Hear now a vivid tale drawn faithfully from the ancient verses of the Agni Purāṇa. In days when omens filled the air, the wise would observe the world with attentive eyes. When the sound of musical instruments echoed from the sky, it was known that great danger was near. Wild animals and birds, leaving the forest, would enter the village—another sign of impending trouble. Likewise, if domestic animals wandered into the forest, or aquatic creatures emerged onto land, or land animals plunged into water, and auspicious beings approached the royal gates, all these were portents not to be ignored. At dusk, if a rooster remained inside the house, or if an auspicious bird appeared at sunrise, the elders would take heed. Should a pigeon enter the home or a carnivorous beast rest upon the roof, the warning was clear. If bees began making honey, or a crow was seen mating, especially at the gates, gardens, entrances, walls, or within houses, these events signaled unrest. A sudden collapse of strong structures foretold the death of a king, and when dust or smoke disturbed the directions, danger was imminent. The rising or setting of comets, blemishes upon the moon or sun, and disturbances among planets and stars all indicated peril. Where fire refused to burn or water jars leaked, calamities such as death, fear, and emptiness would follow. Seeing these omens, Puṣkara spoke: “Let me explain the worship of the gods and the removal of calamities. After bathing with the three ‘āpohiṣṭha’ mantras, offer water to Viṣṇu. Recite ‘hiraṇyavarṇā’ and offer foot water with the three mantras, O twice-born. Use ‘śanna āpo’ for sipping, and sprinkle water as prescribed. On the chariot and its axle, recite the three mantras and offer fragrance; ‘yuveti’ for cloth, ‘puṣpaṃ puṣpavatī’ for flowers, and ‘dhūpaṃ dhūposi’ for incense. ‘Tejosi’ is for clarified butter, ‘śukraṃ’ for the lamp, ‘madhuparkaṃ’ for honey mixture, and ‘dadhīti’ for curds. The eight verses of ‘hiraṇyagarbha’ are prescribed for offering. For food and fragrant drink, for fan, whisk, footwear, umbrella, vehicle, and seat, all should be offered beginning with the Sāvitrī mantra, reciting the appropriate prayers for each item. In the absence of an image, one may use the altar, joined palms, a full water-pot, the riverbank, or a lotus as the focus of worship. By worshipping Viṣṇu in this manner, peace is attained. Then, when the fire is blazing, the fire offering should be performed, after cleansing, sprinkling, and arranging the prescribed materials. With pure intent, select the best portion of all food and offer it to Vāsudeva, the Lord and imperishable one. Also offer to Agni, Soma, Mitra, Varuṇa, Indra the greatly fortunate, and to Indra and Agni together. To all the gods, to the Lord of creatures, to Anumati, to Rāma, and to Dhanvantari, homage should be given. Next, offer to Vāstoṣpati, then to the goddess, then to Agni as the maker of the sacrifice. Each offering should be presented by name. Around the carpenter and his assistant, to the east of the fire, offer to the horses and sheep. To Nirundhī, Dhūmriṇīkā, Asvapantī, and Meghapatnī—these are their names, O Bhārgava. Then, in order, offer to the deities beginning with Āgneyī, placing offerings on the weapons; to Nandinī, Subhāgyā, and Sumaṅgalyā. After that, give to Bhadrakālī, to the post, to Śrī, to Hiraṇyakeśī, and to the forest trees. At the two doors, offer to Dharma and Adharma; in the middle of the house, to Dhruva; outside, to Mṛtyu, and to Varuṇa at the water place. Beyond the house, offerings are given to spirits; at the shelter, to Dhanada; to Indra and the Indra-beings, give to the east; to Yama and the Yama-beings, to the south; to Varuṇa and the Varuṇa-beings, to the west; to Soma and the Soma-beings, to the north; to Brahmā and the Brahmā-beings, in the middle. In the sky and above, offer to Sthaṇḍila on earth; by day, to day-roaming beings; by night, to night-roaming beings. Offerings should be given outside in the evening and morning daily. The offering of balls (piṇḍa) is for the morning, not the evening. First, give to the father, then to the grandfather, then to the great-grandfather, the mother’s father, and the mother’s mother. Offer to the ancestors on blades of sacred grass at the southern end, for those associated with Indra, Varuna, Vayu, Yama, or Nairriti. Let the crows accept the rice-ball offered; with the crow’s mantra, also offer a rice-ball for the dogs. In the family of Vivasvat are born two dogs, one dark and one spotted; to them offer a rice-ball, praying for their protection on the path. May the cows, mothers of the three worlds, accept this food. After offering food to the cows for auspiciousness, give alms. Having honored guests and the poor, the householder may then partake of the meal. Agni then spoke: “I will explain the bath that accomplishes all aims and brings peace. The wise should bathe the planets on the riverbank, as well as Vishnu. In a temple, when afflicted by fever or disease, or troubled by Vinayaka or planetary influences, bathe accordingly. For a student, bathe in a pond at home; for one desiring victory, at a sacred ford. A woman whose womb is to be cleansed should be bathed in a lotus pond; one whose child has died should bathe in the presence of an Ashoka tree. Those desiring flowers should bathe where flowers abound; those desiring sons, in the ocean; and all who seek household prosperity, in the presence of Vishnu. For all, the best bath is on the days of Revati or Pushya in the month of Vaishakha. For one desiring a bath, purification for seven days beforehand is prescribed.” Thus, through careful observation, worship, offerings, and ritual baths, the wise sought to avert calamity, honor the gods and ancestors, and bring peace and auspiciousness to their homes and lives.