At the sacred sacrifice, a devoted woman always remained, carefully placing the ritual vessel in the pit as prescribed. Time passed, and the Brahmins who attended the rites began to question the foremost among the twice-born, seeking to understand his story. In response, he narrated his entire account, revealing the truth about himself. Upon hearing his tale, the Brahmins declared, “You are a Shudra.” Yet, with their words, they restored him, saying, “By our declaration, you are again established as a Brahmin.” With this blessing, he went for ritual bathing at the revered place called Chakratirtha. Filled with joy, his wife spoke lovingly to him, and he replied, moved by her affection. She responded once more, assuring him, “By the power of Chakratirtha, you are freed, O best of twice-born.” Together, the excellent Brahmin and his wife journeyed to Kalpagrama. There, those who received offerings always partook of the food. Yet, Chakratirtha’s glory surpassed Kalpagrama a hundredfold. “What is Kalpagrama to him, or even Varanasi, O auspicious one?” she asked. “Even if one is born as a worm or an insect at Chakratirtha, he attains a four-armed form.” Thus concludes the chapter named “The Glory of Chakratirtha,” within the section extolling the greatness of Mathura in the illustrious Varaha Purana. Now, O Earth, listen as I tell you another account—the greatness of Kapila Varaha. In Mithila, the beautiful city ruled by Janaka, lived Brahmins, Kshatriyas, Vaishyas, and Shudras. Among them, devotion toward Mathura arose. There was a certain Brahmin among them, burdened by the sin of brahmahatya—the killing of a Brahmin. The embodiment of this sin was visible to all. He had never gone before, but now he performed ablutions at the sacred Vaikuntha. The people asked in amazement, “What is this? What is this?” They wondered at the cause that made the sacred stream abandon the twice-born and depart. Yet, when he immersed himself at Vaikuntha, the sin of brahmahatya left him. Thus addressed, the Lord of the gods vanished there itself. Whoever bathes at the Vaikuntha tirtha is freed from all sins. Suta then spoke: By name, Gandharva-kunda is the foremost of all holy places. O Devi, whoever bathes there rejoices with the Gandharvas. My region of Mathura extends for twenty yojanas. At its center abides Kesava, the remover of suffering. O Vasundhara, those who die in the middle of Mathura attain liberation. Having seen that Lord of gods, why should the mind feel sorrow? Such a soul does not fall into worldly existence until the great dissolution. There is no doubt—whoever beholds him attains liberation. He is of great form, beautiful, resembling the form of Kesava. In the Krita Yuga, there was a king named Mandhata. Pleased with his devotion, I bestowed upon him this image. When Mandhata reached Mathura, the demon Lavana was slain. Thus, the glory of these holy places, and the blessings bestowed upon the devoted, are revealed.