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Gayamahatmyam (Vayupuranagatam)

Ref: 1007
Pages: 30
Script/language: Devanagari
Source Recovery Location: Nashik
Condition: Laminated Only
Date digitised: October '2016
Comments: English Translation & Roman Transliteration Available

Mahatmyas

Māhātmyas or importance or the glorification of the place, person etc., form a separate category of literature in Sanskrit. The present text Gayāmāhātmya enumerates the importance of the holy place of Gayā. Its one of the foremost places for offering oblation to forefathers. It is believed that a demon called Gayā performed penance and also a sacrifice here in Sveta-varaha-kalpa. It is as per the desire of lord Brahmā only the place was named after him. The departed parents become happy if their sons live in Gayā and offer food to them there.

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GAYĀMĀHĀTMYAM // Śrī Gaṇeṣāya Namaḥ// //Viśveśvarāya Namaḥ// Sūta uvāca śaunakādyair mahābhāgair- devarṣiḥ saha nāradaḥ/ sanatkumāraṁ papracha praṇamya vidhipūrvakam//1// // Nārada uvāca// Sanatkumāra me brūhi tīrthaṁ tīrthottamottamam/ tārakaṁ sarvabhūtānāṁ paṭhatāṁ śṛṇvatāṁ tathā//2// // Sanatkumāra uvāca// Vakṣye tīrthaṁ varaṁ puṇyaṁ śrāddhādau sarvatārakam/ gayātīrthaṁ sarvadeśatīrthebhyopyadhikaṁ śṛṇu//3// Gayāsurastapastepe brahmaṇā krataverthitaḥ/ prāptaśca tasya śirasi śilāṁ dharmo(dharmyoṁ) hyadhārayat//4// Tatra brahmākarodyāgaṁ sthitaścādigadādharaḥ/ phalgutīrthādirūpeṇa niścalārtham aharniśam//5// Kratuyajñe dadau brahma brāhmaṇe’bhyo gṛhādikam/Śvetakalpe tu vārahe gayo yāgam akārayat//6// Gayanāmnā gayākhyātā kṣetraṃ brahmādikāṃkṣitaṃ/ kāṃkṣanti pitaraḥ putrān narakād bhayabhiravaḥ//7// Gayāṃ yāsyati yaḥ putraḥ sa na strātā bhaviṣyati/ gayāprāptaṃ sutam dṛṣṭvā pitṛṇām utsavo bhavet//8// Padbhyām api jalaṃ spṛṣṭvā sosmabhyaṃ kiṃ na dāsyati/ gayāṃ gatvānnadātā yaḥ pitarastena putriṇaḥ//9// pakṣatrayanivāsī ca punātyāsaptamaṁ kulam/ mahākalpakṛtaṃ pāpaṃ gayāṃ prāpya vinaśyati/ piṇḍaṁ dattvā ca pitrāder atmanopi tilair vinā//10// Ātmajo vā’nyajo vāpi gayābhūmau yadā tadā / Yannāmnā pātayet piṇḍaṃ taṃ nayet brahma śāśvatam//11// Brahmajñānaṃ gayāśrāddhaṃ gograhe maraṇaṃ tathā/ Vāsaḥ puṃsāṃ kurukṣetre muktir eṣā caturvidhā//12// Brahmajñānena kiṃ sādhyaṃ gograhe maraṇen kiṃ / Kiṃ kurukṣetravāsena yadi putro gayāṃ vrajet//13// Gayāyaṃ sarvakāleṣu piṇḍaṃ dadyād vicakṣaṇaḥ//14// Adhimāṣe janmadine cāstepi guruśukrayoḥ/ na taktavyaṃ gayāśrāddhaṃ saṃhaschepi bṛhaspatau//15// Sakṛd gayābhigamanaṃ sakṛt piṇḍaprapātanaṃ/ durlabhaṃ kiṃ punar nityaṃ asminneva vyavasthitiḥ//16// Kīkaṭādi mṛtānāṃ ca pitṛṇām tāraṇāya ca/ tasmāt sarvaprayatnena vastavyam suvicakṣaṇaiḥ//17// Brahmaprakalpitān viprān havyakavyādinārcayet/ taistuṣṭais tositāḥ sarvāḥ pitṛbhiḥ saha devatāḥ//18// Muṇḍanaṁ copavāsaśca sarvatirtheṣvayaṃ vidhiḥ/varjayitvā kurukṣetraṁ viśālāṃ virajām gayām//19// Daṇḍam pradarśayed bhikṣur gayāṃ gatvā na piṇḍadaḥ/ daṇḍam nyastvā viṣṇupade pitṛbhiḥ saha muchyate//20// Muṇḍapṛṣṭhācca pūrvasmin paścime dakṣinottare/ sārddhakarośadvayaṃ mānaṃ gayeti brahmaṇeriritam //21// Pañcakrośaṃ gayākṣetraṃ krośam ekaṃ gayāśiraḥ/ tanmadhye sarvatīrthāni trailokye yāni santi vai//22// Śrāddhakṛd yo gayākṣetre pitṛṇām anṛno hi saḥ/ śirasi śrāddhakṛd yas tu kulānām śatam uddharet//23// Gṛhāccalitamātreṇa gayāyāṃ gamanaṃ prati/ svargārohaṇasopanaṃ pitṛṇāṃ ca pade pade//24// Pade pade’svamedhasya yat phalaṃ gacchato gayām/ tat pahalaṃ ca bhavennṛṇāṃ samagraṃ nātra saṃśayaḥ//25// Pāyasenātha caruṇā saktubhiḥ piṣṭakena vā/ taṇḍulaiḥ phalamūlādyair gayāyāṃ piṇḍapātanam//26// Gayāyāṃ na hi tatsthānaṃ yatra tīrthaṃ na vidyate/ sānnidhyaṃ sarvatīrthānāṃ gayātīrthaṃ tato varam//27// Makare vartamāne ca grahaṇe candrasūryayoḥ/ durlabhaṃ triṣu lokeṣu gayāśrāddhaṃ sudurlabham//28// Gayāyāṃ piṇḍadānena yatphalaṃ labhate naraḥ/ Na tacchakyaṁ mayā vaktuṁ kalpakoṭiśatairapi//29// // Iti śrī śvetavarāhakalpe gayāmāhātmye prathamo’dhyāyaḥ// // Nārada uvāca// Gayāsuraḥ kathaṃ jātaḥ kiṃprabhāvaḥ kimātmakaḥ/ tapastaptaṃ kathaṃ tena kathaṃ dehapavitratā//1// // Sanatkumāraḥ// Viṣṇornābhyombujājjāto brahma lokapitāmahaḥ prajāḥ sasarja saṃproktaḥ pūrve devena viṣṇunā//2// Āsureṇaiva bhāvenāpyasurān sṛjate purā saumanasyena bhāvena devān sumanaso sṛjat//3// Gayāsuro’surāṇām ca mahābalaparākramaḥ yojanānāṃ sapādaṃ ca śataṃ tasyodayaḥ smṛtaḥ//4// Sthūlāḥ ṣaṣtir yojananāṃ śreṣṭhosau vaiṣṇavaḥ smṛtaḥ/ Kolāhale girivare tapastepe sudāruṇām/ bahuvarṣasahasrāṇyaruṇchvāsaṃ sthiro’bhavat //5// Tattapasā tāpitā devāḥ saṃkṣobhaṃ paramaṃ gatāḥ/ brahmalokagatā devāḥ procustetha pitāmaham //6// Gayāsurād rakṣa deva brahmā devāṃstathābravit/ vrajāmaḥ śaṃkaram deva brahmādyāś ca gatāḥ śivaṃ//7// Kailāse cābruvan natvā rakṣa rakṣa mahāsurāt/ brahmādyāś cābravic chabhur vrajāmaḥ śaraṇaṃ harim//8// Kṣīrabdhau devadeveśaḥ sa naḥ śreyo vidhāsyati/ brahmā maheśvaro devo viṣṇuṃ natvā pratuṣṭuvuḥ//9// Oṃ namo viṣṇave bhūbharte sarveṣāṃ prabhaviṣṇave/ rociṣṇave jiṣṇave ca rākṣasādigrasisṇave //10// Varhiṣṇave hyanantāya namo vai jisṇave namaḥ//11// Sanatkumāraḥ/ evaṃ stuto vāsudevaḥ surāṇāṃ davśanaṃ dadau kimartham āgatā deva viṣṇunoktāstamabruvan//12// Gayāsurabhayād deva rakṣāsmān abraviddharim/ brahmādyā yāntu taṃ daityaṃ cāgamiṣyāmyahaṃ tataḥ //13// Keśavo garuḍārūḍho varaṃ dātuṃ gayāsure/ sarve svaṃ svaṃ samāsthāya yayurvāhanam uttamam//14// Ucustaṃ vāsudevādyāḥ kimarthaṃ tapyate tvayā/ santuṣṭāścāgatāḥ sarve varaṃ brūhi gayāsura//15// // //Gayāsura// Yadi tuṣṭā ca me deva brahmaviṣṇumaheśvarāḥ/ sarvadevadvijātibhyo yajñatīrthaśiloccayāt //16// Vedebhyotipavitro’ham ṛṣibhyo’ pi śivāvyayāt/ mantrebhyo devadevībhyo yogibhyaścāpi sarvaśaḥ //17// Nyāsibhyaścāpi karmibhyo dharmibhyaośca tathā punaḥ/ jñānibhyoti parvitro’haṃ pavitro bhava bhoḥ sadā//18// Pavitram astu taṃ deva daityam uktvā yayurdivaṃ/ dṛṣṭvā daityam tataḥ spṛṣṭvā sarve haripuraṃ yayuḥ//19// Śūnye lokatraye jāte śūnyā yamapurī hyabhūt/ yama indrādibhiḥ sārddhaṃ brahmalokaṃ tato’gamat//20// Brahmāṇam ucire deva gayāsuravilopitāḥ/ tvayā datto yodhikāras taṃ gṛhāṇa pitāmaha//21// Brahmābravittato devān vrajāmo viṣṇum avyayam/ brahmādayo’bruvan viṣṇuṃ tvayā datto varosure//22// Taddarśanād yayuḥ svargaṃ śūnyaṁ lokatrayamabhūt/ devairukto vāsudevo brahmāṇaṃ sa vaco’bravit//23// Gatvāsuraṃ prārthayasva yajñārthaṃ dehi dehakaṃ/viṣṇūktaḥ sasuro brahmā gatvā- paśyat mahāsuram//24// Gayāsuro’bravīd dṛṣṭvā brahmāṇaṃ tridaśaiḥ saha/ saṃpūjyotthāya vidhivat praṇataḥ praśrayānvitaḥ//25// Adya me saphalaṁ janma hyadya me saphalaṁ vayaḥ/ yadāgato’tithir brahmā sarvaṃ prāptaṃ mayādya vai//26// Yadarthamāgato brahmaṁstatkāryaṃ karavāṇyaham //27// // Brahmovāca// Pṛthivyāṃ yāni tīrthāni dṛṣṭāni bramatā mayā/ yajñārthaṃ na tu vai tāni pavitrāṇi śarīrataḥ//28// Tvayā deha-pavitratvaṃ prāptaṃ viṣṇuprasādataḥ/ ataḥ pavitraṃ dehaṁ svaṁ yajñārtham dehi me’sura //29// // Gayāsuraḥ// Dhanyo’haṃ devadeveśa yad deha prārthyate tvayā/ pitṛvaṃśe kṛtārtho’haṃ mātṛvaṃśe tathaiva ca//30// tvayaivotpādito dehaḥ pavitrastu tvayā kṛtaḥ/ sarveṣām upakārāya yāgovasyaṃ bhaviṣyati//31// Ityuktvā so’patadbhūmau śvetakalpe gayāsuraḥ/ nairṛtīṃ diśam āśritya tadā kolāhale girau//32// Śiraḥ kṛtyottare daityaḥ pādau kṛtvā tu dakṣiṇe/ brahmā sambhṛtasaṃbhāro mānasān ṛtvijo’sṛjat //33// Etān anyāṃśca viprendrān vedhā lokapitāmahaḥ/ parikalpyākarod yāgaṃ gayāsuraśarīrake //34// Agniśarmāpi pañcāgnīn mukhād etān athāsṛjat/ dakṣiṇāgniṃ gārhapatyam āhavaniyaṃ tapomayaḥ//35// sabhyāvasathyau devarse yeṣu yajñāḥ pratiṣṭhitāḥ/ Yajñasya ca pratiṣṭhārthaṃ viprebhyo dakṣiṇāṃ dadau//36// Hutvā pūrṇāhutiṃ brahmā snātvā cāvabhṛthena nu/ yajñavāṭaṁ suraiḥ sārddhaṃ samanīya vyaropayat//37// Brahmaṇaḥ sarasāṃ śreṣṭhe sarasyevocchritaṃ śubham/ calitaścakito brahmā dharmarājam abhāṣata//38// Jātā gṛhe tava śilā tām ānīyātra dhāraya/ daityasya śighraṃ śirasi tāṃ dhāraya mamājñayā//39// Niścalārthaṃ yamaḥ śrutvādhārayan- mastake śilām/ śilāyāṃ dhāritāyāṃ tusaśiraścāsuro’calat //40// Devānūcetha rudrādīn śilāyāṃ niścalaḥ kila/ tiṣṭhantu devāḥ sakalāstathetyuktvā ca te sthitāḥ//41// Devāḥ pādairlakṣayitvā tathāpi calito’suraḥ/ brahmātha vyākulo viṣnuṃ gataḥ kṣīrābdhiśāyinam//42// Tuṣṭāva praṇato bhūtvā natvā cātyādṛtaḥ prabhum//43// //Brahmovāca// Brahmāṇdasya pate nātha namāmi jagatāṃ patim/ gatiṁ kirtimatāṃ nṛṇāṃ bhuktimuktipradāyakam//44// Viṣvakseno’bravid viṣṇuṃ deva tvāṃ stauti padmajaḥ/ harirāhānyasva tvaṃ viṣṇūktaḥ sa tamānayat//45// Ajamūce hariḥ kasmādāgato’si vadasva tat//46// //Brahmovāca// Devadevakṛte yāge pracacāla gayāsuraḥ/ śilāyāṃ devarupiṇyāṃ nyastāyāṃ tasya mastake//47// Rudrādisu ca deveṣu saṃsthiteṣvasurocalat/ idānīṃ niścalārthaṃ prasādaṃ kuru mādhava//48// Brahmaṇo vacanaṃ śrutvā hyākṛṣyasvaśarirataḥ/ mūrtiṃ dadau niścalārthaṃ brahmaṇe bhagavān hariḥ//49// Āniya mūrtiṃ brahmāpi śilāyāṃ samadhārayat/ tathāpi calitaṃ vīkṣya punardevam ihāhvayat//50// Āgatya viṣṇuḥ kṣīrābdheḥ śilāyāṃ sthito bhavat/ janārdanābhidhānena puṇḍarīkākṣeti nāmataḥ//51// Śilāyāṃ niścalāthaṃ hi svayam ādigadādharaḥ//52// niścalārthaṃ pañcadhāsīcchilāyāṃ prapitāmahaḥ/ pitāmahotha phalgvīśaḥ kedāraḥ kanakeśvaraḥ//53// brahma sthitaḥ svayaṁ tatra gajarupī vināyakaḥ//54// Gayā dityaścottarārko dakṣiṇārkastridhā raviḥ/ lakṣmīḥ sītābhidhānena sthitā vai maṅgalāhvayā//55// Gāyatrī caiva sāvitrī sandhyāstisraḥ sarasvatī/ indro bṛhaspatiḥ pūṣā vasavoṣṭau mahābalāḥ//56// Viśvedevā āśvineyau maruto viśvanāyakāḥ/ sayakṣoragagandharvāstasthurdevāḥ svaśaktibhiḥ//57// Ādāya gadayā cāsau yasmād daityaḥ sthirīkṛtaḥ/ sthita ityeva hariṇā tasmādādigadādharaḥ//59// Ūce gayāsuro devān kimarthaṃ vañcito hyaham/ yajñārthaṃ brahmaṇe dattaṃ śarīram amalaṃ mayā//58// Viṣṇorvacanamātreṇa ci(ki)ntayā niścalo hyaham/ yatsuraiḥ pīḍito'tyarthaṃ gadayā hariṇā tathā//60// Pīḍyaśca yadyahaṃ devāḥ prasannāḥ santu sarvadā//61// gadādharādayastuṣṭāḥ procuḥ sādigadādharāḥ/ varaṃ brūhi prasannāḥ smo devān ūcegayāsuraḥ//62// Yāvat pṛthvī parvatāśca yāvaccandrārkatārakāḥ/ tāvacchilāyāṃ tiṣṭhantu brahmaviṣṇumaheśvarāḥ //63// Anye ca sakalā devā mannāmnā kṣetramastu vai//64// Pañcakrośaṃ gayākṣetraṃ krośamekaṃ gayāśiraḥ/ tanmadhye sarvatīrthāni prayacchantu hitaṃ nṛṇām//65// Snānāditarpaṇaṃ kṛtvā piṇḍadānāt phalādhikam/ sahātmānaṃ sahasraṃ ca kulānāṃ coddharennaraḥ//66// Brahmahatyā surāpānaṃ steyaṃ gurvaṅganāgamaḥ/ pāpaṃ tatsaṅgamaṃ sarvaṃ gayāśrāddhād vinaśyati//67// Naimiṣaṃ puṣkaraṃ gaṅgā prayāgaṃ ca vimuktakam/ yānyanyāni tīrthāni divo bhuvo'ntarikṣataḥ//68// Samāyantu sadānṛṇāṃ prayacchantu hitaṃ surāḥ/ gayāsuravacaḥ śrutvā procurviṣṇvādayaḥ surāḥ/ tvayā yatprārthitaṃ sarvaṃ tadbhaviṣyatyasaṃśayam//69// Asmatpādān arcayitvā yāsyati paramāṃ gatim/ devairdattavaro daityo harṣito niścalo'bhavat//70// Sthiteṣu caiva deveṣu brāhmaṇebhyo dadau hyajaḥ/ grāmāṃstu pañcapañcāśat pañcakrośīṃ gayāṃ tathā//71// Gṛhān kṛtvā dadau divyān sarvopaskarasaṃyutān/ kāmadhenuṃ kalpavṛkṣaṃ pārijātādikāṃstarun//72// Mahānadīṃ kṣīravahāṃ ghṛtakulyāṃ tathaiva ca/ madhusravāṃ madhukulyāṃ dadhyājyādisarāṃsi ca//73// Bhakṣyabhojyaphalānāṃ ca sarvaṃ brahmāsṛjad dadau/ datvā yayau brahmalokaṃ natvā hyādigadādharam//74// Dharmāraṇye tatra dharmye yasmād yajñe yayācire/ dharmatyāgena lobhādvai pratigṛhyaṃ dhanādikam//75// Tato brahmā samāgatya brāhmaṇāṃstāñchaśāpa ha/ kṛtavanto yato lobhaṃ madadtteṣvakhileṣvapi //76// Tasmāt tṛṣā ca yuṣmākaṃ bhaviṣyati sadā dvijāḥ/ vidyāvivarjitā yūyam//77// Evaṃ śaptā brāhmaṇāste prārthayanto'bruvannajam/ tvayā yaddattamakhilaṃ tatsarvaṃ śāpato gatam//78// Jīvanārthaṃ prasādaṃ no bhagavan karturmarhasi/ tacchrutvā brāhmaṇān brahmā provācedaṃ dayānvitaḥ//79// Tīrthopajīvakā yūyam ācandrārkaṃ bhaviṣyatha/80// Lokāḥ puṇyā gayāyāṃ ye śrāddhino brahmalokagāḥ/ yuṣmān ye pūjayiṣyanti tairahaṃ pūjitaḥ sadā//81// Ākrāntaṃ daityajaṭharaṃ dharmeṇa virajādriṇā/ nābhikūpasamīpe tu devī ca virajā sthitā //82// Tatra piṇḍārpaṇaṃ kṛtvā triḥsaptakulamuddharet/ mahendragiriṇā tasya kṛtau pādau suniścalau/ tatrāpi śrāddhakṛt sapta kulānyuddharate naraḥ//83// //iti śrīvāyupurāṇe śrīśvetavārāhakalpe gayāmāhātmye dvitīyo'dhyāyaḥ// Nārada uvāca// Kathaṃ śilā samutpannā yayākrānto gayāsuraḥ/ kiṃ rūpaṃ kiṃ ca māhātmyaṃ tasya vada kiṃ nāma ca//1// Sanatkumāraḥ śrṛṇu nārada yadvṛttaṃ kathayāmi purātanam/ āsīddharmo mahātejāḥ sarvavijñānapāragaḥ//2// Viśvarūpā ca tatpatnī bhartṛvrataparāyaṇā/ tasyāṃ dharmāt samutpannā kanyā dharmavratāsatī//3// Sarvalakṣaṇasampannā lakṣmīriva guṇādhikā/ tasyāṃ ye guṇā hyāsaṃste tiṣṭhanti jagattraye//4// Dharmo dharmavratāyāstu triṣu lokeṣu mārgayan/ nānurūpaṃ varaṃ lebhe dharmoktavratasiddhaye//5// Tapaḥ kuru varārthaṃ tvaṃ tathetyuktvā vanaṃ yayau/ kanyā sā ca tapaḥ tepe sarveṣāṃ duṣkaraṃ ca yat//6// Vāyubhakṣā śvetakalpe yugānām ayutaṃ purā//7// Brahmaṇo mānasaḥ putro marīcirnāma viśrutaḥ/ paryaṭan pṛthvīṃ sarvāṃ kanyāratnaṃ dadarśa ha//8// Rūpayauvanasampannāṃ parame tapasi sthitām/ papracchātha marīcistāṃ kā tvaṃ kasyāsi tadvada//9// Rūpeṇānena māṃ bhīro vimohayasi suvrate/ brahmātmajo'haṃ vikhyāto marīcirvedapāragaḥ//10// Marīcervacanaṃ śrutvā kanyā provāca taṃ munim//11// Ahaṃ dharmavratā nāma dharmaputrī tapo'nvitā/ pativratārthaṃ viprendra carāmi paramaṃ tapaḥ//12// Dharmavratāṃ marīcistāmuvāca prītipūrvakam/ pativratā darśanānme bhaviṣyasi śubhavrate//13// Pativratecchayā pṛthvīṃ vicarāmi hyaharniśam/ tvaṃ cet pativratā jātā bhajantaṃ bhaja māṃ varam//14// Loke na tvādṛśī kanyā mama tulyo na te varaḥ/ dharmavrate dharmaputri tasmāttvaṃ bhaja mādhunā//15// Dharmavratā muniṃ prāha dharmaṃ yācaya suvrata/ tacchrutvā dharmamagamanmuniṃ dharmo dadarśasaḥ//16// Tejaḥpuñjavaraṃ natvāsanārghādinārcayat/ kimarthamāgataḥ pṛṣṭo marīcidharmamabravīt//17// Kanyārthaṃ bhramatā pṛthvīṃ dṛṣṭā te kanyakā varā/ mahyaṃ kanyāṃ ca tāṃ dehi śreyastava bhaviṣyati//18// Arghādināṃ samabhyarcya dharmaḥ proce tatheti tam/ dharmavratāṃ samānīya dattavāṃstāṃ marīcaye//19// Varaṃ ca dattavāṃstasmai tadvākyaṃ ca tathā kṛtam/ agnihotreṇa sahitaṃ svāśramaṃ tāṃ dvijo'nayat//20// Reme munistayā sārdhaṃ yathā viṣṇuḥ śriyā saha/ pārvatyā ca yathā śambhuḥ sarasvatyā yathā hyajaḥ//21// Jajñe putraśataṃ tasyāṃ marīcerviṣṇusopamam/ marīciḥ phalapuṣpārthaṃ vanaṃ gatvā samāgataḥ//22// Śrāntaḥ kadācittāṃ patnīm uvāceti pativratām/ bhuktvā tu śayanasthasya pādasaṃvāhanaṃ kuru//23// Dharmavratā tathetyuktvā śanayasthasya sā muneḥ/ pādasaṃvāhanaṃ cakre ghṛtenābhyajya tatparā//24// Nidrāyamāṇe'tha munau brahmā taṃ deśamāgataḥ/ iyeṣa dṛṣṭvā brahmāṇaṃ manasārcayituṃ prabhum//25// Pādasaṃvāhanaṃ kuryāṃ kiṃ pūjeyaṃ (pūjayeyaṃ) jagadgurum/ ityākulā samuttasthau matvā sā ca jagadgurum//26// Arghyaṃ pādādikaṃ datvā brahmāṇaṃ samapūjayat/ satkṛtāyāṃ tu śayyāyāṃ viśrāmamakarodajaḥ//27// Etasminnantare bhartā samuttasthau svatalpataḥ/ dharmavratām apaśyan sa vipraḥ kruddhaḥ śaśāpa tām//28// Pādasaṃvāhanaṃ tyaktvā yasmādājñāṃ vihāya me/ gatānyatra tataḥ pāpācchāpadagdhā śilā bhava//29// Bhartrā dharmavratā śaptā marīciṃ prāha kopitā/ śayāne tvayi samprāpto brahmā tvajjanako guruḥ//30// Tvayotthāya kartavyaṃ svaguroḥ pūjanaṃ sadā/ mayā tu dharmacāriṇyā tava kārye kṛte'rcane//31// Adoṣāhaṃ yathāśaptā tathā śāpaṃ dadāmi te/ tvaṃ ca śāpaṃ mahādevād bhartaḥ prāpsyasyasaṃśayam//32// Vyākulaṃ taṃ patiṃ dṛṣṭvā vyākulāgātprajāpatim/ natvā śayānaṃ brahmāṇam agniṃ prajvālya cendhanaiḥ//33// Gārhapatye sthitā cakre tapaḥ paraṃ duṣkaram/ tathā śapto marīciśca tapastepe suduṣkaram//34// Pativratāyāstapasā marīcestapasā tathā/ indrādayaśca santaptā gatāste śaraṇaṃ harim//35// Ūcuḥ kṣīrāmbudhau suptaṃ santaptāstapasā hare/ pativratāyāśca munestrailokyaṃ rakṣa keśava//36// Indrādīnāṃ vacaḥ śrutvā viṣṇurdharmavratāṃ yayau/ etasminneva kāle tu prabuddho bhagavān ajaḥ//37// Ucurdharmavratāṃ devā agniṣṭhāṃ sahakeśavāḥ/ agnimadhye tapaḥ kartuṃ kena śakyaṃ pativrate//38// Tvayā kṛtaṃ yatparamaṃ sarvalokabhayaṅkaram/ varaṃ varaya dharmajñe hyasmatto yadabhīpsitam//39// Viṣṇvādīnāṃ vacaḥ śrutvā devān dharmavratābravīt/ bhartṛśāpamaśaktāhaṃ nivartayitumojasā//40// Datto marīcinā śāpo mahyaṃ sa hyapagacchatu/ dharmavratāvacaḥ śrutvā procire tāṃ surāḥ punaḥ//41// Dharmavrate dharmaputri śāpo'yaṃ paramarṣiṇā/ dattaste na nirākartuṃ śakyo devadvijādibhiḥ//42// Tasmād anyaṃ varaṃ brūhi yato dharmasya saṃsthitiḥ/ bhaved vai triṣulokeṣu vedoktasya śubhavrate//43// Devānāṃ vacanaṃ śrutvā devān dharmavratā'bravīt/ bhartuḥ śāpānmocayituṃ na śaknutha yadā'marāḥ//44// Mahyaṃ varaṃ prayacchadhvam evaṃ vidhamanuttamam/ śilā'haṃ hi bhaviṣyāmi brahmāṇḍe pāvanī varā//45//Nadīnadasarastīrthadevādibhyo'ti pāvanī/ ṛṣyādibhyo munibhyaśca mukhyadevebhya eva ca //46// Trailokye yāni liṅgāni vyaktāvyaktādikānyapi/ tāni tiṣṭhantu maddehe tīrtharūpeṇa sarvadā//47// Tīrthānyapi ca sarvāṇi nakṣatrapramukhāstathā/ tīṣṭhantu devatāḥ sakalā devyaśca munayastathā//48// Śilāsthiteṣu tīrtheṣu snānaṃ kṛtvā ca tarpaṇam/ śrāddhaṃ sapiṇḍakaṃ yeṣāṃ viṣṇulokaṃ prayāntu te//49// Gadādharo dṛśyatīrthaṃ sarvatīrthottamottamam/ muktirbhavet pitṝṇāṃ kartrṝṇāṃ śrāddhataḥ sadā//50// Jarāyujo'ṇḍajo vāpi svedajo vāpi codbhiḥ/ tvaktvā dehaṃ śilāyāṃ te yāntu viṣṇusvarūpatām//51// yathārcite harau sarve yajñāḥ pūrṇā bhavanti hi/ tathā śrāddhaṃ tarpaṇaṃ ca snānaṃ vākṣayamastviha//52// Mama dehe sureśānān ye yajanti śrṛtādikam/ acireṇapi te siddhāḥ siddhabhājo bhavantu vai//53// Pitṛṇāṃ kulasāhasram ātmanā sahitaṃ naraḥ/ śrāddhādinā samudrdhitya viṣṇulokaṃ nayeddhruvam//54// Yāvanto hi saricchreṣṭhā gaṅgādyāśca hradāḥ śubhāḥ/ samudrādyāḥ saromukhyā mānasādyāḥ sureśvarāḥ//55// Nṛṇāṃ śrāddhaṃ vidadhatāṃ muktaye nivasantu me/ śarīre'niśamāyāntu kvacinno yāntu devatāḥ//56// Eko viṣṇustridhā mūrtiḥ yāvatsaṃkīrtyate budhaiḥ/ tāvacchilāyāṃ sarvāṇi tīrthāni saha daivataiḥ//57// Sadā tiṣṭhantu munayaḥ gandharvāṇāṃ gaṇāśca ye/ yāvaddravati brahmāṇḍaṃ tāvattiṣṭhatu vai śilā //58// Mama dehe śamarūpe ye japanti jayanti ca/ juhvatyagnīn tu teṣāṃ tadakṣayaṃ copatiṣṭhatām//59// Akṣayaṃ tu bhavecchrāddhaṃ japahomatapāṃsi ca/ śilāḥ parvatarūpeṇa mayi tiṣṭhantu bho surāḥ //60// Devarūpā vacaḥ śrutvā devāḥ procuḥ pativratām/ tvayā yatprārthitaṃ sarvaṃ tadbhaviṣyatyasaṃśayam//61// Gayāsurasya śirasi bhaviṣyasi yadā sthitā/ tadā padādirūpeṇa sthāsyāmastvayi susthirāḥ//62// Varaṃ śilāyai dattvaivaṃ tathā cāntardadhuḥ surāḥ //63// // iti śrīvāyupurāṇe śrīśvetavārāhakalpe gayāmāhātmye tṛtīyo'dhyāyaḥ// Sanatkumāra uvāca/ vakṣye śilāyā māhātmyaṃ śrṛṇu nārada muktidam/ yasyā gāyanti devāśca māhātmyaṃ munipuṅgavāḥ//1// Śilā sthitā pṛthivyāṃ sā devarūpātipāvanī/ vicitrākhyaṃ śilātīrthaṃ triṣu lokeṣu viśrutam//2// Tasyāḥ saṃsparśanāllokāḥ sarve haripuraṃ yayuḥ/ śūnye yamapure jāte yamo brahmāṇametya vai//3// Uce śilāsparśanānme brahman śūnyaṃ puraṃ hyabhūt/ adhikāraṃ gṛhāṇātha yamadaṇḍaṃ pitāmaha//4// Yamamūce tathā brahmā svagṛhe dhārayasvatām/ brahmokto dharmarājastu gṛhe tāṃ samadhārayat//5// Yamo'dhikāraṃ svaṃ cakre pāpināṃ śāsanādikam/ evaṃvidhā gurutarā śilā jagati viśrutā //6// Yathā brahmā yathā viṣṇuryathā devo maheśvaraḥ/ brahmāṇḍe ca yathā merustatheyaṃ devarūpiṇī//7// Gayāsurasya śirasi gurutvāddhāritā yataḥ/ ataḥ pavitrayoryogaḥ pitṝṇāṃ mokṣadāyakaḥ//8// Pavitrayordvayoryoge hayamedham ajo'karot/ bhāgārtham āgatān dṛṣṭvā viṣṇvādyān abravīcchilā//9// Śilāsthitāḥ pratijñāṃ tāṃ kurvantu pitṛmuktaye/ tathetyuktvā śilāyāṃ tu devā viṣṇvādayaḥ sthitāḥ//10// Śilārūpeṇa mūrtāśca pādarūpeṇa devatāḥ/ mūrtāmūrtasvarūpeṇa sthitāḥ pūrvapratijñayā//11// Daityasya muṇḍapṛṣṭhe tu yasmāt sā saṃsthitā śilā/ tasmātsa muṇḍapṛṣṭhādriḥ pitṝṇāṃ brahmalokadaḥ//12// Ācchāditaḥ śilāpādaḥ prabhāsenādriṇā yataḥ/ bhāṣito bhāskareṇeti prabhāsaḥ parikīrtitaḥ//13// Prabhāsaṃ hi vinirbhidya śilāṅguṣṭho vinirgataḥ/ aṅguṣṭhoccita īśo'pi prabhāseśaḥ prakīrtitaḥ//14// Śilāṅguṣṭhaikadeśo yaḥ sā ca pretaśilā smṛtā/ piṇḍadānādyatastasyāṃ pretānmucyate naraḥ//15// Mahanadīprabhāsādyoḥ saṃgame snānakṛnnaraḥ/ rāmo devyā saha snāto rāmatīrthastataḥ smṛtaḥ//16// Prārthito'tha mahānadyā rāmo snāto'bhavad yadi/ rāmatīrthaṃ tato bhūyāt triṣu lokeṣu viśrutaḥ//17//Janmāntaraśataṃ sāgraṃ yanmayā duṣkṛtaṃ kṛtam/ tatsarvaṃ vilayaṃ yātu rāmatīrthā'bhiṣecanāt//18// Mantreṇānena yaḥ snātvā śrāddhaṃ kurvīta mānavaḥ/ rāmatīrthe piṇḍadastu viṣṇulokaṃ prayātvasau //19// Tathetyuktvā sthito rāmaḥ sītayā bharatāśrame/ rāma rāma mahābāho devānām abhayaṅkara//20// Tvaṃ namasyeha deveśa mama naśyatu pātakam/ mantreṇānena yaḥ snātvā śrāddhaṃ kṛtvā sapiṇḍanam//21// Pretatvāttasya pitaro vimuktāḥ pitṛtāṃ yayuḥ//22// Āpastvamasi deveśa jyotiṣāṃ patireva ca/ pāpaṃ nāśaya me deva manovākkāyakarmajam//23// Namaskṛtya prabhāseśaṃ bhāsamānaṃ śivaṃ vrajet/ taṃ ca śambhuṃ namaskṛtya kuryād yāmyabaliṃ tataḥ//24// Rāme vane gate śailam āgatya bharataḥ sthitaḥ/ pitṛpiṇḍādikaṃ datvā rāmeśaṃ sthāpya tatra ca//25// Rāmaṃ sītāṃ lakṣmaṇaṃ ca munīn schāpitavān prabhuḥ/ Bharatasyāśrame puṇye nityaṃ puṇyatamairvṛte//26// Mataṃgasya padaṃ tatra dṛśyate sarvamānuṣaiḥ/ (sthā) Khyāpitam dharmasarvasvaṃ lokasyāsya nidarśanāt//27// Mataṃgasya padaṃ śrāddhe sarvāṃs tārayate pitṛn//28// Rāmatīrthe naraḥ snātvā rāmaṃ sītāṃ samarcya ca/ rāmeśvaraṃ praṇamyātha (ānando) nadahī jāyete punaḥ//28// Śilāyā jaghanaṃ bhūyaḥ samākrāntaṃ nagena tu/ dharmarājena saṃprokto na gachati nagaḥ smṛtaḥ//29// Yamarāja dharmarājau niścalārthaṃ vyavaśchitau/ tābhyāṃ baliṃ prayachāmi pitṛnāṃ muktihetave//30// Dhvau śvānauḥ śyāmaśavalau vaivasvatakulodbhavau/ tābhyāṃ baliṃ prayachāmi syātām evāv ahiṃsakau//31// Śilāyāṃ dakṣine haste schāpataḥ kuṇḍaparvataḥ/ (nimirā)timirāditya īśāna bhargā ete maheśvarāḥ//32// Barhidau varuṇau rudrās catvāraḥ pitṛmokṣadāḥ/ bharatāśramaṃ āsādya tān name(t) pūjayen naraḥ//33// Pāpebhyoścopapāpebhyo mucyate pitṛbhiḥ saha/ yatra kutrāpi devarṣe bharatasyā śrame naraḥ//34//Snātaḥ śrādhādikaṃ kuryāt tatkalpepi na hīyate/ gayāyāṃ cakṣayaṃ śrāddhaṃ japahomatapāṃsi ca//35// Sarvam ānantyam āhur vai yaddattaṃ bharatāśrame/ caturyugasvarūpeṇa catasro ravi(api) mūrtayaḥ//36// Dṛṣṭāḥ sṛṣṭāḥ pūjitās tā pitṛṇāṃ muktidāyakāḥ/ muktir vāmana ityeva tārakākhyo vidhiḥ paraḥ//37// Śilāyā(ṃ) vāmahastepi tathā hy(u)dyantako giriḥ/ stāpitaḥ piṇḍadas tatra pitṛnbrahmapuraṃ nayet//38// Vāmahaste śilāyās tu (yathā udyaṃtako giriḥ)/ saparvataḥ samānīto hy agastyena mahātmanā//39// Tatra brahma haras caiva tapaā cograṃ ca cakratuḥ/ śilāyā dakṣiṇe haste bhasmakūṭo gi(ri) schitaḥ//40// Dharmarājena tatrāste agastyaḥ saha bhāryayā/ agastyasya pade snātaḥ piṇḍado brahmolokaga//41// Pitṛbhiḥ saha dharmātmā pūjyamāno divokasaiḥ/ agastyo bhagavāṃs tatra tapaś cograṃ cacāra ha//42// Brahmaṇas tu varaṃ lebhe māhātmyaṃ bhuvi durlabhaḥ/ lopāmudrāṃ tathā bhāryām pitṛṇāṃ ca parāṃ gatim//43// Tatrāgastye śvaraṃ dṛṣṭvā mucyate brahmahatyāṃ/ agastyaṃ ca sabhāryāṃ ca pitṛn brahmapuraṃ nayet//44// Kuṇḍenā (tha)tapas tepe sītādrer dakṣine girau/ vaṭo vaṭeśvaras tatra schitaś ca prapitāmahaḥ//45// Tadgre rukmiṇī kuṃdaṃ paścime kapilā nadī/ kapileśo nadītīre amā soma samāgame//46// Kapilāyāṃ naraḥ snātvā kapileśaṃ samarcya ca/ kṛte śrāddhe piṇḍadāne pitaro mokṣam āpnuyaḥ//47// Śilāyāṃ vāmahaste ca gṛdhra kuṭo giriḥ schitaḥ/ gṛdhrarūpeṇa saṃsiddhās tapas taptvā maharśayaḥ//48// Ato girir gṛdhrakuṭas tatra gṛdhraśvaraḥ schitaḥ/ dṛṣṭvā gṛdhreśvaraṃ natvā yati śaṃbhoḥ padaṃ naraḥ//49// Tatra gṛdhraguhāyāṃ ca piṇḍadaḥ śivalokabhāk/ tatra gṛdhravataṃ natvā prāpakāmo divaṃ vrajet//50// Ṛṇamokṣaṃ pāpamokṣaṃ śivaṃ dṛṣṭvā śivaṃ vrajet/ mūlakṣetraṃ ca tatrāste piṇḍadaḥ svar nayet pitṛn//51// Ādipālena giriṛā samākrāṃtaṃ śilodaraṃ/ tatrāste gajarūpena vighneśo vighnanāśanaḥ//52// taṃ dṛṣṭvā mucyate vighnaiḥ pitṛn brahmapuraṃ nayet/ nitaṃbe muṇḍa pṛṣṭhasya devadāruvanaṃ ca bhūt//53// Muṇḍapṛṣṭhāra viṃdādrī dṛṣṭvā pāpaṃ vināśayet/ gayānābhau suṣumnāyāṃ piṇḍadaḥ svar nayet pitṛn//54// Śilāyāṃ vāmapāde tu sthāpitaḥ pretaparvataḥ/ dharmarājena pāpebhyo giriḥ pretaśilāśrayaḥ//55// Pādena dūre nikṣiptaḥ śilāyāḥ pāpabhāvataḥ/ gataḥ śilāyāḥ saṃsargāt pretakūṭaḥ pavitratāṃ//56// Pretakuṇḍaṃ ca tatrāste devas tatra padaiḥ schitāḥ/ tatra piṇḍādikaṃ kṛtvā pretatvān mocayet pitṛn//57// Pṛthak schitāś ca bahavo vighnakāriṇa eva te/ śrāddhādikāriṇāṃ nṛṇāṃ tīrthe pitṛ vimuktade//58// Pretā dhānuṣkarūpeṇa karagrahaṇa kārakāḥ/ padāṃkitāṃ muṇḍaṃ pṛṣṭhā mahādevanivāsinī//59// Tāṃ dṛṣṭvā sarvalokaś ca muktaḥ pāpapapātakaiḥ/ gayāśirasi puṇye ca sarvapāpaiḥ vivarjite//60// Pretādivarijitaṃ yasmāt tato ti pāvanaṃ varam/ kīkaṭeṣu gayā puṇyā puṇyaṃ rājagṛhaṃ vanaṃ//61// Cyavansyā śramāṃ puṇyaṃ nadī puṇyā punaḥ punā/ vaikuṇṭho lohadaṇḍaś ca gṛdhrakūtaś ca śoṇakaḥ//62// Atra śrāddhādinā sarve pitṛn brahmapuraṃ nayet/ krauma ca rūpeṇa hi munir muṇḍapṛṣṭhe tapokarat//63// Tasya pādāṃkito yasmāt krauṃ capādas tataḥ smṛtaḥ/ snāto jalāsaye tatra nayet svargaṃ svakaṃ kulam//64// Baliṃ kākaśilāyāṃ ca kākebhyaḥ kṣaṇamokṣadaḥ/ brahmayoniṃ praviśyātha nirgachet yas tu mānavaḥ//65// Paraṃbrahma sa yātīha vimukto yonisaṃkaṭāt/niḥkṣīrāyāṃ puṣkarinyāṃ snātaḥ śrāddhādikaṃ naraḥ//66// Kuryāt krauṃca pade divye niyamād vāsaratrayaṃ/ sarvān pitṛn nayet svargaṃ pañca pāpina eva ye//67// Janārdano bhasmakūṭe tasya haste tu piṇḍaḥ/ ātmanopy athavānyesāṃ savyenāpi tilair vinā//68// Jīvatāṃ dadhisaṃmiśraṃ sarve te viṣṇulokagāḥ/ yastu piṇḍo mayā dattas tava haste janārdana//69// Yam udiśya tvayā deyas tasmin piṇḍo mṛte prabho/ eṣa piṇḍo mayā datas tava haste janārdana//70// Antakālaṃ gate mahyaṃ tvaṃ me data bhaviṣyasi/ janārdana namas tubhyaṃ Namaste pitṛmokṣada//71// Pitṛpātra namaste stu namas te pitṛrūpiṇe/ gayāyāṃ pitṛrupeṇa svayaṃ eva janārdanaḥ//72// Taṃ dhyātvā puṇḍarīkākṣaṃ mucyate ca ṛṇatrayāt/ Namaste puṇḍarīkākṣa ṛṇātrayavimocaka//73// Lakṣmīkāṃtaṃ namastestu pitṛṇāṃ makṣado bhava/ vāmajānuṃ ca saṃpātya natvā bhīmo janārdanam//74// Śrāddhaṃ sapiṇḍakaṃ kṛtvā bhrātṛbhiḥ saha dharmātmā/ kulānāṃ ca śatena ca//75// Śilāyāṃ vyaktarūpeṇa vyaktāvyaktātmanā schitaḥ/ lakṣmī śo vibudhaiḥ sārddhaṃ tasmād devamayī śilā//76// //Iti śrī vāyupurāṇe śrīśvetavārāhakalpe gayāmāhātmye caturthodhyāyaḥ// // Nārada uvāca// Katham avyaktarūpeṇa schitaś cādigadādharaḥ/ kathaṃ vyaktasvarūpeṇa vyaktāvyaktātmanā schitaḥ//1// kathaṃ gadā samutpannā yayā hy ādigadādharaḥ/ gadālolaḥ kathaṃ hy āsid sarvapāpakṣayaṃ karaḥ//2// // Sanatkumāraḥ// Gado nāmāsuro hy āsid vajrād vajrataro dṛḍhaḥ/ prāthito brahmaṇe prādāt svaśarīraschi dustyajam//3// Brahmokto viśvakarmāpi gadāṃ cakre dbhutāṃ tadā/ tadaschi vajraniṣpeṣaiḥ kuṃdaiḥ svarge hy adhārayat//4// Atha kālena mahata manau svāyaṃbhuve kvacit/ hetīrakṣo Brahmaputra tapas tepe sudāruṇam//5// Divyavarṣasahasrāṇāṃ śataṃ vāyur abhakṣayat/ unmukhaś cordhvabāhuś ca pādāṃguṣṭgabhareṇa ca//6// Ekena tiṣṭhad avyagraḥ śīrṇapaṛṇānilāśrayaḥ/brahmādīs tapasā tuṣṭān varaṃ vavre varapradān//7// Devair daityaiś ca śaṣtrāstrair vividhair manujair api/ kṛṣṇeśānādicakrādyair avadhyaḥ syāṃ mahābalaḥ//8// Tathety uktvā matarhitās te hetur devān athājayat/ iṃdratvam akaroddhetir bhitā brahmaharādayaḥ//9// Hariṃ te śaraṇaṃ jagmur ūcur heti jahīti tān/ uca harir avadhyo yaṃ heti devāsuraiḥ surāḥ//10// Mastrahā me prayachadhvaṃ heti hanyāṃ hiyena taṃ/ ity uktās te tato deva gadāṃ tāṃ haraye daduḥ//11// Dadhāra tāṃ gadām adyou devair ukto gadādharaḥ/ gagayā hetiṃ āhatya devebhyas tridivaṃ dadau//12// Gadayā dāvavaṣṭabhya gayāsuraśiraḥ śilām/ niścalārthaṃ schito yasmāt tasmād ādigadādharaḥ//13// Śilāsauso nagaparvataḥ gṛdhrakūṭaḥ pretakūṭaś cādipālo ravindakaḥ//14// Pañcalokāḥ saptalokāḥ vaikuṇṭho loha daṇḍakaḥ/ Krauṃcapādo kṣayavaṭaḥ phalgutīrthaṃ madhuśravāḥ//15// Ghṛtakulyā madhukulyā devikā ca Mahānadī/ vaitaranyādināvyaktarūpeṇādi gadādharaḥ//16// Viṣṇoḥ padaṃ rudrapadaṃ brahmaṇaḥ padam uttamaṃ/ kaśyapasya padaṃ dvau hastau yatra nirgatau//17// Pañcāgnīnāṃ padān yatra indrāgastya pade pare/ raves ca kārtike yasya krauṃca mātaṃgayor api//18// Mukhaliṃgāni sarvāṇi vyaktāvyaktān manaschitaḥ/ ādyo gadādharaś caiva vyakta śrīmāngadādharaḥ//19// Gāyatrī caiva sāvitrī saṃdhyā cāpi sarasvatī/ gayādityaś cottarārko dakṣiṇārkopi naimiṣaḥ//20// Śvetārko gaṇanāthaś ca vasavoṣṭau munīśvarāḥ/ somanāthaś ca siddheśaḥ kaparddīśo vināyakaḥ//21// Nārāyaṇo mahālakṣmī brahma śrīpuruṣottamaḥ/ mārkaṇḍeyeśa koṭīśāv aṃgāresaḥ pitāmahaḥ//22// Rudres caiva brahmeśo rāmeśaḥ prapitāmahaḥ/ janārdano maṃgalā ca puṇḍarīkākṣa uttamaḥ//23// Ityādi vyaktarūpeṇa schita ādigadādharaḥ/ hetir yo rākṣasas tatra hato viṣṇu puraṃ gataḥ//24// Brahmaṇā saha rudrādyaiḥ karate niścale sure/ tuṣṭāv ādyagadāpāṇiṃ vedhā harṣeṇa nirvṛtaḥ//25// // Brahmovāca// Gadādharaṃ vyapagatakālakalmaṣaṃ gayāgataṃ gaditaguṇaṃ guṇātigam/ guhāgataṃ girivara-gauragehāgaṃ gaṇārcitaṃ gadinam ahaṃ namāmi tam//26// Ahaḥ śriyaṃ tridaśagaṇādi- suāriyaṃ bhavaśriyaṃ ditibhavadāraṇa-śriyaṃ/ kaliśriyaṃ kalimala-mardanaśriyaṃ gadādharaṃ naumi tam āśritaśriyaṃ//27// Dṛḍhādṛḍhaṃ paridṛḍhagāḍha saṃstutaṃ kāmādṛtaṃ sudṛḍhaṃ aruḍhiruḍhigaṃ/ tam āḍhyagaṃ dṛḍhadurito ḍhaukitaṃ svaḍhaukitaṃ dṛḍhatara-gotrasūktibhiḥ//28// Videhakaṃ karaṇakalāvivarjitaṃ vijanmakaṃ dinakarvedibhūṣitaṃ/ gadādharaṃ dhvanimukhavarjitaṃ paraṃ namāmy ahaṃcamarādiṃ Iśvaraṃ harim//29// Manotigaṃ matigativarjitaṃ paraṃ sad advaya-śrutiśirasi stutambudhaiḥ/ cidātmakaṃ kaligata kāranātigaṃ gadādharaṃ hṛdayagataṃ namāmi tam//30// // Sanatkumāraḥ// devaiḥ sārddhaṃ brahmaṇaivaṃ stuta ādigadādharaḥ/ uce varān vṛṇīṣva ca varaṃ brahma tam abravit//31// Śilāyāṃ devarūpiṇyāṃ na tiṣṭhāmas tvayā vinā/ schāsyāmotra tvayā sārddhaṃ nityaṃ vyaktādirūpiṇā//32// Evaṃ astu śriyā sārddhaṃ schita ādigadādharaḥ/ lokānāṃ rakṣaṇārthāya jagatāṃ muktihetave//33// Suvyaktaḥ puṇḍarīkākṣo janārdana iti śrutaḥ/ vedair agamyā yā mūrti ādibhūtā sanātanī//34// suvyaktaḥ svetakalpe tu bhavisyati tathā punaḥ/ vārāhakalpe hy avyaktā vyaktim apy agamat purā//35// saṃtāraṇāya lokānāṃ devānāṃ rakṣaṇāya ca/ gayāśirasi suvyakto bhaviṣyati na saṃśayaḥ//36// Ye drakṣyanti sadā bhaktyā devam ādigadādharaḥ/ kuṣṭharogādi nirmuktā yasyaṃti harimaṃdiram//37// Ye drakṣyanti sadā bhaktyā devam ādigadādharaḥ/ te prāpsyaṃti dhanaṃ dhānyaṃ āyur ārogyam eva ca//38// Kalatraputrapautrādiguṇakīrti sukhāni ca/ śrāddhyā ye namasyaṃti/ rājyaṃ brahmapuraṃ tathā//39// Bhuktvā vrajeyu satataṃ puṇyapuṃjaphalaṃ narāḥ/ gaṃdha dānena gaṃdhāḍhyaḥ saubhāgyaṃ puṣpadānataḥ//40// Dhūpadānena rājyāptir dīpād dīptir bhavisyati/ dhvajadānāt pāpahānir yātrākṛd brahmalokabhāk//41// Śrāddhapiṇḍaṃ pradaḥ yastu viṣṇuṃ neṣyati vai pitṛn/ śraddhayā ye namasyaṃti stotrenādigadādharam//42// Stosyaṃti ye samabhyarcya pitṛn neṣyaṃti mādhavam/ śivopi parayā prītyā tuṣṭāv ādigadādharam//43// // Śivaḥ// Avyaktarūpo yo devo muṇḍapṛṣṭhādi rūpataḥ/ phagu tīrthādi rūpeṇa…

Translation

THE GLORIFICATION OF THE HOLY PLACE “GAYA” Obeisance to the Lord Ganesha. Reverential salutations to the Lord Visvesvar. Suta said: Having paid reverential salutations according to rule, the illustrious sages like Saunaka etc. with the divine sage Narada asked Sanat kumara. (1) Narada said¬- Please speak to me about the holy place, the most excellent one, the protector of all beings, who recite and those who listen to it. (2) Sanat kumara said- I speak about the best and sacred place of pilgrimage the rescuer of all by the ceremony performed in honour of the departed spirit. Please listen about the holy place named Gayā, the bestower of all things and even more than the places of pilgrimage. (3) A demon Gayā by name performed penance. Brahmā desired (his body) to perform sacrifice. After receiving (his body) he fixed a stone known as religious stone on his head. (4) Lord Brahmā performed sacrifice there the whole day. The effect of which was unstirred and the lord Ādigadādhara also stayed in that holy place in form or phalgu etc.(5) The lord Brahmā donated house etc. to those Brahmins, who performed sacrifice. The king Gayā performed sacrifice in śveta-varāha-kalpa. (6) The place was established as Gayā that is desired by the lord Brahmā and others. The parents desires a son with a fear of going to the hell. (7) They expect that any one of the sons will go to Gayā and he will be our protector. Having seen the son reached the place named Gayā, the parents celebrate a festive occasion. (8) Will he not offer water to us even by touching it with feet? One who donates food having gone to Gayā, the ancestors are progenies by him (in real sense). (9) The son, who stays three fortnights in Gayā, purifies even the seventh ancestors of that family. Having reached Gayā, the sin commited in Mahākalpa i.e 100 years of Brahmā, is destroyed. (10) Whenever either own son or the son of others offers a ball of rice in Śrāddha ceremony to any person that person gets place in the Brahmaloka permanently. (11) Knowledge about Brahman, offering of rice ball in the śrāddha ceremony in Gayā, death in cow-shed, staying in Kurukṣetra are four types of salvation.(12) What is achieved whether by the knowledge about Brahman, what is achieved by facing death in cow-shed and staying in kurukṣetra, if the son may go to Gayā. (13) A learned man may offer rice balls in Śrāddha-ceremony. At all time in the Gayā. (14) He should not abandon it in leap year, in birth day or setting of the planets Jupiter and Śukra or wheather the Jupiter remained in Lio (Siṃha). (15) At the time of going to Gayā and even once offering rice ball to manes in Śrāddha ceremony, what is again difficult to be accomplished, only in this lies the order. (16) Hence, wise man should reside in the Gayā by putting all efforts for salvation of those, who have died in the region of Kīkaṭa etc. (unholy place). (17) One should honour the Brahmins settled by Brahmā in Gayā with oblation (havya) and an oblation of food to deceased ancestors (karya). All the gods with the ancestors are to be satisfied and contented with (that honour). (18) Shaving the head and observing fast, this is the rule in all the places of pilgrimage, excluding Kurukṣetra, Ujjain and undefiled Gayā. (19) The religious mendicant (Sannyāsin), having gone to Gayā, has to show staff but not offer the rice balls meant for Śrāddha ceremony. Having kept the staff in the feet of the Lord Viṣṇu, he is liberated with his ancestors. (20) The distance equal to five miles (i. e. 2.1/2 krośa) from Muṇḍapṛṣṭha towards East, West, South and North are called as Gayā by Brahmā. (21) The place of pilgrimage having the distance of ten or eleven miles(pañcakrośa)is called Gayākṣetra and the distance of one mile is known as Gayāsira (the head of Gayā). All the places of pilgrimages of all the three worlds are established in between them. (22) The person, who offers śrāddha in the Gayā, certainly becomes free from the debts of parents. The person who offers śrāddha on the head of the Gayā may save the ancestors of hundred generations. (23) By a mere movement to Gayā from the home creates stair case at every step towards ascending heaven. (24) Who so ever goes to Gayā gets the aggregate result of the Aśvamedha sacrifice. There is no doubt about this. (25) One has to offer śrāddha to the manes with an oblation of milk-rice, or an oblation of porridge flour of parched barley or baked cake, or with raw rice or by offering fruits and roots etc. (26) There is no such place in Gayā which is not a holy place. Due to vicinity of all the places of pilgrimage, the pilgrimage place Gayā is the best. (27) The Offering of Śrāddha when the sun is the star Makara (crocodile) and during solar and lunar eclipses are rare in the three worlds. However, the offering of Śrāddha in Gayā in these above periods are very rare. (28) Whatever merits one obtains by offering rice balls to manes in Gayā is not possible for me to speak even in hundred crore of kalpa, a day of brahma. (i.e. 1000 Yuga being a period of 432 million years of mortals and measuring the duration of the world. (29) Thus ends the 1st chapter mentioned in glory of Gayā in Śvetavarāhakalpa. Nārada said: How the demon Gayā was born? What was his strength and what is his nature? How did he perform penance and how his body was pure? (1) Sanatkumāra said: Brahmā who emerged from the naval of Lord Viṣṇu created people having been told(ordered) by Lord Viṣṇu. (2) At first, he created the demons with demonical state of mind. He created good natured gods with satisfaction and agreeable feeling. (3) Among the demons, there was a courageous and very strong demon Gayā by name, whose height was 125 Yojanas. (4 )He was regarded as a great devotee of Viṣṇu & was as bulky as 60 yojana. (5) He performed intense penance in the best mountain named Kolāhala. He held up his breathing and remained firm for many thousand years. (6) Distressed with his penance the gods were disturbed very much. Then the gods went to the Brahmaloka and asked Lord Brahmā. (7) Oh. God! Please protect us from demon Gayā, thus Lord Brahmā told deities: O’ gods let us go to Lord Shiva and Lord Brahmā and others went to Śiva (8) Having paid reverential salutation (to Shiva) in Kailash said: please protect us from the great demon. The Lord Shiva said let us go to Lord Viṣṇu for help. (9) The Lord of the Lords (Viṣṇu), lying in the ocean of milk, will do better for us. The gods, Brahmā and Shiva lauded Viṣṇu with reverential salutation. (10) The supporter of earth and the master of all shining one and victorious and accustomed to swallow the demons. (11) Salutation to the strongest and infinite one and salutation to the victorious one. Sanatkumar said: Thus, being praised the Lord Vāsudeva, exhibited himself to the gods. (12) When Lord Viṣṇu asked the gods the reason of their coming to him, then (the gods) said to him. (13) They told Lord Viṣṇu O god! Please protect us from the terror of the demon Gayā. Let Lord Brahmā and others go to that demon and then I will come (there). (14) having ascended on his vehicle Garuḍa Lord Viṣṇu (went there) to grant boon to that demon Gayā Having occupied their own best vehicles all the gods went away. (15) The Lord Viṣṇu and others asked him. “Why do you perform sacrifice?” Having satisfied we all have come here. O demon Gayā! Ask the boon. The demon Gayā said: If all the gods with Brahma, Viṣṇu and Shiva are pleased with me then give me such a boon that I will be pure than all gods, brahmins, sacrifices, place of pilgrimage, mountains. I am pure than vedas, the hermits and imperishable Shiva. Again (pure than) the mantras, the gods and goddesses, and ascetics, everywhere, may I be purer than sanyāsins performer of religious deeds I am more pure than wise. (16-18) O (Gayā) let you be pure always. (19) Having said this to the demon the gods went to the heaven. Having seen the demon and then touching him all reached to the abode of Viṣṇu. (20) The three worlds were void of people and the abode of yama, was empty. Then Yama (the Lord of death) with Indra and other gods went to the abode of Brahmā. (21) The gods relegated by the demon Gayā and told Brahmā Oh! Pitāmaha! Whatever right you have given to him, please take it back. (22) Then Brahmā told the Gods let us go to the eternal Viṣṇu. The Lord Brahmā and other Gods told Viṣṇu that the boon was given to that demon by him. (23) By seeing him all the people went to heaven. So, the three worlds became empty. Having thus said by the lord Viṣṇu, speaks to Brahmā. (24) Having reached that demon, please pray him to give his body to perform sacrifice. Thus, said by Viṣṇu the God Brahmā having reached along with deities saw that great demon. (25) Having seen Brahmā with the Gods the demon stood up, worshipped them according to the rule, paid reverential salutation and with humility told(them). (26) Today my birth becomes fruitful and my age becomes successful. Because Brahmā has come as a guest. Indeed, today I received everything. (27) I will do that work for which O’ Brahman! came (here). (28) Brahmā said: While roaming whatever holy places I have seen, nothing is so purified to perform sacrifice than your body. (29) Your body has received the purity by the grace of Lord Viṣṇu. Therefore, O demon! Give me your(own) pure body to perform the sacrifice. (30) The demon Gayā said: O Lord of the gods! I am the fortunate one, because you pray for the body. I am blessed in the paternal family and in the same manner in maternal family. (31) You have made that body pure which was brought forth by you. Of course, the sacrifice will take place for the benefit of all. (32) Having said thus in Śvetakalpa he fell down on the earth, resting on the mountain Kolāhala, towards south-western direction. (33) The demon kept his head in North and both feet towards South. Brahmā created the priests from mind (for the preparation of the sacrifice). (34) Lokapitāmaha (grandfather of all worlds) Brahmā having deployed these and other excellent Brahmins, performed sacrifice on the body of demon Gayā. (35) Then practising penance Agniśarmā also created five fires having brought together from mouth the material called as Dakṣiṇāgni, Gārhapatya and Āhavanīya. (36) Sabhyā and Āvasathya. O’ divine sage in which the sacrifice is established. He presented gifts to the brahmins for desired result of the sacrifice. (37) Offering oblation with a full ladle, taking Avabhṛtha bath, Brahma erected a post of Banyan tree in the place enclosed for scarifice with the gods. (38) After erecting that auspicious(pillar) in the well-known Brahmasarovara, Brahmā told Dharmarāja with wonder when the body of Gayā started moving. (39) Please bring that stone which is kept in your house and put here. Please fix quickly that on the head of that demon by my order. (40) Yama, (hearing the order of Brahmā) put that stone on the head to make it Immovable. But by holding that stone on the head that demon moved. (41) Indeed, Rudra and other gods told the stone to become steady. All the gods may remain here. Having said with affirmation they remained there. (42) Aiming at (to make the demon immovable) the gods kept their legs on him. Even then that demon was moving. Then being agitated Brahmā went to the Lord Viṣṇu, who was resting in the ocean of milk. (43) Being bowing down and with reverential salutation honoured the lord by praising in this manner Brahmā said O Lord! You are the Lord of universe and protector of the whole world I salute you. (44) You are access to the glorious people and bestower of enjoyment and liberation. (Brahma said to Viṣṇu). The attendant of Viṣṇu told him that Brahmā had come and praising him. (45) Hari asked him to bring him to Vaikuṇtha and they brought him (Brahmā) in front of him. Then Viṣṇu asked Brahmā please tell me the reason to come. (46) While performing the sacrifice by you the god of gods, the demon Gayā started moving even if we kept the celestial stone on his head. (47) O God! Even after effort mode by deities, the demon Gayā moved. On divine stone, which was kept on his head. While the deities like Rudra etc were seated, (even then) the demon moved. (47) Now o husband of goddess Lakṣmī! do favour to make (him) steady. (48) After listening to the words of Brahmā, the god head Viṣṇu, having drawn an idol from his body gave to lord Brahmā from immovability of stone (finally Gayā). (49) Brahmā having brought (that) idol, placed (it) on the stone. Even then having seen (Gayā) moving again invoked God (Viṣṇu). (50) Having come from milk ocean, lord Viṣṇu stood on the stone with cognition as Janārdana and Puṇḍarīkākṣ by name. (51) The first (ancient most) mace-bearer (Viṣṇu) stood on stone for its immovability. (52) (Lord Viṣṇu) was five formed on (that) stone for (its) immovability viz- prapitāmaha, pitāmaha, phalguīśa, Kedāra and kanakeśvara. (53) Brahmā himself stayed there as an elephant formed Gaṇeśa. (54) The sun stayed there in three forms Gayāditya, Vttasarka and Dakṣiṇārka. Goddess Lakṣmī (stayed there) in the name of sītā and also whose name is Mangalā (Durga stayed there). Gāyatrī, Sāvitrī, three sandhyas and sarasvatī, Indra, Bṛhaspatī and extremely mighty eight vasus (stayed there). (55-56) The viśvedevas (a group of deities), the two Aśvins, Maruts, the leaders of all, the deities with their prowess accompanied by Yakṣas, serpants and Gandharvas stayed (there). (57) Since that demon was made stable by Viṣṇu by means of holding mace. After that (he) became stable, hence (lord Viṣṇu) is termed as ancient most mace-holder. (58) The demon Gayā said to deities “why am I deceived”. Pure body (of mine) was given by me to lord Brahmā for sacrifice. (59) Should I have not become steady taking into account mere the words ofViṣṇuthat I was oppressed by the deities and by Viṣṇuwith mace. (60) If I was worthy to be tormented (then) O deities! remain delighted always. (61) The mace- holder and others (deities) having been pleased said “we are pleased, ask for a boon”. The demon Gayā said to the deities. (62) As long as there are the earth, mountains, moon and stars, so long mayBrahmā, Viṣṇu and Śiva stay on the stone. (63) All other deities also (must stay on stone) and the place indeed will be known by my name. (64) May the sacred place Gayā, having an extent of five Krośas, whereas the head of Gayā spanning in one Krośa, all the sacred places between the two may bestow good upon men. (65) Having taken bath and having offered libation to manes (one attains) great benefit. (66) A man redeems along with himself thousands of families. All the sins associated with killing of Brahmin, drinking of wine, burglary and cohabitation with wife of spiritual guide is destroyed by offering rice-balls to manes in Gayā. (67) O deities! (Places of pilgrimage such as) Naimiṣāraṇya, Puṣkars (the river) Gayā, Prayāga and whatever other holy places are there in the heaven, earth and firmament, may they come (here) and grant benevolence to the men always. (68) Having heard the words of the demon Gayā, the deities Viṣṇu etc. said “whatever is prayed for by you, all that will happen undoubtedly. (69) Having worshiped our feet, one will attain supreme position. The demon having been granted the boon was delighted and became steady. (70) While the deities were present (there), lord Barhmā (unborn) donated to the Brahmins fifty five villages and Gayā spanned in five krośas. (71) Lord Brahmā having built houses furnished with all household articles gave (to Brāhmaṇas). He also donated (to the Brāhmaṇas) Kāmadhenu (desire milk cow) Kalpavīkṣa(desire fulfilling divine tree) and the trees such as Pārijāta etc. (72) (Lord Brahmā created and gave) great rivers carrying milk, the canal of purified butter, the canal of honey streaming honey and ponds filled with curd and ghee. (73) Brahmā created all of eatable and testable fruits and gave. Having given and having saluted ancient most mace-holder (Viṣṇu), he went to Brahmaloka (his abode or domain). (74) Because in holy forest in righteous sacrifice (the Brāhmaṇ as) demoded receivable money etc. setting a side righteousness and ever powered by great. (75) The Brahmā having come cursed Brāhmins “you all have committed great even after may giving all (to you)”. (76) O Bhāhmins! For that reason, there will be covetousness in you always, you all will be deprived of knowledge. (77) Thus, those cursed Brāhmins spoke with Brahmā while requesting (him). “What was given by you, all that has entirely gone how to curse. (78) O Lord! You can do a favour for our life. Having heard this lord Brahmā said to the bramins with mercy. (79) The means of living will be pilgrimages as long as the moon and the sun exist. (80) The holy people offering libation to manes (thus attaining eligibility) to go to the abode to Brahmā (and those) who will honour you all, I shall be worshipped by them always. (81) (Where) The belly of demon burdened by Dharma with viraja named mountain (there) near navel-well Goddess virajā is situated. Offering rice-ball to the manes there, one redeems twenty-one families of ancestors. (82) (Where) His both feet were made steady with the mountain, named Mahendra, a man performing Śrāddha there also emancipates seven families of ancestors. (83) Thus the second chapter of Gayā Māhātmya in svetakalpa of Vāyupurāṇa is completed. Nārada said: How was the stone produced, by which the demon Gayā was burdened with? What was its form, what was its peculiar virtue and what was its name? Tell (me all that). (1) Sanatkumāra said: O Nārada! I shall tell you old event. There was a person Dharma by name, possessing great lustre and conversant with all sciences. (2) His wife named Viśvarūpā was austerely devoted to her husband. Avirtuous and noble daughter named Dharmvartā was born to her from Dharma. (3) (The daughter) Was endowed with all good attributes excelling in virtue like (Goddess) Lakṣmī. All those qualities which are present in three words, those (qualities) were present in her also. (4) Dharma while seeking in three words could not find a suitable groom for Dharmavrata (his) virtuous (daughter) for accomplishment of prescribed religious observance. (5) Perform penance for groom, having said “Ok” that girl went to forest and performed penance, which was too hard for others. (6) In Śvetkalpa (that girl) sustained on (only) air for ten thousand yugas (epochs) in the ancient times. (7) The brain child of Brahmā, who is famous with the name Marīci while roaming about the whole earth saw girl gem. (8) Marīci asked that girl, who was enriched with beautiful figure and who was observing great penance- “who are you and who you belong too? Tell (all) that.” (9) O timid one! You are attracting me by your beautiful figure. I am far-named Marīci, the son of lord Brahmā and well versed in the Vedas. (10)Having heard the words of Marīci, the virgin (girl) said to that sage.(11) O great Brahmiṇ! I am daughter of Dharma, following penance and famous as Dharmavartā. I am observing great penance to become a faithful and loyal wife to (my) husband (after marriage). (12) Marīci said to that Dharmavratā affectionately “O auspicious one! you will be faithful to your husband (virtuous wife) by virtue of viewing me.” (13) I roam about the entire earth day and night with a desire to get a virtuous and devoted wife. If you have become a devoted wife, then you choose me your husband, who also wants to choose (you as his wife). (14) There is neither girl like you in the world near groom like me for you. O Dharmavratā! thedaughter of Dharma, hence choose me now (as your husband). (15) Dharmavratā said – “beg me Dharma (my father) O virtuous one!”. Having heard that (marīci) went to Dharma. That Dharma saw the sage. (16) Having offered reverential salutation, (Dharma) worshipped great confluence of lustre by offering seat, Argha (a material of worship) etc. Having been asked “why have you come.” Marīci said to Dharma. (17) While wandering about on the earth in search of a virgin (as wife) your pretty daughter was seen (by me). Give me that girl, it will bring good to you. (18) Having honoured with auspicious stuff Dharma said to him OK. Having brought Dhramvratā (he) gave (her) to marīci. (19) He granted him a boon and his word was okayed. The Brahmin brought her to hermitage along with Agnihotra. (20) The sage enjoyed with her as lord Viṣṇu with Lakṣmī, as lord Śiva with pārvatī and Brahmāwith Sarasvatī. (21) Hundred sons of likeViṣṇu, were born to her from Marīci. Marīci having gone to forest for fruits and flowers came back. (22) Once upon a time, tired Marīci said to (his) husband-loyal wife- “Having taken food gently rub (my) feet, who is in (his) bed.” (23) Dharmavratā devoted to him having said OK gently rubbed the feet of the sage sitting on the bed by smearing clarified butter. (24) While the sage was asleep, Brahmā came to that place. He desired to worship Lord from mind after seeing Brahmā. (25) Whether I should press the feet (of husband) orworship creator of the world. In state of confusion, she stood up minding creator of the world. (26) She worshipedBrahmā by offering (to him) stuff of worship like feet wash etc. The unborn (Brahmā) took rest in well prepared bed. (27) In the meanwhile, the husband woke from his bed. That Brahmā not seeing Dharmavratā cursed her in state of anger. (28) Because you went elsewhere having discarded pressing of (my) feet and (thus) having violated my order, may you be a stone on account of that sin burnt by my curse. (29) Dharmavratā having been cursed by (her) husband said to Marīci after getting furious ‘while you were asleep your father and preceptor lord Bramhā came(here). (30) Worship of your father was to be done by you always after standing up, the worship which was your duty was performed by me, who follows prescribed rules. In spite of being innocentI am cursed, the same way I also curse you. (31) O (my) husband you will incur curse undoubtedly from lord Śiva. (32) Having seen that husband confounded, she in perplexed condition went to Brahmā and having enkindled firewith fuels. (33) (She) observed hard and great penance staying in Gārhpatya fire. The same way cursed Marīci also performed very hard penance. (34) By the penance of virtuous wife and by penance of Marīci, (the demigods) Indra etc. having been heated went to the recourse ofViṣṇu. (35) Heated by the penance of virtuous wife and sage (they) said to lord Viṣṇu, slept in milk ocean- “O Hari! O Keśva! Protect the three worlds.” (36) Having heard the words of Indra etc, Viṣṇu went to Dharmavratā. During that very time lord Brahmā also wake-up. (37) The deities along with Viṣṇu said to Dharmavratā- “O virtuous and devoted one to husband! who is able to observe penance amid fire?”. (38) The extreme penance which brightness all words is observed by you. O knower of religious codes! choose the desired boon from us. (39) Having heard the words of Viṣṇu etc. Dharmavratā said to the deities-“I am unable to nullify (my) husbands curse by (my own) ability.” (40) The curse (which is) given by Marīci to me, that should go away. Having heard the words to Dharmavratā again deities told her. (41) O Dhrarmavrtā! the daughter of Dharma! This curse is given by a great seen to you. (This) is not possible to be abrogated by deities and Brahmins. (42) O observer of good determination! you ask for another boon, so that injunction told by the Vedas is sustained in all three worlds. (43) Having heard the words of deities, Dharmavratā said to the deities- If o immortal ones you are not able to liberate me from the curse of (my) husband. (44) Confer upon me such type of exquisite boon that I shall be a holy and excellent stone in the universe. (45) (May I be) holier than (all the) rivers, rivulets, pilgrimages, deities etc. seers, sages and also prime gods. (46) As many as symbols (Linga) whether manifest or unmanifest are there in three worlds, all those should always stay on my body in form of pilgrimage. (47) All other pilgrimages as well as heads of the stars. All deities. Goddess and saints should stay on my body. (48) Who are offered libation, srāddha (mane-rite) and rice-ball (by their descendants) after bathing in the pilgrimages, situation on the stone they must go to the abode of Viṣṇu. (49) Gadādhara is (presiding deity) of visible holy place, which is best among places of pilgrimage. Salvation of the fore-fathers of (those who) perform Śrāddha (here) always takes place. (50) Whether born from womb or from egg, or born from perspiration or born from sprouting. May they also attain natural aspect of lord Viṣṇu after discarding (their) body on stone. (51) As after worship of lord Viṣṇu the sacrifices become complete. The same way may the rite for deceased ancestors, offering libation and bath be inexhaustible. (52) Those who perform sacrifice with baked oblation for prominent deities; may those sanctified ones be attainers of desired result without delay. (53) A man having redeemed thousand families of fore-fathers along with himself by offering Śrāddha etc. certainly, leads to the abode of lord Viṣṇu. (54) O prominent deities! as many as rivers like Gangā etc, auspicious large and deep pools of water like ocean etc. and prominent ponds like Mānasa etc are there. (55) (when someone) perform Śrāddha for emancipation of men (fathers), may the deities come and dwell in my body always and should not go anywhere else. (56) As long as the alone Viṣṇu, manifest in three forms is celebrated by the wise men, so long may all the pilgrimages along with deities, all the saints and groups of Gandhrvas stay on this stone. (57) As long as the universe is not dissolved, so long the stone will exist. (58) Those (who) mutter mantras, perform sacrifice, offer oblation and worship fires on my tranquillity-formed body, all of their performances become imperishable. (59) The mane-rite must the inexhaustible (the same way) muttering mantras, offering oblation and penance (must be inexhaustible). O deities! the stones in form of mountain must stay in my body. (60) The deities having heard divine words, said to the loyal wife- “what is asked for by you, all that will happen undoubtedly.” (61) When you will stay on the head of demon Gayā, then we shall stay well stabled in you in form of foot etc. (62) Thus, having granted the boon that way, the deities disappeared. (63) Thus, the third chapter of the account of merit of the demon Gayā in svetakalpa of Vāyupurāṇa is completed. Santkumāra said. O Nārada! I shall tell you emancipation giving glory of the stone, listen to it, the glory of which the deities and prominent saints sing. (1) That stone situated on the earth is divine formed and extremely sacred. The stone pilgrimage consisting of diversified story is well known in three worlds. (2) By (mere) touching that all the people have obtained the abode of lord Viṣṇu. When the city of Yama became devoid of men, Yama having approached Brahmāsaid (to him)- “O Brahmā by mere touch of stone my city has become vacant.” (3) (Please) take back the authority (vested in me) and the staff (Yama-danḍa) O Grandfather. (4) Lord Brahmā said to him- “keep that (stone) in your house.” Having been told by Brahmā, the king of righteousness (Dharmarāja-Yama) held that in (his) house. (5) Yama accepted his authority of punishment of sinners. This type of greater stone became famous in the world. (6) Like Brahmā, like lord Śiva, as Meru mountain in the world, the same way this stone is (also) divine-formed. (7) Since (this stone) was placed on the head of Gayā on account of (its) greatness, hence, confluence of two sacreds is emancipator of manes. (8) On Junction of two sacreds, unborn (Brahmā) performed horse sacrifice. The stonespoke having seen (the divinities) such as Viṣṇu, who had come (there) to partake their partake (in that sacrifice). (9) (The deities) staying on the stone should observe that promise for salvation of forefathers. Having said Ok, the deities Viṣṇu etc. stood on the stone. (10) On account of previous promise, the manifestonesin form of stone and deities in form of feet in manifest and unmanifest form stood (there). (11) Since, that stone stayed on the backside of demon’s head. Hence that (is termed) as mountain Muṇḍapṛṣtha, the bestower of the world of Brahmā to the forefathers. (12) Since, the lower part (feet) of (that) stone is covered by the mountain Prabhāsa and illuminated by the sun (hence), it is distinguished as Prabhāsa. (13) The thumb shaped portion of the stone came out having broken Prabhāsa. Lord Śiva also protruded in form of thumb is distinguished as PrabhāseŚa (the lord of Prabhāsa). (14) Which is a portion of thumb shaped stone, that is called ghost-stone. Since, a man is liberated form ghost by offering rice-ball to manes. (15) In the confluence of great river and Prabhāsa etc. a man should take bath. Since, Ram took bath (here) along with sīta, hence (it is) termed as Rāmatīrtha. (16) Having been requested by great river, if Rāma took bath, then (it) must be famous in three worlds as Rāmatīrtha. (17) Whatever sin, is committed by me in hundred births along with coming one, all that should be dissolved by taking bath in Rāmtīrtha. (18) By muttering this Mantra, a man having taken bath should preform manely rite. On who offers Piṇḍa in Rāmtīrtha, should go to the abode of Viṣṇu. (19) Having given affirmative answer, Rāma stayed with sītā in the hermitage of Bharata. O Rām! O Rām!Stout-armed! O giver of fearlessness to the deities. (20) O lord of deities! O salutable! my sin should perish here.one who having taken bath by muttering this Mantra, having performed rite devoted to manes along with there specific unification. (21) May his fore fathers having been liberated from the state of ghosts attain the status of manes. (22) O Lord of deities! You are water, you are the lord of flames. O God! destroy my sin born from mind, word, body and action. (23) Having saluted the lord of Prabhāsa, one should plod to effulgent Śiva and having saluted lord Śiva, one should offer meal gift to Yama thereafter. (24) Bharat having come to the mountain stayed(there) when Rama had gone to forest. Having offered Piṇda etc to ancestors and having established Rāmeśa.(25) Having offering the rice ball oblation to the manes (the departed ancestors) placed there Rāmeśam, the Lord instituted Rāma, Lakṣmaṇa and Sītā and other sages. (25) The hermit of Bharata is always choosen as most auspicious. The foot of the sage Mataṅga is also seen there by all the human beings. (26)Because of the evidence in this world righteousness is renowned as the very essence (of life). When somebody offers Piṇḍa (rice balls to the departed ancestors), at the feet of the sage Mataṅga, it saves all the ancestors. (27)After take a religious bath in Rāmatīrtha and worshipping Rāma and Sītā and also pays reverential salutations to Rāmeśvara, he does not born as a living being (28) But a greater portion of the posterior parts of that stone occupied by the mountain. The god of death Yama has said that it is known as mountain (Naga) since it does not move. (29) Yamarāja, the Lord of justice established here to make it immovable. I offer an oblation to both of them for the sake of salvation of my ancestors.(30) I also offer oblation (bali) to the two dogs Śyāma and Śavala, born in the family of Vaivasvata( name of 7th Manu). Let them be harmless (to all). (31) The mountain Kuṇḍa was established in the right hand side of that stone. Timirāditya, Iśāna, Bhargas etc., the epithets of Lord Śiva are remained there. (32) Varuṇa in two forms and Rudras in four forms placed outside the hermit of Bharata, bestow the salvation to the ancestors. O’ Nārada, having reached the hermit of Bharata, the human being has to pay reverential salutation and worship them, anywhere and at whatever time is to be freed from the greater and minor sins with the ancestors.(33-34) Whatever is offered in the hermit of Bharata is, verily, said to be eternal. Four idols are installed to signify the four Yugas. By seeing, touching and worshipping these four gods, the ancestors get salvation. Next to Brahmā, Tārakākṣa (is installed) with the lord Vāmana, is renowned as the giver of salvation. (35-37) The mountain Udyantaka is placed in the left side of the stone. He who offers rice balls to the departed ancestors, takes them to the abode of Brahmā. (38) The mountain Udyantaka which is remained in the left side of the stone was brought (there) by the eminent sage Agasti (39) The Lord Brahmā and Śiva observe terrific penance there. The mountain named Bhasmakuṇḍa is situated in the right hand side of that stone. (40) The righteous sage Agastya with his wife remained there. He who takes bath and offer rice ball to the departed ancestors in that place goes to the abode of Brahmā. (41) The virtuous persons with the gods and ancestors are worshipped there. The Illustrious sage Agasti, indeed, performed terrific penance.(42) But he received a boon about the account of the merit of divinities, difficult to be accomplished, the bestower of heaven to his wife Lopāmudrā and his ancestors.(43) Having seen Agastyesvara, anyone can be freed from the fault of the murder of a Brāhmin. And perceiving the sage Agastya with his wife, takes the ancestors to the abode of Brahmā. (44) He observed penance in the (Bhasma) Kuṇḍa, on the right side of White Mountain. The Lord Brahmā, Vaṭesvara Śiva along with the immortal fig tree (Vaṭa) is situated there. (45) The Rukmiṇīkuṇḍa is placed in front of that and the river Paścimā is flowing in the west. Kapileśa is established on the bank of the river Kapilā. If somebody takes bath new moon or full moon on that river and worship Kapileśa and offers oblation and rice balls to the departed ancestors, the fore-fathers get salvation. (46-47) The mountain Gṛdhrakūṭa is situated on the right hand side of that stone. The great sages, by observing penance, secured final emancipation. (48) Therefore, the mountain is called as Gṛdhrakūṭa and Gṛdhrakūṭeśvara was installed there. Having seen and paying reverential salutation, the human being reaches the abode of the lord Śiva. (49) One is entitled to the abode of the Lord Śiva, if he offers rice balls to his departed ancestors, in the cave of the mountain Gṛdhra. Saluting the Gṛdhravaṭa one reaches heaven by fulfilling all his desires. (50) Having perceived the Ṛṇa Mokṣa and Pāpa mokṣa Śiva, one goes near to the Lord Śiva. He, who offers rice ball to the ancestors in that original place, takes the forefathers to the heaven. (51) The cavity of that stone is covered with the mountain Ādipāla. The Lord Vighneśa, the destroyer of obstacles, is placed in the form of an elephant. (52) Having seen him, one is free from all types of obstacles and is able to take his ancestors to the abode of Brahmā. The devadāru (a species of pine tree) forest is situated in posterior part of that mountain. (53)One has to destroy the sin by seeing the mountain muṇḍapṛṣṭhāravinda. By offering Piṇḍa (the rice ball to the departed ancestors) in the holy places such as Gayānābhi and Suṣumnā, the offer takes heaven to his forefathers. (54) The mountain named Pretaparvata was established by Dharmarāja Yama on the left side foot of that stone. That mountain is the shelter of kinds of sins & evils. (55) The evilness of that mountain was thrown away to a long distance by the foot of the mountain. Due to the connection of that stone the mountain pretakūṭa is known for his purity. (56) The Pretakuṇḍa is situated there where the gods are remained in the shape of feet. Having offering piṇḍa and Śrāddha one has to protect the forefathers form the state of evil spirit. (57) There are a great number of places which create obstacles to the people who offer Śrāddha etc. to their ancestors in that holy place, the giver of emancipation. (58) There are some evil spirits in the appearance of an archer and tax-collector also. The mountain Muṇḍapṛṣṭha, marked by the feet of the god, is the abode of Mahādevī Muṇḍāpṛṣṭhā. (59) Having seen her all the people are become free from all types of great sins and minor sins. The holy place Gayāśira is free from all types of evils. (60) Since it is abandoned by the evil spirits and others, then it is the holiest place. The Gayā is holy in Kīkaṭa (Magadha), in the forest of Rajagṛha, in the hermit of the sage Cyavana, and again the river Punā. The other holy places are Vaikuṇṭha (the abode of Viṣṇu), the Lohadaṇḍa, Gṛdhrakūṭa and the river Śoṇa (name of a male river, rising in Gonḍavana and falling into the Gangā near Pāṭaliputra.)(61-62) If somebody offers Śrāddha etc. here then all the fore-fathers lead to the heaven. Verily, the saints observe penance in the form of a heron. (63) As the place is marked by the feet of the herons, so it is wellknown as Krauñcapāda. One who takes bath in the pond there, the takes his race to the heaven.(64) The human beings who offers an oblation (bali) to the crow on the Kākaśilā, he enters the Brahmayoni, (situated there) and comes of that and gets instant emancipation.(65) He who takes bath in the pond of Niḥkṣīrā and offers oblation to his fore fathers, he becomes free from the impression of womb and reaches supreme soul.(66) The man, who offers Śrāddha to the ancestors for three days, by following religious austerities, he leads all his ancestors to the heaven, even though they have committed five types of evil deeds.(67) One has to offer Piṇḍa to himself and others with sesame on the left hand of the Lord Janārdana, who is placed on the mountain Bhasmakūṭa. He has to offer rice balls (Piṇḍa) with curd for the living persons as well as pray that rice balls (Piṇḍa), I offered on your hand for me or for others, O’ Lord please give us that Piṇḍa after our death (68-70). O’ Janārdana! The bestower of salvation to the ancestors, I pay reverential salutations to you. After my death you will be the offerer (of that Piṇḍa) to me. (71) I pay reverential salutation to my departed parents as well as to the forefathers. The Lord Janārdana himself remains in Gayā. (72) By meditation on the Lord Puṇḍārīkākṣa one becomes free from the three types of debts. I pay obeisance to Puṇḍarīkākṣa, the remover of the three types of death.(73) I pay reverential salutation to the Lord of the goddess Lakṣmī, let you be the bestower of emancipation to my departed fore-fathers. Having saluted the Lord Janārdana by encountering the left-thigh and offering Śrāddha and Piṇḍa with his brothers, deserve the abode of the lord Viṣṇu. Having offered Piṇḍa and Śrāddha to fore-fathers, the righteous souled person reached the heaven with his ancestors. Since the Lord of Lakṣmī the Lord Viṣṇu, in this holy stone. (74-76) Therefore, this stone is regarded as divine. Thus ends the fourth chapter of the religious account of the demon Gayā in Svetavarāhakalpa of Vāyupurāṇa.Nārada asked- (O’ Sanatkumara, please say to me) How the Lord Ādigadādhara established himself in visible from, in invisible from and in both manifested and unmanifested form? (1)How the mace was born? By holding that how he became the Lord Ādigadādhara? How this holy place Gadāloka is created? Who destroys all types of evil deeds? (2) Sanatkumar said- In ancient times, there was a demon named Gadā, who was more strong and firm than the thunderbolt. Being requested by the Lord Brahmā, he donated the bones of his body that is difficult to abandon. (3) Being asked by Brahmā, Viśvakarmā the divine architect, made a wonderful mace. His bones are completely grounded by the Lord Viṣṇu and he hold that mace in the heaven. (4) Then after a long time, the son of Brahmā the Svayambhuva Manu observe very much terrific penance somewhere.(5) He performed the penance for hundred thousand divine years by taking air only. Sometimes he was observing penance by looking upwards and sometimes with the support of the toes of the foot. (6) Sometimes he took the support of one finger only without being agitated and depending on dried leaved and air. Being satisfied with his penance Brahmā and other gods the bestower of the boons told about the boon. (7) Thus he asked for the boon in such a manner that the warrior like me neither to be killed by the gods, nor by demons, nor by weapons and instruments, nor by the different species of human beings, nor by the disk of the Lord Viṣṇu, nor by the trident of Lord Śiva. (8) Agreed with his demands the gods were vanished. Then Heti conquered the gods and enjoyed the state of Indra. Being afraid of the demon Heti, the gods Brahmā, Śiva and others went to the shelter of the Lord Viṣṇu told him to kill Heti. Then the Lord Viṣṇu told them O’ gods! This Heti cannot be killed by the gods and demons. (9-10) Give me a great weapon. I will kill that Heti with that. Thus said: then the gods gave that mace to Lord Viṣṇu. (11) At first he held that mace. He was called as Gadādhara by the gods. Having killed the demon Heti, he gave the heaven to the gods. (12) At first he covered the head of the demon Gayā with holy stone to make it immovable. So he is well known as Gadādhara. (13) The great mountains such as Muṇḍapṛṣṭha, Prabhāsa, Naga, Gṛdhrakūṭa, Pretakūṭa, Ādipāla and Aravindaka are situated on that stone. The holy places such as Pañcaloka, Saptaloka, Vaikunṭhaand Lohadaṇḍaka, Krauñcapāda, Akṣayavaṭa, Phalgutīrtha, Madhusravā, Ghṛtakulyā, Devikā, Mahānadī and Vaitaraṇī etc. are the invisible form of the Lord Gadādhara.(14-16) The holy place such as the stride of Viṣṇu, the foot (steps)prints of Lord Rudra, (the foot print of) eminent Brahmā, and (the divine feet of ) the saint Kaśyapa is situated there from which two hands are come out.(17) The Impression of five fires are (noticed there) afterwards the foot mark of Indra and Agastya. Even theimpression of the Sun, Kārtikeya, Krauñca, Mataṅga are found there.(18) All the prominent Liṅgas(are placed there). These are the manifested and invisible forms of the lord Gadādhara. In the heart, the Lord Gadādhara is unmanifested. But Viṣṇu as the Lord of the goddess lakṣmī is the visible form of Gadādhara.(19)The morning, noon and evening prayers(sandhyā) of a Brāhmin as Gāyatrī, Sāvitrī and Sarasvati, Gayāditya, Uttarārka and Dakṣiṇārka, Naimisa, Śvetārka, Gaṇanātha, Aṣṭavasus, Eleven Rudras, Seven Sages, the Saints, the three forms of lord Śiva as Somanātha, Siddheśa and Kapardīśa, Vināyaka Ganeśa, the Lord Nārāyaṇa, Mahālakṣṃī, Brahmā, Śrī purusottama, the sages Mārkaṇḍeya, the Lord Janārdana, the goddess Maṅgalā and the most eminent puṇḍarīkākṣa are established on that holy stone. All these are the visible form of the Lord Ādigadādhara. The Lord Viṣṇu killed that demon Heti there and went to his abode (Vaikuṇṭha).(20-24) After making that demon immovable, by the Lord Brahmā with Rudra and others the Lord Ādigadādhara became satisfied. Then Brahmā was pleased for his accomplishment. (25) Brahmā said- I pay my reverential salutation to that Lord Gadādhara, who is free from the sin relation to the time, established in the holy place Gayā, wellknown for his excellence, beyond all the qualities, residing in a secret place, resorted to the shining high-mountain (Himālaya), worshopped by the followers, and the bestower of the boon.(26) I extol the splendid Gadādhara, the resort of the gods and other divine beings, prosperity on the earth, honoured for destroying the demons ( the offspring of ditty), worshipped by the people in the Kaliyuga, honoured as the destroyer of the impurity of the Kaliyuga, resting on the heart of the followers.(27) (I bow down to the Lord Gadādhara the most strongest one, eulogized by the established scriptures( Veda), honoured by the god of love, very much compact, approached by unconventional and tradition, belongs to rich family, destroyer of hart-hearted, praised(by all) praised by self-experience, exalted by the more powerful Vedic-hymns.(28) I salute that Lord Gadādhara, the formless, beyond the cause and effect, free from birth, ornament of the middle region of the sun, beyond word and speech, pre-eminent the primary god, the Lord Viṣṇu.(29) I make obeisance to the Lord Gadādhara, transcending mind and intellect, most-distinguished, praised by the wise in the upanishad as unique, the supreme sprit, consciousness, beyond the dispute of the Kaliyuga, seated in the heart.(30) Sanatkumar said: Thus being praised by Brahmā with other gods, the Lord Gadādhara was pleased and asked Brahmā and requested for a boon. Then the Lord Brahmā told. (31) We cannot stay on this divine stone without you. We will establish here as visible form permanently. (32) Having said let it be’, the Lord Gadādhara remained there with the goddess Lakṣmī to protect the people of the world and bestow emancipation to the living beings. (33) That first born eternal form inconceivable by the Vedas is well known as well manifested Lord Puṇḍarīkākṣa and Janārdana.(34) At first he became invisible in the Varāhakalpa but again he will be well manifested in Svetakalpa(35) There is no doubt about this that he will be visible on the head of the demon Gayā to overcome the world(by the people) and to protect the gods.(36) Those who perceive the Lord Ādigadādhara constantly with devotion, being free from the disease leprosy etc. reach the abode of the Lord Viṣṇu.(37) Those who behold the Lord Ādigadādhara always, they get wealth, grains, long-life and even good health.(38) Those who salute with believe and faith, they achieve good wife, sons, grandsons, good results, fame, happiness as well as the kingdom and the abode of the Lord Brahmā.(39) The human beings may depart after enjoying constantly the result of his meritorious deeds. By offering any fragrant substance, one becomes rich in odour. If somebody donates flowers he gets good fortune. One achieves a kingdom by presenting incense (aromatic vapour or smoke) one will receive lustre by lighting lamp. By offering a flag, one becomes free from the evil deeds. The one who goes on a pilgrimage is entitled to reach the abode of Brahmā. (40-41) The offerer of an obsequial oblation (Śrāddha) and Piṇḍa (a lump of rice offered to the manes at the obsequal oblation), leads his fore-fathers to the abode of the Lord Viṣṇu.(42) Those who praise, after worshipping, will take their fore-fathers to the abode of the Lord Viṣṇu. The Lord Śiva also pleased Ādigadādhara with highest regards. (43) Lord Śiva says: The god who remains as a holy place in Muṇḍāpṛṣṭha, Phalgu etc. and who stays in the unmanifested form… (The Text is Incomplete)