We have provided explanations for the mantras (47 & 48) up to this point.
marālī-manda-gamanā mahā-lāvaṇya-śevadhiḥ
[She, whose graceful gait resembles the slow and gentle movement of a swan, and who embodies the very essence of beauty.]
(Sri Lalitha Sahasranama stotram)
The next three mantras, beginning with the 49th, are…
sarvāruṇā-anavadyāṅgī-sarvābharaṇabhūṣitā
[She, who is completely radiant in red, whose body is deserving of worship, and
who shines brilliantly adorned with all kinds of ornaments.]
(Sri Lalitha Sahasranama stotram)
Up until this 49th mantra, we have been listening to descriptions of Devi’s glorious physical features, each reflecting a universal principle underlying her form. The mantras emphasize that Devi’s beauty is not merely a physical trait but a manifestation of a higher reality. At one point, we heard a mantra highlighting that Devi is not just a force confined to her body, she is the one who immerses the entire universe in the red effulgence of her form, representing her omnipresent nature. This red glow is symbolic of her divine presence that permeates the entire cosmos.
The 49th mantra reaffirms this aspect of Devi. She is depicted as radiant in red, and her heart is overflowing with compassion. The primary emotion, or intrinsic quality—her rasa—is Shringara (love). It is from this profound love that her compassion and affection for all her children flow. Her red aura envelops her flawless form, and every limb of her body is spotless, venerable, and glorious.
Whether we view her from head to toe or vice versa, her beauty captivates us, unmarred by any imperfection. In the Ramayana, it is said that Sri Rama’s features were so alluring that one could not take their eyes off him or shift their gaze from one part of his body to another. Similarly, if Devi looks at us, her compassionate gaze would absorb us entirely, leaving us unable to look away. Devi’s features are perfect, free of any blemish, and her radiant, red form exudes an unmatched beauty that embodies her divine love and grace.
In the Lalitha Sahasranama, there is the mantra
catuṣṣaṣṭy-upacārāḍhyā
[She who is adored in sixty-four ceremonies]
(Sri Lalitha Sahasranama – 235)
In those sacred ceremonies, there is a ritual where all of Devi’s ornaments, from her Choodamani (the jewel in her crown) to the tinkling anklets on her feet, are gently removed from her divine body. Following this, she is ceremoniously bathed and dressed with utmost reverence. Lit lamps are used to worship her, accompanied by the offerings of camphor and incense. Dance and music performances are held in her honor, as befits the queen of the royal court. What is remarkable is that none of the ornaments adorning her delicate form enhance her beauty. Rather, it is Devi’s radiant form that bestows its brilliance upon the ornaments she wears. She graciously allows herself to be adorned with these ornaments to bring joy to her devotees and to bless them with her grace as they become captivated by her beautifully adorned appearance. Her resplendent beauty shines even brighter through the many jewels and ornaments that grace her form. Now, the meanings of these mantras have been explained in detail.
In Lalitha Trishati, there is the mantra
“oṃ sarva-bhūṣaṇa-bhūṣitāyai namaḥ”
[She who shines brilliantly adorned with all kinds of ornaments]
(Sri Lalitha Trishati -140)
The fifty second mantra of Sri Lalitha Sahasranama is
śiva-kāmeśvarāṅkasthā
[She who sits in the lap of shiva, who is the conqueror of desire]
Devi sits on the lap of Kameshwara. She has also been pictorially described as ṣiva paryanga nilay Devi is depicted as seated on the left lap of Lord Shiva, and this imagery carries profound meanings and principles. In this context, Kameshwara, Lord Shiva, represents the undivided self—the principle of existence, consciousness, and bliss ( sat-chit-ānand ). Devi is referred to as “Parabrahma Mahishi,” meaning the consort of the Supreme Soul. Kameshwara is the Supreme Soul, the absolute and indivisible one.
Description continued in the comment section
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