LALITHA SAHASRANAMAM 771 - 777

Durārādhyā (771)

She is difficult to attain. The process of attaining Her is difficult, as mind control is paramount in Her worship. Worshipping Her without controlling mind and senses, does not yield any result. Soundarya Lahari verse 95 says “It is difficult for those who cannot control their senses, to come near your sacred feet and worship you.” Refer nama 871 which endorses this point.

Durādarśā (772)

She cannot be controlled. She can be controlled only by unstained devotion. Pretentious worship is not liked by Her. Krishna says in Bhagavad Gita (IX.26) “Whosoever offers to me with love a leaf, a flower, a fruit or water, (patram, pushpam, palam, toyam) I appear in person before that disinterested devotee of sinless mind and delightfully partake of that article offered by him with love.”

She should be worshipped in seclusion. This aspect has been repeatedly stressed through various namas in this Sahasranamam and elsewhere. ‘The bliss of atman is Lalithai’ says Bhavanoupanishad (29). Sage Durvasa in his ‘Shakthi Mahimna stotram’ (verse 53) says that one who worships Her through pranayama and meditation becomes one with Lalithambigai.

Pāṭalī-kusuma-priyā (773)

Pāṭalī is red and white flower. Red represents Shakthi and white represents Shiva and hence this flower is said to represent both Shiva and Shakthi.

Shiva is fond of bilva tree and Shakthi is fond of pāṭalī tree.

Mahatī (774)

This nama declares one of the important attributes of Brahman. Mahat arises from the union of purusha (soul) prakriti (nature). Mahat is the second principle from prakriti as per Samkhya yoga. Purusha is the self-intelligent subject and prakriti is the non-intelligent potential cause of the objective universe. Purushas are innumerable in number, whereas prakriti is one. The primal constituents of prakriti are the three gunas (satva, rajas and tamas). As per Samkhya yoga principle all objects both physical and psychical are transformation of prakriti, the first of which is ‘mahat’. She is addressed as ‘mahat’ by Vak Devis because She manifests in all living beings as She is also known as prakriti. Mahat is also known as ‘buddhi’ or intellect, the great and exclusive principle of humanity. Intellect is an essential component for attaining knowledge.

Maha Narayana Upanishad (I.i.1) says ‘mahato mahiyan’ which means greater than the greatest. This nama says She is that ‘Mahat’. Without mahat (intellect or the principle factor of underlying self-consciousness) Shiva cannot be realized, hence it is said that Shiva can be realized only with the blessings of Shakthi.

Meru-nilayā (775)

She lives atop Meru. Meru is a fabulous mountain regarded as the Olympus of Hindū mythology and said to form the central point of Jambu-dvīpa. Meru has already been discussed in nama 55 ‘Sumeru-madhya-srungasta’. Three dimensional form of Sri Chakra is known as Meru or Maha Meru. Meru also means the condensed form of Panchadasi mantra. There are only nine bijas, if repeated bijas are removed (The nine bijas are: ka,a, e, la, ha, ra, ma, sa and bindu).

Meru also means the spinal cord. She traverses up and down the spinal cord in Her subtlest form kundalini. This nama could also mean Her movements through ‘meru’ (spinal cord).

Mandāra-kusuma-priya (776)

She is fond of mandara flowers. Mandara tree is one of the five trees in Svarga (heaven).

There is a hermitage on the banks of river Ganges where there are eleven sacred pools. She is fond of this hermitage.

‘Mandara flowers are also referred in Buddhism. When Buddha was preaching, it is said that mandara flowers used to shower from heaven.

Vīrārādhya (777)

Viras mean warriors. Characteristics of vira are defined. He should have realized the Self, devoid of ego, opposed to dyads and should be brave as well. In this context vira means courageous devotee. When one realizes Self, he need not be afraid of anyone. She is worshipped by such warriors.