When, in the earliest days, the herbs scattered upon the earth would not sprout again as they once had, Brahma, the self-born Lord, devised a new means for their renewal: the practice of agriculture. Out of his infinite wisdom, Brahma bestowed upon humanity the skill of hand and the capacity for purposeful action. From that time onward, herbs and plants that are sown and cultivated by human effort came into being, flourishing through the art of farming. With agriculture thus established, Brahma himself set proper boundaries for fields and lands, ensuring that justice and the particular qualities of each were honored. O best of those who uphold dharma, he further established the duties for every class and stage of life, arranging them for all the worlds and all people, so that dharma and wealth might be rightly protected. He assigned places of honor and spiritual merit for each group: for Brahmanas who perform sacred rites, the place of Prajapati is remembered; for Kshatriyas who stand firm in battle, the place of Indra; for Vaishyas who follow their own dharma, the place of Marut; and for Shudras devoted to service, the place of the Gandharvas. The eighty-eight thousand sages of pure celibacy are said to have their place with those who dwell in the homes of their teachers. The seven great sages are remembered as dwelling in the forest, householders in the place of Prajapati, renunciants in the abode of Brahma, and yogis in the immortal realm—thus, Brahma arranged the places for all. He also spoke of the dwellings suitable or unsuitable for Yakshas and other spirits. Where beds are exposed to sunlight, where fire and water are always present, where lamps are lit by the sun’s rays, and where the house is the vessel of Lakshmi, such a dwelling is not the abode of Yakshas. Nor do they reside where there are sprinklings of sandalwood, the sound of the lute, mirrors, honey and ghee, or where copper vessels are set aside. Instead, the Yakshas dwell where there are thorny trees, creepers of beans, a wife who has remarried, or anthills. In a house where there are five men, three women, as many cows, and where darkness and firewood are present, such a place becomes their residence. A house with one goat, two sheep, three cows, five buffaloes, six horses, and seven elephants is quickly drained by Yakshas. Where hoes, sickles, baskets, pots, and other vessels are scattered about, there the Yaksha finds refuge. Where women’s mouths are on mortars and pestles, where a fig tree grows, where there is a refuse heap, and where gossip abounds—these are places of advantage for the Yaksha. Where grains, cooked or uncooked, are stepped over, and where scriptures are similarly disrespected, there the Yaksha roams freely. In houses where fire is offered in a cooking pot or only with the tip of a ladle, such inauspicious homes become their abode. Where human bones are found or the dead remain day and night, there Yakshas and other spirits dwell. They also reside among those who eat without first offering food and water to their kin, to those of the same lineage, and to those who share in offerings. But in houses where the lotus and its stalk are absent, where the fragrant cow and the grass-eating cow are not kept, and where the bulls Bhairava and Vrishabha are established, the Yaksha is to leave. Where gods are worshipped with or without weapons, but not in proper sacrifice, and men establish them for worship, the Yaksha is to abandon that dwelling. In homes where great festivals, renowned among townsfolk and villagers, are held as before, the Yaksha does not remain. Where women bathe with water from winnowing baskets, pots, or with drops from their clothes or fingernails, Yakshas go to those of ill fortune. But where people properly observe local customs, agreements, family duties, recitation, sacrifice, auspicious rites, worship of the gods, cleanliness, rituals, and worldly conventions, Yakshas do not associate with such men. Having thus instructed the Yaksha, Brahma vanished from that very spot, and the Yaksha carried out the command of the lotus-born Lord accordingly. Now, hear further of the lineage of Duhsaha. His wife was named Nirmashti, who was born in the Kali age as his consort, after having seen a Chandal woman at the time of her death. From their union were born sixteen fearsome offspring who pervade the world: eight sons and eight daughters. The sons are Dantakṛṣṭi, Ukti, Parivarta, Aṅgadhruk, Śakuni, Gaṇḍaprāntarati, Garbhahā, and Sasyahā. The daughters are Niyojikā, Virodhinī, Svayaṃhārakarī, Bhrāmaṇī, Ṛtuhārikā, Smṛtibījaharā, and the most dreadful, Vidveṣaṇī, who brings fear to the world. Let me describe the actions of these beings and the means to counteract their faults. Dantakṛṣṭi dwells in the teeth of sleeping children, causing them to grind their teeth and bringing unbearable suffering. To pacify him, one should scatter white mustard seeds over the bed and on the teeth of the sleeping person. Bathing with auspicious herbs, reciting sacred texts, and wearing cloths adorned with camel-thorn, sword, or the bone of a swordfish are also prescribed. Ukti, another son, remains by repeatedly saying, “Let it be so,” bringing about good or bad according to his words. Therefore, the wise should always speak what is pure and auspicious; if something inauspicious is heard or spoken, one should praise Janārdana. Brahma, the guru of all beings, who is the family deity of each, always transfers other embryos into different wombs. Parivartaka, who attains pleasure and utters words different from what is intended, is pacified by the use of white mustard seeds as well. One who knows the truth should perform protective rites by reciting mantras that destroy demons. Another, like the wind, manifests as twitching in the limbs of people. Thus, the actions and remedies for these beings were revealed by the wise sage Markandeya.