Shloka 36

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

Devanagari script

अरोमशा भुग्नपृष्ठं शुभं चाशुभमन्यथा / कक्षाश्वत्थदला श्रेष्ठा सुगन्धिर्मृगरोमिका

Transliteration

aromaśā bhugnapṛṣṭhaṃ śubhaṃ cāśubhamanyathā / kakṣāśvatthadalā śreṣṭhā sugandhirmṛgaromikā

Translation

முடியற்றவன், வளைந்த முதுகுடையவன், மேலும் சுபமோ அசுபமோ—இவ்வாறு வேறுபாடுகள் கூறப்பட்டுள்ளன. அவற்றில் ‘கக்ஷா’ குறி, ‘அஸ்வத்த இலை’ குறியுடையவன் சிறந்தவன்; ‘சுகந்தி’ மற்றும் ‘ம்ருகரோமிகா’ (மான் முடி போன்றது) என்றும் சொல்லப்படுகிறது.

Word by Word

• अरोमशाः: hairless; without body-hair
• अरोमशाः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: अ + रोमश (प्रातिपदिक)
• Form: पुंलिङ्गे प्रथमा बहुवचनम्; नञ्-तत्पुरुषः—‘रोमशः’ (hairy) इत्यस्य अभावः (Nominative plural, masculine)

• भुग्नपृष्ठम्: having a bent back
• भुग्नपृष्ठम्: Visheshya (Qualified noun/विशेष्य)
• Type: Adjective
• Root: भुग्न (कृदन्त; √भञ्ज्) + पृष्ठ (प्रातिपदिक)
• Form: नपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्; कर्मधारयः—‘भुग्नं पृष्ठं यस्य/यत्’ (Nom/Acc singular, neuter)

• शुभम्: auspicious; good
• शुभम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: शुभ (प्रातिपदिक)
• Form: नपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम् (Nom/Acc singular, neuter)

• च: and
• च: Sambandha (Relation/सम्बन्ध)
• Type: Indeclinable
• Root: च (अव्यय)
• Form: समुच्चयार्थक-अव्ययम् (conjunction)

• अशुभम्: inauspicious; bad
• अशुभम्: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: अ + शुभ (प्रातिपदिक)
• Form: नपुंसकलिङ्गे प्रथमा/द्वितीया एकवचनम्; नञ्-तत्पुरुषः (Nom/Acc singular, neuter)

• अन्यथा: otherwise
• अन्यथा: Kriya-visheshana (Adverbial/क्रियाविशेषण)
• Type: Indeclinable
• Root: अन्यथा (अव्यय)
• Form: क्रियाविशेषण-अव्ययम् (adverb: otherwise)

• कक्षाश्वत्थदलाः: (those) having leaves like the banyan in the armpit/side (i.e., armpit-leaf-like)
• कक्षाश्वत्थदलाः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: कक्षा + अश्वत्थ + दल (प्रातिपदिकानि)
• Form: स्त्रीलिङ्गे प्रथमा बहुवचनम्; बहुपद-तत्पुरुषः—‘कक्षायां (कक्षे) अश्वत्थस्य दलानि इव’ (Nominative plural, feminine)

• श्रेष्ठाः: excellent; best
• श्रेष्ठाः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: श्रेष्ठ (प्रातिपदिक)
• Form: स्त्रीलिङ्गे प्रथमा बहुवचनम्; विशेषणम् (Nominative plural, feminine)

• सुगन्धिः: fragrant
• सुगन्धिः: Karta (Subject/कर्ता)
• Type: Adjective
• Root: सुगन्धि (प्रातिपदिक)
• Form: स्त्रीलिङ्गे प्रथमा एकवचनम्; ‘सु’ उपसर्गपूर्वकः (Nominative singular, feminine)

• मृगरोमिका: deer-hair (a kind of fur/mark)
• मृगरोमिका: Karta (Subject/कर्ता)
• Type: Noun
• Root: मृग + रोमिका (प्रातिपदिकौ)
• Form: स्त्रीलिङ्गे प्रथमा एकवचनम्; तत्पुरुषः—‘मृगस्य रोमिका’ (Nominative singular, feminine)

Speaker

Lord Vishnu (speaking to Garuda/Vinata-putra)

Philosophical Teaching

Concept: Physical features are treated as signs of auspicious/inauspicious karmic residue; certain named marks/types are considered ‘श्रेष्ठ’ (excellent).

Vedantic Theme: Karmic imprint on the body (śarīra as karmaphala-upādhi) while implying the need to look beyond mere form for ultimate truth.

Application: Use the teaching as a cultural-historical lens; avoid superstition-driven discrimination; focus on conduct as the reliable marker of character.

Verse Rasa

Primary Rasa: adbhuta

Secondary Rasa: bibhatsa

Cross References

Related Themes: Garuda Purana lakṣaṇa passages surrounding 1.65.34–38 (bodily marks and fortune)

FAQs

What is the importance of auspicious and inauspicious signs in the Garuda Purana?

This verse lists specific bodily/identifying characteristics and named types that are treated as śubha (favorable) or aśubha (unfavorable), reflecting the text’s concern with omens used in ritual and life-assessment.

How does this verse explain the path of the soul?

Indirectly: by classifying signs as auspicious or inauspicious, it supports the broader Garuda Purana framework where one’s qualities and actions are evaluated for karmic outcomes, which then shape post-death experiences.

Practical application of this wisdom today?

Use it as a reminder to prioritize dharmic conduct over anxiety about omens—treat external ‘signs’ as secondary, while focusing on ethical living and sincere ritual intent.