Guest guest Posted April 9, 2010 Report Share Posted April 9, 2010 3.sthothavyathvam dhisathi bhavathee dhehibhiH sthooyamaanaa thvaaameva thvaam anitharagathiH sthothum aaSamsamaanaH sidDhaarambhaH sakalabhuvanaSlaaghaneeyo bhaveyam sevaapekshaa thava charanayoh Sreyase kasya na syaath Oh Devi, you make praiseworthy those who praise you and I wish to praise you who is of such glory, having no other resort than you. My endeavour would be fruitful which would make me accalimed by all the world. Who would not attain glory when he wishes to server your feet? bhavathee- oh Devi, you, sthooyamaanaa- on being praised dhehibhiH- by people with devotion dhiSathi- bestow sthothavyathvam- praiseworthiness to them. aasamsamaanaH- desirous of sthothum- praising thaam thvaam eva– you only who of such glory anitharagathiH- whom I resort to, having no one else, bhavyam- I shall be sakalabhuvana SlaaghaneeyaH- honoured well in the whole world kasya- to whom sevaapekshaa- the desire for service thavacharaNyoH- of your feet na syaath – will not be sreyase- for glory! This sloka is in continuation of the sentiment and thought expressed in the previous two slokas. The divine motehr has been described as having immeasurable glory, maanaatheetha praThithavibhava, and the source of all auspiciouness,mangalam mangalaanaam. She gives the glory to those who pray for it in this world and the next, prathyaksha aanuSravaika mahimaa, and her origin, aavirbhaava, and abode, sThaanam, have been described as glorious and in this sloka Desika says that She gives glory to those who praise her as well.hence Desiak expects that by praiseng her he also will be revered in the world, not because his own worth but because of the vishaygourava, the merti of the one he praises, and he is sure that his effort will be asuccess because whoever wishes to serve her feet through devotion will attain glory. Praising ordinary mortals, who don't deserve to be praised, out of desire to get some worldy possessions is different from prising the Lord and the divine mother.Here the praise comes spontaneously out of devotion and joy in thinking about ther divine attibutes.sthuthi to the divine becomes araaDhana.It elevates the devotee to the highest level to become the object of reverence by all. Do the Lord and the Mother give glory and fame to those who praise because they love to be praised? Not at all.samo aham sarrvabhootheshu na me dhveshyo asthi na priyaH, says the Lord in the Gita, meaning, "Iam the same to all and there is no one who is beloved nor a foe." The Mother, as Seetha, has said, paapaanaam vaa Subhaanaam vaa vaDhaarhaaNaam aThaapi vaa; kaaryam karuNam aaryeNa na kaSchith naaparaaDhyathi?, in Sundarakanda when Hanuman wished to kill the raakshasis who tormented her, meaning whether they are sinners, or the good ones, or deserve to be killed, a noble soul shoud show mercy because who in this world is faultless? So when the devotees praise them or sing the glory, the Lord and the Mother feel happy like the parents do when the children praise them out of love. The mental state in which it puts the devotee raises him to a high level and he acquires glory for himself. Quote Link to comment Share on other sites More sharing options...
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