In the first slOkam , Swami Desikan performed his SaraNAgathi at the lotus feet of GodhA PirAtti. In the second slOkam , Swami Desikan points out that the many KalyANa GuNams of Godhai spurred him to eulogize Her .

The Second SlOkam

VaidEsika: sruthigirAmapi bhUyasInAm
varNEshu maathi mahimA na hi maadhrusAm tE
ittham vidhanthamapi maam sahasaiva GodhE
mounadhruhO mukharayanthi guNAsthvadhIyA:

(Extended Meaning): Oh Godhaa PirAtti! There is no limit /boundary to Your glories. Even the illustrious VedAs start eulogizing You and then give up , when they recognize the impossibility of their task. If that is so for the mighty VedAs , can people of meager intellect like adiyEn cover adequately your countless glories through sthuthis ? AdiyEn is aware of these limitations of mine and hence am keeping quiet . Your KalyANa guNams however will not let me be silent . Those auspicious attributes of yours have the power to end the silence of anyone , who is reticent about eulogizing You . Those GuNAs of Yours have now pulled me forward and are empowering adiyEn to engage rapidly in the composition of Your sthuthi. Thus propelled , adiyEn has commenced my eulogy .

First Paadham : VaidEsikA: Sruthi giraamapi bhUyasInAm

Our ThAyAr's mahimai is " bhUyasInAm Sruthi girAmapi vaidEsika:". Her glories are beyond the comprehension and description of the great assembly of the VedAs. "VidEsE Bhava: VaidEsika:" is the clue given by SevA SwamigaL. Sva dEsam and VidEsam concepts are hinted here. The VedAs feel that they are from a foreign land and have no clue as how to go about praising Godhai's glories. Infact , they are stumped . The situation is like , "YathO VaachA nivarthanthE " . Seva Swamigal also points out the importance of "api " seen at the end of the word "Sruthi girAmapi". That "api" emphasizes the cluelesness of EVEN the assembly of VedAs.

Second Paadham : VarNEshu maathi mahimA na hi MaadhrusAm tE

Swamy Desikan says to Godhai that how his loukika >>vaaku(speech) can attempt to praise Her Mahimai, when >>the Vaidhika Vaakku of Vedams had given up such an effort. >>Swamy is confining his reference to one glory (mahimai >>in singular ) here. He is conceding his inability to tackle even adequately the description of ONE of Her kalyANa gunams . One meaning of "VarNA" is sthuthis. Swamy points out that one can pile up sthuthis , but they will not be able to house/capture Her mahimai in them . Swamy states : " tE mahimA maadhrusAm varNEshu na hi maathi" . Even one of Your kalyAN guNam is out of reach for people of our kind (maadhrusAm) and can not be captured (na hi maathi) in our sthuthis (varNEshu).

Third Paadham: ittham vidhanthamapi sahasiva GodhE

Swamy says here that he is fully aware (ittham vidhanthamapi )that he can not capture the greatness of even one of the limitless auspicious atributes of Godhai in his sthuthi .Swami uses another "api" at the end of "vidhantham " to say that even if he knows about his helplessness , some thing happened next very quickly (sahasiva)to change the situation .

Fourth Paadham : MounadhruhO mukharayanthi guNAsthvadhIyA:

That unexpected event was the shattering of the self- imposed silence (mouna dhruha:). The cause is the power of Godhai's kalyANa guNams. They broke open the gates of the dam for Swami's speech and let the flood of sthuthi rush out in a torrent . The conspiracy of the GuNAs played havoc with the mouna sankalpam adopted by Swami Desikan for that PradhOsham evening . SevA SwamigaL invites our attention to the use of the word " Mukarayanthi" here . In one slOkam of Sri VaradarAja PanchAsath , Swami Desikan stated that he was emboldened to sing the praise of Sri VaradarAjan because of the Lord's affection (Vaathsalyam )for him ( VaathsalyamEva bhavathO MukharIkarOthi). In GodhA Sthuthi , Swamy Desikan says "tvadhIyA: guNA: mukharayanthi".It is the power of Your GuNAs that made adiyEn's mounam shattered and to realize this sthuthi about Your anantha kalyANa guNams.

In his third slOkam , Swami Desikan prays to Godhai for the blessings of nalvAkku ( SubhAshitham or auspicious speech ) to salute Her .

The Third SlOkam

thvath prEyasa: sravaNayO: amruthAyamAnam
thulyAm thvadhIya MaNi noopura sinjithAnAm
GodhE thvamEva Janani thvath abhIshtavArham
Vaacham prasanna madhurAm mama samvidEhi

(Meaning ): Oh Mother GodhA ! You should bless me with the boon of speech that befits this occasion of eulogizing You. If You bless me with this boon, it will also be very pleasing to the divine ears of Your Lord Sri Ranganaathan . Just as Your Lord's heart is gladdened by hearing the approaching sound of Your gem-studded ankle bells , He will be equally delighted to hear the sthuthi composed by adiyEn in Your honor. That would be the end result of Your boon granting the power of auspicious speech . Please grant me this boon to compose a poem that would be sweet to listen by Your Lord.

First Paadham: Tvath PrEyasa: SravaNayO: amruthAyamAnam

"Thvath PrEyasa:" means Your dear One ( Sri RanganAthan). "Thvath Preyasa: SeravaNayO : amruthAyamAnam " means that speech , which would be like the taste of nectar for the ears of Your Lord. "AmruthAyamAnam Vaacha: mama samvidhEhi" is the prayer of Swami Desikan(Please bless me with that nectarine speech ).

SevA SwamigaL reminds us here of appropriate Smruthi passages that are the basis of Swamy Desikan's choice of the word "PrEyasa:" and "SravaNayO:". Our Lord has admitted that " BhakthAsthE atheeva mE PriyA:". That is why Bhumi PirAtti introduced Herself as His Bhakthai and disciple ,whenShe asked for the boon of a laghu upAyam for the upliftment of the suffering chEthanAs ( aham sishyA cha daasI cha prEshyA cha thvayi Maadhava).Thus arose the varAha Charama slOkam .

SevA Swamigal points out further that Swamy Desikan uses the word "SravaNayO:" instead of KarNayO: , when He refers to the ears of the Lord as He listens to the nectarine sounds of the approaching ankle bells of His consort . One of the nine ways of Bhakthi is SravaNam . That is most appealing to the Lord. Therefore , Swami Desikan chooses the word , "SravanayO:" and appeals to Godhai to bless him with sweet speech that would be delectable to Her Lord , who enjoys the praise about ANDAL than ANDAL's own speech . That would double ANDAL's own happiness , when She sees Her dear consort happy ( PuNyAm asyA upasruNOmi Vaacham --Sruthi).

Second Paadham:ThulyAm thvadhIya MaNi nUpura sinjithAnAm

As a little girl , ANDAL used to accompany Her father to the Sannidhi of VaDapathra Saayee with Her ankle bells jingling as She walked . Lord used to enjoy listening to that sweet sound of the nUpurams . Swami Desikan prays to Godhai to bless him with the boon of composing "amruthAyamAnam VaachAm" similar to the delectable sounds of the ankle bells of Godhai's Kolusu (nUpurams).

Third Paadham: GodhE thvamEva Janani thvadhabhIshtavArhAm

Here Swami Desikan addresses Godhai as Janani or Mother . The Mother knows exactly as to what Her child wants. Therefore , Swamy says : " Jannani THVAMEVA Vaacham samvidEhi ". He points out Godhai alone can give the right kind of auspicious speech for the occasion . He also prays for that kind of speech , which will be multi-fceted in the depth of meaning it conveys ( abhitha: sthava:) .That should capture Her glories from many angles . SevA SwamigaL reminds us of Swamy Desikan's usage of " abhishtoumi niranjanAm " in DayA sathakam in a similar context .

Fourth Paadham: Vaacham prasanna madhurAm mama samvidEhi

Swami Desikan prays for the boon of clear and delectable speech (Prasanna Madhura Vaak).Swami also prays for the boon of excellent (sam ) execution (vidhAnam) of his kaimkaryam . He asks for the boon of " Prasanna MadhurAm Vaacham mama samvidEhi ". Godhai grants Him the boon. How can She refuse Her child's request that will delight the heart of Her Consort as well ?

SlOkam 4:

KrishNAnvayEna dhadhathIM YamunAnubhAvam
Theerthair yathAvath avagAhya SarasvathIM tE
GodhE vikasvara dhiyAm BhavathI katAkshAth
Vaacha: spuranthi makarandhamucha: kaveenAM

(Meaning): Oh GodhE ! Your Lord KaNNan performed many adhbhuthams(miracles) on the banks of YamunA river. As a result ,Yamunai acquired enormous fame.Your two Prabhnadhams , ThiruppAvai and Thirumozhi, extoll the glories of YamunaitthuRaivan , KaNNan. Hence , Your Sri Sookthis have also attained the same level of fame as Yamunai . The common factor behind the fame of both Yamunai and Your dhivya-Sookthis is their association with the glorious deeds of KaNNan.In Your dark complexion ,You (GodhE) resemble the hue of Yamunai's waters. The poets are engrossed in the enjoyment of the tattvArthams housed in Your Sri Sookthis as learnt from their AchAryAs . That enjoyment makes their JnAnam blossom forth . At that juncture, You (Godhai)cast Your most benovolent glances on them (the poets). Those cool glances falling on the poets results in the birth of dhivya Sookthis that resemble nectar in their anubhavam and cause much happiness to the citizens of this world. Swamy Desikan uses the words --KrishnA, YamunA, Sarasvathi and GodhAvari--with double meanings in this slOkam and excells as a Kavi Saarvabhouman.

SevA SwamigaL's anubhavam is a special one for this slOkam.

First Paadham: KrishNAnvayEna dhadhathIM YamunAnubhAvam

" GodhE ! KrishNa anvayEna (tE Sarasvathi ) YamunAnubhAvam dhadhathIm" is the prose order here . KrishNa anvayam means KrishNa sambhandham . Swami Desikan suggests that the Sri Sookthis of Godhai eulogizing Krishnan have acquired a status equivalent to that of the anubhavam of Yamunai. Swami hints that the two Sri Sookthis of Godhai are indeed Yamunai .They are majestic like Yamunai's flow.They are most enjoyable to taste like the waters of Yamunai drunk by KrishNan during His vana bhOjanams . Yamunai unites with the antharvAhini ( flowing underground) Sarasvathi , the river of clear waters at ThrivENi . This union is no event of great significance to Yamunai compared to Her Yogam of sanchAram (travel) through Gokulam . That is Yamunai's KrishNa Yogam. There is no Sarasvathi Yogam here. Swamy points out that Godhai's Sarasvathi ( Sri Sookthis) have attained the celebrated status of "KrishNa Yogam " enjoyed by Yamunai at Gokulam . KrishNan's other name is Yamunai ThuRaivan. The antharvAhini Sarasvathi has attained now an exalted status by union with KrishNA (Yamunai )at ThrivENi

Second Paadham: Theerthai: YathAvath avagAhya SarasvathIm tE

The anvaya kramam is: " (KrishNa anvayEna YamunAnubhAvam dadhathIM ) tE SarasvathIm , Theerthai: YathAvath avagAhya . SevA Swamigal relates "YathAvath avagAhya " to the words found in ThiruppAvai: "Kudainthu neerADi" . One enters the different patitthuRaikaL on the two embankments of Yamunai and immerses oneself in the cool and rejuvenating waters of Yamunai . The expeience is the same as one bathes deep into the Sri Sookthis of Godhai and experience the joy of understanding the subtle meanings of the passages . Swamy Desikan hints that the river Sarasvathi may not have padikkattukaL on its embankments , since it flows underground. On the contrary , the Vaak (prabhandhams) of Godhai like Yamunai has many distinct and beautiful ThuRaikaL(ways) to enjoy Her Sri Sookthis. The word Theethai: means the AchAryAs and with their help, we appreciate the miracle of Sarasvathi becoming Yamunai ( The Vaak or Sri Sookthis of Godhai becoming Yamunai with its many Thurais).

Third Paadham: GodhE ! vikasvara dhiyAM BhavathI katAkshAth

Here , Swami Desikan explains as to what bhAgyam comes the way of the poets , who dipped into the Sri Sookthis of Godhai with the help of their AcAryAs . Godhai's KaruNA KatAksham falls on them and the speech(vaak) of these poets blossoms forth immediately as a result of that bhAgyam .In the final paadham , Swamy explains the result of that blossoming of the Vaaks of the blessed poets .

Fourth Paadham: Vaacha: spuranthi makarandhamucha: KaveenAM

Once the karuNA KatAksham of Godhai's glances fell on them , the Vaak of the poets transformed instantaneously into a delectable , nectarine speech. Things which were beyond their comprehension before becomes clear to them spontaneously due to the acquisition of visEsha Jn~Anam arising from Godhai's anugraham . They experience spUrthi like experiencing the flash of lightning. SevA Swamigal points out that SpUrthi is quite differnt from Smruthi ( rememberance of some thing experienced before ). SpUrthi is entirely different .It is sudden and spontaneous . It is novel and has never been experienced before . Swami Desikan also implies here that Sarasvathy ( the river and Vaak) which is antharvAhini on earth became BahirvAhini (transparent ) as Godhai's Vaak ( Prabhandhams) and transformed into Yamunai (Prabhandams) with many beautiful bathing ghats for our upliftment .The bath in sacred rivers like Yamunai causes spUrthi and that is why Godhai in Her NaacchiyAr Thirumozhi appeals to Her friends to take her to the banks of Yamunai for immersion ( Yamunai Karaikku yennai uytthidumin) to overcome Her viraha tApam . In the next SlOkam , Swamy Desikan describes further the redeeming power of the Sri Sookthis of Godhai.

continued here 1