Lalitā Sahasranāmam 47–54
Channel: Consciousness Research Centre
Date: 2020-03-16

This series is classified Vivartha-vāda | Rāja-yoga | Suśupti | Viśuddhi-cakra
47. Marālī-manda-gamanā मराली-मन्द-गमना
Her walking gait is like a female swan. When She comes out of the kuṇḍa (nāma 4) and walks towards gods and goddesses, Her gait is described like this. The fact is that Her gait cannot be compared to that of swans, as Her gait is incomparable. Only to give some idea about Her gait such visual comparisons are made. Saundarya-Laharī 91 says, “O Goddess of graceful gait! Your household swans, as if intent on practising to balance their steps with tripping gait, do not abandon Your feet.” With this nāma the subtle description of Śakti kūṭa of Pañcadaśī-mantra is concluded.

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48. Mahā-lāvanya-śevadhiḥ महा-लावन्य-शेवधिः
She is the treasure house of beauty. Saundarya-Laharī 12 says “The best of thinkers such as Brahmā and others are at great pains to find a suitable comparison to Your beauty. Even the celestial damsels, out of great eagerness to get a glimpse of Your splendor, mentally attain a condition of absorption into Śiva, which is unobtainable even by penance.”

49. Sarvāruṇā सर्वारुणा
Sarvam + aruṇam = everything associated with Her is red. This fact has been highlighted in various nāmas. Saundarya-Laharī 93 says karuṇā kācid aruṇā: “Her compassion, which is red in color, is beyond comprehension.” The same nāma is in Lalitā-triśatī 138. Yajur Veda 4.5.1.7 (Śrī Rudraṁ 1.7) says, saysasau yastāmro aruṇa uta babhruḥ sumangalaḥ: “Aruṇa (the color of the sun at the time of dawn) is copper red in color which is auspicious.” “The color of red is auspicious” says Śruti (Vedas). No other authority is needed to ascertain Her complexion. 

50. Anavadyāṅgī अनवद्याङ्गी 
Every part of Her body is flawless and in accordance with Samudrikā-lakśana or śāstra. She is nirguṇa-brahman (without attributes) as well as saguṇa-brahman (with attributes). When She is known as saguṇa-brahman She is with form and attributes. Saguṇa-brahman is discussed here.  Brahman, whether nirguṇa or saguṇa, is always flawless. 

51. Sarvābharaṇa-bhūṣitā सर्वाभरण-भूषिता 
She is adorned with all types of ornaments. The Kālīka Purāṇa mentions forty types of ornaments. Paraśurāma Kalpa Sūtra, one of the authoritative texts on Śrī Cakra pūjā (ritual worship) mentions even more ornaments that adorn Her. Lalitā-triśatī nāma 140, Sarvābharaṇbhūṣitā conveys the same meaning.

52. Śiva-kāmeśvarāṅkasthā शिव-कामेश्वराङ्कस्था 
Her seating posture begins from this nāma. She sits on the left thigh of Śiva. This is the form of saguṇa-brahman. Śiva is the prakāśa form and self-illuminating, and Śakti is His vimarśa form or reflection. It is good to meditate upon this posture of Theirs. Why She is sitting on his left thigh? Heart is on the left side and She is said to be Śiva’s heart (could also mean love). 

53. Śivā शिवा
There is no difference between Śiva and Śakti; hence she is also called Śivā. Śiva means auspiciousness. She is the embodiment of auspiciousness.  She is icchā, the willful form of Śiva.There are three types of śaktis: icchā (desire), jñāna (knowledge) and kriyā (action). Śiva is Brahman and as such, He does not have any desires. But His icchā form is reflected in Lalitai. Here desire means desire for self-realization. There is an old Hindi saying: Yatā Śiva—tatā Devī; yatā Devī—tatā Śiva: “Wherever Śiva is, there will be Śakti and wherever Śakti is, there will be Śiva.” That is why it is said there is no difference between Śiva and Śakti. Elsewhere it is said that Pārvatī and Parameśvara cannot be separated from each other. This is compared to a word, which cannot be separated from its meaning. They are considered as father and mother of the universe. Scriptures say that there is no difference between Umā (Śakti) and Śankarā (Śiva). Śankarī is the consort of Śiva and They are known as Śiva-Śankarī.

54. Svādhīna-vallabhā स्वाधीन-वल्लभा 
Her consort Śiva belongs to Her alone. This confirms the interpretation of the previous nāma. We have been discussing that Śiva alone created Her to take care of His three acts. Śiva created Śakti, the dynamic energy as opposed to the static energy of Śiva, for this exclusive purpose. As She is the only creation of Śiva, it is said that Śiva belongs to Her alone; and similarly, She belongs to Śiva alone. Śiva is the cause of this universe and Śakti is His power. The universe cannot exist without Their combination. 

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