115 - Mode of making a pilgrimage to Gaya

Agni said: 

1-7. When he has decided to go to Gayā after having duly performed the ancestral rite, heshould wear ochre robes and do circumambulation of the village. Heshould control his mind andshould 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 thc brahman (the absolute)? What is the benefit of dying at a cowshed? What is the use of stay at Kurukshetra? If the son goes to Gaya, the ancestors celebrate it on seeing that the son has reached Gaya. (They would think), will they (the sons) offer us waters atleast by touching with their feet? The knowledge about brahman, the ancestral rite at Gayà, the death at the cowshed and stay at Kurukshetra are the four ways of attaining liberation. The ancestors who are afraid of hell desire that their sons who go to Gayà 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 Gaya. The oblations may be offered always. One who stays there for three fortnights purifies seven generations. 

9. In the ashtaka ceremony and in the uruddhi rite at Gaya on the day of death, separate rite is performed for the mother at Gaya. 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. Oneshould bathe in the sacred water of Uttaramānasa on the first day, 

11. Oneshould bathe in the sacred Uttaramanasa 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. Oneshould 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) great-grandfather 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) oneshould go to the Dakshiņamānasa without speaking (any word). (Oneshould contemplate as follows): "I bathe in the Dakshinamanasa for the satisfaction of (my) ancestors. I have come to Gaya. May all my ancestors ascend heaven.” After having performed ancestral rite and offered balls (of rice), oneshould utter as follows after worshipping Sun (god): 

19. "Om, 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 Agni, the conveyor of oblations, Soma, Yama, Aryamā, and groups of manes— Agnishvāttäḥ, Barhishadaḥ, Ajyapäḥ 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 Gaya (Kshetra). The sacred place named Kanakhala, renowned in three worlds and being worshipped by celestials, sages and ganas, lies to the north of Mundaprustha (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 oneshould go to Phalgutirtha situated on the Mahānadi after having visited Uttaramanasa, Nāga, Janárdana, sacred well and banyan tree. 

26. This is spoken as the Gayasira. It is also called Phalgutirtha. The Muņdaprustha, Naga hill and other places are the most excellent among outstanding. 

27. The water on the carth is veritable Kamadhenu which yields prosperity and heaven. The Phalgutirtha causes delight to the eyes. No other place is like the Phalgu (tirtha). 

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

29. The sacred places on carth, commencing with oceans and ending with tanks go to Phalgutirtha once every-day. 

30. Whoever bathes reverentially at the Phalgutirtha, the foremost among tirthas, causes forefathers to reach the region of Brahma and the own self to get enjoyment and emancipation. 

31-33. One who performs the ancestral rite hereshould 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) Gadadhara (Vishņu) is the presiding deity here. (Lord) Brahmä (remains here) in the form of a linga. (Oneshould say), “I make obeisance to (lords) (Maheśvara) Siva, Gadadhara (Vishnu), Bala, Käma (god of love), Aniruddha (a form of Vishņu) and Nārayaņa. I also make obeisance to Brahma, Vishnu, Nrusimha and Varaha (forms of Vishnu) and others." Then one elevates hundreds of his family after worshipping (lord) Gadadhara. 

34. Then oneshould go to Dharmāraṇya on the second day, bathe in Matangaväpi at the excellent Matangaśrama, do the ancestral rite and offer balls (of rice). 

35-36. Oneshould utter the following (words), after worshipping gods Matangeśa and Siddheśa: "Let the gods and guardian deities be the witness (to the fact) that I had come here and performed rites at this Matanga for the liberation of my fore-fathers. Bathing, offerring waters of liberation, performance of ancestral rite and other acts (should be performed) at Brahmatirtha 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 Mahabodhi tree gets the region of heaven. 

38-39. On the third day, having control over the senses, oneshould 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 Brahmå served by the brahmarsis and gaņas. The doer of ancestral riteshould offer waters of libation, offer balls (of rice) and sprinkle (water over his body). One who wants to have Vājapeya (rite)should circumambulate the brahmay ūpa (post). 

40. One sage offers water at the root of the mango tree holding a pitcher and kuša 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 Brahmä one elevates hundreds of generations. On the fourth day, after having bathed in the Phalgutirtha and offering tarpaņa to gods, oneshould do the ancestral rite together with (the offering of) balls (of rice) at the Gayāśiras. The extent of sacred Gayå is five krošas (ten miles) and the extent of Gayasira is one kroša (two miles). 

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

44. The Gayasira is said to be the sanctuary at Mundaprushtha. The Gayasira itself has been made the hermitage at Phalgutirtha. 

45-48. The nectar flows therein. Whatever is offered there to the forefathers never decreases. After having bathed at Daśāśvamedha and worshipped lord Brahma, whoever touches the Rudrapada (the foot mark of lord Rudra) will not be born again. Having offered the ball of rice of the measure of a Sami leaf at Gayasira, 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 payasa, (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 Vishnupada 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 footmaRugvedaof Brahmå are situated) conveys the forefathers to the region of Brahmå. Similarly, (the performance of) ancestral rite at the dakṣiṇāgnipada, gårhapatyapada and the āhavaniyapada¹ confers the fruits of (performance of a) sacrificial rite. One who does the ancestral rite to avasthya² (fire), (gods) moon, sun, gana, (sage) Agastya and Kårttikeya elevate the family. After having saluted the chariot of Sun, oneshould make obeisance to Karņāditya.After having worshipped the foot of (lord) Kanakeśa, oneshould make obeisance to Gayakedåra. (By such acts) one gets freed from all sins and conveys his fore-fathers to the region of Brahma. 

1. The places associated with the fires of the houschold. 2. A household fire. 

54-55. Prince Višala 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 Visála, "All things will be got by offering balls (of rice) at Gaya." 

56-59. Then Viśäla 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 Višala, "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 mny 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 Brahmå”. After saying thus, they went away. Visäla got progeny, ruled the kingdom and (finally) reached lord Hari (Vishņu). 

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 Srāvanadvādaśī day at noon. That has been sustaining (us ever since). You go to Gay, with money and offer us balls (of rice)". The merchant went to Gaya with money and offered balls (of rice). 

63-64. The foremost among the pretas was led to the region of (lord) Hari (Vishņu) 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 Gayasiras. 

65-67. (Oneshould 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 familyshould offer balls (of rice) to all. So also one desirous of (elevating his own self) and getting imperishable placeshould offer (ball of rice). 

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

71. Oneshould 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 Gayà become virtually the putrina (i.e. having sons). After having saluted the banyan tree and the lord of the banyan tree, oneshould worship the great grand-father. 

1. The word putra means one who saves parents from called put. 

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