In the sacred land of Gaya, a devotee arrives, moved by a deep sense of duty and reverence for their ancestors. With a heart full of devotion, the devotee remembers all those born in their paternal lineage, as well as those from their maternal line. They recall family members who, perhaps lacking sons or wives, have not received the proper offerings. The devotee thinks of those who suffered deformities, or were born in impure wombs, whether known or unknown in the family tree. With solemnity, they invoke the gods—Brahma, Ishana, and others—to bear witness to their purpose. Standing before the Lord who wields the mighty mace, the devotee declares their arrival in Gaya, intent on performing the sacred rites for their ancestors. They gaze upon the great river, the Brahma lake, the imperishable banyan tree, and the radiant rising sun, all shining upon the summit of Gaya, a place of profound spiritual glory. Here ends the eighty-fifth chapter, “The Glory of Gaya,” as preserved in the Achara section of the revered Garuda Mahapurana. The narrative continues, describing the stone known as Preta-shila in Gaya, established in three ways. This stone, permeated by all the gods, stands firm through righteousness and brings prosperity. Its very existence is auspicious, meant to uplift departed souls. Those who perform śrāddha and similar ancestral rites upon this stone are granted passage to the world of Brahma. The mountain with its flat summit is said to be pervaded by all the gods, and among its sacred sites, the lotus grove is especially distinguished. The mountain called Krauñca’s Foot bestows the world of Brahma upon the ancestors. This stone, divine yet unmanifest in its rocky form, has, over time, become the place where the primordial bearer of the mace—Lord Vishnu—manifested and remains. For the protection of righteousness and the destruction of unrighteousness, the Lord appeared in various forms: as the Tortoise, the Boar, the Man-Lion, the Dwarf, and the mighty Rāma. In these ways, the primordial bearer of the mace has both manifest and unmanifest forms and is to be worshipped with offerings of water for the feet, fragrances, flowers, and other items. The devotee brings arghya, vessels, water, fragrant scents, flowers, and incense. Garments, a crown, a bell, a fly-whisk, and pleasing objects are offered. Through such worship, wealth, grain, longevity, and all forms of prosperity arise. The devotee gains a wife, residence in heaven, and, upon returning from heaven, sovereignty. Freed from violence and bondage, at last, liberation is attained. Those who worship Jagannātha, Subhadrā, and Balabhadra honor the supreme person, the king, the Sun, and the host of deities. By bowing to Kapardin, the Lord of Obstacles, all hindrances are removed. Worshipping the twelve Ādityas brings freedom from disease. Honoring Revanta grants excellent horses. Sarasvatī bestows knowledge; Lakṣmī, prosperity. Kṣetrapāla frees one from planetary afflictions, while the Eight Nāgas protect from snakebite. Balabhadra grants strength and health. By honoring the Supreme Person, all desired objects are obtained. Touching and bowing to Narasiṃha ensures victory in battle. By touching the garland-bearing Vidyādharas, one attains their status. Worshipping Somanātha grants the world of Śiva. Bowing to Rāmeśvara makes one dear to the followers of Rāma. Worshipping Kāleśvara brings victory over death. Thus, the devotee’s journey in Gaya, marked by reverence, ritual, and devotion, becomes a path to blessings for themselves and their ancestors, and ultimately, liberation.