Desikasthothramala- Sristhuthi

[Guest guest]

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.