Once, in a time of great conflict, a pigeon undertook severe austerities and propitiated Yama, the lord of death and the revered ancestor. Through his devotion, the pigeon obtained the powerful Yama weapon, surpassing all others in might. Similarly, an owl worshipped Agni, the fire-god, and became exceedingly strong. Soon, a ferocious battle erupted between these two frenzied creatures, terrifying to behold. In the midst of their struggle, the owl unleashed the Agni weapon against the pigeon, and the pigeon responded by casting the deadly nooses of Yama at his foe. The owl was assailed by the staff and nooses of death, and once more, the battle raged, reminiscent of the legendary fight between the crow and the crane. Witnessing the flaming weapon approaching her husband in the midst of this great battle, Heti, the pigeon-wife, was overcome with sorrow. Her distress grew as she saw her sons encircled by fire. In desperation, Heti approached the flames and praised them with many words, seeking mercy. She offered her reverent salutations: “I bow 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. He is the mouth of the gods, the bearer of offerings, the priest and messenger of the gods. I seek refuge in that primeval deity, Vibhāvasu, who dwells within as breath and outside as the giver of food, the accomplisher of sacrifice, the victorious.” Agni, the fire-god, responded: “This weapon of mine, pigeon-wife, is unfailing and has been deployed in battle. Tell me, faithful one, where the weapon may 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.” Agni was pleased by her words and her devotion to her husband. He granted safety to Heti’s husband and sons, saying, “This Agni weapon will not burn your husband or sons, nor you. Depart happily, O pigeon-wife.” Meanwhile, the owl-wife saw her husband bound by Yama’s nooses and struck by his staff. Distressed and fearful, she approached Yama. She praised him, acknowledging his power: “Out of fear of you, people flee; out of fear of you, they practice celibacy; out of fear of you, the wise act virtuously and remain steadfast in their duties. Out of fear of you, they practice non-violence, leave the village for the forest, embrace gentleness, and partake in soma-drinking.” Moved by her words, Yama, guardian of the southern direction, addressed her: “Choose a boon, auspicious one. I will grant you whatever your heart desires.” The devoted owl-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.” Yama, filled with compassion, asked, “O auspicious-faced one, tell me the place for the nooses and the staff.” She said, “Let the nooses you cast enter into me, O Lord of the world; let the staff rest in me alone.” Yama, again moved by her self-sacrifice, declared, “May your husband and sons all live, free from suffering.” Thus, Yama restrained his nooses, and Agni withdrew his weapon. The pigeon and the owl, both divine, made peace. The two twice-born then said to the birds, “Choose the boon you desire.” The birds answered, “We have gained your audience, which is difficult to obtain except through enmity. But we are sinful birds—what use have we for a boon from you, O best of gods? If a boon is to be given, let it be granted to you both with affection. We do not seek any boon for ourselves, even if it is auspicious and offered. He who asks for his own sake, O lords of the gods, is truly to be pitied; but the one whose life is always devoted to the welfare of others, his life is fruitful. Fire, water, the sun, the earth, and the various grains—all exist for the sake of others, especially in the case of the virtuous. Even Brahma and the others are subject to death; knowing this, striving for one’s own sake is in vain. Whatever is ordained by the Supreme Lord for a person at birth never happens otherwise; creatures suffer in vain. Therefore, let us request something for the welfare of the worlds, something auspicious and bestowing virtue upon all; may you both approve of this.” Both divine birds, renowned throughout the worlds, spoke: “For the sake of dharma’s fame and the welfare of beings, may we both have hermitages at the holy place on both banks of the Ganga; let us be the protectors of the worlds—this is the highest boon. Bathing, giving gifts, recitation, offering oblations, and worship of the ancestors—whether performed by the virtuous or the sinful, however it is done—all of these become inexhaustible merit; this is the supreme boon.” The gods agreed: “So be it. Let us speak further, being well pleased. Those who recite the hymn to Yama on the northern bank of the Gautamī—among their seven generations, none will meet death before their time. A person who always recites this hymn to Death, with self-control, becomes a vessel of all prosperity. He is not afflicted by eighty-eight thousand diseases; and at this holy place, O best of twice-born, a pregnant woman in her third month—and a previously barren woman, after six months—should bathe there for seven days; she will bear a heroic son, and he will live a hundred years.” Thus, through devotion, sacrifice, and compassion, peace was restored, and blessings bestowed for the welfare of all beings.