Kulāmṛtaika-rasikā कुलामृतैक-रसिका (90)
From this nāma onwards till 111, the subtlest form of Lalitāmbikā will be discussed. Her subtle form is mantra form, either Pañcadaśī or ṣodaśī, Her subtler form is kāmakalā form and Her subtlest form is kuṇḍalinī. Apart from these twenty two nāma-s, detailed descriptions of each cakra-s are mentioned in nāma-s from 475 to 534. But these nāma-s are classified under the head yogini nyāsa and more to do with physical description of the cakra-s.
She likes the taste of kulā. Kulā means the nectar or the ambrosial essence that flows from the sahasrāra. When kuṇḍalinī reaches the crown cakra and conjoins with Śiva a few drops of nectar like fluid, ambrosia will flow into the throat. This is also called amṛta varśini. She likes this kulā, not because of its taste, but because of her union with Śiva. This kulā will flow only if kuṇḍalinī reaches sahasrārā. She would never like to move away from Śiva. That is why is she is also called mahā suvāsini (nāma 970) meaning the supreme amongst women of class (supreme sumaṅgali). kulā also means absorption of earth. It indicates mūlādhāra cakra. Mūlādhāra cakra is connected to earth element. The path of kuṇḍalinī from the mūlādhāra cakra to the sahasrāra is also called kulā. Saundarya Laharī (verse 10) says ‘kulakuṇḍe kuhariṇi’ which means, a small orifice in the perineum. Through this orifice, kuṇḍalinī ascends to the higher cakras. Sages live only on this ambrosial essence, which never causes death even to the physical body.
There is yet another interpretation. Kulā also means a triad (it is called triputi, meaning three words that leads to a single goal.) In this case knower, known and knowledge are known as a triad. Knower is the sādhaka, knowledge is the path that leads the sādhaka to the known and known is Lalitāmbikā. There should be no difference between these three and this knowledge alone leads to self-realization. At this stage, the duality ceases to exist and non-duality dawns.
Kulasaṅketa-pālinī कुलसङ्केत-पालिनी (91)
In this nāma kula means race or family. She guards the secrecy of the kula or the family of Her worshippers.
Everything that belongs toHer is highly secretive in nature. For example Her Pañcadaśī and ṣodaśī mantra-s, Her kāmakalā form, Her kuṇḍalinī form, the ritual worship called navāvarana pūja etc. Out of all this, her kāmakalā form and Pañcadaśī mantra are highly secretive in nature. The secrecy is on account of two factors. One is that such mantra-s should not be elaborately discussed because, if they fall in the wrong hands, by mastering such mantra-s they could harm the society. Secondly, Her physical and kāmakalā forms are highly intimate in nature and hence cannot and should not be described in detail. But if they are continued to be kept as secrets, those who really want to understand the inherent meanings of such descriptions may not have the opportunity to know them. Hence, an attempt is being made in this book about providing certain details that are very essential to interpret a nāma. This nāma says that She Herself protects these secrets from those who are not worthy of knowing them.