Hear now a vivid account, drawn faithfully from the sacred verses you have provided. In the ancient kingdom, justice was upheld with firmness and discernment. When anyone, whether Brahmin or Śūdra, consumed forbidden food, or issued false orders, or destroyed forged goods, the prescribed fine was a kṛṣṇala. The law was impartial, and the same penalty applied to all who erred in these ways. Those guilty of even graver acts—such as administering poison, setting fire, or causing the death of a husband, teacher, Brahmin, or child—were to be punished with the highest possible fine, for such deeds struck at the very heart of dharma. If someone committed the cruel act of cutting off ears, noses, or fingers, or destroyed fields, houses, villages, or forests, the punishment was banishment, accompanied by cows—symbolizing both expulsion and the forfeiture of prosperity. Severe indeed was the fate of one who dared to approach the king’s wife: such a person was to be burned with fire taken from the funeral pyre, a most fearsome retribution. Likewise, anyone who altered the king’s order—making it less or more than it truly was—faced the same dread penalty. Should a thief, already a repeat offender, be released, the one who set him free would pay the highest fine. Mounting the king’s chariot or occupying his seat was an offense of equal seriousness, demanding the same penalty. And if a person, having been justly defeated in a dispute, stubbornly refused to accept the outcome and returned to quarrel anew, he would be fined double for his obstinacy. Those who called for a duel, or shouted out without being summoned, or fled after being released from the officer’s grasp, were to be bound and restrained, their unruliness curbed by the law. Turning from justice to the art of war, Puṣkara spoke: “When the king, roused by a loud outcry, suspects that his rear guard has been overpowered by the enemy, he should prepare for a campaign. Let him assure himself: ‘My soldiers are strong, my retainers are loyal and well-paid, my forces are abundant, and I am capable of guarding our base.’ With this confidence, let him lead his army into camp, ready for battle. Advance should be made when the enemy is in distress, or when fate afflicts them—be it through earthquake, a damaged banner, or unfavorable omens. Auspicious signs, such as favorable dreams or twitching of the right side of the body, should also guide the king. If an auspicious omen or bird appears, it is the time to enter the enemy’s city. In the rainy season, an army rich in infantry and elephants should be deployed, for such a force brings victory. Remember, twitching on the right is auspicious, but not so on the left, the back, or the heart. Marks, swellings, or twitching must be carefully recognized and interpreted.” Puṣkara then turned to the mysteries of dreams, promising to explain those that are auspicious and those that are inauspicious, and how to dispel the ill effects of the latter. He warned that, except for the navel, the appearance of grass or trees growing from any part of the body was a sign to heed. Dreams of one’s head being ground, shaving with copper vessels, being shaven or naked, wearing dirty garments, oiling the body, or being smeared with mud—all these were inauspicious. Other troubling dreams included falling from a height, marriage, singing or playing stringed instruments for amusement, or climbing a branch. Acquiring lotuses or copper, killing serpents, seeing trees with blood-red flowers, or contact with a caṇḍāla also portended misfortune. Entering the mother’s womb, ascending a funeral pyre, falling upon Indra’s banner, or upon the moon or sun, were all signs to be wary of. Likewise, seeing portents among divine, aerial, or earthly beings, or witnessing the anger of gods, twice-borns, kings, or teachers, were dreams to be heeded. Playing instruments without strings, or those lacking music, descending into a stream, bathing with cow dung water, muddy water, or ink-water, losing one’s limbs, purging, vomiting, heading southward, being overcome by disease, losing fruits, or breaking metals—these dreams, too, were ill omens. Falling from houses, sweeping the house, or being carried by boars, ghosts, flesh-eaters, monkeys, or outcastes were all considered inauspicious. Further, drinking oil, bathing, wearing garlands stained with blood, or anointing oneself in such a state were signs of misfortune. Yet, telling these dreams to others could bring relief and good fortune. After such troubling dreams, one should bathe, honor the twice-born, offer oblations with sesame seeds, and worship Hari, Brahmā, Śiva, the Sun, and Gaṇa. Reciting hymns and chanting the Purusha Sūkta and other sacred texts would help dispel the ill effects. The fruits of dreams depended on when they were seen: those in the first watch of the night would manifest after a year; those in the second, after six months; in the third, after three months; in the fourth, within half a month or by ten days at sunrise. If both auspicious and inauspicious dreams occurred in a single night, the result was determined by the last dream seen. Therefore, after an auspicious dream, it was advised not to sleep again, lest a less favorable vision follow. Auspicious dreams were signs of good fortune: ascending mountains, palaces, elephants, horses, or bulls; seeing white-flowered trees, trees in the sky, or trees and grass growing from the navel; having many arms or heads; the sudden appearance of gray hair; wearing pure white garlands and garments. Seizing the moon, sun, or stars, sweeping, embracing Indra’s banner, or raising a banner; taking hold of the earth or a stream of water; defeating enemies, winning disputes, gambling, or battles—all these were favorable signs. Eating goat’s flesh or rice pudding, seeing blood, or bathing in blood; drinking pure blood, wine, or milk; moving about on the ground with weapons, or seeing a clear sky; milking buffaloes, cows, lionesses, she-elephants, or mares with one’s mouth—these, too, were auspicious. Receiving favor from gods, Brāhmaṇas, and teachers, or being anointed with water or with that which flows from the horns of cows, was a blessing. If one fell from the moon in a dream, it was a sign of coming sovereignty, royal consecration, or even a symbolic cutting of the head—a transformation portending greatness. Thus, the laws of justice, the strategies of kings, the portents of omens and dreams, and the means of averting misfortune were all woven together in the tapestry of dharma, guiding the wise on the path of righteousness, prosperity, and auspiciousness.