Chapter summary
गयाक्षेत्रमाहात्म्यम् Gayā Kṣetra Māhātmyam
The Glory of Gaya Kshetra
**The revered Sadguru said:**
I shall now recount the sacred glory of Gaya, that hallowed ground where Lord Gadadhara, the mace-bearer and master of all worlds, bestows unending satisfaction upon the ancestors. Indeed, in Gaya, Gadadhara Himself is present in the very form of the ancestors; to behold Him, the lotus-eyed Lord, is to be freed from the three debts that bind humanity (v.1-2).
Therefore, one should ardently desire many sons, virtuous and well-versed in scripture, for among them all, at least one might journey to Gaya. Seeing a son who has reached this sacred place, the ancestors rejoice, exclaiming, "Having touched Gaya even with his feet, what boundless offerings will he not bestow upon us?" (v.3-4).
For men, four paths lead to liberation: the knowledge of Brahman, the performance of *śrāddha* [ancestral rites] at Gaya, death in a cowshed, and residence in Kurukshetra (v.5).
The ancestors, ever fearful of the torments of hell, long for a son, thinking, "The son who will go to Gaya, he alone will be our saviour" (v.6).
There once lived a mighty *asura* named Gaya, a tormentor of the gods, whose sole intent was to obstruct the dharma of the sages dwelling in the Dharmāraṇya forest. Having performed a terrible penance and secured boons from the four-faced Brahmā, he roamed the world, intoxicated with pride, inflicting harm upon the celestials (v.7-8).
In their distress, the gods, sages, *siddhas*, *kinnaras*, and all humanity sought refuge in Govinda, the ultimate shelter of all worlds. Then, Hari, dark as a raincloud, clad in divine yellow silks, and wielding the conch and discus, addressed all the gods (v.9-10).
**The Supreme Lord said:**
"Welcome, O foremost of celestials! May all be well with you. I shall now reveal a way to subdue Gaya. He is devoted to Brahmins, true to his word, and immensely generous, that best of demons. We are all incapable of overcoming him in battle. However, one great flaw is evident in that supreme demon: self-conceit born of pride. By this alone, he will surely be vanquished. Therefore, you, disguised as Brahmins, should approach that excellent demon and ask for the most elevated place in the world upon which to perform a sacrifice" (v.11-14).
**The revered Sadguru said:**
Thus instructed, all the celestials, assuming the guise of Brahmins, approached Gayāsura and offered him auspicious words of blessing. Pleased by their presence, the great demon joyfully worshipped the Brahmins and, with faith and devotion, inquired about the reason for their arrival (v.15-16).
**Gaya said:**
"I bow to you, O Brahmins; you are visible deities. I would give even my head for you, of this there is no doubt. Tell me quickly the reason for your coming here" (v.17).
**The Devas said:**
"We wish to perform a sacrifice on the most elevated ground, O Asura. Show us such a place, the most exalted in the world" (v.18).
**Gaya said:**
"This chest of mine is indeed the most elevated place in the world. There exists no place in the universe more exalted than this" (v.19).
**The Devas said:**
"If that is so, O demon, true to your word, then give us your chest. We shall now consecrate a sacrificial ground upon it" (v.20).
**Gaya said:**
"My chest is given, indeed, to perform the sacrifice; of this there is no doubt. I am true to my word; proceed with your auspicious rites" (v.21).
**The revered Sadguru said:**
Having spoken thus, Gaya, the foremost of demons, exceedingly pleased, lay down upon the ground, presenting his supremely elevated chest. Upon his chest, the gods, accompanied by the sages, constructed a sacrificial hall according to scriptural rites and then commenced the sacrifice (v.22-23).
Realizing that these were the foremost of celestials who had shed their Brahmin guise, he rose up at once in anger, intent on slaying the gods who had deceived him. It was then that Vishnu, the mace-bearer, placed His foot—worshipped by all—upon Gaya's chest, rendering him utterly unable to rise. Seeing the divine foot placed upon his own heart, the demon, with profound faith and devotion, praised Gadadhara, the God of gods (v.24-26).
**Gaya said:**
"May those lotus feet be my eternal refuge, the dust of whose lotus feet is sought after by the Vedas; the water from whose lotus feet purifies the three worlds; whose pair of lotus feet is served by Lakshmi. May those lotus feet be my eternal refuge, whose foot the lotus-seated Brahmā himself worships; whose lotus-foot's honeybee is indeed the moon-crested Shiva; whose footstool is the refuge for all the celestials. May those lotus feet be my eternal refuge, whose pair of lotus feet the sages worship; whose feet the yogis constantly hold in their hearts; whose lotus feet are borne by the king of birds, Garuḍa. May those lotus feet be my eternal refuge, by whose feet this entire universe is marked; whose lotus feet were the crown for the mighty Bali; whose lotus feet the son of the demon king (Prahlāda) worshipped. May those lotus feet be my eternal refuge, whose connoisseurs are the best of Hari's devotees, who constantly take refuge in His feet alone; the dust of whose feet purifies the entire universe. May those lotus feet be my eternal refuge, whose lotus-petal-like foot is the boat across the ocean of existence; whose lotus foot is the wish-fulfilling tree that grants all desires; whose lotus foot is the destroyer of all afflictions. May those lotus feet be my eternal refuge, by whose feet the sage's wife (Ahalya) was purified in her story; whose sandals ruled the world as its protector; whose lotus feet the son of the Wind God (Hanuman) worshipped. May those lotus feet be my eternal refuge, whose minds were captivated by the sound of His ankle-bells, on the banks of the Yamunā, marked by His footprints, the women of Vraja worshipped His lotus feet" (v.27-34).
**The revered Sadguru said:**
Thus Gayāsura, with love, took hold of that lotus foot, and placing it upon his heart, he prayed with profound devotion (v.35).
**Gaya said:**
"O Lord, O embodiment of compassion, who sees good qualities everywhere! Forgetting my faults, be pleased with me, O Gadadhara! May Your lotus foot always rest upon my heart on this earth, and may I, Your devotee, exist for the welfare of all worlds. I know no other happiness greater than this, O Gadadhara; the touch of Your feet is indeed the supreme fruit to be attained. May people in this world constantly worship this foot of Vishnu, which destroys all sorrows and bestows all auspiciousness" (v.36-39).
"By the offering of *pinda* [rice balls] and libations of sesame water at this Vishnu-pāda, may the ancestors receive unending satisfaction, O glorious Gadadhara! May this great river Phalgu flow with nectar, and may all the trees here become wish-fulfilling trees, O Gadadhara! May all the cows here become wish-fulfilling cows (*Kamadhenus*), and may this mountain, O wielder of the mace, become made of *Cintāmaṇi* [wish-granting] jewels. At the time of cosmic dissolution, O Lord, may this banyan tree be indestructible; by offering *pinda* at its root, may the ancestors be satisfied. Thus, may my life be for the benefit of the world. Be pleased, O Lord Vishnu, by my devotion alone" (v.40-44).
**The revered Sadguru said:**
Thus prayed to, Vishnu replied with the words, "So be it." This supreme and auspicious place then became renowned as Gaya Kshetra (v.45).
For the ancestors of both the paternal and maternal lines of those blessed with sons, who are duly cremated at the proper time by a good son; for those who have gone to distant lands or died anywhere and everywhere; for those who did not receive funeral rites and for those whose parentage is unknown; for those who died by hanging, in water, in fire, in a forest, or on a mountain; for those killed by lions and tigers or slain by the strike of a weapon; for people who met an unfortunate death by any means whatsoever; for initiated boys and bachelors; for unmarried girls and deceased women; for those who died through miscarriage and for sweet-voiced infants; for heretics, sinners, and those who have fallen from their family dharma; for the lame, mute, foolish, blind, insane, and the wicked; for those without sons and with sons, who are unfit for rituals; for teachers, maternal uncles and others, for sisters and sons-in-law; for sisters-in-law, brothers-in-law, friends, and relatives; for widows, servants, and adulterous women; for all ancestors, both sinful and meritorious—for all of them, the Vishnu-pāda at the Akṣaya Vaṭa in the holy *tīrtha* [pilgrimage site] of Gaya is the certain salvation (v.46-54).
By the offering of *pinda* at the Vishnu-pāda, the ancestors, rising immediately from the hells, attain the supreme state (v.55).
Who, being a promoter of his lineage and wishing to discharge his debt to the ancestors, would not perform the *pinda-dāna* in Gaya, in the sacred presence of Vishnu? (v.56).
By the grace of the ancestors and the worship of Vishnu's foot, the family lineage will flourish as long as the moon and sun endure; of this there is no doubt (v.57).
Here ends the eleventh chapter, titled "The Glory of Gaya Kshetra," in the First Part of the Divya Desa Vaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
Thus ends Chapter 11, named "Gayā Kṣetra Māhātmyam", in Prathama Bhāge, in the Divya Deśa Vaibhavam, composed by Śrī Kṛṣṇapremi Mahāprabhu.
