Adhyaya 229

Verse 1

इत्य् आग्नेये महापुराणे स्वप्नाध्यायी नाम अष्टाविंशत्यधिकद्विशततमो ऽध्यायः अथ एकोनत्रिंशदधिकद्विशततमो ऽध्यायः शकुनानि पुष्कर उवाच औषधानि च युक्तानि धान्यं कृष्णमशोभनं कार्पासं तृणशुष्कञ्च गोमयं वै धनानि च

Thus, in the Agni Mahāpurāṇa ends the two-hundred and twenty-eighth chapter called “The Chapter on Dreams.” Now begins the two-hundred and twenty-ninth chapter: “Omens.” Puṣkara said: “Prepared medicines, and black grain—inauspicious; likewise cotton, dried grass, cow-dung, and also wealth (money/valuables).”

Verse 2

अङ्गारं गुडसर्जौ च मुण्डाभ्यक्तञ्च नग्नकं अयः पङ्कं चर्मकेशौ उन्मत्तञ्च नपुंसकं

Charcoal; jaggery and resin; a shaven-headed person, one smeared with oil, and a naked person; iron and mud; leather and hair; as well as a mad person and an impotent/eunuch—these, in the stated context, are regarded as ritually unsuitable and inauspicious.

Verse 3

चण्डालश्वपचाद्यानि नरा बन्धनपालकाः गर्भिणी स्त्री च विधवाः पिण्यकादीनि वै मृतं

Chāṇḍālas, dog-cookers (śvapacas) and the like; men employed as keepers of prisons (or guards of the confined); a pregnant woman and a widow; and oil-cake and similar remnants—these are indeed regarded as “dead/impure,” that is, ritually defiling.

Verse 4

तुषभस्मकपालास्थिभिन्नभाण्डमशस्तकं अशस्तो वाद्यशब्दश् च भिन्नभैरवझर्झरः

Husks, ash, skulls and bones, and broken vessels—these are inauspicious. Likewise inauspicious are the sounds of musical instruments, and the harsh, “broken” clamor of a bhairava-drum and a jharjhara (rattle/cymbal-like instrument).

Verse 5

एहीति पुरतः शब्दः शस्यते न तु पृष्ठतः गच्छेति पश्चाच्छब्दो ऽग्र्यः पुरस्तात्तु विगर्हितः

The expression “come” (ehīti) is commended when addressed to one who is in front, not to one who is behind. The expression “go” (gaccheti) is the proper word for one who is behind; but to say “go” to one who is in front is censured.

Verse 6

क्व यासि तिष्ठ मा गच्छ किन्ते तत्र गतस्य च अनिष्टशब्दा मृत्यर्थं क्रव्यादश् च ध्वजादिगः

“Where are you going? Stop—do not go.” For one who has gone there, inauspicious cries become a sign of death; likewise, carrion-eaters and ill-omened indications connected with a banner and the like are death-portents.

Verse 7

स्खलनं वाहनानाञ्च शस्त्रभङ्गस्तथैव च शिरोघातश् च द्वाराद्यैश्च्छत्रवासादिपातनं

Stumbling or slipping of mounts or vehicles, the breaking of weapons, a blow to the head, and the falling of door-frames and the like, as well as the collapse of parasols, canopies, and similar fittings—all these are counted as inauspicious mishaps.

Verse 8

हरिमभ्यर्च्य संस्तुत्य स्यादमङ्गल्यनाशनं द्वितीयन्तु ततो दृष्ट्वा विरुद्धं प्रविशेद्गृहं

After worshipping Hari (Viṣṇu) and praising Him, inauspiciousness is destroyed. Then, having observed the second sign, one should enter the house by an act contrary to it (to neutralize its effect).

Verse 9

श्वेताः सुमनसः श्रेष्ठाः पूर्णकुम्भो महोत्तमः मांसं मत्स्या दूरशब्दा वृद्ध एकः पशुस्त्वजः

White objects, auspicious flowers, excellent persons, and a full water-pot are supremely favorable; likewise meat and fish, sounds heard from a distance, an old man encountered alone, and a beast bearing a banner (or marked as such) are also counted as highly auspicious signs.

Verse 10

गावस्तरङ्गमा नागा देवश् च ज्वलितो ऽनलः दूर्वार्द्रगोमयं वेश्या स्वर्णरूप्यञ्च रत्नकं

Cows, moving waves, serpents, a deity, and blazing fire; dūrvā-grass, moist cow-dung, a courtesan; and gold, silver, and a jewel—these are enumerated as significant objects in dreams and omens.

Verse 11

वचासिद्धार्थकौषध्यो मुद्ग आयुधखड्गकं छत्रं पीठं राजलिङ्गं शवं रुदितवर्जितं

Vacā (sweet flag), siddhārtha (white mustard), and medicinal herbs; mudga (green gram); weapons and a sword; an umbrella; and a royal seat or throne—these are royal insignia. Also mentioned are a corpse and the state of being without weeping, that is, without lamentation.

Verse 12

फलं घृटं दधि पयो अक्षतादर्शमाक्षिकं शङ्खं इक्षुः शुभं वाक्यं भक्तवादितगीतकं

Fruit, ghee, curd, milk, unbroken rice (akṣata), a mirror, honey, a conch (śaṅkha), sugarcane, auspicious speech, and devotional instrumental music and singing—these are regarded as śubha (auspicious).

Verse 13

गुडसर्पौ चेति ग , घ , ञ च गम्भीरमेघस्तनितं तडित्तुष्टिश् च मानसी एकतः सर्वलिङ्गानि मनसस्तुष्टिरेकतः

“Guḍa” (jaggery) and “sarpa” (serpent)—thus are indicated ga, gha, and ña. “The deep thunder of a cloud” and “the satisfaction produced by lightning” are mental effects. In one place all liṅgas (genders) are gathered; in another, only the satisfaction of the mind is stated.