिमेधफलं लभेत् ॥ ७९ ॥

Where Dharma himself abides in manifest form as the protector of the world of the ancestors (Pitṛloka)—by approaching and visiting that very place, one obtains merit equal to the Vājimedha sacrifice.

Verse 80

ततो गच्छेत मनुजो ब्रह्मणस्तीर्थमुत्तमम् । तत्राधिगम्य ब्रह्माणं राजसूयफलं लभेत् ॥ ८० ॥

Thereafter, one should go to the supreme tīrtha of Brahmā. Having reached Brahmā there and received his darśana, one gains merit equal to the fruit of the Rājasūya sacrifice.

Verse 81

फल्गुतीर्थं च विख्यातं बहुमुलफलान्वितम् । कौशिकी च नदी यत्र श्राद्धं तत्राक्षयं स्मृतम् ॥ ८१ ॥

Phalgutīrtha is renowned, rich in many roots and fruits; and where the river Kausikī flows, the Śrāddha performed there is remembered to yield inexhaustible merit.

Verse 82

ततो महीधरं गच्छेद्धर्मज्ञेनाभिरक्षितम् । राजर्षिणा पुण्यकृता गयेनानुपभुज्यते ॥ ८२ ॥

Thereafter one should go to Mahīdhara, protected by a knower of dharma. It is a holy place sanctified by the royal sage Gaya through his meritorious deeds, and is not meant for ordinary enjoyment.

Verse 83

सरो गयशिरो यत्र पुण्या चैव महानदी । ऋषिजुष्टं महापुण्यं तीर्थं ब्रह्मसरोवरम् ॥ ८३ ॥

That lake where Gayaśiras is found, and where the holy Great River also flows—frequented by sages—is the supremely meritorious pilgrimage site known as Brahma-sarovara.

Verse 84

अगस्त्यो भगवान्यत्र गतो वैवस्वतं प्रति । उवास सततं यत्र धर्मराजः सनातनः ॥ ८४ ॥

Here the venerable sage Agastya went to Vaivasvata (Yama), and here the eternal Dharmarāja, Lord of Dharma, continually resides.

Verse 85

सर्वासां सरितां यत्र समुद्भेदो हि दृश्यते । यत्र संनिहितो नित्य महादेवः पिनाकधृक् ॥ ८५ ॥

That is the sacred place where the confluence and outflow of all rivers into the ocean is beheld—where Mahādeva, bearer of the Pināka bow, abides eternally.

Verse 86

यत्राक्षयो वटो नाम वर्तते लोकविश्रुतः । गयेन यजमानेन तत्रेष्टं क्रतुना पुरा ॥ ८६ ॥

There stands the world-renowned banyan called Akṣaya-vaṭa; in ancient times, Gayā, acting as the yajamāna (sacrificer), performed a kratu—an offering rite—at that very spot.

Verse 87

आस्थिता तु सरिच्छ्रेष्ठा गययज्ञेषु रक्षिता । मंडपृष्ठं गयां चैव रैवतं देवपर्वतम् ॥ ८७ ॥

There the foremost of rivers abides, safeguarded within the sacrificial rites performed at Gayā; and she also protects and sanctifies Maṇḍapṛṣṭha, Gayā itself, and Raivata—the divine mountain.

Verse 88

तृतीयं क्रौंचपादं च दृष्ट्वा पापात्प्रमुच्यते । शिवनद्यां शिवकरं गयायां च गदाधरम् ॥ ८८ ॥

By beholding the third sacred spot called Krauñcapāda, one is released from sin. Likewise, at the Śivanadī one should behold Śivakara, and at Gayā one should behold Gadādhara, the bearer of the mace.

Verse 89

सर्वत्र परमात्मानं दृष्ट्वा मुच्येदघव्रजात् । वाराणस्यां विशालाक्षी प्रयागे ललिता तथा ॥ ८९ ॥

By beholding the Paramātmā, the Supreme Self, everywhere, one is freed from the entire multitude of sins. In Vārāṇasī (Kāśī) this is affirmed through Viśālākṣī, and likewise in Prayāga through Lalitā.

Verse 90

गयायां मंगला नाम कृतशौचे तु सैंहिका । यद्ददाति गयास्थस्तत्सर्वमानंत्यमश्नुते ॥ ९० ॥

In Gayā there is a sacred power named Maṅgalā, and for one who has completed purification there is also Saiṃhikā. Whatever a person gives while dwelling in Gayā—of all that he attains inexhaustible, endless merit.

Verse 91

नंदंति पितरस्तस्य सुप्रकृष्टेन कर्मणा । यद्गयास्थो ददात्यन्नं पितरस्तेन पुत्रिणः ॥ ९१ ॥

His ancestors rejoice because of that supremely excellent act: when, while staying at Gayā, he offers food as śrāddha, the Pitṛs thereby are blessed with progeny, and their lineage is sustained.

Verse 92

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे गयामाहात्म्यं नाम चतुश्चत्वारिंशोऽध्यायः ॥ ४४ ॥

Thus ends the forty-fourth chapter, called “The Greatness of Gayā,” in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Mohinī and Vasu.