Shloka 26

Purusha-Strī-Lakṣaṇa (Samudrika-śāstra): Marks of Kingship, Wealth, Longevity, and Conduct

Devanagari script

बलिमध्यगता नाभिः शूलबाधां करोति हि / वामावर्तश्च साध्यं वै मेधां दक्षिणतस्तथा

Transliteration

balimadhyagatā nābhiḥ śūlabādhāṃ karoti hi / vāmāvartaśca sādhyaṃ vai medhāṃ dakṣiṇatastathā

Translation

यदि नाभि बलि के मध्य में स्थित हो, तो वह निश्चय ही शूल-पीड़ा उत्पन्न करती है। वामावर्त (बाईं ओर का घुमाव) साध्य-सम्बन्धी कहा गया है, और दक्षिणावर्त (दाईं ओर का घुमाव) मेधा (बुद्धि) से सम्बद्ध माना गया है।

Word by Word

• बलिमध्यगता: situated in the middle of the folds
• बलिमध्यगता: Visheshana (Adjectival qualifier/विशेषण)
• Type: Adjective
• Root: बलि (प्रातिपदिक) + मध्य (प्रातिपदिक) + गत (कृदन्त; √गम् + क्त/PPP)
• Form: स्त्रीलिङ्ग, प्रथमा (1st), एकवचन; भूतकर्मणि कृदन्त (PPP) विशेषण (fem. nom. sg.)

• नाभिः: navel
• नाभिः: Karta (Subject/कर्ता)
• Type: Noun
• Root: नाभि (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1st), एकवचन (nom. sg.)

• शूलबाधाम्: pain/affliction of colic
• शूलबाधाम्: Karma (Object/कर्म)
• Type: Noun
• Root: शूल (प्रातिपदिक) + बाधा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd/कर्म), एकवचन (acc. sg.)

• करोति: causes/produces
• करोति: Kriya (Predicate/क्रिया)
• Type: Verb
• Root: √कृ (धातु)
• Form: लट् (present), प्रथमपुरुष (3rd), एकवचन; परस्मैपद

• हि: indeed
• हि: Sambandha (Discourse particle/निपात)
• Type: Indeclinable
• Root: हि (अव्यय)
• Form: निपात (particle), हेत्वर्थ/निश्चयार्थ (indeed/for)

• वामावर्तः: leftward spiral/turn
• वामावर्तः: Karta (Subject/कर्ता)
• Type: Noun
• Root: वाम (प्रातिपदिक) + आवर्त (प्रातिपदिक)
• Form: पुंलिङ्ग, प्रथमा (1st), एकवचन (nom. sg.)

• च: and
• च: Sambandha (Connector/समुच्चय)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयबोधक-अव्यय (conjunction)

• साध्यम्: to be accomplished; attainable
• साध्यम्: Visheshana (Predicative adjective/विधेय)
• Type: Adjective
• Root: साध्य (कृदन्त; √साध् + यत्/gerundive)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1st/2nd), एकवचन; विधेय-विशेषण (gerundive: 'to be accomplished')

• वै: certainly
• वै: Sambandha (Discourse particle/निपात)
• Type: Indeclinable
• Root: वै (अव्यय)
• Form: निपात (emphatic particle)

• मेधाम्: intelligence
• मेधाम्: Karma (Object/कर्म)
• Type: Noun
• Root: मेधा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, द्वितीया (2nd), एकवचन (acc. sg.)

• दक्षिणतः: to the right/rightwards
• दक्षिणतः: Adhikarana (Locative sense/अधिकरण-भाव)
• Type: Indeclinable
• Root: दक्षिण (प्रातिपदिक) + तस् (तद्धित; अव्ययप्रत्यय)
• Form: अव्यय (directional adverb): 'from/on the right side'

• तथा: likewise
• तथा: Sambandha (Adverbial modifier/क्रियाविशेषण)
• Type: Indeclinable
• Root: तथा (अव्यय)
• Form: अव्यय (adverb): 'thus/likewise'

Speaker

Lord Vishnu

Medical Ayurveda

Dosha: Vata

Philosophical Teaching

Concept: Bodily signs (nābhi placement and āvarta direction) indicate susceptibility to suffering and affiliation with higher qualities (sādhya connection, medhā).

Vedantic Theme: Body as karmic instrument; subtle indications of sattva (medhā) vs duḥkha-prārabdha.

Application: Attend to health signals and cultivate medhā through study, mantra, and disciplined living; interpret omens with humility, not fatalism.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: bhayanaka

Cross References

Related Themes: Garuda Purana 1.65 (nābhi/āvarta lakṣaṇa continuation)

Characters & Entities

• Sadhyas

FAQs

What is the importance of interpreting omens or signs in the Garuda Purana?

This verse treats bodily/ritual indicators as meaningful: the placement of the navel relative to an offering and the direction of a swirl are linked with specific effects and associations, guiding what is considered auspicious or harmful.

How does this verse explain the path of the soul?

Indirectly, it supports the Garuda Purana’s broader ritual-ethics framework: correct observance and reading of signs are presented as part of ordered dharma that supports well-being and right conduct, which in turn shapes one’s post-death condition in the larger narrative.

Practical application of this wisdom today?

Approach rituals and vows with attentiveness and consistency; treat traditional indicators (auspicious/inauspicious) as prompts for careful, ethical action rather than superstition, and prioritize clarity of mind (medhā) and disciplined practice.