O Vyāsa, listen with reverence to the greatness of the sacred Gayā tīrtha and the power of the śrāddha rites performed there. The rite is prescribed for the deliverance of all those souls who have met their end in varied and often grievous ways. It is for those who died disfigured by disease, or in poverty, and for Brahmins who failed to uphold their worthiness. It is for those living who were consumed by fire, as well as those whose bodies did not meet the flames. It is for those struck down by thunderbolts or by bludgeons, and for others who met similar violent ends. There are those who have gone to the dreadful realms of Raurava, Andhatamisra, and Kālāsūtra; those who have entered Asipatravana and Kumbhīpāka, the fearsome hells—this śrāddha is prescribed for their deliverance. It is also for those who perished in water, and for women who died in childbirth. It is for those killed by horses, pigs, worms, fanged beasts, horned animals, or crushed beneath carts. It is for those whose jaws were broken by weapons, tigers, snakes, elephants, or earth-dwelling creatures; for all these, the śrāddha is prescribed. Likewise, the rite is prescribed for those who died from the eight kinds of splinters, or who lived without purity and proper conduct. It is for those who died possessed by witches or similar beings, or who met their end in water. For thousands of lifetimes, souls wander according to their own karma. Whether they had relatives in a previous birth or not, whether they died through the paternal line or the maternal line, this śrāddha is prescribed for their deliverance. It is also for those in one's family who, bereft of sons, wives, or descendants, lack the offering of rice-balls. It is for those who died crippled, hunchbacked, deformed, or as stillborns. For those who died from other grievous deaths, from the world of Brahmā downwards, and for those who died thirsty, hungry, or deprived, this śrāddha is prescribed for their liberation. Therefore, Vyāsa, one should perform the śrāddha rite at that sacred place. Even the gods, led by Indra, upon reaching Gayā, performed these rites. Once more, regaining their yogic power, they attained their own authority as before. Thus, Vyāsa, the Gayā tīrtha on the river Kumudvatī is firmly established. By bathing at these sacred places, a person attains the respective fruits of each holy site. Among rivers, Phalgu is the best and grants great rewards. The Gayā shrine is renowned, as are the sacred footprints of Gadādhara. The stone there is said to always grant liberation to the departed. At Gayā, gods, demons, yakṣas, kinnaras, and rākṣasas alike come to perform acts such as bathing and giving gifts. There, Janārdana himself is present in the form of the ancestors. Thus, Vyāsa, the Gayā tīrtha was established in the ancient city of Avantī, and from that time onward, O best of the twice-born, Gayā has remained there. The greatness of Gayā is ever dedicated to Janārdana. The Gayā region extends five krośas, with Gayāśira spanning one krośa. At all times and in every season, the Gayā śrāddha is performed. In the year, Vyāsa, there is one day specially established, known as Mahālaya, when the offering to the ancestors is imperishable. The satisfaction of the ancestors thus produced is inexhaustible, lasting for the measure of a kalpa. Now, Vyāsa, hear further of the most wondrous glory. The devoted wives of the Seven Sages, abandoned by their husbands, wandered from forest to forest. Desiring to please them, he arrived in another part of the forest and spoke with gentle words, saying what was appropriate for the time and place. Thus is the sacred story of Gayā, its rites, and its eternal greatness.