Shloka 28

Devanagari script

शुभवस्त्रावृता गौरी पद्मासनविराजिता । काश्मीरबिन्दुतिलका चन्द्रालंकृतमस्तका

Transliteration

śubhavastrāvṛtā gaurī padmāsanavirājitā | kāśmīrabindutilakā candrālaṃkṛtamastakā

Translation

高丽披着吉祥衣裳，端坐莲座而光辉灿然。额间点以藏红花之滴作吉祥印，头上又以明月为饰——显露慈和的有相（saguṇa）光耀，使圣母为人所观想与礼拜。

Word by Word

• शुभवस्त्रावृता: clad in auspicious garments
• शुभवस्त्रावृता: Visheshana (विशेषण)
• Type: Adjective
• Root: शुभ + वस्त्र + आवृता (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; तत्पुरुष: शुभैः वस्त्रैः आवृता (covered with auspicious garments)

• गौरी: Gaurī
• गौरी: Karta (कर्ता)
• Type: Noun
• Root: गौरी (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन

• पद्मासनविराजिता: resplendent on a lotus seat
• पद्मासनविराजिता: Visheshana (विशेषण)
• Type: Adjective
• Root: पद्मासन + विराजिता (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; सप्तमी/अधिकरण-तत्पुरुषार्थ: पद्मासने विराजिता (resplendent on a lotus-seat)

• काश्मीरबिन्दुतिलका: with a saffron-dot tilaka
• काश्मीरबिन्दुतिलका: Visheshana (विशेषण)
• Type: Adjective
• Root: काश्मीर + बिन्दु + तिलक (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; तत्पुरुष: काश्मीर-बिन्दु-तिलकं यस्याः (having a saffron-dot tilaka)

• चन्द्रालंकृतमस्तका: whose head is adorned with the moon
• चन्द्रालंकृतमस्तका: Visheshana (विशेषण)
• Type: Adjective
• Root: चन्द्र + अलंकृत + मस्तक (प्रातिपदिक)
• Form: स्त्रीलिङ्ग, प्रथमा-विभक्ति, एकवचन; बहुव्रीहि: चन्द्रेण अलंकृतं मस्तकं यस्याः (whose head is adorned with the moon)

Speaker

Suta Goswami

Shaiva Theology

Tattva Level: pati

Shiva Form: Umāpati

Mantra Metadata

Type: stotra

Shakti Dimension

Shakti Form: Gaurī

Role: nurturing

Ritual Elements

Offering: pushpa

Characters & Entities

• Parvati

FAQs

What is the spiritual significance of this verse in the Shiva Purana?

The verse presents Gaurī’s auspicious, radiant form as a legitimate focus for dhyāna and bhakti—showing how devotion to the manifest (saguṇa) form refines the mind and prepares the seeker for Śiva’s liberating grace.

How does this verse relate to the worship of the Linga or Saguna Shiva?

Just as the Liṅga is a sacred, accessible support for contemplating Śiva beyond attributes, Gaurī’s described form functions as a devotional support (ālambana) for concentrated worship—leading the devotee from form to the formless reality of Pati.

What ritualistic or meditative practice is suggested here?

Practice dhyāna by visualizing Devī seated on a lotus-seat with auspicious ornaments, then offer mantra-japa (such as the Pañcākṣarī, “Om Namaḥ Śivāya”) with a calm, sattvic mind; this aligns devotion (bhakti) with inner purification.