In a time shrouded by mystery and divine presence, there existed a fierce and flesh-eating being known as the birth-taker. She would enter the chamber where new life had just arrived, and, claiming her own offspring, she would swiftly take away the newborn. The mother, overcome by fear or compulsion, would abandon her child right there, leaving the infant behind. Because of this terrifying birth-taker, diligent protection was always required in the lying-in chamber, for her nature was wild and dangerous. Her son, Pracaṇḍa, was infamous for destruction, especially when people neglected memory and dwelled in empty houses. From her grandsons sprang hundreds of thousands of Līkās, dreadful beings, and eight castes of outcastes, each brandishing staff and noose, striking terror wherever they went. Driven by hunger, these lice of the outcaste lineage would rush at one another, each seeking to devour the other in their desperation. But Pracaṇḍa intervened, restraining these lice and establishing a rule among them, which he declared: “From this day forward, whoever gives shelter to lice, I will inflict upon him a severe punishment—there is no doubt about this.” He further decreed that if lice of the outcaste lineage gave birth in a dwelling, the previous infestation would be destroyed at once. The birth-taker herself gave birth to two daughters—one who stole the vigor of men and women, and two others: one with the form of wind and another formless. These daughters were her weapons, spreading affliction in the world. When conception ended, the wind-formed daughter would cast her offspring upon someone, causing both man and woman to become possessed by wind-semen. The formless daughter, on the other hand, would immediately sap the vigor of anyone she approached, especially those who ate flesh, ate without bathing, or consumed food improperly. Another daughter, hostile and with a frowning, crooked face, had two sons among men, both notorious for causing harm. Any man or woman who lacked purity, delighted in slander, was fickle, or associated with the wicked would find themselves deprived of vigor. These two sons would seize a man who harbored hatred toward others—be it his mother, brother, friends, loved ones, relatives, or even outsiders. A man who was hated would perish, whether in righteousness or wealth; yet, one alone, by his own qualities, would reveal the deeds of the wicked in the world. The second son would draw away the virtues, friendship, and social standing of others. Thus, all these evil companions were the progeny of disease, their wicked conduct spreading throughout the world. In another era, the sage Kraustuki approached the venerable Markandeya, eager for knowledge. He said, “O venerable one, you have described to me in detail the entire story, including the deeds and birth of Svarocisha. Now, tell me about that knowledge called Padmini, which bestows enjoyment. Describe in detail the treasures associated with it—their forms, substance, and nature, as you know them.” Markandeya replied, “That knowledge called Padmini is Lakshmi herself, and the treasures are her abodes. Listen as I explain them to you. Among them are the Padma and Mahapadma, as well as the Makara and Kacchapa. Mukunda, Nandaka, Nila, and the Shankha are the eighth treasure. When prosperity is present, these exist in fullness, and success arises from them; these eight treasures have been described to you, O Kraustuki. By the grace of the gods and through association with the virtuous, a person’s wealth is always seen to arise in these ways.” He continued, “Hear from me, in detail, what their nature is. Formerly, there was a treasure called Padma. Whoever possesses it, for his son, his son’s sons, and their descendants, will always be endowed with generosity and governed by it. This treasure is based in sattva, bringing great enjoyment, and is a sattvic treasure. It enables the acquisition of gold, silver, copper, and other metals. The possessor engages greatly in buying and selling these, performs sacrifices, and gives gifts. With that intent, he builds assemblies and temples for the gods.” “Another treasure, called Mahāpadma, 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. He acts in this manner by his own nature, and his descendants, in succession, are born with the same disposition. He retains only the former prosperity and does not let go of men.” “The treasure called Makara is known as tamasic. A man, though of good conduct, becomes mostly dominated by darkness; he acquires arrows, swords, bows, and hides. He deals in biting weapons, forms alliances with kings, and gives gifts to those with heroic conduct, who are dear to rulers. He finds pleasure only in the buying and selling of weapons, and not in anything else. This treasure belongs to one man alone and does not pass to his sons. For the sake of wealth, he may perish at the hands of robbers or in battle.” “The treasure called Kacchapa is observed in such a man. He becomes dominated by darkness, for that is a tamasic treasure; yet, by merit, he engages in all kinds of dealings. He does not reveal any of his activities to anyone; just as a tortoise draws in all its limbs, so does he. In the same way, he restrains his mind, remaining withdrawn; he neither gives nor enjoys, being anxious out of fear of loss. He establishes his treasure in the earth, and that treasure belongs to one man only. Another treasure, called Mukunda, is composed of rajas…” Thus, Markandeya revealed the nature and influence of these treasures, tracing their origins to Lakshmi herself, and showing how they shaped the destinies of those who possessed them, as well as their families and the world at large.