Listen to this tale, O seeker, as it unfolds from the ancient verses. There exists a formless force, subtle and unseen, whose presence drains the vigor of anyone she approaches. Her effect is especially pronounced upon men who partake of flesh, who eat without purifying themselves through bathing, or who consume food improperly. This formless one brings weakness wherever she goes. But there is also a daughter, hostile in nature, her face contorted in a frown and twisted with crookedness. Among mortals, she has two sons renowned for causing harm. Those men or women who lack purity, who take delight in slander, whose minds are fickle and who associate with the wicked, also find themselves deprived of their strength and spirit. These two sons seize upon any man who harbors hatred—whether it is toward his own mother, brother, friends, loved ones, relatives, or even strangers. A man who is hated by others perishes, losing both righteousness and wealth. Yet, among them, one stands alone; by his own qualities, he reveals the misdeeds of the wicked in the world. The second son draws away the virtues, friendships, and social standing of others. Thus, all these evil companions are the offspring of disease, their wicked conduct spreading throughout the world. Now, Kraustuki, eager for deeper understanding, addresses the venerable sage Markandeya: “O revered one, you have narrated to me the story of Svarocisha, his deeds and his birth. But now, tell me in detail about that knowledge called Padmini, which bestows enjoyment, and 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 replies with warmth and wisdom: “That knowledge called Padmini is none other than Lakshmi herself, the goddess of fortune, 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, which is the eighth. When prosperity is present, these treasures exist in fullness, and success arises from them. Thus, these eight treasures have 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. Long ago, 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. That treasure is rooted in sattva, bringing great enjoyment, for it is a sattvic treasure. It brings the acquisition of gold, silver, copper, and other metals. The possessor engages greatly in buying and selling these metals, 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. A man who is looked upon by that treasure acquires its qualities, O twice-born; such as the possession of musical instruments like the vīṇā, flute, and drum. He arranges for singing and provides for dancers; for bards, charioteers, jesters, and performers of graceful dances. He gives enjoyments day and night and partakes of them together with those people, O twice-born; he also develops a passion for courtesans and others of similar kind. He goes to gatherings, and whichever man the treasure chooses, another great treasure named Nanda, composed of rajas and tamas, also follows him. That man, being looked upon by Nanda, attains great pride; he acquires all kinds of metals, gems, and also auspicious grains and the like. He takes possession of these, and likewise engages in buying and selling; he becomes the support for his own people and for those who come and go. He cannot tolerate even the slightest insult, O great sage; but when praised, he forms and gives great affection. Whatever desire he wishes for, he attains gentleness; he has many wives, who are fertile and exceedingly beautiful. For the sake of pleasure, the treasure Nanda follows seven men; and when it departs, O best of men, it leaves a man with only one-eighth of its benefit. It grants long life to all those men; it provides for relatives and even for those who have come from afar. Thus, O seeker, are the treasures of Lakshmi and their natures revealed, each shaping the lives of those upon whom they settle, bestowing their unique qualities and fortunes through the ages.