ಪುಷ್ಕರ muni began to explain the signs and omens that arise during journeys and campaigns, especially those observed in birds, animals, and planetary positions. He said that when birds approach from the right or left, they are considered to bring the desired results. Among them, the presence of birds like ಶ್ಯಾಮಾ, ನಾಚ್ಚೂ, ಶೂಹ್, ಪಿಂಗಲಾ, and even the house lizard is seen as auspicious. He continued, mentioning that the female pig, ಪರಪುಷ್ಟಾ, ಪುನ್ನಾಮಾನ, and birds coming from the left, as well as those named after women, ಭಾಸ, ಕಾರೂಷ, ಕಪಿಶ್ರೀ, ಕರ್ನಚ್ಚಿತ್, are also included in these observations. Particularly, when kapiśrī, karṇa, pipyīkā, ruru, and ena approach from the right, they are auspicious. Even the sight of ox, snake, hare, boar, and lizard is favorable. However, seeing a monkey or bear coming from the opposite direction is not desirable. Yet, a bird that regularly follows a person setting out is considered effective. The wise should declare the result for that day itself. Birds that are intoxicated, seeking food, young, or attached to enmity must also be considered in this way. If a bird enters the boundary and remains inside, it is fruitless. But if it cries once, twice, thrice, or four times, it is auspicious and fruitful. If it cries five or six times, it is fruitless; if seven times, it is fruitful again, but beyond that, it becomes fruitless. Such cries cause horripilation in people and fear for vehicles. The bird called ಜ್ವಾಲಾನಲಾ or ಸೂರ್ಯಮುಖಿ is known to increase fear. Further, if a deer is seen first in an auspicious place, it brings good fortune for a year. Even in an inauspicious place, its sight remains favorable. One who sees such a deer on the first day should understand that the result for the year corresponds to himself. Puṣkara then described the omens relating to crows. If many crows enter a city by a particular path and that path is blocked, the city will be captured. If a crow settles in the army for rest and caws—especially if it is on the left, frightened, or agitated—it foretells great danger. If it pecks at shadows, limbs, vehicles, shoes, umbrellas, clothes, or similar things, it means death if worshipped, but auspiciousness if 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. Placing red things in front foretells imprisonment. Bringing yellow, golden, or silver objects signals gain; taking them away 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, the right one brings loss. The left crow going in the proper direction is best; the middle crow 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 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 like crows, O descendant of Bhṛgu. Dogs standing to the left of the camp bring destruction to Brāhmaṇas. If they bark at the king's place, 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 the journey. If it faces the traveler, it causes obstruction. If it blocks the path, it indicates thieves. If its mouth is bone-filled or rope-filled, it means loss. If its mouth has shoes or meat, it is auspicious. If its mouth has inauspicious things or hair, it is unfavorable. If it urinates in front of someone, it brings fear; 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 others 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, or are given, or are one's own, it is auspicious; 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 hair bristling, or if they are smeared with jackal mud, it is auspicious. All this applies to buffaloes and other animals as well. If a horse is mounted by another, sits in water, or rolls on the ground, it is not desired. If a horse 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, touches the foot, it brings victory in battle. 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. If a bull, horse, or elephant goes to the enemy's army, it is inauspicious. If the army 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. If people are delighted and planets are favorable, it is a sign of victory. If warriors are overcome by crows or carnivorous animals, it means destruction of the circle. The eastern, western, and northeastern directions are praised as auspicious. Puṣkara then spoke about the timing of departure. He said, “I will explain all matters of departure, based on royal duty.” When the sun has set, is in a low position, is obscured, or when the enemy is in the ascendant, one should not set out. When planets are in reverse or afflicted, or when Venus is inauspicious, one should abandon the journey. Similarly, when Mercury is in reverse or when a planet is at the junction of directions, the journey should be avoided. 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, one should avoid setting out. One should not depart during times of misfortune, death, opposition, birth, or when the lunar day is Gaṇḍa or empty. The northern and eastern directions are said to be united; likewise, the western and southern directions are also considered united. One should not cross a parigha (inauspicious period) arising from the directions of wind and fire; the days ruled by the Sun, Moon, and Mars are also not auspicious. Similarly, the days of Mitra and others, or those of Indra and the waters, are also to be avoided. All gateways are auspicious. Puṣkara explained the shadow periods: for the Sun, twenty are to be known; for the Moon, sixteen; for Mars, fifteen; for Mercury, fourteen; for Jupiter, thirteen; for Venus, twelve; for Saturn, eleven are stated as 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. At the end of the discussion on circles, Puṣkara promised to explain the protection of the king that should be done. He described the seven limbs of a kingdom: the lord, the minister, the fortress, the treasury, the punishment, the friend, and the territory. The obstacles to the seven-limbed kingdom should be destroyed, and in all the circles, growth should be pursued by the king. He explained the structure of the circles: one's own circle is the first; neighboring rulers are its enemies, and their enemies as well. The ally who has joined is the friend; after that, the friend of the enemy; then the friend of the friend; after that, the enemy of the friend of the friend. After that comes the rear-grasper, and then the one called the outcry. Then comes another called the essence of the outcry. For one who desires conquest, who is joined with an enemy or freed from one, these apply. Even here, certainty cannot be declared; one who is able to restrain or favor is called the neutral. One who is able to restrain or favor all is called the indifferent, and he is the powerful lord of the earth. No one is an enemy or friend for the sake of enmity or friendship; this circle, consisting of twelve kings, has been described. Three kinds of enemies are to be known: born of family, immediate, and artificial; among them, the earliest is considered the most difficult to deal with. Even the immediate enemy is considered artificial; the rear-grasper is an enemy, and so too are the friends of the enemy. One should pacify the rear-grasper by means and also one’s own; the ancients praise the destruction of the enemy through a friend. A friend becomes an enemy due to proximity; therefore, one who wishes to conquer an enemy should sever ties, if able, 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 explained about punishment. Conciliation and division, as well as giving and punishment, have already been described for one's own land. Now he spoke about 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 poison, fire, killing by various agents, and also the defilement of the virtuous and of water sources. He concluded by saying, “The application of punishment has been explained; now listen, Bhārgava, to neglect: when a king thinks in battle, 'There is no conflict for me.'” Thus, Puṣkara muni imparted wisdom on omens, timing, the structure of circles, and the methods of punishment and neglect in the affairs of kings and their journeys.