Hear now a wondrous and solemn tale, as told by the sage Markandeya. Once, Brahma, the lotus-born Creator, spoke to a Yaksha, describing the places fit for his dwelling and those he must avoid. “Yaksha,” Brahma began, “your abode is found where trees bristle with thorns and bean-creepers wind, where a wife has taken another husband, and where anthills rise from the earth. In such places, O Yaksha, you may dwell. Likewise, in a house where five men and three women reside, where cows are few, and darkness and firewood abound, you may take up residence. Where there is but one goat, two sheep, three cows, five buffaloes, six horses, and seven elephants, quickly drain the prosperity of that house, O Yaksha. Where hoes, sickles, baskets, pots, and other vessels lie scattered in disorder, let this be your refuge. Where women place their mouths on mortars and pestles, where a fig tree grows, refuse heaps pile up, and idle gossip prevails—here, Yaksha, fortune favors you. Where, in a house, grains—whether cooked or uncooked—are stepped over, and scriptures are similarly disrespected, roam as you please, O difficult one. Where fire is offered improperly in a cooking pot or merely with the tip of a ladle, dwell fully in such inauspicious homes. Where human bones are found within the house, and the dead remain day and night, there, Yaksha, is your abode, as well as that of other spirits. And in the homes of those who eat without first sharing food and water with their kin, their lineage, and those who partake in shared offerings, dwell among such people at that time. Yet, Yaksha, where there is no lotus or lotus-stalk, where neither the fragrant cow nor the grass-eating cow is kept, and where the bulls Bhairava and Vrishabha are established—leave that place. Where gods are worshipped with or without weapons, but not according to proper sacrifice, and where men install them for worship without due rite—abandon such dwellings. Where great festivals, celebrated by town and village alike, are held as before in the house, do not remain in such a home. Where women bathe using water from winnowing baskets, pots, drops from their clothes, or from the tips of their nails—go instead to those of ill fortune. Where people faithfully observe local customs, agreements, family duties, recitation, sacrifice, auspicious rites, worship of the gods, proper cleanliness, rituals, and worldly conventions—do not associate with such men.” Having thus instructed the Yaksha, Brahma vanished from sight, and the Yaksha, obedient to the command of the lotus-born, acted accordingly. Markandeya continued: In the age of Kali, there was a man named Duhsaha whose wife was called Nirmashti. She became his wife in this age after seeing a Chandal woman at the time of death. From their union were born sixteen dreadful offspring—eight sons and eight daughters—who now pervade the world. The sons were named Dantakrishti, Ukti, Parivarta, Angadhruk, Shakuni, Gandaprantarati, Garbhaha, and Sasyaha. The daughters were Niyojika, Virodhini, Swayamharakari, Bhramani, Rtuharika, Smritibijahara, and the most dreadful, Vidveshani, the eighth, who brings fear to the world. Markandeya said, “Now I shall describe the actions of these sons and daughters, and the means to counteract their faults—listen, O best of the twice-born. Dantakrishti dwells in the teeth of sleeping children, causing them to grind their teeth and suffer greatly. To pacify him, scatter white mustard seeds over the bed and upon the child’s teeth. Bathing with auspicious herbs, reciting sacred texts, and wearing garments adorned with camel-thorn, a sword, or the bone of a swordfish are also prescribed. The next son, Ukti, lingers wherever people repeatedly say, ‘Let it be so,’ bringing good or ill accordingly. Therefore, the wise should always speak what is pure and auspicious; if inauspicious words are uttered or heard, Janardana should be praised to dispel their effect. Brahma, the guru of all beings, ever transfers embryos into other wombs as the family deity of each. Parivartaka, one of these sons, causes pleasure but utters words contrary to intention; for him, too, white mustard seeds are the remedy. Another, like the wind, causes twitching in people’s limbs, declaring good or bad omens; striking the afflicted limbs with kusa grass is advised. Shakuni, yet another son, dwells in birds such as crows and sometimes even in dogs, declaring omens. If the omen is inauspicious, abandon the intended action at once; if auspicious, Prajapati says to proceed swiftly. Gandaprantarati, another son, dwells at the edge of the cheek for half a muhūrta, consuming all undertakings and bringing their destruction. He is appeased through the recitation of mantras by a Brahmana, praise of the gods, or uprooting the cause at its root. Cow urine, mustard seeds, sacred grass, worship of planets, performance of Dharmopanishad rites, and study of scripture are all means to overcome such afflictions. If a person suffers from glandular disease, ignorance of its origin brings relief. Another spirit, Garbhaha, dwells in the womb of women, destroying the fruit therein and causing severe suffering. For protection, one must maintain purity, inscribe renowned mantras, wear auspicious garlands, and reside in a purified house, avoiding exertion. Sasyaha, another son, destroys crops and diminishes their yield. To counteract him, wear old sandals, move counterclockwise, and allow a person of low caste to enter. Offering oblations outside, reciting the names of Soma and water, and avoiding acts such as taking another’s wife or property are also prescribed. Thus, Markandeya described the origins, actions, and remedies for the faults caused by these sons and daughters, guiding all who listen in the ways of protection and righteousness.