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Garudapurana 1.86

English (machine translation) 1.86

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1.86.1

The glorious Garuḍa Purāṇa [Chapter] 86. / Brahmā said: / This celebrated Pretaśilā at Gayā is situated threefold: / at Prabhāsa, at Pretakuṇḍa, and on the head of Gayāsura.

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The rock containing all the gods was placed by Dharma for prosperity. / Those among men—friends, relatives, and others—who have become ghosts,

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for their deliverance the auspicious Pretaśilā exists. / Therefore, sages, kings, queens, and others always

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perform funeral rites and the like on that rock and go to the world of Brahmā. / Since the rock is upon the back of the head of Gayāsura,

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this mountain is called Muṇḍapṛṣṭha, containing all the gods. / Since at the feet of Muṇḍapṛṣṭha are [tīrthas] headed by Brahmasaras,

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among them is the Aravinda forest; by that it is designated. / The mountain named Aravinda is marked with the footprint of Krauñca;

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therefore, the Krauñcapāda mountain grants the world of Brahmā to the ancestors. / Gadādhara and other primal gods stood there in the beginning,

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unmanifest in the form of stone; therefore the rock consists of the gods. / Covering the head of Gayā[sura], the heavy rock was set.

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In the course of time, primal Gadādhara became manifest and stood [there], / together with great Rudra and other gods—Hari, without beginning or end.

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Just as the Fish previously appeared for the sake of protecting dharma, / destroying adharma and the like, and annihilating the daityas and rākṣasas,

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and the Tortoise, the Boar, the Man-Lion, Vāmana, the mighty Rāma [Jāmadagnya], / Rāma son of Daśaratha, Kṛṣṇa, the Buddha, and also Kalkin,

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even so the unmanifest-formed primordial Holder of the Mace (Ādigadādhara) became manifest. / Because he, the primordial one, was worshipped here in the beginning by the gods, headed by Brahmā,

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with water for the feet and the like, perfumes, flowers, and so forth, he is therefore Ādigadādhara. / Whoever approaches the primeval Gadādhara, together with the gods, and offers

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water offering, a vessel, water for washing the feet, perfume, flowers, incense, / a lamp, excellent food offerings, various garlands,

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garments, a diadem, a bell, a cāmara, dramatic spectacles, / ornaments and the like, funerary balls (piṇḍa), and the gift of food—

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for them there is wealth, grain, long life, healthy prosperity, / the welfare of offspring beginning with sons, knowledge, wealth, and desired pleasure,

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a wife, residence in heaven and other worlds, sovereignty after returning from heaven, / being of noble birth, endowed with vitality, crushing enemies in battle,

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freed from slaughter and imprisonment, and at the end attaining liberation. / Those who perform the śrāddha and the offering of piṇḍas go to the world of Brahmā together with their ancestors.

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Those who worship Jagannātha, Subhadrā, and Balabhadra, / obtaining knowledge, prosperity, and sons, go to Puruṣottama.

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Offering a piṇḍa and the like in front of Puruṣottamarāja, / the Sun, and the Gaṇa bestows the world of Brahmā upon the ancestors.

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Bowing to Kapardi-Vighneśa, one is freed from all obstacles. / By worshipping Kārtikeya, one attains the world of Brahmā.

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By worshipping the twelvefold Āditya, one is freed from all diseases. / Having worshipped Vaiśvānara, one attains supreme brilliance.

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Having worshipped Revanta, one obtains peerless horses. / Having worshipped Indra, [one attains] great sovereignty; having worshipped Gaurī, good fortune.

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Having worshipped Sarasvatī, [one attains] knowledge; having worshipped Lakṣmī, wealth; / and having worshipped Garuḍa, one is freed from hosts of obstacles.

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Having worshipped Kṣetrapāla, one is freed from hosts of malignant planets. / Having worshipped Muṇḍapṛṣṭha, one attains every desire.

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Having worshipped the eight Nāgas, one bitten by a snake is delivered. / And having worshipped Brahmā, one attains the world of Brahmā.

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Having worshipped Balabhadra, one attains strength and health. / And having worshipped Subhadrā, one attains supreme good fortune.

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One attains all desires by worshipping Puruṣottama. / By worshipping Nārāyaṇa, one becomes a ruler of men.

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Touching and bowing to Nārasiṃha, one is victorious in battle. / Having worshipped the Boar, one obtains a kingdom on earth.

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Touching the two garland-bearing Vidyādharas, one obtains the station of a Vidyādhara. / One attains all desires by worshipping Ādigadādhara.

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Having worshipped Somanātha, one attains the world of Śiva. / Having paid homage to Rudreśvara, one is glorified in the world of Rudra.

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A man, having bowed to Rāmeśvara, becomes beloved like Rāma. / A man, having praised Brahmeśvara, is destined for the world of Brahmā.

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Having worshipped Kāleśvara, a man becomes a conqueror of death (Kāla). / Having worshipped Kedāra, one is glorified in the world of Śiva.

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And having worshipped Siddheśvara, a perfected being goes to the city of Brahmā. / Having seen Ādigadādhara together with the primordial Rudra and other gods,

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a man uplifts a hundred generations and leads them to the city of Brahmā. / One desirous of dharma attains dharma, and one desirous of wealth attains wealth.

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A desirous person attains desires, and one desirous of liberation attains liberation. / One desirous of kingship attains kingship, and one desirous of peace attains peace.

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One desiring everything attains everything by worshipping Ādigadādhara. / A woman desiring sons [attains] sons, and one desiring good fortune [attains] good fortune.

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And a woman desiring lineage obtains descendants by worshipping Ādigadādhara. / Offering water with a śrāddha, the offering of a piṇḍa, and the gift of food,

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one attains the world of Brahmā by worshipping Ādigadādhara. / Just as the city of Gayā is foremost of all sacred sites on earth,

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even so is Gadādhara, whose form is the sacred rock and the rest, supreme. / When he is seen, the rock is seen, because Gadādhara is everything.

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Thus ends the eighty-sixth chapter, named “The Glory of Gayā”, in the Ritual Section entitled the First Part, in the First Section of the glorious Garuḍa Mahāpurāṇa. / (Thus the Glory of Gayā is concluded.)

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