Therefore, it is at Gayā that Viṣṇu, the mighty wielder of the mace, stands as the gracious bestower of liberation. There, too, reside Janārdana and Kāleśa, along with the great-grandfather Brahmā himself. This sacred place is graced by their divine presence. When a man comes to Gayā and performs sacrifices, ancestral rites, the offering of rice-balls (piṇḍa), ritual bathing, and other holy observances, he follows a path sanctified by the gods. Recognizing Gayā as the supreme holy place, even the great-grandfather Brahmā once performed a grand sacrifice there. In his devotion, Brahmā created a magnificent river of sacred waters, as well as ponds and other holy sites, to bless the land. Brahmā bestowed the land of Gayā, measuring five krośas, upon the Brāhmaṇas. However, due to a curse, the Brahmins remained at Gayā, bound to the sacred ground. For their sake, a river, a mountain of stone, and a flowing stream were established there. In Gayā, those who perform the śrāddha rites for their ancestors attain worlds of great merit, even reaching the world of Brahmā. Three things are said to bring the highest spiritual reward: knowledge of Brahman, performing śrāddha at Gayā, and death in a cow-pen. All the oceans, rivers, ponds, wells, and lakes are present in their essence at Gayā. Even those burdened by the gravest sins—such as killing a Brahmin, drinking liquor, theft, or union with a teacher’s wife—can find redemption here. Those who die without proper rites, or who are killed by cattle or thieves, also receive benefit. The fruit that a man earns by offering piṇḍa at Gayā is beyond measure. Thus concludes the eighty-second chapter, called “The Greatness of Gayā,” in the Ācārakāṇḍa of the First Section of the glorious Garuḍa Mahāpurāṇa. Now, in the Kīkaṭa region lies holy Gayā, renowned alongside the sacred forest of Rājagṛha. To the east of Gayā is Muṇḍapṛṣṭha, and to the west, south, and north are other sacred locales. The field of Gayā itself spans five krośas, while Gayāśira, the sacred peak, covers one krośa. From the mountain Janārdana and the well of Uttaramānasa, one may offer piṇḍa, ensuring that the ancestors attain the highest state. At Gayā, the god of gods, Janārdana, is present in the very form of the ancestors themselves. When a pilgrim beholds the chariot path at the Gayā tīrtha, beginning with the shrine of Rudra, and when he sees the god Pitāmaha (Brahmā), he is freed from all sins. Likewise, beholding Gadādhara, Mādhava, the Supreme Person, brings great merit. Observing silence at Gayā leads one to attain the great-souled Sun, especially the golden Sun. By worshipping Brahmā, one gains entrance to Brahmā’s own world. Diligent performance of the twilight worship yields the fruit of all the Vedas. Beholding Sarasvatī in the evening brings the merit of giving generous gifts. Seeing the forest of Dharma and the Lord of Dharma destroys all debts. By seeing the sacred cow in the Cow Forest, a pilgrim leads his ancestors to the world of Brahmā. Further, seeing Koṭīśvara and the site of the Aśvamedha sacrifice removes one’s debts. By visiting Rāmeśvara, where the mighty mace swings, one attains heaven. Beholding the great goddess Caṇḍī on Muṇḍapṛṣṭha fulfills one’s desires. Seeing Gomaka, the lord of cows, frees one from ancestral debts, as does visiting Mārkaṇḍeyeśvara. Is this not enough for those who seek to perform good deeds? For all the sacred fords, oceans, and lakes upon the earth, their sanctity is gathered here. Holy Gayā stands supreme on earth, and within Gayā is Gayāśira, the sacred summit. In the north, among the golden rivers, lies Nābhitīrtha at the center. By performing offerings such as piṇḍa at a well in Gayā, one becomes free of all debts to the ancestors, attaining the highest blessings for oneself and one’s lineage.