In the sacred land of Gaya, a place established by Brahma himself, dwell Brahmins who were also set there by Brahma’s divine will. It is here that one must honor these Brahmins, satisfying them with offerings of oblations and food, following the prescribed methods with devotion and care. If a person performs the noble act of releasing a bull in the most excellent field of Gaya, the merit is immense. Yet, even the wisest among men, if they neglect the use of sesame seeds in their rites at Gaya, will find their efforts incomplete. For as many relatives, ancestors, kinsmen, and friends as one may have, the rituals performed here hold the power to benefit them all. Bathing at the sacred Rama Tirtha bestows upon a person the merit equal to the gift of a hundred cows. At the confluence of the Nishcira, a ritual bath leads one’s ancestors to the world of Brahma himself. By residing in Mahakaushya, the fruits attained are as great as those from performing the grand Ashvamedha sacrifice. Nearby lies the renowned place called Agnidha, which is none other than the famous Kapila. Performing śrāddha at Kumāradhārā is said to yield the same merit as the Ashvamedha itself. Bathing in the Soma Kunda leads one to the world of Soma, the moon god. At the Preta Kunda, a sinless person who offers oblations departs peacefully, having fulfilled their duties. In these holy places, offerings to the ancestors bring deliverance to one’s forebears. Thus concludes the eighty-third chapter, “The Greatness of Gaya,” in the glorious Garuda Mahapurana, Purva Khanda, Achara Kanda. Now, when a person sets out to go to Gaya, having performed śrāddha according to the prescribed method, it is proper to go to another village and partake of the remainder of the śrāddha meal. From the very moment one leaves home with the intention of going to Gaya, the journey itself becomes sanctified. Shaving the head and fasting are prescribed at all sacred places, marking one’s humility and dedication. At Gaya, śrāddha may be performed at any time, day or night. Repeated offerings at the great river continually lead one’s ancestors to heaven. There, having completed the śrāddha, one should also conclude the ritual bath. Proceeding to the southern Mānasa, one should remain silent and offer piṇḍa and other rites. These acts bring joy to the perfected beings and instill fear among the sinful. The sacred place called Kanakhala is renowned throughout the three worlds. Bathing there ensures a place in heaven, and the śrāddha offered becomes imperishable. The illustrious deities—Kavyavāha, Soma, Yama, and Aryaman—are invoked to come to this place, protected by all, so that the piṇḍa may be offered to them at Gaya. Then, one should behold Gadādhara, for by doing so, one becomes free from all debts owed to the ancestors. In that moment, not only does one achieve liberation for oneself, but also for ten generations before and ten after. In the forest of Dharma or at the pond of Mataṅga, one should perform piṇḍa and the related rites; at the Brahma tīrtha, the merit equals that of the Rājasūya and Ashvamedha sacrifices. If water from a well is used, the offering made to the ancestors becomes imperishable. When śrāddha and piṇḍa are performed between the two sacrificial wells, even by the simple act of serving, the ancestors are destined for liberation. At Phalgu Tirtha, on the fourth day, after bathing, oblations should be offered beginning with the gods. Piṇḍas are to be placed at the mouth of the Vyāsa, at the five fires, and at the three steps. Śrāddha may be performed for nine deities or for twelve, as required by tradition. Here in Gaya, śrāddha for the mother is done separately, whereas elsewhere it is performed together with the husband. Finally, by touching the feet of Rudra, a person is freed from the cycle of return, attaining liberation and not returning to this world again.