In a certain place, a maiden blessed with wealth and grain was given in marriage to a brāhmaṇa. After her passing, the brāhmaṇa carefully gathered her bones and journeyed to Mathurā, the holy city. It was believed that those whose bones bear the crescent shape would always reside in heaven. Thus, with the caravan, the maiden’s remains were brought to Mathurā. The maiden herself was strikingly beautiful, her limbs delicate, and her hair dark and curly. Her fingers and toes were well-formed, her nails bright and coppery in hue, considered auspicious. She possessed a slender waist, an even belly, and full, high breasts. Her nails were fine, her eyes lovely, her brows beautifully arched, her form well-proportioned, and her speech pleasing to all. Whoever she looked upon, and whoever looked upon her, was captivated by her charm. Devoted to bathing at holy places, she wandered everywhere, seeking sanctity. At this time, the king of Kānyakubja, established in the noble duty of a kṣatriya, was renowned for his great wealth and delightful presence. The courtesans of this lord, themselves alluring, enticed the maiden. Fond of singing and dancing, she embraced their way of life and lived among the attendants of the king, finding her place in their company. Thus concludes the one hundred seventy-fifth chapter, which speaks of the greatness of Mathurā and the power of the sacred rivers Kṛṣṇa-Gaṅgā and Kāliñjara, as told in the glorious Varāha Purāṇa. Śrī Varāha continued: Taking the merchant’s goods and traveling with the group, the brāhmaṇa settled with the caravan, becoming wealthy and handsome. Together, they arrived at the city of Mathurā. Early in the morning, a Pāñcāla, accompanied by his men and riding in a grand vehicle, entered the city with great pride. Upon beholding the deity, he offered many gifts, repeatedly showing his devotion. Driven by curiosity, he visited the deity Gartteshvara, and with great respect, approached the woman named Dhātreyikā. Overcome by greed and delusion, he gave her necklaces made of jewels in the same manner as his offerings to the deity. He was steadfast in bathing at the holy place near the source of the Krishna and Ganga rivers. In this way, six months passed as he continued his practices. One day, he was seen by someone who resided in his own hermitage. This person observed that the brāhmaṇa was covered with worms upon arrival. Whenever he bathed, a heap of worms would fall off, leaving him pure and radiant. Sumantu, witnessing this astonishing event for many days, grew anxious and questioned him with suspicion: “What do you do day and night? Tell me as I ask you. Are you a Panchala, a Brahmin’s son, or engaged in trade?” The brāhmaṇa explained that he had come from the southern region and arrived at Mathurā. After bathing, he saw Maheshvara, known as Trigarteshvara. Sumantu remarked that when unbathed, the brāhmaṇa was full of worms, but when bathed, he appeared purified and radiant. Sumantu suspected there was some great hidden sin in the brāhmaṇa’s past. He observed that by contact with Kālinjara, the brāhmaṇa’s body seemed purified, and urged him to reveal the nature of his hidden sin. Having seen the greatness of the holy place, Sumantu pressed him, seeking the truth for the brāhmaṇa’s own good. Yet, when questioned, the brāhmaṇa said nothing and departed in the same manner as before. Elsewhere, someone asked the maiden: “Who are you, fortunate one? Whose daughter are you, lovely speaker, and from what land do you come?” Thus the story unfolds, revealing the mysterious power of Mathurā, the sanctity of its holy places, and the transformative grace bestowed by the rivers and the deities upon those who seek purification and redemption.