At that sacred place, people would offer rice-balls to honor and please their ancestors. Especially by giving gold in charity, it was believed that one could surely be blessed with a son. But those who stole entrusted deposits, concealed jewels, or neglected the sacred rites for their forebears would find that their family line failed to prosper. For those who had committed faults, this was the path after death; yet, through dedicated service at holy places, a praiseworthy lineage could be born among the living. At the confluence of the Diti and Ganga rivers, after bathing in those holy waters, one should worship Lord Siddheshvara—the beginningless and endless one, the embodiment of eternal consciousness and bliss, who never decays. This great god, manifest as a radiant linga, free from affliction, is worshiped by gods, sages, perfected beings, gandharvas, and masters of yoga alike. Whoever, with discipline and devotion, offers daily worship and recites the sacred hymn on the fourteenth and eighth days of the lunar month, and who, according to their means, gives gold and feeds Brahmins at the Ganga, is blessed with a hundred sons. Such a devotee attains all their desires and, at the end of life, reaches Shiva’s celestial city. Even a barren woman who recites this hymn anywhere is assured of bearing a son within six months. Henceforth, that holy place became known as Putra-tirtha—the “ford of sons”—where bathing and making offerings fulfill all desires. Through friendship with the Maruts, it is called Mitra-tirtha; through Indra’s sinless actions, it is called Shakra-tirtha. Where Indra obtained prosperity, it is known as Kamala-tirtha. Each of these sacred fords grants cherished wishes to those who visit. When Shiva declared, “All will be,” he vanished from sight, and those who had come for their purpose departed as well. There, a hundred thousand holy places are said to bestow great merit. Among these, the place known as Yama-tirtha increases the satisfaction of the ancestors and grants both seen and unseen wishes. It is revered by hosts of gods and sages. Listen now to its wondrous power, which destroys all sins. There once lived a powerful pigeon named Anuhrada. His wife was Heti, a bird of magical ability who could assume any form at will. Anuhrada was the grandson of Death itself, and Heti was likewise descended from that lineage. In time, they had sons and grandsons. But their enemy was a mighty owl, the king of birds. This owl too had sons and grandsons, fierce and blazing with power. A deep enmity endured between these two noble bird families for a long time. On the northern bank of the Ganga was the pigeon’s hermitage; on the southern bank, the owl king resided with his progeny. Between them, a prolonged and bitter conflict arose, with both sides fighting alongside their powerful allies. Yet neither the owl nor the pigeon could achieve victory or defeat. Seeking aid, the pigeon propitiated Yama, the lord of death and ancestors, and thus obtained the formidable Yama weapon, surpassing all others in power. Likewise, the owl worshipped Agni, the god of fire, and became exceedingly strong. A terrifying battle erupted between these two frenzied adversaries. The owl hurled the Agni weapon at the pigeon, while the pigeon cast the nooses of Yama at his foe. The staff and the nooses of death were unleashed upon the owl, and again, the battle raged, reminiscent of the ancient fight between the crow and the crane. Heti, the pigeon’s devoted wife, saw the flaming weapon approaching her husband and was overwhelmed with sorrow. Seeing her sons encircled by fire, she approached the blazing flames and began to praise Agni with heartfelt words: “I bow to you, lord of offerings, enjoyer of sacrifice, whose form is neither seen nor unseen, whose essence is all things, and by whom the gods consume their oblations. You are the mouth of the gods, the bearer of their offerings, their priest and messenger. I seek refuge in you, O Vibhāvasu, primeval deity, who dwells within as breath and outside as the giver of food, the accomplisher of sacrifice, the victorious.” Agni responded, “This weapon of mine, O pigeon-wife, is unfailing and has been deployed in battle. Tell me, faithful one, where should the weapon come to rest?” Heti replied, “Let the weapon rest upon me, not upon my sons nor my husband. Be truthful, O lord of offerings, Jātavedas. Salutations to you.” Pleased by her words and her devotion, Agni said, “For your sake, Heti, I grant safety to your husband and sons. This weapon of mine will not burn your husband, your sons, nor you. Depart happily, O pigeon-wife.” Meanwhile, the owl’s wife saw her husband bound by Yama’s nooses and struck by Yama’s staff. Distressed and fearful, she approached Yama and addressed him reverently: “Out of fear of you, people flee; out of fear of you, they practice celibacy and virtue; out of fear of you, they become steadfast in their duties, practice non-violence, leave the village for the forest, embrace gentleness, and partake in soma-drinking.” Hearing her words, Yama, the guardian of the southern direction, addressed her: “Choose a boon, auspicious one. Whatever your heart desires, I shall grant.” The devoted wife replied, “My husband is bound by your nooses and struck by your staff. O best of gods, protect my sons and my husband as well.” Thus, through the devotion and prayers of these faithful wives, the power of the holy place was revealed—where even mortal enmity and the weapons of gods could be overcome by faith, devotion, and the grace of the divine.