podagantimayya

This keerthana is apparently sung by Annamayya when he sees Venkateswara for the first time on Tirupathi. This is an eulogy song. Interesting aspect about the format is that while each line in the stanza has an analogy to describe the Lord, Annamayya uses epithets in the last line of the stanza and ends the stanza with the epithet. The first stanza is a personal experience description but the later stanzas are Annamayya's perception of the Lord Venkateswara. Interesting to note that each stanza has its own characteristic analogies. For example, in third stanza, Annamayya uses analogies of the apparent wish-fulfilling things such as Parijathamu(wish-fulfilling tree), chintamani(wish-fulfilling gem stone) and kamadhenu (wish-fulfilling cow).
Another interesting aspect especially in the first three stanzas is that except in the last line, all the other lines in the stanza have a sort of alliteration where the first and third words have same consonant sound. I'll discuss more about this in the discussion section of each stanza.


పొడగంటిమయ్య మిమ్ము పురుషోత్తమా మమ్ము
నెడయకవయ్య కోనేటి రాయడా
poDagaMTimayya mimmu purushOttamaa mammu
neDayakavayya kOnaeTi raayaDaa
Word-Word
పొడగంటిమయ్యPodagantimayya(Podakantimi+ayya)= (we saw+Lord) We saw, Lord; మిమ్ముmimmu= you;  పురుషోత్తమాpurushottama(purusha+uttama)= (man+supreme/best) the supreme man; మమ్ముmammu=us;
ఎడయకవయ్యnedayakavayya(edayaku+ayya)=(don't separate+Lord);  కోనేటిkoneti=the pond; రాయడాrayada= Lord;
Meaning:
We saw you, the Supreme one;
Don't separate/leave us , O Lord of the pond(koneti)
Discussion:
Annamayya makes an earnest request to the Lord of the koneti(pond), Venkateswara, to not leave or separate him once he has seen Him now. Annamayya uses the epithet of Konetiraya in quite a few of his keerthanas.
 Notice that "Podagantimayya' and the third word "purushottama"start with the same consonant sound "pa".

కోరిమమ్ము నేలినట్టి కులదైవమా, చాల
నేరిచి పెద్దలిచ్చిన నిధానమా
గారవించి దప్పిదీర్చు కాలమేఘమా, మాకు
చేరువజిత్తములోని శ్రీనివాసుడా
kOrimammu naelinaTTi kuladaivamaa, chaala
naerichi peddalichchina nidhaanamaa
gaaraviMchi dappideerchu kaalamaeghamaa, maaku
chaeruvajittamulOni SreenivaasuDaa
Word-Word
కోరిkori= by wish; మమ్ముmammu=us; నేలినట్టిelinatti(elina+atti)=(rule+that one)the one who rules; కులkula= family/race; దైవమాdaivama= diety/God; చాలchala= a lot/well;
నేరిచిnerichi= learned; పెద్దలిచ్చినpeddalichina(peddalu+icchina)=(elders+given)given by elders; నిధానమాnidhanama= treasure;
గారవించిgaravinchi= by pampering; దప్పిdappi= thirst; దీర్చుteerchu= quench; కాలkaala= black; మేఘమా meghama= cloud; మాకుmaaku= to us;
చేరువcheruva= close; జిత్తముchittamu= mind/heart; లోనిlona= in;  శ్రీనివాసుడాSrinivasuda= Srinivasa;
Meaning:
 by wish, the one who rules us, that race-diety (is you); the
well-learned elders given treasure(is you)
pampering and thirst quenching black cloud(is you);To us
near in heart/mind, Srinivas;
Discussion:
 The first two lines refer to the significance of race and elders. Kuladaimanu(race-diety) is usually chosen by that family/race to reign and protect that family from disasters and enemies. This is something common to the Greek culture.
Annamayya says that the elders have given him the treasure of Venkateswara. This signifies the cultural "reverence pact" that once the learned elders of the society decide/say something, the children/descendents follow it.
The next two lines present the personal perception of Annamayya. Only mother pampers and feeds the children. Similarly, Annamayya says that his Lord is the black cloud that pampers and quenches thirst. Annamayya is referring to the thirst of wishes/desires.
Notice that the alliteration of first and third words- "korimammu"-"kuladaivama", "nerichi"- "nidhanama", "garavinchi"- "kalameghama".  The third line even though does not use the exact same consonant sound, it uses the consonants from the same group (Ex. ka kha ga gha ...).

భావింప గైవసమైన పారిజాతమా, మమ్ము
చేవదేర గాచినట్టి చింతామణీ
కావించి కోరికలిచ్చే కామధేనువా, మమ్ము
తావై రక్షించేటి ధరణీధరా
bhaaviMpa gaivasamaina paarijaatamaa, mammu
chaevadaera gaachinaTTi chiMtaamaNee
kaaviMchi kOrikalichchae kaamadhaenuvaa, mammu
taavai rakshiMchaeTi dharaNeedharaa
Word-Word
భావింపbhavimpa=by feeling/expression/emotion; గైkai= hand;వసమైనvasamaina(vasamu+aina)=(control+ become); పారిజాతమాparijathama=the flowering tree from sagar-manthan ; మమ్ముmammu= us;
చేవదేరchevadera(cheva+theer= courage+root; గాచినట్టిkachinatti=one who protects/guards; చింతామణీchintamani=a wish fulfilling gem stone;
కావించిkavichi=to produce/to cause to be done;  కోరికలిచ్చేkorikaicche(korikalu+ichche)=wishes +give/ fulfil; కామధేనువాkamadhenuvu=wish fulfilling cow; మమ్ముmammu= us;
తావైthavai=as path/way;  రక్షించేటిrakshincheti= one who protects; ధరణీధరాDharinidhara= the bearer of earth;
Meaning:
By thinking in-hand wish-fulfilling tree
the courage-giving protecting gem-stone
producing and fulfilling wishes as the Kamadhenu(wish-fulfilling cow); to us
as way/path who protects, that Bearer of Earth(is you)
Discussion:
In this stanza, Annmayya uses analogies of wish-fulfilling divine tree,stone and cow. The Parijathamu is a wish-fulfilling tree that Indra took during ksheer-sagar manthan(churning of the ocean). There is a popular story called "parijatha apaharanam" where Krishna steals the tree from Indra's garden to please Satyabhama. In this poem, Annamayya says that by feeling/thinking about Venkatesa, He gives by becoming wish-fulfilling tree.
Also, chintamani is supposed to be a wish-fulfilling stone, also known as philosopher's stone :). I did not find much material about the stone itself but a couple of references to "Chintamani vinayak" and Vishnu called as "Chintamani" himself.
Kamadhenu is described as one of the treasures from ksheer sagar manthan too. A cow that gives unlimited food and wishes. Kamadhenu plays a crucial part in  Parushuram's story.

చెడనీక బ్రతికించే సిద్ధమంత్రమా, రోగా
లడచి రక్షించే దివ్యౌషధమా
బడిబాయక తిరిగే ప్రాణబంధుడా, మమ్ము
గడియించినట్టి శ్రీ వేంకటనాథుడా
cheDaneeka bratikiMchae siddhamaMtramaa, rOgaa
laDachi rakshiMchae divyaushadhamaa
baDibaayaka tirigae praaNabaMdhuDaa, mammu
gaDiyiMchinaTTi Sree vaeMkaTanaathuDaa
Word-Word
చెడనీకchedaneeka= without rotting/spoiling; బ్రతికించేbratikinche= giving life; సిద్ధమంత్రమాsiddha mantrama= the proven chant; రోగాrogalu= diseases;
లడచి adiche= destroy; రక్షించేrakshinche= protecting; దివ్యౌషధమాdivyaushadama= the divine medicine;
బడిbadi=order/ firmness; బాయకbayaka=without (baya=?? ?); తిరిగేthirige= roaming; ప్రాణprana= life; బంధుడాbandhuda= kin/relative; మమ్ముmammu= us;
గడియించిgadiyinchina=acquired;నట్టిatti=that;  శ్రీ వేంకటనాథుడాSri Venkateshuda= Sri venkatesha;
Meaning:
Without rotting life-saving proven chant (are you); disease
destroying and protecting divine medicine(are you)
Without order roaming life's kin; us
acquired that Sri Venkata's Lord is you.
Discussion:
In this stanza, Annamayya uses analogies of life-saving things. He says that Venkatesha is the siddhamantramu(chant) that saves the life from rotting/going bad. Venkatesha is like the medicine that saves from life threatening diseases.

As always, any suggestions and comments to help in better understnading of this song are appreciated.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/67podagantimayya.html
[2]http://manayadisastram.blogspot.com/2010/09/parijatham-pavalamalligai-plant.html
[3] http://shivanidiwani64.blogspot.co.uk/2010/04/our-very-own-kalpavriksha-parijaat.html
[4] Paluri Shankarnarayana, Telugu to English dictionary.