History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75.357
History of Dharmaśāstra (Ancient and Mediaeval Religious and Civil Law in India) v5.c75.357
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v5.c75.357.1
Gayā, pp 643-679, see under Gayāśiras, Viṣṇupada, Akṣayavaṭa at 661n; Akṣayavaṭa śrāddha at G and honouring Gayā brāhmaṇas established by Brahmā 666, 676, sages did not prohibit *kṣaura* even at Gayā but only *muṇḍana* 575, all sins are destroyed by performance of śrāddha at Gayā 654; ancestors to whom śrāddha is offered at G are either six, nine, or twelve 669, Anuśāsanaparva mentions three spots in Gayā that are not mentioned in Vanaparva chap 84, 649, ascetic has to offer no śrāddha, but should put down his staff on Viṣṇupada 655, bath of Gadādhara with pañcāmṛta explained 664, bathing of Gadādhara with pañcāmṛta is obligatory in Pañcatīrthī rites and the rest may be done according to one's ability 675, Brahmā, it is stated by Vāyupurāṇa and Agni, bestowed upon G brāhmaṇas 55 villages, Gayātīrtha, well-appointed houses &c.
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but he enjoined on them not to beg or accept gifts from others, but they being greedy officiated at a sacrifice of Dharma and begged of him fees whereupon Brahmā cursed them and deprived them of everything and when they bewailed he pitied them and told them to maintain themselves at Gayātīrtha 55, 579, 657, by performing śrāddha and offering piṇḍas on Viṣṇupada pilgrim saves one thousand families and takes them and himself to the world of Viṣṇu 665, comprehended, when Buddhism waned, all the tract from Pretaśilā to Mahābodhi tree 650, conduct of modern Gayā brāhmaṇas 405, description of rites performed for seven days after entering Gayā 662-668, Dhāmins are a special but lower class of priests at, 668; Dharmāraṇya was founded by Asūrtarayas, says Rāmāyaṇa 653n, enumeration of the principal holy rivers, peaks and hills, bathing places, sacred sites and trees in G. 660-664, expenses on Gayāśrāddha to be on a profuse scale 404-405, full pilgrimage at Gayā lasts for seven days 662; Gadālola, why so called, 665n; Gadālola, śrāddha at 676, Gaya is not a demon in Ṛgveda 59n, G.
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named after king Gaya who is mentioned in even Buddhist and Jaina works 646, Gayākṣetra has an extent of five krośas and Gayāśiras of one krośa 655, 677, Gayāśiras is the centre of Gayā, the most holy spot and smaller than Gayā 665n, 677, Gayāśiras and Gayā were well-known places in Buddha's days 668, 677, Gayāyātrā described in Vāyu 110, 661-662, Gayāls or Gayāwals are priests who make profit from Gayā pilgrimage their business 580, great divergence of views as to the ancestors to whom śrāddha is to be offered at Gayā 668-669, if one out of many sons goes to G.
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and performs śrāddha, the pitṛs secure *mukti* 539, great divergence of views among modern scholars about the antiquity of the Gayāmāhātmya 644, hill called Muṇḍapṛṣṭha 658, if pilgrim unable to perform all details of Gayāśrāddha at Phalgu, Pretaśilā and other spots he may offer only piṇḍas 671, 673, in whose soever name a piṇḍa is offered at Gayā that person if in hell goes to heaven and if in heaven secures release from saṁsāra 665, 670, is spoken of as pitṛtīrtha 654, king Gaya, son of Amūrtarayas, performed a sacrifice in which food and fees were distributed in plenty 653, Krauñcapāda is the hill Muṇḍapṛṣṭha 665, literature on the History and Antiquities of 643, Mahābodhi tree, verses addressed to 664, 667, mahānadī in Vāyupurāṇa on Gayā generally means Phalgu 676, māhātmya of G in Vāyupurāṇa is a patchwork made between 7th and 10th centuries 951-952, mango tree at G, famous verse about 661n, mātṛṣoḍaśī described by Raghunandana with 16 mantras which do not occur in Vāyu 677, most important work on G relied upon in medieval digests is the Gayāmāhātmya i. e. Vāyupurāṇa chapters 105-112, 644, not a spot in G. that is not a tīrtha 656, numerous sub-tīrthas of G.
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are mentioned in Vanaparva chapters 77 and 82, occupies a unique place in the hearts of all pious Hindus even now 643, on entering G pilgrim bathes in Phalgu river, performs tarpaṇa and śrāddha and on same day performs śrāddha on Preta-śilā and offers piṇḍas whereby the persons for whom this is done become free from the position of *preta* 662-663, one may offer piṇḍa to oneself but without sesame 670, one may offer to pitṛs at G piṇḍas of *pāyasa*, boiled rice, barley flour, fruits, roots, sesame cake, jaggery or honey 653, order in which several tīrthas at G are to be visited 662ff, *padas* (stone slabs with foot-prints thereon) at G and śrāddhas at them 661n, 676, pañcatīrthī (five tīrthas) of Gayā and rites there 663n, 675, passed through several vicissitudes 650, pilgrim should gratify the Gayā brāhmaṇas 656, Pretaśilā adjoins the west bank of Phalgu river and is to the north of Gayā 671, procedure of offering a piṇḍa to oneself while living 670, procedure of śrāddha, acc. to Vāyupurāṇa 653-656, procedure of Gayā śrāddha acc. to Raghunandana 671-677, Rāmatīrtha (i e Prabhāsa-hrada), bath, śrāddha and piṇḍas at, free pitṛs of pilgrim from condition of being *preta* 674, references to Gayā from Ṛgveda downwards 645-647, rites from the first to the seventh day of entering Gayā described 672-676, river Vaitaraṇī in G.
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656, rules of conduct to be observed while one is in Gayā 655-656, Samārohaṇa, meaning of, in Aurṇavābha's explanation of the three padas of Viṣṇu 647, saṅkalpa acc to Raghunandana, before a bath in Phalgu 671n, seven gotras to whom śrāddha may be offered at G 662, six Gayās that confer *mukti* by worship and piṇḍadāna at them, enumerated 667; size of piṇḍas to be offered at Gayā-śrāddha 662, Ṣoḍaśīkarma at G described 672-673, special characteristics of śrāddhas at G 669-670, śrāddha may be performed at G. at all times, even in an intercalary month, even when Jupiter and Venus are invisible 370, 655, śrāddha at G. is made without arghya and āvāhana 661, śrāddha at Pretaśilā is the first and that at Akṣayavaṭa is the last and the rest of the śrāddhas should be performed in the order set out in Vāyupurāṇa or, if one does not know it, in any order 666, story of Gayāsura 656-657, story of the mace manufactured from the bones of an asura called Gada 660, story of Śilā, that was placed on the head of Gayāsura 657-658, story of Viśāla, a sonless king and of a person who offered one-sixth of his property to a trader and who was saved from remaining *preta* 666; *tarpaṇa* of ancestors at G. 671n; tax was levied on Kashmirians performing śrāddha at Gayā 571, the unmanifest forms (such as hills like Prabhāsa) and manifest forms (such as image of Ādi-Gadādhara) of Viṣṇu 660-661; though there are numerous tīrthas at Gayā, visit to three alone is absolutely necessary viz.
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to Phalgu river, Viṣṇupada and Akṣayavaṭa 666; Uttaramānasa tank 650-651, 653, Vedīs, at which the leisured pilgrim may offer piṇḍas in G. are forty-five 667, very sublime formula repeated at the time of offering piṇḍa and water at, 550, Viṣṇupada is Ādi-Gadādhara himself 665, Viṣṇupada is deemed to be the foot-print of God Viṣṇu 667, was named according to Agni and Vāyu after Gaya who performed a sacrifice there 654, was all emptiness and desolation in Fa Hien's time, while in Hiouen Thsang's time it was a flourishing town with 1000 brāhmaṇa families 650; why Hari is Ādi-Gadādhara at G. 657, 660, works dealing with procedure of śrāddha at G 670-671, Yājñavalkya says that whatever a man gives in Gayā leads to inexhaustible rewards 653