By the grace of the noble ones—Śākalya, Gautamī, Sarasvatī, and Narasiṃha—all blessings were bestowed. Even the wicked Rākṣasa named Paraśur, by the favor of the sacred places and the wielder of the Śārṅga bow, ascended to heaven. From that time onward, that holy site became known as Sarasvata. It is said that by bathing and giving gifts there, one attains honor in the world of Vishnu. Many sacred sites arose on Mount Shveta, springing from Vaga, Vaishnava, Shakala, and Parashu. This place is renowned as the holy ground of Chiccika, destroyer of all diseases, remover of all anxieties, and bringer of complete peace to people. Let me describe its true nature: it lies upon that pure and excellent mountain, on the northern bank of the Ganga, where the god Gadadhara himself resides. Here dwells Chiccika, the king of birds, also called Bherunda, a flesh-eater who always abides on Mount Shveta. The mountain is adorned with a profusion of flowers and fruits, its trees blossom in every season, and it is attended by the foremost Brahmins, beautified further by the presence of the Gautami river. The area is crowded with Siddhas, Charanas, Gandharvas, Kinnaras, and Apsaras. Nearby stands a mountain that offers refuge to both two-footed and four-footed creatures. On this mountain, surrounded by various groups of sages and endowed with such wondrous qualities, there is no place for disease, suffering, hunger, thirst, anxiety, or death. In the eastern region, there once was a ruler named Pavamana, devoted to the duties of a warrior, prosperous, and a protector of gods and Brahmins. Endowed with great strength and accompanied by his priests, he entered the forest, delighting in the company of charming women and enjoying music, dance, and all manner of pleasures. Armed with a bow and surrounded by hunters fond of the chase, as he wandered, he eventually grew weary and approached a tree. This tree, growing on the bank of the Gautami, was surrounded by many kinds of birds and was served like a householder sage who knows righteousness. Taking shelter under that chief of mountains, King Pavamana, together with his people, rested and gazed upon the excellent mountain. There he beheld a large, two-faced bird of beautiful form, absorbed in thought and wearied. The great king approached and questioned him: “Who are you, two-faced bird? You seem deep in thought. Here, none appear afflicted by sorrow; why then are you grieved?” Slowly, with a mind somewhat calmed, the bird Chiccika sighed repeatedly and spoke to King Pavamana: “I have no fear of anyone, nor has anyone caused me harm. This mountain, adorned with various flowers and fruits, is served by sages. Yet I see the mountain as empty, and so I grieve for myself. I find no happiness at all; I am never satisfied, I never obtain sleep anywhere, nor rest, nor contentment.” Hearing these words from the two-mouthed brahmin, the king was greatly astonished. “Who are you? What sin have you committed? And why is this mountain desolate? Here, on this great mountain, living beings are satisfied with a single mouth—yet you, even with two, are not? What evil deed have you done in this birth, or perhaps in a previous one? Tell me all of this truthfully; I will protect you from great fear.” Then, sighing, the brahmin named Ciccika spoke to the king: “I will tell you my former story, O Pavamāna; listen. I am a foremost twice-born, accomplished in the Vedas and their branches. Born in a noble family, known for wisdom, I was, however, a destroyer of duties and fond of quarrel. I would speak one thing in front, another behind, and yet another among people. Always distressed by others’ prosperity, deceiving the world with illusion, ungrateful, devoid of truth, and skilled in slandering others, I was a betrayer of friends, masters, and teachers, practicing hypocrisy and extreme cruelty. I tormented many by thought, deed, and word. My only delight has always been in harming others, breaking pairs, destroying groups, and ever violating boundaries. I acted without discernment, turning away from serving the wise. In the three worlds, there is no sinner equal to me. Therefore, I was born two-mouthed, afflicted by suffering and misfortune; thus, tormented by sorrow, this mountain is desolate because of me. Hear further, O king, words joined with righteousness and purpose: a sin equal to brahmin-murder is incurred even without committing that act. If a kṣatriya, having entered battle—or even outside it—kills one who flees, has laid down his weapons, is trusting, or has turned away, or one who is unrecognized, seated, or says ‘I am afraid,’ he is considered a brahmin-slayer. He who forgets what he has studied, acts contrary to what is best, or shows disrespect to teachers—such a one is called a brahmin-slayer. He who speaks pleasantly in person but harshly in absence, who harbors one thing in his heart, says another, and always does something else—he too is a brahmin-slayer. He who takes false oaths against teachers, hates or slanders brahmins, who is falsely humble and wicked in soul—such a one is considered a brahmin-slayer. Whoever, out of hatred, reviles the god, the Veda, the Self, or the company of righteous Brahmins—such a one is indeed a slayer of Brahman. Even though I was thus, O King, for the sake of hypocrisy and out of shame, I conducted myself as if I were of good conduct; therefore, O King, I became a twice-born.