Utpāta-Śānti

Utpāta-Śānti · utpāta-śānti, “the calming of ill omens”

An utpāta is an evil omen: a strange or unnatural event in the sky, on the earth, among animals or among people that is read as a sign of what is to come and warns of coming trouble. Utpāta-śānti is the ritual calming (śānti) of such omens. A śānti karma is a rite performed to calm an omen’s effect and bring peace.

The teaching on utpātas sorts omens by where they arise, explains what each one means for the king and the kingdom, and gives the right remedy for each: śānti homa (fire offering), pūjā, japa (repeated recitation), dāna (gifts) and bali (food offerings).

In the Agni Purāṇa, Pushkara teaches Paraśurāma that the utpātas, the wondrous portents (adbhuta), are of three kinds: divya (of the celestial realm), antariksha (of the mid-air) and bhauma (of the earth). Of the eighteen śāntis of the Atharva Veda, he names three, the Amṛtā, the Abhayā and the Saumyā, as the highest, for they remove every utpāta. He then gives each portent with its meaning and its śānti, and the pūjā of Bhagavān Vishṇu with Vedic mantras, the homa and the order of the balis that calm all utpātas. Elsewhere in the same Purāṇa, Bhagavān Śiva teaches Skanda the śāntis done with his Aghorāstra and Pāśupatāstra mantras, which crush the portents of the celestial realm, the mid-air and the earth.

Per Agni Purāṇa

The Agni Purāṇa (Chapters 263–264) gives a full system for utpāta-śānti. It shows how to tell which kind each omen is (from the sky, the earth, the air, animals or people) and prescribes the right remedy: śānti homa (fire offering), pūjā and other rites. Chapter 264 also gives the complete method of pūjā to Bhagavān Vishṇu with Vedic mantras, as the remedy for every kind of utpāta. Chapter 262 gives the eighteen śāntis of the Atharva Veda, and Chapters 321 to 324 add the śāntis done with the astra mantras of Bhagavān Śiva, and the chapters on rāja-dharma name the śānti-karma among the duties of the king’s purohita.

The Śrī-Sūktas and the Purusha-Sūkta

In the Agni Purāṇa, this teaching is given by Pushkara to Paraśurāma. It begins with an important lesson on the Śrī-sūktas of the four Vedas. Pushkara explains that each Veda has its own Śrī-sūkta (hymn to Śrī Lakshmī), and that japa (repeated recitation) and homa done with these hymns win Lakshmī’s favour:

The offerings for Śrī Lakshmī are kamala (lotus), bilva (bael), ājya (ghee) and tila (sesame).

The Purusha-sūkta, found in all the Vedas, is called sarva-kāma-pradāyaka, “the giver of all wishes”. One who bathes and then offers water and flowers to Bhagavān Mahāvishṇu with each mantra of the Purusha-sūkta becomes free of pāpa and frees others from pāpa as well. Reciting the Purusha-sūkta destroys all mahā-pātakas (great pāpas) and upa-pātakas (lesser pāpas).

One who, after bathing, offers a fruit to Śrī Mahāvishṇu with each mantra of this sūkta obtains all his desires. One who has kept the kṛcchra vrata, is purified, and after bathing does japa and homa of the Purusha-sūkta obtains everything.

The eighteen śāntis and the three highest (Chapters 262–263)

In Chapter 262, the Atharva-vidhāna, Pushkara gives the homas to the ten gaṇas (groups of mantras) of the Atharva Veda, each with its fruit:

The homa to the ten gaṇas is done with the eighteen śāntis: Vaishṇavī, Aindrī, Brāhmī, Raudrī, Vāyavyā, Vāruṇī, Kauberī, Bhārgavī, Prājāpatyā, Tvāshṭrī, Kaumārī, Āgneyī, Mārudgaṇī, Gāndharvī, Nairṛtī, Āṅgirasī and Yāmyā. “These eighteen are the Pārthiva śāntis that fulfil desires.” The materials that give śānti and pushṭi (increase) are the samidhs of the trees fit for yajña, ghee (the chief of all offerings), grain, white mustard, unbroken rice, sesame, curd, milk, kuśa and bilva. Only one who knows the ṛshi, devatā, chandas and use of each mantra should perform these rites.

In Chapter 263 Pushkara says that among the eighteen śāntis, three, the Amṛtā, the Abhayā and the Saumyā, remove all utpātas and are the highest of all. Each one of them gives every desire, and they calm the utpātas of the celestial realm, the mid-air and the earth.

The maṇi is prepared with the mantras of the devatās of its śānti and then tied on.

Kinds of Utpāta (Chapter 263)

Utpātas are sorted by where they arise. The Agni Purāṇa recognises the following kinds.

Pushkara says: “Listen: I shall tell the utpātas, the wondrous portents, of three kinds: divya, antariksha and bhauma.”

• Divya utpātas (of the celestial realm) arise from disturbances of the grahas and the nakshatras.
• Antariksha utpātas (of the mid-air) are the fall of meteors (ulkāpāta), the burning of the quarters (dig-dāha), a halo round the sun, a gandharva-nagara (a phantom city in the sky) and unnatural rain.
• Bhauma utpātas (of the earth) are calamities among unmoving and moving beings, and earthquake.

If rain falls within a week after these utpātas are seen, that portent bears no fruit. If no śānti is done for it, within three years it brings fear to the world.

Ākāśa-Utpātas (Omens in the Sky)

• Dhūma (smoke) or parāga (clouds of dust) filling the ten directions
• Ketu (comets or meteors) rising in the sky
• Grahaṇa (eclipses of the sun or moon)
• Randhra (a gap or hole) seen in the disc of the sun or moon

Wherever these disturbances in the sky are seen, they warn of danger close at hand. The Agni Purāṇa calls them disturbances of the grahas and nakshatras, and says that wherever they are seen they bring fear there.

Bhūmi-Utpātas (Omens on the Earth)

• Trees bearing fruit and flowers out of season, or milk or blood flowing from trees. These are omens born of the earth through trees (vṛksha-janīta-bhaumolapāta). Śiva must be worshipped and utpāta-śānti performed.
• Strong ramparts, buildings, ceremonial arches, gateways, gardens and gates falling down without cause. These signal the death of the king.

Agni-Utpātas (Omens of Fire)

• Sacred fire blazing with a terrible roar in a region without anyone lighting it. This brings oppression on that region by the king (or by an enemy).
• Remedy: homa with mantras addressed to Agni (Agni-daivata mantras).

Vṛshṭi-Utpātas (Omens of Rain)

• Too much rain (ativṛshṭi) and no rain (anāvṛshṭi) are both causes of famine.
• Rain falling without a break for three days in a season that is not the rainy season brings fear.
• Remedy: pūjā of Parjanya, Candra and Sūrya, by which this disturbance of the rain is destroyed.

Jala-Utpātas (Omens of Water)

• Rivers moving away from or toward a city without cause
• Lakes and tanks inside cities drying up
• Remedy: recitation of the Vāruṇa mantra (varuṇa-japa)

Prasava-Utpātas (Omens of Unusual Birth)

• Women giving birth too early or too late, giving birth to malformed babies, or giving birth to twins
• Remedy: honouring pativratā (faithful, devoted) women and brāhmaṇas

Paśu-Utpātas (Omens among Animals)

• Horses, elephants, cows or other animals giving birth to two young at once, or to malformed young, or the young dying within six months. These show that the kingdom will face an enemy attack.
• Remedy: homa, japa and pūjā of brāhmaṇas

Other Utpātas

• Vehicles that moved before now refusing to move, or animals trained to pull loads refusing to do so. This shows great fear to come.
• Heavenly music (tūrya-nāda) heard in the sky without cause
• Wild animals and birds (vanya-paśu-pakshi) entering villages; tame animals running away to the forest
• Land animals going into water; water creatures coming onto land
• Jackals coming to the royal gate; roosters crowing at twilight; crows cawing at sunrise
• Pigeons entering a house; flesh-eating birds circling overhead; ordinary flies gathering honey
• Crows mating in plain view
• Deep-rooted structures falling without cause

When wild creatures come into the village, village animals go into the forest, land and water creatures change places, jackals come to the king’s gate, the cock crows at dusk, pigeons enter the house, flesh-eating birds circle overhead, the common fly makes honey, crows are seen mating, or strong palaces, arches, gardens, gates, ramparts and buildings fall without cause, the Agni Purāṇa says that the king dies.

If fire does not burn, or a water pot leaks without cause, the fruit of these utpātas is death, fear, mahāmārī (great pestilence) and the like.

When the sacred images of the devas are seen weeping, moving by themselves, dancing, burning, making sounds, sweating or laughing, the prājāpatya-homa must be performed and the devas pleased with offerings.

When fire blazes with a terrible roar in a country without being lit, the king of that land will be troubled by enemies. The remedy is Agni-daivata homa.

The general remedy: honouring brāhmaṇas and devatās, and performing japa and homa. Through these, all utpātas are calmed.

The Pūjā for Calming Utpātas (Chapter 264)

Chapter 264 lays down a detailed Vishṇu-pūjā with Vedic mantras, meant especially to calm all utpātas. This is the complete śānti procedure. Pushkara begins: “Now I shall tell the karma of deva-pūjā and the rest which removes utpātas.” The worshipper first bathes, and then offers the upacāras to Mahāvishṇu.

The Order of Mantras for the Vishṇu-Pūjā

Each upacāra (item of service offered to Bhagavān Vishṇu) has its own mantra:

Next, eight ṛcas beginning with “Hiraṇyagarbhaḥ” are recited, and anna (food) and sugandhapānīya (scented drink) are offered.

The remaining upacāras — cāmara (whisk), vyajana (fan), pādukā (sandals), chatra (umbrella), yāna (vehicle), āsana (seat) and so on — are offered with the Sāvitṛ-mantra.

Pūrṇa-homa (the closing fire offering): japa and homa with the Purusha-sūkta.

Other Places for the Pūjā

When a bhagavad-vigraha (sacred image of Bhagavān Vishṇu) is not available, the Agni Purāṇa allows the pūjā to be done:

• on a jala-pūrṇa-kalaśa (a pot filled with water) placed on an altar;
• on the bank of a river (nadī-taṭa); or
• on a kamala (lotus).

Pūjā done in any of these ways with the mantras above makes all utpātas become calm.

The Homa

A vedi (altar for the fire) is prepared on the ground and made pure by mārjana (sprinkling) and prokshaṇa (consecration with water). Kuśa grass is spread around it in all four directions. The fire is lit and homa is performed. The mind (manas), the senses (indriya) and all foods are brought under discipline.

The first portion of all cooked foods is offered to: Vāsudeva, Deva, Prabhu, Ādyaya, Agni, Soma, Mitra, Varuṇa, Indra, Mahābhāga, Indrāgni, Viśvedeva, Prajāpati, Anumatī, Dhanvantari, Vāstōshpati, Devī and Svishṭakṛd-agni.

Each name is offered in the dative case, as “to Vāsudeva”. After the homa to these, the balis are offered as follows.

Bali (Food Offerings)

Bali offerings of food are laid out for various beings. Starting from the Āgneya (south-east) direction, bali is offered in turn to: Taḍā, Upatakshā, Aśvā, Ūrja, Nirundhī, Dhūmriṇīkā, Āsvapantī and Mēdhāpatnī. Then it is offered to Nandinī, Subhāgyā, Sumaṅgalī and Bhadrakālī, the four śaktis (divine powers) of the four main directions. More bali is offered to Śrī-hiraṇyakeśī and to the Vanaspati devatās (devatās of trees), on a peg or a pillar.

• At the two sides of the door: Dharmamaya and Adharmamaya
• In the centre of the house: Dhruva
• Outside the house: Mṛtyu
• At the water-body: Varuṇa
• In the open: bhūta-bali (for all beings)

Inside the house, bali is offered to:

• Kubera (north)
• Indra and his attendants (east)
• Yama and his attendants (south)
• Varuṇa and his attendants (west)
• Soma and his attendants (north)
• Brahmā and his attendants (centre)
• Viśvedeva (the sky, ākāśa)
• The Saṃpad-devatās (on the earth)

Daytime bali is for beings that move by day, and night bali for those that move by night. Every day, in the evening and in the morning, bali is offered outside the house.

How Śrāddha Fits In

If a śrāddha (rite for the ancestors) is done on a given day, the evening bali is not offered that day. In the śrāddha itself, piṇḍa-dāna (offering of rice balls) is made first for the father, then for the grandfather; and in the same way for the mother, then for the paternal grandmother. The piṇḍas are laid on kuśa with its tips to the south, and in the female line the piṇḍa is given to the great-grandmother after the grandmother. The pitṛ-yāga is performed thus.

The Agni Purāṇa also sets out these offerings:

From the cooked food, after the bali-vaiśvadeva, five balis are given, among them these three:

• Kāka-bali (offering to crows) is given with a mantra calling on Indra, Varuṇa, Vāyu, Yama and Nirṛti: “May the crows of these directions receive this piṇḍa!”
• Dog-bali is given with a mantra calling on Śyāma and Śabala, the two dogs of the line of Vivasvān, as guardians of the path.
• Go-grāsa (a mouthful of food for the cow) is given with the mantra: “May the cow — mother of the three worlds, daughter of Kāmadhenu, purifier of all, destroyer of pāpas — receive this offering!” Having given the fodder, he performs svastyayana (a rite for well-being).

The gṛhastha (householder) then feeds brāhmaṇas, the poor and guests, and only after that eats himself. The anna-āhutis (offerings of food into the fire) are given with the mantras from “oṃ bhūḥ svāhā” to “oṃ prajāpataye svāhā”. The whole sequence of Vishṇu-pūjā, vaiśvadeva (the daily food offering to all beings) and bali is described as the complete śānti for all utpātas.

Śānti with the astras of Bhagavān Śiva (Chapters 321–324)

In Chapters 321 to 324 Parameśvara, Bhagavān Śiva, teaches Skanda the śāntis done with his astra mantras.

The Aghorāstra śānti (Chapter 321). In every rite the Astra-yāga, which gives every siddhi, is done first: the astra of Śiva is worshipped in the middle, and the astras of the dikpālas beginning with Indra in the east and the other directions. The Astra-śānti destroys all utpātas, and removes the grahas, disease, epidemic, fear of enemies and the troubles caused by the Vināyakas. The Aghorāstra japa is done with nyāsa, in dhyāna of the radiant five-faced Śiva. The homas and their fruits:

• When divya utpātas arise: half a lakh (50,000) homas.
• A lakh of ghee āhutis: the utpātas of the earth are destroyed.
• Homa of ghee mixed with guggulu: all utpātas are destroyed.
• If a great tree falls, or a snake comes into the house: homas of ghee and unbroken rice bring the calming of the obstacle; the same is done before entering a forest.
• When a meteor falls or an earthquake comes: homas of sesame and ghee bring auspiciousness.
• If blood flows from a tree, or flowers and fruits appear out of season, or the kingdom is broken: half a lakh homas of ghee mixed with sesame.
• When a great epidemic falls on the elephants, or female elephants grow tusks, or mada flows from their temples: ten thousand homas bring śānti.
• An untimely miscarriage, a child dying just after birth, a child born with deformed limbs, or a child born before its time: ten thousand homas calm the dosha.

The Pāśupata śānti (Chapter 322). The śānti, pūjā and the rest are done with the Pāśupatāstra mantra in the same way. One recitation of the mantra destroys all obstacles; a hundred recitations destroy all utpātas and give victory in battle.

The praṇava and the māyā-bīja (Chapter 323). Japa of the praṇava alone, or of the māyā-bīja hrīṃ, calms the utpātas of the celestial realm, the mid-air and the earth, and calms the tree that shows portents as well.

Aghora-Śiva (Chapter 324). In the Rudra-śānti, Aghora-Śiva, lord of seven crores of gaṇas, is praised as the one who crushes the utpātas of the earth, the celestial realm and the mid-air.

Śānti-karma for the king (Chapters 64, 234, 239, 241)

In the teaching on rāja-dharma, the king’s purohita, well-versed in the three Vedas and skilled in daṇḍa-nīti (the science of rule), performs for the king the śānti-karma (rites for calming troubles) and the pushṭi-karma (rites for increase) by the method of the Atharva Veda (Chapter 239). The five calamities that come by daiva (fate), fire, flood, disease, famine and great pestilence, are removed by human effort or by the śānti-karmas taught in the Atharva Veda (Chapter 241). At the consecration of wells, tanks and the like, the yūpa (sacred post) is installed with the mantra “yūpa brahma”, wound with cloth, worshipped with gandha and the rest, and śānti-karma is done for the sake of the world (Chapter 64). Among the stratagems (māyā) of war, the king may show false utpātas to the enemy to fill him with fear, as by tying a burning brand to the tail of a large bird and flying it over the enemy’s camp, so that it is taken for a falling meteor (Chapter 234).

The phala of keeping the Agni Purāṇa

At the close of the Agni Purāṇa, Sūta tells the ṛshis led by Śaunaka that in whose house this Purāṇa is kept, he has no fear of utpātas, and he gains bhukti (enjoyment) and mukti (moksha) (Chapter 383).

Per Vishṇu Dharmottara Purāṇa

Chapters 134 to 144 of the second part (Dvitīya Khaṇḍa) of the Vishṇu Dharmottara Purāṇa set out an orderly teaching on utpātas and the śānti rites that answer them.

This teaching is given by Gargācārya to Atri Ṛshi on the banks of the Sarasvatī river. It is a story within the larger teaching of Pushkara to Paraśurāma. These chapters sort omens by where they arise (in the celestial realm, in the sky and air, or on the earth), list many kinds of omens across every part of nature, explain what each means for the king and the kingdom, and give the exact rite of remedy for each.

How the Teaching Is Framed

When Paraśurāma asks Pushkara about the knowledge of utpātas and how to remedy them, Pushkara tells what Gargācārya taught Atri at the Sarasvatī river. This inner teaching runs from Chapter 134 to Chapter 165 of the Dvitīya Khaṇḍa.

Three Kinds of Omen (Chapter 134)

Garga teaches that omens are of three kinds:

1. Divya utpātas (omens in the celestial realm): unusual movements of the planets, comets, eclipses of the sun or moon at the wrong time, coloured rings around the sun or moon, double suns or moons, and unusual showers of meteors
2. Āntariksha utpātas (omens in the sky and air): thunder with no clouds, unexplained sounds in the sky, unusual winds, fire in the sky, blood-red clouds, and shapes of armies forming in the sky
3. Bhaumika utpātas (omens on the earth): unusual happenings with mūrtis (sacred images), strange behaviour of farm and household animals, unusual births, trees weeping or flowering out of season, fires starting by themselves, earthquakes, rain of blood, and rivers, lakes or wells behaving unusually

Timing and effect: When an omen appears (under which nakshatra or lunar mansion, on which tithi or lunar day, on which weekday) decides how soon its result will come and whom it will affect. Omens in the celestial realm take the longest to bear fruit but work on the largest scale. Omens in the sky and air bear fruit within months. Omens on the earth bear fruit within days or weeks.

Unusual Happenings with Mūrtis: Arcāvikāra (Chapter 135)

When a sacred mūrti behaves in an unusual way, the kingdom is in danger. Garga lists:

• A mūrti that weeps: the death of the king or a great war
• A mūrti that sweats: drought, epidemic or many deaths
• A mūrti that trembles or moves: a great disturbance, perhaps a change in the order of dharma
• A mūrti that changes colour: political upheaval
• A mūrti that makes sounds: danger soon to come to the region

Remedy: Intensive pūjā of that same deity with all sixteen upacāras (services), together with a suitable śānti homa (fire offering) and dāna (gifts) to brāhmaṇas. The key rule: do not remove or disturb the mūrti. Instead, bring the deity back to calm through deeper pūjā.

Fire Omens: Autpātikāgni (Chapter 136)

Unusual fires carry particular meanings:

• A fire that starts with no visible cause: an enemy attack is near
• A fire burning in an unusual direction: shows the direction from which danger will come
• Fire without smoke: disease
• Smoke without fire: betrayal from within
• A sacred fire that does not accept offerings properly: ritual impurity in the household

The remedy is the Āgneya śānti, particular homas with ghee and set kinds of samidh (sacred firewood), and pūjā to Agni-deva.

Tree Omens: Vṛksha Vaikṛtya (Chapter 137)

Trees are treated as signs of the state of the world:

• A weeping tree (sap flowing without cause): the death of the king or a great disaster
• A tree flowering out of season: war or some unusual event
• Fruit ripening out of season: unusual prosperity or unusual danger
• Ants building nests in a living tree: the city will be abandoned
• Strange sounds from a tree: the presence of an unseen being, which may protect or harm depending on its kind

Remedy: vṛksha-pūjā (pūjā of the tree), the Pārthiva śānti, and offerings at the foot of the tree.

Rain Omens: Sṛshṭi or Vṛshṭi Vaikṛtya (Chapter 138)

The Vishṇu Dharmottara Purāṇa treats unusual rain with special seriousness:

• Rain of blood: a grave omen of war and many deaths
• Rain of fire (burning or meteor-like showers): divine anger and disaster on the scale of an empire
• Rain of unusual colour (ash, red or yellow): the colour shows what kind of trouble is coming
• Rain without clouds in the dry season: unclear; it may be a special grace of Varuṇa or a disturbance

Remedy: pūjā of Varuṇa, the Varjanya śānti homa, and particular mantras of the Atharvaveda to purify the rain.

Water Omens: Jala Vaikṛtya (Chapter 139)

Rivers, lakes, tanks and wells behaving strangely are signs for the land around them:

• A river flowing backwards
• A river drying up without a drought
• A body of water making unusual sounds
• Water turning red, yellow or black by itself
• Fish dying in large numbers with no human cause

These point to particular kinds of disaster in the region around the water. The remedy is pūjā of Varuṇa at that body of water and particular homas.

Unusual Births: Strī Prasava Vaikṛtya (Chapter 140)

Children or animals born with unusual features are treated as omens for the land:

• A child born with too many or too few limbs
• Twins born joined together
• Animals born in unusual places (for example, fish born on land)
• Unusual offspring of mixed kinds
• Births that are part human and part animal (very rare and seen as a very grave omen)

Each kind points to a particular kind of event for the region. The remedy is the Brahma śānti and particular pūjā.

Strange Animal Behaviour: Vaikṛtopaśamana (Chapter 141)

Animals acting against their nature are read as messages:

• A meat-eater acting like a plant-eater, or the reverse
• A domestic animal entering a temple
• A wild animal calmly entering a city
• Domestic animals weeping, refusing food or showing unusual anger
• Cattle forming unusual patterns or going to particular places

The kind of animal and the kind of behaviour together decide what the omen means. The remedy is the suitable śānti (the Kaubera śānti for some animals, the Āindra śānti for others).

Omens in Vehicles and Equipment: Upaskara Vaikṛtya (Chapter 142)

The king’s vehicles (chariots, elephants, horses) and equipment (weapons, drums) are closely tied to royal śakti (power), so unusual signs in them are especially serious:

• A chariot wheel breaking by itself
• A war drum sounding on its own
• Weapons falling from their places without cause
• The king’s elephant behaving strangely

These are among the gravest omens in the whole list, because they point to direct threats to the king’s person or power.

Crow and Bird Omens: Mṛga Pakshī Vaikṛta (Chapter 143)

A detailed teaching is given on omens from the behaviour of crows. The crow (kāka) is a special messenger because it has access to the world of the living (it eats the bali, or food offering) and also to the world of the ancestors (it eats the pitṛ-bali, the offering for the ancestors). The main crow omens are:

• A crow cawing from the east at dawn: good news is coming
• A crow cawing from the south: bad news about someone who has died
• A crow landing on a person’s head: disaster soon for that person
• A crow cawing from the north: wealth is coming
• A crow dropping something at the king’s feet: a special omen that needs expert reading
• Many crows gathering unusually: widespread disaster

Omens from other birds include an owl hooting near the palace (rāja-mṛtyu, death of the king), an eagle appearing over the army before battle (victory), and unusual patterns of migration (signs of coming weather or political change).

The remedy for crow and bird omens is particular bali offerings to the crows and bhūta-pūjā (offerings to spirits) at catushpathas (crossroads).

Signs of Royal Ruin and the Pūjā of Indra: Utpāta Praśamana (Chapter 144)

Chapter 144 brings everything together. When many omens of different kinds pile up, and when the particular signs of a king’s ruin appear, Garga prescribes a great pūjā of Indra as the main remedy. Indra is the protector of kings and the guardian of kshatriya-dharma (the duty of rulers and warriors). When the kshatriya’s world falls into serious disorder, it is Indra’s śakti that must be called upon.

Signs that point in particular to the ruin of the king or kingdom:

• Many unusual omens in a short time
• Strange behaviour of the royal elephant, horse and chariot at the same time
• Bad dreams coming again and again to the king and the purohita (royal priest)
• Eclipses together with unusual omens on the earth

Remedy: a seven-day Indra-yāga (fire sacrifice to Indra) with particular offerings, together with śānti homas for each kind of omen that has appeared.

Sources

• Agni Purāṇa, Chapters 64, 234, 239, 241, 262–264, 321–324, 383
• Vishṇu Dharmottara Purāṇa, Uttarārdha (Dvitīya Khaṇḍa), Chapters 134–144
• Vishṇu Dharmottara Purāṇa, Volume 5