In a sacred dialogue, the wise ones gathered to hear the auspicious and inauspicious omens revealed through the presence of animals and other signs, as well as the subtle movements of the wind and the secrets of horse health. The teachings began with the signs seen at the places associated with elephants and crows. It was said that when an elephant is seen in its proper place, prosperity follows: fields flourish, grain is abundant, and comfort fills the land. Yet, if a crow appears where the elephant should be, this too brings an abundance of wealth and grain, though in a different manner. But if, at the crow’s place, a flag is seen, it foretells the destruction of one’s undertakings. Should a smoky-colored being appear there, suffering and calamity are sure to arise. Further signs were revealed: if a lion occupies the crow’s place, conflict and distress will come; if a dog is seen there, one should beware of dangers such as the destruction of one’s home. The appearance of a bull at the crow’s place signals fear of losing one’s position, while a donkey in that place foretells loss of wealth and defeat. Yet, if an elephant stands at the crow’s place, it brings wealth and fame. If a crow is seen at its own place, it signals journeys to distant lands. Then Bhairava addressed the Devi, promising to explain the signs of victory brought by the wind, and the auspiciousness of the elements—wind, fire, water, and Indra. He described how the wind, when found on either the left or right, brings abundance; fire rises upward, water (Varuna) is below, and Mahendra (Indra) is in the center. During the bright fortnight, Indra is on the left; during the dark fortnight, on the right, and his rising lasts three days. If, from the first lunar day, the order of these elements is reversed, decline follows. When the rising of these elements is aligned with the sun’s path and the moon sets, qualities flourish. Otherwise, obstacles arise. Sixteen such transitions occur, both by day and night. Bhairava continued: when the wind changes at the midpoint of a half-watch, it signals a loss of health, for the wind wanders among all beings. When the wind is felt in the right nostril, eating and union are favorable, and a warrior will conquer in battle and over desires. Movement of the wind to the left is best, bringing auspicious and beautiful results in all endeavors. In the positions of Mahendra, Varuna, and Vata, there is no fault. When the wind moves to the right, drought comes; to the left, rain falls. Then Dhanvantari spoke, revealing the ancient science of horses, their characteristics, and remedies for their ailments. He described horses that should be avoided: those with a crow’s beak, black tongue, mouth like a tree, hot palate, fierce face, few or sparse teeth, horned, single-testicled, with coverings, two hooves, teats, cat’s feet, tiger-like form, signs of leprosy or abscesses, those born of Yama, dwarfs, cat-like, and with brown eyes. Such horses are flawed. The best horses are of the Turushka breed, the middle measure five hands high, and the smallest are three hands. Horses that are not perfectly formed, with short ears or mottled appearance, are not weak but live long. For protection from evil influences, worship and offerings should include neem leaves, guggul, mustard oil, and clarified butter. Sesame, vacha, and hing should be tied around their necks. Dhanvantari explained two kinds of wounds: those from external causes, such as weapons, and those from internal imbalances. Wounds caused by wind heal slowly; those from phlegm heal quickly; those from bile cause burning and dull pain, and those from blood are similarly painful. For wounds from external agents, infected wounds should be cleansed with castor root, citraka, and universal medicines, applied twice daily. Garlic and rock salt, or buttermilk fermented with them, sesame cake with curd and rock salt, and cakes with neem leaves are used for cleansing and healing. A powder made from patola, neem leaves, vacha, citraka, pippali, and ginger should be prepared. When given to the horse, it destroys worms, phlegm, and sluggish wind. A decoction of neem leaves, patola, triphala, and khadira, when boiled and given to a horse with bleeding for three days, relieves horse-leprosy. For wounds and leprosy, mustard oil is beneficial; decoctions of garlic and similar herbs bring relief. For nasal disorders, juice of mātuluṅga or māṃsī is administered. On the first day, two palas are given, increasing by one pala daily until eighteen palas are reached. For the lowest cases, eight palas; for the middle, fourteen. This treatment is not to be given in autumn or summer. For wind disorders, oil with sugar, clarified butter, and milk is used; for phlegm, pungent oils with spices; for bile, water of triphala. Horses that eat rice, shashtika, and milk are considered inferior and should be avoided, but a horse the color of ripe jambū fruit or golden is not to be avoided. At half a prahara, guggul should be given to a harnessed horse, and rice pudding with milk for stability. In wind disorders, feed milk and rice; for bile, use meat juice, honey, mudga, and clarified butter. For phlegm, give mudga and kulattha, or bitter and pungent foods. In deafness or disease, guggul is used for disorders caused by all three humors. For all diseases, begin with a pala of dūrvā grass on the first day, a karṣa on the next, and five palas on the following day. The highest amount for eating or drinking is eighty palas, the middle is sixty, and the lowest is forty palas. For wounds, leprosy, and lameness, administer with a decoction of triphalā; for weak digestion and swelling, use cow’s urine. In cases of vāta, pitta, wounds, and disease, cow’s milk with ghee is given; for the emaciated, nourishing food mixed with meat is provided. Thus, with reverence and care, the wise ensure the health and prosperity of their noble horses, guided by the sacred teachings of the ancients.