In the ancient discourse, it is said that the one who kindles anger within beings is the concealer shrouded in darkness. From this source of theft are born three daughters, each inclined to take for themselves. These daughters manifest in three forms: one who takes everything, one who takes only half, and one who seizes strength itself. They make their abode in households where proper conduct is absent and in homes marked by unrighteous behavior. Their presence is felt when people with unwashed feet enter the kitchen, when wicked individuals sit in assemblies, or in homes where betrayal occurs. In all such places, these daughters move about freely and take their pleasure as they wish. Yet, among them, the son of Wandering, known as Kākajaṅgha, stands apart. When someone is possessed by him, no one in that city finds enjoyment; especially those who sing while eating or who sing and laugh at meals, O friend. Likewise, any man who engages in intercourse at twilight is overtaken by him, O twice-born. Furthermore, when a woman menstruates, she gives birth to three daughters. The first is called the breast-taker, the second the ornament-taker, and the third is known as the birth-taker. If the rites of marriage are not properly performed for her, or if they are delayed, one of these daughters will take away both her breasts. If the proper śrāddha is not offered, or if the mother is not worshipped, the ornament is taken from the married maiden. In a lying-in chamber that lacks fire, water, incense, a lamp, a weapon, a pestle, or mustard seeds, the birth-taker enters, seizes the newborn—her own offspring—and the mother, gripped by her power, abandons the child right there, O twice-born. This birth-taker is fierce, flesh-eating, and thus, diligent protection of the lying-in chamber is essential. When memory is neglected and houses are left empty, her son, Pracaṇḍa, brings destruction. From her grandsons are born hundreds of thousands of Līkās, and eight castes of outcastes, terrifying in appearance, bearing staff and noose. Driven by hunger, these lice of the outcaste lineage rushed upon each other, each intent on devouring another. But Pracaṇḍa restrained them and established a rule: From this day forth, whoever gives shelter to lice will face severe punishment without doubt. Moreover, if lice of the outcaste lineage give birth in a dwelling, the previous infestation is destroyed at once. From her arise two daughters: one who steals the vigor of men and women, and another with the form of wind, while the third is formless—these are her weapons. At the end of conception, the wind-formed one, when she casts her offspring upon someone, causes that man or woman to become possessed by wind-semen. The formless one, on the other hand, immediately drains the vigor of anyone she approaches, especially men who eat flesh, eat without bathing, or eat improperly. There is also a hostile daughter, with a frowning, crooked face, who has two sons among men, both known for causing harm. A man or woman lacking purity, delighting in slander, fickle, and associating with the wicked, becomes deprived of vigor. These two seize anyone who harbors hatred—be it toward mother, brother, friends, loved ones, relatives, or outsiders. One who is hated perishes, whether through righteousness or wealth; yet, there is one who, 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, their wicked conduct permeating the world. Later, the sage Kraustuki, filled with curiosity, addressed the venerable one: “O revered sage, you have recounted to me in detail the entire story, including the deeds and birth of Svarocisha. Now, I wish to hear about that knowledge called Padmini, which bestows enjoyment. Tell me in detail about the treasures associated with it. There are eight treasures—describe to me, O teacher, their forms, their substance, and their nature as you know them.” Markandeya replied, “That knowledge called Padmini is none other than Lakshmi herself, and the treasures are her abodes. Listen as I explain them to you. Among these treasures are the Padma and Mahapadma, as well as the Makara and Kacchapa; Mukunda, Nandaka, Nila, and the Shankha is the eighth treasure. When prosperity is present, these treasures exist in fullness, and success arises from them. These eight treasures have now been described to you, O Kraustuki. “O sage, by the grace of the gods and through association with the virtuous, a person's wealth is always seen to arise in these ways. Hear from me in detail what their nature is: formerly, there was a treasure called Padma. Whoever possesses it, O twice-born, for his son, his son's sons, and their descendants, is always endowed with generosity and governed by it. This treasure is rooted in sattva, of great enjoyment, and is a sattvic treasure; it brings the acquisition of gold, silver, copper, and other metals. The possessor of Padma engages greatly in buying and selling these, as well as in performing sacrifices and giving gifts. With this intent, he builds assemblies and temples for the gods. “There is another treasure, called Mahāpadma, which is also based in sattva. A man governed by it becomes predominated by sattva and acquires gems such as padmarāga and others. He buys and sells pearls and corals, and provides dwellings for those devoted to yoga.