Listen, O noble one, to the teachings of the wise regarding dreams and omens, as revealed in the ancient scripture. There are certain experiences and visions that are considered inauspicious, and their appearance in dreams or as signs should be understood with discernment. If one dreams of playing musical instruments without the accompaniment of stringed instruments, or hears music that lacks true melody, it is not favorable. Likewise, descending into a stream, bathing with water mixed with cow dung, with muddy water, or even with ink-stained water, is inauspicious. The loss of one’s own limbs, the act of purging or vomiting—these too are signs of ill fortune. To dream of journeying toward the southern direction, being overtaken by disease, losing fruits, or witnessing the breaking of metals, all portend misfortune. Falling from houses, sweeping the house, or being carried away by boars, ghosts, flesh-eaters, monkeys, or outcastes—such visions are to be regarded with concern. Drinking oil, bathing, wearing garlands stained with blood, or anointing oneself in such dreams are also inauspicious. Yet, it is said that sharing these troubling dreams with others can bring relief and good fortune, as the ill effects are lessened through the telling. After experiencing such dreams, one should purify oneself by bathing, worship the twice-born, offer oblations with sesame seeds, and honor Hari, Brahmā, Śiva, the Sun, and the Gaṇas. Recite hymns and chant the Purusha Sūkta and similar sacred texts, for these acts dispel inauspiciousness. The time at which a dream is seen also carries meaning: dreams in the first watch of the night bear fruit after a year; those in the second, after six months; in the third, after three months; and in the fourth, within half a month or ten days, often at sunrise. If, in a single night, both auspicious and inauspicious dreams are seen, the outcome follows the last dream witnessed. Therefore, after seeing an auspicious dream, it is advised not to sleep again, lest a less fortunate vision arise and override the good. Auspicious dreams are many and wondrous: ascending mountains, palaces, elephants, horses, or bulls brings good fortune. Seeing trees with white flowers, trees in the sky, or vegetation sprouting from one’s navel, or beholding oneself with many arms or many heads, or with the sudden appearance of gray hair, are all signs of greatness. Wearing pure white garlands and garments, seizing the moon, sun, or stars, sweeping or embracing Indra’s banner, or raising a banner—all these are favorable. To take hold of the earth or a stream of water, to defeat enemies, to win in disputes, gambling, or battle—these are propitious. Eating goat’s flesh or rice pudding, seeing blood, or even bathing in blood, drinking pure blood, wine, or milk, moving about on the ground with weapons, or seeing a clear sky—these are auspicious omens. Milking buffaloes, cows, lionesses, she-elephants, or mares with one’s own mouth is also a sign of coming blessings. Receiving favor from the gods, from Brāhmaṇas, and from teachers, or being anointed with water or with the flow from cows’ horns, brings happiness. If one dreams of falling from the moon, O Rāma, it is said to grant sovereignty; royal consecration or even the cutting off of the head in a dream can indicate the same. Dreams of death, obtaining fire, fire burning in one’s house, gaining marks of royalty, or being greeted with stringed instruments all foretell prosperity. If at the end of a dream one sees a king, an elephant, a horse, gold, or a bull, it is a sign of the family’s flourishing. Yet, climbing upon the roof of a bull’s house, a mountain peak, or a tree, smearing oneself with ghee or excrement, or approaching a forbidden woman—these acts are to be lamented. Puṣkara further spoke of the things and beings that, when seen, are inauspicious: medicines that are mixed, black or unwholesome grain, cotton, dry grass, cow dung, and even wealth in certain contexts; charcoal, jaggery, resin, shaven or anointed persons, naked ones, iron, mud, skin and hair, a madman, and a eunuch. Outcastes, eaters of dog-meat, jailers, pregnant women, widows, oil-cake, and corpses, as well as husks, ashes, potsherds, bones, broken vessels, anything inauspicious, inauspicious musical sounds, and the clamor of terrifying howls—all these are to be shunned. Even words carry weight: the sound “Come!” uttered in front is auspicious, but from behind it is not; “Go!” from behind is excellent, but from the front it is censured. Questions such as “Where are you going? Stand! Do not go! Why have you gone there?” are inauspicious and may even portend death, as do the presence of carnivorous animals and banners. Stumbling vehicles, breaking weapons, a blow to the head, being struck at the doorway, and the falling of umbrellas or garments are ill omens. When such inauspicious signs are seen, one should worship and praise Hari, for through devotion, all inauspiciousness is destroyed. If a second such sign appears, it is wise to enter the house by a different way. Yet, there are many auspicious sights: white flowers, a full water-pot, meat, fish, distant sounds, an old man alone, and even an animal without skin. The sight of cows, horses, elephants, gods, blazing fire, fresh grass, wet cow dung, a courtesan, gold, silver, and gems is favorable. Words that fulfill their purpose, medicines, a seal, weapons and swords, an umbrella, a seat, royal insignia, and a corpse not accompanied by weeping are all auspicious. So too are fruit, ghee, curds, milk, unbroken rice, a mirror, honey, a conch, sugarcane, auspicious speech, food, musical instruments, and singing. The deep rumbling of clouds and the mind’s satisfaction at the sight of lightning are also good omens, but above all, the satisfaction of the mind itself is the greatest sign of all. Puṣkara continued: while a person is standing, setting out, or being questioned, omens reveal the auspicious or inauspicious, not only for individuals but for the land and city as well. All omens that are blazing or fierce are declared by those who ponder fate to yield evil results, while those that are calm and gentle are said by astrologers to bring good fortune. There are six kinds of brilliance described for omens, distinguished by time, place, action, sound, and type. Of these, each preceding one is stronger than the next. An omen that wanders by day but appears at night, or one that wanders by night but appears by day, is especially powerful and should be heeded with care. Thus, O seeker, the wise have spoken of dreams and omens, auspicious and inauspicious, and the means to interpret and respond to them, so that one may walk in harmony with the divine order.