Kālakaṇṭhī कालकण्ठी (464)
Śiva is also known as Kālakaṇṭha because of blue colour of the poison in his throat. Kaṇṭha means throat. This poison is called kālakūṭa or kālahāla the deadliest poison got out of churning ocean, which was swallowed by Śiva. She being the wife of Śiva is known as Kālakaṇṭhī. It is also said that when Śiva was consuming the poison, She held His throat, preventing Him to swallow the poison. Kālakaṇṭhī, a deity, is said to be the creation of Śiva along with Kālī for destroying demons.
Kala also means soft sound and kaṇṭhī means throat. This could mean Her sweet and soft voice (refer nāma 27).
Kāntimatī कान्तिमती (465)
She is resplendent and radiating. Refer nāma 449 Kāntī. Matī means many things, such as intelligence, etc. This nāma says that Her intelligence is radiating.
Kṣobhiṇī क्षोभिणी (466)
She causes creative pulsation or throbbing in Śiva for creation. Kṣobha means shaking or agitation. As a result of this throbbing Śiva makes the souls or puruṣa-s to merge with prakṛti to commence the process of creation. The soul or puruṣa can manifest only if it interacts with prakṛti, which is also known as the Nature. This process is known as the creative Self-unfolding act. It is only the prakṛti that unfolds the act of creation. When the soul is associated with prakṛti, the latter unfolds first into the subtle non-materialistic form and later into the gross form. Once the gross forms emerge, the karma-s of souls begin to manifest, thereby initiating the activities of creation. This process is known as spanda, the dynamic aspect of Śiva.
Śūkṣmarūpiṇī शूक्ष्मरूपिणी (467)
This nāma refers to Her subtle form. As already discussed, She is known through three forms. The first one is Her gross (sthūla rūpa) form that is described in the dhyāna verses of this Sahasranāma. Her subtle form is kāmakalā (nāma 322) the sūkṣma rūpa, the present nāma. Her subtlest form is Her kuṇḍalinī, the parā-rūpa ( nāma 366) (kuṇḍalinī - nāma 110). All these three forms are amply discussed throughout this Sahasranāma.
Kaṭha (कठ) Upaniṣad explains this subtle form (I.ii.20). It says aṇoḥ aṇīyān meaning smaller than the smallest. The Self is smaller than the smallest and bigger than the biggest and from this arises all existence and the one who knows this process is called self-realised person.
Muṇḍaka Upaniṣad (I.i.6) says susūkṣmaṁ which again means smaller than the smallest. It is eternal, the cause for creation and He is realised by those who long for Him.
Viṣṇu Sahasranāma 457 is sūkṣma conveying the same meaning. Arjuna addresses Kṛṣṇa in Bhagavad Gita (XI.18), “Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire on the immeasurable radiance of the sun. Yet I see this glowing form everywhere”.
Sūkṣma is also known as a type of internal fire oblations, in the ever existing fire of kuṇḍalinī, in mūlādhāra cakra. As this is performed mentally, it is called sūkṣma homa (homa is the act of making an oblation to the Devas or gods by casting clarified butter into the fire)
Vajreśvarī वज्रेश्वरी (468)
She is the sixth nitya devi worshipped in Śrī Cakra in jālandhara pīṭha, situated in viśuddhi cakra, also known as throat cakra. Again, in the Śrī Cakra worship, in the eighth āvaraṇa, there is a deity by name Mahā-Vajreśvarī who is worshipped in the innermost triangle of Śrī Cakra. This devi represents vidyā tattva, sustenance of the universe, dream state, jñāna śakti, Her kāmakalā form, etc. Śrī Cakra worship is to be looked into from an entirely different angle. There are so many deities representing various acts of the Brahman. Each such activity is realised by way of worshipping in the form of deities. Without understanding such acts of the Brahman, mere ritualistic worship does not lead to realization. After worshipping the attributes of the Brahman, in the centre of Śrī Cakra, at the bindu point Śiva and Śaktī are worshipped, the focal point of Creation in the form of prakāśa and vimarśa.
There is an invisible river called Vajra where pleasant musical notes of swans are flowing. On the banks of this river, there is a deity called Vajreśī adorned with diamond ornaments. She is worshipped by lord Indra, the chief of demigods and goddesses.
It is also said that Indra obtained his famous and the deadliest of his armouries called vajrāyudha after performing penance on Her. She was pleased with Indra’s penance and gave him this armour and then only Indra could return to his world.