For countless lifetimes, beings wander through the worlds, each guided by the force of their own karma. For those souls who, in previous births, had no relatives, and for those who did have kin, the śrāddha rite is prescribed here for their liberation. Likewise, for those who departed from this world in the paternal lineage, as well as those from the maternal side, this sacred rite is enjoined for their deliverance. There are also those in one’s family who have not received the customary offerings of rice-balls—those who left behind no sons, no wives, or any kin to perform these rites. The śrāddha is meant for them as well. It is for those who died with afflictions—crippled, hunchbacked, deformed, or as stillborn infants. It is for those who met with grievous and untimely deaths, from the highest world of Brahmā down to this mortal realm. It is for those who died suffering from thirst, hunger, or deprivation. For the sake of all these departed souls, this śrāddha is prescribed. Therefore, O Vyāsa, one should perform the śrāddha at that sacred place. Even the gods, led by Indra, once journeyed to Gayā and performed these rites. Having regained their yogic powers through this act, they returned to their former glory and authority. Thus, Vyāsa, the holy Gayā tīrtha upon the Kumudvatī river is firmly established. By bathing at these sacred sites, a person attains the particular blessings each holy place bestows. Among all rivers, Phalgu is renowned as the best, and she too grants great rewards. The shrine of Gayā is celebrated, as are the footprints of Gadādhara. The sacred stone there is said to always grant liberation to the departed. At Gayā, gods, demons, yakṣas, kinnaras, and rākṣasas all come to bathe and offer gifts at these holy sites. Janārdana himself is present there in the form of the ancestors, receiving the offerings. 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 been revered there. The glory of that place, dedicated to Janārdana, is ever present. The Gayā region spans five krośas, with Gayāśira itself being one krośa. At all times and in every season, the śrāddha for ancestors is performed at Gayā. Yet, in the course of the year, O Vyāsa, there is one day set apart, known as Mahālaya, when the offering to the ancestors is imperishable. The satisfaction of the ancestors gained by this rite is inexhaustible, lasting for the span of a kalpa. Now, Vyāsa, listen to a wondrous tale. The devoted wives of the Seven Sages, though steadfast in their fidelity, were abandoned by their husbands and wandered from forest to forest. Wishing to console them, a compassionate sage came to another part of the forest and spoke to them with gentle words, appropriate to the time and place: “Why have the mothers of the world, devoted to their husbands, been abandoned by the sages?” The wives of the sages replied, “Dear one, we do not know what fault has caused the ascetics to cast us off. Some blame has arisen among people, due to fate, though we are innocent.” The sage then revealed to them: “By the merit of worshipping at that sacred place, one may be reunited with one’s husband.” Thus questioned by the wives of the sages, Nārada, in the delightful Kāla forest, spoke to them of the supreme Gayā tīrtha. “There,” he said, “stands the imperishable banyan tree, Akṣaya, the best of trees. That sacred place removes all faults and grants every desired boon.” Hearing Nārada’s words, the wives of the sages, thus well instructed, journeyed to that forest where the holy Gayā tīrtha was established.