In the sacred traditions, it is told that the seven fords of the Godāvarī river are places of great holiness, and Koṇagiri is revered as a supreme site of pilgrimage. Upon the mighty Mount Sahya, the Lord of gods, Ekavīra, and the goddess Sureśvarī dwell, blessing the land with their presence. It is said that whoever bathes at Kanakhala, that most holy place, is freed from the cycle of birth and death. Hearing these truths, Brahmā, accompanied by Dakṣa and the other sages, addressed Vyāsa. With solemnity, he proclaimed Gayā to be imperishable, the giver of Brahman’s world to all who seek it. Thus concludes the eighty-first chapter, “The Greatness of All Holy Places,” in the Ācārakāṇḍa of the Purva-khaṇḍa of the glorious Garuḍa Mahāpurāṇa. Now begins the tale of Gayā’s supreme greatness. Vyāsa, the most excellent sage, recited the essence of the essence, revealing the highest glory of Gayā. In ancient times, there lived Gayāsura, a mighty and powerful demon whose fierce austerities troubled the gods. Seeking relief, the gods approached Hari, the Lord, asking for Gayāsura’s destruction. They requested that his immense body be cast down, and so, Hari brought him to the land of Kīkaṭa and laid him there. Thus, Viṣṇu, wielder of the mace, stands at Gayā as the giver of liberation. Janārdana, Kāleśa, and the great-grandfather Brahmā are also present at this sacred site. Here, one who performs sacrifice, ancestral rites, offerings of rice-balls, bathing, and other rituals attains great merit. Knowing Gayā to be the supreme holy place, Brahmā himself performed a sacrifice there. He created a great river filled with sacred waters, as well as ponds and other holy sites. The Lord granted the land of Gayā, spanning five krośas, to the Brāhmaṇas. Yet, the Brāhmaṇas, having been cursed, remained at Gayā. For them, there would be a river, a mountain of stone, and a stream, ensuring their continued presence. Indeed, in Gayā, those who perform śrāddha—the rites for ancestors—attain worlds of merit, ascending to the world of Brahmā. The knowledge of Brahman, the performance of śrāddha at Gayā, and death in a cow-pen are all paths to liberation. All the oceans, rivers, ponds, wells, and lakes are gathered in the merit of Gayā. Even those burdened by grave sins—such as killing a Brahmin, drinking liquor, theft, or union with a teacher’s wife—as well as those who die without rites, or are killed by cattle or thieves, find redemption through the offering of piṇḍa at Gayā. The fruit gained by such offerings is immense. Thus ends the eighty-second chapter, “The Greatness of Gayā,” in the Ācārakāṇḍa of the First Section of the Garuḍa Mahāpurāṇa. In the region of Kīkaṭa lies holy Gayā and the sacred forest of Rājagṛha. To the east is Muṇḍapṛṣṭha, and to the west, south, and north, the field of Gayā stretches five krośas, with Gayāśira spanning one krośa. From the mountain Janārdana and the well of Uttaramānasa, offerings of piṇḍa enable ancestors to attain the highest state. At Gayā, Janārdana, the god of gods, is present in the form of the ancestors. By witnessing the chariot path at the Gayā tīrtha, beginning with the shrine of Rudra, and by beholding the god Pitāmaha, one is freed from all sins. Similarly, seeing the god Gadādhara, Mādhava, the Supreme Person, brings blessings. By observing silence, one attains the great-souled Sun, especially the golden Sun. Worshipping Brahmā grants access to the world of Brahmā. Diligently performing twilight worship yields the fruits of all the Vedas. Beholding Sarasvatī in the evening brings the results of giving gifts. By seeing the forest of Dharma and the Lord of Dharma, one’s debts are destroyed. And by seeing the sacred cow in the Cow Forest, one leads one’s ancestors to the world of Brahmā. Such is the revered story of Gayā’s greatness, as told in the Garuḍa Mahāpurāṇa.