Commentary on the Yogayātrā

...the time of the rainy season. Some say the knowledge of the "donkey-cry" original: gardabha-jñānam; an omen based on the braying of donkeys is of little consequence; this is a linguistic error. Likewise, when the prominent men—the chief leaders, the household staff, the family, the people, the friends, or the attendants—and even the elephants and horses, the brothers, and the residents of the palace, find their affection has turned to detachment original: vairāgyam; a state of indifference or loss of loyalty. They begin to cry out in distress, "Alas! Who is our refuge? Who will be our protector?" speaking in a state of agitation. When they are thus conflicted among themselves, that king is ripe to be attacked by another monarch. 3

Now he describes another set of characteristics of a king who should be attacked:
Those whose faces are downcast with sleepiness and laziness, who are habitually prone to sleeping at their posts; 3

Whose bodies are overcome by a dark and rough shadow original: malina-puruṣa-chāyayā; an astrological or physiognomic sign of impending doom; who breathe long, heavy sighs; whose eyes are red; who are overwhelmed by grief and greed; and whose army trembles as if scorched by the harshness of the sun. 4

The king whose warriors in the army are of this sort should be attacked by a rival king. What kind of warriors? Those with faces downcast from sleep and lethargy; who, wherever they are stationed, are prone to sleeping at their designated posts; who are of bad character original: aṣṭacāra; likely referring to those with unlucky or wicked conduct; and whose bodily luster and complexion are overcome by a dark, rough, and withered appearance. They are joined by long exhalations (sighs), their eyes are bloodshot, they are sluggish with grief, and they are overcome by insatiable greed. Furthermore, the learned men and the people harbor hatred and a spirit of enmity toward the king. 4

Now he describes another sign of a king to be attacked:
When the hair on the bodies of the soldiers bristles without cause; when they are hopeless and have abandoned their natural character; when they break into laughter at an improper time or place—that king's army and the king himself should be attacked. 5

The king whose army is seen in this state is vulnerable. What is this state? The hair on their bodies stands on end original: romakūpāḥ; literally "hair-pits" or pores for no reason or motive; they are "hopeless," meaning they have lost all desire or ambition; and they have strayed from their natural disposition. 5

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When laughter arises at an inauspicious moment or during a solemn occasion, such are the signs. 5 Now he describes another sign of a king to be attacked:
When pigeons, owls, or bees settle upon the banners, the fly-whisks term: cāmara; a ceremonial whisk made of yak tail, a symbol of royalty, the parasols, or the weapons—he is to be attacked. The word "as" is used here for comparison. 6

When a king's banners, fly-whisks, or fans are perched upon by pigeons, owls, or bees original: madhukari; honey-bees; or when these creatures settle on the raised royal parasol or weapons like swords; or when they settle on horses, donkeys, or camels—these are signs. Likewise, if the royal instruments produce a sound that is broken or distorted, he should be attacked. 6

Now he describes another sign of a king to be attacked:
When rivers flow backward; when reservoirs that should not dry up become parched; when water appears in a waterless place; or when the ground or stones split apart without cause—that king should be attacked. 7

Where the flow of rivers is obstructed and they turn backward; where reservoirs or pools of water—which are usually inexhaustible—become dry or turbid; where water begins to flow in a dry, waterless place; or where the earth or stones split open without the influence of wind or external force—these are unnatural portents. 7

Now he describes another sign of a king to be attacked:
The breaking, falling, or moving of divine idols; weeping or laughing without cause; and the appearance of sparks or fire where there is no fuel. 8

When the images of the gods original: sura-pratimā; divine idols break, fall, or tremble without a cause; or when they appear to sweat, laugh, or weep. As it is said: "The breaking, moving, sweating, weeping, or falling of the images of the gods portends the destruction of the ruler and the country." Also, when sparks of fire fly about without any actual fire being present. 8