Svargāpavargadā स्वर्गापवर्गदा (764)

She gives svarga or heaven and liberation. Svarga or heaven is a respite for the soul, if the soul is embedded with good karmic account.  Apart from pains or pleasures through the gross forms that souls manifest, they have to undergo pains and pleasures in hell or heaven. Kṛṣṇa says in Bhagavad Gīta (IX.21) “Having enjoyed the extensive heaven world, they return to this world of mortals on the stock of their merits being exhausted.”

Svarga is heaven and apavarga means liberation, the emancipation of the soul from bodily existence, exempted from further transmigration also known as mokṣa.  Liberation is of two types.  One is jīvanmukti which means he attains liberation when he is alive.  Another is videhamukti which means liberation after death.  Both these liberations can be attained only through knowledge. A jīvanmukta, however may still posses subtle hidden seeds of past actions that have not been totally destroyed by the fires of the wisdom.  Some of them destroy these remnants of past material karma by certain work in the astral cosmos. 

[For further reading:  It is said that souls take strange forms in heaven or hell.  It is also explained that such forms do not have mouths to eat and drink.  They feed themselves through their nose.  It is also said that they are fond of smell arising from roasting sesame seeds (It is known as til seeds or sesamum indicum).  Annual ceremonial rites for ancestors are performed to appease the souls of the ancestors.  During such rituals, sesame seeds are used to invoke the souls.)

Śuddhā शुद्धा (765)

She is pure.  She is the embodiment of purity.  Purity gives knowledge, that is required to attain liberation, discussed in the previous nāma.  Stains are called as ignorance.  She is devoid of any stains. 

Japā-puṣpa-nibhākṛtiḥ जपा-पुष्प-निभाकृतिः (766)

Japā-puṣpa means hibiscus flower.  She has the complexion of hibiscus flower (deep red or crimson) is mentioned in dhyāna verse.  

Ojovatī ओजोवती (767)

Ojas means body vitality, the principle of vital warmth and action throughout the body.  Ojas is said to be the eighth substance of a body.  This is a sentient life energy prevailing in the spinal cord.  This is the combination of five cognitive senses known as jñānendriya. Whatever is consumed, food or perceptions first get transformed into ojas in the spinal cord. 

Ayurveda says that there are seven dhātu-s (ingredients) in the body.  They are chyle (lymphatic fluid), blood, flesh, fat, bone, marrow and fluids of procreation (Some say ten by adding hair and skin).  Ojas is said to be the eighth dhātu.  Ayurveda classifies ojas as parā-ojas and aparā -ojas.  Again there are two different interpretations as to its location and quantity.  Apart from what is detailed above, it is said that quantity of ojas is equal to half of the volume when both the palms are joined together in the little finger areas. 

The other theory says that ojas which is the substratum of life is of eight drops only in quantity and is located in the heart.  But it is accepted that there is no life possible without ojas.  It marks the beginning of the formation of the embryo.  It is also said that ‘it is this ojas where the soul is lodged after the union of sperm and ovum’ (Charaka Samhita XXX.9).  This clearly explains the importance of Śaktī in human life.  She is in the form of ojas. This also affirms that She resides in the heart.

Dyuti-dharā द्युति-धरा (768)

She radiates brilliantly.  This illumination is due to initial and final stages of “I” consciousness.  This I consciousness is known as aham in Sanskrit.  Aham is the comprehension of the entire cosmos, which is the expression of the creative brilliance of Śaktī

Yajña-rūpā यज्ञ-रूपा (769)

Viṣṇu is the Supreme authority for yajña-s.  Yajña means fire ritual where oblations are offered with mantra recitations.  Agni, the lord of fire is the carrier of oblations to the concerned deities.  Yajur Veda says Yajño vai Viṣṇuḥ which means yajña is Viṣṇu (vai means certainly, the stressing factor.  This is rarely used in Rig Veda and often used in Atharva Veda).  The purpose of yajña is sacrifice.  Kṛṣṇa says in Bhagavad Gīta (X.25) “among yajña-s I am japa yajña” (super conscious chanting of mantra-s is japa).  Viṣṇu Sahasranāma nāma 445 is yajñaḥ.  Based on the above information, it is said that She is in the form of Viṣṇu

Going by the Vedic interpretations, yajña means devotion.  Vedic literature says that yajña means oblations or offerings.  She is the most devoted or She is made up of sacrifices, because most sacrifices are done in Her favour (Śaktī worship and tantric rituals). It is said that the greatest form sacrifice is worshipping one’s own self.

Priya-vratā प्रिय-व्रता (770)

She is fond of vows.  Vows mean refraining from certain acts through saṃkalpa or determination.  Mostly such vows are done for appeasing gods and goddesses.  She is also pleased with vows made to other gods and goddesses.  She is pleased on account of two reasons.  The first point is that She is the Brahman (both nirguṇa and saguṇa).  Second aspect is that the entire universe is the manifested form of Śiva and Śaktī (puruṣa and prakṛti).   

Kṛṣṇa also says in Bhagavad Gīta (VII.21) “Whatever divine form a devotee chooses to worship with reverence, I stabilise the faith of that particular devotee in that very form.”