Kapardini (793)
Hair of Shiva is known as Kapardam. Kapardam means braided and knotted hair (Sri Rudram V.4). His wife is Kapardini.
In Lagustavam of Kalidasa (verse 11) there is a reference to Her with braided and knotted hair.
Kalāmalā (794)
She wears a garland made out of 64 kalas (arts or tantras) that are referred in nama 236. Kala is different from tantras. Kala means art and tantra means tantra sastras involving rituals.
Kala also means arts. There are 64 types of arts or kalas. They are gītam, vādyam, nṛtyam, nātyam, ālekhyam, viśeṣaka-cchedyam, taṇḍula-kusuma-balivikārāḥ, puṣpāstaranam, daśana-vasanāṅgarāgāḥ, maṇi-bhūmikā-karma, śayana-racanam, udaka-vādyam, udaka-ghātaḥ, citrā_yogāḥ, mālya-granthana-vikalpāḥ, keśa-śekharāpīḍayojanam, nepathya-yogāḥ, karṇa-pattra-bhaṅgāḥ, gandha-yuktiḥ, bhūṣaṇa-yojanam, indrajālam, kaucumāra-yogāḥ, hasta-lāghavam, citraśākāpūpa-bhakṣya-vikāra-kriyā, pānaka-rasarāgāsava-yojanam, sūcīvāpa-karma, vīṇā-ḍama-ruka-sūtra-krīḍā, prahelikā, pratimā, durvacakayogāḥ, pustaka-vācanam, nāṭakākhyāyikā-darśanam, kāvya-samasyā-pūraṇam, paṭṭikā-vetrabāṇa-vikalpāḥ, tarkū-karmāṇi, takṣaṇam, vāstu-vidyā, rūpya-ratna-parīkṣā, dhātu-vādaḥ, maṇi-rāga-jñānam, ākara-jñānam, vṛkṣāyur-veda-yogāḥ, meṣa-kukkuṭa-lāvaka-yuddha-vidhiḥ, śuka-sārikā-pralāpanam, utsādanam, keśa-mārjana-kauśalam, akṣara-muṣṭikā-kathanam, mlechitaka-vikalpāḥ, deśa-bhāṣā-jñānam, puṣpa-śakaṭikā-nimitta-jñānam, yantra-mātṛkā, dhāraṇa-mātṛkā, saṃpāṭyam, mānasī_kāvya-kriyā, kriyā-vikalpāḥ, chalitakayogāḥ, abhidhāna-koṣa-cchando-jñānam, vastra-gopanāni, dyūta-viśeṣaḥ, ākarṣaṇa-krīḍā, bālaka-krīḍanakāni, vaināyikīnāṃ_vidyāṇāṃ_jñānam, vaijayikīnāṃ_vidyānāṃ_jñānam.
‘Kala’ also means beauty, ‘ma’ means limitless, and ‘la’ means to bring. Based on this, it can be interpreted that She is of limitless beauty. In fact, anything associated with Her is limitless.
Kāmadhuk (795)
She gives whatever is desired by Her devotees. The same meaning is conveyed in nama 63. Lalitha Trisati namas 43 and 240 also convey the same meaning.
However this is subject to the condition laid down in Manduka Upansihad (III.i.10) which says “A person with pure mind can obtain whatever worlds or whatever things he wishes for.”
Soundarya Lahari verse 4 says that ‘She is an expert in granting more than what is asked for. That too She does not give through Her hands, as with other gods and goddesses. She gives through Her lotus feet.’
Kāmarūpiṇi (796)
Kaman means Shiva. She is in the form of Shiva. They are not different. They have everything in common, except the complexion. Shiva is crystal white and She is dark red. Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Shiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).
Brahman has the desire (kama) to create the universe. Taittiriya Upanishad (II.vi.3) says “He (the Brahman) wished (thought within Himself) ‘I will be born as many’.” She becomes the source of desire for creation.
This nama could also mean that She is capable of assuming various forms at Her will. Kama means desire and rupini means form.
Kalānidhi (797)
She is the source of kalas that have been discussed in nama 794. Shiva Sutra (I.3) says ‘kalāśarīram’ which means ‘whose form is activity’. Only through Her activity, the universe is administered. In this context, this nama means that She is the source of all activities, the Brahman.
Krishna says in Bhagavad Gita (IV.33) “all actions without exception culminate in Knowledge (Brahman).”
Kāvyakalā (798)
Kavya is one of the arts. Kavya means endowed with the qualities of a sage or poet, descended or coming from a sage, prophetic, inspired, or poetical. This nama means She is the inspiration or the source for kavya. All kavyas are composed by giving Her (feminism in general like Sita of Ramayana) an eminent place.
Rasajñā (799)
Rasa means essence or flavour. Rasa also means disposition of the heart or mind, religious sentiment (there are 5 Rasas or Ratis forming the 5 degrees of bhakti, viz. śānti, dāsya, sākhya, vātsalya, and mādhurya. She is in the form of these five rasas.
Soundarya Lahari (verse 51) refers to eight types of rasas. They are love, resentment, anger, wonder, fear, grace, smile and kindness. In addition to the above eight two more rasas contentment and fondness are also referred.
This nama means She is the finest of these rasas.
Rasa-śevadiḥ (800)
She is the treasure receptacle of rasa. Taittiriya Upanishad (II.vii.2) says ‘raso vi rasah’. This translates into ‘that which is, that is to be identified as the sweetness (rasa) in everything.’ Anyone who has this sweetness knows the Self (the Brahman or bliss). The source of joy is the Brahman. When the source is realised, the joy transforms into bliss.
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