Siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā सिञ्जान-मणि-मञ्जीर-मण्डित-स्रीपदाम्बुजा (46)
She is wearing anklets made out of precious gems that shine.
It is to be noted that five nāma-s 42 to 46 describe only about Her feet. When Her feet alone are described in such a detailed manner, it is beyond human comprehension to think about Her powerful form. This is made so by Vāc Devi-s, to impress about Her prākaśa vimarśa mahā māyā svarūpinī form.
Marālī-manda-gamanā मराली-मन्द-गमना (47)
Her walking gait is like a female swan. When She comes out of the kunda (nāma 4) and walking 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. In order to give an idea about Her gait such visual comparisons are made. Saundarya Laharī (verse 91) says, “Oh! 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 Śaktī kūṭa of Pañcadaśī is concluded.
Mahā-lāvanya-śevadhiḥ महा-लावन्य-शेवधिः (48)
She is the treasure house of beauty. Saundarya Laharī (verse 12) says “The best of thinkers such as Brahma 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 splendour, mentally attain a condition of absorption into Śiva, which is unobtainable even by penance.”
Sarvāruṇā सर्वारुणा (49)
Sarvam + aruṇam = everything in red. Everything associated with Her is red. This fact has been highlighted in various nāma-s. Saundarya Laharī (verse 93) says karuṇā kācid aruṇā meaning that Her compassion which is red in colour is beyond comprehension.
The same nāma is in Lalitā Triśatī (138). Yajur Veda (220.127.116.11) ‘saysasau yastāmro aruṇa uta babhruḥ sumangalaḥ’ (this comes under Śrī Rudraṁ 1.7) which says that aruṇa (the colour of the sun at the time of dawn) is copper red in colour which is auspicious. ‘The colour of red is auspicious’ says Śruti (Veda-s). No other authority is needed to ascertain Her complexion.
Anavadyāṅgī अनवद्याङ्गी (50)
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 is always flawless.
Sarvābharaṇa-bhūṣitā सर्वाभरण-भूषिता (51)
She is adorned with all types of ornaments. The Kālika Purāṇa mentions forty types of ornaments. Parasurāma Kalpa Sūtra, one of the authoritative texts on Śrī Cakra pūja (ritual worship) mentions more number of ornaments that adorn Her. The nāma 140 in Lalitā Triśatī conveys the same meaning.
Though many believe that the description of her physical form ends with this nāma, some scholars are of the opinion that physical description ends with nāma 55 only. However 48 to 51 describe Her form of prakāśa and vimarśa combine.
Śiva-kāmeśvarāṅkasthā शिव-कामेश्वराङ्कस्था (52)
Her seating posture begins from this nāma. She sits on the left thigh of Śiva. This is the form of saguṇa Brahman. Śiva is prakāśa form and self illuminating and Śaktī is His vimarśa 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 Śiva’s heart (could also mean love).
Kāma means handsome, desire, god of love Manmatha. Kāma also means knowledge. Śiva means auspicious. Īśvara means the supreme ruler. Knowledge is said to be the form of Śiva. Perception of heart and mind is the knowledge. Here all the qualities of the saguṇa Brahman are covered. This is saguṇa Brahman because it talks about forms and qualities. Nirguṇa Brahman does not have form and attributes. When māyā or illusion is still associated with Brahman it is called saguṇa Brahman. This saguṇa Brahman is called Śaktī or prakāśa vimarśa mahā māyā svarūpinī. Why kāmā is mentioned here? This kāmā does not mean Manmatha, the god of love. It means the supreme, not the desire with which this word is associated. The desire of the Brahman to create the universe is executed through Śaktī, the auspicious form of the Supreme ruler Śiva. This nāma actually talks about static and kinetic form of energies in unison. This also could mean the creation of the universe.