In the ancient teachings, there is a tale woven around mysterious maidens and their subtle influences upon households and people. It begins with a girl who appoints others and is herself appointed, her actions accompanied by the recitation of purifying texts and the avoidance of anger, greed, and similar faults. She appoints me, and by not opposing what is desired, she acts—even if insulted or struck by another, the one who appoints continues her task. A wise person is cautioned not to fall under her sway, for in the company of another’s wife or similar situations, both mind and self may be compromised. When she appoints me in such matters, the wise should reflect, for another woman can sow discord between loving couples. She who brings discord among relatives, friends, parents, sons, and those of the same caste must be protected through sacred oblation rites. Protection is also sought by enduring harsh words, observing scriptural conduct, and offering grain from the threshing floor, from the house, milk from cows, clarified butter, and other things. Yet, the girl is known to take away prosperity from prosperous possessions, always intent on concealment, earning the name “self-stealer.” She partakes of food from the kitchen, half-cooked meals, storeroom supplies, and whatever is being served, always eating with those who eat. She consumes leftovers and food that is hard to obtain, and from the workhouse and storeroom she takes accomplished prosperity. 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 so she is called the self-stealer, for her thefts are unceasing. To protect against her, one should craft an artificial woman as a pair for the peacock, write protection within the house, and avoid impurity. Purification with ashes from the sacrificial fire, incense, and offerings to deities should be performed for vessels of milk and similar items; thus, their protection is established. Another maiden, dwelling in the same place, causes distress—she is known as the “roaming maiden,” for she makes a man’s mind wander. Protection against her involves scattering white mustard seeds upon the seat, bed, and ground where the person stays. A man should recognize her harmful intent and recite the Bhuḥ Sūkta with concentration as a remedy. Yet another maiden steals the flowers of women, interrupting their menstrual flow, and is known as the one who disrupts the cycle. Sprinkling water at holy places, abodes of gods, shrines, mountain peaks, river confluences, and wells calms her influence. A knower of mantras, versed in the true nature of things—a twice-born at proper times, or a skilled physician—should use the best medicines for relief. There is also the maiden who steals the memory of women, called the “memory-stealing” maiden. Her influence is subdued by residing in a secluded place. Another steals the seed, terrifying both women and men; eating pure food and bathing calms her effect. The eighth is the “hostility-bringing” maiden, who spreads fear in the world and causes a man or woman to be hated by others. To appease her, offerings of sesame anointed with honey, milk, and ghee should be made into the fire, along with offerings to Mitravinda, thus calming her influence. Among these maidens and youths, there are thirty-eight offspring. Listen to their names: from Dantākṛṣṭi was born Vijalpā and Kalahā. Vijalpā is appeased through offerings, for she brings disrespect, falsehood, and wicked speech. A wise man should contemplate her and be diligent at home, for Kalahā brings constant quarrels into households. Kalahā is the cause of family destruction. Her appeasement is performed by offering shoots of dūrvā grass anointed with honey, ghee, and milk into the fire, and by praising Mitra together with the Mothers of beings, bringing peace for children. May these beings grant peace in learning, austerity, self-restraint, discipline, and success in agriculture and trade. When properly worshipped, may all the Kuṣmāṇḍas, Yātudhānas, and others known as the hosts be fully satisfied. By the grace of Mahadeva and the will of Maheshvara, may they swiftly bring satisfaction to people. When satisfied, may they remove all evil deeds and misdeeds, all great sins, and whatever else causes obstacles. By their favor, may all obstacles be destroyed, whether in marriages or in all rites for prosperity. In virtuous acts, in worship of teachers and deities, in arrangements for recitation and sacrifice, and in the fourteen kinds of journeys, may they bring peace. In matters of bodily health and enjoyment, in giving happiness and wealth, and among the old, the young, and the afflicted, may they always bring peace. Soma, Ambu, the ocean, Savita, wind, and fire—Kālajihva became the son dwelling in Tāla. He, established in their tongues, afflicts those who are impure. There are also two sons called Parivarta, both deformed and misshapen, dwelling upon treetops, in moats, ramparts, and the ocean, wandering about on the branches of trees belonging to Gurviṇī. Parivarta is found in the krauṣṭuka bird, and from another womb comes the embryo. Neither tree, mountain, rampart, nor the great ocean, nor even a moat, should be crossed by a weak pregnant woman, for she bears a son named Piśuna, who clings to the limb. Thus, the tale reveals the subtle workings of these maidens and their offspring, their influences, and the sacred means by which their effects are appeased and peace is restored.