Niḥsīma-mahimā निःसीम-महिमा (429)

Her greatness has no boundaries, as the Brahman is omnipresent.  Niḥsīman means immeasurable.

Nitya-yauvanā नित्य-यौवना (430)

She is eternally youthful, as She is beyond space and time. 

Mada-śālinī मद-शालिनी (431)

She is in the stage of ānanda, the stage of bliss.  Normally, bliss is a stage where one’s thoughts are totally unified with the Brahman, resulting in emotional happiness.  But being the Brahman Herself, She is in the stage of bliss by associating Her thoughts with Her spouse and creator Śiva.  Though She is in the stage of bliss, She continues to perform Her duties of creation, sustenance and dissolution.  This is a typical example of karma yoga that Kṛṣṇa talks about in Bhagavad Gīta.

The effects of this bliss on Her person is described in the next two nāma-s. 

Mada-ghūrṇita-raktākṣī मद-घूर्णित-रक्ताक्षी (432)

Her eyes have natural red tinge.  This tinge is due to the reflection of redness associated with Her.  This nāma says that Her eyes are red due to bliss.  One’s eyes will turn red after a deep and intense meditation.  This naturally happens due to the heat generated in the body during meditation.  Drinking plenty of water and consuming fresh fruits always help in controlling this heat. By transforming this heat into energy, one can develop healing abilities. 

Mada-pāṭala-ganda-bhuḥ मद-पाटल-गन्द-भुः (433)

Because of Her blissful state, Her cheeks blush with red colour.  If a person regularly meditates, his body turns into golden sheen.  This is because, during intense meditation, the consciousness detaches from external objects and focuses internally, providing sheen to the body, as the awareness moves towards the Self-illuminating light of the Brahman.

Candana-drava-digdhāṅgī चन्दन-द्रव-दिग्धाङ्गी (434)

Her body is smeared with sandal paste.  Sandal paste is said to cool down the internal body heat.

Cāmpeya-kusuma-priyā चाम्पेय-कुसुम-प्रिया (435)

She is fond of campaka flower (michelia Campaka).  Her liking for this flower is already mentioned in nāma 13. 

Kuśalā कुशला (436)

She is skilful.  Because She handles all the three acts of divinity with such an ease, She is addressed as skilful.  

Komalākārā कोमलाकारा (437)

She has beautiful and tender body.  She has a graceful form.

Kurukullā कुरुकुल्ला (438)

Kurukullā is a goddess who dwells in Śrī Cakra between the boundaries of ego and consciousness.   The Bhāvanopaniṣad considers goddess Vārāhi as father and Kurukullā as mother.  It says, “Vārāhi pitṛurūpā kurukullā balidevatā mātā (वाराहि पितृरूपा कुरुकुल्ला बलिदेवता माता).” This is based on the principle that our body consists of sensory organs along with flesh and blood that cause the feeling of bodily lust.  The physical description of Kurukullā is terrifying, probably indicating that lust is one of the factors that form a stumbling block to the spiritual progression. 

Kuleśvarī कुलेश्वरी (439)

She is the ruler of the triad kula.  The triad consists of cognisor, cognized and cognition (the psychological level of perception).  She controls this triad that leads to Self-realisation.  If all the three become one, She is realised.

Kulakuṇḍālayā कुलकुण्डालया (440)

Kulakuṇda is a small orifice in mūlādhāra cakra, where She takes rest. 

Saundarya Laharī (verse 10) also says, “Reaching your own ground mūlādhāra and coverting yourself into a serpent with three coils and half, You sleep in the crevice in the centre of mūlādhāra lotus.” 

A practitioner’s spiritual pursuit begins from Kulakuṇda that transcends upwards to turya and turyātīta stages where bliss and salvation take place. 

Kaula-mārga-tatpara-sevitā कौल-मार्ग-तत्पर-सेविता (441)

She is worshipped by those who follow the kaula tradition.  This nāma means that She is worshipped through the methods followed by one’s lineage.  The worship differs based on the rituals followed.  In Her worship there are three main paths called samaya, kaula and miśraSamaya path follows the teachings of Veda-s.  Kaula way of worship is purely based on tantric rituals.  This is considered as the lower level of worship as it advocates the five M-s or makāra-s [makāra-s because they begin with letter M in Sanskrit and they are mudra (finger gestures), fish (matsya), meat (māṃsa), mada, (a type of intoxicating drink) and conjugation (mithuna).  Sometimes, mudra or finger gestures replace mada], never accepted by Vedic scholars.   However, this worship has its own tough rituals.  The third is miśra or the mixed way of worship, consisting of both Vedic and tantric rituals.