Listen, O noble one, to the wisdom passed down through the ages, as revealed by the seers regarding omens and portents, the signs that guide the discerning on their journeys and in their rule. When birds approach from the right and then the left, know them as bringers of desired results. Among the auspicious creatures are the śyāmā, nācchū, śūh, piṅgalā, and even the humble house lizard. Yet, there are others—the female pig, parapuṣṭā, punnāmāna, and those birds that come from the left, as well as those named after women: the bhāsa, kārūṣa, kapiśrī, and karṇacchit—who also fall within the scope of omens. The kapiśrī, karṇa, pipyīkā, ruru, and ena are especially fortunate when they come from the right. Likewise, the mere mention of the ox, snake, hare, boar, and lizard is considered favorable. However, the sight of a monkey or bear coming from the opposite direction is not desired. Yet, if a bird follows a person daily, it is effective as an omen for one who is setting out. The wise should declare the result of such an omen for that very day. Birds that are intoxicated, seeking food, young, or attached to enmity are to be considered with care as well. If a bird enters the boundary and remains inside, O twice-born, know it to be fruitless. But if it cries once, twice, thrice, or four times, it brings auspicious and fruitful results. Should it cry five or six times, it is said to be fruitless; if seven times, it is again fruitful, but beyond that, it becomes fruitless once more. Such occurrences may cause horripilation in people and fear for vehicles. Beware the bird called jvālānalā or sūryamukhī, for it is known to increase fear. If a deer is first seen in an auspicious place, it brings good fortune for a whole year to the one who beholds it; even in an inauspicious place, its appearance is favorable. Whoever sees such a deer on the first day should understand that the result for the year will correspond to himself. Now, hear the words of Puṣkara regarding the omens of crows and other creatures. If many crows enter a city by a certain path and that path is blocked, the city will be captured. Should a crow settle in the army for rest and caw—especially if it is on the left, frightened, or agitated—it foretells great danger. If a crow pecks at shadows, limbs, vehicles, shoes, umbrellas, clothes, or similar things, it means death if worshipped, but brings auspiciousness if these things are used for desired purposes. If a crow circles the door when someone is away, or throws red or burnt things into a house, it indicates fire. If it places red things in front, it foretells imprisonment. If it brings yellow, golden, or silver objects, it indicates gain; if it takes such things away, it indicates loss. Finding wealth in front means gain; vomiting raw meat means gain of land; throwing mud means gain of territory; offering jewels means great sovereignty. A crow favorable to the traveler brings safety and success; an unfavorable one brings fear and failure. If it approaches cawing in front, it causes obstruction to the journey. The left crow is considered auspicious, while the right one brings loss. The left crow going in the proper direction is best; the middle one is considered right; the left one going in the reverse direction prevents departure. If a crow enters a house for a desired purpose, it indicates the fulfillment of that purpose. If it stands on one leg facing the sun, it brings fear. If it stays in a hollow, it brings great misfortune. A crow on frost is not auspicious, but one with mud is praised. A crow with a mouth full of filth fulfills all desires. Other birds are also to be known in this manner, O descendant of Bhṛgu. Dogs, too, bear omens. Dogs standing to the left of the camp bring destruction to Brāhmaṇas. If they bark at the king’s place, the city gate, or inside the house, it foretells death for the master. If a dog sniffs the left side of a person, it brings success; if the right side, it brings fear; if the right arm, it brings obstruction to a journey. Should a dog face the traveler, it causes obstruction. If it blocks the path, it indicates thieves. If its mouth is filled with bone or rope, it means loss; if it holds shoes or meat, it is auspicious; but if its mouth contains inauspicious things or hair, it is unfavorable. If it urinates in front of someone, it brings fear; but if it urinates and goes away, it brings auspiciousness, as does going to a good place or tree. If it goes to an auspicious thing, it brings success. Jackals and similar creatures are to be known like dogs, O Rāma. If they howl without cause, it brings fear to the master. At night, a strange howl means danger or death. If an ox bellows at night, it is auspicious for the master. If a bull is released, it brings victory to the king. If cows eat without fear, are given, or are one’s own, it is auspicious; but if they abandon affection for their calves, it causes miscarriage. If they strike the ground with their feet, are dejected or frightened, it brings fear. If their limbs are wet or their hair bristles, or if they are smeared with jackal mud, it is auspicious. All this applies to buffaloes and similar animals as well. Horses, too, give signs. If a horse is mounted by another, sits in water, or rolls on the ground, it is not desired. If it falls or sleeps without cause, it is inauspicious. If it dislikes barley or sweets, or suddenly refuses them, it is not praised. If blood comes from its mouth or it trembles, it is not praised. If it plays alone with pigeons or mynas, it foretells death. If its eyes are tearful, or it licks its feet with its tongue, it means destruction. If it scratches the earth with its left foot, or sleeps on its left side during the day, it is not auspicious. If it urinates only once, or its face is sleepy, it brings fear. If it does not allow mounting, or enters the house in the opposite direction, it foretells obstruction to the journey. If it touches its left side, it foretells obstruction to the journey. If it neighs or touches the foot, it brings victory in battle. As for elephants: if an elephant mates in the village, it causes the destruction of the place. If a female elephant gives birth or is in rut, it brings the end of the king. If it does not allow mounting, or enters the house in the opposite direction, it foretells obstruction. If the elephant loses its rut, it brings the king’s death. If it touches the left foot with the right, it is auspicious; if it touches the right tooth with its hand, it is also auspicious. But if a bull, horse, or elephant goes to the enemy’s army, it is inauspicious. The army itself is subject to omens: if it is struck by heavy rain from broken clouds, it will be destroyed. If there are adverse planets or constellations, or opposing winds during a march or battle, the fall of the umbrella brings fear. Yet, if people are delighted and planets are favorable, it is a sign of victory. If warriors are overcome by crows or by carnivorous animals, it means destruction of the circle. Of the directions, the eastern, western, and northeastern are praised as auspicious. Puṣkara then spoke further of the proper times and conditions for departure, especially for kings. He explained that one should avoid setting out when the sun has set, is low in the sky, is obscured, or when the enemy is in the ascendant. When planets are in reverse or afflicted, or when Venus is inauspicious, the journey should be abandoned; likewise, when Mercury is in reverse, or when a planet is at the junction of directions. One should not depart during the lunar mansion Baidhṛti, at the time of Vyatīpāta, in the lunar mansion Nāga, or when the omen is a quadruped or a kintughna. Times of misfortune, death, opposition, birth, or when the lunar day is Gaṇḍa or empty, are to be avoided for departure. The directions themselves are united: the northern and eastern together, and the western and southern together. One should not cross a parigha—an inauspicious period—arising from the directions of wind and fire, nor should one depart on days ruled by the Sun, Moon, or Mars. The days of Mitra and others, or those of Indra and the waters, are also to be avoided. Yet, all gateways are considered auspicious. He explained the shadow periods for each planet: for the Sun, twenty; for the Moon, sixteen; for Mars, fifteen; for Mercury, fourteen; for Jupiter, thirteen; for Venus, twelve; and for Saturn, eleven, these being suitable for all actions. A man should not proceed when the ascendant is at birth, in Indra’s bow, or facing directly. At the beginning of auspicious omens, one should set out, remembering Hari for victory. He continued, describing the seven limbs of a kingdom: the lord, the minister, the fortress, the treasury, punishment, the friend, and the territory. Obstacles to the seven-limbed kingdom should be destroyed, and growth should be pursued in all the circles by the king. One’s own circle is the first; neighboring rulers are its enemies, as are the enemies of that circle. The ally who has joined is the friend; after that, the friend of the enemy, then the friend of the friend, and then the enemy of the friend of the friend. After these come the rear-grasper and the one called the outcry, then the essence of the outcry. For one who desires conquest, who is joined with an enemy or freed from one, these distinctions apply. Yet, even here, certainty cannot be declared, for one who is able to restrain or favor is called neutral. He who is able to restrain or favor all is called indifferent, and he is the powerful lord of the earth. No one is an enemy or friend for the sake of enmity or friendship alone; this circle of twelve kings has been described. Of enemies, there are three kinds: those born of family, immediate, and artificial; among them, the earliest is the most difficult to deal with. Even the immediate enemy is considered artificial; the rear-grasper and the friends of the enemy are also enemies. One should pacify the rear-grasper by various means, as well as one's own. The ancients praise the destruction of the enemy through a friend. A friend may become an enemy due to proximity; thus, one who wishes to conquer an enemy should, if able, sever ties by his own effort. Even when his power increases, he need not fear enemies, so that people do not become anxious about him and trust may be established. Puṣkara then spoke of the use of conciliation and division, as well as giving and punishment. He had described punishment for one’s own land, and now explained punishment in foreign lands. Punishment is of two kinds: open and secret, such as plundering, destruction of villages, destruction of crops, and setting fires. Open punishment includes the use of poison, fire, killing by various agents, and also the defilement of the virtuous and of water sources. The application of punishment thus explained, he turned to the matter of neglect, warning that when a king thinks in battle, “There is no conflict for me,” he invites danger. Thus, the wise discern the signs of nature and the movements of men, the omens of birds and beasts, the auspicious and inauspicious times, and the subtle workings of friendship and enmity among kings, so that victory and prosperity may be secured, and calamity averted.