14 Gayā

CHAPTER XIV

GAYA

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CHAPTER XIV

GAYA

Gayā occupies a unique place in the hearts of all pious Hindus even in these days. Hundreds of pages have been written about the history, the antiquities, the architectural remains of Gayā, the sacred places in and round about Gayā, the śrāddha rites performed in Gayā and about Gayāwals (the priests of Gayā). It is not possible to deal with this vast mass in this work. But it is impossible not to say a few words about the many conflicting views on certain important matters put forward by scholars for about three quarters of a century. Those who are deeply interested in the history and antiquities of Gaya should carefully read the following books and papers; Dr. Rajendralal Mitra’s ‘Buddha-Gaya’ with 51 plates (1878); General Cunningham’s ‘Mahābodhi’ with 31 plates at the end (1892); L.S.S. O’Malley’s District Gazetteer of Gayā, vol. XII and J.A.S.B. for 1903 LXXII, No. 3, pp. 1-11 on ‘Gayāśrāddha and Gayāvals;’ Indian Antiquary, vol. X pp. 339-340 for a Chinese Inscription at Buddha Gayā dated in a Chinese date corresponding to 1033 A, D, and pp. 341-347 for Inscriptions at Gayā, one of which is engraved in a temple of the Sun near a tank ‘Daksinamānasa’ near the Visnupada, dated 1813 years after Buddha’s Parinirvāṇa; Indian Antiquary, vol. 16 pp. 63 ff Inscription of Yakṣapāla, son of Viśvāditya, which records the building of a temple for certain images in the 15th regnal year of the Pāla king Nayapāladeva who died in 1045 A, D., edited by Kielhorn; Dr. Benimadhav Barua’s ‘Gayā and Buddha Gayā’ in two volumes (1934) with plates; Journal of Bihar and Orissa R. Society, vol. 24 (for 1938) pp. 89-111 where Dr.J.C. Ghose deals with the antiquity of Gayā.’ Some of the remarks of Dr. Ghose are most unwarranted and cannot be accepted, such as holding ‘maganda’ in ‘Pramagandasya’ in Rg. III. 53.14 as identical with Magadha and the explanation of ‘udantyāh’in the Ait. Br. as ‘people of sunrise.’ Among medieval digests Gayā is dealt with in Kalpataru on Tirthas pp. 163-174, Tyrblade cintāmani of Vācaspati pp. 268-328, Tristhalīsetu of Narayana ) bhatta pp. 316-379, Tirthaprakāśa pp. 384-452, Tirthendi, sekhara pp. 54–59, Triṣthalisetu-sāra-sangraha of Bhattojin pp. 36-38.

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The most important work on Gayā relied upon in such works as the Tristhali-setu and in modern times is the Gayā māhātmya that occurs at the end of the Vayupurāṇa (chapters 105-112 of the Anandāśrama ed.). Scholars, differ about the antiquity of these chapters. Rajendralal Mitra assigned the Gayā-māhātmya to the 3rd or 4th century A, D. O’Malley was inclined to hold that the legend of Gayasura was invented in the 14th or 15th century, principally on the ground that the Gayāwals profess the Vaisnava faith established by Madhva cārya 1468 and acknowledge as their spiritual head the mahant of Hari Narasimhapura; vide J. A. S. B. vol. LXXII (1903) p. 4. To my mind there is hardly anything in this. The Gayāwals are notorious for their indolence, dissoluteness and ignorance and they are a dying race. O’Malley himself notes in the paper mentioned above (at p. 8) that originally the families of Gayāwals were 1484, that in Buchanan Hamilton’s time they numbered about 1000, that in 1893 a Gayāwal counted 128 families, that in the census of 1901 there existed only 168 males (as pure Gayāwals) and 153 females. Gayā is a place sacred to Visnu and if the Gayāwals had to turn in medieval times for support to some great ācārya they would naturally choose to align themselves with the Vaisnava ācārya Madhya rather than with Sankara. Dr. Barua, after an elaborate exami nation of the several items of evidence, holds that the Gaya māhātmya is not earlier than the 13th or 14th century A. D. (vo]. I. p. 64 of ‘Gayā and Buddha Gaya’). From considerations of the space at my disposal I cannot examine in detail his argu ments. His conclusion is vitiated mainly for two reasons. He relies too much on the dubious and unconvincing argument from silence. He examines the account of Gayā that appears in the Vanaparva and compares it with the fuller account in the Gayāmāhātmya and arrives at the rather startling conclusion “The Gayā proper as known to the Epic (the Mahābhārata) is essentially a place sacred to Yama Dharmarāja, Brahmā and Sivasūlin, and Visnu and Vaisna vism has no place in it either as a name or as an idea. Except

1468. There is conflict about the dates of Madhvācārya’s birth and death. The Uttaradi-matha records give sake 1040 (1118 A. D.) and sake 1120 (1198 A. D.) as the dates of his birth and death respectively. This is said to conflict with the date given in Madhva’s महाभारततात्पर्यनिर्णय vi, that he was born in Tanio 4300. In a paper published in the Journal of the Annamalai University, vol. III for 1934 pp. 245 ff. the correct dates are said to be 1238 A.D.-1317 A, D.

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Brahmayūpa, Sivalinga and Vrsabha there is no refe rence to any structural erection nor any iconic suggestion’. In order to show how this conclusion is not at all justified the references to Gayā in the Epic and other Sanskrit works will have to be set out and compared with each other and with the Gayāmāhātmya. The second reason that vitiates Dr. Barua’s conclusion is the wrong interpretation that he puts on verse 12 of the Inscription edited by Kielhorn in I. A. vol. 16.

I shall now turn to the name Gayā and references to it or similar names from the Rgveda downwards. A Gaya, son of Plati, is the reputed author of two hymns of the Rgveda (X. 63 and X. 64). In Rg. X. 63. 17 and X. 64. 17 we have the words ‘astāvi jano divyo Gayena’ (the divine host was praised by Gaya). So Gaya was a proper name applied to a composer of Rgvedic hymns. In the Rg. the word Gaya has several other senses, which are not material here. In the Atharvaveda (I. 14.4) Gaya appears to be a wond

appears to be a wonder-worker or a sorcerer along with Asita and Kaśyapa. Even in the Vedic Samhitās Asuras, Dāsas and Rākṣasas are credited with tricks and magic. Vide Rg. VII 99.4, VII, 104.24-25 and Atharva IV. 23.5. It is not difficult to imagine how a sorcerer Gaya could have been transformed into Gayāsura later on. Proceeding further, the Nirukta 1469 while explaining ‘idam Visnur-vi cakrame tredhā nidadhe padam’ (Rg. I. 22. 17) gives two very interesting interpretations, one explaining the verse as a natural phenomenon and the other explaining it from geographical or legendary points of view “He (Visṇu) puts down his foot in three ways. According to Sākapūṇi, Vispu plants his foot on the earth, in mid air (sky) and heaven; according to Aurṇavābha, on Samārohana, on Viṣnu pada and on Gayasiras.’ Whatever the Vedic verse may mean, it is clear that two interpretations had arisen several centuries before Christ and if the usual dates about Buddha’s nirvāna are accepted Aurpavābha and Yāska both flourished before Buddha. Vide S. B. E. vol. XIII pp. XXII-XXIII for Buddha’s nirvāṇa being placed at 483 B. C. according to Ceylonese chronicle, while some western scholars would place it between 429-400 B. C. 1470 Gayasiras is named in the Vanaparva (87.

1469. वेधा निधत्ते पदम् । पृथिव्यामन्तरिक्षे दिवीति शाकपाणिः। समारोहणे विष्णुपदे TURIIh-gra sitrana: 1 15 12. 19.

1470. The Nirukta is placed not later than at least 500 B.D. by West Sanskrit scholars. Aurnavābba is earlier than the Nirukta. Vide Histody of

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11, 95. 9), in the Viṣnudharma-sūtra 85,4 (in the form Gayā śirṣa), Vāmanapurāṇa (22.20 as the eastern vedi of Brahmā), Skanda I. 2. 13.21 and even in the Buddhist books such as the Mahāvagga (I. 21.1, S. B. E. vol. XIII p. 134) in which last it is said that after having dwelt at Uruvela, Buddha accom - panied by a thousand bhikkhus went to Gayāsīsa (which is the Pali equivalent of Gayāśirsa). Traditions of Gaya as a king of the territories round about Gayā are mentioned in Jaina and Buddhist works. The Uttarādhyayanasūtra (S. B. E. vol. 45 p. 86 and note 3 there) states that he was son of king Samudravijaya of Rājagrha and became the 11th Cakravartin. The Buddhacarita of Aśvaghosa states that Buddha visited the hermitage called a city of the royal sage Gaya, that the saint (future Buddha) fixed his dwelling on the pure bank of the Nairanjanā river (S. B. E. vol. 49 part 1 p. 132, Canto XIT. 87-88) and p. 193 (chap. XVII. 8 of the same work) and that Buddha went to the hermitage of Kāśyapa at Gayā called Uruvilvā. The same work (S. B. E. vol. 49 part 1 p. 192) speaks of Dharmātavi where dwelt 700 ascetics whom Buddha helped to enter nirvāna. Viṣnupada occurs in the Viṣnudharmasūtra 85.40 as a holy place very fit for śrāddha. In my opinion at least Aurnavābha held that in a particular region there were three places on which according to the legends current in his day the foot-prints of Visnu’s foot could be seen 1971. Two of

(Continued from last page) Sanskrit literature by Winternitz, vol. I p. 69(English tr.). Scholars are not agreed about the exact location and extent of Gayasiras. Rajendralal in ‘Buddha-gayā’ p. 19 says ‘Gayasiras is not the Brahmayoni hill but a low spur of it to the north-east about a mile in area forming the site of the old town of Gayā. This Gayāsiras is the most sacred spot in Gayā.’ Dr. Barua (vol. I. p. 246) ‘Gayā proper is still sandwiched between the Phalgu and a small set of hills containing some 25 hill-tops with Gayasira or Gayasira (Brahma yoni) in the south-west &c.’. Both are, however, agreed that Gayasiras is part of the ancient Gayā region. Vide S. B. E vol. XIII. p. 134 n. 1 about Cunnigham’s view that Tyr TH is the tra hill near Gayā. !.

1471. I am not unmindful of the fact that in the Iron Pillar Inscrip tion of a king called Candra at Meherauli (nine miles south of Delhi) the last verse reads तेनायं प्रणिधाय भूमिपतिना … मांशुर्विष्णुपदे गिरी भगवतो विष्णोर्ध्वज: Fatica:’ (Gupta Inscriptions, No 32 at p. 141). This shows that near Delhi there was a hill called facute. But there is nothing to show that there was sie a place called TÍCH near it. Hence facute and T T being taken bob together point out to Gayā. The Inscription is undated but looking to be characters it would not be far wrong to assign it to a period near Samudra

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these, Visṇupada and Gayasiras are well-known; hence it would not be unreasonable to hold that “Samārohana’ is a place and has to be located somewhere near the other two. Samārohana means ‘mounting up’ or ‘ascending’. This word probably refers to the ascent of the hill that rises up from the river Phalgu. It is also possible that it is the same as the Udyanta hill echoing with the warbling (of birds). 1472 I therefore hold that at least 600 years before Christ (and hence even before Buddha) there was a tradition about Visnu’s footprints in at least two well-known places viz. Vispupada and Gaya-siras (both in Gayā). Even if some other work does not mention any one of these it does not follow from mere non-mention that that spot was not so named or did not exist.

Let us now turn to the Vanaparva. Dr. Barua mainly relies on Vanaparva 84. 82-103 and 95. 9–29. But some preliminary remarks must be made before the two passages are examined.

The Nāradiyapurāṇa (uttara, 46. 16) states that Gayasiras extends from Krauñcapada to Phalgutirtha.

Vanaparva chapter 82 sets out Pulastya’s replies to Bhīṣma’s question about tirthas. First comes Puskara (verses 20-40), then Jambumārga, Tandulikāśrama, Agastyasaraḥ, Mahākāla, Kotitirtha, Bhadravata (Sthānutirtha), Narmadā, Prabhāsa and several other tirthas (not in any particular order but selected at random). In chap. 83 Kuruksetra is described at some length.

Before discussing the most important passage of the Vana parva (viz. 84, 82-103) we must see what precedes the descrip tion of Gayā. Dr. Barua and many of those that have written on this passage have not carefully considered the implications of verses 1-81 of chapter 84 and also of the following chapters. In Vanaparva 84. 1-81 the author makes Dhaumya name

(Continued from last page) gupta. Therefore Visnu’s footprint existed on a hill near Delhi in the 4th century A. D. There is no sound reason advanced why it could not have existed at Gayā about the same time or even earlier, Besides in the Rām. 11.68.19 a विष्णुपद south of the river विपाशा is mentioned.

1472. Dr. Barua regards ataarea in Vanaparva 84.93 as the name of a peak (vol. I. p. 246). But this appears to be wrong. It is an adjective

POONA of gera (ud) that immediately precedes. I have not come across any pleak called aftaarea in any other work and Dr. Barua does not cite any other text in support of his view. ara would mean the hill of sunrise, lengt necessarily for the whole of Aryāvarta but in the place where both Tasuvad and Tota were situated.

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about 57 holy places (including such famous ones as Naimisa, Sakambhari, Gangadvara, Kanakhala, the confluence of Ganga and Yamunā, Kubjāmraka) and then comes to speak of the sacred spots in Gayā.1473 It is therefore clear that the intention of the author is not to speak exhaustively about any tirtha, For this reason some tirthas are described twice in the Vana parva. For example Naimisa is very highly praised in chap.84. 59-64 and again in chap. 87. 6-7. The same happens with re gard to Gaya in 85.82-103 and 87.8-12.We cannot at all presume

____1473. The verses relating to गया in वनपर्व 84 are set out in full here: ततो गयां समासाद्य ब्रह्मचारी समाहितः। अश्वमेधमवामोति कुलं चैव समुद्धरेत्॥ तत्राक्षयवटो नाम त्रिषु लोकेषु विश्रुतः। तत्र दत्तं पितृभ्यस्तु भवत्यक्षयमुच्यते॥ महानद्यामुपस्पृश्य तर्पयेत् पितृदेवताः। अक्षयान्प्रामुयात् लोकान कुलं चैव समुद्धरेत्॥ ततो ब्रह्मसरो गत्वा धर्मारण्योपशो भितम्। ब्रह्मलोकमवामोति प्रभातामेव शर्वरीम् ॥ ब्रह्मणा तत्र सरसि यूपश्रेष्ठः समुच्छ्रितः। यूपं प्रदक्षिणीकृत्वा वाजपेयफलं लभेत् ॥ ततो गच्छेत राजेन्द्र धेनुकं लोकविश्रुतम्। एकरात्रो षितो राजन् प्रयच्छेत् तिलधेनुकाम् ॥ सर्वपापविशुद्धात्मा सोमलोकं व्रजेद् ध्रुवम्। तत्र चिह्न महद्वाजन्नद्यापि सुमहद् भृशम् । कपिलायाः सवत्सायाश्चरन्त्याः पर्वते कृतम्। सवत्सायाः पदानि स्म दृश्यन्तेद्यापि भारत॥ तेषूपस्पृश्य राजेन्द्र पदेषु नृपसत्तम। यत्किंचिदशुभं कर्म तत्प्रणश्यति भारत॥ ततो गृध्रवटं गच्छेत्स्थानं देवस्य धीमतः। स्नायीत भस्मना तत्र अभिगम्य वृषध्वजम्॥ ब्राह्मणेन भवेच्चीर्ण व्रतं द्वादशवार्षिकम् । इतरेषां तु वर्णानां सर्वपापं प्रणश्यति ॥ उद्यन्तं च ततो गच्छेत् पर्वतं गीतनादितम्। सावित्र्यास्तु पदं तत्र दृश्यते भरतर्षभ॥ तत्र सन्ध्यामुपासीत ब्राह्मणः संशितव्रतः। तेन ह्यपास्ता भवति सन्ध्या द्वादशवार्षिकी॥ योनि द्वारं च तत्रैव विश्रुतं भरतर्षभ। तत्राभिगम्य मुच्येत पुरुषो योनिसङ्कटात् ॥ कृष्णशुक्लावुभौ पक्षी गयायां यो वसेन्नरः । पुनात्यासप्तमं राजन् कुलं नास्त्यत्र संशयः॥ एष्टव्या…वृषमुत्सृजेत् ॥ ततः फल्गुं बजेद्राजन् तीर्थसेवी नराधिप । अश्वमेधमवामोति सिद्धिं च महतीं ब्रजेत् ॥ ततो गच्छेत राजेन्द्र धर्मप्रस्थं समाहितः। तत्र धर्मों महाराज नित्यमास्ते युधिष्ठिर ॥ तत्र कूपोदकं कृत्वा तेन स्नातः शुचिस्तथा। पितॄन्देवांस्तु सन्तर्प्य मुक्तपापो दिवं व्रजेत् ॥ पतङ्गस्याश्रमस्तत्र महर्षे वितात्मनः। तं प्रविश्याश्रमं श्रीमच्छ्रमशोकविनाशनम् ॥ गवामयनयज्ञस्य फलं पामोति मानवः । धर्म तत्राभिसंस्पृश्य वाजिमेधमत्रामयात्॥ ततो गच्छेत राजेन्द्र ब्रह्मस्थानमनुत्तमम् । तत्राभिगम्य राजेन्द्र ब्रह्माणं पुरुषर्षभ॥ राजसूयाश्वमेधाभ्यां फलं विन्दति मानवः। ततो राजगृहं गच्छेत् तीर्थसेवी नराधिप ॥ वनपर्व 84. 82-104. These verses are q. in the तीर्थचि. pp. 275-277 (except three), त्रिस्थलीसेतु pp. 321-323. It may be noted that the Padmapurāṇa, Adikhanda, chap. 38 (verses 2-19) contains verbatim and in the same order the verses about Gaya in the Vanaparva 84 82-99 except that a word is changed here and there. There is hardly ar doubt that one borrows from the other. Good groun is have been advanced by Mr. M. V. Vaidya in his paper ‘Tirthayatra in the Aranyakaparvan and the Padmapurāṇa’ in the Kane Festschrift pp. 530-537. Dr. S. K. Belvalkar in the volume of Indian and Eastern studies presented to Prof F. W. Thomas pp. 19-28 in his paper on ‘Cosmographical episode in the Mahabharata and the Padmapurana’ has shown that chapters 80-83 of the Vanaparva are taken over by the author of the Padmapurana in chapters 10.5 to chapter 39,120

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from the manner in which tirthas in Gayā are named and des cribed that the writer of Vanaparva (chap. 84. 82-103) meant to be exhaustive as regards the holy spots in Gayā or the legends about Gayā. This conclusion is very much strengthened by the fact that in the Anuśāsanaparva three sacred spots in Gayā are mentioned which do not occur in Vanaparva 84. 82-103 viz. ‘In Gayā a man becomes purified in Asmaprstha (the same as Pretaśilā), on the hill Niravinda and of even a third brāhmana murder in Krauñcapadi’,1474 These three, Aśmaprstha, Nira vinda and Krauñcapadi, are in addition to those sacred spots that are mentioned in Vanaparva 84. In Vāyu 109.15 a hill Aravindaka is said to be a peak of the Silāparvata and Nāradīya (uttara 47.83), Vāyu 108.75 and Nāradiya (‘uttara 46.16) men tion the hill Krauñcapada (Munda-prstha was so called). There fore it is clear that three important sites in the Gayāmāhātmya are mentioned by the Anuśāsanaparva.

It was unfortunate that Dr. Barua confined his attention on the question of the antiquity of Gayā to merely three works viz. the Vanaparva chapters 84 and 95, the Agnipurāṇa chap. 114-116 and the Vāyupurāṇa chapters 105-112. He did not care to investigate all the other Purānas nor did it strike him that the explanation of three padas of Visnu furnished by Aurnavābha probably referred to spots around Gayā alone. Other Puranas such as Padma (Adikhanda 38.2-21), Garuda I chapters 82-86, and the Nāradiya (uttara chap. 44-47) contain much that concerns Gayā and all of them have many verses in common. The critical edition of the Mahābhārata (published by the B.O.R.I., Poona) reads ‘sāvitram padam’ (chap. 82.81) for *sávitryāstu padam’ of the Bombay edition. The reading of the critical edition is supported by numerous and ancient Mss. Further, the printed Padmapurāṇa in Adikhanda 38. 13) reads ‘Sāvitram padam’ and thus lends support to the reading adopted in the critical edition. The words ‘sāvitram padam’ may be taken to mean the foot-print of Visṇu (Savitr). Dr. Barua goes very much further than the facts warrant when he says that there is no reference in the Vanaparva to any struc tural erection or iconic suggestion. It is clear that there must have been an image of Dharma, since the Vanaparva speaks of

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1474. 3458Ê Trai frate ya gari ai farà il 31ETIH 25. 42. " explains ‘315hgParsiyi İLETİ व्यपोह्य निरविन्दे सुखगन्धहीने द्वितीयां ब्रह्महत्यां निरस्य क्रौञ्चपदीति सर्वेषां विष्णुपदाव दीनामुपलक्षणं तेषु तृतीयां ब्रह्महत्यां सकृद्गयां गत एव विशुध्यते पूतो भवति’,

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the pilgrim to Gayā having to touch Dharma (Dharmam tatrā - bhi-samsprśya). Besides, there is a reference to the footprints of a cow with a calf and to “Sāvitra pada’. All these would surely be things that have an ‘iconic suggestion’. Moreover, Dr. Barua forgets for the moment that, according to the Chinese traveller Fa Hien who visited India between 399-413 A.D., the Gayā of the Hindu faith was ‘all emptiness and desolation’ (vide Legge’s translation p. 87). It is possible that Gayā might have suffered from earthquakes before 400 A, D. (as it is a region that is liable to severe earthquakes even in modern times) and therefore no structural erection of the ancient city of Gaya (to which ancient Pali works and the Lalitavistara p. 311 refer) might have been left in Fa Hien’s day. Gayā appears to have passed through several vicissitudes, Some centuries before the Christian era it was in existence and was a flourishing town. By 400 A, D. it had been reduced to desolation. But in the 7th century the Chinese traveller Hiouen Thsang notes that the Hindu Gayā was a town with 1000 brāhmana families (vide Beal’s B. R. W. W. vol. II p. 113). Later on when Buddhism waned and vanished, Gayā came to comprehend even Buddhist remnants, since the Vāyupurāṇa speaks of Gayā as extending from Pretaśilā to Mahābodhi tree (a distance of about 13 miles, according to Mitra p. 19).

Dr. Barua has also misunderstood verse 12 of the inscrip tion at Gayā edited by Dr. Kielhorn in I. A, vol. 16 p. 63 ff. The verse1475 set out below may be translated as follows: That wise (prince Yakṣapāla) caused to be constructed a temple for the images of Maunāditya and the other gods (mentioned in it), he dug up the famous Uttaramānasa lake and esta blished a sattra (charity house for food) near the Akṣaya (vata)’. This inscription of the reign of Nayapāla was

1475. मौनादित्यसहस्रलिङ्गकमलार्धाङ्गीणनारायणद्विसोमेश्वरफल्गुनाथविजयादित्याव यानां कृती । स प्रासादमचीकरद् दिविषदां केदारदेवस्य च ख्यातस्योत्तरमानसस्य Tag Ta ll verse 12 of the inscription of prince ( Narendra) TATTy son of a nec edited in I. A. 16 at p. 65. Kielhorn translated this wise (prince) caused to be built a temple of the inhabitants of heaven called Maunaditya…He likewise had the famous Uttaramānasa tank dug and established a sattra (hall of charity) to last forever’, Dr. Kielhorn is wrong in his translation ’to last forever.’ Dr. Barua read the as one word and connects that one word with ferarei (vol. I. p. 62n). OPED to understand how fauci (genitive plural) is to be construed with PARTE which according to Dr. Barua’s construction is only part of a compound word.

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engraved about 1040 A.D. Dr. Barua thought that Uttaramānas a was dug up at that time and therefore Uttaramānasa tank is taken to be not older than 1040 A. D. and that it and many of the sacred spots must have been later and the Gaya māhātmya which speaks of Uttarmānasa must be much later than the 11th century A. D. But Dr. Barua is entirely mistaken in this. If a tank was dug up for the first time at the time of the inscription, it is impossible that it should have been called ‘khyāta’ (famous). The tank can become famous some centuries after it was dug. Uttarmānasa tank is mentioned as a sacred spot in Vāyupurana 77. 108 (which verse is quoted about 1110 A.D. in the Kalpataru on tirtha at p. 168), Vāyu 82.21, Agni 115. 10. Therefore Uttaramānasa tank was well known at least in the 8th or 9th century A.D. What the inscription means is either that the famous tank had silted up and so it was dug up or that it was made longer, broader and deeper in about 1040.

That is all.

In my opinion the Gayāmāhātmya (Vāyu, chap. 105-112), though possibly later than the main text of the Vāyupurāṇa, cannot be placed so late as the 13th or 14th century A. D. It is really a patch-work from many sources of earlier times such as the Vanaparva, Anuśāsanaparva, Padma I. 38, the Nāradiya (uttara) chap. 44-47. Several verses and half verses of it are repetitions (such as the half verse ‘Gayāyām akṣayam śrāddham japahomatapāmsi ca’ Vāyu 108. 35 and Vāyu 82.43 quoted as from Vāyu in Kalpataru on tīrtha p. 167, and Vāyu 110. 29-30 are the same as Vāyu 105.37-38. So also Vāyu 82, 31-33 are the same as Vāyu 110.51-53. Dr. Barua does not notice that in chap. 82 of the Vāyu (20-24) several sub-tirthas of Gayā are ex pressly mentioned viz. Brahmakunda, Prabhāsa, Pretaparvata, Uttaramānasa, Udīcī, Kanakhala, Dakṣiṇamānasa, Dharm āraṇya, Gadādhara, Matanga; so also chap. 77.97–108 mention Gțdhrakūța, hermitage of Bharata, Matangapada, Munda prstha and Uttaramānasa. Many of the verses occurring in the Gayāmāhātmya are found quoted in the Smộticandrikā 1476

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1476. Vide H. of Dh. vol. 1. p. 346 for the date of the Smộticandrikā,

The verses agri… Garut (vide note 1484) and … Tarafa (ay. 105.13 ) are rett () chap. 44. 20 and 22: Vayu 110.6.) -64 are equal to anrei, 3 , 45. 64-66; Vāyu 110. 63-64 are the satae as Naradiya ( uttara ) 45.64-66; Vayu 108.13-16 are the same as are all 45,2-4, Vāyu 110. 4-5 are the same as Vanaparva 82.9-10. Toat/I.

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(about 1150-1225 A. D.) on Srāddha and Asauca (without name) as briefly exemplified below. I think that the Gayamāhātmya is to be assigned to some date between the 7th and 10th centuries A.D.

Having disposed of the question of the date of the Gayā. māhātmya and the references to the sacred spots in Gayā in Vanaparva chap. 84, it is necessary to see how Gayā is spoken of in the other parts of the Mahabhārata and the smrtis. In the Vanaparva itself references to Gayā occur in chap. 87 and chap. 95. Vanaparva, chap. 87, starts by saying that going towards the east (from Kāmyaka-vana where the Pandavas dwelt for some time) the pilgrim would come to the Naimiṇa forest and the Gomati river. Thus it is said that in the east there is a holy hill called after Gaya and a holy pool called Brahmasaras; then comes a famous verse 1477 ‘one should desire to have many sons if even

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(Continued from the last page) 85.2-22 ) contains most of the verses of Vāyu 110. 34-60. The notes below in this Gayā section will show that the Naradiya and the Gayāmāhātmya contain scores of verses in common.

The Face (University of Mysore edition) on 3113117 has towards the end a section on 9garu, several verses of which occur in arg. A few verses are cited by way of illustration. The first two verses (fraz. p. 194 ) though ascribed to 311gt are almost the same as aty 110.2-3; the verses गोप्रचार…बभूव (in स्मृतिच. on आशौच p.199) are almost the same as art. 111. 35 and 37; g. p. 197 the verse Ani qara is the same as वायु 105.48 and स्मृतिच. p. 199 the verse या सा वैतरणी नाम is वायु 10544.

The Tirtha-cintamani of Vācaspati quotes many verses from the Gaya mahatmya of the Vayupurāṇa. Vācaspati’s literary activity lies between 1450 to 1480 (or 1500 AD at the latest). He treats the Gayāmāhātmya as on the same level as the other purāṇas. This position could not have been attained by the Gayāmahatmya in a century or two. Therefore it must be much earlier than 1300 AD: A few examples of the citations of the Gayamahātmya by Vacaspati may be indicated here. On pp, 285-286 the तीर्थचि. expressly quotes from the वायव्य verses 18, 19,26of वायु. 105%; वायु. 110. 2-3 are quoted as from aro in a fa. p. 7; on pp. 280-283 numerous verses are quoted from argyros which are (with slight variations) the same as argrOT 108. 13-23, 28-30; on pp. 284-285 from argu are cited arzo 110. 9-15 and 19-20, 56-59; aler. pp. 288-293 quote from the aircror 110. 17, 21-24, 30-32, 34-55; atura, pp. 298-301 quote arg. 111. 1-22 (with additions and variant readings): similarly the yaanziqe on I and FUGIHT quote about 300 verses from 7TATERFT and the farmere (pp. 356-359 &c.), several times refers to the explanations of verses from 777FATETIT given by his predecessors. But space does not allow me to go into this subject at greater length

-1477. a ET: gar a ta aga aste araua e TENDED वृषमुत्सृजेत् ॥ महानदीच तत्रैव तथा गयशिरो नृप। यत्रासौ कीर्यते विगैरक्षय्यकरणो वा

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one (of whom ) goes to Gayā, or performs the Aśvamedha sacri fice or lets loose a nila bull’ (the pitrs may be gratified ). Then Vanaparva chap. 87 goes on to refer to the holy river (mahā nadi) Phalgu, the hill Gayaśiras, the Akṣayya Vata, where food offered to pitrs becomes inexhaustible. In Vanaparva 95 men tion is made of Brahmasaras (where Agastya went to Dharma rāja i. e. Yama, verse 12), of Akṣayavata (v. 14) which is an imperishable place of worship and where the fruit (of offerings made ) is inexhaustible; it further states that king Gaya, son of Amūrtarayas, 1477a performed a sacrifice in which food and fees in plenty were distributed (verses 18-19). Vas. (XI. 42) states: when a man goes to Gayā and offers food his ancestors become delighted like agriculturists that rejoice when there is good rain and pitrs become (really) putrin (having a son) on account of such a son. The Viṣnudharmasutra, chapter 85, 1478 mentions by name about 55 holy places that are most proper for sraddha among which those connected with Gayā are Gayāsirṣa, Akṣaya vata, Phalgu, Uttaramānasa, Matangavāpi, Visnupada, and winds up by quoting three verses as gāthās sung by pitrs. Yāj. I. 261 states that whatever a man gives while in Gayā leads to inexhaustible rewards. Atri-smrti (55-58) refers to a son’s going to Gayā for the benefit of the pitrs, to a bath in Phalgu and tarpaṇa of pitrs in the river, to seeing Gadādhara (Vispu) at Gayā and to Gayāsīrṣā. Sankha (14. 27-28) refers 1479 to several tirthas (one being Gayā) the offerings made at which

(Continued from the last page) यत्र दत्तं पितृभ्योन्नमक्षय्यं भवति प्रभो । सा च पुण्यजला तत्र फल्गुनामा महानदी॥ वनपर्व 87. 10-12,

T ort you at TASTATAI ATI TUTTTT TET GOTT AETENI… ऋषियज्ञेन महता यत्राक्षयवटो महान् । अक्षये देवयजने अक्षयं यत्र वै फलम् ॥ वनपर्व 95. 9-14. The verse एटच्या० occurs in numerous works such as the विष्णुधर्मसूत्र 85 (last verse), the *. 22. 6, art. 105. 10, #. II. 35. 12, a. I. 38. 17 and V. 11. 68, Arør ( 37 44. 5-6).

1477 a. It is to be noted that the Rāmāyana 1. 32.7 states that Dharmāranya was founded by A sūrtarayas (probably a variant of Amūrtarayas), a son of Kusa, son of Brahma. 21478. कुलेऽस्माकं स जन्तुः स्याद् यो न दद्याजलाअलीन् । नदीषु बहुतीयासु शीतलास विशेषतः॥ अपि जायेत सोऽस्माकं कुले कश्चिनरोत्तमः । गयाशी वटेश्राद्धं यो नः

a atea: Il yet… fauuhaw 85.65-67. The verse ar an is quoted in कल्पतरु on तीर्थ p. 173.

1479. It is somewhat strange that Dr. Barua (in ‘Gayā and Buddha gaya’ vol. I p. 66) read ate atat in Sankha and thought that Vanatk kantaka was a holy place (instead separating as a statai).

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become inexhaustible. The Likhita-Smrti speaks 1480 of the importance of Gayā as follows: In whosesoever name a pinda is offered at Gayāśiras, whether for oneslf or for another, that person, if in hell, goes to heaven and if in heaven that man secures release (from samsāra). The Kūrmapurāṇa remarks that one should desire to have many sons so that if one out of them goes to Gayā on some other business and offers śrāddha, he thereby saves his pitrs and himself reaches the highest goal. The Matsyapurana (22. 4-6) quoted by the Kalpataru (on tirtha p. 163) speaks of Gayā as pitrtirtha and as the best among tīrthas where Brahmā himself dwells and also has the verse ’estavyā bahavaḥ putrāḥ’.

In the Gayāmāhātmya (Vāyupurāṇa, chapters 105-112) there are about 560 verses. An attempt will be made here to give a brief summary of it and some of the important verses will be quoted. Chapter 105 is general and briefly indicates some of the main topics dealt with in the following chapters. It states that in Svetavārāhakalpa Gaya performed a sacrifice and Gayā was named after him 1481, that pitrs hanker after sons because the son that goes to Gayā saves the pitrs from hell 1482. At Gayā a man should offer pindas to his father and others and even to himself but without sesame; all the five mortal sins like brāhmaṇa-murder are removed by the perfor mance of śrāddha at Gayā. A pinda offered after uttering the name and gotra of the recipient by the son or any other person in Gayā leads that person to the imperishable brahma 1483, Moksa is fourfold (i. e. results in four ways) viz. by knowledge of brahma, śrāddha at Gayā, death in a fight for preventing) the seizure of cows and residence in Kuruksetra and śrāddha at

1480. गयाशिरे तु यत्किञ्चिन्नाम्ना पिण्ड तु निर्वपेत् । नरकस्था दिवं यान्ति स्वर्गस्था

• मोक्षमाप्नुयुः॥ आत्मनो वा परस्यापि गयाकूपे यतस्ततः। यन्नाम्ना पातयेत्पिण्डं तं नयेद्

Etrag i forcatura verses 12-13; compare 3119 115. 46-47 - प्रमाणेन पिण्डं दत्वा गयाशिरे । नरकस्थाः …माप्नुयु :..

1481. arg. 105.7-8. S. 114, 41 Tūre a re 7 ETUI गयापुरी तेन नाम्ना’. Both are quoted by त्रिस्थली pp. 340-341.

1482. Here occurs the well-known verse yua uga: yat: (arg. 105.10) q. in n. 1477. A verse is quoted by the faufto p. 319 which defines what makes a son worthy of being so called : saat

a u tta… : yra Stari (quoted above in note 832).

1483. SICHERTS ata para remari ar padre que a Tra!! Aranagari quegraafhuaiary. 105.14-15; the half verse Tot *** 3T179 is 37 116:29,

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Gayā renders the others unnecessary 1484 Śrāddha may be performed at Gayā at all times, even in an intercalary month, on the anniversary of one’s birthday, or even when Jupiter and Venus are invisible or when Jupiter is in Leo. One should honour the brāhmanas (of Gayā) that were established there by Brahmā; when they are gratified all deities together with the pitrs are gratified. Tonsure 1485 and fast are to be observed at all tirthas except in Kuruksetra, Viśālā, Virajā and Gayā. An ascetic 1486 (sannyāsin) should not offer pindas (at Gaya) but should merely exhibit (hold up) his staff and should put it down on Viṣnupada. The (whole) Gayāksetra is five krośas in extent and Gayāśiras is one krośa and all the tirthas of the three worlds are centered in these two 1487. At Gayā one may offer (to pitrs) pindas by means of pāyasa (rice cooked in milk), boiled rice, barley flour, fruits and roots, the cake of sesame (after oil is extracted), sweetmeats or jag gery with ghee or with curds alone or with invigorating honey. In a śrāddha at Gayā, the procedure consists in pre paring 1488 a seat for the pipdas, the offering of pindas, the sprinkling of water again (on the kusa grass), giving fees and declaration of dinner (to brāhmanas); but there is no invoca tion of pitrs, no curtains for privacy and no blemish due to śrāddha being seen (by undesirable persons or animals). Those who desire to reap the full fruit of śrāddha performed at a tirtha (like Gayā) must give up passionate longings, anger and

1484. a TOTSITE TË ATO ati arh: ghi

a garatul ब्रह्मज्ञानेन किं कार्य … यदि पुत्रो गयां व्रजेत् ॥ गयायां सर्वकालेषु पिण्डं दद्याद्विचक्षणः । art. 105. 16-18; compare grig tarate acquais fre 15: 1 3111. 115.8.

a… Taraer-is also IETY (TTT) 44,20. Both occur in . 115. 3-4 and 5-6 (in reverse order) and the verse un occurs in arhægrror 33. 8.

1485. H

… Pati TOTII art. 105.25, q. in n. 1301 above where various readings also are noted.

1486. qug no i car fueg: 1 Zug facosye rugh: FE heral arg. 105. 26 and areia II. 45.31 q. by ft. 7. p. 390.

1487. T T TTE FUSTA TSIT: 1 AA Haatetta S017 Ta HEH a 1 105.29-30 and 106. 65 q. by Facto p. 335, f. T. p. 391 ; 17. 115. 42 has the half verse isio and also arreta (FT) 44.16. It had become

the fashion to speak of famous tirthas as five krosas in extent.

1488. पिण्डासनं पिण्डदानं पुनः प्रत्यवनेजनम् । दक्षिणा चानसङ्कल्पस्तीशधानिय विधिः ॥ नावाहनं न दिग्बन्धो न दोषो दृष्टिसम्भवः ।…अन्यत्रावाहिताः काले पितर ‘यान्टयमुं grâi affet* HET à atigrate 105. 37-39. The verses amea. FI&#17:, fusta…faru: are repeated in art. 110. 28-29.

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gave her in marriage to Marici, who took her to his hermitage and had one hundred sons from her. Once Marici being tired lay down for sleep and asked Dharmavratā to shampoo his feet, While she shampooed his feet Brahmā (her father-in-law) came there. She left off shampooing her husband’s feet and got up to receive with honour her husband’s father. In the meanwhile Marici awoke and not seeing his wife cursed her to be a sila (stone slab) as she disobeyed his order by giving up the sham pooing of his feet. She being innocent of any fault got angry and was about to curse Marici but said “Mahādeva will curse you’. She, standing in the midst of Gārhapatya fire, performed tapas and Marici also did the same. The gods led by Indra got anxious as usual and went to Visnu who asked her to choose a boon. She prayed that the curse pronounced by her husband be annulled. The gods said that Marici being a great sage the curse could not be annulled and asked her to choose some other boon. She said that she should be a sila more holy than all rivers, sages and gods and that all tirthas should stand in the slab of stone, that those who would bathe in the tirthas on the silā and offer pindas and grāddha should be able to go to brahmaloka, that all holy rivers like the Ganges should always remain in her. The gods conceded what she prayed for and said that when she would become stable on the head of Gayāsura, they would all stand on the silā.

Chap. 108 presents numerous divergences in the Mss. In the Anandāśrama edition its contents briefly are: The sila was placed on the head of Gayāsura and therefore there was union of two very holy objects, on which Brahmā performed Aśvamedha and when the gods came to receive their share of the sacrificial offerings the silā said to Viṣnu and others ‘pro mise that you would remain on the silā and would bring about the release of pitrs’. The gods agreed and they stayed on the silā in the form of images and foot-prints. As the silā was placed on the back of the head of the asura the hill was called Mundaprstha (lit. the back of the head) which gave Brahma loka to pitrs. Then the chapter speaks of a hill called Pra bhāsa, of Rāmatirtha near the place where the great river (Phalgu) and Prabhāsa hill meet, the hermitage of Bharata, of Matangapada, of the bali to be offered to Yamarāja and Dharmaste rāja and to the dogs of Yama, viz. Syāma and Sabala, of the Udyantaka hill near the left of Silā, of Agastya-kunda, andouwde numerous other holy płaces such as Grdhrakūta hill, the her

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659 mitage of Cyavana, the river Punaḥpunā, Krauñca-pada, Janārdana on Bhasmakūta.

The story of Gayāsura has puzzled Mitra and subsequent writers. Mitra holds that nothing appears more absurd or stupid than the story of Gayāsura who, he emphasizes, is not a demon or a vicious monster, but a devout Vaisnava (‘Bodh Gaya’ pp. 15-16). The story of Gayāsura is not unique. The Purānas abound in stories that appear to modern minds absurd and puerile. Besides, there were several asuras like Prahlāda, Bāṇa (devotee of Siva) and Bali (who was an exemplary and pious king and a worshipper of Visnu ) that were not monsters but good and devout persons, and yet fought with gods. For ex ample, Kūrmapurāṇa (I. 16. 59-60 and 91-92) narrates that Prahlāda fought with Nrsimha; the Padma (Bhumikhanda 1.8) calls him a Mahābhāgavata but states that he first fought with Visnu and entered Vaisnavītanu; while Vāmanapurana (chap. 7-8) speaks of his fight with Naranārāyana. In Pali works (e. g. Anguttara-nikāya, part IV pp. 197-204) he is called Pahārāda and asurinda (asurendra). Vide Anguttara-nikāya (text) vol. IV p. 197. For Bali who was grandson of Prahlāda, a good king and a devotee of Viṣnu, vide Brahmapurāṇa, chap. 73, Kurma I. 17, Vāmana (chapters 77 and 92), For Bāna, son of Bali and the fight of Bāṇa helped by Siva with Krsna, vide Brahma chap. 205-206 and Visnupurāṇa V. 33. 37–38.

According to Dr. Rajendralal Mitra (in ‘Bodh-Gaya’ pp. 14. 18) the story of Gayasura is an allegory of the vanquishing of Buddhism by Brahmanism. O’Malley thought (J. A. S. B. vol. LXXII part 3 p. 7 for 1904) that the Gayāsura legend represents an amalgamation or compromise of Brahmanism with the popular demonolatry which preceded Brahmanism, Dr. Barua critisizes both theories and appears to hold (vol. I. pp. 40-41) that the idea underlying the legend is to impress on people’s minds the high sanctity of the Gayā range of hills along the western bank of the river Phalgu, that Gayā figures nowhere in Buddhism, that Gaya 1492 or Namuci or Vrtra is represented as a demon of darkness and as an enemy of Indra and that the Vedic word Trivikrarna and the interpretation of Aurnavābha are the nucleus of the legend of Gayasura. From considerations of space it is not possible to discuss these

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theories here. To my mind it appears that Gayā had become a famous pitrtartha centuries before Christ and that the legend of Gayāsura is a post facto attempt to account for the sanctity of the place and the numerous shrines and holy places that had sprung up round Gayā.

Chap. 109 deals with the questions how Adi-Gadādhara abided in manifest and unmanifest forms, how his gadā (mace) was produced and how the tirtha called Gadalola became a destroyer of all sins. There was a powerful Asura called Gada, who, when Brahmā. requested, gave up his bones to Brahmā. Viśvakarmā, at the desire of Brahmā, fashioned a wonderful mace out of the bones. In the times of Svāyambhuva Manu an Asura named Heti, son of Brahmā, performed severe austerities for thousands of divine years. He secured from Brahma and other gods the boon that he could not be killed by gods, daityas, men or with such weapons as the discus of Krsna and others. Heti conquered the gods and became Indra. The gods went to Hari and requested him to kill Heti. He asked for a powerful weapon and the gods gave him the mace manufactured from the bones of Gada and Visnu killed Heti with the Gada. This story about demon Heti is mentioned in Agni 114. 26-27 and Nāradiya (uttara) 47. 9-11. Hari is called Adi-Gadadhara because 1492a he was the first to wield that mace and stood on the silā on the head of Gayāsura, supported by the Gadā, in order to make (the head of Gayāsura) stable. He shows himself in the form of hills viz. the Mundaprstha hill, the Prabhāsa and other hills. These and Aksayavata, Phalgu and other rivers are the non-manifest forms of Ādigadādhara. The Vispupada, Rudrapada, Brahma pada and other padas are the non-manifest and manifest forms of Gadādhara. 1493 The image of Gadā dhara is purely a mani

1492 a. Vide note 1490.

1493. The principal rivers, hills, padas are enumerated here in one place. Unless otherwise expressly mentioned the chapters and verses in this note refer to the ET TOT. The holy rivers are; thou often called a mai (317r. 115, 25), Jagu, #Sa (these two, aty 109.17), Agua (106.75), Brunet (from ea hill, 108.59), TT (108.58). faturt (105. 44 and 109, 17). ararent (112.30), 3119iratçı ( S . 116.5). Some of these are mere streams. The sacred hills and peaks are: gris (109,36, s. 115.26 and 44), UETE (108.12, 109. 14), FH (108.13 and 16 s 109. 14), 4* (a#ca 84.93, aty 108.59, 109. 15), haha (109. 15), strahy (109, 15 ), HTTE4 (111. 22, 94a 115, 25 ), TIMER (109, 15 ), Tapa (109, 15

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fest form. Asura Heti was killed by Visnu and went to Visnu loka. When the body of Gayāsura was made stable Brahmā sang a hymn of praise to Visnu who asked Brahma to choose a boon. Brahmā said ‘we (gods) shall not abide in the silā with out you, but shall remain therein together with you if you have a manifest form.’ 1494 Visnu said ‘be it so’ and Visnu stood on Gayāśiras in the Adigadādhara form and as Janārdana and Pupdarikākṣa. Siva also praised Viṣnu (Vāyu 109. 43-50). The Vāyu speaks at several places of ‘vyaktāvyakta’ symbols of the deity (chap. 109. 20 and 43-45). What is meant is Visnu is non-manifest in Phalgu, vyaktāvyakta in Visnupada and manifest in images and statues (vide Tristhalisetu p. 365, prati māsvarūpi vyaktaḥ).

Chap. 110 deals with Gayāyātrā. To the east of Gaya is a great river (Phalgu). (If it is dry) one should dig a pit for water and take a bath, should perform tarpana and śrāddha according to one’s own recension of the Veda, but without arghua (water for showing respect) and āvāhana (invoking). In the after

(Continued from the last page ) rer (109.15), e (109. 16), histor. Parsior (110.15, 108. 67). at (108. 28), TT (RETT II. 47.54). The principal bathing places are: Toate (111.13, n. 115. 25-26 and 44), Thalef (108. 16-18), florare (108. 2). JEITIJ (111. 75-76, 119. 115. 69 ), alaturi (105.44). T: (aggar 84. 85, ary 111. 30), , (110.8), TITATA (111.2 and 22). (111,6 and 8), Fiore, Pasva, A (ar ) yuah ftoft (108.84), Aasarit (111.24). The sacred sites are: qorn, Hai, 298, IETE(all four, in 100 16). art (111. 35-37 where there were mango trees established by

ET), YAITUT (111. 23 ). TETT (311. 115. 39 and 79 84, 86). T sacred trees are; saya (aad 84. 83, 95, 14, at 105. 45, 111 79-81. ara 115.70-73 ), # near 19 (111. 35-37), Tuhat (108. 63), HET (111.26-27, 119 115. 37). The verse about the mango tree is famous ‘एको मुनिः कुम्भकुशाग्रहस्त आम्रस्य मूले सलिलं ददानः। आम्रश्च सिक्तः पितरश्च तृप्ता TeT PER T U SAGT ang. 111. 37, 317. 115. 40, arreta ( ) 46. 7,

h ug 11.77. There are several other ates, such as heatst. nonquat. 3151 (all in s . 116. 29) which are not mentioned here,

The yą (stone slabs with foot prints thereon) are: 19. 111, 46-58 men. tion 16 by name and refer to others generally. 319. 115. 48–53 mentions at least 13. The gas mentioned by ay: are feu, 5, 7, 94, ET Tutra, गार्हपत्य, आहवनीय, सभ्य, आवसथ्य, शक्र, अगस्त्य, कोच, मातङ्ग, सूर्य, कार्तिकेय and aufat. art. 111. 56 states that four out of these are most emine

art, facu, z and Free (34) 46. 27 states that face and Su are superior, but one is superior to all.

1494. Verses 2-3 and 4-5 of Vāyu 110 are quoted above in notes 1295 and 1264 respectively.

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noon the pilgrim should go to the Pretasilā, take a bath in the Brahmakunda, offer tarpana to the gods and perform śrāddha of his sapindas on the Pretaśilā with the mantras set out in Vāyu (110,10-12) and offer pipdas to his ancestors. In Astakās, in Vrddhisraddha, at Gayā and on the anniversary of death, one may offer a śrāddha separately to one’s mother but on all other occasions with her husband.1495 To the sapindas other than one’s paternal ancestors he should offer srāddha to the south (of the place where he offers to his father &c.) viz. should spread kusas and once offer water mixed with sesame and should offer them a pinda made of barley flour and repeat the mantras (Vāyu 110. 21-22). The pindas to be offered at Gayāśiras may be in size as 149 big as one’s closed hand, or an undried amalaka (myrobalan) fruit or of the size of sami leaves. By means of these he saves seven gotras viz. that of his father, of his mother, of his wife, sister, daughter, paternal aunt and maternal aunt. Water mixed with sesame and pindas are offered to all persons on the maternal grandfather’s side, to all bandhus, to all infants, to persons cremated or not cremated, to persons that were killed by lightning or robbers or that commit ted suicide in various ways and to those who may be undergo ing torments of Hells of various kinds and those who have become beasts or birds or insects or trees owing to evil deeds (Vāyu 110, verses 30-55). The verses of most comprehensive character about offering water have been cited in n. 1237 p. 550 and on pp. 616-617 above.

Chap. 111 deals with the order in which the several tirthas are to be visited. The full pilgrimage lasts for geven days. In chap. 110 it has been stated as shown above that on entering Gayā, a pilgrim takes a bath in the Phalgu water, performs tarpana and sraddha, then on the same day he goes to the Pretaśilā (which is a part of the Silā as stated in Vayu 108.15) and performs a śrāddha there and offers piṇdas with boiled rice and ghee (Vāgu 110.15). - On doing

1495. 318 1719 yara Ara: Org Tr a var E llarg. 11 110.17 q. in. ae. P. 389 (reads 3778Fig), auf, P. 298.

1496. मुष्टिमात्रप्रमाणं च आमलकमात्रकम् । शमीपत्रप्रमाणं वा पिण्डं दद्या. द्रयाशिरे॥ उद्धरेत्सप्त गोत्राणि कुलानि शतमुद्धरेत्। पितुर्मातुः स्वभार्याया भगिन्या दुहितस्तथा । fogatarguag: pa at: tardar: Il art. 110. 25-26. The fatter to Yp. 327) explains ‘अत्र मातृगोत्रं मातामहगोत्रम् । भार्यागोत्रं श्वशुरगोत्रम् । भगिनीदुहितृपितृवम मातृस्व सणां गोत्राणि यस्कुले ता दत्तास्तदीयानि । एतेषामेव गोत्राणामेकोत्तर शतं कुल ENTE FATTE ET

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this the persons for whom this is done become free from the position of pretu. It is stated in Vāyu 108. 17–22) that one should bathe in the Rāmatirtha which is near the place where Phalgu meets the Prabhāsa hill. By bath in Rāmatirtha and offering of srāddha and pinda there the persons for whom this is done become pitrs (being already free from pretatva by the śrāddha on pretasila). On a hill on the south of Pretagilā one should offer a bali (food offered with kusa, sesame and water) to Yamarāja and Dharmaraja and to the two dogs Syāma and Sabala. On the next day after entering Gayā (i. e. the 2nd day), the pilgrim should proceed to the Pretaparvata 1497 (Vāyu 110,8) and take a bath in the Brahmakunda and perform tar pana, śrāddha and giving of pindas mixed with sesame, ghee, curds and honey to his ancestors (father, grandfather &c.) with the mantras “pitā pitāmahascaiva’ (Vāyu 110. 23-24). Then the pilgrim should offer on kusas, water, sesame and pindas to persons related in various ways with the mantras

asmat-kule mrtā ye ca &c., (Vāyu 110. 34-55). He should then invoke the gods to be witnesses to the fact of his having come to Gaya and become free from the debt to the ancestors (Vāyu 110. 59-60). It is stated in Vāyu 110,61 that at all sacred spots in Gayā the offering of pindas should be done in the same way as at Pretaparvata 1498.

On the third day of entering Gaya one has to perform Pañcatirthi rites 1499 (Vāyu 111.1 ff.). The pilgrim first bathes in Uttaraniānasa, offers tarpaṇa to gods, gives water and śrāddha and pindas to his ancestors with the mantras (Vāyu 110. 21-24). The fruit of this rite is the inexhaustible grati fication of the pit rs. Then the pilgrim goes to the three tirthas which constitute Dakṣinamānasa, viz. Udicitirtha (on the north), Kanakhala (in the middle) and Dakṣiṇamānasa

1497. On प्रेतपर्वत and ब्रह्मकुण्ड, the त्रिस्थली. p.355 remarks ‘प्रेतपर्वतो गयावायव्यदिाश गयातो गव्यूत्यधिकदूरस्थः। ब्रह्मकुण्डे प्रेतपर्वतमूल ईशानभागे।’.

1498. सर्वस्थानेषु चैवं स्यात्पिण्डदानं तु नारद। प्रेतपर्वतमारभ्य कुर्यात्तीर्थेषु च क्रमात् ॥ arg. 110. 61.

1499. The five afús are garaa, eiiats, , ara and fort. The free to says (p. 360 ) that one has not to take a bath in each of these i. e. there are not five baths on this day. Phalgutīrtha is the same as Gayāsiras and is defined in any 111.22’ arterTUZTATTISTAMATUD Magist: marii agua. The ray. (115. 25-26) differs recrire

ACHTEETTITTAFETTI T… ya l. 756. I. 83. 4 is UTCA तदुच्यते॥. The त्रिस्थलीp. 359 reads मुण्डपृष्ठान्नगाधस्तात्फल्गुतीर्थमनुत्तमम् tandarkar Diental

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(on the south). At each of these three there is a sraddha. Then the pilgrim goes to the Phalgutirtha, which is the best of all (Gayā) tirthas. The pilgrim performs tarpana and śrāddha with pindas on Phalgu. This śrāddha at Phalgu results in mukti for the performer and also for those for whose benefit it is performed (muktir-bhavati kartēnām pitrnām śrāddhataḥ sadā, Vāyu 110.13). It is stated that Phalgu is Ādi-Gadādhara himself in a fluid form.1500 By bath in Phalgu and seeing Gadādhara a man saves himself, ten ancestors and ten descend ants. Then he worships Gadādhara by a bath with pañcāmrla after bowing 1500a to Vasudeva, Sankarsana, Pradyumna, Aniruddha, Visṇu, Sridhara. On the 2nd day of the Pañca tīrthi rites (i. e. 4th day from entering Gayā) the pilgrim should repair to Dharmāranya which is so-called because Dharma per formed a sacrifice there. Then the pilgrim should bathe in the Matangavāpi (which is situated in Dharmāranya), then he should perform tarpana, śrāddha and pindadāna at the well called Brahmatirtha and also in the space between Brahma tirtha and Brahmayūpa; then bow to Brahmā and Dharm eśvara. 1501 He should bow to the Mahābodhi tree (i. e. the sacred pippala) and perform srāddha also underneath it. Agni 115. 34-37 and Nāradīya (uttara) 45. 104 refer to these tirthas. On the third day of the Pañcatirthi rites (i. e. on 5th day from entering Gayā) the pilgrim should bathe in Brahmasaras and perform śrāddha with pindas between the Brahmakūpa and the Yūpa (sacrificial post ) raised by Brahmā when he performed a sacrifice. By this śrāddha the pilgrim saves his pitrs.1502 He should go round the Brahma-yūpa and bow

1500. गङ्गापादोदकं विष्णोः फल्गादिगदाधरः। स्वयं हि द्रवरूपेण तस्माद्गङ्गाधिकं ras: Il art. 111. 16.

1500 a. Pancamrta consists of milk, curds, clarified butter, honey and sugar. With these the image of Gadadhara is to be bathed. Vide arra (37) 43. 53 a 7 #a77aarui fareya

1501. Dr. Barua (in ‘Gaya and Buddha-Gaya’ vol. I. p. 22 note) bolds that Dharma and Dharmesvara refer to Buddha, while O’Malley (in T. A. SB. vol. LXXII for 1904 part 3. p. 5) takes Dharma to mean Yama. I am inclined to agree with O’Malley. Padma, Srsţikhanda 11. 73, states that there are three aranyas for pindadana viz. Puskarāranya, Naimisāranya and Dharmāranya,

1502. It may be noted that the three verses (Vāyu 311,27-29) addrés sed to retardas do not occur in terão p. 361, which gives two other verses instead viz. TEE TATT Haqt oratura i argarare 117 SATERTY नमो नमः ॥ एकादशोसि रुद्राणां वसूनामष्टमस्तथा। नारायणासि देवानां वृक्षराजोसि पोपटात The first remarks that in some mss, even these two are not to be founderta

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to Brahmā. There are mango trees near Gopracāra establish ed by Brahmā. By watering a mango with water from the Brahmasaras the pitrs attain moksa. Here follows the verse (“eko munih’ &c.) quoted above (n. 1493). Then a bali should be offered to Yama and Dharmarāja, then to the two dogs of Yama, then he should offer a bali to crows and then bathe (in Brahmasaras). This is briefly a summary of Vāyu 111.30 40. Some of these details are mentioned by Agni 115, 34-40 and Nāradiya (uttara) 46. Then on the 4th day of the Pañca tirthi rites (i. e. 6th day from entrance into Gayā ) the pilgrim should take an ordinary bath in the Phalgu and should then perform śrāddhas at the several padas on Gayāśiras which is near Phalgutirtha, Gayāśiras extends from Krauñcapāda up to Phalgutirtha. Srāddha offered here (on Gayāśiras ) becomes inexhaustible.1503 Here Adi-Gadādhara abides in the form of Viṣnupada. By performing a śrāddha with pindas on Viṣnu pada (which is a footprint on a slab deemed to be of Viṣṇu ) the pilgrim saves one thousand families and takes them and himself to the blissful, inexhaustible and never-ending world of Viṣnu. Then Vāyu 111. 47-56 deal with the rewards of śrāddhas performed at Rudrapada, Brahmapada and 14 other padas expressly named by it. 1504 ‘For whomsoever by name a pilgrim offers a pioda on Gayāśiras, that man, if in hell, goes to heaven and if in heaven he secures mokṣa.’

On the 5th day of the Pañcatirthi rites (i. e. the 7th day from entering Gayā), the pilgrim should bathe in the sacred place called Gadālola, 1505 By performing srāddha with pindas at Gadālola he takes his pitrs and himself to the world of Brahmā. Then at the Akṣayavata he should perform a śrāddha

1503, prerazatér T TNIGHTS: art. 111. 44. #agre is the hill vegy as stated in art. 108.75’ fe a eg agrara att पादाङ्कितो यस्मात्क्रौञ्चपादस्ततः स्मृतः॥

1504. The arter to p. 366 remarks that there is no separate sraddha on Gayāśiras apart from the sraddhas on Viṣnupada and the other padas. गयाशिरसि यः पिण्डान्येषां नाम्ना तु निर्वपेत्। नरकस्था दिवं यान्ति स्वर्गस्था मोक्षमामयुः ॥ aty. 111.73. Agni. 115.47 has the latter half. Gayāśiras is the centre of Gayā and the most holy spot in it.

1505. This tirtha was so called because Adi-Gadadhara washed his mace in the water there after smashing the head of demon Heti wish it. हत्यसुरस्य यच्छीष गदया तद् द्विधा कृतम्। ततः प्रक्षालिता यस्मासाथ तच्च fagmit Tioara cura ETTāTATI arg 111, 75. Tetor is ūthe stream of the river Phaigu,

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and honour the (Gayā) brāhmaṇas established by Brahmã with offerings and food. When they are gratified gods together with pitrs become gratified. 1506 Then the pilgrim should bow to the Akṣayavața and worship it with a mantra and also bow to worship Prapitāmaha. Agni 115. 69-73 and Nāradiya (uttara) chap. 47 also refer to these.

The Tristhalisetu (p. 368) remarks that the above are the fixed rites for seven days in Gayā, that other tirthas may be visited according to one’s convenience if one stays in Gayā for half a month or a month; that the śrāddha at the Pretaśilā is to be the first and that at the Akṣayavața is to be performed at the end,1507 and that although there is variation between the order in which tīrthas are to be visited on the several days according to the Vāyupurāṇa, the Agnipurāṇa and other purāṇas, yet as the Vāyupurāṇa is most detailed as regards Gayā rites, the order therein should be followed and that one not knowing the order may visit the tirthas in any order 1508 except Pretasila and Aksayavata. Gayāyātrā, chapter 112 of the Vāyupurāṇa, refers to king Gaya who performed a yajña and who got two boons, one about the restoration of the Gayā brāhmaṇas to favour and the other that Gayāpuri be named after him and who then went to Visnuloka. Then it narrates the story of king Visāla (verses 7-15) who being sonless performed pindadāna on Gayāśīrsa and thereby saved his three ancestors, got a son and also himself went to heaven. Then another story is told (verses 16-20) of a deceased person, who was in the condition of a preta, offering one-sixth of his property to a trader and asking him to perform Gayāśrāddha with the rest of his wealth and who on account of śrāddha at Gayā became free from the condition of preta,1509 Then verses 20-60 mention several other tirthas of Gayā such as Gāyatritirtha, Prāci-sarasvatitirtha, Viśālā, Lelihāna, the

1506. Compare yearagraonica ATTATTET ATT: gunea: - Raqi te atat a ceastry Fruituti i fr. 114.39-40.

1507. Fanartister I TETT 7 FTTETT an कलौ माहेश्वरा लोका येन तस्माद्दाधरः। लिङ्गरूपोऽभवत्तं च वन्दे श्रीप्रपितामहम् ॥ वायु 111. 83-843; श्राद्धं वटतले कुर्याद् ब्राह्मणानां च भोजनम् । एकस्मिन् भोजिते विभे कोटिर्भवति भोजिता। किं पुनर्बहुभिर्भुजैः पितृणां दत्तमक्षयम् ।… वटं वटेश्वरं नत्वा पूजयेत् प्रपितामहम् ।

1508. 115. 71-73.

1509. aasta ar TAET AETATI Ft. 115.74 q. by frutar p. 368.

1510. Both the stories occur in frictor 115.54-63, TT (3 ) PARED 26-50, 75€. I 84.34-43, and the first about king fastry in TEE TO 7.121.

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hermitage of Bharata, Mundaprstha, Akāśagangā, Vaitarani and other rivers and sacred places. It winds up by saying that six Gayās confer mukti (by worship and pindadāna at them) viz. Gayāgaja, Gayāditya, Gāyatri (tirtha), Gadādhara, Gayā and Gayāśiras.1509a

The Agnipurāṇa (chap. 116. 1-34) has a long list of tirthas at Gayā that is quoted by the Tristhaltsetu pp. 376-378, which are passed over here.

Though the number of tirthas at Gaya is very large, the majority of pilgrims do not visit them all. Visits to three places are absolutely necessary for every pilgrim to Gayā, viz. Phalgu river, Visnupada and Akṣayavata, at all of which worship has to be done with milk, water, flowers, sandalwood paste, tāmbūla, lighted lamp and pindas to ancestors have to be offered. The Visnupada temple is built over the footprint of Vispu on the rock to the west of the river Phalgu. The old town of Gayā was built round Visnupada and it is the largest and most important temple in Gayā. The footprint (about 16 inches in length) deemed to be God Visnu’s is inside an octa gonal basin plated with silver. Pilgrims of all castes (except untouchables) surround the basin and cast their offerings in side the basin, though for a substantial payment the priests clear out all people, shut the door for a minute or two and allow a very orthodox or a rich person to make his offerings without being disturbed by anyone else. There are 45 vedis (or sacred places) at which the leisured pilgrim may offer pindas in the Gayākṣetra which extends from about five miles to the north-west of Old Gayā town to about 7 miles south of it. Though the ancient Buddhist works and Fa Hien and Hiouen Thsang make a distinction between Gaya and Uruvilvā or Uruvelā where Buddha attained Enlightenment after six years of severe tapas, the Bodhi tree (Mahābodhitaru) was recognized by the Gayāmāhātmya as one of the sacred places which Hindu pilgrims should visit and is so regarded even now. When the Hindus appropriated Buddhist sacred places to themselves it is difficult to say. The Bodhi tree is the oldest historical tree in the world. A branch of it is said to have been transplanted to Ceylon in the times of the great Emperor Asoka (about 250 B.C.)

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and at Kandy in Ceylon a pippala tree is even now shown as that transplanted tree or the successor of that branch. The Gayāśīrsa 1510 is a set of rocky hills such as Gayāśīrsa, Munda prstha, Prabhāsa, Grdhrakūta, Nāgakūța, ranging over one krośa (about two miles).

It has been already stated above (p. 666) that the rites at the Akṣayavata are the last in the pilgrimage to Gayā. The Gayā wal priest binds the thumbs or hands of the pilgrim with a garland of flowers and receives his fees. He gives sweetmeats to the pilgrim as prasāda, applies tilaka to the pilgrim’s forehead, . touches the pilgrim on his back, pronounces the word ‘suphala’ (the pilgrimage has been fruitful or successful), declares that the pilgrim’s ancestors have gone to heaven and blesses the pilgrim. It must be noted that there is a special class of priests called Dhāmin, who alone (and not the ordinary Gayāwals) have the right of officiating at five vedis viz. at Pretasila, Rāmaśilā, Rāmakunda, Brahmakunda and Kākabali, that are situated on or about the two hills Rāmaśila and Pretaśilā (vide Bengal District Gazetteers, vol. 12 for Gayā p. 66). They are regarded as inferior in status to the regular Gayāwals.

One important question on which there is great divergence of views among the medieval digests is about the ancestors to whom śrāddha is to be offered at Gayā. In the Vayu and other Purāpas it is frequently said that he who performs srāddha at Gaya becomes free from the debt due to the pitrs 1511 or that what is offered to the pitrs at Gaya, Dharmaprstha, Brahma saras, or on the Gayasirsa and under the imperishable Vata tree becomes inexhaustible. In most of these passages the plural of the word ‘pitr’ is used. Therefore it follows that śrāddha is to be offered in Gayā to three paternal ancestors. And on account of a verse attributed to Gautama,1512 the three male maternal an cestors also are to be offered śrāddha. The difference arises with

1510. Gayasiras and Gayā were according to Buddhist works well known places in Buddha’s days. Vide the Mahavagga I. 21.1 (S. B. E. vol. 13 p. 134 ) cited above (on p. 646) and Anguttara Nikāya (text) vol. IV. p. 302 Fai war 141 Feria TITA.

1511. 18HN 1 fūaoTTA GOTT FE #:1 ary 105. 30; vide also a 108. 60 and 90, 109. 41; U14 Jág 7 F# Emraer parte furori a ANTE’ areia (TFT) 44, 54, 58 I. 83 42-43. This last is ascribed to gela by praat (on aiei) p. 167.

___1512. पितरो यत्र पूज्यन्ते तत्र मातामहा अपि । अविशेषेण कर्तव्यं विशेषान्नरक बजे

fatt p. 349, quoted also in the p. 56.

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reference to the wives of these six male paternal and maternal ancestors. The Agnipurāṇa proposes an option (115. 10) that the devatās in Gayasraddha are nine or twelve. When they are to be nine, the śrāddha is for three paternal ancestors, three male ancestors of the mother and the wives of the latter three male ancestors, while there is a separate śrāddha for the mother, paternal grand-mother and paternal great-grandmother. If there are to be twelve devatās in Gayāśrāddha, then all the wives of the paternal ancestors and of maternal ancestors would be included in one sraddha. Aparārka allowed an option (as in Agni) in Gayā-śrāddha. 1513. According to the Smrtyarthasāra 1514 and Hemādri the Anvastakā-śrāddha and Gayāśrāddha for the paternal ancestors and that for the wives of these (i. e, mother, paternal grandmother &c.) must always be separate, but the śrāddha for the mother’s paternal ancestors and their wives should be one (and therefore the devatās will be nine). Yama (verse 80) appears to hold that the mother, paternal grandmother and paternal great-grandmother are always to be associated with their respective husbands in śrāddha, Some held that the devatās of Gayāśrāddha were only six viz. the three male paternal ancestors and three male maternal ancestors.1515 The Tri. S. ultimately remarks that the usage of the country should be the deciding principle. The Prajāpati-smrti (183-184) has some rather contradictory views as to when there would be 12 or 9 or 6 devatās in a sraddha. When there are twelve devatās, the sankalpa at the Pretaśila śrāddha which is the model of all the śrāddhas at the other sacred spots in Gayā (with suitable modifications) will be as noted below. 1516

It should be noted that there are certain special charac teristics of Gayāśrāddha. There is no tonsure (Vāyu 83. 18

1513. ततश्चान्वष्टकादित्रये स्त्रीणां श्राद्धं पृथगेव । गयामहालयादौ तु पृथक् सह वा wararia H I 3 p. 432; 758 I. 84.24 is ‘g ataacut uitgrasi

दैवतम् । अन्वष्टकासु वृद्धौ च गयायां मृतवासरे।.’ ति

1514. AHI TU TAHI Araragraf ForcaFTI FTOHTE pp. 59-60; vide fatugto p. 349 for the view of TATE.

1515. 313 retragarfarathgatavast ageATTTE: I… 217 a - gatât amanasa wargra Fraufàuram fare p. 349. garga in his aitaistat notes that this is the site view.

1516. 1 I 1715 iar foafuatae TUATAąrat Ehting अमुकगोत्राणां मातृ-पितामही-प्रपितामहीनाममुकामुकदेवीनाम्, अमुकगोत्राणां मातामह प्रमातामह-वृद्धप्रमातामहानाममुकामुकदेवशर्मणाम् , अमुकगोत्राणां मातामही-प्रमातामहीवृद्ध प्रमातामहीनामुकामुकदेवीनां प्रेतत्वविमुक्तिकामः मेतशिलायां श्राद्धमहं करिष्ये तालिका p. 287. These twelve are specified in theYTIU I. 84. 45-47.

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and note 1485 above). One must honour the Gayāwals alone, and not other brāhmaṇas, however learned they may be ; one should not consider the family or character or learning of Gayā brahmanas (vide p. 579 above and note 1313). But it has to be remembered that Narayanabhatta 1517 did not accept this for all śrāddhas t Gayā, but only as to the śrāddha under the Akṣaya vata, since the Vayu (111.79-80) again refers under Aksaya vața to the worship of Gayā brāhmaṇas and since following the maxim of ‘caturdhakarana laid down in Jai. III. 1. 26-27 the later specific provision narrows down the wide words used in the earlier passage. At Gayā one could offer pinda to oneself but without sesame.1518 The Tri. S. (p. 350) observes (relying on Vāyu) that when a man offers a pinda to himself, it should be in the hands of the image of Janārdana on Bhasmakūta 1519 and that the pilgrim to Gayā can offer a pinda to himself only when it is certain that he has no son or other adhikārin for offering śrāddha. Further, any one related or unrelated, could offer a pinda 1520_to any body, as laid down in Vayu ‘Whether it is one’s own son or the son of another (who offers), in whosesoever name a pinda is let fall at Gayā, that man attains everlasting Brahma. It is desired that anyone may offer a piṇda to anybody after uttering that person’s name and gotra and the latter reaches the highest goal.’

There are several works, printed and in mss., that deal with the procedure of Gayāśrāddha. There is the Gayāśrāddha-paddhati of Vācaspati printed at the Chandraprabha press, Benares city, the Tirtha-yatra-tattva of Raghunandana (which contains a Gaya

1517. गयायां तु निर्गुणा अपि तत्रत्या एव द्विजा भोज्या इति तु हेमादिः । वयं तु ब्रह्म प्रकल्पितान् विप्रान्भोजयेत्पूजयेदथ इत्यक्षयवटप्रकरणे पुनः श्रवणाच्चतुर्धाकरणोपसंहारन्याये नाक्षयवट श्राद्धनियमो न गयाश्राद्धमात्रे । एवं च शिष्टाचारोष्यनुगृह्यत इति । त्रिस्थली p.352.

1518. आत्मनस्तु महाबुद्धे गयायां तु तिलविना। पिण्डनिवपणं कुर्यात्तथा चान्यत्र गोत्रजाः ॥ वायु. 83.34 q. by त्रिस्थली p. 350 from स्मृतिरत्नावली: vide also वायु. 105. 12 and अग्नि 115. 68 ‘पिण्डो देयस्तु सर्वेभ्यः सर्वे कुलतारकैः। आत्मनस्तु तथा देयो ह्यक्षयं लोकमिच्छता ॥१.।

_1519. जनार्दनो भस्मकूटे तस्य हस्ते तु पिण्डदः । आत्मनोप्यथवान्येषां सव्येनापि तिलैचिना ॥ जीवतां दधिसंमिश्रं सर्वे ते विष्णुलोकगाः ॥ वायु, 108. 85; vide गरुडपुराण ’ जनार्दनस्य हस्ते तु पिण्ड दद्यात्स्वकं नरः। एष पिण्डो मया दत्तो तव हस्ते जनार्दन । परलोकस्ततो मह्यमक्षय्यमुपतिष्ठताम् ।’; compare नारद (उत्तर) 47. 62-65 for: very similar verses.

1520. आत्मजोप्यन्यजो वापि गयाभूमौ यदा तदा। यन्नाम्ना पातयेत्पिण्ड से लिये -ब्रह्म शाश्वतम् ॥ नामगोत्रे समुच्चार्य पिण्डपातनमिण्यते। येन केनापि कस्मैचित्स याति परस

गतिम् ॥ वायु. 105. 14-15. Vide also वायु. 83.38.

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paddhati) published in Bengali characters. Then I consulted two mss. viz. the Gayā-śrāddha-paddhati of Raghunātha son of Madhava (D. C.ms. No. 93 of 1891-95) and the Gayāśrāddha-vidhi of Vācaspati (D. C. No, 245 of 1887-91). The procedure in the Tirthayātrā-tattva of Raghunandana is set out here briefly with out actually citing in full the Vāyupurāṇa passages which it quotes profusely. Raghunandana appears to follow the Tirtha cintāmaṇi closely as some of the notes will show. After the pilgrim enters Gayā he should first make an appropriate sankalpa1521 for a bath in Phalgu, take the clay from the river, apply it to his body and bathe. Then he should perform tarpana1522 to the twelve male and female ancestors (specified in note 1516 above). Then he should declare a sankalpa that he would per form Gayāśrāddha with the words ‘Oml adyetyādi Gayātirtha prāpti-nimittaka-śrāddhamaham kariṣye’. Then he should per form a pārvana-śrāddha (described above pp. 485-505) excepting the āvāhana and arghya rites. If the pilgrim be unable to per form all the details of sraddha, he may offer only pindas. Then on the same day he should go to the Pretasilā which adjoins the west bank of the river Phalgu and is to the north of Gayā and perform śrāddha there as follows: he should perform the purification of the ground, sit down on it, perform ācamana, face the south, wear the sacred thread in the apasavya form, recite the verses (Vāyu 110. 10-12 ‘Kavyavālo…srāddhenānena śāśvatim), contemplate on his pitrs, perform prāṇāyāma, sprinkle water on the materials for śrāddha after remembering Pundarikākṣa (Viṣnu), make the sankalpa (set out in note 1516). He should go through the whole procedure of śrāddha up to the payment of daksinā to brāhmaṇas. After this he should sit to the south of the altar (where he performed the śrāddha), should wear the sacred thread in the apasavya form, face the south, place on the ground three kuśas and after reciting the mantra (Vāyu 110. 10-12 ) should make an invocation once in the form of offering an anjali of water mixed with sesame, then honour the father with pūdya (water for washing the feet), recite the two verses

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1521. ओम् । अयेत्यादि अश्वमेधसहस्रजन्यफलविलक्षणफलप्राप्तिकामः फल्गुतीर्थे स्नानमहं करिष्ये।. This is the सङ्कल्प in तीर्थचि. p. 286 and तीर्थयात्रातत्त्व p.2

1522. garaa sets out the formulas of tarpana for Sāmavedias and Yajurvedinsar i aregar haṣtai acqariha aturan atau ada प्रोणयामीति सामगः । यजुर्वेदोक्तम् । ओं अमुकगोत्रपितरमुकदेवशर्मस्तृप्यस्वैतत्ते तीर्थादक

U font stort arata p. 3. The first is set out by adre P. 286 also.

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(Vāyu 110. 20-21 ‘ā brahma… tilodakam’ with om prefixed), perform invocation as before of the father and others with water in folded hands and should offer a piṇda to his father of pāyasa or other material mixed with sesame, water and honey with the words ‘Om, adya amuka-gotra pitar-amukadevasar man, esa te piṇdaḥ svadhā’. In this way he should offer pinda to the remaining eleven devatās, viz. paternal grandfather and others (or eight or five according to usage). He should donate a fee according to his means. Then he should sit to the south of the place he so far occupied, spread on the ground kusas having roots but with tips turned to the south, should repeat the mantras (Vāyu 110. 10-12), perform on those kuśas once an invocation in the form of an añjali of water mixed with sesame, repeat the two verses (Vāyu 110. 22-23 Pitā pitāmaha…mupatisthatām’ with om prefixed 1522a ) and should offer one pinda made of one handful of barley flour mixed with sesame, kuśas, ghee, curds, water and honey to all the twelve devatās ( ancestors ) together. Then follows what is called Sodaśīkarma, which is as follows: Nineteen spots for pindas should be made (each to the south of the preceding ) and should be smeared with pañcagavya one after another; then he should spread over each kuśas with their tips to the south, shouid invoke on the kuśas the persons intended with the mantras (Vāyu 110. 30-32 asmat-kule mrtā……tilodakaih ‘), should worship them by offering sandalwood paste and the rest, (and if he is performing the rite of sodaśī on a spot sacred to a specific deity then worship that deity also with an appropriate mantra), should then offer once as before an anjali of water mixed with sesame and offer pindas beginning from the first spot, each pinda being offered after reciting each of the 19 mantras (Vāyu 110, 34-55, omitting 110.44 ‘asipatra o’, 110.46 ‘anekayātanā-samsthāḥ ye nītā o’, and treating 52-53 as one mantra and 54-55 as one mantra)15226. He should offer 19 pindas

1522 a. It should be noted that om is to be recited before each verse intended as mantra here and below.

1522 b. The Tir. c. (pp. 290-292) slightly differs. It does include Vāyu 110. 46 and treats the three verses (Vayu 110. 51-53 ) as one mantra. It is difficult to understand why the writers of digests did not say that the srāddhasodasi should be performed with only 18 mantras from out of the 2 or 22 verses with option to the reciter. Where the mantras exceed the number

imini X. 5.14 states: “Tata a FETE Tache: FUTHATHTANGED Raghunandana reads the five verses (51-55) somewhat differently from the printed Vāyupurāṇa, though the sense is not much affected.

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of the size already stated and made of the material already mentioned with the sacred thread in the apasavya form. Raghu nandana explains that although there are nineteen pindas still this is called śrāddhasodasi as a technical term.1523 It would be noticed that all the mantras refer to males in the words ‘ye’, ’te’, ‘tebhyah’. So this is ‘Pum-sodasī.’ There is a ‘strī-sodasī’ also which only involves changing the words of the mantras in the masculine to words in the feminine gender as indicated in the Vāyupurāṇa itself. 1524 Otherwise there is no difference between the two (pumsodaśī and strīgodaśi). The note below states the mode in which both males and females are to be invoked and gratified.

Water should be sprinkled over all pindas three times with a vessel full of water mixed with sesame. The mantras repeated at the time are quoted below in the note 1525 Then he prostrates himself on the ground and should dismiss (send away) them (the persons invoked) with the words ‘O father and others! forgive me.’ Then wearing the sacred thread in the savya form, he should sip water (perform ācamana) and recite with his face to the east the two mantras (Vāyu 110.59-60 ‘sākṣiṇaḥ santu,” and ‘āgatosmi Gayām’). If a pilgrim is unable to carry out all this lengthy procedure, he should at least offer pindas on Pretasila, by making a sankalpa (like the one in note 1516 saying “pindadānam’ for śrāddham’). He should wear the sacred thread in the apasavya mode and repeat the verses in Vāyu (110. 10-12 and 110.59-60) and should perform according to his sūtra the various items such as drawing lines on the altar meant for placing pindas, spreading kusas, sprinkling down water on the pindas, the offering of pindas, re-sprinkling

1523. āta TEṢTU TERHIVE ! Para p. 8. When a person inquires of another how many mango trees or fruit the latter has got the latter may reply they are five, even if actually they may be six or seven.

1524, tad partea a ṣtai pui fera ere aiuti FETT f SFATTI aty. 110.56 q. in to p. 356. a ggi a-37% par

चेत्यावाहनमन्त्रादारभ्य मित्राणि सख्य इति पर्यन्तं सम्भवत्स्त्रीलिङ्गमूहनीयम् , अन्यत्तु पुंषोड sfiaa faruq. p 292. So instead of the As 31 pee para fazer

rua (art. 110.34), in the agresit the #9 will be 37FHC A 7199 - THI gai A TOTT # TË Fe. Fotp. 357 refers to this Eneṣir.

1525. ओम् । ये च वो येचास्मास्यासन याश्च वो याश्चास्मास्वासन् ते चावाह्यन्ता ताचार वाह्यन्ताम् । तृप्यन्तु भवन्तस्तृप्यन्तु भवत्यस्तृप्यत गोत्रान् पुत्रानभितर्पयन्तीरापो मधुमंतारिमा स्वधां पितृभ्योऽमृतं दुहाना आपो देवीरभयास्तृप्यन्तु । तृप्यत तृप्यत तृप्यतेति। तीथचि P 293 Para pp. 10-11.

H, D. 85

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water, holding one’s breath, loosening the knot of one’s garment, offering a thread and sandalwood paste.

Then the pilgrim should descend from the hill (Pretaśilā) to the ground below and should bathe in the deep pool well known as Rāmatirtha 1526 (which is in the form of Prabhāsa hrada) at the meeting place of the great river (Phalgu) with the Prabhāsa hill after making a sankalpa (as given in the foot note ) and after repeating the mantra ‘janmāntarasatam’ (Vāyu 108.18). He should then perform tarpaṇa and perform śrāddha or (if unable to offer śrāddha) offer only pindas accord ing to the procedure of his own grhyasūtra. He should offer as done in the Pretasila śrāddha twelve pindas to the father and the others, the single inexhaustible pinda and the sodasi pindas. If he cannot go through all these, he may perform any one of them. Then he should make a sankalpa and should offer obeisance to Rāma with the mantra ‘Rāma Rāma’(Vāyu 108,20). When a pilgrim performs this bath, śrāddha and pindadāna his pitrs become free from the condition of being preta (Vāgu 108. 21). Then he should perform obeisance to the refulgent Prabhāseśa (Śiva). He should offer obeisance to both Rāma and Prabhāsesa with the mantra ‘āpastvamasi’ (Vāyu 108. 22). Then he should offer a bali of boiled rice to Yama with the words this is a bali, om! bow to Yama.’ Then on a hill called Naga situated to the south of Prabhāsa hill and on the middle of Pretaśilā he should recite the verse ‘dvau śvānau’ (Vāyu 108.30) and offer a bali made up of some kind of cooked food with the words ’this is a bali to Yamarāja and Bhramarāja (Dharma rāja?); salutation. This offering of bali is obligatory (on every pilgrim); the rest may be done according to one’s ability. This finishes the rites on the first day (i.e. the day of entering Gayā).

On the 2nd day of entering Gayā the pilgrim should bathe in Phalgu, perform his daily duty of tarpana and worship of gods and then in the afternoon bathe in Brahmakunda 1527 situated in the north-east corner which touches the root of Pretaparvata, that is at the distance of a gavyūti from Gavā and that (Brahmakunda) is situated to the north-west of Gavā.

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1526. Biti ferę FTIGFAT FAT32 agosaradu TSA Tale van H Fifcal a re. p. 294, afferrata pp. 11-12. The Historatoare goth (arg. 108. 18) is quoted by both.

1527. The

H at veris IT sritie farajat qaraga ब्रह्मलोकमाप्तिकामः प्रेतपर्वते श्राद्धमहं करिष्ये। तीर्थयात्रातत्त्व p. 13.

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The śrāddha performed here is believed to be performed on the altar of Brahmā (i. e. where Brahmā performed his Aśvamedha). Then he should with the face to the south throw on Pretapar vata barley grains mixed with sesame with the mantra ‘ye kecit’ (Vāyu 110.63 q. both by Tir. C. p. 297 and by Raghunandana) and offer an añjali of water mixed with sesame with the mantra fa-brahma’ (Vāyu 110. 64).1528

On the third day after entering Gayā come the rites of Pañcatirthi described above (pp. 663-666). The pilgrim bathes 1529 in the Uttaramānasa with the mantra ‘uttare mānase snānam’ (Vāyu 111. 2-3). He should offer one añjali with the verses (Vāyu 110. 20-21) and perform śrāddha. After this śrāddha he sits to the south of Uttara-mānasa, spreads kuśas with tips towards the south, offers water with sesame and offers to all together one pinda of one handful of barley flour mixed with sesame, kuśas, honey, curds and water. Then he bows to and worships the Sun’s image on Uttaramānasa with the mantra ’namostu bhānave’ (Vayu 111. 5). Then he repairs to Daksinamānasa in silence and there takes a bath in Udici tirtha, in Kanakhala and then in Dakṣiṇamānasa with the mantra (Vāyu 111. 9-10) and then performs salutation and worship to Daksiṇārka, then makes a bow to Maunārka, then goes to Phalgu tirtha situated to the east of Gadādhara and takes a bath and performs tarpana and śrāddha there; then he worships Pitāmaha (with Vayu 111. 19), visits Gadādhara and worships (with Vāyu 111.21), then again goes to the five tirthas, at each of which he bathes and performs tarpaṇa. Then he bathes the image of Gadādhara with pañcāmrta. Raghu nandana notes that the bathing of Gadādhara with pañcāmsta is obligatory, while the rest may be done according to one’s ability. This finishes the rites of pañcatirthi.

The various tirthas to be visited after Pañcatirthi have been mentioned above. It is not necessary to repeat them here. The special mantras from the Vāyupurāṇa cited by Raghu

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1528. It may be stated once for all that there is a sankalpa appropriate to each bath, that a bath in a sacred place is followed by tarpana, tbat Sraddha is performed as on Pretasila with all details beginning from invocation and ending with making the gods bear witness. Therefore these items will not be repeated hereafter and only the special provisions in each case will be pointed out.

1529, The F is a true farangan at a nauan मुक्तिकास उत्तरमानसे स्नानमहं करिष्ये.

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nandana will alone be specified here. After bath and srāddha at Matangavāpi, the pilgrim should go to Matangeśa to the north of Matangavāpi and recite Vāyu 111. 25 (pramānam devatāh santu &c.). When pouring water at the root of the mango tree established by Brahma the pilgrim repeats Vāyu 111. 36 (āmram brahma-sarodbhūtam &c.). When bowing to Brahmā, the mantra is Vāyu 111. 34 (namo brahmane &c.). The bali to Yama is offered with Vāyu 111. 38 (Yamarāja. dharmarājau &c.). The bali to the two dogs is to be given with the mantra (Vāyu 111. 39) and that to the crows with Vāyu 111. 40 (Aindra-vāruṇa-vāyavya &c.). As regards the padas the pilgrim should begin with Rudrapada and perform śrāddha there and then proceed to Visnupada and worship Visnu with five upacaras1530 with the mantra ‘Idam Visnur-vi cakrame’(Rg. I. 22.17). To the south of the vedi of Visnupada he should perform the śrāddhaṣodasi (described above pp. 672-673) up to Vāyu 110. 60 (anặposham-rpatrayāt). About an ascetic, vide above p. 655.

Then Raghunandana briefly touches upon the śrāddhas to be performed at the several padas and remarks that the last śrāddha at the padas is that at Kaśyapapada. He prescribes Vāyu 111.76 as the mantra for bath in Gadalola-tirtha. Then he states that the śrāddha at the ‘Akṣayavata is to be performed on the north side of the Vata near its bottom. He prescribes Vāyu 111. 82-83 (ekārṇave &c. ) as the mantras for bowing to the Akṣayavața. Further, he speaks of śrāddhas to be performed at several sub-tīrthas, such as Gāyatri, Sarasvati, Viśālā, the hermitage of Bharata, Mundappstha. Then he prescribes that the pilgrim should cross the Vaitarani (situated to the east of the Devanadi which is near Bhasmakūta) with the mantra (Vāyu 105.44, yāsau Vaitarani nāma &c.). After referring to several other tirthas such as Gopracāra, Ghrtakulya, Madhu kulyā, Raghunandana recommends that the pilgrim should visit Pandusila (which is in Campakavana near Pitamaha) and perfo

form śrāddha there. He notes that the four rivers and streams called Ghộtakulya, Madhukulyā, Devika and Mahānadi 1531 (Phalgu) are called Madhusravā when they meet the Sila (Vāvu

1530. For the five upacāras, vide H. of Dh, vol. II. pp. 729-730.

1531. In the artgtr when speaking of the word heat occurs frequently (as in 112.30, 110.6), but it refers to . On art. 110)

6 0 (ततो गयाप्रवेशे च पूर्वतोस्ति महानदी। तत्र तोयं समुत्पाद्य स्नातव्यं निर्मले जले ॥) these Perfecto p. 352 observes heraatia Fear TFT au शुष्कनदीत्वाद्वालुकाखनलेल तोयमुत्पाद्य ।’,

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112.30) and a bath, tarpaṇa and śrāddha thereon yield immense results. Then are mentioned several other tirthas such as Daśāśvamedha, Matangapada, Makha-kunda (near Udyanta parvata), Gayākūta. Raghunandana winds up by providing that on Bhasmakuta the pilgrim should place with his right hand in the hand of Janārdana a pinda mixed with curds (but without sesame ) and on doing so recite five verses (Vāyu 108. 86–90. 1532 ’esa pindo maya’ &c.). Then Raghunandana qu sixteen verses about Mātrsodasi (which do not occur in Vayu purāṇa and are passed over here).

We have to distinguish between Gayākgetra, Gaya and Gayāśiras or Gayāśirsa. The Vāyu, Agni and Nāradiya all assert that Gayāksetra is five krośas 1533 (in extent) and Gaya śiras is one krośa. It had become the fashion to speak of famous tirthas like Kāśi and Prayāga as pañcakrosa. But so far as the Vāyupurāṇa is concerned the Gayāksetra is about 13 miles in length from Pretaśila to Mahābodhi tree as shown above. Gayā is said to be two krosas and a half in extent in all directions from Mund aprstha 1534, Gayasiras is sinaller than Gayā and is identified with Phalgutirtha (vide note 1499 ). Gaya and Gayasīsa (Pāli for Gayāśirsa) are well known to ancient Buddhist texts (Mahāvagga I. 21.1 in S. B. E. XIII p. 136, Anguttaranikāya, text vol. IV. p. 302). Vide n. 1510.

Four of the most important and holy tirthas have been dealt with at some length so far. It is not possible in the space allotted to the section on tirthas to pursue the same procedure as regards other famous tirthas. It is proposed to devote a few pages to each of half a dozen or more tirthas and then to give a somewhat comprehensive list of tirthas with a few references in the case of each. But before proceeding further reference must be made to certain popular groupings of tirthas. There is a group of seven cities that are deemed to be very holy and

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1532. Raghunandana reads the five verses somewhat differently from the printed Vāyupurana, though the sense is not much affected.

1533. hi #variere: arg. 106. 65, a. 145, 1427 #reira (377) 44. 16.

1534. Tuzyata gara arepot HARI ITE ATÁ DR ditentlá a nagyaror q. by Engrato p. 342. The printed T12 (105, 22829

que magna’) appears to have a corrupt reading.

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the bestowers of molesa. 1535. They are Ayodhya, Mathura, Māyā (i. e. Haridvāra ), Kāśi, Kāñci, Avantikā (i. e. Ujjayini), Dvārakā. In some works it is Kānti and not Kāñci that is

mentioned. Badarinatha, Jagannatha Puri, Ramesvara and Dvārakā-these four are styled Dhāma. There are said to be twelve Jyotirlingas of Siva, according to the Sivapurāṇa viz. Somanātha 1536 in Saurastra, Mallikārjuna on Srisaila hill (in Karnul District and about 50 miles from the Krishna station on the G. I. P. Railway ), Mahakala (in Ujjayini), Paramesvara. in Omkāra-kṣetra (an island in the Narmada), Kedāra in the Himalayas, Bhimasankara ( north-west of Poona at the source of the Bhima river) in Dakini, Visvesvara in Banaras, Tryambakesvara on the banks of the Gautami i. e. Godāvari (near Nasik), Vaidyanatha in Citabhumi, Nagesa in Darukavana, Ramesvara in Setubandha and Ghrsnesa in 1537 Śivālaya (i. e. the modern shrine at the village of Elura,

1535. अयोध्या मथुरा माया काशी काञ्ची ह्यवन्तिका। एताः पुण्यतमाः प्रोक्ताः पुरीणामुत्तमोत्तमाः॥ ब्रह्माण्ड IV. 40. 91 ; काशी कान्तीच मायाख्या त्वयोध्या द्वारवत्यपि । मथुरावन्तिका चैता सप्त पुर्योत्र मोक्षदाः॥ स्कन्द, काशीखण्ड, 6. 68 ; काञ्च्यवन्ती द्वारवती काश्ययोध्या च पञ्चमी। मायापुरी च मथुरा पुर्यः सप्त विमुक्तिदाः॥ काशीखण्ड 23.7; अयोध्या…वन्तिका। पुरी द्वारवती ज्ञया सप्तैता मोक्षदायिकाः॥ गरुडपुराण (प्रेतखण्ड) 38. 5-6. In the स्कन्द, नागरखण्ड 47.4 कान्ती occurs as capital of Rudrasena. and in Brahmanda III. 13. 94-97 Kantipuri is described as possessing a place for Vyasa’s contemplation, a Kumaradhara and Puskarini, If the reading कान्ती is to be accepted there are divergent views about its location, some holding it to be the ancient name of Khatmandu the capital of Nepal, while A, G. identifies it with Kotival 20 miles north of Gwalior.

1536. पृथिव्यां यानि लिङ्गानि तेषां संख्या न विद्यते ।…सौराष्ट्र सोमनाथं च श्रीशैले मल्लिकार्जुनम्। उज्जयिन्यां महाकालमोङ्कारे परमेश्वरम् ।। केदार हिमवत्पृष्ठे डाकिन्या भीमशङ्करम् । वाराणस्यां च विश्वेशं यम्बकं गौतमीतटे॥ वैद्यनाथं चिताभूमौ नागेशं दारुकावने । सेतुबन्धे च रामेशं घुष्मेशं (घृष्णेशं?) च शिवालये। द्वादशैतानि नामानि प्रातरुत्थाय यः पठेत् । सर्वपापविनिर्मुक्तः सर्वसिद्धिफलं लभेत् । शिवपुराण 1V. 1. 18, 21-24. There is divergence of views about the identification of some of

viz, about ओङ्कार (Deyp.5), वैद्यनाथ (Dey p.50 showing it is either Deoghar in the Santal Pargana or in Paraligrama near Satara), दारुकावन ( Dey. pp. 53-54). Each ज्योतिर्लिङ्गा has an उपलिङ्ग (vide शिवपुराण IV. I. 34. 42 ). The बृहन्नारदीयपुराण (पूर्वार्ध) I. 651 has ‘काशीविश्वेश्वरं लिङ्ग ज्योतिलिङ्ग तदुच्यते । तद् दृष्टा परमं ज्योतिरामोति मनुजोत्तमः॥.’ Vide the Cave Temples of India’ by Fergusson and Burgess p. 367 n. 1. In JBBRAS, vol. x. pp. 4-6 the verses about the twelve Jyotirlingas and their locations are set out from morning Stotra.

1537. For Ghrsnesvara or Grstāneśvara at the village Elura, vide A.S. W. I. vol. III pp. 82-83. The famous Kailasa temple at Ellora is not the Ghrsṇeśvara linga.

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17 miles from Devagiri or Daulatabad ). The Sivapurāṇa (Kotidrudra-samhita) chap. 1 names the twelve Jyotirlingas and chapters 14-33 narrate the legends connected with the twelve lingas. The Skandapurāṇa I (Kedārakhanda ) chap. 7 verses 30-35 enumerate several lingas including most of the twelve Jyotirlingas. The Bārhaspatyasūtra (edited by Dr. F. W. Thomas) mentions eight great tirthas each of Visnu, Śiva and Sakti, that yield all siddhis 1537.

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1537 a. अष्ट वैष्णवक्षेत्राः। बदरिका-सालग्राम-पुरुषोत्तम-द्वारका-बिल्वाचल अनन्त सिंह-श्रीरङ्गाः। अष्टौ शैवाः। अविमुक्त गङ्गाद्वार-शिवक्षेत्र-रामेयमुना ( ? )-शिवसरस्वती मत्य शार्दूल-गजक्षेत्राः । शाक्ता अष्टौ च ओग्घीण-जाल-पूर्ण-काम-कोल्ल-श्रीशैल काञ्ची-महेन्द्रात। एते महाक्षेत्राः सर्वसिद्धिकराश्च । बाईस्पत्यसूत्र III. 119-126,

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