Niṣkriyā निष्क्रिया (182)

She does not get involved in actions.  She is the kinetic energy and vimarśa form of the Brahman or Śiva and as such She cannot be without action.   As discussed earlier, Brahman is the combination of static and kinetic energies.  It is obvious that kinetic energy is always associated with action.  But, if one looks at this nāma from the angle of nirguṇa Brahman (the formless form) She does not get involved in action, as the Brahman does not get associated with actions but acts only as a witness.

Secondly, only the physical body is subjected to actions and such actions may be good or bad.  Depending on such actions, karma-s accrue to the soul.  Chāndogya Upaniṣad (VIII.xii.1) says, that one without a physical body is not affected by good or evil actions.  Karmas affect only the physical body.  The Upaniṣad points out that a Self-realized person though has a gross body, he does not take cognizance of his body as he does not consider himself different from the Brahman.  For such persons, their actions do not create karma-s.

Kṛṣṇa explains this in Bhagavad Gīta (III.17). “He, who takes delight in the self alone and is gratified with Self, and is contended in the self, has no duty.”

Niṣparigrahā निष्परिग्रहा (183)

She does not get anything in return for the actions She perform.  This is in conformity of interpretation of the previous nāma.  This nāma says that She performs actions (creation, sustenance and dissolution).  The point driven home in the previous nāma is that She does not get involved in Her actions.  When She is without actions (even any one of the actions), the universe ceases to exist.  For doing such actions, She does not get anything in return.  The appropriate interpretation would be that She does not expect Her devotees to perform ritual worship by offering flowers, food, etc thinking that they are expressing their gratitude to Her.  This nāma reiterates that ritual worship, at the most could only be a stepping stone towards Self-realization.  If one is stranded here, it is obvious that he cannot reach Her.

Nistulā निस्तुला (184)

She is incomparable.  Comparison can be only between two equals.  Since She is the Supreme and does not have equals there is no question of comparing Her.

Nāma 389 also refers to Her incomparability.

Nīlacikurā नीलचिकुरा (185)

Nīla means indigo colour and cikurā means hair of the head or tuft of hair.  She has indigo coloured hair.  This meaning seems to be inappropriate here.  A proper interpretation of this nāma seems to be difficult.  This nāma becomes out of context, when Vāc Devi-s are narrating the benefits of worshipping Her nirguna Brahman form.  At the same time, Vāc Devi-s would not have placed this nāma here without knowing its significance.  Some are of the opinion that Vāc Devi-s while concentrating on the effects of worshipping Her formless form, realised like a flash, the beauty of Her hair and this could be the reason for placing the nāma here. This is also described in Lalitā Triśatī nāma 150 kacajitāmbudā.

The possible interpretation could be:  Ājñā cakra is associated with indigo colour (nīla).  Nīla-cikura could mean the back head cakra, situated just behind ājñā cakra at the back of the head (just above medulla oblongata) that is fully covered by hair.  Priests have their tuft in the back head cakra.  When back head cakra is well developed, one can see anything happening in the world.  It also helps in establishing cosmic commune.  This cakra is considered to be highly secretive in nature.  Some are of the opinion that tuft is kept here in order to prevent others from noticing this place.  The area in which this cakra is located protrudes predominantly, when fully activated. Cikura also means a mountain, possibly indicating this protrusion.  This cakra receives cosmic energy.  In other words, by developing nīla-cikura (back head cakra), one can realize Her Self illuminating form, which is indigo in colour.