At the sacred site of Gayā, a wondrous event unfolded. All the departed souls, even Viśāla himself, found liberation, and the one who had offered piṇḍa became blessed with sons. Yet, Viśālaka wondered aloud, “How shall I have sons and brāhmaṇas?” In response, Viśāla, at Gayāśīrṣa, became a giver of offerings and, through his devotion, obtained a son. As Viśāla interacted with the gathered souls, he asked, “Who are you all?” Among them, one who was pale stepped forward and spoke to Viśāla, revealing a sorrowful tale: “My son, my father was given to violence, a slayer of a brāhmaṇa, and foremost in evil deeds. He reached the dreadful hell Avīci, but through liberation, he became a recipient of offerings.” Viśāla, having fulfilled his duties and ruled his kingdom justly, finally ascended to heaven. The narrative then turned to those who had not undergone the cūḍā ceremony, as well as those expelled from the womb. May they, too, be satisfied by what is given on earth and, being content, attain the highest state. The story remembered the mother, paternal grandmother, and great-grandmother, the aged maternal grandfather, and the supreme maternal grandmother. For all these ancestors and others as well, may the inexhaustible offering be established, ensuring their peace and fulfillment. Thus, the eighty-fourth chapter, “The Greatness of Gayā,” in the Śrī Garuḍa Mahāpurāṇa’s Pūrvakhaṇḍa, Ācārakāṇḍa section, came to its conclusion. The tale continued as one bathed at Pretaśilā, partaking of the nectar from Varuṇa’s seat. The offerings were made for all those who had died in the lineage, whose destination was unknown, for those departed in both the paternal and maternal lines, and for those from the maternal grandfather’s line whose fate was uncertain. The ritual remembered those toothless from birth, those afflicted in the womb, and relatives whose names and lineages were unknown. For their deliverance, the oblation was offered. The prayers extended to those who died by hanging, poison, or weapons, those slain by fire, lions, or tigers, and those burned or not burned by fire. The offerings encompassed souls who had gone to Raurava, Andhatamisra, Kaalasutra, and those who had entered the dreadful Asipatra forest and Kumbhipaka, as well as those dwelling in the realms of torment among the departed. Even those who had entered the wombs of animals, birds, insects, and reptiles, or had been led to countless places of torment by Yama’s decrees, were remembered. The ritual honored those who wandered among thousands of births according to their actions, whether relatives or not, or those who were relatives in another birth. All ancestors existing in the form of departed spirits, those born in both paternal and maternal lineages, those in the family who lacked offerings, deprived of sons and wives, and those deformed or born in impure wombs—known or unknown—were included. The gods were called as witnesses: Brahma, Ishana, and others. The devotee proclaimed, “I have come to Gaya, O Lord, for the rites of the ancestors, O wielder of the mace.” The holy places—the great river, Brahma lake, imperishable banyan, radiant rising sun, and the summit of Gaya—were celebrated. Thus concluded the eighty-fifth chapter, “The Glory of Gaya,” in the Achara section of the first part of the revered Garuda Mahapurana. The narrative then described the stone known as Preta-shila in Gaya, established in three ways. This stone, pervaded by all the gods, is upheld by righteousness and brings prosperity. Its auspicious presence exists for the purpose of uplifting the departed. Through these sacred rites and offerings at Gayā, the ancestors, known and unknown, received peace, and the living fulfilled their duties, ensuring prosperity and the grace of liberation for all.