Listen, for I shall recount a wondrous tale, delightful to both mind and ear. On the sacred twelfth and fourteenth days, those who are faithful and self-restrained find special merit. It was at such an auspicious time, O Devi, that I arrived in the holy city of Mathura. There, I established four resplendent golden images, each crafted with beauty and grace, their brows lovely and forms steadfast. Whoever gazes upon these divine images—firm and radiant—finds liberation from worldly bondage. Among these images, the third is of Vamana, the divine dwarf, and the fourth is of Raghava, the noble Rama. By Raghava’s might, the earth bounded by the four oceans was traversed and sanctified. Of all the sacred places in Mathura, Asikunda shines as the most exalted. Beginning from Asikunda, O noble one, the sequence of holy sites unfolds, each holding its own sanctity. Those who behold the images there become fit for union with Brahman, the Supreme. Thus concludes the chapter known as ‘The Glory of Asikunda’ in the revered Varaha Purana. Now, hear another tale as spoken by Sri Varaha. Long ago, a Rakshasa—a demon—spoke to a great-souled Brahmin. The Earth herself inquired, “For what reason did the Brahmin question him? Tell me everything, O Lord.” Sri Varaha replied, “That man neither worships the gods nor honors the virtuous. Even when he visits holy places, he neglects the sacred bath. At both twilights and even while resting, he remains in ignorance, delighting ever in sinful deeds and keeping company with the wicked. His mind is steeped in darkness.” “Of all duties, householdership has been declared supreme by the Self-born. Just as all beings depend on their mother, so too do people depend on householders. Yet this wretched man, given to theft and sin, fell into grave misfortune. While fleeing from his crimes, he stumbled and fell into a deep, dark pit, where he remained, terrifying to behold.” “Among those present, one Brahmin, wise and virtuous, protected the earth with a sacred charm. Then, a demon approached and addressed the Brahmin: ‘O Brahmin, I shall grant you whatever you wish—food long awaited, and as much as you desire—provided you allow me to devour the caravan until I am satisfied. I have come alone for this purpose and will not let the caravan escape under any circumstance. You cannot withstand my gaze, for by the power of my mantra, if my food is slain, the fault will be yours. Have compassion, O best of Brahmins, and grant me this food.’” The Brahmin asked, “By what fault of action have you attained this state as a demon?” The Rakshasa replied, “Because of misconduct and misdeeds, I have fallen to this condition.” Afflicted by the demon’s suffering, the Brahmin spoke kindly, “You behave as a friend, O demon. Tell me, what shall I give you? By my own hand, what dear thing shall I do for you?” The demon said, “If you grant me what is in my mind—” He continued, “And what was done at Viśrānti, after bathing at Mathurā—” Troubled by these words, the Brahmin asked, “How do you know, O demon, of the holy place called Viśrānti? And how did it receive that name? Tell me, for I have always dwelt in the city of Ujjayinī.” “At some point, I journeyed to the temple of Viṣṇu. Day by day, I would proclaim the greatness of the Viśrānti holy place. There, O faultless one, that place is known as Viśrānti, and I have heard its name spoken. One finds rest there; thus, it is called Viśrānti, the place of rest.” In this way, the sacred stories and the glory of these holy places are revealed, each holding profound meaning for those who listen with faith.