Gokarna, having accomplished his sacred duties, went to the king and recounted all that had transpired. The king, deeply pleased by Gokarna’s deeds and devotion, rewarded him generously with villages and ancient cities. Indeed, the supreme wonder lay in the great results that blossomed from the dharma of the sacred grove, a testament to the power of righteousness. Thus concludes the one hundred and seventy-second chapter in the Glorious Varaha Purana, in the section that extols the greatness of Gokarna. Sri Varaha continued: Gokarna, ever virtuous, honored the four most dear to him—Shuka, his parents, and his devoted wife. He worshipped them with reverence, offering what he could according to his means. In that very place, he himself performed a great sacrifice, seeking unobstructed success in his endeavors. The atmosphere was filled with songs and the sounds of musical instruments; auspicious rites were performed, all befitting the growth and well-being of his son. Gokarna embraced each one of his loved ones and bowed to them in proper order, his heart overflowing with affection. When he beheld the parrot, Shuka, in his heart, the merchant could not help but weep with emotion. Through my grace, the king attained great and abundant benefit. In this way, Gokarna lived happily among his relatives, his days filled with contentment. He established the sacred site of Śukeśvara and performed a divine sacrificial session there. This session became renowned as the Śuka-sacrifice, and, upon his death, Gokarna attained liberation. By gifting the parrot, Gokarna attained the same merit as one who bathes at the holy confluence of rivers. Together with his wife, he gave the parrot to the Śabara, and thus ascended to heaven. All these events, told here, bear great fruit, especially in the sacred city of Mathura. The lineage of Gokarna, founded upon righteousness, is inexhaustible and imperishable. Thus ends the one hundred and seventy-third chapter in the glorification of Gokarna in the Śrī Varāha Purāṇa. Sri Varaha then declared: The power of the sacred confluence is such that it grants liberation even to sinners. Long ago, it is said, there lived a Brahmin, steadfast in his vows, who devoted himself to self-study and sacrifice. He was always devoted, skilled in yoga, and performed these noble actions with the desire to reach the world of Brahma. One day, his mind turned toward the idea of pilgrimage to holy places. Accordingly, he set out, journeying eastward toward the place where the sun rises. In the same manner, he traveled to the northern peak and to Manmathura, visiting all the sacred waters. Bathing in these holy places, he became purified. After performing worship and offering his salutations, he continued his journey. At one point, he found himself in a forest—thorny, deserted, and silent. Standing there, his heart slightly gripped by fear, he opened his eyes and spoke gently, “Who are you, beings of such terrible form?” He inquired further, “You always remain in one place—where do you go? Why are you constantly afflicted by hunger and thirst, surrounded by suffering?” He observed, “All of you seem to lack understanding, wisdom, and discernment. You do not know the sky, the earth, nor even the day. This journey toward the sunrise does not seem desirable to you. Among you are the swift one, the restrainer, and the fifth, the scribe—how could departed souls have names, or their deeds be recorded?” He continued, “Why is it that you are all nameless? I always eat what is fresh, and give what is stale to the twice-born. Because of this, O twice-born, I am called the ‘giver of stale food.’ For the same reason, the next is called ‘needle-pointed,’ and another, ‘the swift one.’” Thus, the Brahmin learned the reasons behind their names and conditions, as revealed in the sacred narrative.