Hear now, O best of the twice-born, of the further daughters and sons whose actions bring both fear and suffering into the world, and the means by which their faults may be counteracted. Among the daughters, there is Smṛtibījaharā, and another, most dreadful, named Vidveṣaṇī, the eighth, who is a terror to all beings. Listen as I describe the deeds of these daughters and their eight brothers, along with the remedies for their afflictions. One son, Dantākṛṣṭi, takes up residence in the teeth of sleeping children. Under his influence, the children grind their teeth, enduring unbearable suffering. 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 garments adorned with camel-thorn, a sword, or the bone of a swordfish are also prescribed as remedies. Another son, named Ukti, lingers by repeatedly uttering, “Let it be so.” According to his words, good or bad fortune befalls people. Therefore, the wise should always speak what is pure and auspicious, and if anything inauspicious is heard or spoken, Janārdana should be praised without delay. Brahmā, the guru of all moving and unmoving beings, and the family deity of each, is ever engaged in transferring embryos into different wombs. He experiences pleasure and sometimes utters words different from his intention; he is called Parivartaka. For his appeasement, too, white mustard seeds are used. One who knows the truth should recite mantras that destroy demons to offer protection. Another son, like the wind, manifests as involuntary twitching in the limbs of people and declares good or bad outcomes. For him, striking the limbs with kuśa grass is prescribed. Another son dwells in birds such as crows, or even in the bodies of dogs and other creatures. This is Śakuni, who also declares omens, good or bad. If the omen is inauspicious, the undertaking should be abandoned at the outset; if it is auspicious, Prajāpati instructs that action should be performed promptly. Another son dwells at the edge of the cheek for half a muhūrta, consuming all undertakings and bringing about their destruction. He is appeased through the recitation of prayers by a brāhmaṇa, praise of the gods, or by uprooting at the root. Protection from these various afflictions is achieved by means such as cow urine, mustard seeds, sacred grass, worship of the relevant planets, the performance of Dharmopanishad rites, and the study of scripture. When a person is afflicted with glandular disease, relief is sometimes found through ignorance of its origin. Similarly, there is another spirit dwelling in the wombs of women, exceedingly severe, who destroys the fruit of the womb. For protection from him, one must always observe purity, inscribe renowned mantras, and wear auspicious garlands and the like. Dwelling in a purified house, avoiding exertion, and similar practices are also advised. There is yet another spirit who destroys crops and diminishes their yield. For protection from this one, one should wear old sandals, move counterclockwise, and have a person of low caste enter the field. Oblations should be offered outside, and the names of Soma and water should be recited. In acts such as taking another’s wife or property, this spirit appoints others, and the girl who appoints is herself a source of affliction. For her, recitation of purifying texts and abstention from anger and greed are prescribed. She appoints herself, and by avoiding opposition to what is desired, one may escape her influence. If insulted or struck by another, she appoints that one as well. Thus, the wise should not come under her control. In association with another’s wife and the like, both mind and self are drawn into her domain. Another woman creates discord between loving couples, and yet another sows strife among relatives, friends, parents, sons, and those of the same caste. For such a one, protection is achieved through oblation rites. By enduring harsh words, following scriptural conduct, and managing grain, milk, clarified butter, and other things properly, prosperity is safeguarded. Otherwise, the girl known as the self-stealer, ever intent on concealment, takes away prosperity from prosperous possessions. She consumes food from the kitchen, half-cooked meals, and whatever is stored or being served, always eating together with the one eating. She takes leftovers, food that is hard to obtain, wealth from the workhouse and storeroom, and the accomplished prosperity of people. She steals milk from cows and women’s breasts, ghee from curds, oil from sesame, and liquor from the liquor-house. She takes dye from safflower and thread from cotton, and is ever engaged in theft. To protect against her, one should make an artificial woman as a pair for the peacock, write protective charms in the house, and avoid impurity. Purification with the ashes of the sacrificial fire, incense, and offerings to deities should be performed for vessels of milk and the like; thus is their protection ensured. Another, dwelling in the same place, causes distress by making a man’s mind wander. She is known as the “roaming maiden.” For her, protection is made by scattering white mustard seeds on the seat, bed, and ground where the afflicted person stays. The man should recognize her harmful intent and repeatedly recite the Bhuḥ Sūkta with focused mind as a remedy. Another maiden takes the flowers of women; she is the one who steals the menstrual flow and interrupts the cycle. To calm her influence, sprinkling should be performed at holy places, abodes of gods, shrines, mountain peaks, river confluences, and wells. A knower of mantras, versed in the true nature of things—a twice-born at the proper time, or a physician skilled in treatment—should use the best medicines together as needed. Yet another maiden steals the memory of women; she is known as the “memory-stealing” maiden. By residing in a secluded place, her influence is subdued. Thus, O twice-born, have I described the actions of these daughters and sons, and the means by which their faults may be overcome, for the welfare of all beings.