44 - The Greatness of Gayä.

Gayä as a sacred place has been glorified since the Mbh. times. We find Gaya Mähätmya in the Mbh. Vana chs. 84-95, Väyu P. chs. 105-112, Garuda chs. 82-86, Agni chs. 114-116, Matsya P. chs. 102-111. Padma I. 38. A no. of verses are common to these, esp. in the Väyu and the NP.

Vasishtha said:

1. O king, after hearing the excellent greatness of the Gañgâ, the destroyer of sins, Mohini said again to the priest.

Mohini said:

2. O holy sir, I have been blessed with your sympathy since the holy story of the Gañgà that dispels sins has been recounted.

3. O excellent Brâhmana, how is the holy place Gayã Tirtha¹ well-known in the world? I wish to know it. Kindly recount it now.

Vasu said:

4. The holy centre named Gayâ is remembered as the most excellent of all Tïrthas. God Brahmâ, the grandsire of the world, the lord of the chief of the Devas, personally stays here.

5-6. It is here that the following verse was sung by the Pitris who desired Yoga: “One shall seek many sons so that at least one of them may go to Gayä or perform a horse-sacrifice or set a dark-coloured bull free.”¹ O gentle lady, the excellent greatness of Gayä is the essence of all essences. I shall recount it succinctly. Listen to it. It yields worldly pleasures as well as. liberation from Samsâra.

1. One wonders why after glorification of the Gañgä, Gayä which is away from the Gañgä is given precedence to Prayäga, the King of Tirthas (Tirtha-raja) and Käšhi, the sacred-most city when both of these holy places are on the Gañgå itself. Possibly the author of the NP being a resident of Bengal followed a separate order of sacred places.

7-8. Formerly, there was an exceedingly powerful demon named Gayäsura. He performed a very terrible penance that scorched all living beings. The Devas being extremely afflicted by the severity of the heat of his penance went to Hari for bringing about his death.

9-11. The Devas sought refuge in Hari. Hari spoke to them: - “When his huge body is struck down, all of you should be auspicious-souled (pure in mind)” * The Devas said “So be it” Once (demon Gaya brought lotuses from the milk ocean for the sake of Shiva’s worship. He went to bed in a place near Hari. Since he was deluded by Vishnu’s Mäyä, he was killed by Vishnu with his iron club.² Thereafter Vishnu is remembered when offering balls of rice, taking holy dip etc. (here). He shall go to the ‘Gadädhara’ (wielder of the iron club). At Gayä he is the bestower of salvation.

1. The same as Mbh. Vana. 87. 9-10. Mt. P. 22-6. Vayu 105. 10 Kürma p. II. 35. 12, Pd. P. I. 38.17.

*It may also be interpreted in view of the future events: When his huge body is felled down, you should be there (on it) with your auspicious souls.

2. The story differs in the Vayu P. Ch. 106. There Gayäsura voluntarily offers his body for the sacrifice of god Brahmä and subsequently all gods stay permanently on him.

It is not known why this great self-sacrificer is called an ‘Asura.’ Apart from the reference to Gaya, the seer of two süktas in the Rugveda (X. 63 and 64), we find a pious king Gaya. the son of King Samudravijaya of Räjagrha in the Shvetâmbara Jaina work Uttarädhyayana-Sütra and a royal sage Gaya whose hermitage the Buddha is said to have visited (in Ašhva gh0*a’s Buddha-Charita). Even the Väyu P. which calls it Asura states that his body was purer than gods’ and his act of offering his body is too sublime to designate him as Asura.

Thus Jain, Buddhist and Brahmanical sources are unanimous about the saintly nature of the so-called ‘Asura’ Gaya.

12. Assuming the form of the Liñga pure(?) Pitämaha (god Brahma) stationed himself on his body. It will be a holy centre with the vehicle of Vi¾lu as the delimiting boundary and guardian deity.

13. The man who performs Yajña, Šhrâddha, Pinda-däna will go to heaven or the world of Brahma. That man will not go to hell.

14. Realising that the holy centre of Gayä is the greatest of all, Brahma performed Yogic rites. He worshipped the Brâhmanas and the sages who came there.

15. After creating the river Sarasvatï, he stood pervading the quarters and the interstices of the quarters. Then he created edibles, foodstuffs, fruits, etc. and then Kämadhenus (wishyielding divine cows.).

16-18. He made Gayatïrtha five Krošhas (15kms) in extent. He gave Brähmanas sufficient wealth. In the Yoga (sacrifice) performed by Dharma, these Brähmanas accepted wealth etc. as Pratigraha. Hence those Brähmanas who stayed at Gayä were cursed by Brahma. “May you not have any learning for three generations. To you the river shall be devoid of taste the mountain shall be a mere rock. Brahma was then requested by them. Hence the lord created holy centres and sacred rivers.¹

1. For the story of Brähmanas of Gayä being cursed by God Brahma for their greediness vide Vayu 106, 73-83 and AP. 114. 33-39

19. “The people in Gayá are holy ones, by means of Shräddha they go to the world of Brahma. I am always worshipped by those persons who honour you.

20. “Liberation is of four types: (That attained through) the perfect knowledge of Brahman, (b) Shraddha rite at Gayä (c) death in a cowpen (d) residence of men in Kurukshetra.”²

2. V. repeated in Vayu 105. 16, Vamana 33. I AP. 105. 5b and 6a.

 21.O gentle lady, there is no doubt that all the oceans, rivers, tanks, wells and eddies go to the holy centre of Gayâ tirtha desirous of holy dips therein.

22. The sins of Brähmana-slaughter, imbibing liquor, stealing, outraging the modesty of the preceptor’s wife and those of coming into contact with these perish, thanks to Gayäšhrãddha. *

* Väyu P. 112-7-14; Agni P. 115.54-59, Garuda P. 84.34-39.

23. Those who are dead but not consecrated (with Vedic Mantras) well, those who are killed by animals and those who are bitten by serpents become liberated by Gayäšhräddha and go to the heaven.

24. The benefit that a man attains by offering balls of rice in Gayä cannot be adequately described by me even in the course of hundreds and crores of Kalpas.

25. O Gentle lady, in this connection there isa traditional mythological story. O blessed lady, listen to it with concentration of mind.

26-27a. In the Tretâ yuga there was a king named Višhäla.¹ He lived in the city of Višhâlâ. He was blessed with fortitude but was devoid of a son. Hence the ruler of Višhälä himself asked the leading Brähmanas. The destroyer of enemies asked them about the son. The Brähmanas of excellent spiritual power and virtue spoke to him.

1. The same as Väyu 105. 13.

27b-28a. ‘‘O king, go to Gayä. Propitiate Pitris with balls of rice in accordance with the injunctions, for the sake of a son. O heroic one, thereby you will certainly have a son who will be the donor of thousands and who will be lord of the entire Earth.”

28b-30a. On being thus spoken by the groups of Brähmanas the king, the ruler of Višhâlà was delighted. His mind hovered round the most excellent of all holy centres. Accompanied by the Brähmanas he went to Gayä. Desirous of a son he came to the most excellent of all the holy centres. At Gayäšhiras he was engrossed in the sacrifice.

30b-31a. In accordance with the injunctions he made offerings of balls of rice to the Pitris. At that time he saw three persons in the sky. They were endowed with excellent, physical forms of white, red and black complexions. He spoke to them, “O sirs, why are you thus? How is it, that delusion is experienced by you? Tell me everything. Curiosity has been generated in my mind.

Sita (the white person) said:

31b-32. “O king, I am Sita (the white one), your father. My name, colour and activity expatiate upon my name Sita. (I am of pure conduct. Hence my name is ‘white’). This red-complexioned one is my father. He has committed ruthless acts. He has killed Brâhmanas. He is a sinner. Thereafter (the person beyond that) is my grandfather. By name, colour and activity he is (black).

33. Formerly, in the previous birth, many ancient sages had been killed by this Krishna. These two the father and the son are remembered to have fallen into the hell called Avïchi.

34. My father and beyond him, the other one both of them are black-faced. They were in the hell for a long time. By means of my pure karman, I attained the seat of Indra which is very difficult of access.

35. You are the knower of Mantras. By offering balls of rice at Gayâ, these two who had gone inside the hell called Avïchi were liberated, thanks to the power of excellent holy centre.

36-37. O destroyer of your enemies, you had offered water libations saying “I shall propitiate my father, grandfather and great grandfather.” O excellent one, thanks to that statement, we all have come together at the same place and time. There is no doubt about this that we will go to the world of Pitris, thanks to the power of holy centre.

38. By your offering the balls of rice there at Gayä your grandfather and great-grandfather had been redeemed from their sins. Their subtle bodies too are deformed but they have now attained Siddhi.

39. O son, it is for this reason that I have taken them with me in order to see you. Now I shall go away.

40. As a result of the power of holy centre, a son may, by offerings the balls of rice at Gayä uplift his father who is a Brähmana-slayer.”

41. After saying this and blessing his son višhàla ith benedictions, his father Sita, immediately went to his own world along with those two grandfathers.

42. Going once to Gayä, offering balls of rice once, even this is very difficult of access. What then a continuous stay therein?

43. (?) The holy rite of fallen men is sometimes observed only once in a year in the Gayä-well by the relatives with the consideration for time and space.

44-47. A certain royal ghost* said to a merchant for the purpose of his own liberation; You visit the holy place called Gayâtïrtha. Take your holy bath and be scrupulously clean. Offer balls of rice in my name. By your offering the balls of rice there, I will be easily liberated from this state of ghosthood. I will then attain the auspicious world of all donors.” “After saying this to the merchant in the company of his attendants, the royal ghost duly but secretly narrated his name etc. After understanding these, the merchant went to the excellent holy centre of Gayashirsha.

*This story is repeated in Väyu P 112.16-19 Agni P. 115.60-64 Garuda P. 84.32-35.

48. He performed the rite of Pâmsunirvâpana (offering of balls of rice on the dust) to the ghosts in due order. He made the gift of wealth after making Pitris go ahead.

49. This highly, intelligent person offered balls of rice for himself in accordance with the injunctions but without gingelly seeds.¹ So also in the case of other members born in the family.

1. For offering Pinda to oneself vide Vayu 105. 12, AP. 115. 68.

50. When the balls of rice were offered by the merchant, (the royal ghost and others) were liberated from ghosthood. They attained the status of twice-borns and went over to the world of Brahma.

51. The following things should be offered by the sons: milk puddings and the meat of rhinoceros when offered take Pitris to their abode. The black and red ewe or ram shall be conducive to the infinite results.

52. Shräddha, Japa, Homa and austerities performed at Gayâ are of inexhaustible merit. These rites performed by the son on the death-anniversaries of the Pitris shall have endless benefits.

53.The Pitris who are over whelmed by the fear of hell desire for sons, hoping thus, “The son who goes to Gayä will redeem us.”

54. Whatever is given to the Pitris at Gayà in the following places is of everlasting benefit. viz. Dharma Prushtha, the assembly of Brahma, Gayašhirsha and the Vata.

55. After visiting Brahmäranya, Dharmaprushtha and Dhenukäranya one should worship the Pitris. He will thereby redeem twenty members of his family.

55. The sin committed in the course of great Kalpa perishes as soon as one reaches Gayâ. The Shräddha offered at the ‘Bull’ and at the Grudhravata* (Banyan tree at Grudhraküta) yields great benefit.

*Mentioned in Mb”. Vana 84.91. The Grudhra-küta hill is to the left of the (Preta) Shilä. The Grudhravata in the NP is the same as Grudhraküta-vata in the Vayu 108.63.

57. The pada (foot-print) of sage Matañga* * is seen there by all men. The entire essence of Dharma has been proclaimed as an example to the people.

**Mbh. Vana 84, 101 refers to Matañga’s hermitage         and not to the footprint.

58. That grove of lotuses wherein had entered (?) and which is frequented by meritorious persons is holy and sacred. It is a holy centre that is a model for all.

59. On the third side at the foot of the Shilä in the precinct of (the lotus-pond called) Nikshira*** and on the bank of the deep pool of the Kaušhiki,¹ the šhräddha that is offered yields great benefit.

***vide Vayu P. 108.83-84.

1. One of the rivers invited by sage Lomasha there (vide Vayu 108.81)

60. His foot was placed on the Mundaprushtha hill by the intelligent Mahàdeva. Penance very difficult to be performed was gone through for many hundreds of years in the holy places.

61. Here, a man devoted to Dharma casts off immediately his sins in the course of a short while, like serpent that casts off its old slough.

62. There itself to the north of Mundaprusha (mountain) is the holy centre well-known by the name of Kanakananda. It is frequented by groups of Brâhmana sages.

63. By taking their holy dips therein, men go to heaven in their physical bodies. The Šhräddha offered there is cited to be always of ever-lasting benefit.

64. O lady of beautiful eyes, the devotee must take a holy dip for three days in the Nikshira and in the lake Mänasa. He shall then perform Shraddha there.

65-66a. By going to the lake called northern Mänasa* one attains excellent Siddhi. He who offers Šhräddha there in accordance with his influence and capacity attains all divine desires and all the means of liberation.

*Uttara and dakshina Manasa are the tanks at Gayä. Vayu P. ch. 111.4 and 8

66b-68. Thereafter, the devotee should go to Brahmašhiras that is embellished of necessity by Brahma. He shall attain the world of Brahma. Early in the morning, immediately after it had dawned, a holy sacrificial post was fixed in that lake** by Brahma. By circumambulating the sacrificial post, he shall obtain the benefit of Vãjapeya sacrifice. Thereafter, O blessed lady, he should go to Dhenuka well known throughout the worlds.

**Cf. Vayu 111.30-33. The NP seems to have skipped over the visit to the Bodhi tree (mentioned in the Vayu 111.26-29)

69. The devotee should observe fast and spend a night there. He should then offer a cow with gingelly seeds (or replica of a cow made of gingelly seeds). Liberated from all sins he shall certainly go to the world of Soma (the moon-god).

70-72. O highly blessed lady, even today highly wonderful prints are seen there. A tawny-coloured cow grazes on the mountain along with calf. O Mohini, the marks of the hoofs of that cow and calf are seen (even today). If there is any inauspicious Karman, it perishes the moment these footprints are seen by those leading men. Thereafter, he should go to the Grudhravata, the abode of the intelligent lord (Shiva).

73-74. After applying Bhasman over the body the devotee should perform the Bhasmasnâna (Bath in ashes) and then approach the bull-bannered lord. O gentle lady, the holy observance of the Brâhmanas lasts for twelve years. In the case of all other castes, all the sins perish thereby. Thereafter, the devotee should go to the Udyâna mountain reverberating with songs.

75. The Brâhmana of praiseworthy holy observances should perform Sandhya prayers at the place where the highly meritorious foot-print of Šàvitrï is seen.

76-78. That has the benefit of (performance of) a twelve years Sandhyâ prayer. O daughter of Brahma, the Yonidvara hill is also there. If a person passes through it, he is liberated from the torture of vaginal passage (i.e. rebirth). The king who resides in Gayâ for both the fort-nights, the bright and the dark sanctifies seven generations of his family. Thereafter, O blessed lady, he should go to Dharmaprushtha that yields great benefits.

79. By going to that place where Dharma, the protector of the world of the Pitris is himself stationed, the devotee shall attain the benefit of horse sacrifice.

80. Thereafter, the man should go to the excellent holy centre of Brahmâ. By approaching and worshipping Brahma there, the devotee attains the benefit of the Rajasüya sacrifice.

81. The holy centre of Phalgu tirtha is well known. It is endowed with many roots and fruits. The Šhräddha performed in the place where the river Kaušhikï flows is remembered as yielding ever-lasting benefits.

82-83. Thereafter, he should go to the mountain (Gayashiras) protected by the king conversant with piety. It is being enjoyed by the meritorious king Gaya. It is here that the sacred river Mahänadi (i.e. Phalgu) flows. The lake Gayašhiras is here. The holy lake Brahmasaras is frequented by sages and is exceedingly meritorious.

84. It was here that the holy sage Agastya went towards Vaivasvata Yama; the eternal ruler of Dharma stayed here always.

85. Here the outcome of all the rivers is seen. The Pinäka-bearing Mahâdeva is continuously present here.

86-87a. There is the world-famous Akshayavata (the everlasting banyan tree). Formerly, Gaya performed a sacrifice here and worshipped the deity. The most excellent river (Phalgu) which was protected in the sacrifices of Gaya is also present there.

87b-88a. At Gayà, one must sec the Munda-Prushtha, the divine mountain Raivata and the third Krauñchapâda. On seeing them one is liberated from sins.

88b-89a By seeing Šhamkara in the Shivanadï, Gadädhara at Gayâ and the great Atman everywhere, one is liberated from multitudes of sins.

89b-90. The goddess at Varanasi is Višhälâkshï, Lalitâ at Prayäga; goddess named Mañgalâ at Gaya and Saimhikã (in the place called) Kruta-šhaucha. Whatever a person gives while staying at Gayâ attains infinite and ever-lasting benefits.

91. His Pitris (forefathers) are delighted by his excellent Karman (rites). The Pitris consider themselves really blessed with sons when they stay at Gayä and offer cooked rice-balls to the Pitris.