Hear now the sacred account from the Garuda Purana, describing the profound glory of Gaya and the rites performed there for the ancestors. It is said that all those beings—whether they perished in fire, or were slain by lions or tigers, or were burned, or even those who were spared the flames—no matter their end, are remembered. Some have journeyed to the dreadful realms such as Raurava, Andhatamisra, and Kaalasutra, while others have entered the terrifying Asipatra forest or the boiling Kumbhipaka. Many reside in the worlds of torment reserved for the departed, and some have been reborn into the wombs of animals, birds, insects, and reptiles. Others, by the decrees of Yama, the lord of death, are led to countless places of suffering, wandering through thousands of different births, each according to their own actions. Whether known to us as relatives in this life, or as kin from lives before, or even as ancestors whose forms now exist as departed spirits—those born in our paternal or maternal lineages, those who lack offerings because they have no sons or wives, those who are deformed, or dwell in impure wombs, whether known or unknown to us—all these souls are remembered in the rites for ancestors. With the gods—Brahma, Ishana, and others—as witnesses, the devotee proclaims: “I have come to Gaya, O Lord, to perform the sacred rites for my ancestors, O wielder of the mace. Here are the sacred places: the great river, the Brahma lake, the imperishable banyan tree, the radiant rising sun, and the high summit of Gaya.” Thus concludes the eighty-fifth chapter, “The Glory of Gaya,” in the Achara section of the revered Garuda Mahapurana. Now, hear further of the holy site. In Gaya stands the stone known as Preta-shila, established in three ways, and pervaded by all the gods. This stone is upheld by righteousness for the prosperity of all beings, and exists for the uplifting of departed souls. Those who perform śrāddha and similar rites upon this auspicious preta-stone attain the world of Brahma. Indeed, this mountain with its flat summit is filled with the presence of all the gods, and among its sacred places the lotus grove is especially distinguished. The mountain called Krauñca’s Foot bestows upon the ancestors the world of Brahma. Though the stone appears as a simple rock, it is the unmanifest form of the gods. In the course of time, the primordial bearer of the mace—Vishnu himself—became manifest there and abides for the protection of righteousness and the destruction of unrighteousness. In this place, the Lord has appeared in many forms: as the Tortoise, the Boar, the Man-Lion, the Dwarf, the mighty Rāma, and more—manifest and unmanifest. Therefore, the devotee worships the primordial bearer of the mace with offerings: water for the feet, scents, flowers, arghya, vessels, incense, garments, a crown, a bell, a fly-whisk, and other pleasing objects. By such worship, wealth, grain, long life, and all forms of prosperity arise. One gains a worthy spouse, residence in heaven, sovereignty upon return to earth, and, freed from killing and bondage, at last attains liberation. Those who worship Jagannātha, Subhadrā, and Balabhadra, and honor the supreme person, the king, the Sun, and the host of deities, are greatly blessed. By bowing to Kapardin, the Lord of Obstacles, all hindrances are removed. Worshipping the twelve Ādityas frees one from all diseases, and honoring Revanta bestows excellent horses. Such is the glory and the sanctity of Gaya, and the power of the rites performed there for the ancestors.