Puṣkara, the wise sage, spoke to Rāma and the descendants of Bhṛgu, revealing the subtle signs and omens that guide kings and warriors in their undertakings. He began with the behavior of crows, those ever-watchful birds whose actions foretell the fortunes of cities and armies. If many crows enter a city along a certain path and that path is blocked, Puṣkara warned, it is a sign that the city will soon be captured. When a crow settles in the army and caws, its position and demeanor are crucial: if it sits to the left, frightened or agitated, it signals great danger ahead. The crow’s interactions with objects—pecking at shadows, limbs, vehicles, shoes, umbrellas, or clothes—carry weighty meanings. If such a crow is worshipped, it portends death; but if its actions are directed toward desired purposes, it brings auspiciousness. Should a crow circle the doorway when someone is absent or throw red or burnt items into a house, it warns of fire. If it places red things at the threshold, imprisonment is foretold. Bringing yellow, golden, or silver objects signals gain, while taking them away indicates loss. Wealth found at the door means profit; vomiting raw meat foretells acquisition of land; throwing mud means territorial gain; offering jewels signifies great sovereignty. The crow’s attitude toward travelers is telling: a favorable crow ensures safety and success, while an unfavorable one brings fear and failure. If a crow caws in front as one departs, it causes obstruction to the journey. A left-sided crow is auspicious, while a right-sided one brings loss. The left crow moving in the proper direction is best; in the middle, it is acceptable; but if the left crow goes in the reverse direction, departure is prevented. Should a crow enter a house for a desired purpose, that purpose will be fulfilled. If it stands on one leg facing the sun, it brings fear; if it stays in a hollow, misfortune follows. A crow on frost is inauspicious, but one with mud is praised. A crow with a mouth full of filth fulfills all desires. Puṣkara instructed that other birds should be observed in the same way as crows. He then spoke of dogs: if they stand to the left of the camp, they bring destruction to Brāhmaṇas. Barking at the king’s residence, the city gate, or inside a house foretells death for the master. If a dog sniffs the left side of a person, it brings success; the right side brings fear; the right arm, obstruction to the journey. Facing the traveler causes obstruction; blocking the path indicates thieves. If its mouth is filled with bone or rope, it means loss; shoes or meat are auspicious, but inauspicious things or hair are unfavorable. If a dog urinates in front of someone, it brings fear; if it urinates and departs, it brings auspiciousness, as does going to a good place or tree. Going toward something auspicious brings success. Jackals and similar creatures are to be observed like dogs. If they howl without cause, it brings fear to the master; at night, a strange howl means danger or death. Puṣkara continued, describing omens among cattle and horses. If an ox bellows at night, it is auspicious for its master; releasing a bull brings victory to the king. Cows eating without fear, being given, or belonging to one are auspicious; but abandoning affection for their calves causes miscarriage. Striking the ground, being dejected or frightened brings fear. Wet limbs, bristling hair, or being smeared with jackal mud are auspicious. These signs apply to buffaloes and similar animals. For horses, if one is mounted by another, sits in water, or rolls on the ground, it is not desired. Falling or sleeping without cause is inauspicious. Disliking barley or sweets, or suddenly refusing them, is not praised. Blood from the mouth or trembling is not praised. Playing alone with pigeons or mynas foretells death. Tearful eyes or licking its feet means destruction. Scratching the earth with the left foot or sleeping on the left side during the day is inauspicious. Urinating only once or a sleepy face brings fear. Not allowing mounting or entering the house in the opposite direction foretells obstruction to the journey. Touching its left side foretells obstruction. Neighing and touching the foot brings victory in battle. Among elephants, mating in the village causes destruction of the place; a female giving birth or being in rut brings the end of the king. Not allowing mounting or entering the house in the opposite direction foretells obstruction. Losing rut brings the king’s death. Touching the left foot with the right, or the right tooth with the hand, is auspicious. If a bull, horse, or elephant goes to the enemy's army, it is inauspicious. Heavy rain from broken clouds striking the army signals its destruction. Adverse planets, constellations, or opposing winds during a march or battle, and the fall of the umbrella, bring fear. If people are delighted and planets are favorable, it is a sign of victory. If warriors are overwhelmed by crows or carnivorous animals, it means destruction. The eastern, western, and northeastern directions are praised as auspicious. Puṣkara then turned to the timing of departures, especially for kings. He explained that one should not set out when the sun has set, is low, obscured, or when the enemy is ascendant. When planets are in reverse or afflicted, or when Venus is inauspicious, journeys should be abandoned. The same applies when Mercury is in reverse or a planet is at the junction of directions. During the lunar mansion Baidhṛti, at the time of Vyatīpāta, in the mansion Nāga, or when the omen is a quadruped or a kintughna, departure should be avoided. Times of misfortune, death, opposition, birth, or when the lunar day is Gaṇḍa or empty are also inauspicious. He explained the union of directions: northern and eastern are united, as are western and southern. One should not cross a parigha—an inauspicious period—arising from wind and fire directions, nor on days ruled by the Sun, Moon, and Mars. The days of Mitra, Indra, and the waters are also to be avoided. All gateways are auspicious, but Puṣkara revealed the shadow periods: twenty for the Sun, sixteen for the Moon, fifteen for Mars, fourteen for Mercury, thirteen for Jupiter, twelve for Venus, and eleven for Saturn. These are suitable for all actions. One should not set out when the ascendant is at birth, in Indra’s bow, or facing directly. At the onset of auspicious omens, one should set out, remembering Hari for victory. Puṣkara promised to explain, at the conclusion of his teaching on circles, the protection that should be given to the king. He then described the seven limbs of a kingdom: the lord, the minister, the fortress, the treasury, punishment, the friend, and the territory. Obstacles to these should be destroyed, and growth pursued in all circles. One’s own circle is the first; neighboring rulers are its enemies, as are their enemies. The ally who has joined is the friend, followed by the friend of the enemy, then the friend of the friend, and then the enemy of the friend of the friend. After these, he explained, comes the rear-grasper, then the one called the outcry, and then the essence of the outcry. For one seeking conquest, joined with an enemy or freed from one, these concepts apply. Certainty cannot always be declared; the one who can restrain or favor is neutral. The one who can restrain or favor all is indifferent and is the powerful lord of the earth. No one is an enemy or friend for the sake of enmity or friendship alone; the circle of twelve kings is thus described. Puṣkara spoke of three kinds of enemies: born of family, immediate, and artificial. 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. The rear-grasper should be pacified, as should one’s own circle; the ancients praise destroying the enemy through a friend. A friend may become an enemy due to proximity; thus, one seeking conquest should sever ties, if able, by his own effort. Even when power increases, he need not fear enemies, so that people do not become anxious and trust is established. Puṣkara then explained the methods of royal policy: conciliation, division, giving, and punishment. He had described punishment for one’s own land and now spoke of punishment in foreign lands. Punishment is of two kinds: open and secret. Secret punishment includes plundering, destruction of villages and crops, and setting fires. Open punishment involves poison, fire, killing by various agents, and the defilement of the virtuous and water sources. After explaining punishment, Puṣkara described neglect. When a king believes there is no conflict for him in battle, harm or loss may still occur—even through alliances. Positions gained by conciliation and giving may lead to loss of wealth. If division or punishment brings harm, one should resort to neglect, thinking, “He cannot cause me any trouble,” nor can I harm him; in that case, neglect is wise. If the enemy is insulted and harmed, the king should take action. He then revealed the method of deception: causing agitation through omens and falsehoods, disturbing the enemy, especially one who is encamped. For example, a large bird with a firebrand tied to its tail may be released, displaying the falling firebrand as an omen. Many other visible omens and tricks may be used to agitate enemies. Ascetics who have lived for a year may proclaim the destruction of the enemy, stirring fear among foes. The king should proclaim the favor of the gods for himself and declare to his troops, “Their force has arrived—strike them without fear!” When battle arrives, one should announce, “All the others have been defeated,” and make shouts and cries, declaring the enemy slain. Thus, the king, empowered by divine command and fully armed for battle, may display the magic art and, at the proper time, show Indra’s might. So Puṣkara, with warmth and reverence, instructed Rāma and the wise, weaving together the signs, omens, and strategies that guide the fate of kings and their realms.