Adbhutasagara 38.57

and one should give a milch cow as a sacrificial gift; then welfare comes about. / In the Mayūracitra [it is said]: / If bamboo or ginger should blossom, then from that / would result the killing of the master and his wife, and the total ruin of the king's grain, / and for living beings also diseases arising from bilious fever would arise. / Right here [belongs] the fiery propitiatory rite which is taught for blazing without fire. / And if sugarcane and also ginger should somehow bear fruit, / there is famine, the destruction of the king, and affliction for the king. / If [trees] of mountains and the like, naturally devoid of flowers, appear full of flowers, / then one should offer ten thousand oblations of kindling-sticks of the Udumbara tree. / One should feed a Brahmin with the great sacred utterances, and a cow is the sacrificial gift. / If auspicious sprouts from the core of a plantain grow in a house, / the region becomes a wilderness, according to the statement of Garga. / One should give the house together with gold to a Brahmin; kindling-sticks of the Udumbara / are to be offered [with the mantra] ‘These to Rudra...’ (imā rudra) eight thousand times; / then one should give a cow to the birds [priests?] and food to a Brahmin. / Now, portents of fruits, flowers, crops, cooked food, and condiments. / In the Varāhasaṃhitā [it is said]: / By observing the abundant growth of fruits and flowers of the lords of the forest, one should know / the cheapness of commodities and the production of crops: / By the Śāla [is known the growth of] fine Kalama rice; by the red Aśoka, red [rice]; / Pāṇḍūka rice by the Kṣīrikā; by the blue Aśoka, Sūkaraka rice; / and barley by the Nyagrodha; and by the growth of the Tinduka occurs Ṣaṣṭika rice; / the production of all crops is to be known by the Aśvattha. / By the Jambū [is known] black gram grown on dry land, but the production of panic seed by the growth of the Śirīṣa; / and wheat by the Madhūka trees; the growth of barley by the Saptaparṇa. / By the Atimuktaka and the Kunda [is indicated] cotton; one should predict mustard by the Aśanas; / and horse-gram by the Badarī; one should predict green gram by the Ciravilva. / By flax flowers and reed flowers, and by Palāśa flowers, Kodrava grain is to be known; / conch-shells, pearls, and silver by the Tilaka; and hemp by the Iṅguda. / Elephants are to be predicted by the Hastikarṇa, horses by the Aśvakarṇa, / cattle by the Pāṭalā, and sheep and goats are [predicted] by plantains.

[One should know] gold from campaka blossoms, and abundance of coral from the bandhujīva; / diamond from the flourishing of the kuravaka, [and] cat's-eye gem from the nandyāvarta flowers;
one should know pearls from the sinduvāra, and artisans from the safflower; / the king is signified by the red water lily, and the minister by the blue water lily;
the guild-master by golden flowers, Brahmins by lotus flowers, and family priests by white water lilies; / the monarch by the saugandhika flower, and increase of gold by the arka;
security from mangoes, danger from bhallātaka, and health from pīlu; / famine from khadira and śamī, and splendid rain from arjuna;
abundance of food from picumanda and nāga flowers, and wind from kapittha; / fear of drought from the nicula, and fear of disease from the kuṭaja;
sugarcane from dūrvā and kuśa blossoms, and fire from the kovidāra; / from the flourishing of the śyāmā vine, unchaste women flourish.
And Parāśara:

Now, behold the crops, the good and bad fortune of the king; we will explain [them] through the abundance of tree blossoms. There, through the auspicious flowers of the aśoka, aśvattha, śāla, tinduka, kṣīrikā, aśaśā, śirīṣa, ciravilva, blue aśoka, iṅguda, darbha, dūrvā flower, badarī, kunda, jambū, sinduvāra, vetasa, nyagrodha, saptaparṇa, drākṣā, abhimuktā, pārijāta, madhūka, vilva, uṭaja, vāsaka, kiṃśuka, and śiṃśapā trees, one may recognize the abundance of red rice, all grains, kalama rice, ṣaṣṭika rice, yāvaka, mustard, mudga, masūraka, hemp, sugar cane, radish, priyaṅgu, kulattha, cotton, black gram, barley, muṣṭhaka, sesame, pea, wheat, gauraka, cowpea, kodrava, and leafy vegetables. Likewise, through the lodhra, nandyāvarta, kuravaka, campaka, bandhujīva, sinduvāra, arka, karañja, kusumbha, khartūrī, and pappala, one should indicate the abundance of copper, cat's eye, diamond, gold, chief pearl, wealth, aconite, long pepper, and tagara. Through the increase of the red lotus, white lotus, white water lily, hundred-petaled lotus, night-blooming lotus, saugandhika, golden jasmine, āmalaka, paṭola, and śamyāka, there is extraordinary prosperity of the king, ministers, twice-born, priests, army commanders, guild-masters, quadrupeds, birds, and elephants. Likewise, of the lodhra, nicula, kusumbha, nimba, elephant's and horse's ear [trees], pāṭalā, arjuna, and śiṃśapā, there is danger to rain; an abundance of conch shells, artisans, abundance of food, elephants, horses, cattle, and rains occurs; and there is affliction on full moon days afflicted by meteors, thunderstrokes, earthquakes, and planetary eclipses. There, in Māgha, of fragrant, sweet, and salty substances; in Phālguna, of conch shells, sandalwood, silkworms, and courtesans; in Caitra, of cotton, fruits, and multicolored wares; in Vaiśākha, of merchandise consisting of flowers, fruits, tree bark, resins, and so on; in Jyeṣṭha, of all crops; in Āṣāḍha, of sown seeds; in Śrāvaṇa, of lac, lodhra, turmeric, and madder; in Bhādrapada, of leather artisans [who work on hides] of horses, elephants, donkeys, and young camels; in Āśvayuja, of horses, camels, mules, buffaloes, and elephants; in Kārttika, of floral wares and summer crops; in Mārgaśīrṣa, of gold, gems, fruits, cloth, and horned animals; in Pauṣa, of flowers, sugar cane, and jeweled vessels. / Moreover:

Through the flowers of the śamī, khadira, and punnāga, the mark of famine [is indicated]; / through the abundance of the nimba, arjuna, and kadamba, the abundance of crops. / Fear through the bhallātaka; well-being through the mango; wind through the karañjas; / drought through the citron trees; wine and liquor through the mādhavī creepers. / Danger of fire through the kovidāras; and freedom from disease through the pīlus; / the abundance of pearls, silver, and conch shells through the abundance of the tilaka. / The śyāmā creeper [affects] courtesans; disease is recognized through the kuṭajas; / one should sow radishes [prompted] by the blossoms of the śiṃśapā, and sesame through the jambūs. / One should indicate hemp and wool by the karṇikāras, and horses by the bhavya trees. / Trees whose leaves are intact, very glossy, and accompanied by fruit and flowers / indicate good fortune; the opposite are censured. / And the list of merchandise is declared through the characteristics of flowers and so forth. / Varāhamihira in the Bṛhadyātrā: / Upon the emergence of a flower from a flower, one should predict the invasion of a hostile army. / In the treatise of Uśanas, however: / Where a flower grows upon a flower, or likewise a fruit upon a fruit, / [or] one perceives a leaf upon a leaf, there is danger to the countryside. / And in the Harivaṃśa, as an omen of the slaying of Hiraṇyakaśipu: / "Fruits grew upon a fruit, and likewise a flower upon a flower." / So also in the Āgneyapurāṇa. / Parāśara: / A sudden increase and decrease in stores of grain, [or] absence of oil in sesame seeds, is for danger. / In the Bhīṣmaparvan, as an omen of the destruction of the armies of the Kurus and Pāṇḍavas: / "The earth is adorned with all crops, bearing fruits, / and barley has five heads, and rice has a hundred heads." / Parāśara: / If there is the appearance of blue and white water lilies, or if two or three inner heads appear on a single stalk of barley and wild rice, one should recognize the destruction of their lord. / In the Varāhasaṃhitā: / The emergence of two or three [heads] on a single stem of lotuses, barley, and the like, / or twins born of flowers and fruits, announces the death of their masters. / The overgrowth of crops, or the emergence of various fruits and flowers on a single tree, / if it occurs, indeed brings the invasion of a hostile army without fail.

When sesame seeds yield only half their oil, or yield no oil at all,
and when food becomes tasteless, one should know that great danger is imminent.
An unnatural flower or fruit should be removed outside the village or town;
a caru offering to Soma should be performed here, or an animal consecrated for propitiation.
And when an unnatural phenomenon is seen in standing crops, that very field should first be given to brahmins;
by preparing a terrestrial caru offering in the midst of that field, no defect arising from it occurs.
In the compendia of Bṛhaspati and Vṛddhagarga, however:
If a twin flower or a twin fruit is produced,
or if many white water-lilies, blue lotuses, or red lotuses grow on a single stalk,
or if a seed sprouts inside a fruit unnaturally,
this too is indeed a portent, bringing destruction to husband and wife.
Barley or rice plants that have many heads, or two heads, or are barren,
they bring about the death of their master.
If trees, medicinal plants, or shrubs do not bear fruit or bear fruit
with fruits and flowers of another season, there will be danger of pestilence among the people.
Or if abundant, excellent grain that was sown perishes,
or if sesame seeds yield half their oil or yield excessively much oil, it is for danger.
Or if a tree bears another [species's] flower or unnatural fruit,
in the case of an unnatural alteration of grain, one should give away the field along with the crop;
or an unnatural flower and fruit, or an animal, [along with] a caru to Soma;
and in the case of an unnatural alteration of crops, one should offer a homa in the midst of the field;
one should avert the unnatural alteration of crops with the terrestrial anuvāka alone;
then one should honor the performer after the brahmins have eaten, accompanied by fees.
In the Mayūracitra:
If mustard seeds grow from grain in a house, in a field, or in a courtyard,
there will be famine in that country, or an affliction from the king;
and its master dies within a year.
There, one thousand and eight fuel sticks are stated as the oblation;
with the mantras "Imā rudrāḥ" of the audumbarī, accompanied by gifts of cows and feeding [of brahmins].
In that very work:
If grains fly up in a house or in a courtyard,
his son dies within seven months.

There, the oblation is ten thousand [blades of] dūrvā grass, and the mantra herein is "Jātavedase...";
the fee is a cow, and the feeding of brahmins brings welfare.
In that very work:
Where rice grains pop without fire, as if following others,
within merely a month there will be the slaying of the king.
The fiery propitiatory rite should take place here, as taught for blazing without fire.
In that very work:
If there are sprouts without water, or if grain without fire
becomes popped grain, then an insanity concerning cattle, grain, and the city begins.
Having fasted, one should then offer ten thousand fuel sticks
smeared with curds, honey, and ghee, and give the seven grains to a brahmin;
or else the fiery propitiatory rite should be performed here by a wise man;
the second one is taught when fire blazes without fire upon the earth.
Nārada:
If barley, black gram, peas, and husked rice sprout,
or when dry wood sprouts, or if blood is seen in cooked food,
one who knows the mantras of the Mahāvyāhṛtis should then offer ten thousand [oblations]
of black gram, husked rice, and grain with ghee and honey.
Gold and grain, and a bull and a cow,
should be given to a brahmin; thereby auspiciousness is attained.
In the work of Garga:
If black gram that has been steamed repeatedly sprouts anywhere,
then there is no doubt that destruction of the family will take place there.
In the Mayūracitra:
Those in whose house steamed kinds of rice sprout,
their death will take place within a year; ten thousand fuel sticks of darbha and kāśa grass
should be offered there; the mantra herein is "Jātavedase...".
Nārada:
If a sprout appears in grain that has been steamed or burned,
or if grain flies up there, or husked rice flies up,
or peas, lentils, green gram, and likewise black gram;
on account of the taking away of crops, ruin will occur there.
When grain is seen in wood, or when it is seen in the midst of the ground,
its master dies within six months, there is no doubt.
A person bringing constant welfare should offer ten thousand oblations there,
especially of grain smeared with curds, honey, and ghee.

Grain should be given to a brahmin, along with a pair of garments and gold,
and one should give a cow as a fee; thereby auspiciousness is attained.
In the Mayūracitra:
Where blood is seen in cooked rice and in condiments,
there will be destruction of the king and his ministers within merely a month, there is no doubt.
The tenth propitiatory rite, taught as celestial, should be performed there.
If buttermilk is produced in curd, it causes the death of the king.
If oil, ghee, or water falls as excessive rain,
or if worms [appear] in cooked rice and condiments, it causes famine.
The propitiatory rite to Indra, taught for the falling of the vardhanī vessel, should then be performed.
Parāśara in the section on portents for warriors:
Now, if cooked food of people repeatedly and exceedingly becomes tasteless and foul-smelling, or if pots of cooked rice and the like are ruined, or if the alterations described as unnatural phenomena are observed, it leads to their slaying.
In the Bhārgavīya:
In honey, ghee, curd, and milk; in solid food, drink, and unguents;
in machines, vehicles, and weapons; in houses and armaments;
in a mirror, in a food vessel, in gems and pearls;
and in other ornaments; on a bed and on a seat,
if there is the sight of a crow, owl, pigeon, or beast,
or the arrival of other inauspicious beasts and birds,
or of non-white flowers, reptiles, or wild animals—