Let the gods and the guardians of the worlds bear witness to this profound truth. When a person bathes at the sacred Rāma Tīrtha and performs the śrāddha rites at Prabhāsa, immense blessings are bestowed. Even performing śrāddha at one’s own flourishing place uplifts three times seven generations of ancestors. In Gayā, every corner is sanctified, for there is no place where a tīrtha is not found. The fruits gained here are imperishable, and the ancestors are led to the world of Brahmā. With reverence, an offering of the piṇḍa is placed into the hand of Janārdana, ensuring that the performer, together with his forebears, attains the world of Brahmā. At the head of Gayā, beneath the imperishable fig tree, whatever is given to the ancestors becomes itself imperishable. By witnessing these sacred sites, one uplifts twenty generations of ancestors and noble lineage. In the eastern part lies the seat of Brahmā, the mountain of serpents, and the hermitage of Bharata. To the south of Gayāśīrṣa and to the west of the great river, in the region of Niścirā, it is prescribed that the śrāddha rite be performed on the third day. To the north of the Vaitaraṇī river is a water reservoir known as Tṛtīyā, and to the north of Krauñcapāda lies another reservoir called Niścirā. For one who is always established in these sacred places, what can be difficult to obtain? Such a devotee attains imperishable worlds and uplifts his lineage. Whoever dwells at Gayā during both the bright and dark fortnights purifies up to the seventh generation of his family—of this, there is no doubt. Gayā is home to Muṇḍapṛṣṭha and the mountain called Aravinda. When a lunar or solar eclipse occurs in the sign of Makara, especially at the great lake in Kauśikī and at the root sanctuary, where the Maheśvarī stream flows, the performer of śrāddha becomes free from all debts. By performing śrāddha, one attains the fruit of an Agniṣṭoma sacrifice and ascends to heaven. Offering piṇḍa at the foot of the sun rescues even those who have fallen. The ancestors, fearful of hell, eagerly long for sons, and when a son arrives at Gayā, it becomes a festival for them. Whenever a son or another relative is present at the Gayā well, their presence is a source of joy for the ancestors. Whoever bathes at Koṭitīrtha attains Puṇḍarīka and the world of Viṣṇu. The divine descended into the field of Gayā for the deliverance of the ancestors, and through these rites, twenty-one generations are delivered—there is no doubt about this. It is prescribed that the devotee should feed those Brahmins who are appointed by Brahma, for both the place and the Brahmins are established by Brahma himself. The Brahmins of Gayā should be satisfied with offerings of oblations and food, according to the prescribed method. Whoever performs the release of the bull in the most excellent field of Gayā achieves great merit. Yet, even a person of great wisdom, if without sesame seeds at Gayā, cannot accomplish the rites fully. As many relatives, ancestors, kinsmen, and friends as there are, all benefit from these sacred acts. A man who bathes at the Rāma Tīrtha attains the fruit of giving a hundred cows. Bathing at the confluence of Niścirā leads one’s ancestors to the world of Brahmā. By residing at Mahakaushya, one obtains the fruit of an Ashvamedha sacrifice. Nearby lies the place called Agnidha, which is indeed the famous Kapila. Finally, one who performs a śrāddha at Kumāradhārā attains the fruit of an Ashvamedha sacrifice. Thus, the sacred sites and rites of Gayā are a fountain of blessings, uplifting countless generations and ensuring the deliverance and joy of the ancestors.