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癒しの女神として、ヒッタイトの儀式ではピルワ、マリヤ<ref>Taracha, 2009, p115</ref>、フルリのシャウシュカなどの神々と結び付けられることがあった<ref>Frantz-Szabó, 1980, p351</ref>。ルウィ人はカムルセパをメソポタミアの薬神グーラと同様に考えていたようで、メソポタミアではグーラの呪文とされていた文章が、ルウィではカムルセパのものとされることもある<ref>Taracha, 2009, p150</ref>。
他のアナトリアの魔術に関わる神々とは異なり、彼女は天界の住人と見なされていた<ref>Taracha, 2009, p115</ref>。。名前の由来から、雲や煙と関係があるのではと言われている。<ref>Frantz-Szabó, 1980, p351</ref>
Unlike other Anatolian deities connected with magic, she was regarded as a resident of heaven. It has been proposed she was connected to clouds or smoke, based on the possible origin of her name.{{sfn|Frantz-Szabó|1980|p=351}} She was believed to travel in a chariot drawn by horses,{{sfn|Archi|1993|p=408}} a mode of locomotion also attributed to the Luwian sun god Tiwad, who was associated with her.{{sfn|Taracha|2009|p=114}}
While she was connected with the Hattic and Palaic goddess Kataḫzipuri, and in bilingual [[Hittite language|Hittite]]-[[Hattic language|Hattic]] texts they correspond to each other,{{sfn|Taracha|2009|p=58}} their names were not etymologically related.{{sfn|Frantz-Szabó|1980|p=351}} ''Kamrušepa'' likely means "spirit of the clouds" or "spirit of smoke" ("Genius der Wolke/des Qualms"),{{sfn|Frantz-Szabó|1980|p=351}} though the connection between the first half of her name and the Hittite word ''kammara'' ("smoke") might only be a folk etymology,{{sfn|Taracha|2009|pp=114-115}} while the name of Kataḫzipuri had an unrelated Hattic etymology and means "queen of the land."{{sfn|Frantz-Szabó|1980a|p=478}} Piotr Taracha proposed that in Palaic sources Kataḫzipuri might have functioned simply as an epithet of Kamrušepa applied to her due to contact with Hattic communities.{{sfn|Taracha|2009|p=58}}
