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On Cries of Birds and Beasts
1The following creatures are called diurnal, those that roam by day The Syama bird (cuckoo) the hawk, the hare killer, Vanjula, peacock, Srikarna, ruddy goose, Chasha, Andiraka, Khanjarita, parrot, crow, dove (of three kinds, viz., Apandura (grey), Chitrakapota, and Kunkuma dhumra-saffron in colour), Bharadwaja, Potters’ cock, donkey, Harita, vulture, mPnkey, mienta, cock, Purrukuta and sparrow.
2The hair-eater, Pingala, Chippika, Valguli, owl, and are nocturnal beings. If the creature belonging to the above categories move contrary to their fixed periods, they lead to the destruction of the country or the King.
3Those that the both diurnal and nocturnal are the horse, man, snake, camel, leopard, lion, bear, iguana, wolf, mungoose, deer, dog, goat, cow, tiger, swan, spotted antelope, stag, jackal, porcupine, cuckoo, cat, crane and boar.
4-9The synonyms of the bird Purnakuta are Bhasha, Kutapuri, Kurabaka and Karayika; those of Ulukacheti, Pingaljka, Pechika and Hakka; those of Potaki, Kapotaki and Syama; Vanjulaka is called also Khadirachanchu; the Sugandhamushika (smeling rat) is called Chuchchundari and Nripasuta; the donkey is called Gardabha and Valeya; the Rala is called Srotabhedya (cuts a stream), Tadagabhedya (tank-breaker), Ekaputraka and Kalahakarika; this bird is two inphes in height and cries like a Bhringara (golden vase or a bird according to some) at night on the earth; the Durbalika is also called Bhandeeka; this bird situated to the right is favourable to the people of the East; the Dhikkara is a kind of deer; the cock is called Krikavaku and Kukkuta; Gartakukkuta (Pit cock) is called Kulalakukkuta (potters cock); the house-lizaird is called Grihagodhika and Kudyamatsya (wall -fish); the Divya is called Dhanvana; the boar is called Kroda and Sukara; the cow is called Gou and Usra; the dog is called Sva and Sarameya; and by species, the Chatika (female sparrow) is called Sukarika.
10Thus, in every country one ought to ascertain the names of birds and beasts, and making a collection of these, incorporate them in the science bearing upon omens in order to know (the effects of) their cries.
11The cry of the Vanjulaka resembling the sound ‘Thiththid’ is called “Burning”, i.e., malignant, but sounding “Kilkili”, full and auspiciouls. The hawk, parrot, vulture and kite having unnatural sounds are called “Burning.”
12-13Dove sitting or building a nest on a vehicle, seat or bed, causes harm to men, and the time of its fruition is different for different kinds of the bird. The grey variety of dove causes the evil consequences to be felt within a year; the variegated one, within six months; and the saffron-coloured one, immediately, the same day.
14The cry of the Syama bird being like is full and like brings luck, but like it is ‘burning’; while one like leads to the acquisition of a beloved object or person.
15The ‘Guggu’ sound of the Hareeta is ‘full’ while, others are ‘burning’; all the variations of sound of the Bharadwaja are declared to be auspicious.
16-17The ‘Kishkishi’ sound of the Karayika is full and ‘Kaha kaha’ auspicious; while the ‘Kara kara’ sound is only for status-quo and not for fresh acquisition of wealth. Its own sound like ‘Kotukli’ bestows sound health; ‘Katukli’ leads to rain; ‘Kotukili’ is worthless, and the sound ‘Gum’ is indeed ‘Burning’.
18The sight of the Divyaka to the left is commendable; when it is only one cubit above the ground there alone, one’s objects will be achieved; when it is in the same place but at a higher level than the body of a traveler, the whole earth as far as the oceans comes under his sway.
19A snake moving towards a traveler indicates an encounter with his foes, and the death or ruin of his relatives; one moving from right to left during a journey does not lead to the accomplishment of his object.
20The Kbanjanaka bird seated on lotuses or on the heads of horses, elephants or serpents, bestows sovereignty; on clean places or on green grass, happiness; while being seen on ashes, bones, firewood, husks hair or straw, it causes grief for a year for certain.
21The ‘‘Kilikilkili” sound of the Tittiri is ‘tranquil’ and of auspicious results; otherwise, it is harmful. A hare crying and running on the left side of a person at night is said to be of beneficial result.
22The ‘Kilikili’ sound of a monkey is said to be ‘Burning’ and does not produce good results to a traveler; but the (chuglu) sound is favourable. The cry of a Kulalakukkuta (potters cock) is similar in effect to that of the monkey.
23If a blue jay with its mouth filled with worms, moths, ants or something like that, flies from left to right of a person or in the fashion of a Swasthika figure in the sky, it bestows before long very great prosperity on him who js starting on a journey.
24When a blue jay fights with a crow and is defeated by the latter, the traveler to whose right the jay flies will suffer death; otherwise (when it is victorious and flies to the left), he will be victorious.
25When the blue jay flying to the left of a person cries as ‘‘Keka”, or does like the Puma Kuti (Kiri kiri, kahakiha), it bestows success; but its cry “Krekra” is “Burning” and does not lead to happiness; its mere sight is always favourable to a traveler.
26The Andeeraka is said ro be ‘full’ and ‘Burning’ with the sounds ‘Ti’ and ‘Tittitti’ respectively. The Phenta seen to the right is auspicious; and no importance need be attached to its cry.
27The “Kwakwakwa” sound of the Srikarna flying to the right is said to be auspicious; the “Chik chiki” one is medium in effect, and all other sounds, they say, are without any good result.
28The sound “Chirilwirilu” of the Durbali tab to the left is said to be of favourable effects; if it flies from left to right, it gives erelong the success of the undertaking.
29If the Durbali itself crying like “Chick chiki” flies from left to right, it helps to maintain only the status quo (or gives only bodily wealth) and does not fulfil the cherished objects- If it is otherwise (flies from right to left), it causes fear of death or imprisonment.
30A Sarika crying like ‘Krakra’ quickly or like “Tretre” fearlessly, indicates the flow of blood erelong from the limbs of a person starting on a journey.
31The sound of the Phenta to the left is declared to be favourable; the contrary, “Burning’’.
32A donkey standing in a place to the left of a traveler is said to be very good; one producing the sound of ‘Om’ is beneficial to him; all other varieties of the donkeys braying wherever it may stand are called “Burning.”
33The stag and the deer producing the sound and the spotted antelope, the wl sound are ‘full’; all other sounds are said to be ‘‘Burning”; those that are ‘full’ are auspicious, while the “Burning” ones are of evil consequences.
34The cocks crow as when they are frightened; all sounds barring the above at night produce fear; the high-pitched and natural sounds produced by them free from illness towards the end of the night, bestow prosperity on the realm, city and sovereign.
35The Chippika sounds in many ways, but its “Kulukulu” sound alone is favourable; and the rest are harmful. Never is the mewing of a cat favourable to a traveler. The sneezing of a cow certainly brings about the death of the traveler.
36When the owl wishes for mating, it cries joyously as (…) Its sound is “full”, while the sound is always “Burning”. When it cries repeatedly as (…), it indicates quarrel; the “Tatattata” sound leads only to sufferings; and the rest being “Burning” are not favourable.
37The simultaneous cries of a pair of cranes are of favourable effects; but when one alone cries, or when the other follows the cry after a long time, it is inauspicious.
38The Pingala bird brings luck with its sound all other sounds of it are termed “Burning” i.e., malefic.
39If it produces an “Isi” sound, then the journey will not be a success; if a “Kusu kusu” sound, it creates quarrel. I am now going to tell you the way in which the bird indicates the fulfilment of one’s cherished objects.
40-41Being pure and clad in new clothes, one should approach in the evening the tree which is the abode of the Pingala and worship Brahman and other -Gods and also the tree with fine perfumes; then one should station oneself alone in the S. E. corner at midnight, convince her (the bird) by oaths, referring to both Gods and men, and consult her about the contemplated object in this manner with the following hymn so that she might hear it well.
42-44O auspicious one, kindly divine the object about which I am consulting you, for, you are praised as the knower of all languages. I shall take leave of you, being informed of it by you, but I shall come back in the morning and question you, stationing myself in the S. E. corner. I call upon you to explain to me through your activities the object I have in view, so that I may understand it without any ambiguity.
45-46If on being addressed the above words she cries (…) from the top of the tree there will be success of the undertaking; but if she cries or (…), there will be great, mental suffering. When she does not cry at all, even then, there will be the accomplishment of the object. Other effects will have to be deduced from the * Circle of Quarters mentioned above. If she be perched on a high, middle or low branch, the effect will, in order, be very good, medium or bad.
47The effects of the house-lizard will have to be deduced from its cry and position in the circle of Quarters whether in any of the spokes or of the 32 divisions. The Chuchchundari (rabbit or squirrel) is malignant with the cry (…) while it is full (auspicious) with (…).