ये मे पितृकुले जाताः कुले मातुस्तथैव च 85.
Those born in my paternal lineage, and likewise in my maternal lineage,
ये मे कुले लुप्तपिण्डाः पुत्त्रदारविवर्जिताः 85.
Those in my family who lack offerings, deprived of sons and wives,
विरूपा आमगर्भाश्च ज्ञाताज्ञाताः कुले मम 85.
Those deformed, those in impure wombs, known or unknown in my lineage,
साक्षिणः सन्तु मे देवा ब्रह्मेशानादयस्तथा 85.
May the gods be witnesses for me, Brahma, Ishana, and others likewise,
आगतोऽहं गयां देव ! पितृकार्य्ये गदाधर 85.
I have come to Gaya, O Lord, for the rites of the ancestors, O wielder of the mace,
महानदी ब्रह्मसरोऽक्षयो वटः प्रभासमुद्यन्तमहो ? गयाशिरः 85.
The great river, the Brahma lake, the imperishable banyan, the radiant rising sun—ah! the summit of Gaya,
इति श्रीगारुडे महापुराणे पुर्वखण्डे प्रथमांशाख्ये आचारकाण्डे गयामाहात्म्यं नाम पञ्चाशीतितमोऽध्यायः
Thus ends the eighty-fifth chapter named 'The Glory of Gaya,' in the Achara section of the first part of the revered Garuda Mahapurana.
येयं प्रेतशिला ख्याता गयायां सा त्रिधा स्थिता 86.
That stone known as the Preta-shila in Gaya is established in three ways.
धर्मेण धारिता भूत्यै सर्वदेवमयी शिला 86.
The stone, pervaded by all the gods, is upheld by righteousness for prosperity.
तेषामुद्धरणार्थाय यतः प्रेतशिला शुभा 86.
For the purpose of uplifting them, the auspicious preta-stone exists.
तस्यां शिलायां श्राद्धादिकर्त्तारो ब्रह्मलोकगाः 86.
Those who perform śrāddha and similar rites on that stone attain the world of Brahma.
मुण्डपृष्ठो गिरिस्तस्मात्सर्वदेवमयो ह्ययम् 86.
Therefore, the mountain with the flat summit is indeed pervaded by all the gods.
अरविन्दवनं तेषु तेन चैवोपलक्षितः 86.
Among them, the lotus grove is thus especially distinguished.
तस्माद्गिरिः क्रौञ्चपादः पितॄणां ब्रह्मलोकदः 86.
Therefore, the mountain called Krauñca's Foot grants the world of Brahma to the ancestors.
शिलारूपेण चाव्यक्तास्तस्माद्देवमयी शिला 86.
Thus, the stone, pervaded by the gods, is unmanifest in the form of a rock.
कालान्तरेण व्यक्तश्चस्थित आदिगदाधरः 86.
In the course of time, the primordial bearer of the mace became manifest and remained there.
धर्म संरक्षणार्थाय अधर्मादिविनष्टये 86.
For the protection of righteousness and the destruction of unrighteousness and the like,
कूर्मो वराहो नृहरिर्वामनो राम ऊर्जितः 86.
The Tortoise, the Boar, the Man-Lion, the Dwarf, and the mighty Rāma,
तथा व्यक्तोऽव्यक्तरूपी आसीदादिर्गदाधरः 86.
In this way, the primordial bearer of the mace appeared, possessing both manifest and unmanifest forms.
पाद्याद्यैर्गन्धपुष्पाद्यैरत आदिगदाधरः 86.
Therefore, the primordial bearer of the mace is to be worshipped with water for the feet and other offerings, with fragrances and flowers.
अर्घ्यं पात्रं च पाद्यं च गन्धपुष्पं च धूपकम् 86.
Offerings of arghya, vessels, water for the feet, fragrance, flowers, and incense,
वस्त्राणि मुकुटं घण्टां चामरं प्रेक्षणीयकम् 86.
Garments, a crown, a bell, a fly-whisk, and objects pleasing to behold,
तेषां तावद्धनं धान्यमायुरारो ग्यसम्पदः 86.
For them, wealth, grain, longevity, and all forms of prosperity arise.
भार्य्या स्वर्गादिवासश्च स्वर्गादागत्य राज्यकम् 86.
A wife, residence in heaven, and, having returned from heaven, sovereignty,
वधबन्धविनिर्मुक्तश्चान्ते मोक्षमवाप्नुयात् 86.
Freed from killing and bondage, in the end one attains liberation.
जगन्नाथं येऽप्चयन्ति सुभद्रां बलभद्रकम् 86.
Those who worship Jagannātha, Subhadrā, and Balabhadra—
पुरुषोत्तमराजस्य सूर्य्यस्य च गणस्य च 86.
Of the supreme person, the king, the Sun, and the host of deities—
नत्वा कपर्द्दिविघ्नेशं सर्वविघ्नैः प्रमुच्यते 86.
By bowing to Kapardin, the Lord of Obstacles, one is freed from all hindrances.
द्वादशादित्यमभ्यर्च्य सर्वरोगैः प्रमुच्यते 86.
By worshipping the twelve Ādityas, one is freed from all diseases.
रेवन्तं पूजयित्वाथ अश्वानाप्नोत्यनुत्तमान् 86.
Then, by honoring Revanta, one obtains excellent horses.