Shloka 51

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

Devanagari script

अलूखलाभा यज्ञाढ्या वेदीभा चाग्निहोत्रिणि / वापीदेवकुल्याभास्त्रिकोणाभाश्चधार्मिके

Transliteration

alūkhalābhā yajñāḍhyā vedībhā cāgnihotriṇi / vāpīdevakulyābhāstrikoṇābhāścadhārmike

Translation

Đối với người sống theo Chánh pháp, các cõi phúc hiện ra trong hình tướng cát tường—như cối giã, giàu công đức tế tự; như đàn tế Veda; như người chuyên trì lễ Agnihotra. Chúng rực sáng như giếng nước và như dòng kênh thiêng của chư thiên, lại cũng hiện thành hình tam giác.

Word by Word

• अलूखल: mortar (pounding vessel)
• अलूखल: Visheshana (Qualifier/विशेषण-अङ्ग)
• Type: Noun
• Root: अलूखल (प्रातिपदिक)
• Form: नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; समासाङ्ग

• आभा: having the appearance of a mortar
• आभा: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: आभा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासः—अलूखल-आभा (तत्पुरुषः)

• यज्ञाढ्या: rich in sacrifices
• यज्ञाढ्या: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: यज्ञाढ्य (प्रातिपदिक: यज्ञ+आढ्य)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासः—यज्ञ-आढ्य (तत्पुरुषः/कर्मधारयभावः: ‘यज्ञेन आढ्या’ = rich in sacrifices)

• वेदी: altar
• वेदी: Visheshana (Qualifier/विशेषण-अङ्ग)
• Type: Noun
• Root: वेदी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासाङ्ग

• आभा: having the appearance of an altar
• आभा: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: आभा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासः—वेदी-आभा (तत्पुरुषः)

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

• अग्निहोत्रिणि: in the agnihotra-performer
• अग्निहोत्रिणि: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: अग्निहोत्रिन् (प्रातिपदिक)
• Form: पुंलिङ्ग/स्त्रीलिङ्ग (साधारण), सप्तमी (7), एकवचन; ‘अग्निहोत्रिन्’ = one who performs agnihotra

• वापी: pond/well
• वापी: Visheshana (Qualifier/विशेषण-अङ्ग)
• Type: Noun
• Root: वापी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासाङ्ग

• देवकुल्या: divine channel/streamlet
• देवकुल्या: Visheshana (Qualifier/विशेषण-अङ्ग)
• Type: Noun
• Root: देवकुल्या (प्रातिपदिक: देव+कुल्या)
• Form: स्त्रीलिङ्ग, प्रथमा (1), एकवचन; समासः—देव-कुल्या (तत्पुरुषः: ‘देवानां कुल्या’)

• आभाः: having the appearance of ponds and divine channels
• आभाः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: आभा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), बहुवचन; समासः—वापी-देवकुल्या-आभा (बहुपद-तत्पुरुषः)

• त्रिकोण: triangle
• त्रिकोण: Visheshana (Qualifier/विशेषण-अङ्ग)
• Type: Noun
• Root: त्रिकोण (प्रातिपदिक)
• Form: पुंलिङ्ग/नपुंसकलिङ्ग, प्रथमा/द्वितीया (1/2), एकवचन; समासाङ्ग

• आभाः: having triangular appearance
• आभाः: Visheshana (Qualifier/विशेषण)
• Type: Adjective
• Root: आभा (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा (1), बहुवचन; समासः—त्रिकोण-आभा (तत्पुरुषः)

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

• धार्मिके: in the righteous person
• धार्मिके: Adhikarana (Locative/अधिकरण)
• Type: Noun
• Root: धार्मिक (प्रातिपदिक)
• Form: पुंलिङ्ग, सप्तमी (7), एकवचन; ‘धार्मिक’ = righteous person

Speaker

Lord Viṣṇu (in discourse to Garuḍa/Vinatā-putra)

Philosophical Teaching

Concept: Ritual merit and righteousness manifest as auspicious signs/forms associated with yajña, agnihotra, sacred waters, and geometric auspiciousness (triangle).

Vedantic Theme: Karma-yoga/vaidika-karma as purifier (citta-śuddhi) preparing for higher knowledge; sacred order expressed through form and rite.

Application: Sustain daily sacred duties (agnihotra where applicable), support yajñas, maintain water sources/temple channels, and cultivate dhārmika conduct as foundations for wellbeing.

Verse Rasa

Primary Rasa: shanta

Secondary Rasa: adbhuta

Cross References

Related Themes: Garuda Purana 1.65.49-53 (lakṣaṇa-phala context)

Characters & Entities

• Agnihotra
• Yajña
• Vedī
• Devakulyā

FAQs

What is the importance of Agnihotra and yajña in the Garuda Purana?

This verse links ritual discipline—especially Agnihotra and yajña—with auspicious, beneficent appearances of the post-death path/realms for a dhārmika (righteous) person.

How does this verse explain the path of the soul?

It implies that the righteous experience the after-death journey in favorable, sacred forms associated with Vedic worship (altar, sacrifice, holy waters), reflecting inner merit rather than terror or obstruction.

Practical application of this wisdom today?

Cultivate dharma through regular worship/discipline (as feasible), support sacred rites ethically, and live in a way that builds sattvic merit—so one’s end-of-life transition is calmer and more auspicious.