In the sacred land of Gaya, the text recounts, the aged maternal grandfather and the supreme maternal grandmother are remembered with reverence. The inexhaustible offerings made here are not limited to them alone—they are established for the benefit of all departed souls, ensuring that none are left without the blessings of these rites. As the greatness of Gaya is extolled, the narrative continues: having bathed at the holy site of Pretaśilā and in the nectar of Varuṇa’s seat, a devotee prepares to offer oblations. These offerings are made for all those who have died in the family line, especially for those whose destination in the afterlife is unknown—whether from the paternal or maternal side, or even from the maternal grandfather’s lineage. The rites extend to those who were toothless from birth, those afflicted even while in the womb, and to relatives whose names or family connections are lost to memory. For their deliverance, the sacred oblation is performed. The compassion of these rites reaches further, offering solace to those who met untimely or tragic ends: those who died by hanging, by poison, or by weapons; those who perished in fire or were slain by wild beasts such as lions or tigers; those who were burned and those who were not. The offering is intended for souls who have journeyed to the terrifying realms of Raurava, Andhatamisra, and Kaalasutra, or who have entered the dreadful Asipatra forest and Kumbhipaka. It is for all who dwell in the torments of the departed, those who have taken birth as animals, birds, insects, or reptiles, and those who, by Yama’s decree, have been led to countless places of suffering. The rites are not limited by blood or by memory—they are for all who wander through thousands of different births according to their actions, whether they are present relatives, distant kin, or those connected in previous lives. Whatever ancestors exist as departed spirits, whether from the paternal or maternal line, those who lack offerings, those without sons or wives to remember them, those born with deformities, or in impure wombs, known or unknown—all are included in the compassionate embrace of these rites. The devotee calls upon the gods to witness this act—Brahma, Ishana, and others—and declares, “I have come to Gaya, O Lord, for the rites of the ancestors, O wielder of the mace.” The sacred geography of Gaya is invoked: the great river, the Brahma lake, the imperishable banyan, the radiant rising sun, and the summit of Gaya itself—all bear witness to the sincerity of the offerings. The narration then describes the Preta-shila, the stone at Gaya, established in three ways. This stone, pervaded by all the gods and upheld by righteousness, exists for the uplifting of departed souls. Those who perform śrāddha and similar rites upon this auspicious stone are said to attain the world of Brahma. The mountain with the flat summit is thus sanctified by the presence of all the gods, with the lotus grove especially distinguished among its features. The mountain known as Krauñca’s Foot is said to grant the world of Brahma to the ancestors. The stone, though appearing as a simple rock, is in truth pervaded by the gods in an unmanifest form. In the course of time, the primordial bearer of the mace—who is none other than the Supreme Lord—became manifest there and abides still, for the protection of righteousness and the destruction of unrighteousness. The Lord has appeared in many forms: as the Tortoise, the Boar, the Man-Lion, the Dwarf, and the mighty Rāma. In this way, the primordial bearer of the mace is both manifest and unmanifest at Gaya. Therefore, the Lord, the ancient bearer of the mace, is to be worshipped with water for the feet, with fragrances and flowers, and with all offerings of devotion. This is the glory of Gaya—where the compassionate rites performed uplift all souls, and where the presence of the divine ensures the fulfillment of righteousness for all beings.