Kārya- kāraṇa-nirmuktā कार्य- कारण-निर्मुक्ता (862)

She is not subjected to cause and effect.  Only the Brahman is devoid of cause and effect.  Kṛṣṇa explains this in Bhagavad Gīta (III.22), “There is nothing in the three worlds for me to do, nor is there anything worth attaining, unattained by me, yet I continue to work.”

(Some texts make a reference to Śvetāśvatara Upaniṣad (VI.8) saying “na tasya kāryaṃ karaṇaṃ ca vidyate”.  What this Upaniṣad says is karaṇaṃ and not kāranaṃ. The Upaniṣad means ‘He has no body and no organs’.  Some other texts interpret that karaṇaṃ and kāranaṃ are the same, meaning cause.)

{Further reading on cause and effect:  The twenty five tattva-s are broadly categorized into four groups based on their cause and effect on creation. The most important factor is mūlaprakṛti (nāma  397) which is the primeval form of prakṛti which is ‘not an effect’. Mūlaprakṛti is the primitive matter. Sāṃkhya sūtra (I.61) says “Primitive matter is the state of equipoise of three guṇa-s; from the primitive matter proceeds the ‘great one’ (the capacity of judging); from the great one the ‘egotistical organ’ (delusion); from the egotistical organ the five rudiments (five tanmatrā-s) and the two kinds of senses (faculties of action and faculties of perception); then follow the gross elements (ākāś, air, fire, water and earth). These together with soul form the series of twenty five (tattva-s).”

The next is ‘cause and effect’ which includes intellect and ego out of antaḥkaraṇa and five tanmatrā-s or cognitive faculties viz. sound, touch, sight, taste and smell (totalling seven). These are classified as cause and effect because they originated from other causes and they in turn cause other effects. Thus, they become both cause and effect. For example, intellect is the product of prakṛti. Intellect in turn produces ego and ego produces the five cognitive faculties. Thus, they become both cause and effect. The next category comprises only of ‘effects’ (totalling sixteen). They do not produce anything and they are jñānendriyā-s or cognitive senses viz. ear, skin, eye, tongue and nose (5), karmendriyā-s or organs of actions viz. mouth, feet, hands, organs of excretion and organ of procreation (5), five basic elements viz. ākāś, air, fire, water and earth (5) and the mind (1) (out of antaḥkaraṇa) thus making a total of 16. The third category is ‘no cause and no effect’. Puruṣa or soul alone comes under this category. Soul cannot manifest on its own. Soul can manifest only if it is associated with prakṛti. Thus from mūlaprakṛti the rest twenty four tattva-s originate, thereby unfolding creation. Some are of the view that antaḥkaraṇa includes only mind, intellect and ego thereby excluding consciousness. In that case, twenty five tattva-s are calculated as twenty (five elements, etc) + antaḥkaraṇa 3 + puruṣa or soul + prakṛti.}

Kāma-keli-taraṅgitā काम-केलि-तरङ्गिता (863)

She overflows with joy in the presence of ŚivaKāma means Śiva.  She is full of such joy as narrated in nāma 376 śringāra-rasa-sampūrṇā meaning essence of love. Love is one of the important attributes of Lalitāmbikā.  This nāma refers to Her conjugal bliss that She derives while with Śiva that flows like waves (waves are known for their quick succession).

Kanat-kanaka-tāṭaṅkā कनत्-कनक-ताटङ्का (864)

She is wearing glittering ear studs made of shining gold.  Saundarya Laharī (verse 28) says that it is due to the power of Her tāṭaṅkā (ear studs), Śiva becomes deathless, even after swallowing the terrible poison.  It is also said that sun and moon are Her ear studs. 

Ānanda Laharī (verse 16) says, “To the killer of Manmatha (meaning Śiva), the vehicle is an old bullock.  Poison is His food.  The directions are His dress.  Burning ghat is His playground. The ornaments are poisonous snakes. Oh! Mother! Despite all these, if He still retains His Iśvara status, it is only because of Your greatness, saubhāgya.”

Līlā-vigraha-dhāriṇī लीला-विग्रह-धारिणी (865)

She takes different forms, just like child's play.  This nāma talks about the ease with which She takes different incarnations. Nāma-s 401 and 824 discuss the same subject.

Kṛṣṇa dwells at length, the reason for attaining various forms. “Though birthless and deathless, and the Lord of all beings, I manifest myself through my own yogamāyā” (Bhagavad Gīta IV.6).  “Whenever righteousness is on the decline, and unrighteousness is in the ascensive, then I body myself forth.” (Bhagavad Gīta IV.7). “For the protection of the virtuous, for the extirpation of evil doers, and for establishing Dharma on a firm footing, I am born from age to age.” (Bhagavad Gīta IV.8, the famous Sanskrit verse is produced below.)

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām|
dharma-saṃsthāpanārthāya sambhāvami yuge yuge||

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्म-संस्थापनार्थाय सम्भावमि युगे युगे॥

Līlā also refers to a Character in Yoga Vāsiṣṭha (second story in Utpatti Prakaraṇa).  By Her penance Goddess Sarasvatī appeared before Her and answers Līlā’s questions on Realisation.

Ajā अजा (866)

She is unborn. Śvetāśvatara Upaniṣad (IV.5) explains this state.  Prakṛti is described in the Upaniṣad as aja.  Though it (prakṛti) changes its form, It is without birth and without beginning.

Kṣaya-vinirmuktā क्षय-विनिर्मुक्ता (867)

She is free from decay.  Decay here means death.  When there is no birth, there is no death.  Brahman is beyond birth and death as everything originates from Him.  Kṛṣṇa says in Bhagavad Gīta (II.27) “death is certain for the born and rebirth is inevitable for the dead.” Since She is the Brahman, She is devoid of birth and death.

This nāma also means that one need not go to isolated places to perform penance to realise Her.  (This contradicts Bhagavad Gīta VI.9). True devotion is the only requirement to attain Her. It is also said that only Her devotees attain both material prosperity and total liberation (as narrated in uttara bhāg of this Sahasranāma).