chaturvadanasundarI tava mukhAravindam shritA
	ramApatipadapriyA lasati kApi bhaktirhR^idi |
viraktirapi shobhate viditanIlakaNThA~NgagA
	vadhUvimukham A: katham bhuvandeshikatvAm jagu: ||

Meaning:

he bhuvana deshika 		- O! Lokacharya.
chaturvadana sundarI 		- Brahma's beautiful wife Sarasvati
shritA 				- has reached
tava 				- your
mukha aravindam 		- lotus like face.
kApi 				- Unparalleled
bhakti: 			- devotion (who is like Sridevi)
ramApati pada priyA 		- who loves the divine feet of Sriman Narayana
lasati 				- resides
hR^di 				- in your mind.
virakti api 			- Indifference to worldly things (who is like Parvati)
vidita nIlakaNTha a~NgagA 	- who attained the body of the well known Shiva (Nilakanta)
shobate 			- shines with you.
katham 				- (Yet) How is it
jagu: 				- that elders have said
tvAm 				- that you are
vadhU mukham 			- one who turns his face away from women.
A: 				- A surprise indeed.

Vyakhyana Saram:
Swami Desikan says that the three women who are knowledge, devotion and freedom from worldly attachment have reached the tongue, mind and body of Pillai Lokacharyar. Yet, Pillai Lokacharyar is known as one who never even looked at a woman - a naishtika brahmachari, in this world. This is a play on the concept of using a feminine gender for the qualities of vidyA, bhakti and virakti in Sanskrit. Even though they are mentioned as feminine, that only applies to the word and not to the meaning of the word. The meanings of these words - which are the actual qualities exhibited by Pillai Lokacharyar - are not feminine and therefore do not truly affect his brahmacharya status.

Sarasvati resides in the tongue of Brahma; Sridevi seeks the divine feet of Sriman Narayana; Parvati resides within the body of Shiva. Therefore, in this shloka, Desikan associates knowledge with Lokacharyar's face, devotion with his mind and indifference with his body.