Ratna-graiveya-cintāka-lola-muktā-palānvitā रत्न-ग्रैवेय-चिन्ताक-लोल-मुक्ता-पलान्विता (32)
She is wearing a gems embedded golden pendent and a pearl necklace. These ornaments are dangling in Her neck.
The dangling of these ornaments is compared to mind. Those who are not capable of meditating Her full form (head to foot) are said to be low class devotees and called as lola-s. Those who are able to meditate on Her full form are said to be high class devotees and called as muktā-s. Lola-s or muktā-s get the benefits (pala) of their prayers according to their category. This is the meaning of lola-muktā-palānvitā. While worshipping Her, one has keep to keep his mind steady, without distractions.
Kāmeśvara-premaratna-maṇi-pratipaṇa-stanī कामेश्वर-प्रेमरत्न-मणि-प्रतिपण-स्तनी (33)
She offers her two bosoms to Kāmeśvara (Śiva) in return for His love. The subtle meaning is that She will give Her blessings to Her devotees, twice the amount of devotion offered to Her.
Nābhyālavāla-romāli-latā-phala-kucadvayā नाभ्यालवाल-रोमालि-लता-फल-कुचद्वया (34)
Her two bosoms are the fruits of the creeper (refers to hair) that springs from Her navel. The significance of this nāma is on the navel and heart cakra-s. Meditating on the heart cakra by upwardly moving the kuṇḍalinī from navel cakra, gives fruits of meditation. Saundarya Laharī (verse 76) says “The God of love afflicted by the fire of Śiva’s anger took shelter in your navel.”
Lakṣya-roma-latādhāratā-samunneya-madhyamā लक्ष्य-रोम-लताधारता-समुन्नेय-मध्यमा (35)
Her waist is to be known only from creeper like hair as described in the previous nāma. The secretive meaning is that ātma is subtle and can be known only by keen observation (through meditation).
Stanabhāra-dalanmadhya-paṭṭabandha-valitrayā स्तनभार-दलन्मध्य-पट्टबन्ध-वलित्रया (36)
The golden belt that She wears supports Her waist as it bends under the heaviness of Her bosoms, resulting in three folds in Her stomach area.
Saundarya Laharī (verse 80) says “Your bosoms rubbing at the upper arms, abounding the bodice and the God of love, in order to protect Your hip from breaking has bound Your hip with three fold strands.”
The possible interpretation could be that Her compassion to the universe is vast which is referred to as heaviness here. The three lines in Her hip indicate Her three activities – creation, sustenance and dissolution. Her time for compassion is more than Her other activities. After all She is the Supreme Mother.
Aruṇaruṇa-kausumbha-vastra-bhāsvat-kaṭītaṭī अरुणरुण-कौसुम्भ-वस्त्र-भास्वत्-कटीतटी (37)
She wears a red silk cloth around Her waist. Red colour means compassion. Everything associated with Her is red in colour, indicating that Her form is full of compassion (one of the reasons of being Śrī Mātā). It can be said that She performs Her three acts (creation, sustenance and dissolution) with compassion. This could also refer to one of the Vāc Devi-s, Arunā. This Sahasranāma was composed by eight Vāc Devi-s. They are Vasini, Kāmeśvari (not Śiva ’s wife), Modhini, Vimalā, Arunā, Jainī, Sarveśvariī and Koulinī. Arunā Vāc Devi is in Her waist.
Ratna-kiṅkiṇikā-ramya-raśanā-dāma-bhūṣitā रत्न-किङ्किणिका-रम्य-रशना-दाम-भूषिता (38)
She is adorned with girdle studded with mini bells and gems. Devi’s Pañcadaśī mantra consists of three parts or kūṭa-s. Vāgbhava kūṭa was discussed from nāma 13 to 29. Madhya kūṭa was discussed from 30 to 38 and Śaktī kūṭa will be discussed from 39 to 47. Devi’s face is vāgbhava kūṭa, from face to hip is madhya kūṭa (also known as kāmarāja kūṭa) and Śaktī kūṭa is hip downwards. The entire Pañcadaśī mantra is hidden in nāma-s 13 to 47. Her gross description is also discussed from nāma-s 13 to 54.
Kāmeśa-jñāta-saubhāgya-mārdavoru-dvayānvitā कामेश-ज्ञात-सौभाग्य-मार्दवोरु- द्वयान्विता (39)
The beauty of Her thighs is known only to Her consort and Creator Kāmeśvara. This indirectly refers to the secretive nature of Śaktī kūṭa of Pañcadaśī that begins from this nāma.
Each of Her knees is like a single piece of ruby (again red colour) appearing like a crown.