141. Kakārārthā ककारार्था
She is in the form of “ka” (क), third akṣara of the second kūṭa and the eighth akṣara of Pañcadaśī mantra.
Desire or kāma originates from akṣara “ka”. Whether it signifies material desire or spiritual desire depends upon one’s perception. By and large, these two extremities of desires do not go together.
Chāndogya Upaniṣad (IV.x.4) says, “I know prāṇa is Brahman; but I do not know that ‘ka’ is also Brahman.” The Upaniṣad explains ‘ka’ is the source of joy derived from senses and at the same time, ‘ka’ is also explained as nirguṇa Brahman (Supreme Brahman, without attributes. It refers to Śiva). Whether it is material joy, which can be explained as pleasure or spiritual joy, which can be explained as Bliss, both represent Brahman, who is the source of joy or Bliss, as the case may be.
Even while indulging in material pleasure, Brahman can still be realized, provided His omnipresent nature is understood. Tantra Śāstra-s dwell both on material and spiritual pleasures. In Kulārṇava tantra (IX.38) Śiva says to Parāśakti, “Free from rituals is higher form of worship. Complete silence is better than japa. Devoid of through processes is supreme to dhyāna (meditation) and absence of desire is the supreme fruit.”
142. Kālahantrī कालहन्त्री
Hantṛ means slayer and kāla contextually means time. This nāma says that She transcends time, an exclusive quality of Brahman.
This nāma can also be interpreted as in Lalitā Sahasranāma 557 Kālahantrī.
“Kāla means death. She is the destroyer of death. She destroys death for those who are Self-realized. Śvetāśvatara Upaniṣad says kālakāraḥ, which means that the Brahman is the creator of time. Death occurs only when the soul is about to transcend its prescribed time fixed by the law of karma also known as the law of the Lord. The secretive meaning of this nāma is Self-realisation. Those who have realized Her within transcends death, which means that they are not reborn. Every living being born in this universe has to necessarily undergo the process of death, the dissolution of the respective physical bodies. Self-realization can be attained by removing avidyā or ignorance.”
143. Kāmeśī कामेशी
She is the ruler of all desires. She is not only the cause of all desires by manifesting as Mahāmāyā, but also removes deceptive illusion and spiritual ignorance by showering Her Grace on sincere aspirants. When Her Grace descends on an aspirant, he becomes a yogī, in whom, jīvātman and Paramātman yoke.
She tests the aspirants by making them to get deluded through the effects of Her māyā, which is extremely powerful and difficult to transcend. One can transcend Her charismatic māyā only with Her Grace. Her Grace can be attained only if one surrenders unto Her.
144. Kāmitārthadā कामितार्थदा
This nāma further explains nāma 141. She gives whatever is asked for to all those who perpetually stay connected with Her. Mere repetition of hymns in Her praise or mere recitation of mantras, including great mantras like Mahāṣoḍaśī, do not confer any benefits on the aspirant, if She is not contemplated properly. Contemplating Her is very important for attaining Her Grace and without Her Grace, liberation is not possible. When Her Grace descends on the aspirant, he is transformed into a yogī and a yogī will never have material aspirations. She will ensure that this yogī is never made to starve for material comforts.
Lalitā Sahasranāma 63 Kāmadāyinī also conveys the same meaning and is interpreted like this: “She fulfils whatever is desired. There are several interpretations for this nāma. Kāma means Kāmeśvara, a form of Śiva. Dāyini means giver. It has been discussed earlier that Śaktī alone leads to Śiva and there is no direct access to Him. She takes Her devotees to Śiva, the supreme prakāśa form, the nirguṇa Brahman (Brahman without attributes). She is like a veil around Śiva and unless this veil is removed, Śiva cannot be realized. This veil can be removed only at Her will.”
145. Kāmasaṁjīvanī कामसंजीवनी
Kāma here refers to Manmatha. This nāma refers the resurrection of Manmatha, when he was burnt by Śiva.
Lalitā Sahasranāma (84) Haranetrāgni-sandagdha-kāmasaṃjīvanauṣadhīḥ, also conveys the same meaning and its interpretation is reproduced below:
Manmatha, the god of love was burnt by the third eye of Śiva. Śaktī resurrected Manmatha. Sañjīvana is an herbal medicine that causes resurrection. Therefore She is praised as sañjīvana for Manmatha. The motherly nature of Lalitai is highlighted here. Manmatha is the son of Śiva and Śaktī. When father is angry with his child, only the mother comes to its rescue. When Śiva was angry with Manmatha, Lalitai came to his rescue. Śiva is a strict disciplinarian.
There is a saying that when Śiva is angry, Guru can save a person and if Guru is angry Śiva cannot and will not save that person. Here Lalitai is in the form of his Guru. Śiva was angry with Manmatha and burnt him. But as a Guru, Lalitai saved Manmatha. But this explanation contradicts the general statement that Paramaśiva is the Supreme Guru or āti guru (the first Guru). Śiva is worshiped in Śrī Cakra in guru maṇḍala as Paramaśiva-anandanāda,
146. Kalyā कल्या
Kalya has many meanings such as auspicious, healthy, perfect, ready or prepared, instructive, dawn, good tidings, etc. It can be said that She is in the form of above qualities.
Lalitā Sahasranāma 903 is also Kalyā.
147. kaṭhinastanamaṇḍalā कठिनस्तनमण्डला
Kaṭhina means firm; stana means bosoms and maṇḍala means circular. She has firm bosoms.
Saundaryalaharī (verse 73) says that Her bosoms are filled with nectar and that is why Her two sons Gaṇapatī and Kārttikeya remain young and valiant even today.
This nāma glorifies Her motherhood, as explained in the first nāma Śrī Mātā, of Lalitā Sahasranāma. She is the Mother of the universe and hence adored as Divine Mother.
148. Karabhorūḥ करभोरूः
Karabhorū means a woman who has thighs resembling the trunk of an elephant.
Theoretically speaking, She has strong thighs in order to hold the upper part of Her body. The entire universe originates from Her. Kaṭha Upaniṣad (I.ii.20) says that She is bigger than the biggest and smaller than the smallest. These two nāma-s speak about Her Cosmic form.
149. Kalānāthamukhī कलानाथमुखी
Her face shines with kalā-s of the moon. In other words, Her face shines like the moon. It would be more appropriate to say that the moon appears like Her face.
Kalā means digit or minute parts of an entity. The moon has sixteen such kalā-s, the sun has twelve kalā-s and agni (fire) has ten kalā-s. When it is said that the moon has sixteen kalā-s, it means moon is made up of sixteen parts. During waning period of moon, one kalā is reduced on each day leading to no moon (new moon day or amāvāsya) on the 15th day. Similarly one kalā is added each day during waxing period of moon leading to the full moon comprising of all the fifteen kalā-s. The 16thkalā of the moon is Lalitāmbikā who is present in the moon without waxing and waning. This is yet another example to confirm that the Brahman is without any modification. This nāma says that She is present even in the subtlest part of an object confirming the omnipresent nature of the Brahman. Examples of the moon, sun and fire are taken because of their illuminating nature. They are not self-illuminating in nature but simply reflect the illumination of the Brahman.
This nāma refers to 16th kalā, which remains without waxing and waning and Her face is always shining like the full moon.
150. Kacajitāmbujā कचजिताम्बुजा
Her hair appears like rain bearing clouds. Rain bearing clouds are dark in colour and hence, it is drawn as comparison with Her hair. Rain bearing clouds are the source of water to the universe. Similarly, Her hair is the source of prosperity for the universe.
Saundaryalaharī (verse 44) also describes Her hair thus. “Your thick and dark parting hair appearing like imprisoned enemies; the vermilion adorned on your parted hair appears like the sun at dawn. The centre of the parted portion appears like an overflowing stream, with the waves of beauty of Your face.”
Saundaryalaharī (verse 43) also describes Her hair. “O! Consort of Śiva! Your dark, thick, naturally fragrant, soft, lustrous hair appear like a forest of fully blossomed blue coloured lotus flowers, removes our darkness of ignorance. I presume that divine flowers in Indra’s garden live in your hair to get their fragrance.”
Lalitā Sahasranāma 17 Vadanasmara-māṅgalya-gṛhatoraṇa-cillikā says that Her face is compared to the palace of lord Manmatha (the god of love - cupid) and Her eyebrows are compared to the festoons adorning his house. Cillikā means eyebrows. It is said that Manmatha constructed an auspicious palace, copying the face of Lalitāmbikā.