At Gayā, the sacred place renowned across the earth, the god of gods, Janārdana, manifests himself in the form of the ancestors, offering a unique opportunity for devotees to honor those who have gone before. When pilgrims arrive and behold the chariot path at the Gayā tīrtha, beginning at the revered shrine of Rudra, their journey unfolds through a landscape filled with sanctity. Upon seeing the god Pitāmaha, the grandsire, all sins are washed away. In the same way, beholding Gadādhara, Mādhava—the Supreme Person—brings immense blessings. By practicing silence and inner contemplation, one attains the great-souled Sun, especially the golden Sun, source of light and wisdom. Worshipping Brahmā leads the devotee to Brahmā’s own world, and those who diligently perform twilight worship receive the fruits of all the Vedas. To behold Sarasvatī in the evening is to gain the merit of giving gifts, while seeing the forest of Dharma and the Lord of Dharma destroys one’s debts. In the Cow Forest, seeing the sacred cow enables one to guide their ancestors to the world of Brahmā. Beholding Koṭīśvara and the site of the Aśvamedha sacrifice also destroys one’s debts. At Rāmeśvara, where the divine mace swings, heaven is attained. The great goddess Caṇḍī, worshipped at Muṇḍapṛṣṭha, grants all desires to those who visit her. To see Gomaka, the lord of cows, frees one from ancestral debts, as does the vision of Mārkaṇḍeyeśvara. Such blessings—are they not sufficient for those who perform good deeds? All the sacred fords, oceans, and lakes found on earth are gathered, in essence, at Gayā. Within Gayā itself lies Gayāśira, its crowning point. In the north, amidst the golden rivers, Nābhitīrtha stands at the center, another locus of holiness. By performing offerings such as piṇḍa at a well, one is freed from ancestral debts. Bathing at the Haṃsa ford releases a person from all sins. Performing śrāddha for twenty-one men leads them to the world of Brahmā, and the ritual at Rāma Lake uplifts one’s entire ancestral lineage to that same world. The southern Mānasa Lake, too, offers this blessing, as does the Kūṭa where Bhīṣma is honored; there, ancestors are delivered. In the Dhenuka forest, performing śrāddha leads ancestors to Brahmā’s world. Whether at the Indra, Nara, Vāsava, or Vaiṣṇava tīrthas—or at the Gāyatra, Sāvitra, or Sārasvata tīrthas—one can uplift the lineage to the highest realm. By satisfying both ancestors and gods, one avoids difficult rebirths. Performing śrāddha at the Dharmāraṇya of Mataṅga or at the pond grants heaven. Let the gods and guardians of the worlds be witnesses to this eternal truth. Bathing at Rāma Tīrtha and performing śrāddha at Prabhāsa further bestow blessings. Even performing śrāddha at one’s own flourishing place uplifts three times seven generations. In Gayā, every spot is a tīrtha—there is nowhere devoid of sanctity. Here, one obtains imperishable fruit and leads ancestors to Brahmā’s world. When the offering of piṇḍa is made, it is placed directly into the hand of Janārdana, and with this act, the devotee surely attains Brahmā’s world together with his ancestors. At the head of Gayā, beneath the imperishable fig tree, all gifts to the ancestors become imperishable themselves. By seeing these sacred sites and performing these rites, one uplifts twenty generations of ancestors and one’s noble lineage. The eastern part of Gayā is especially holy, being the seat of Brahmā, the mountain of serpents, and the hermitage of Bharata. Thus, the journey through Gayā is a passage through sanctity, offering liberation, blessings, and the uplifting of generations, all witnessed by the gods and the guardians of the worlds.