With due permission, the pilgrim begins the sacred journey to behold Śiva, revered as Lord of the Pit. At this holy place, the goddess Mahāvidyeśvarī is present, removing every evil and obstacle that might hinder one’s path. There, the seeker encounters Prabhā and Mallī, and by seeing them, attains the fulfillment of cherished wishes. Ever present, Mahāvidyeśvarī grants success and destroys sin, her benevolent power unwavering. A sign is established at this site, marking the certainty and potency of mantras; because she bestows both accomplishment and enjoyment, the goddess is known as Siddheśvarī. Nearby lies a pool of crystal-clear water, famed for its power to destroy even the gravest sins; simply by beholding it, one is freed from all transgressions. The pilgrim then approaches Vighnarāja, Gaṇeśa, the remover of obstacles, seeking his blessings. Here too flows the virtuous Gaṅgā, whose waters wash away great sins. The great abode of Rudra stands nearby, his form radiant like the face of Mahādeva. From that sanctified spot, gazing toward the northern quarter, the pilgrim beholds Gaṇeśvara, the lord of the Gaṇas. It is told that, by assuming various playful forms, the cowherd women and their wealth were overcome. The journey of Gopāla Kṛṣṇa to this place is renowned for destroying immense sins. Whatever acts were performed there, in whatever form and manner, so they remain, sanctifying the ground. Afterward, the pilgrim proceeds to the pure and holy waters of the Yamunā, reaching the highly meritorious Gargya Tīrtha. There, after bathing and beholding the god Someśvara, the fruits of pilgrimage are attained. By offering oblations and gifts in the prescribed manner, union with Viṣṇu is achieved. In the same way, the pilgrim visits Dhārālopanaka and Vaikuṇṭha Khaṇḍavelaka, as well as the holy place of the cowherds and Muktikeśvara. These sacred sites are known as Viśrānti, the places of rest. After worshipping the gods and ancestors with reverence, the pilgrim then propitiates the deity, praying that, by divine command, the journey through Mathurā may be fruitful. Having bathed at Viśrānti and offered oblations to the ancestors, the pilgrim continues to Sumaṅgalā, seeking the ultimate fulfillment of the pilgrimage. With heartfelt devotion, the pilgrim prays for the journey’s fruitfulness, relying on the grace of the divine. After circumambulating, the great ascetic rests there, protected by the sanctity of the place. Establishing a mark with his own name, he attains the true fruit of the pilgrimage. Having witnessed these sacred events, the pilgrim moves onward to the goddess created by Krishna. Here is a dwelling of happiness, a granter of boons belonging to Krishna, whose deeds never tire. The sound at this place is auspicious, and at the entrance, a favorable sound is heard to the right. In a moment of fear, Krishna himself meditated upon the goddess Caṇḍikā. Upon seeing her, who removes all suffering, happiness fills the heart. This goddess, manifested in the north by Krishna for the purpose of slaying Kaṃsa, stands as a beacon of strength. Then, wishing to defeat the wrestlers, Krishna meditates upon Vajrānana. His cherished desires are fulfilled, and the fruit of his wishes is granted. He requests auspiciousness—the remover of all sins and bringer of good fortune. That radiant sun, the boon-giving god, is honored as the lord of the Mathurā clan. Thus, the pilgrim completes the sacred circumambulation on the ninth day of the bright fortnight of Kārtika, sealing the journey with devotion and blessings.