There, in that sacred place, all the holy sites and revered tirthas were gathered together, their presence sanctifying the land. Yet, despite the gathering of such divine power, we found ourselves unable to confront Vimatī directly in battle. In time, the holy places themselves journeyed to Kalpagrāma, O Earth. As I, Varāha, kept my gaze fixed upon the front, I instructed that the sacred sites remain close by. With devotion, I proclaimed, “Victory to Viṣṇu! Victory to the inconceivable! Victory to the god! Victory to Acyuta! Victory to the Lord of the universe, to the Creator, to the god! Salutations to you!” O Earth, praised by all the holy places, I then addressed you: “Choose a boon, may good fortune be yours—whatever lies in your heart.” You replied, “O Varāha, Lord of gods, if you are able, grant us fearlessness. For the extremely sinful Vimatī has created a terrible fear among us.” Then I spoke: “By the arrangement of the holy places, I came to the city of Mathurā. There, O Earth, I fought with Vimatī and slew him, O goddess, laying his head upon the ground. With the tip of my sword, I lifted up the earth, and thus that place became known as Asikuṇḍa, O beautiful one.” Now, let me reveal a wondrous thing, pleasing to both mind and ear. On the twelfth and fourteenth days of the lunar month, those who are faithful and self-controlled find special merit. At that time, O Devi, I arrived in Mathurā and established there four kinds of golden images. Whoever beholds these images—firm, beautiful, with lovely brows—attains liberation. Among these, the third is the form of Vāmana, and the fourth is that of Rāghava. By Rāghava, the earth bounded by the four oceans was traversed. Of all the sacred places there, Asikuṇḍa shines as the greatest. Beginning from Asikuṇḍa, O excellent one, the sequence of holy sites is recounted. Whoever beholds those images there becomes fit for union with Brahman. Thus ends the one hundred sixty-sixth chapter, called ‘The Glory of Asikuṇḍa,’ in the glorious Varāha Purāṇa. Now, O Earth, listen further. Long ago, a Rakṣasa spoke to a great-souled Brahmin. You, O Earth, inquired: “For what reason did the Brahmin ask? Please tell me everything, Lord.” I answered: “This Brahmin does not worship the gods, nor does he honor the virtuous. Even when reaching a holy place, he neglects to bathe. At both twilights, and even while lying down, that deluded soul remains unchanged, delighting always in sinful conduct, keeping company with wickedness, his mind utterly corrupted. Of all duties, householdership has been declared the best by the Self-born. Just as all creatures depend on their mother, so too does this wicked man, who, by committing theft, binds himself to sin. One day, as he was fleeing, he fell into a deep, dark pit. There, terrifying in appearance, he remained. Among those present, one Brahmin protected the earth by means of a sacred charm. Then, a demon approached and spoke to the Brahmin: ‘O Brahmin, I shall grant you whatever is in your mind—food, long awaited, and as much as you desire—if only you allow me to devour the caravan until I am satisfied. I have come alone for this caravan and will not let it go under any circumstance. You are unable to look upon me, for by the power of my mantra, if my food is killed, O Brahmin, the fault will be yours. Have compassion, O best of Brahmins, and let food be given to me.’ Hearing this, the Brahmin asked, ‘By what fault of action have you attained the state of a demon?’” Thus, the tale continues, revealing the interplay of karma, dharma, and the mysteries of fate.