Kādambarī-priyā कादम्बरी-प्रिया (330)
Kādambara is spirituous liquor distilled from the flowers of the Cadamba. The rain water which collects in hollow places of the tree Nauclea Cadamba (botanical name) when the flowers are in perfection and impregnated with honey is known as Kādambarī. It is a type of intoxicating drink. It is one of the five ‘M’s that we have discussed under tantra sastra. In navāvarana pūja (ritual worship of Śrī cakra pūja) a special drink (viśeṣa arghya) is prepared and offered to the Goddess. Generally special drink consists of components of these five M-s - madhya (wine) māmasa (meat) matsya (fish) maithuna (procreation) and mudrā (reckoning of fingers). This sort of worship is called left hand worship. To practice this, one needs to have a masterly guru. In general this practice is not ideal for regular worship and not encouraged. The Supreme Goddesses is known for Her liking for such intoxicating drinks. In reality this does not mean intoxicating drink; but it refers to the ambrosia that is generated when kuṇḍalinī reaches the sahasrāra. Or it could also mean the devotion expressed by Her devotees and She gets intoxicated by such true devotion (refer nāma 118 bhakti-priyā). It is also interesting to note that there are other nāma-s in this Sahasranāma about Her liking for intoxication that convey different interpretations depending upon the context.
Varadā वरदा (331)
The one who grants boons. In Viṣṇu Sahasranāma nāma 330 is also Varadā. Granting boons is the general quality of all Gods and Goddesses. In certain forms of Gods and Goddesses the right palm is used as a gesture of granting boons. There is a special significance for this nāma. She does not grant boons through Her palms. Her sacred feet give boons. She is kāmadāyinī (nāma 63). Otherwise nāma 83 will not have any meaning. The significance of this nāma is further strengthened by nāma 117.
Saundarya Laharī (verse 4) perfectly describes this nāma. It says, “You are the refuge of all the worlds! All gods except you vouchsafe protection to devotees and grant their desires by gestures of their hands. You alone do not show varada and abhaya gestures. It is so because Your feet are by themselves powerful to protect those in the grip of fear and grant more that what is desired for by devotees.” Such niceties describe the ease with which She grants boons.
It is also said that She is to be worshipped by concentration (through meditation) on ninth lunar day (navami) when She becomes the giver of boons to all the worlds.
Vāma-nayanā वाम-नयना (332)
Literally this nāma means ‘beautiful eyes’. Vāma also means fruits of action and nayat means leading to. Vāma-nayanā therefore means ‘the fruits of one’s actions lead to Her’, indicating the final liberation.
This is substantiated in Chāndogya Upaniṣad in IV.15.2. It says ‘saṁyād-vāma’ (concentration of all good things) which means that one who knows the Self (Her Brahman form as the Supreme Self) becomes a container of all good things. He carries the fruits of good things according to what they deserve (as per their karmic account). The next verse of the Upaniṣad says ‘sarvāni vāmāni nayati’ which means the source of all that is good and pure, indicating the Brahman. The word vāmāni is used in the Upaniṣad to mean the One who carried the fruits of good work to all beings according to what they deserve. He is the support of all that is good.
Vāruṇi-mada-vihvalā वारुणि-मद-विह्वला (333)
Vāruṇi is the extract of dates that is allowed to brew and when consumed causes inebriation. By consuming this, She forgets the surroundings and concentrates on Her inner Self (possibly meaning Śiva) is the literal meaning of this nāma. This will be further explained in nāma 878.
There is a nāḍi (nerve) called vāruṇi which can be controlled by breath. This nāḍi plays a significant role in excretion of bodily waste. If this nāḍi is brought under control by proper breathing exercises, one will never feel tiredness in the body. Sages keep this nāḍi under their control to cope up with longer duration of meditation. She is said to be in form of this nāḍi. This nāma could not have been conceptualised by any human brain to convey such an intricate meaning, other than Vāc-devi-s.
Viśvādhikā विश्वाधिका (334)
She is beyond all tattva-s. There are thirty six important tattvas commencing from Śiva tattva downwards till pṛthivi (earth) tattva. She transcends all these tattva-s. All the living beings exist because of these tattva-s only. Thirty six tattva-s comprise of basic five elements, four components of antaḥkaraṇa, seven components of māyā tattva and five components of Śiva tattva.