In the sacred Varāha Purāṇa, the Lord speaks to the Earth, describing in detail the various offenses that can mar purity and devotion. Among these are acts such as sexual union, touching a corpse, and defecation, as well as speaking without being addressed and eating oil-cake. Insistence upon consuming a teacher’s food, or partaking of food that has fallen to the ground, are also counted among these faults. Not giving green or uncooked food to the poor or those trapped in misfortune, and offering forbidden flowers in the worship of the gods, further add to the list. Drinking liquor meant for the deity, or awakening in darkness, are included as well. The Lord declares that thirty-three such offenses have been described. If one, being far away, neglects to offer salutations, the worship becomes demonic. Wearing clothes, consuming the five products of the cow, and donning soiled garments in succession require purification by the prājāpatya rite or by wearing blue garments. For the gravest offense against the teacher, two cāndrāyaṇa penances must be performed. Other penances such as cāndrāyaṇa, parāka, and prājāpatya are prescribed, along with fasting for five days and purification by taking the five products of the cow. When flowers are unavailable, worship, bathing, and touching the deity should still be performed. For drinking liquor, four cāndrāyaṇa penances are prescribed for twice-born men. Purification may also be achieved by the brahmakūrcca rite or by gifting three cows. Reciting a hymn to Viṣṇu also frees one from offenses. Again and again, Janārdana, the god of gods, spoke these teachings. At this point, the goddess regains consciousness for a moment and speaks, noting that people have always performed many acts of atonement. She asks if there is any means by which the Lord is pleased with people. Śrī Varāha responds: One who has fasted and bathed in the sacred Gaṅgā attains purification. Even in Mathurā, one remains pure despite any offense and is freed from sins committed over a thousand lifetimes. By hearing, reflecting, and seeing, sin departs; Mathurā and the Boar are both dear to the goddess. She then asks the Lord of the gods to tell her truly which is superior between these two, and inquires about the holy places and lakes on earth up to the ocean. The Lord replies that those devoted to his nature always praise Kubjāmra. On a single day in Mārgaśīrṣa, on the twelfth lunar day sacred to Viṣṇu, his Māthura region is a merit more secret than the most secret. Having visited all the holy places, including Kubjāmra and others, continually, one finds that from resting comes repose—thus, the name 'Varā' belongs to him. Of all destinations sought, Mathurā is the supreme goal. Without Sāṃkhya or Yoga, one is liberated—there is no doubt of this. Mathurā grants liberation to one who gives up life there; there is no holy place like Mathurā, nor any god greater than Keśava. Thus concludes the one hundred and seventy-ninth chapter, named "The Greatness of Atonement for Offenses," in the Mathurā-māhātmya of the glorious Varāha Purāṇa. Then, Śrī Varāha speaks again, inviting the Earth to listen to what happened long ago at Dhruva-tīrtha. In that city, there was once a king, righteous and steadfast in truth. He had two hundred wives, all of noble family, character, and age. Among them was Candraprabhā, heroic herself and mother of heroic sons. However, her companions lacked the conduct prescribed for wives, and all had fallen toward hell by their own faults. At some time, indeed, a great being among living creatures fell from there.