By my actions, the king obtained a most excellent and abundant benefit, and thus Gokarna lived happily among his relatives. In time, Gokarna established the sacred site of Śukeśvara and performed a divine sacrificial session there. This noble sacrifice became renowned as the Śuka-sacrifice. When Gokarna departed from this world, he attained liberation. By the simple act of gifting the parrot, Gokarna received the spiritual merit equal to bathing at the holy confluence of rivers. Together with his wife, he presented the parrot to the Śabara, and as a result, attained heaven. All this, yielding great spiritual fruit especially in Mathura, has been recounted to you. The lineage of Gokarna remains inexhaustible and imperishable through righteousness. Thus ends the one hundred seventy-third chapter in the glorification of Gokarna in the Śrī Varāha Purāṇa. Śrī Varāha continued, explaining: "The power of the sacred confluence is such that it grants liberation even to sinners. In this very place, it is said, there once lived a Brahmin who was steadfast in his vows. He was devoted to self-study and sacrifice, skilled in yoga, and performed all his actions with the aim of reaching the world of Brahma. Eventually, his mind turned towards pilgrimage to holy places. Following the prescribed path, he set out towards the east, where the sun rises. In the same way, he visited the northern peak and Manmathura, bathing in all the sacred waters to purify himself. Having performed worship and offered salutations at each site, he continued his journey. One day, he found himself in a forest—thorny, deserted, and eerily silent. Standing there, a little anxious, he opened his eyes and saw beings of terrible form. With gentle words, he asked them, 'Who are you? You remain always in one place—where do you go? Constantly beset by hunger and thirst, always suffering, what is your plight?' He continued, 'All of you seem to lack wisdom and discernment. You do not know the sky, the earth, or even the day. This journey towards the sunrise does not seem desirable. Among you are the swift one, the restrainer, and the fifth, the scribe—how did such names arise for the departed and for their deeds? Why are you all nameless? As for me, I always eat what is fresh and give what is stale to the twice-born.' The beings replied, 'Because you give stale food, you are called the "giver of stale food." The next among us is called "needle-pointed" for a similar reason. The swift one earns his name for his speed. The restrainer is so called because of his anxious efforts to hold back. Among us, the most sinful is the scribe, and thus he is so named. The swift one then becomes lame, and extremely needle-faced. With large testicles and dried limbs, an evil one is born.' They continued, 'If you have faith in hearing these truths, ask whatever you wish; all living beings on earth subsist on food.' The Brahmin said, 'I wish to hear, in truth, about your food as well. Listen to ours, O compassionate one.' The beings explained, 'That which you constantly revile upon hearing, again and again, is our food. In houses abandoned by purity, the departed ones partake. Where teachers are not honored, or where women dominate the household, where there is constant quarrel, the departed ones partake there, among those twice-born who are reviled and those born in contemptible families.' Thus, the story unfolds, revealing the deep connection between actions, offerings, and the fate of souls, as told in the Śrī Varāha Purāṇa.