Pushkara said:
1-4. Mixtures of herbs and black cereals are inauspicious, Cotton, grass, dried cow-dung, wealth, charcoal, molasses and resin, one having ashaven head or one that has besmeared oil (for bathing) and one that is nude, iron, mud, hide and hair, a lunatic, an eunuch, a chândala, a dog, an outcaste and others, men guarding the captives, a pregnant woman, widow and oil-cake, etc., dead (body), husk, ash, skull and bone and broken vessel are not commendable (to be seen). The sounds of musical instruments that are broken, frightening and harsh are also not commendable.
5. The sound 'come on, (heard)in front of the person undertaking a journey) is commendable, (while) that from behind is not (commendable).
6-7. The undesirable sounds (such as) “Where do you go", 'Stand', 'Do not go', 'What is there for you by going' are for death. So also (the appearance of) carnivorous animals, banners etc., the fall of vehicles etc., the breaking of weapons, dashing of the head against the door etc., and the fall of umbrella, dress etc., (are not commendable).
8. An inauspicious (augury) gets destroyed by the worship and invocation of lord Hari (Vishnu). If a second inauspicious augury is seen (while setting out) then oneshould re-enter the house.
9-13. White flowers are excellent augury. (So also) a pitcher full (of water) is greatly meritorious. Meat, fish, a distant sound, an old man, an animal, goat, cows, horses, elephants, (images of) gods, glowing flame, dūrva (grass), wet cow-dung, courtesan, gold, silver, gem, vachā, white mustard, herbs, beans, weapons, sword, umbrella, throne, insignia of royalty, a dead body without (being followed by) mourners, fruit, ghee, curd, milk, unbroken rice, mirror, honey, conch, sugarcane, auspicious sentence, the instrumental music of the devotee, the loud sound of thunder and lightning are all auspicious. The satisfaction in the mind (of the person undertaking a journey is also auspicious.
Summary of chapter 231 of the Agni Purāṇa is as follows:
Agni presents the inner science of dhyāna as the highest limb of sādhana. The chapter describes the sat-cakra (six lotuses along the suṣumnā nāḍī) and the prāṇāyāma techniques that awaken the sleeping Kuṇḍalinī-śakti. The forms of Brahma, Viṣṇu, Rudra, Īśvara, and Sadāśiva seated in the respective cakras from Mūlādhāra to Ājñā are described. The chapter culminates in the formless meditation on Brahman as pure consciousness, the only reality underlying all appearances.