Adhyaya 230

Verse 1

इत्य् आग्नेये महापुराणे माङ्गल्याध्यायो नाम एकोनत्रिंशदधिकद्विशततमो ऽध्यायः अथ त्रिंशदधिकद्विशततमो ऽध्यायः शकुनानि पुष्कर उवाच तिष्ठतो गमने प्रश्ने पुरुषस्य शुभाशुभं निवेदयन्ति शकुना देशस्य नगरस्य च

Thus, in the Agni Mahāpurāṇa, the chapter called “Māṅgalya” is the 229th. Now begins the 230th chapter, “Omens (Śakuna).” Puṣkara said: Omens reveal to a person the auspicious or inauspicious outcome—whether one remains standing, sets out on a journey, or makes an inquiry—and they also foretell good or ill for a region and for a city.

Verse 2

सर्वः पापफलो दीप्तो निर्दिष्टो दैवचिन्तिकैः शान्तः शुभफलश् चैव दैवज्ञैः समुदाहृतः

The blazing phenomenon, declare the interpreters of omens, yields wholly sinful results; but the calm phenomenon, likewise proclaimed by astrologer-diviners, yields auspicious results.

Verse 3

षट्प्रकारा विनिर्दिष्टा शकुनानाञ्च दीप्तयः वेलादिग्देशकरणरुतजातिविभेदतः

The manifestations of omens (śakuna) are declared to be of six kinds—distinguished by time, direction, place, the (astronomical) karaṇa, sound/cry, and species.

Verse 4

पूर्वा पूर्वा च विज्ञेया सा तेषां बलवत्तरा दिवाचरो रात्रिचरस् तथा रात्रौ दिवाचरः

Among these, each earlier item should be understood to be stronger than the one that follows. Thus, what moves by day becomes a night-mover, and likewise, in the night, it becomes a day-mover.

Verse 5

क्रूरेषु दीप्ता विज्ञेया ऋक्षलग्नग्रहादिषु धूमिता सा तु विज्ञेया याङ्गमिष्यति भास्करः

In inauspicious configurations—regarding the lunar mansion, ascendant (lagna), planets, and the like—if the Sun’s appearance is blazing, it should be understood as “fiery-bright.” But it should be understood as “smoky” when the Sun is about to move onward to another position or sign.

Verse 6

यस्यां स्थितः सा ज्वलिता मुक्ता चाङ्गारिणी मता एतास्तिस्रः स्मृता दीप्ताः पञ्च शान्तास् तथापराः

The fire in which it abides is called “jvalitā” (blazing); when released, it is regarded as “aṅgāriṇī” (embering). These three are remembered as the “dīptāḥ” (bright) states; and likewise there are five other “śāntāḥ” (calm) states.

Verse 7

दीप्तायान्दिशि दिग्दीप्तं शकुनं परिकीर्तितं ग्रामो ऽरण्या वने ग्राम्यास् तथा निन्दितपादपः

A bird-omen is declared especially significant when, in a blazing quarter, it appears as “direction-flaming,” as though shining or burning toward that direction. Likewise, it is an inauspicious anomaly when a village becomes like wilderness, when village-birds are found in a forest, and when there is a tree censured as ill-omened.

Verse 8

देशे चैवाशुभे ज्ञेयो देशदीप्तो द्विजोत्तमः क्रियादीप्तो विनिर्दिष्टः स्वजात्यनुचितक्रियः

Even in an inauspicious region, O best of the twice-born, one should recognize the man called “place-brilliant.” And one is specifically termed “action/ritual-brilliant” when his deeds and observances are improper—i.e., not in accord with his own varna-status.

Verse 9

रुतदीप्तश् च कथितो भिन्नभैरवनिस्वनः जातिदीप्तस् तथा ज्ञेयः केवलं मांसभोजनः

“Rutadīpta” is said to be one whose sound is distinct, like the roar of Bhairava. Likewise, “Jātidīpta” should be understood as one who lives solely by eating meat.

Verse 10

दीप्ताच्छान्तो विनिर्दिष्टः सर्वैर् भेदैः प्रयत्नतः मिश्रैर् मिश्रो विनिर्दिष्टस्तस्य वाच्यं फलाफलं

The style called “Dīptācchānta” is carefully defined in all its subtypes. The “Miśra” (mixed) style is likewise defined through mixed varieties; for that, its beneficial and adverse result—merit and demerit—should be stated.

Verse 11

गोश्वोष्ट्रगर्दभश्वानः सारिका गृहगोधिका चटका भासकूर्माद्याः कथिता ग्रामवासिनः

Cows, horses, camels, donkeys, and dogs; the myna; the house-lizard; the sparrow; the crow; and the tortoise and others—these are stated as creatures that dwell in villages, beings of domestic or village habitation.

Verse 12

अजाविशुकनागेन्द्राः कोलो महिषवायसौ ग्राम्यारण्या विनिर्दिष्टाः सर्वे ऽन्ये वनगोचराः

Goats, sheep, parrots, and the Lord of Serpents (Nāgendra), as well as the boar, the buffalo, and the crow—are specifically declared as belonging to the domestic and the forest classes; all others are classed as forest-roaming (wild) creatures.

Verse 13

मार्जारकुक्कुटौ ग्राम्यौ तौ चैव वनगोचरौ तयोर्भवति विज्ञानं नित्यं वै रूपभेदतः

The cat and the cock are commonly domestic; yet those very kinds are also found roaming in the forest. Even so, the distinguishing knowledge arises invariably from differences of form (observable characteristics).

Verse 14

गोकर्णशिखिचक्राह्वखरहारीतवायसाः कुलाहकुक्कुभश्येनफेरुखञ्जनवानराः

Gokarṇa, the peacock, the cakrāhva (ruddy goose), the donkey, the green parrot, and the crow; likewise the kulāha-bird, the cock, the hawk, the owl, the wagtail, and the monkey—these are among the creatures considered in omen-reading.

Verse 15

शतघ्नचटकश्यामचासश्येनकलिञ्जलाः तित्तिरः शतपत्रञ्च कपोतश् च तथा त्रयः

Śataghnā, Caṭaka, Śyāma, Cāsa, Śyena, and Kaliñjala are mentioned; also Tittira, Śatapatra, and likewise three kinds of Kapota (pigeons/doves).

Verse 16

खञ्जरीटकदात्यूहशुकराजीवकुक्कुटाः भारद्वाजश् च सारङ्ग इति ज्ञेया दिवाचराः

The wagtail (khañjarīṭa), the waterfowl (dātyūha), the parrot (śuka), the pheasant (jīvaka), the rooster (kukkuṭa), the bharadvāja-bird, and the sāraṅga—these are to be understood as day-roaming birds.

Verse 17

वागुर्युलूकशरभक्रौञ्चाः शशककच्छपाः लोमासिकाः पिङ्गलिकाः कथिता रात्रिगोचराः

Vāgurī, owls (ulūka), śarabhas, krauñcha-birds, rabbits and tortoises—together with the beings called Lomāsikā and Piṅgalikā—are said to be wanderers of the night.

Verse 18

सर्वे ऽन्ये च वनेचरा इति झ हंषाश् च मृगमार्जारनकुलर्क्षभुजङ्गमाः वृकारिसिंहव्याघ्रोष्ट्रग्रामशूकरमानुषाः

All the others, too, are described as dwellers of the forest; and there are haṃsa-birds, deer, cats, nakula (mongooses), bears, serpents, wolves, hostile predatory beasts, lions, tigers, camels, village animals, pigs, and human beings.

Verse 19

श्वाविद्वृषभगोमायुवृककोकिलसारसाः तुरङ्गकौपीननरा गोधा ह्य् उभयचारिणः

Porcupines, bulls, gomāyu (jackals), wolves, kokila (cuckoos) and sārasa (cranes); horses, men wearing the kaupīna (loincloth), and godhā (iguanas)—these indeed are described as “ubhayacārin”, moving in two spheres.

Verse 20

बलप्रस्थानयोः सर्वे पुरस्तात्सङ्घचारिणः जयावहा विनिर्दिष्टाः पश्चान्निधनकारिणः

In an army’s departure and advance, all who move in an organized formation at the front are declared to bring victory; those who lag behind are said to bring destruction or fatal loss.

Verse 21

गृहाद्गम्य यदा चासो व्याहरेत् पुरुतः स्थितः नृपावमानं वदति वामः कलहभोजने

When, after going out from the house, a person standing in front speaks out, and in that utterance voices contempt for the king, this is an inauspicious left-sided omen, foretelling quarrel and strife connected with one’s meal or food.

Verse 22

याने तद्दर्शनं शस्तं सव्यमङ्गस्य वाप्यथ चौरैर् मोषमथाख्याति मयूरो भिन्ननिस्वनः

When setting out in a vehicle or beginning a journey, the sight of that omen is praised as auspicious for one whose left side is favorable; but a peacock uttering a broken, discordant cry foretells theft by robbers.

Verse 23

प्रयातस्याग्रतो राम मृगः प्राणहरो भवेत् ऋक्षाखुजम्बुकव्याघ्रसिंहमार्जारगर्दभाः

O Rāma, if, while one is setting out, an animal appears in front as though blocking the way, it becomes an omen that can take life; such ominous creatures are the bear, mouse, jackal, tiger, lion, cat, and donkey.

Verse 24

प्रतिलोमास् तथा राम खरश् च विकृत्रस्वनः वामः कपिञ्जलः श्रेष्ठस् तथा दक्षिणसंस्थितः

Likewise, O Rāma, the omen called Pratiloma, and also Khara whose cry is harsh and distorted, are to be taken as left-sided omens; but Kapiñjala is the best omen when positioned on the right side.

Verse 25

पृष्ठतो निन्दितफलस्तित्तिरिस्तु न शस्यते एणा वराहाः पृषता वामा भूत्वा तु दक्षिणाः

If the call or sign of the partridge (tittiri) is heard from behind, it yields a censured, inauspicious result and is therefore not recommended. Deer (eṇa), boars (varāha), and spotted antelopes (pṛṣata) that appear on the left, however, are to be treated as right-side—thus auspicious—indicators.

Verse 26

भवन्त्यर्थकरा नित्यं विपरीता विगर्हिताः वृषाश्वजम्बुकव्याघ्राः सिंहमार्जारगर्दभाः

These signs are always productive of gain; but when seen in reverse they are censured as inauspicious: the bull, horse, jackal, tiger, lion, cat, and donkey.

Verse 27

वाञ्छितार्थकरा ज्ञेया दक्षिणाद्वामतो गताः शिवा श्यामाननाच्छूच्छूः पिङ्गला गृहगोधिका

These are to be known as accomplishers of the desired aim when they move from the right toward the left: the auspicious śivā, the dark-faced one, the “chūcchū” cry, the tawny piṅgalā, and the house-lizard (gṛha-godhikā).

Verse 28

शूकरी परपुष्टा च पुन्नामानश् च वामतः प्रतिलोमास्तथेत्यादिः, सिंहमार्जारगर्दभा इत्य् अन्तः पाठः ज भ पुस्तकद्वये नास्ति स्त्रीसञ्ज्ञा भासकारूषकपिश्रीकर्णश्छित्कराः

“Śūkarī, Parapuṣṭā, and Punnāmāna; and those on the left side are called ‘pratiloma’ (reverse/contrary), and so on.” The internal reading “siṃha–mārjāra–gardabhā” is not found in the two manuscripts marked Ja and Bha. These are feminine designations: Bhāsakā, Ārūṣakā, Piśrīkarṇā, and Chitkarā.

Verse 29

कपिश्रीकर्णपिप्यीका रुरुश्येनाश् च दक्षिणाः जातीक्षाहिशशक्रोडगोधानां कीर्तनं शुभं

The sighting or mention of the monkey, the śrīkarṇa (a small lizard-like creature), the ant, the ruru-deer, and the hawk—when occurring on the right side—is auspicious; likewise, the utterance/mention (kīrtana) of jasmine, the ichneumon (mongoose), the snake, the hare, the boar, and the iguana is auspicious.

Verse 30

ततः सन्दर्शनं नेष्टं प्रतीपं वानरर्क्षयोः कार्यकृद्बली शकुनः प्रस्थितस्य हि यो ऽन्वहं

Thereafter, an adverse encounter is not desired—such as meeting monkeys and bears facing one in opposition. But for one who has set out on an undertaking, the strong and efficacious omen-bird that follows day after day is regarded as a bringer of success in the task.

Verse 31

भवेत्तस्य फलं वाच्यं तदेव दिवसं बुधैः मता भक्ष्यार्थिनो बाला वैरसक्तास्तथैव च

The wise declare that the result (omen) of that should be stated for that very day. Such persons are understood to be children seeking food, and likewise those intent on enmity.

Verse 32

सीमान्तमभ्यन्तरिता विज्ञेया निष्फला द्विज एकद्वित्रिचतुर्भिस्तु शिवा धन्या रुतैर् भवेत्

O twice-born one, a bird’s cry heard from within the boundary of the house or compound should be understood as fruitless (without effect). But if it is heard once, twice, three times, or four times, then by those calls it becomes auspicious and fortune-bringing.

Verse 33

पञ्चभिश् च तथा षड्भिरधन्या परिकीर्तिता सप्तभिश् च तथा धन्या निष्फला परतो भवेत्

A pāda (metrical unit) of five syllables, and likewise of six syllables, is declared unprosperous (inauspicious); but one of seven syllables is declared prosperous (auspicious). Beyond that, it becomes fruitless (without effect).

Verse 34

नृणां रोमाञ्चजननी वाहनानां भयप्रदा ज्वालानला सूर्यमुखी विज्ञेया भयवर्धनी

She is known as the cause of horripilation in men and the giver of fear to mounts and vehicles; as Jvālānalā—flame and fire—and as Sūryamukhī, “sun-faced,” she is to be understood as the increaser of fear.

Verse 35

प्रथमं सारङ्गे दृष्टे शुभे देशे शुभं वदेत् संवत्सरं मनुष्यस्य अशुभे च शुभं तथा

When, at the very first sighting, a sāraṅga (a bird taken as an omen) is seen in an auspicious place, one should predict good fortune for the man for a full year; likewise, even in an inauspicious place, one should still declare it auspicious in this particular omen.

Verse 36

तथाविधन्नरः पश्येत्सारङ्गं प्रथमे ऽहनि आत्मनश् च तथात्वेन ज्ञातव्यं वत्सरं फलं

A man acting in that prescribed manner, if he sees a sāraṅga (a spotted deer) on the first day, should understand—by that very sign—the result that will accrue to him for the whole year.