In days gone by, there lived a foremost Brahmin named Agnidatta, who hailed from the esteemed Chandasa lineage. When Agnidatta died, his heart still harbored a longing—for he had desired a fine house in his lifetime. Because of this unfulfilled wish, he was reborn as a Rakshasa, a being of restless hunger and shadow. One day, this Rakshasa approached a noble merchant and humbly entreated, “Grant me, O excellent merchant, the merit of a single period of rest.” The merchant, moved by compassion, replied, “Well done, O Rakshasa; I have given you a single dance.” At that moment, Śrī Varāha, the divine boar incarnation, appeared. Seeing the deity standing before him, Agnidatta, now freed from his Rakshasa form, departed from that place and returned to the earth. The supreme Lord Janardana, the god of gods, then spoke words as sweet as nectar: “Ascend the excellent celestial vehicle and go to my world.” By the Lord’s grace, Sudhana—along with his body and family—was transported to heaven. Thus, O Vasundhara, the wondrous power of this sacred place was revealed. It was by the sanctity of that very spot that Sudhana attained liberation. Indeed, one who bathes there is rewarded with the fruit of the Rājasūya sacrifice itself. Moreover, should a man perform the act of releasing a bull at this holy site, he delivers all his lineage from bondage; his ancestors and great-grandfathers are forever uplifted. Thus concludes the chapter in the glorious Varāha Purāṇa that sings of the greatness of Mathurā, specifically the power of Akūra Tīrtha. Now, let me describe to you, O Vasundhara, the sacred manifestation of Mathurā, and especially the tīrtha known as Vatsakrīḍanaka, which is supremely dear to me. Simply by bathing at this holy place, a man attains the world of the wind. Listen further: This sacred land is adorned with sāla, tāla, tamāla, and arjuna trees. There, at Bhāṇḍīraka, if one bathes with discipline and restraint in diet, and then surrenders the life-breath, he attains my world. In that blessed place, I myself delight, sporting with cows and cowherds. The great pool there is thick with bushes and creepers, and one who enters it finds delight, playing with Gandharvas and Apsarases. Hear now of another holy place, one that destroys even the gravest sins. This is the site where the mighty Keśī was slain, and it is a hundred times more meritorious than other tīrthas—let there be no doubt. By offering piṇḍa here, one gains the same merit as at Gayā, the most sacred of ancestral sites. On earth are the Sūrya-tīrthas, named after the twelve Ādityas. Here, at this tīrtha, I subdued Kāliya, and established the Ādityas. The Ādityas themselves once prayed, “Let bathing at this excellent tīrtha be granted to us.” Hearing their plea, after my divine sport, I granted that those who, here, surrender their life-breath shall go to my world. Thus concludes another chapter in the Varāha Purāṇa, extolling the manifestation and greatness of Mathurā. Now, let me sing the praise of bathing and related sacred acts at Malayārjuna and other tīrthas. After crossing the sacred Yamunā, O great sage, one reaches a place where, long ago, a cart was overturned, and the pots and jars of a hut were broken. On the twelfth day of the bright fortnight in the month of Jyeṣṭha, O Earth, if one bathes—restraining the senses and becoming pure in the blessed waters of the Yamunā—then even those born in our lineage, immersed in the holy waters of Kalindi, are uplifted. It is in this way that the ancestors, who have gone before us to the other world, are ever gladdened and sing in joy, their liberation assured by the power of these sacred acts. Thus, the greatness of Mathurā and its tīrthas is revealed, their sanctity shining through the ages, bestowing liberation, merit, and joy to all who seek them with devotion.