29) Anākalita-sādṛśya-cibukaśrī-virājitā
Śrī Devi's chin has no comparison, only roundness and auspiciousness are its characteristics. Roundness implies completeness, of Śrī, prosperity and knowledge and bliss.
30) Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharā
The first ornament tied by Kāmeśvara as a symbol of marriage, love, and affection is shining on Her neck. Of all the ornaments, this is the most treasured ornament by any Indian woman. This goes around the neck as a symbol of saubhāgya, because the head represents the liṅga. [It represents] two symbolic orbs representing the breasts and the yoni as the junction, it arouses the sentiments of love in the husband by reminding him of the marriage. This is usually hidden from the sight of other men, by keeping it close to the heart and covering the breasts. But this habit is a later day development, as, in the olden days of the puraṇas and even in recent times as the pre-muslin invasion to India, covering the breasts was not the usual practice as witnessed by innumerable sculptures in the rich heritage of temples. The goddess can be clearly seen with the saubhāgyābharanam around Her neck. It may be imagined that in the present-day culture, exposing the breasts may arouse lust. But that is not what happens when you look at the Devi or any Indian sculpture showing transcendental beauties. The ornaments worn bring out the beauty without bringing out the lust.
31) Kanakāṅgada-keyūra-kamanīya-bhujānvitā
She wears golden bracelets called aṅgadan and keyūram on each of Her hands, imparting beauty to them because She is wearing them.
32) Ratnagraiveya-cintāka-lola-muktā-phalānvitā
Śrī Devi wears three ornaments more around Her neck.
Ratnagraiveya: a necklace made of nine kinds of jewels (the nine kinds of emotions - nava rasas);
Cintākam: a gold and silver lining called the flash of lightening;
Muktā-phalām: a row of pearls (since mukti means liberation, this row means the liberated souls). Once Kuṇḍalinī reaches Viśuddhi, mukti.
33) Kāmeśvara-premaratna-maṇi-pratipaṇa-stanī
To purchase the jewel of love from Her husband She gave him two jewels of Her breasts as the price. Since She purchased love at an exorbitant price of self-sacrifice (giving one's own heart away), She values the emotion of love deeply. As Mother of the world, She sustains it with love which pours out as an ocean of milk from Her cosmic breasts.
34) Nābhyālavāla-romāli-latā-phala-kucadvayī
The fine line of hairs going up from the navel of Śrī Devi is like a creeper of bees, with Her globes of breasts as two fruits of the creeper, Lalitā's bare breasts are seen in meditation as glowing with the lights of jewels, that is why in the previous name She is said to have given away two jewels for buying one. Since She got the love of Kāmeśa, She has not lost in the bargain; he bedecks Her breasts with the most lovely jewels in all the worlds. Lalitā feeds milk to Her devotee who worships Her as Mother. Gaṇapati and Ṣaṇmukha, the sons of Devi drank from Her breasts and as a result, their ages froze, they cannot get old, they have become immortal.
35) Lakṣya-roma-latādhāratā-samunneya-madhyamā
The waist of Śrī Devi is so narrow that the fine line of hairs going up and down from the navel acts as proof that the waist exists. A narrow waist is a sign of beauty among women. The present world beauty standard being 36-22-34 supports the narrow waist idea.
Moreover, the navel represents the center of the world; it can only be inferred by circumstantial evidence such as the existence of microwave background radiation. Without deductive reasoning, it would be difficult to conceive and prove the existence of the centre of the universe.
The centre can properly be considered to be the primordial fire ball which exploded to become the entire universe we see today including all the stars, galaxies, and interstellar spaces. That original centre has expanded to the entire universe now, and it is still expanding at the rate of 310 meters per second. This is probably the reason for the word Brahman coming from the root "brih", to grow. Brahman is exploding all the time, creating new space and time.
The navel is considered to be the centre of fire; it applies to the body as the digestive fire and to cosmos as the primordial fireball, which has to be observed in meditation as “a crore of crores of suns rising together”, “explosive flash of lightning striking in the body”. It is possible to observe the cosmic creation in meditation because concentration on the navel centre called Maṇipūra manifests the fireball by exploding the individual center to the cosmic centre, or alternatively by collapsing the cosmos into oneself.
When Kuṇḍalinī comes to Maṇipūra, what is technically known as brahma granthi bhedan occurs. This brahma granthi is in reality the pair of centres Mūlādhāra and Svādhiṣṭhāna, the centres of identification of God with an individual body on the physical level. When body is transcended, the boundaries of the body as the limiting factors are exploded to smithereens, and one sees for the first time the glory of the effulgent self as fire.
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