When disturbances arise—such as strange occurrences in sacred images, or when fire refuses to burn and thunder crashes ominously across the kingdom—the wise know that these are not ordinary events. To bring an end to such disruptions in holy images, worship and offerings must be made to Prajāpati. If firewood fails to ignite, it is a sign that the kingdom is under affliction from its rulers, and the remedy for such fire-related troubles, O Bhārgava, lies in the chanting of Agni mantras. Sometimes, trees may bear fruit out of season, or milk may flow as blood. These unnatural happenings among trees and cattle are omens of calamity, and their remedy is found in the auspicious worship of Śiva. Excessive rain, drought, and famine are all considered dire portents. If rain falls unseasonably for three days, it is a sign to be feared. When rainfall is disrupted, peace can be restored by worshipping Parjanya, Indra, and the Sun. Through such devotion, those who had left the city return, and those who dwelled nearby approach once more. At times, rivers, lakes, and springs may lose their taste; when water sources are disturbed, the recitation of the Varuṇa mantra is prescribed. If women give birth out of season, or if children are born at the right time but with abnormalities—be it distorted births, twins, or other such occurrences—these too are considered omens. When there are such irregularities in childbirth, one should honor and worship women, Brahmins, and others. The same applies if mares, elephants, or cows give birth to twins. If offspring are of a different species or are deformed, they will not survive beyond six months. The birth of such deformed young signals danger from foreign armies. For these abnormalities, fire offerings, mantra recitation, and worship of Brahmins and other respected ones are advised, for only those who are fit will bear suitable offspring. Stranger still, if the sound of musical instruments is heard in the sky, or if wild animals and birds leave the forest and enter the village, it is a sign of great danger. If domestic animals flee to the forest, or aquatic creatures come onto land, or land animals take to the water, or auspicious creatures gather at the royal gate, these are all signs to heed. At dusk, if a rooster remains in the house, or if an auspicious bird appears at sunrise, if a pigeon enters the house, or a carnivorous animal lies on the roof, these too are omens. If bees suddenly make honey, or a crow is seen mating in unusual places—at gates, gardens, entrances, walls, or houses—these occurrences are not to be taken lightly. If strong structures collapse without warning, it foretells the death of a king. Likewise, if the directions are obscured by dust or smoke, or if comets rise or set, or blemishes appear in the moon or sun, or if there is disturbance among the planets and stars, danger is near. Where fire refuses to burn, or water jars begin to leak, such omens forewarn of death, fear, emptiness, and other calamities. At this point, Puṣkara spoke, “I shall explain the acts of worship for the gods and the removal of these calamities. After bathing with the three ‘āpohiṣṭha’ mantras, one should offer water to Viṣṇu. Recite the ‘hiraṇyavarṇā’ mantra and offer foot water with the three mantras, O twice-born. Use the ‘śanna āpo’ for sipping, and sprinkle with this water as well.” He continued, “On the chariot and axle, recite the three mantras and offer fragrance. The ‘yuveti’ mantra is for cloth, ‘puṣpaṃ puṣpavatī’ for flowers, and ‘dhūpaṃ dhūposi’ for incense. ‘Tejosi’ is chanted for clarified butter, ‘śukraṃ’ for the lamp, ‘madhuparkaṃ’ for the honey mixture, and ‘dadhīti’ for curds. The eight verses of ‘hiraṇyagarbha’ are prescribed for these offerings. Food and fragrant drinks, as well as fan, whisk, footwear, umbrella, vehicle, and seat, should all be offered in this manner.” “All such offerings should begin with the Sāvitrī mantra; the appropriate mantras must be recited, and each item offered in turn. If there is no image present, the altar, joined palms, a full water-pot, the riverbank, or a lotus may serve as the focus of worship. By worshipping Viṣṇu in this way, peace is attained.” “Next, the fire offering should be performed when the fire is blazing, after proper cleansing, sprinkling, and preparation of the prescribed materials. With a pure heart, the best portion of all food should be offered to Vāsudeva, the Supreme Lord, the imperishable one. Offerings should also be made to Agni, Soma, Mitra, Varuṇa, and the greatly fortunate Indra, as well as to Indra and Agni together.” “All the gods, the Lord of creatures, Anumati, Rāma, and Dhanvantari should be honored. Then to Vāstoṣpati, the goddess, and Agni as the maker of the sacrificial rite. Each should be offered their due by name. Offerings are also to be made to the carpenter and his assistant, to the east of the fire, and to the horses and sheep.” “Recite the names Nirundhī, Dhūmriṇīkā, Asvapantī, and Meghapatnī—these are to be remembered, O Bhārgava. In order, offer to the deities beginning with Āgneyī, placing offerings on the weapons, and then to Nandinī, Subhāgyā, and Sumaṅgalyā.” “Offer to Bhadrakālī, to the post, to Śrī, to Hiraṇyakeśī, and likewise to the forest trees. At the two doors, offer to Dharma and Adharma; in the center of the house, to Dhruva; outside, to Mṛtyu, and at the water place, to Varuṇa.” “Beyond the house, offer to the spirits; at the shelter, to Dhanada; to Indra and the Indra-beings, give to the east. To Yama and the Yama-beings, offer to the south; to Varuṇa and his followers, to the west; to Soma and his retinue, to the north; and to Brahmā and his, in the center.” “In the sky and above, to Sthaṇḍila on the earth, to the day-roaming beings by day, and to the night-roaming beings by night, make your offerings. These should be given outside, both in the evening and morning each day. The offering of balls (piṇḍa) is to be performed in the morning, never in the evening.” “First, honor your father, then your grandfather, then great-grandfather, then your mother’s father, and finally your mother’s mother. In this way, through careful worship, offerings, and the honoring of gods, ancestors, and all beings, disturbances and calamities are dispelled, and harmony is restored to the world.