Among the subtle forces that move unseen through the world, there are some whose presence brings fear and disturbance to both men and women. One such being is known as the Stealer of Seed, whose influence is deeply unsettling. Yet, her power can be subdued by those who keep themselves pure—by eating wholesome food and by bathing regularly. There is another, the eighth maiden, called the Hostility-Bringer. Her presence casts a shadow of fear over the world, causing those she touches—whether man or woman—to be shunned and disliked by others. To calm her influence, it is prescribed that one should offer sesame seeds anointed with honey, milk, and ghee into the sacred fire, and make offerings to Mitravinda. Through these acts, her power is appeased. O best of the twice-born, among these maidens and their youthful counterparts, there are thirty-eight offspring. Listen as I recount their names and natures. From Dantākṛṣṭi were born two maidens: Vijalpā and Kalahā. Vijalpā is associated with disrespect, falsehood, and wicked speech; she is appeased by those who contemplate her and remain diligent and mindful at home. Kalahā, on the other hand, brings constant quarrels into households, becoming the very cause of family destruction. To pacify Kalahā, one should offer shoots of dūrvā grass anointed with honey, ghee, and milk into the fire, scattering them while praising Mitra. When these offerings are made in the company of the Mothers of all beings, peace and welfare are granted to one’s children. May these divine forces grant me peace always—peace in learning, in austerity, in self-restraint, in discipline, and in all endeavors for success in agriculture and trade. When properly worshipped, may all the Kuṣmāṇḍas, Yātudhānas, and other such hosts be fully satisfied. By the grace of Mahadeva and the will of Maheshvara, may these beings swiftly bring satisfaction to all people. When pleased, may they remove all evil deeds and misdeeds, all great sins, and whatever else brings obstacles. By their favor, may all impediments be destroyed, whether in marriage or in any rite for prosperity. May they grant peace and success in virtuous acts, in the worship of teachers and deities, in recitation and sacrifice, and in all fourteen types of journeys. May they bring well-being in matters of health and enjoyment, in happiness and wealth, and among the old, the young, and the afflicted—may they always bestow peace upon me. Among these beings, there is one named Kālajihva, son of Soma, Ambu, the ocean, Savita, wind, and fire, who dwells in Tāla. He, established in the tongues of these elements, afflicts the impure. There are also two sons named Parivarta, both deformed and misshapen, who dwell on treetops, in moats, ramparts, and the ocean, wandering on the branches of trees belonging to Gurviṇī. Parivarta is found in the krauṣṭuka bird, and from another womb comes the embryo. No tree, mountain, rampart, or even the great ocean or a moat should be crossed by a weak pregnant woman. There is one who bears a son called Piśuna, who clings to the limbs, entering the bones and marrow, consuming the strength of men lacking self-control, and also affecting the offspring of hawks, crows, pigeons, vultures, and owls. The bird seized five of these beings, and the gods and demons divided them among themselves: Death took the hawk, Time the crow, Nirṛti seized the owl (which brings great fear), disease—the lord of afflictions—seized the vulture, and Yama himself took the pigeon. These beings are said to be causes of sin; thus, if hawks or the others settle upon someone’s head, one should perform rites of peace for protection. The same applies if these birds nest or are born in the house. A man should avoid a house where a pigeon has settled. If a hawk, pigeon, vulture, crow, or owl enters a house, it should be reported to the householders, and the wise should perform rites of peace and even abandon such a house. Even in dreams, the sight of a pigeon is considered inauspicious, for there are six offspring associated with it, and others at the edge of the cheek. Now, listen regarding the period of menstruation in women and its duration: the first four days, followed by another thirteen, then eleven days for the birth of offspring, another day for approaching, and yet another for offering śrāddha. On festival days, yet another period is set apart; thus, the wise avoid these times. The son of a destroyer of pregnancy is slain, and a maiden is also deluded. There is one who enters the womb and consumes it; another, after eating, causes delusion—from this delusion are born serpents, frogs, and turtles, as well as other reptiles and creatures, or beings born from excrement. For six months, if a pregnant woman eats meat without restraint, stays at night beneath a tree, at a crossroads, in a cemetery, or a place of bones, or without an upper garment, or weeps at midnight, then a dark spirit enters her. There is also Kṣudraka, the destroyer of crops, who always finds a breach to ruin the harvest. If one begins work on an inauspicious day and is unsatisfied, the yield is lost. He enters the fields at the end of the season; therefore, one should perform the rites on an auspicious day, after worshipping the moon. One should begin and complete the work joyfully, with satisfaction and in the company of companions. There is also the maiden Niyojikā, difficult to endure, whose four daughters are known as Pracodikā. These women, intoxicated, mad, and careless, always incite men, entering to destroy and urging what is harsh—unrighteousness disguised as righteousness, and desire disguised as lack of desire. Such are the hidden forces and their influences, and such are the means of appeasement and protection as taught by the wise.