When the creator of the world invited Diti to speak, she approached with humility and offered her heartfelt words. She spoke of the rarity and honor of obtaining offspring in this world, a blessing cherished by the gods themselves. Above all, she said, a son is most dear to a mother—a love so profound it defies description. If that son is virtuous, prosperous, and long-lived, she wondered aloud, what need is there for heaven or even the highest station of Brahmā, O Lord of gods? For all beings who seek rewards in this world and the next, the attainment of a virtuous son is the most desired blessing. Diti pleaded, “Therefore, let your favor be granted here through bathing.” She lamented that childlessness, whether for a woman or a man, is considered a great sin if barrenness arises. Yet, she declared, by merely bathing at this sacred place, that fault is destroyed; whoever bathes and recites the prescribed hymn attains its reward. She continued, explaining that by giving gifts and bathing here for three months, one obtains a son; and a woman without children, by bathing here, will surely be blessed with a son. Any woman who bathes here after her period will obtain sons within three months, and if a pregnant woman bathes here with devotion, offering gifts and praising the Lord with the hymn, her son will be born equal to Indra—there can be no doubt. Diti listened as the creator explained further: for those who do not obtain a son due to ancestral faults or the sin of stealing wealth, this place offers the supreme expiation. By offering rice-balls and pleasing the ancestors, especially by giving gold, a son is surely obtained. Those who steal deposits, conceal jewels, or neglect rites for the ancestors will find their lineage does not prosper. For those who have committed faults, this is the path after death; but among the living, a praiseworthy lineage is born through service at holy places. At the confluence of the Diti and Ganga rivers, after bathing, one should worship Lord Siddheshvara—the beginningless, endless, undecaying embodiment of eternal consciousness and bliss. This great god, present in the form of a linga, radiant and free from affliction, is served by gods, sages, perfected beings, gandharvas, and masters of yoga. One who, with discipline and devotion, worships daily with offerings and praises the Lord with this hymn on the fourteenth and eighth lunar days—who gives gold and feeds Brahmins at the Ganga according to his ability—will obtain a hundred sons. Having fulfilled all desires, such a devotee finally reaches Shiva’s city. Even a barren woman who recites this hymn anywhere will, without doubt, obtain a son within six months. From that moment, the holy place became known as Putra-tirtha, the sacred site for obtaining children; by bathing and giving gifts there, all desires are fulfilled. Through friendship with the Maruts, it is called Mitra-tirtha; through Indra’s sinlessness, Shakra-tirtha; and where Indra obtained prosperity, Kamala-tirtha. These holy places grant all cherished desires. After declaring, “All will be,” Shiva disappeared. All those who had fulfilled their purpose departed as they had come. In that region, a hundred thousand holy places are proclaimed as bestowing merit. Among these, the place known as Yama-tirtha increases the satisfaction of the ancestors, grants both seen and unseen wishes, and is served by hosts of gods and sages. Its power, which destroys all sins, is now described. There was a powerful pigeon named Anuhrada. His wife was Heti, a bird who could assume any form at will. Anuhrada was the grandson of Death, and Heti was his granddaughter. Over time, they had sons and grandsons. Their enemy was a mighty owl, the king of birds, who also had sons and grandsons, fierce and powerful as fire. Enmity existed between these two noble birds for a long time. On the northern bank of the Ganga was the pigeon’s hermitage; on the southern bank, the owl, the king of birds, dwelled with his sons and grandsons. Between them, a prolonged conflict arose. With their sons, grandsons, and powerful allies, the two mighty ones fought; neither the owl nor the pigeon could achieve victory or defeat. The pigeon, having propitiated Yama, the lord of death and ancestor, obtained the Yama weapon and thus surpassed all others. Likewise, the owl, having worshipped Agni, became exceedingly strong. A terrifying battle ensued between the two frenzied foes. In the heat of battle, the owl hurled the Agni weapon at the pigeon, and the pigeon cast the Yama nooses at his enemy. For the owl, the staff and nooses of death were released; again, a fierce battle occurred, reminiscent of the ancient conflict between the crow and the crane. Heti, the pigeon-wife, saw the flaming weapon approaching her husband in the great battle and was overwhelmed with sorrow. Especially seeing her sons encircled by fire, Heti approached the flame and praised it with various words. She bowed to the lord of offerings, the enjoyer of sacrifice, whose form is neither visible nor hidden, whose essence is all things, and by whom the gods consume oblations. She recognized him as the mouth of the gods, the bearer of offerings, the priest and messenger of the gods. Heti sought refuge in that primeval deity, Vibhāvasu, who dwells within as the form of breath and outside as the giver of food, the accomplisher of sacrifice, the victorious. Moved by her devotion, the lord of the weapon spoke: “This weapon of mine, O pigeon-wife, is unfailing and has been deployed in battle; tell me, O faithful one, where the weapon may rest.” Thus, the sacred tale of Diti’s yearning and Heti’s devotion unfolds, revealing the profound power of holy places, the merit of worship and offerings, and the blessings bestowed upon those who seek with pure hearts.