Chapter 115 - Mode of making a pilgrimage to Gayā (yātrā)

[Sanskrit text for this chapter is available]

Fire-god said:

1-7. When he has decided to go to Gayā [i.e., gayāyātrā] after having duly performed the ancestral rite, he should wear ochre robes and do circumambulation of the village. He should control his mind and should not seek alms as he proceeds on the journey everyday. As soon as he has started from his house to go to Gayā, he secures for his ancestors the steps to ascend to heaven at each one of his steps. What is that to be done by acquiring knowledge about the brahman (the absolute)? What is the benefit of dying at a cowshed? What is the use of stay at Kurukṣetra? If the son goes to Gayā, the ancestors celebrate it on seeing that the son has reached Gayā. (They would think), will they (the sons) offer us waters at least by touching with their feet? The knowledge about brahman, the ancestral rite at Gayā, the death at the cowshed and stay at Kurukṣetra are the four ways of attaining liberation. The ancestors who are afraid of hell desire that their sons who go to Gayā would be their saviours. Tonsure and fasting is a general rule (to be adhered) at all the sacred places.

8. There is no restriction about time at Gayā. The oblations may be offered always. One who stays there for three fortnights purifies seven generations.

9. In the aṣṭaka ceremony and in the vṛddhi rite at Gayā on the day of death, separate rite is performed for the mother at Gayā. But it is performed along with the husband at other places.

10. So also with the rites for the nine relatives such as the father etc. and for the twelve relatives. One should bathe in the sacred water of Uttaramānasa on the first day.

11. One should bathe in the sacred Uttaramānasa for the sake of increase of longevity and good health, for the destruction of all sins and for liberation.

12. By satisfying gods and ancestors with offerings, the doer of ancestral rite is deemed to have offered them the balls (of rice) “I am satisfying gods remaining in heaven, sky and earth.”

13-16. One should satisfy beings in heaven, sky and earth, and father and mother (with the words), “I make these offerings of balls (of rice) for (my) father, grandfather, greatgrandfather, mother, (paternal) grandmother, (paternal) great-grandfather, (maternal) grandfather, (maternal) greatgrandfather and (maternal) great great grandfather and others for their uplift. “Our salutations to the Sun-god who is of the forms of (the planets) Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu and Ketu. Whoever bathes in the Uttaramānasa elevates his entire family.

17-18. After having saluted Sun (god) one should go to the Dakṣiṇamānasa without speaking (any word). (One should contemplate as follows): “I bathe in the Dakṣiṇamānasa for the satisfaction of (my) ancestors. I have come to Gayā. May all my ancestors ascend heaven.” After having performed ancestral rite and offered balls (of rice), one should utter as follows after worshipping Sun (god):

19. “Oṃ, salutation to Sun (god), lord (of the universe. O Supreme god! get me the cherished end. Graciously grant enjoyment and emancipation to all my ancestors.

20-21. May the most propitious Fire-god, the conveyor of oblations, Soma, Yama, Aryamā, and groups of manes—Agniṣvāttāḥ [=Agniṣvāttā?], Barhiṣadaḥ [=Barhiṣad?], Ājyapāḥ [=Ājyapā?] come here. My ancestors such as mother, (maternal) grandfather and others were protected here by all of you.

22-24. I am the person to offer them balls (of rice). I have come to this Gayā (Kṣetra). The sacred place named Kanakhala, renowned in three worlds and being worshipped by celestials, sages and gaṇas, lies to the north of Muṇḍa-pṛṣṭha (the place where tonsure is done). It is being guarded always by the licking great serpents that give pleasure to accomplished persons and frighten sinners. The mortals on earth go to heavens and sport there by bathing there (in the waters of Kanakhala).

25. Then one should go to Phalgutīrtha situated on the Mahānadī after having visited Uttaramānasa, Nāga, Janārdana, sacred well and banyan tree.

26. This is spoken as the Gayāśira. It is also called Phalgutīrtha. The Muṇḍapṛṣṭḥa, Naga hill and other places are the most excellent among outstanding.

27. The water on the earth is veritable Kāmadhenu which yields prosperity and heaven. The Phalgutīrtha causes delight to the eyes. No other place is like the Phalgu (tīrtha).

28. The man who bathes in the Phalgutīrtha and worships lord Gadādhara (Viṣṇu) is deemed to have achieved all things got by the doers of good deeds.

29. The sacred places on earth, commencing with oceans and ending with tanks go to Phalgutīrtha once everyday.

30. Whoever bathes reverentially at the Phalgutīrtha, the foremost among tīrthas, causes forefathers to reach the region of Brahmā and the own self to get enjoyment and emancipation.

31-33. One who performs the ancestral rite here should bathe, offer balls (of rice) and worship (lord) Brahmā. In this Kaliyuga, all regions (of the universe) are presided over by (lord) Maheśvara (Śiva). But (lord) Gadādhara (Viṣṇu) is the presiding deity here. (Lord) Brahmā (remains here) in the form of a liṅga. (One should say), “I make obeisance to (lords) (Maheśvara) Śiva, Gadādhara (Viṣṇu), Bala, Kāma (god of love), Aniruddha (a form of Viṣṇu) and Nārāyaṇa. I also make obeisance to Brahmā, Viṣṇu, Nṛsiṃha and Varāha (forms of Viṣṇu) and others.” Then one elevates hundreds of his family after worshipping (lord) Gadādhara.

34. Then one should go to Dharmāraṇya on the second day, bathe in Mataṅgavāpī at the excellent Mataṅgāśrama, do the ancestral rite and offer balls (of rice).

35-36. One should utter the following (words), after worshipping gods Mataṅgeśa and Siddheśa: “Let the gods and guardian deities be the witness (to the fact) that I had come here and performed rites at this Mataṅga for the liberation of my fore-fathers. Bathing, offering waters of liberation, performance of ancestral rite and other acts (should be performed) at Brahmatīrtha and the sacred well.

37. The performance of ancestral rite between the well and the sacrificial post lifts hundreds of fore-fathers. The righteous person who salutes the Mahābodhi tree gets the region of heaven.

38-39. On the third day, having control over the senses, one should bathe in the Brahmasaras, with the words, “I bathe in the sacred Brahmasaras for the favour of lord Brahma and convey forefathers to the region of Brahmā served by the brahmarṣis and gaṇas. The doer of ancestral rite should offer waters of libation, offer balls (of rice) and sprinkle (water over his body). One who wants to have Vājapeya (rite) should circumambulate the brahmayūpa (post).

40. One sage offers water at the root of the mango tree holding a pitcher and kuśa in his hand. The mango trees are watered and the forefathers are satisfied. One act is well known as yielding two fruits.

41-42. By making obeisance to lord Brahmā one elevates hundreds of generations. On the fourth day, after having bathed in the Phalgutīrtha and offering tarpaṇa to gods, one should do the ancestral rite together with (the offering of) balls (of rice) at the Gayāśiras. The extent of sacred Gayā is five krośas (ten miles) and the extent of Gayāśira is one krośa (two miles).

43. By offering balls (of rice) there, one elevates hundreds of generations. The great lord Mahādeva (Śiva) has placed his foot at the Muṇḍapṛṣṭha.

44. The Gayāśira is said to be the sanctuary at Muṇḍapṛṣṭha. The Gayāśira itself has been made the hermitage at Phalgutīrtha.

45-48. The nectar flows therein. Whatever is offered there to the forefathers never decreases. After having bathed at Daśāśvamedha and worshipped lord Brahmā, whoever touches the Rudrapāda (the foot mark of lord Rudra) will not be born again. Having offered the ball of rice of the measure of a śami leaf at Gayāśira, those who are in the hell go to heaven and those who are in heaven attain liberation. The offer of ball (of rice) (is made) along with pāyasa, (sweet porridge) flour made into a paste, gruel, rice and wheat and mixed with sesamum. By offering the ball (of rice) at Rudrapada, one elevates hundreds of generations.

49. Similarly, one who offers the ball (of rice) at the ancestral rite at Viṣṇupada gets released from debts (due to ancestors). One will elevate hundreds of fore-fathers as also his own self.

50-53. So also, one who does the ancestral rite at the Brahmapada (the place where the footmarks of Brahmā are situated) conveys the forefathers to the region of Brahmā. Similarly, (the performance of) ancestral rite at the dakṣiṇāgnipada, gārhapatyapada and the āhavanīyapada^[1] confers the fruits of (performance of a) sacrificial rite. One who does the ancestral rite to āvasthya^[2] (fire), (gods) moon, sun, gaṇa, (sage) Agastya and Kārttikeya elevate the family. After having saluted the chariot of Sun, one should make obeisance to Karṇāditya. After having worshipped the foot of (lord) Kanakeśa, one should make obeisance to Gayākedāra. (By such acts) one gets freed from all sins and conveys his fore-fathers to the region of Brahmā.

54-55. Prince Viśāla at Viśālā became father of children by offering balls (of rice) at Gayāśiras. He asked the brahmins, “How can I have children?” The brahmins told Viśāla, “All things will be got by offering balls (of rice) at Gayā.”

56-59. Then Viśāla also offered balls (of rice) to the forefathers at Gayāśiras. Having seen white and red (coloured) souls in the sky, he asked them, “Who are you?”. One among them, the white person, said to Viśāla, “I, the white person, am your father now going to the region of Indra on account of (your) good deeds. O son! the red coloured (person) is my father and the black coloured is my grand-father. We had reached hell and we are liberated by you. Because you have offered balls (of rice) we are going to the region of Brahmā”. After saying thus they went away. Viśāla got progeny, ruled the kingdom and (finally) reached lord Hari (Viṣṇu).

60-62. The foremost among the pretas said to the merchant for his liberation, “Good fruits are enjoyed by all pretas, who are tormented by sufferings. Once, a pitcher together with food and water was given on a Śrāvaṇadvādaśī day at noon. That has been sustaining (us ever since). You go to Gayā with money and offer us balls (of rice)”. The merchant went to Gayā with money and offered balls (of rice).

63-64. The foremost among the pretas was led to the. region of (lord) Hari (Viṣṇu) along with the other pretas. (One liberates) his own self, his forefathers and those who have died on the paternal and maternal side, as also those related to the preceptor, the father-in-law and other relatives, by the offer of balls (of rice) at Gayāśiras.

65-67. (One should utter the following words): “Those who have been deprived of the offer of balls for their sake, those who do not have a wife or children, those for whom the rites could not be done, those who were blind, lame or of deformed limbs, those who were born prematurely and other known and unknown (relatives) in my family, for their sake, I have offered the ball (of rice). Let it remain undecaying. Those fore-fathers of mine who remain in the form of a preta, let all of them be pleased for ever by the offer of the ball (of rice)”.

68. All those who desire to elevate the family should offer balls (of rice) to all. So also one desirous of (elevating his own self) and getting imperishable place should offer (ball of rice).

69-70. The wise man should bathe at Gadālola with the (repetition of) mantras. O lord Janārdana! I bathe in this sacred Gadāprakṣālana at the extremely sacred Gadālola in order to appease sufferings due to mundane existence. Obeisance to the Akṣayavaṭa (banyan) tree, which yields undecaying heaven.

71. One should do the ancestral rite at the spot of the banyan tree and feed brahmins for (securing) undecaying position of forefathers and for the destruction of all sins.

72. If one brahmin has been fed, crores (of brahmins) would become fed. What more to say? If many are fed, the offerings done to the fore-fathers become undecaying.

73. The fathers of those who offer food at Gayā become virtually the putriṇa (i.e. having sons)^[3]. After having saluted the banyan tree and the lord of the banyan tree, one should worship the great grand-father.

74. One would attain imperishable position and elevate hundreds of his family members. The pilgrimage made to Gayā [i.e., gayāyātrā] always (bears) fruit whether it is done in the proper way or not.

Footnotes and references:

[1]:

The places associated with the fires of the household.

[2]:

A household fire.

[3]:

The word putra means—one who saves parents from the hell called put.