In the sacred dialogue, the auspicious signs and omens were revealed in detail. It was said that when a lion occupies the place of the bull, fortune and wealth follow; but when a dog stands in the bull’s place, it signifies a yearning for strength and prosperity. The sight of a bull in its own place brings fame, satisfaction, and joy, while a donkey in the bull’s place heralds great gain. If an elephant is seen in the bull’s place, it foretells union with women, elephants, and others; whereas a crow in the bull’s place speaks of union with place and mind. Yet, if a flag appears in the donkey’s place, disease and sorrow may ensue; and a smoky figure in the donkey’s place warns of fear from thieves and similar dangers. The lion in the donkey’s place bestows honor, prosperity, and victory, but the dog in that place signals distress and loss of wealth. Seeing a bull in the donkey’s place brings happiness and reunions with loved ones, while a donkey in its own place indicates suffering and affliction. An elephant in the donkey’s place brings happiness and sons; but a crow there brings quarrels and disease. A flag in the elephant’s place grants victory over women, prosperity, and happiness; a smoky one brings union with wealth and grain. The lion in the elephant’s place brings victory and accomplishment, while the dog there ensures health and abundant happiness. Seeing a bull in the elephant’s place brings royal honor, respect, and wealth; a donkey there brings suffering at first, then happiness. An elephant in its own place brings prosperity in fields, grain, comfort, and more; a crow in the elephant’s place brings abundance of wealth and grain. If a flag is seen at the crow’s place, undertakings are destroyed; a smoky-colored one there brings suffering and calamity. A lion at the crow’s place brings conflict and distress; a dog brings fear of destruction of the home and similar dangers. A bull at the crow’s place brings fear of losing one’s position; a donkey there brings loss of wealth and defeat. An elephant at the crow’s place brings wealth and fame; a crow in its own place foretells travel to foreign lands and similar events. Then Bhairava spoke to Devi, promising to explain the victory of the wind and the signs of victory in foreign lands, as well as the four auspicious ones: wind, fire, water, and Indra. The wind, when situated on the left or right, becomes abundant; fire moves upward, and Varuna (water) is below. Mahendra (Indra) is situated in the middle; in the bright fortnight, he is on the left, in the dark fortnight, on the right, and his rising lasts for three days. From the first lunar day onward, if the order is reversed, decline follows; if the rising is along the sun’s path and the moon sets, qualities increase in such conjunction; otherwise, obstacles arise. Sixteen transitions are described, both by day and by night. When the wind changes at the midpoint of a half-watch, loss of health should be understood, as the wind wanders among beings. When the wind is in the right nostril, eating and sexual union are favorable; one armed with a sword will win in battle, conquering enemies and desires. Movement to the left is best for all undertakings; when the wind blows there, the result is auspicious and beautiful. In the positions of Mahendra, Varuna, and Vata, no fault arises; when the wind moves to the right, drought results, and when to the left, there is rain. Then Dhanvantari spoke, offering the Ayurvedic science of horses and their characteristics for all purposes. He described horses with a crow’s beak, black tongue, tree-like mouth, and hot palate; those with fierce faces, few teeth, horned, sparse teeth, single-testicled, born with testicles, covered, two-hooved, and with teats. Some have cat’s feet, tiger-like forms, resemble those with leprosy or abscesses, are born of Yama, are dwarfs, cat-like, and have brown eyes. Horses with these faults should be rejected. The best horse is of the Turushka breed; the middle one measures five hands, and the smallest is three hands. Horses that are not well-formed, those with short ears, and those with mottled appearance are not weak but live long. For protection from evil influences, one should use neem leaves, guggul, mustard oil, and clarified butter in worship and offerings. Sesame, vacha, and hing should be tied around the necks of horses. Two types of wounds are described: those caused by external agents and those caused by internal imbalances. Wounds caused by wind take a long time to heal; those caused by phlegm heal quickly. Wounds caused by bile are characterized by burning in the throat and dull pain from blood. For wounds caused by external agents such as weapons, the cleansing of infected wounds is done with castor root, citraka, and universal medicines, applied twice daily. Garlic and rock salt, or buttermilk fermented with them, sesame cake mixed with curd and rock salt, and a cake with neem leaves are used for cleansing and healing wounds. Patola, neem leaves, vacha, citraka, pippali, and ginger should be powdered together. By drinking this, worms, phlegm, and sluggish wind are destroyed. Neem leaves, patola, triphala, and khadira are also used. After boiling these, the wise person should give it to the horse with flowing blood for three days to relieve horse-leprosy. For wounds and leprosy, mustard oil is beneficial; decoctions of garlic and similar herbs are given for relief. For nasal treatment, one should immediately administer the juice of mātuluṅga or the juice of māṃsī, combined with other winds. On the first day, two palas are given, increasing by one pala each day, until eighteen palas are reached on the final day. Thus, the sacred teachings flowed, revealing the signs, omens, and remedies for well-being, prosperity, and health, both for humans and their noble steeds, as spoken by the divine ones.