When the body twitches in an auspicious manner, or when one beholds a favorable dream, these are signs that fortune smiles upon the observer. If, at such a moment, an auspicious omen or the appearance of a favorable bird is witnessed, it is wise to proceed, even into the city of one’s enemy. In the season of rains, the deployment of an army teeming with infantry and elephants is prescribed, for an army rich in foot soldiers is ever victorious in battle. A twitching on the right side of the body is a good sign, but if it occurs on the left, or on the back, or the heart, it is not auspicious. One must also pay heed to marks or swellings, for these, like twitchings, are to be recognized as portents. Puṣkara then spoke, saying, “I shall explain the nature of dreams—those that are auspicious, those that are inauspicious, and the means to remove the ill effects of bad dreams. Wherever, except at the navel, grass or trees sprout on the body, it is a sign to be interpreted with care. “To dream of grinding on the head, shaving copper vessels, being shaven, nakedness, wearing unclean garments, anointing oneself with oil, or being smeared with mud—these are not good signs. Likewise, falling from a height, marriage, singing, playing stringed instruments for amusement, or climbing a branch are to be regarded as inauspicious. “If one dreams of acquiring lotuses or copper, slaying serpents, seeing blood-red flowering trees, or contact with a caṇḍāla, these too are ill omens. Entering the mother’s womb, ascending the funeral pyre, falling upon Indra’s banner, or upon the moon or sun, are all dreams that foretell misfortune. “Portents seen among divine, aerial, or earthly beings, or the anger of gods, Brāhmaṇas, kings, or teachers, carry weighty meaning. Playing instruments without strings, or playing instruments that lack music, is also inauspicious. To descend into a stream, to bathe with cow dung water, muddy water, or ink-water, to lose one’s limbs, to purge or vomit—these are not favorable dreams. “To travel southward, to be overcome by illness, to lose fruits, or to see metals break, all portend ill. Falling from a house, sweeping a house, or being carried by boars, ghosts, flesh-eaters, monkeys, or outcastes are dreams to be lamented. Drinking oil, bathing, wearing garlands stained with blood, or anointing oneself in such a state—these are inauspicious dreams. Yet, telling these dreams to another brings some relief. “After experiencing such dreams, one should bathe, show reverence to the twice-born, offer oblations with sesame seeds, and worship Hari, Brahmā, Śiva, the Sun, and Gaṇa. Reciting hymns, chanting the Purusha Sūkta and similar texts is also prescribed. Know that dreams seen in the first watch of night bear fruit after a year; those in the second, after six months; in the third, after three months; and in the fourth, after half a month, or even ten days, especially if seen at sunrise. “If, in a single night, both auspicious and inauspicious dreams are seen, the result follows the dream seen last. Therefore, after an auspicious dream, it is not recommended to sleep again, lest the effect be altered. “To dream of ascending mountains, palaces, elephants, horses, or bulls is favorable. Seeing white-flowered trees, trees in the sky, or trees and grass growing from the navel, or having many arms, is auspicious. Similarly, to have many heads, to suddenly gain gray hair, or to wear pure white garlands and garments signifies good fortune. “To seize the moon, sun, or stars, to sweep, to embrace Indra’s banner, or to raise a banner are all favorable. Taking hold of the earth or a stream of water, defeating enemies, winning disputes, gambling, or battles, are signs of coming victory. Eating goat’s flesh or rice pudding, seeing blood, or bathing in blood, or drinking pure blood, wine, or milk, moving about on the ground with weapons, or seeing a clear sky—these are auspicious. “Milking buffaloes, cows, lionesses, she-elephants, or mares with one’s mouth is a good omen. Receiving favor from gods, Brāhmaṇas, and teachers, or being anointed with water or with what flows from the horns of cows, brings blessings. If one falls from the moon, O Rāma, it is a sign of sovereignty to come; likewise, royal consecration, or even the cutting of the head, or death, the obtaining of fire, fire burning in houses, gaining marks of sovereignty, or being greeted with stringed instruments—all these are auspicious. “He who, at the end of a dream, sees a king, an elephant, a horse, gold, or a bull, will see his family prosper. Yet, to climb upon the roof of a bull’s house, a mountain peak, or a tree, to smear oneself with ghee or excrement, to approach a forbidden woman, or similar acts are causes for lamentation. Puṣkara further spoke: “To dream of medicines that are mixed, black or unwholesome grain, cotton, dry grass, cow dung, or wealth; to see charcoal, jaggery, resin, a shaven or anointed person, a naked one, iron, mud, skin and hair, a madman, or a eunuch; to see outcastes, those who eat dog-meat, jailers, a pregnant woman, a widow, oil-cake, or a corpse; to see husks, ashes, potsherds, bones, broken vessels, anything inauspicious, inauspicious musical sounds, or the clamor of terrifying howls—these are not good omens. “If the sound ‘Come!’ is uttered in front, it is auspicious, but not if heard from behind. The sound ‘Go!’ from behind is excellent, but from the front it is censured. Words such as, ‘Where are you going? Stand! Do not go! Why have you gone there?’—these are inauspicious, portending death, as are carnivorous animals, banners, and the like. The stumbling of vehicles, breaking of weapons, a blow to the head, being struck at the doorway, and the falling of umbrellas, garments, and similar items are also ill omens. Thus, the wise discern auspicious and inauspicious signs, dreams, and portents, and act accordingly, seeking to propitiate the deities and to avert misfortune through prescribed rites and reverence.