Godā Stuti, 2

vaideśikaḥ śruti-girām api bhūyasīnāṃ
varṇeṣu māti mahimā na hi mādṛśāṃ te |
itthaṃ vidantam api māṃ sahasaiva Gode
mauna-druho mukharayanti guṇās tvadīyāḥ || 2 ||



Your glory
        foreign even to the abundant words of śruti
is not measured out by the words of those like me.

Although I know this to be so, Godā,

                with great force indeed

Your virtues
        shattering silence
compel me to speak.

Notes
I found three words in this verse especially difficult to translate: vaideśikaḥ (referring to the mahiman of Godā); sahasā eva; and mauna-druhaḥ (referring to Godā's guṇas).

• According to Apte, the word druh (from the root √druh, which is cognate with modern Persian doroogh دروغ, meaning "lie, falsehood") is used in upapada compounds to mean "[i]njuring, hurting, plotting or acting as an enemy against". In this verse, it is maunam or silence that is being harmed, but it is rather peculiar English to describe virtues as "harming silence". Hence my poetic circumlocution.
• The word sahasā, especially when combined with the emphatic eva, has a sense of overwhelming immediacy, of great force and of compulsion. It is as if Śrī Vedānta Deśika's mere contemplation of the indescribability of Godā's virtues immediately, instantaneously, unstoppably sweeps him into a poetic reverie. I have tried to convey this through punctuation and through the use of the word "compel" later, when translating mukharayanti (which, although causative, does not intrinsically bear a sense of compulsion).
• Derived from the word videśa, the word vaideśika literally means "foreigner" or "outsider", which seemed strange to me in this context. I looked up the Brain Snacks translation of this verse, where they helpfully translate it as "foreign" and "unfamiliar", but my translation differs from theirs by adhering more closely to the grammar of the original. Whereas they took the verse to mean that the Vedas are "foreign" to Godā, I translated it more literally as saying that it is Godā's glory that is "foreign" to the Vedas, copious though they are.
• The "foreignness" of Godā to the Vedas is a problematic theological question. If literally understood, it is of course not acceptable to the orthodox Śrīvaiṣṇava (even if it may seem reasonable to a historically-minded reader). My guess is that this line is intended to mean that Godā's praise cannot be encompassed even by the entirety of the Vedic corpus; She is a foreigner to them in the sense that she transcends (the humanly comprehensible meaning of) the words of the Veda.