पूर्वपत्रे समाप्तिः स्याच्छ्लोकस्य यदि राघव । परपत्रे पठेच्छ्लोकं विविच्यार्थमुदीरयेत्
If the verse ends on the first leaf, O Raghava, it is concluded; if it is on the other leaf, one should read the verse and explain its meaning.
शनैःशनैः पठेत्प्राज्ञो व्याख्यासेच्च शनैःशनैः । त्वरेह न हि कर्तव्या कुप्यति त्वरया तु गीः
The wise should read slowly, and also explain slowly; one should not act with haste here, for speech becomes disturbed by haste.
घटिकायास्तु पादः स्यादत्वरास्यात्ततोधिका । त्वरयेन्न च वक्तारं ज्ञातव्यांशमनुद्विजम्
A quarter of a ghaṭikā is allowed for haste, but not more; the reciter should not be hurried, and the meaning should be understood without agitation.
विविच्य पाठं श्लोकस्य निश्चित्यार्थं च मानसे । प्रतीपं तन्न वक्तव्यं विविच्य रघुनंदन
Having carefully read the verse and determined its meaning in the mind, one should not speak contrary to it, O descendant of Raghu.
यदि युक्तमयुक्तं वा श्लोकमन्यं पठेदसौ । पुस्तकस्थं च हित्वैव पूजकः स द्विजो यदि
If the worshipper, being a twice-born, reads another verse, whether appropriate or not, leaving aside the one in the book,
तत्तथैव हि विज्ञेयं विसंवादो न शस्यते । दैवागतो हि स श्लोको दैवं हि बलवत्तरम्
That should be understood just as it is; contradiction is not praised, for that verse has come by divine will, and fate is indeed stronger.
उपश्रुतिषु यद्वच्च नापराधो द्विजस्य तु । विस्मयो न च कर्तव्यो दैवस्य कुटिला गतिः
Just as in omens, there is no fault for the twice-born; nor should one be astonished, for the ways of fate are crooked.
यत्तत्पदविपर्यासे पत्रे चोपरिवारिणि । तमादेशं तिरस्कृत्य द्वितीयं तु पठेदतः
If, due to word transposition, the verse is on the upper covering leaf, disregarding that indication, one should then read the second.
ततस्तृतीयं पाठ्यं स्यात्ततः कार्यं विवेचनम् । अविसर्गांतपूर्वास्ते पवर्गेतरपंचमाः
After that, the third should be read, and then the meaning considered; those ending without visarga, and the fifth of the other consonant classes.
स्तुतिलिड्वर्जितः श्लोकः शकुनेषु प्रशस्यते । अध्यायादिः समाप्तिश्च वृथा पत्रं वृथा लिपिः
A verse lacking praise or the liṭ mood is praised among omens; a chapter beginning or ending, a useless leaf, or a useless script,
उक्तानुवचनं चैव द्व्युपस्तुतमथैव च । दग्धपत्रं नष्टलिपिः संदिग्धाक्षरमेव च
Repetition of what was said, double praise, a burnt leaf, lost script, or doubtful letters—
एतानि शकुने नित्यं वर्जनीयानि पंडितैः । प्रश्नो हि द्विविधो ज्ञेयो दीप्तशांत प्रभेदतः
These should always be avoided by the learned in omens; for questions are of two kinds, to be known as blazing or calm by their distinction.
शांतं च द्विविधं ज्ञेयमुत्पत्तिस्थितिवृद्धितः । तत्र शांतं प्रशस्तं स्याल्लक्षितं पूर्वलक्षणैः
Peace is said to be of two kinds, distinguished by arising, abiding, and increase; among these, the praised peace is that which is marked by the earlier characteristics.
कार्यभेदास्तु वर्ण्यंते केचिन्मर्त्योपयोगिनः । कस्यचित्कार्यमादाय कश्चित्प्रष्टा भवत्यपि
Various distinctions of action are described, some useful for mortals; one takes up a certain task, and another becomes the questioner.
स करोति तदा प्रश्नं समेत्य स्मरतेऽत्र किम् । स पुनर्धार्य पत्रं तत्तस्मिन्पत्रं प्रशस्यते
He then poses the question and, coming together, recalls what is relevant; again, he holds the leaf, and that particular leaf is praised in this context.
अथवा तत्क्षमोपेतं वैराग्यं परमेव च । यतः कुतश्चिद्दृष्टस्तु स्तुतिपादकमेव च
Or, it is endowed with patience and supreme detachment; or, seen from some perspective, it becomes the basis for praise.
परिहृत्य परं चापि तस्मिन्नर्थे शुभावहम् । मृतो गृह्णाति वागर्थमिति प्रश्नोऽशुभप्रदः
Even after setting aside the highest, in that matter which brings auspiciousness, if the deceased takes the meaning of the words, then the question brings misfortune.
विवादे विजयप्रश्ने जयद्योतकमिष्यते । सृष्टिरप्यत्र शस्ता स्यात्क्रूरायां क्लेशतो जयः
In a dispute, when victory is questioned, an omen indicating victory is desired; even creation here is considered good, but in cruelty, victory comes with suffering.
प्रशांतायामुपायैस्तु मिश्रायां विड्वरो भवेत् । पुरादिवर्णनं यत्तु मध्यमं यदि चोत्तमम्
When there is peace, by means of proper methods, in a mixed case, the best of birds is indicated; as for the description from the beginning, if it is middling or excellent.
कलिसंभावनायास्तु शृंगारस्योपवर्णने । राज्यनिर्वाहचिंतायां राज्यलिंगंशुभावहम्
For the consideration of the Kali age, or in the description of love, in matters of royal administration, the sign of kingship brings auspiciousness.
यस्यापि यादृशं योग्यं विचार्य तादृशं बुधैः । स्तुतिवैराग्ययोः कार्यं विलयः परिकीर्तितः
For each, what is appropriate should be considered by the wise; in the case of praise and detachment, dissolution of the action is declared.
कार्याल्पसिद्धिः स्खलितेन च निर्वाहमृच्छति । तस्यान्यार्थस्यान्यभावो राम शांतिविचारणे
When there is little accomplishment of the task due to a mistake, completion is attained; for another meaning, there is no otherness, O Rama, in the consideration of peace.
विसर्गांतश्च पूर्वार्द्ध विपर्यासो भविष्यतः । संकल्पितान्यथाभावो ह्यध्यायस्य समापने
If the first half ends with a visarga, there will be reversal; the imagined contrary meaning occurs at the conclusion of the chapter.
कांडादेस्तु समाप्तौ तु स्यात्तत्कार्यविनाशनम् । तस्मादेतादृशे दोषे शकुनस्य विपर्ययः
At the end of a section, there is destruction of that action; therefore, in such a fault, the omen is reversed.
क्षुते पुस्तकपाते च त्वाहते मस्तकादिषु । वक्ता वैमाननं याति ततः शकुननाशनम्
If there is sneezing, the book falling, or a blow to the head and so on, the speaker becomes confused, and then the omen is destroyed.
तस्मादेतादृशे दोषे शकुनं परिवर्जयेत् । उपमायां भवेद्राम कार्याभासो न वस्तुतः
Therefore, in such a fault, one should avoid the omen; in a simile, O Rama, the appearance of action is not real.
संतानं भोन्यत्र चोक्ता सृष्टिर्मध्यफलप्रदा । स्तुतिः प्रशस्ता कुत्रापि गुणवत्कार्यनिर्णये
Here, continuity is stated, and creation gives a middling result; praise is esteemed in any case, when determining a virtuous action.
विवाहे चौषधे दाने व्यवहारे कृषौ तथा । यथार्था च स्तुती राम निर्वाहेऽपि न दूषणम्
In marriage, medicine, giving, legal matters, and also in agriculture, praise that is appropriate, O Rama, is not a fault even in completion.
राम उवाच- क एष दृश्यते व्योम्नि सर्वाभरणभूषितः । विमानस्थो महादीप्त मध्याह्नार्क इवापरः
Rama said: Who is this seen in the sky, adorned with all ornaments, standing in a celestial chariot, shining greatly like another midday sun?
दुष्प्रेक्ष्यः सर्वमर्त्यानां तस्यांके चारुहासिनी । अपरा श्रीरिव ब्रह्मंस्तथा पंचसुयोषितः
He is difficult for all mortals to behold; on his lap sits a beautiful woman, like another goddess of fortune, O Brahman, along with five other women.