This is a Sthala-Purana glorifying the sacredness of Gaya. It has a tenuous relation with the Vå. as it comes after the Phala Shruti etc. showing the completion of the Vă. P. Gayā, as a sacred place, was famous in preBuddhist times as Aurņavābha’s mention of Samarohaņa, Vişhnupada and Gayāshiras (all sacred spots at Gaya) as the three steps of Trivikrama, in RV. I. 22.17, is recorded by Yaska (Nirukta 12.19). We have Gaya Mähätmya in Mbh. Vana, Chs. 84-95, Garuda Chs. 82-86, AP Chs. 114-116, KP II.35, NP Uttarabhāga 44-47. A number of verses are common in the works. It shows that probably there must have been an ancient independent Sthala Purana called Gayā Māhātmya which was the source of the different Gayā Māhātmyas in these works.
Vayu said:
1. Henceforth I shall explain the excellent greatness of Gaya 2 on hearing which one is absolved of all sins. There is no doubt in this.
2. The name indicates that it must have been the site of the hermitage or capital of King Gaya. A pious king Gaya, the son of king Samudravijaya of Rājagruha, the eleventh Chakravartin as mentioned in Uttaradhyayana Sutra a work of Shvetambara Jaina Agama. Buddha’s visits to Gayasisa (Gayāśhirsha) and hermitage of Käshyapa at Gaya are recorded in the Pali canon (Mahavagga I.21.1 (also Ašhvaghoşha’s Buddhacharita XII. 87-88, XVII.8). This king Gaya is not the same Gaya, the Vedic Seer of RV. X. 63 and 64 as his father’s name was Plati.
Gaya belonged to the ancient Asura clan. We need not associate evil with the Asura clan, as we have very pious yet powerful Asura kings Prahlāda, Bali, Bäna. Even Lord Krishna was an Asura by his mother’s side (S.K, Chatterji- Selected Writings).
Sūta said:
2. Once upon a time, the celestial sage Närada was accompanied by Sanaka and other blessed sages. Bowing duly to Sanatkumāra, he enquired thus:
Narada enquired:
3. O Sanatkumāra, please recount to me that holy place which is the most excellent of all excellent sacred places and which saves all living beings who read about it or listen to it.
Sanatkumāra replied:
4. I shall recount the holy and excellent sacred centre which saves all by means of (performance of) Shrāddha and other holy rites. Listen to the description of the holy place Gayā which is superior to all other holy centres in the whole of the country.
5. Gaya, the Asura, performed penance. He was requested (to offer his body) for the performance of a sacrifice by god Brahmă. Dharma placed a slab of stone on his (Gaya’s) head, when he offered (his body).
6. There Bralımā performed a sacrifice. In order to keep the demon Gaya steady and immovable day and night (forever), Gadadhara (the mace-wielder Vişhņu) too stayed there assuming the form of the (river) Phalgu and other sacred places, along with prominent Brāhmaṇas, god Brahma, and other Devas.
7. After concluding his sacrifice, Brahma granted houses etc. to the Brāhmaṇas. He had performed the sacrifice at Gayā in the beginning of the Shveta Värāhakalpa.
8. The holy centre became famous by the name Gayā after (the demon) Gaya. This holy centre is liked by god Brahma. All manes (Pitris) afraid of falling into hell, desire for sons.
9. “The son who goes to Gaya will be our saviour’. On seeing their sons reaching Gayà, the Pitris become overjoyed. (They say) ‘Even by touching its waters with his feet, what is it that he cannot give us?
10. If the son goes to Gaya and offers balls of rice (to the Pitris) they will realise the benefit of (their) having such a son. If the son remains there for three fortnights, he sanctifies his family till the seventh generation. If that is not possible, let him stay there for fifteen days, or seven nights or (at least) three nights.
11. Sins accumulated during the long period of a Mahā Kalpa perish on reaching Gayà. One should offer balls of rice to the Pitris and others. He can even offer the Pindas to himself, but without including gingelly seeds in that case.
12. By performing the Shraddha at Gayā, all the sins such as those resulting from Brāhmana-slaughter, addiction to wine, stealing (gold), intercourse with the wife of the preceptor and those due to the association with those sinners, perish completely.
13. Whether it is by one’s own son or another’s son, if the Pinda is offered in one’s name anywhere on the ground at Gaya at any time, one is transported to the eternal Brahman.
14. There are four modes of attaining liberation, viz. (1) through the knowledge of Brahman, (2) through performance of Shraddha at Gaya, (3) (by) death in a cowshed, and (4) through residence at Kurukshetra. 1
1. Cf. NP. II (Uttara) 44.30; AP, 115.5-6.
15. If the son goes to Gaya, of what avail is the knowledge of Brahman; what is the necessity of dying in a cowshed; and what is the need for a residence at Kurukşhetra?
16-17. The real devotee may offer Piņdas at Gaya, at any time. It should not be discarded during the intercalary month, or on one’s birthday or when Jupiter and Venus are set, or when Jupiter is in the Zodiac of Simha (Leo). If by ill-luck or inadvertence or when one is struck or wounded (one is unable to perform the Shraddha at the proper time), one is eligible to perform afterwards the Shraddha and other rites. He thereby attains Brahmaloka.
18. Even the opportunity to go to Gayà once or to offer Pinda even once is very rare to achieve. What then, if one is able to stay in it for ever?
19. If accidentally one dies in this holy centre which confers salvation even upon Brahma and others, one attains salvation in the same manner as through the realisation of Brahman. There is no doubt about this.
20. In order to redeem the Pitris who might have died due to wormbites etc., one should be wise enough to make all efforts to perform Shráddha at Gaya.
21. One should honour and propitiate with Havyas and Kavyas (offerings) the Brāhmaṇas who had been assigned the right of receiving those things by Brahmã himself. If they are pleased, all the Pitris and Devas will be pleased.
22. Except in the case of the holy centres of Kurukshetra, Viśhāla, Virajā and Gayà in all the holy centres, it has been ordained that the devotees should shave off their head and observe fast.
23. A Bhikshu (a recluse) need not offer balls of rice after going to Gayā. It is enough if he shows his staff. After placing his staff at the feet (the footprint) of Vişhnu he becomes liberated along with all his forefathers.1
1. Cf. NP. II. 45.31.
24. Really the staff-bearing ascetic (Sannyāsin) does not incur sins or acquire merits. Hence he renounces all activities and meditates on Vişhņu with noble thoughts.
25. One may renounce all Karmans but should not forswear the Vedas. He should shave his head outside the limits of the holy centre to the east, west, south or north.
26. The area of the sacred place of Gaya, as declared by Brahmä, is two and a half kroshas (1 krosha=5 km.), that of the holy centre Gayā is five krošhas and that of Gayāśhiras (Headland of Gaya) is one krośha. 2
2. Cf, NP. II.44.16; AP. 115.42
27. Whatever holy places there are in the three worlds are present within 1 (the area of Gayāśhiras). A person who performs Shrāddha to the Pitris in the holy centre of Gayā becomes free from indebtedness to them.
1. This is the claim of all Sthalas even of lesser importance such as those of Karavira, Pandharpur.
28. He who performs Shraddha at Gayashiras uplifts a hundred generations in his family. The moment one starts on his pilgrimage to Gaya, every step that he takes (on his journey of Gaya) constitutes a flight of steps leading to Svarga to his Pitris (ancestors).
29. At every step taken (by the son) in his journey towards Gaya, the fruit of Aśhvamedha is certainly acquired by him. There is no doubt in this.
30-32. Pindas in Gaya are offered by means of milk pudding, Charus (cooked rice soaked in ghee), Saktu (flour of fried grains), Pishtaka, rice grains, roots etc. Powdered gingelly seeds, lumps of jaggery with ghee or mere curds, any foodstuff mixed with honey, oilcake with jaggery, raw sugar and ghee, if offered to the Pitris yield everlasting benefits. Or worship is performed and any seasonal fruit is offered as food or Havishya food is also offered as mentioned by the sages.
33. On one side are all the articles of offering such as clothes and things sweetened with tasty honey. On the other side is the sacred water from the Phalgutirtha brought after meditating on the lotus-like feet of Gadadhara (i.e. Both these are at par with each other).
34. The procedure of the Shraddhas in the holy centres is this: Seat is offered to Pindas; Pindas are offered, then Avanejana rite is performed (water is ritualistically sprinkled on the Darbha grass); Dakşhiņā is then offered and then the Annasaṁkalpa (ritualistic verbal utterance of one’s intention of offering food).
35. In the Shraddhas performed in the holy centres, there is no ritualistic invocation to Pitris. As there is no defilement through seeing (i.e. on being seen by others) there is no screening of the sides. Intelligent persons should perform Shraddha with due sympathy.
36. In other places, the Pitris if and when invoked at the proper time, go there. But they always stay in the holy centre. Hence there is no (need of any) invocation.
37. By a person desirous of fruits and performing Shrāddhas in the holy centres all the rites must always be performed after eschewing lust, anger and covetousness.
38. One who observes celibacy, sleeps on the bare ground, takes food only once a day, speaks only the truth, remains always pure and is always engaged in the welfare of all living beings, attains the fruits of visiting the holy centres.
39. A self-possessed man visiting holy centres must at the outset eschew heresy. A person who does everything urged by lust, should be known as a heretic.
40. Just as the knowers of Brahman engaged in the meditation of Brahman with single-minded attention attain the knowable object, so also the self-possessed persons performing the holy rites in the holy centres enter Brahman named Paresha (the supreme lord).
41. The river Vaitaraņi which is famous in all the three worlds, has descended into the holy centre of Gaya for saving Pitris. One who takes the sacred bath in the Vaitaraņi and gifts away cows uplifts three times seven (i.e. twenty-one) generations.
42. The devotee should go to the Akşhayavața (the eternal holy fig tree) and propitiate the Brāhmaṇas there. One who propitiates the Brāhmaṇas who had been granted the right of staying there by god Brahmä (shall attain the fruit thereof). If they (those Brāhmaṇas) are pleased all the Devas and the Pitris will be pleased.
43. There is no spot anywhere in Gay, where there is no holy centre. 1 It has the Sānnidhya (presence) of all holy centres. Hence the sacred place of Gayā is the most excellent holy centre.
1. Cf. AP. 116.28.
44. It is a rare achievement that cannot be had anywhere else in the three worlds if one could offer balls of rice at Gayā when the Sun is in the Zodiacs of Mina, Meşha, Kanya, Dhanus and Kumbha.
45. Similarly rare is the opportunity, very rare indeed in the three worlds, to perform Shraddha at Gaya when the Sun is in the Zodiac Makara and also at the times of the eclipses of the Sun and the Moon.
46. The fruit that one achieves by offering balls of rice at Gaya, cannot be described by me even in hundreds of crores of Kalpas.