त्वदन्यः पाणिभ्यामभयवरदो दैवतगणः
त्वमेका नैवासि प्रकटितवराभीत्याभिनया।
भयात्त्रातुं दातुं फलमपि च वाञ्च्छासमधिकं
शरण्ये लोकानां तव हि चरणावेव निपुणौ॥
tvadanyaḥ pāṇibhyāmabhayavarado daivatagaṇaḥ
tvamekā naivāsi prakaṭitavarābhītyābhinayā|
bhayāttrātuṁ dātuṁ phalamapi ca vāñcchāsamadhikaṁ
śaraṇye lokānāṁ tava hi caraṇāveva nipuṇau||
“You are the ultimate recourse of the universe. All other gods and goddesses use their two hands to grant refuge and boons to their devotees by means of two mudrā-s - abhaya and varada. But You do not use Your hands for this. Instead Your sacred feet are capable of offering refuge and boons more than what is prayed for.”
She is the Divine Mother; hence, She is adored as Śrī Mātā (nāma 1) in Lalitā Sahasranāma. The entire verse is explained through different nāma-s of Lalitā Sahasranāma such as Pañcapretasanāsīnā (249), Pañcabrahma svarūpiṇī (250), etc. All this establishes Her Supremacy over others gods and goddesses. She presides over all of them. Each god or goddess presides over a particular activity of the universe. All of them have their places of residences in Śrīcakra. All other gods and goddesses show two mudrā-s. Mudrā is the intertwining of fingers while worshipping through rituals. There are several types of mudrā-s and gods and goddesses generally use the two mudrā-s described above. They are generally known as divine mudrā-s. One is abhaya mudrā where the right palm is kept erect with fingers facing the sky. This mudrā dispels the fears of devotees. Abhaya means refuge. Fear arises only in the minds of those who do not repose complete faith in Her. Lack of faith in Her leads to spiritual ignorance, which in turn is reflected as the fear for life, otherwise known as death. Spiritually ignorant men think that their body is supreme, as a result of which they get attached to the material world. Material world is nothing but Her own play, projecting the world as real through the power of māyā. Getting attached to the material world leads to saṁsāra or transmigration. Liberation is possible only if one reposes absolute faith in Her and understanding Her real Nature.
The other mudrā gods and goddesses show is varada mudrā. In this mudrā, left palm is kept erect with fingers facing down. Varada means granting boons of devotees. Devotees always ask for Her Grace, which alone is capable of offering spiritual evolution and finally, the emancipation. As discussed earlier, there are two types of devotees. Majority of the devotees ask for material wealth. A few alone ask for Her Grace.
But Parāśaktī, which means the Supreme Power, does not show abhaya mudrā to dispel fears of Her devotees nor does She use varada mudrā to grant boons. These two acts are done by Her sacred feet, about which the previous two verses described.
Śiva is Pure Consciousness and His power is Parāśaktī. Śiva alone has independent Power of Authority. He does not use this Authority Himself. He has transferred this Authority to Parāśaktī and She takes care of all the activities of the universe including creation, sustenance, destruction, concealment and grace. Hence, Her Grace is portrayed through this verse.
In some of the texts, it is said that this verse subtly conveys Bālā mantra - aiṁ - klīṁ - sauḥ. According to some, this verse indirectly conveys kāmakalā bīja klīṁ. She is addressed as “kāmakalā rūpā” in Lalitā Sahasranāma 322. Parāśaktī’s subtler form is kāmakalā which is known only to Śiva. Her subtlest form is kuṇḍalinī.
There is a verse in Śivastotrāvalī which says, “O My Lord! By merely touching Your lotus feet, …..let me enter Your world.”