Ciccika, reflecting on his present state, spoke with humility, “Despite all my flaws, O King, there was some good deed I performed somewhere in the past. It is by the merit of that act that I can now remember what happened before.” Hearing these words, Pavamāna was filled with wonder. He asked the twice-born Ciccika, “What was the act by which you were liberated?” In response, the king of birds addressed the king, “On this very best of mountains, on the northern bank of the Gautamī, there is a sacred place called Gadādhara. O virtuous one, please lead me there. That holy place is renowned among the great sages as the most sacred, the destroyer of all sins, and the fulfiller of all desires. Nowhere else along the Gautamī, nor even in the abodes of Viṣṇu, is there a remover of suffering to compare. With all my heart, I long to see that sacred place. “But by my own efforts, I cannot attain this goal. How can those burdened with evil deeds ever reach their desire? Even with all my striving, O hero, I cannot behold that place, for it is extremely difficult to reach. Therefore, by your grace alone, may I be granted the vision of Gadādhara—the one who knows the unspoken sorrow of all, who is the very abode of compassion and mercy. When men behold him, the sufferings of existence vanish forever. By your kindness, O noble one, if I may see him, I shall ascend to heaven.” Thus addressed by Ciccika, the twice-born king guided him to that god and to the sacred Gaṅgā. There, Ciccika bathed in the Gaṅgā, the purifier of the three worlds. For, as the tradition says, as long as a man does not behold you, O Gaṅgā—O Gautamī, purifier of the three worlds—he is called a sinner both here and hereafter. Therefore, O best of rivers, lift me up, even though I am full of faults, for in this world of embodied beings, there is no other path but you, sprung from the lotus feet of Viṣṇu. With a mind purified by faith, Ciccika took refuge in Gaṅgā alone, bathing and praying within, “O Gaṅgā, protect me.” Then, bowing before Gadādhara as the mountain-dwellers looked on, he received permission from Pavamāna and, in that very moment, ascended to heaven. Afterwards, Pavamāna and his followers returned to their own city. From that day, that sacred place has been known as Pāvamāna. The learned in the Vedas know Gadādhara as Koṭitīrtha, where any act performed yields fruits multiplied by millions upon millions. It is also called Bhadratīrtha, the remover of all misfortunes, the pacifier of sins, and the bestower of great peace. In another time, Uṣā, the virtuous wife of Tvaṣṭṛ, was the beloved spouse of Āditya; Chāyā was also the wife of Savitṛ, and her son was Śanaiścara. His sister was Viṣṭi, fearsome and of a sinful form. Savitṛ, the Sun, wondered to whom he should give this daughter in marriage. Wishing to find her a husband, the lord and teacher of the worlds pondered, but upon hearing of her fearsome appearance, people said, “What shall we do with such a wife?” Thus, as time passed and her situation remained unchanged, 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, he is considered sinful. After a girl’s fourth year and before her tenth, the father should diligently arrange her marriage. A maiden should be given to a worthy suitor—prosperous, learned, youthful, of good family, renowned, noble, and with guardians. If a father does otherwise, he is condemned to hell. Even for the learned, giving a maiden in marriage is the means of righteousness, O Bhāskara. For the foolish whose minds are overcome by desire, hell awaits. “On one side is the entire earth with its mountains, forests, and groves, and on the other side is a well-adorned, unblemished maiden. Whoever sells a maiden, or even a horse, cow, or sesame seeds, finds no atonement from Raurava and other hells. The transgression of marriage must 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, so long should the maiden be given in marriage; otherwise, the parents fall to a lower state. The son is the very form of the father; he who is the father is indeed the son. Who would not make his own child happy in this world? Whatever a father does for his daughter—giving, honoring, or caring for her—should be considered as done for himself. What is given to them is imperishable and leads to endless merit. Who would not bring happiness to sons and grandsons? Whoever brings joy to maidens becomes the recipient of prosperity.” Thus, to his argumentative daughter Viṣṭi, Bhāskara replied, “What can I do? No one accepts you because of your terrifying appearance. In relationships and marriage, whether among women or men, all the qualities of lineage, beauty, age, wealth, learning, conduct, and good character are present in us—except for you, O auspicious one. What can I do? Where shall I give you? You reproach me in vain—why?” Having spoken thus, Bhāskara addressed Viṣṭi again, “To whomever you wish to be given, if you agree, I shall give you today. Approve me for that.” Viṣṭi replied to her father, “A husband, sons, wealth, happiness, lifespan, beauty, and affection—all these arise according to one’s previous actions.