With a heavy heart, Ciccika confessed his failings, saying, “I have acted without discernment, turning away from the service of the wise. In all the three worlds, there is no sinner equal to me. Because of this, I was born with two mouths, afflicted by suffering and misfortune. Tormented by sorrow, I have brought desolation to this mountain.” He continued, “Listen further, O King, to words joined with righteousness and purpose: a sin equal to brahmin-murder is incurred even without actually committing that act. If a kṣatriya, whether entering battle or outside of it, kills someone who flees, has laid down his weapons, is trusting, or has turned away—if he kills one unrecognized, or seated, or one who says ‘I am afraid’—he is considered a brahmin-slayer.” He explained further, “One who forgets what he has studied, acts contrary to what is best, or disrespects teachers is also 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—such duplicity is the mark of a brahmin-slayer. So too is he who takes false oaths against teachers, hates or slanders brahmins, who is falsely humble and wicked in soul. Whoever, out of hatred, reviles the god, the Veda, the Self, or the company of righteous Brahmins—such a one is truly a slayer of Brahman.” Ciccika then admitted, “Even though I was such a person, for the sake of hypocrisy and out of shame, I conducted myself as if I were of good conduct. Thus, O King, I became a twice-born. Yet, despite my faults, I performed some good deed somewhere; by that act, I am now able to recall what was done before.” Hearing these words, Pavamāna was greatly astonished. He asked Ciccika, “By what act were you liberated?” In response, the king of birds spoke to the king, “On this very best of mountains, on the northern bank of the Gautamī, there is a sacred place called Gadādhara. Lead me there, O virtuous one. That sacred place is most holy, the destroyer of all sins, and the giver of all desires—so it is heard from the great sages. Nowhere else on the Gautamī, nor even in the abodes of Viṣṇu, is there such a remover of suffering. With all my being, I wish to see that sacred place.” He lamented, “By my own effort, this can never be attained; how can those of evil deeds obtain the desired goal? Even with effort, O hero, I cannot see that place, for it is extremely difficult. Therefore, by your grace, may I behold Gadādhara. He who knows the unspoken sorrow, who is an abode of compassion and mercy—upon seeing him, the sufferings of existence are never seen again by men. By your grace, O virtuous one, upon seeing him, I shall ascend to heaven.” Thus addressed, the king showed Ciccika the god Gadādhara and the sacred Gaṅgā. Ciccika then bathed in the Gaṅgā, purifier of the three worlds. “As long as a man does not behold you, O Gaṅgā, O Gautamī, purifier of the three worlds, he is said to be a sinner both here and hereafter,” Ciccika prayed. “Therefore, O best of rivers, lift me up, even though I am full of all faults; in this world of embodied beings, there is no other path anywhere except you, sprung from the lotus feet of Viṣṇu.” With a mind purified by faith and taking refuge in Gaṅgā alone, Ciccika bathed, remembering within, “O Gaṅgā, protect me.” Then, having bowed to Gadādhara while the mountain-dwellers watched, and permitted by Pavamāna, he at once ascended to heaven. Pavamāna, along with his followers, returned to his own city. From that time onward, that sacred place has been known as Pāvamāna. Those learned in the Vedas also know Gadādhara as Koṭitīrtha, where any act performed yields results multiplied by millions upon millions. It is called Bhadratīrtha, the remover of all misfortunes, the pacifier of all sins, and the bestower of great peace. Now, hear of the lineage of the gods: Uṣā, the virtuous wife of Tvaṣṭṛ, is the beloved spouse of Āditya. Chāyā is also the wife of Savitṛ, and her son is Śanaiścara. His sister is Viṣṭi, fearsome and of sinful form. Savitṛ pondered to whom he should give this daughter in marriage. Desiring to find a suitable husband, the Sun, lord and teacher of the worlds, reflected. But hearing that she was fearsome, people said, “What shall we do with such a wife?” As this situation continued, Viṣṭi sorrowfully spoke to her father. She reminded him, “A father who gives his young daughter to a worthy man attains fulfillment in this world; if not, the father is considered sinful. After the fourth year and before the tenth, the father should diligently arrange the marriage of his daughter. A maiden should be given to a worthy suitor—prosperous, learned, youthful, of good family, renowned, noble, and with guardians. If a father acts otherwise, he is always condemned to hell. Even for the learned, the giving of a maiden is the means of righteousness, O Bhāskara. For the foolish whose minds are overcome by desire, hell awaits.” She continued, “On one side is the entire earth with its mountains, forests, and groves; on the other side is a well-adorned, unblemished maiden. Whoever sells a maiden, or even a horse, cow, or sesame seeds—there is never any atonement for him from Raurava and other hells. The transgression of marriage should never be committed regarding a maiden. Who can describe the sin that accrues to the father in such a case? As long as she does not know modesty and plays with dust—” Thus, the story weaves together the gravity of sin, the hope of redemption through sacred places and sincere acts, and the importance of righteousness in family and society, as taught by the wise and remembered by the holy.