Listen as I recount this profound and mysterious tale, O gentle one, as spoken in the ancient scriptures. In the world, adversity often comes veiled as prosperity, and bondage masquerades as liberation. These deceptive forces, unruly and lacking purity, act separately to mislead people from the true path. When they enter into the hearts of men, those men stray from their goals, losing sight of what is good and right. Their entry into the home is subtle—occurring as the sky glows red at dusk, a time of transition and uncertainty. These forces find easy passage into houses where the proper offerings to Dhātā and Vidhātṛ are neglected—where rituals are forgotten, especially at the right time, and where people eat or drink with companions, passing water carelessly. Among groups of nine women, these influences are transmitted, leading to the quick birth of offspring. Of these hostile spirits, three sons are born: the water-taker, the receiver, and another called the darkness-coverer. Hear now of the darkness-coverer’s nature. This force is drawn by impurity: when a person is tainted by contact with lamp oil, or when they cross the threshing floor, or dwell among pestle and mortar, footwear, women’s garments, winnowing baskets, or where a seat is dragged by the foot. In homes where worship is neglected and people indulge in idle leisure, or where fire is carried facing south and then moved elsewhere, these daughters of hostility become active, incited by such conditions. One such daughter takes her place upon the tongue of men and women, prompting them to speak lies and falsehoods. She is called the Instigator, sowing slander within the household. Another, inattentive and wicked, listens without care. One among them seizes upon words spoken, acting as the receiver, while another overtakes the minds of people, shrouding them in darkness and ill intent. The one who stirs anger is known as the concealer with darkness. From theft are born three more daughters, each taking for herself: one who takes everything, one who takes half, and one who takes strength. These dwell in homes lacking discipline and proper conduct, thriving where behavior is bad. When people with unwashed feet enter the kitchen, or when wickedness prevails in assemblies, or betrayal occurs in the house, these spirits wander freely, taking pleasure as they wish. Yet, among them is the son of Wandering, known as Kākajaṅgha, who is unique. When he possesses someone, no one in the city enjoys peace or pleasure. He enters those who sing while eating, or sing and laugh at inappropriate times. The man who engages in intercourse at twilight is also entered by him, and from a menstruating woman, three daughters are born: the breast-taker, the ornament-taker, and the birth-taker. If the full marriage rites for such a woman are not properly performed, or are delayed, one of these spirits will take away both her breasts. If the proper śrāddha is not offered, or the mother is not worshipped, the ornament is taken from the married maiden. In a lying-in chamber devoid of fire, water, incense, lamp, weapon, pestle, or mustard seeds, the birth-taker spirit enters, seizes the newborn—her own offspring—and the mother quickly abandons the child, overwhelmed. This birth-taker is fierce and flesh-eating; therefore, diligent protection must be ensured in the lying-in chamber. When memory is neglected and people dwell in empty houses, her son, Pracaṇḍa, brings destruction. From her grandsons are born hundreds of thousands of Līkās and eight castes of outcastes, terrifying with staff and noose. Driven by hunger, these lice of the outcaste lineage turned upon one another, each seeking to devour the other. But Pracaṇḍa restrained them and established a rule: from that day forward, whoever gives shelter to lice will suffer severe punishment—this cannot be doubted. If lice of the outcaste lineage give birth in a dwelling, the previous infestation is destroyed at once. She, the birth-taker, gives birth to two daughters: one who steals the vigor of men and women, one with the form of wind and one formless—these are her weapons. At the end of conception, the wind-formed daughter, when she casts her offspring upon someone, causes that person—man or woman—to become possessed by wind-semen. The formless daughter immediately saps the vigor of anyone she approaches, especially those who eat flesh, who eat without bathing, or who eat improperly. The hostile daughter, with a frowning, crooked face, has two sons among men who are notorious for causing harm. A man or woman lacking purity, delighting in slander, fickle, and associating with the wicked, becomes deprived of vigor. These two sons seize anyone who harbors hatred—towards mother, brother, friends, loved ones, relatives, or strangers. A man who is hated perishes, whether in righteousness or in wealth; yet one alone, by his own qualities, reveals the deeds of the wicked in the world. The second son draws away the virtues, friendship, and social standing of others. Thus, all these evil companions are the progeny of disease, and their wicked conduct fills the whole world. At this point, Kraustuki, eager for further wisdom, asked the venerable sage: “O revered one, you have described in detail the entire story, including the deeds and birth of Svarocisha. Now, please tell me about that knowledge called Padmini, which bestows enjoyment. Describe to me, O teacher, the eight treasures associated with it—their forms, substance, and nature, as you know them.” Markandeya replied: “That knowledge called Padmini is none other than Lakshmi herself, and these treasures are her abodes. Listen as I explain them to you, O wise one.