Step by step, in every direction and throughout all the quarters of the world, those who are burdened with the gravest of sins—slayers of Brahmins, drinkers of liquor, thieves, or breakers of sacred vows—if they perform the circumambulation of Mathurā, they become freed from their sins. Not only are they purified, but even those who merely see such a pilgrim also become cleansed and liberated from disease. Thus, all who are touched by this sacred act are released from their sins and attain the supreme state. This concludes the sixtieth chapter, which recounts the manifestation and sanctity of the Mathurā circumambulation, as told in the glorious Varāha Purāṇa. Now begins the account of Devavana’s greatness. Even those who are deluded, who have turned away from righteousness and are devoid of all knowledge, through their virtuous deeds, are spared the suffering of hell. The blessed Varāha declared: Mathurā, the goddess who removes the torment of hell, destroys all sin. Those who dwell in Mathurā, or serve its holy places, are especially sanctified. Among them, those who have performed a hundred acts with great vigor are most blessed. Of the sacred forests, first is Madhuvana, followed by Tāla, and the fourth is Kāmyakavana, the foremost among all forests. The seventh is Khādira, renowned among people, and the ninth is Lohārgalavana, the remover of transgressions. The eleventh is Bhāṇḍīra, and the twelfth is the forest of Vṛndaka. Those who undertake the pilgrimage of these forests in order, with their senses subdued, attain great merit. Thus ends the chapter extolling the greatness of Devavana, as found in the Mathurā Māhātmya of the glorious Varāha Purāṇa. Now, listen to the account of the greatness of Cakra Tīrtha. On the ornamented land of Jambūdvīpa was a place called Mahāgṛhodaya. There, a Brahmin accomplished in the Vedas lived with his daughter and son. He resided there, devoted to virtue and with his senses well-controlled. At that time, this Brahmin lived in the company of an accomplished sage. It is said that one should always go and reside in Śāligrāma, for it is most auspicious. The sage constantly spoke of the glory of Kalpagrāma. Eventually, the thought of departing arose in the Brahmin’s mind, and he spoke of this to the accomplished sage. Hearing his words, the sage replied, “O best of Brahmins, listen to this request, though it brings sorrow.” Taking the Brahmin—master of the Vedas—by the right hand, the sage soared up, holding both the Brahmin and his son, the two foremost among Brahmins. There, in Kalpagrāma, the two excellent Brahmins dwelled always. As time passed, the Brahmin fell ill and reached the final stage of his life. When death approached, the righteous one spoke to his son. Guided by his son’s filial devotion, the great sage was led to the bank of the sacred Gaṅgā. The son, devoted to Vedic study, cared for his father with great love. Meanwhile, in Kalpagrāma, the accomplished sage had a daughter of slender waist. By divine arrangement, a resident of Kānyakubja arrived there. This Brahmin asked the maiden, “O good lady, from where have you come here?” Perceiving his nature by divine insight, the maiden honored him. Thereafter, the Brahmin always took his meals in his father-in-law’s house. Thus, the sacred tale unfolds, revealing the greatness of Mathurā, its holy forests, and the sanctity of Cakra Tīrtha, as preserved in the glorious Varāha Purāṇa.