dIpastvameva jagatAm dayitA ruchiste 
	dIrgham tama: pratinivartyamidam yuvAbhyAm |
stavyam stavapriyathamam sharaNoktivashyam
	stotum bhavantamiha vAnjChati jantureSha: ||

Meaning:

O Deepa Prakasha!
tvam eva 			- You only are
dIpa 				- the lamp
jagatAm 			- of this world.
ruchi: 				- The light
te dayitA 			- of this lamp is Sridevi. 
dIrgham 			- The long
idam tama: 			- darkness
pratinivartyam 			- that is this world can be removed
yuvAbhyAm 			- by the two of you together. 
ata: 				- Therefore,
eSha: jantu: 			- this being
vAnjChati 			- wishes
stotum 				- to praise
bhavantam 			- You, 
sharaNa ukti vashyam 		- who falls for the mere expression of Sharanagati,
stavyam 			- who is worthy of being praised
stava priyam 			- and who is pleased by being praised.

Vyakhyana Saram:
Here, Swami Desikan is showing that the name Deepa Prakasha or Vilakkoli is not just for Perumal but for the Divya Dampati together. While He is the lamp that removes the darkness that this world is ("iruL tharumA njAlam" said Azhvar), She is the light of that lamp. In Sri Ramayanam, both Rama and Sita use the same example to describe themselves - that they are like the Sun and its rays of light. Sita says "ananyA rAgaveNAham bhAskareNa prabhA yatA" and Rama says "ananya hi mayA sItA bhAskareNa prabhA yatA". Desikan uses the same comparison in his Raghuveera Gadyam as does Bhattar in Sri Guna Ratna Kosham.

Pillai Lokacharyar in his Mumukshuppadi when explaining the akAram in praNavam says that the divine couple are never separated and that when one speaks of Narayana, She is automatically included. There he uses the example of both the lamp and its light as well as the flower and its fragrance - "prabaiyaiyum prabAvAnaiyum, pushpaththaiyum maNaththaiyum pOlE".

In our sampradhayam, it is the divine couple together that have to be sought. We do not seek one or the other separately. Surpanaka wanted Perumal without Thayar and lost her nose and ears. Ravana wanted Thayar without Perumal and lost his life. This is what Desikan is pointing out.

And when they are approached that way, the mere expression of Sharanagati is enough to please them. Sri Rama said "mitra bhAvena" when talking about those surrendering to Him. Just the 'bhAvam' is sufficient.

Is it ok to say that He will be pleased by praise? We see that parents get pleased by the meaningless words of their children ("mazhalaich sol"). Similarly the divine parents too are pleased by the words of their children - no matter how deficient they may be. Thondaradippodi Azhvar said "iLaiya pun kavidhaiyElum empirARku iniyavARE". Besides, only things of this world may be affected by the wrong use of words toward them. To Him, whatever is said about Him, are praises only and He accepts them all ("stavyam"). Sahasranamam too says "stavyam stuti stotAraNa priya:".