In ancient times, the wise described many subtle beings and influences that move unseen among people, affecting their lives in mysterious ways. Some of these beings are said to declare whether an omen is good or bad, and rituals are prescribed to ward off their effects—such as striking one’s limbs with kuśa grass. Others are believed to dwell within birds like crows, or even in the forms of dogs and other animals. Among these, there is Śakuni, another son, who also reveals auspicious or inauspicious signs. If the omen is unfavorable, it is advised that one should abandon their endeavor at the very outset. But when the sign is favorable, Prajāpati himself says that the action should be performed without delay. There is yet another son who resides at the edge of a person’s cheek for half a muhūrta, and his presence is thought to consume and destroy all undertakings. To appease him, one must recite sacred verses, praise the gods, or uproot the cause at its very root. Protection against such influences is sought through various means: the use of cow urine, mustard seeds, sacred grass, worship of the planets, the performance of Dharmopanishad rites, and diligent study of the scriptures. When a person is afflicted with glandular disease, sometimes relief comes simply from not knowing its origin. Similarly, there are other subtle beings that dwell in the wombs of women, destroying the fruit within—a most severe affliction. For protection against these, constant purity must be observed. Renowned mantras should be inscribed, and one should wear auspicious garlands and similar items. Living in a purified house, avoiding unnecessary exertion, and taking care are all recommended. Another spirit is said to destroy crops and reduce their yield, and for this too, protection is needed—by wearing old sandals, moving counterclockwise, and sometimes by allowing a person of low caste to enter. Oblations offered outside, recitation of the names of Soma and water, and abstaining from wrongful acts such as taking another’s wife or property also provide protection. In such transgressions, a woman is said to appoint others, and she herself is the one who appoints. By reciting purifying texts for her and by avoiding anger, greed, and similar faults, her influence may be restrained. She appoints herself, and by not opposing her desires, her power is diminished. If insulted or struck by another, she appoints him instead. Thus, the wise are cautioned not to fall under her control, especially in matters involving another’s wife or similar entanglements, for both mind and self may become ensnared. She continues to appoint herself in these matters, so the wise should always reflect carefully. Another woman is said to create discord between loving couples, and even among relatives, friends, parents, sons, and members of the same caste. For her, protection should be performed through oblation rites. Further, by enduring harsh words and observing scriptural conduct, one can protect their prosperity—grain from the threshing floor or house, milk from cows, clarified butter, and other valuable things. There is a maiden called the self-stealer, always intent on concealment, who takes prosperity from prosperous possessions. She eats from the kitchen, from half-cooked food, from the storeroom, and whatever is being served, always partaking with the one eating. She takes leftovers and rare foods, and from the workhouse and storeroom, she steals accomplished prosperity. She is said to steal milk from cows and from women’s breasts, ghee from curds, oil from sesame, and liquor from the liquor-house. She takes dye from safflower and thread from cotton, never ceasing in her thefts. To protect against her, one should make an artificial woman as a pair for the peacock, inscribe protective symbols in the house, and avoid impurity. Purification with the ashes of the sacrificial fire, incense, and offerings to the deities should be performed for vessels of milk and similar things, thus ensuring their protection. Another being, dwelling in the same place, causes distress by making a man’s mind wander; she is known as the ‘roaming maiden.’ For her, white mustard seeds should be scattered on the seat, bed, and ground where the person stays. A man should recognize her harmful intent and repeatedly recite the Bhuḥ Sūkta with concentration as a remedy. There is also a maiden who steals the flowers of women—she is the one who interrupts the menstrual flow. To calm her influence, one should sprinkle water at holy places, abodes of gods, shrines, mountain peaks, river confluences, and wells. A knower of mantras, well-versed in the true nature of things, a twice-born at the proper times, or a skilled physician should use the best medicines together for such afflictions. Another maiden takes away the memory of women, and she is called the ‘memory-stealing’ maiden. By residing in a secluded place, her influence is subdued. Another steals the seed, terrifying both women and men; her influence is calmed by eating pure food and bathing. The eighth is the ‘hostility-bringing’ maiden, who brings fear to the world by causing a man or woman to be hated by others. To appease her, one should offer sesame anointed with honey, milk, and ghee into the fire, and make offerings to Mitravinda; thus, her influence is quieted. O best of the twice-born, among these maidens and youths, there are thirty-eight offspring. Listen to their names as I recount them. From Dantākṛṣṭi was born the maiden Vijalpā and also Kalahā. Vijalpā is associated with disrespect, falsehood, and wicked speech, and to appease her, a wise man should contemplate her and be diligent at home. Kalahā brings constant quarrels into households, and she is the cause of family destruction. To appease Kalahā, one should offer shoots of dūrvā grass anointed with honey, ghee, and milk, scattering and offering them into the fire, and praising Mitra. Together with the Mothers of beings, this brings peace for children. May these powers always grant peace in learning, austerity, self-restraint, discipline, and success in agriculture and trade. May they, when properly worshipped, be fully satisfied—all the Kuṣmāṇḍas, Yātudhānas, and others among the hosts.