Brahma, the lotus-born creator, spoke with solemn authority about dwellings and practices to be avoided. He declared: “Wherever the gods are worshipped—whether with weapons or without—but not through proper sacrifice, and where men establish such worship on their own, abandon that dwelling. Likewise, do not remain in a house where great festivals are held as before, renowned among townsfolk and villagers. Furthermore, in homes where women bathe using water from winnowing baskets, pots, drops from their garments, or even from the tips of their nails, know that such places are visited by misfortune. “Even where people properly observe local customs, agreements, family duties, recitation, sacrifice, auspicious rites, worship of the gods, cleanliness, rituals, and worldly conventions, you should not associate with such men.” Having spoken thus, Brahma vanished from sight. The Yaksha, who had been listening, faithfully carried out the command of the lotus-born one. Markandeya then continued his narration: “The wife of Duhsaha was named Nirmashti. In the age of Kali, she was born as his wife, having seen a Chandal woman at the time of her death. From Duhsaha and Nirmashti were born sixteen offspring who spread throughout the world—eight sons and eight daughters, each exceedingly fearsome. The sons were Dantākṛṣṭi, Ukti, Parivarta, Aṅgadhruk, Śakuni, Gaṇḍaprāntarati, Garbhahā, and Sasyahā. As for the daughters, their names are Niyojikā, Virodhinī, Svayaṃhārakarī, Bhrāmaṇī, Ṛtuhārikā, Smṛtibījaharā, and the most dreadful, Vidveṣaṇī, who brings fear to the world. Markandeya promised to describe their actions and the means to counteract their faults: “Listen, best of the twice-born, to the deeds of these sons and daughters. Dantākṛṣṭi dwells in the teeth of sleeping children, causing them to grind their teeth and suffer greatly. To pacify him, one should scatter white mustard seeds over the bed and on the teeth of the sleeper. Bathing with auspicious herbs, reciting sacred texts, and wearing cloths adorned with camel-thorn, a sword, or the bone of a swordfish are also prescribed. Ukti, another son, lingers by repeatedly saying, ‘Let it be so,’ and brings about good or bad accordingly. Therefore, the wise should always speak pure and auspicious words; if something inauspicious is heard or spoken, one should praise Janārdana. Parivartaka, whose pleasure comes from uttering words different from what is intended, causes embryos to be transferred into other wombs. For him, too, white mustard seeds are used as protection. One who knows the truth should recite mantras that destroy demons for protection. Aṅgadhruk, like the wind, manifests as twitching in the limbs of people, declaring good or bad omens. Striking the afflicted limbs with kuśa grass is prescribed. Śakuni, another son, dwells in birds such as crows and sometimes in the bodies of dogs and others. He declares omens, both good and bad. If the omen is inauspicious, one should abandon the undertaking at the start; if auspicious, Prajāpati says the action should be performed quickly. Gaṇḍaprāntarati, another son, dwells at the edge of the cheek for half a muhūrta, consuming all undertakings and bringing about their destruction. He is appeased by recitation performed by a brāhmaṇa, praise of the gods, or uprooting at the source. Protection from these and similar afflictions can be sought through cow urine, mustard seeds, sacred grass, worship of the planets, the performance of Dharmopanishad rites, and the study of scripture. Those afflicted by glandular disease may find relief through ignorance of its origin. In the womb of women, another spirit, Garbhahā, destroys the fruit, and for him, protection must be maintained through constant purity, inscribing renowned mantras, wearing auspicious garlands, dwelling in a purified house, and avoiding exertion. Sasyahā, another son, destroys crops and diminishes their yield. Protection against him involves wearing old sandals, moving counterclockwise, and the entry of a person of low caste. Offerings outside, reciting the names of Soma and water, and avoiding acts such as taking another’s wife or property are also effective. Turning to the daughters, Niyojikā appoints others to act, and whoever she appoints becomes the agent. Purifying texts and abstaining from anger, greed, and the like are means to counter her. If insulted or struck, she appoints the offender; thus, the wise should avoid falling under her control, especially in matters involving another’s wife. Virodhinī creates discord between loving couples, relatives, friends, parents, sons, and those of the same caste. Protection against her involves oblation rites. Svayaṃhārakarī, the self-stealer, always intent on concealment, takes away prosperity from the kitchen, half-cooked food, storerooms, and whatever is being served, eating alongside the one eating. She also takes the leftovers and the hardest-to-obtain food, as well as prosperity from the workhouse and storeroom. Bhrāmaṇī steals milk from cows and women’s breasts, ghee from curds, oil from sesame, and liquor from the liquor-house. Thus, Markandeya described the fearsome progeny of Duhsaha and Nirmashti, their troubling actions in the world, and the sacred means by which the wise may protect themselves.