Kapardinī कपर्दिनी (793)

Hair of Śiva is known as KapardaKaparda means braided and knotted hair (Śrī Rudraṁ V.4). His wife is Kapardinī

In Lagustava of Kālidāsa (verse 11) there is a reference to Her with braided and knotted hair (referring to Her Kāli form).

Kalāmālā कलामाला (794)

She wears a garland made out of sixty four Kalā-s (arts or tantra-s) that are referred to in nāma 236. Kalā is different from tantra-s. Kalā means art and tantra means tantra śāstra-s involving rituals.

Kalā also means arts. There are sixty four types of arts or Kalā-sKalā also means beauty, ma means limitless, and la means to bring. Based on this, it can be interpreted that She is of limitless beauty. In fact, anything associated with Her is limitless. 

Kāmadhuk कामधुक् (795)

She gives whatever is desired by Her devotees. The same meaning is conveyed in nāma 63. Lalitā triśatī nāma-s 43 and 240 also convey the same meaning. 

However this is subject to the condition laid down in Muṇḍaka Upaniṣad (III.i.10) which says “A person with pure mind can obtain whatever worlds or whatever things he wishes for.”

Saundarya Laharī (verse 4) says that “She is an expert in granting more than what is asked for. That too She does not give through Her hands, as with other gods and goddesses. She gives through Her lotus feet.”

Kāmarūpiṇī कामरूपिणी (796)

Kāma means Śiva. She is in the form of Śiva. They are not different. They have everything in common, except the complexion. Śiva is crystal white and She is dark red. Both of them sitting together appear like rising sun (Her red complexion is transfused with the colourless and translucent complexion of Śiva appearing like the rising sun. The dark red colour gets diffused making it appear as orange colour).

Brahman has the desire (kāma) to create the universe. Taittirīya Upaniṣad (II.vi.3) says “He (the Brahman) wished (thought within Himself) ‘I will be born as many’.”  She becomes the source of desire for creation. 

This nāma could also mean that She is capable of assuming various forms at Her will. Kāma means desire and rūpiṇī means form. 

Kalānidhiḥ कलानिधिः (797)

She is the source of kalā-s that have been discussed in nāma 794. Śiva Sūtra (I.3) says kalāśarīram which means ‘whose form is activity’. Only through Her activity, the universe is administered. In this context, this nāma means that She is the source of all activities, the Brahman. 

Kṛṣṇa says in Bhagavad Gīta (IV.33) “all actions without exception culminate in Knowledge (Brahman).”

Kāvyakalā काव्यकला (798)

Kāvya is one of the arts. Kāvya means endowed with the qualities of a sage or poet, descended or coming from a sage, prophetic, inspired, or poetical. This nāma means She is the inspiration or the source for kāvya-s. All kāvya-s are composed by dedicating (feminism in general like Sītā of Rāmāyaṇa) an eminent place for Her.

{Further reading on Rāmāyaṇa: This is a wonderful epic in poetic form composed by sage Vālmīki.  The epic contains 24,000 verses in Sanskrit in seven books known as Kāṇḍa-s. They are 1. Bāla-kāṇḍa or Ādi-kāṇḍa,  2. Ayodhyā-kāṇḍa,  3. Araṇya-kāṇḍa,  4. Kishkindhā-kāṇḍa,  5. Sundara-kāṇḍa,  6. Yuddha-kāṇḍa, and 7. Uttara-kāṇḍa.  Part of the first kāṇḍa and the seventh kāṇḍa are thought to be comparatively modern additions. Rāma's character, as described in the Rāmayaṇa, is that of a perfect man, who bears suffering and self-denial with superhuman patience.  Rama’s wife is Sītā}

Rasajñā रसज्ञा (799)

Rasa means essence or flavour. Rasa also means disposition of the heart or mind, religious sentiment (there are five rasa-s or rati-s forming the five degrees of bhakti, viz. śānti, dāsya, sākhya, vātsalya, and mādhurya. She is in the form of these five rasa-s. 

Saundarya Laharī (verse 51) refers to eight types of rasa-s. They are love, resentment, anger, wonder, fear, grace, smile and kindness. In addition to the above eight two more rasa-s contentment and fondness are also referred. 

This nāma means She is the finest of these rasa-s. 

Rasa-śevadhiḥ रस-शेवधिः (800)

She is the treasure receptacle of rasa. Taittirīya Upaniṣad (II.vii.2) says raso vi rasa. This translates into ‘that which is, that is to be identified as the sweetness (rasa) in everything.’ Anyone who has this sweetness knows the Self (the Brahman or bliss). The source of joy is the Brahman. When the source is realised, the joy transforms into bliss.