Durārādhyā दुराराध्या (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. Saundarya Laharī (verse 95) says “It is difficult for those who cannot control their senses, to come near your sacred feet and worship you.” Refer nāma 871, which endorses this point.
Durādharṣā दुराधर्षा (772)
She cannot be controlled. She can be controlled only by unstained devotion. Pretentious worship is not liked by Her. Kṛṣṇa says in Bhagavad Gīta (IX.26) “Whosoever offers to me with love a leaf, a flower, a fruit or water, (patraṁ, puṣpaṁ, phalṁ, toyaṁ) 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 nāma-s in this Sahasranāma and elsewhere. ‘The bliss of atman is Lalitai’ says Bhāvanopaniṣad (29). Sage Durvāsa in his Śrī śaktīmahimnḥ stotraṁ (verse 53) says that one who worships Her through prāṇāyāma and meditation becomes one with Lalitāmbikā.
Pāṭalī-kusuma-priyā पाटली-कुसुम-प्रिया (773)
Pāṭalī (Bignonia Suaveolens) is red and white flower. Red represents Śaktī and white represents Śiva and hence this flower is said to represent both Śiva and Śaktī.
Śiva is fond of bilva tree and Śaktī is fond of pāṭalī tree.
Mahatī महती (774)
This nāma declares one of the important attributes of Brahman. Mahat arises from the union of puruṣa (soul) prakṛti (nature). Mahat is the second principle from prakṛti as per Sāṃkhya philosophy. Puruṣa is the self-intelligent subject and prakṛti is the non-intelligent potential cause of the objective universe. Puruṣa-s are innumerable in number, whereas prakṛti is one. The primal constituents of prakṛti are the three guṇa-s (sattva, rajas and tamas). As per sāṃkhya yoga principle all objects both physical and psychical are transformation of prakṛti, the first of which is mahat. She is addressed as mahat by Vāc Devi-s because She manifests in all living beings as She is also known as prakṛti. Mahat is also known as buddhi or intellect, the great and exclusive principle of humanity. Intellect is an essential component for attaining knowledge.
Mahānārāyaṇa Upaniṣad (I.i.1) says ‘mahato mahīyān (महतो महीयान्) which means greater than the greatest. This nāma says She is that Mahat. Without mahat (intellect or the principal factor of underlying self-consciousness) Śiva cannot be realized, hence it is said that Śiva can be realized only with the blessings of Śaktī.
Meru-nilayā मेरु-निलया (775)
She lives atop Meru. Meru is a fabulous mountain regarded as the Olympus of Hindu mythology and said to form the central point of Jambu-dvīpa. Meru has already been discussed in nāma 55 sumeru madhya śṛṅgasthā. Three dimensional form of Śrī Cakra is known as Meru or Mahā Meru. Meru also means the condensed form of Pañcadaśī mantra. There are only nine bīja-s, if repeated bīja-s are removed (The nine bīja-s are: ka, e, ī, la, sa, ha, ra, ma (क, ए, ई, ल, स, ह, र, म) and bindu).
Meru also means the spinal cord. She traverses up and down the spinal cord in Her subtlest form kuṇḍalinī. This nāma could also mean Her movements through meru (spinal cord).
Mandāra-kusuma-priyā मन्दार-कुसुम-प्रिया (776)
She is fond of mandāra flowers (Erythrina Indica). Mandāra 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.
Mandāra flowers are also referred in Buddhism. When Buddha was preaching, it is said that mandāra flowers used to shower from heaven.
Vīrārādhyā वीराराध्या (777)
Vīrā-s mean warriors. Characteristics of vīrā are defined. He should have realized the Self, devoid of ego, opposed to dyads and should be brave as well. In this context vīrā means courageous devotee. When one realizes Self, he need not be afraid of anyone. She is worshipped by such warriors.