LALITHA SAHASRANAMAM 46-52

Marali-manda-gamana (47) Her walking gait is like a female swan. When she comes out of the kunda (nama 4) walking towards the devas, her gait is compared like this. The fact is that her gait cannot be compared to that of swans, as her gait is incomparable. In order to give some idea about her gait such visual comparisons are made. In SL 91 Shankara says that the swans learn from Her gait. With this nama the description of Shakthi kuta of panchadasi ends. Maha-lavanya-shveadhi (48) She is the treasure house of beauty. SL 12 says “The best of the poets are not able to describe your beauty. Ramba and Oorvasi, the best beauties of the heaven are keen to have a glimpse of your beautiful form. They want to enter the body of Shiva, who alone can see your beauty” Sarvaruna (49) Sarvam+arunam=everything in red. Everything associated with her is red. This fact has been highlighted in various namas that we have discussed so far. SL 93 says “ kacit aruna karuna” meaning that her compassion which is red in colour is beyond comprehension. The same nama is there in Lalitha Trisati (138). Yajur Veda 4.5.7 says ‘asau yastamro aruna uta babhruh sumangalah’ (this comes under Sri Rudram 1.7) which says that aruna (the color of sun at the time of dawn) of the dawn is copper red in colour which is auspicious. The colour of red is auspicious as per sruti (Vedas). What other authority do we need to discuss on her complexion? Anavadyangi (50) Every part of her body is flawless and in accordance with samudrika lakshana or sastra. She is nirguna Brahman as well as saguna Brahman. She is Brahman with and without form. When she is known as saguna Brahman she is with form and qualities. Saguna Brahman is discussed here. This is natural as Brahman flawless. Sarvabharana-bhushita (51) She is adorned with all types of jewels. The Kalika purana mentions 40 types of ornaments. Parasurama Kalpa Sutram one of the authoritative texts on Sri chakra puja (ritual worship) mentions more number of ornaments that adorn her. The same nama is there in Trisati 140. Though many believe that the description of her physical form ends with this nama, some scholars are of the opinion that physical description ends with nama 55 only. However 48 to 51 describe her form of prakasha and vimarsha combine. Shiva-kameshvarangastha (52) Her seating posture begins from this nama. She sits on the left thigh of Shiva. This is the form of saguna Brahman. Shiva is the prakasha form and self illuminating and Shakthi is his vimarsha form. It is good to meditate upon this posture of them. Why She is sitting on his left thigh? Heart is on the left side and she is said to be Shiva’s heart (could also mean love). Kama means handsome, desire, god of love Manmata. Kama also means knowledge. Shiva means auspicious. Ishwara means the supreme ruler. Knowledge is said to be the form of Shiva. Perception of heart and mind is the knowledge. Here all the qualities of the saguna Brahman are covered. This is saguna Brahman because it talks about forms and qualities. Niguna Brahman does not have form and attributes. When maya or illusion is still associated with Brahman it is called saguna Brahman. This saguna Brahman is called Shakthi or prakasha vimarsha maha maya swarupini. Why kama is mentioned here. This kama does not mean manmata, the god of love. It means desire (supreme) here, not the desire with which this word is associated. The desire of the Brahman to create the universe is executed through Shakthi, the auspicious form of the Supreme ruler Shiva. This nama actually talks about static and kinetic form of energies in unison. This also could mean the creation of the universe.