Kula-rūpiṇī कुल-रूपिणी (897)

Kula means noble, eminent or race or chief, etc.  For śākta-s (worshippers of Śaktī are known as śākta-s) rights observed in Her worship is known as kula.  It is also known as kaula, the philosophy and practice of left hand śākta-s

Kula also means mūlādhāra cakra.  There are many nāma-s in this Sahasranāma beginning with kula such as 90 to 96 and 439 to 441 that discuss Her various kula forms.

{Further reading on kaula-s:  A kaula is himself a Guru.  There are three divisions of kaula-s.  The first category is supposed to be inferior who is always engaged in rituals such japa, pūja and homa.  The mediocre one spends more time on meditation and reaches samādi stage.  The superior kaula is a Self-realised person.  He establishes a firm connection between Self and self.  He is full of contentment, forgiveness and compassion}

This nāma says She is in different forms discussed above.

Vīragoṣṭi-priyā वीरगोष्टि-प्रिया (898)

Because of being vīra-mātā (nāma 836), She is fond of assembly of men with knowledge.  Vīra also means overpower or subdue.  Those who have overpowered their senses are known as warriors or vīra.  Conquering senses is like fighting in a battle field. The victorious ones are called vīragoṣṭi (group of warriors).

Vīrā वीरा (899)

She is valorous.  Her family is full of warriors.  Her spouse Śiva, and Her sons Gaṇeśa and Kārttikeya are warriors.  They have proved their valour while destroying demons (evil forces). 

Kṛṣṇa explains the qualities of a demonic person thus (Bhagavad Gīta XVI.4): “Hypocrisy, arrogance, pride, anger, sternness and ignorance are the marks of him who is born with demonic nature.” {Kṛṣṇa says in the next verse “The divine qualities bestow liberation and the demonic qualities lead to bondage.”)

Viṣṇu Sahasranāma 658 is vīraḥ.

Naiṣkarmyā नैष्कर्म्या (900)

She transcends karma.  Law of karma applies to those who are perishable.  She is the Lord who has implemented the theory of karma. Brahman is not afflicted with karma-s.  Since She is the Brahman as deliberated in this Sahasranāma, She is not afflicted by karma-s.   Karma does not affect a Self-realised person, as he knows that his self is not responsible for his acts.  Kṛṣṇa confirms this in Bhagavad Gīta (V.10) by saying “He who acts, offering all actions to the Brahman and shaking off attachment, remains untouched by sin.”

Kaivalya Upaniṣad (II.3) says “I am devoid of both virtues and sins”.  This is the unique quality of the Brahman. 

Sage Patañjali in his Yoga Sūtra (I.24) says “Īśvara (the Brahman) is a special Puruṣa untouched by misery, actions, their results and desires.” (The previous aphorism says how to realise this: “by devotion to Īśvara.”)