ramudu lokhabhi ramuvidigo

This song is a keerthana in its true sense, an eulogy to Rama by Annamayya. The whole song is full of sobriquets/titles of Rama and need little explanation.

రాముడు లోకాభిరాముడు వీడిగో
వేమారు మొక్కుచు సేవించరో జనులు
rAmuDu lOkAbhirAmuDu vIDigO
vEmAru mokkuchu sEviMcharO janulu
Word-Word:
రాముడుramudu= rama; లోకాభిlokabhi(loka+abhi)=(world+near);రాముడుramudu= Rama; వీడిగోidigo(veedu+idigo)=(he is+here);
వేమారుvemaru(veyyi+maru)=(thousand+times); మొక్కుచుmokkuchu=by making obeisance; సేవించరో sevincharo= serve; జనులుjanulu= people;
Meaning:
Rama, the  Rama! here (he is)
Thousand times do obeisances, and serve, people!

చెలువపు రూపమున జితకాముడు
మలసీ బిరుదున సమరభీముడు
పొలుపైన సాకేత పురధాముడు
యిలలో ప్రజలకెల్లా హిమధాముడు
cheluvapu rUpamuna jitakAmuDu
malasI biruduna samarabhImuDu
polupaina sAkEta puradhAmuDu
yilalO prajalakellA himadhAmuDu
Word-Word:
చెలువపుcheluvapu= graceful; రూపమునroopamuna= of shape/personality; జితకాముడుjithakaamudu(victory+wisher)= the wisher of victory
మలసీmalasee=rigorous; బిరుదునbiruduna=titled; సమరsamara= battle;భీముడుbheemudu= ferocious;
పొలుపైనpolupaina= one who is stable; సాకేతపురsaketapura(Saketa+pura)=(Saket+city); ధాముడుdhamudu= resident;
యిలలోyilalo= in the world; ప్రజలకెల్లాprajalakella= to all the people; హిమధాముడుhimadhaamuDu(Hima+dhaamuDu)=(snow/cool+abode) abode of coolness; epithet of moon
Meaning:
with Graceful personality, is victory-wisher,
with "Rigorous" title, battle ferocious;
stoic, Saketa-city's resident
on earth, to all people, he is the abode of coolness (personality)


ఘనకాంతుల నీలమేఘశ్యాముడు
అనిశము నుతుల సహస్రనాముడు
కనుపట్టు కపినాయకస్తోముడు
తనునెంచితే దేవతాసార్వభౌముడు
ghanakAmtula nIlamEghaSyAmuDu
aniSamu nutula sahasranAmuDu
kanupaTTu kapinAyakastOmuDu
tanuneMchitE dEvatAsArwabhaumuDu
Word-word:
ఘనghana= magnificient; కాంతులkantula= women; నీలneela= blue;మేఘmegha= cloud; శ్యాముడుSyamudu= Dark colored one;
అనిశముaniSamu= constantly; నుతులnutula= of the praises; సహస్రsahasra= thousand; నాముడుnaamudu= named one;
కనుపట్టుkanupattu(kanu+pattu) = (eye+hold) wait; కపిkapi= monkey; నాయకnaayaka= leader; స్తోముడుstomudu= a praiseworthy mass;
తనుtanu= he himself; నెంచితేenchite=if chooses; దేవతాdevata= of god; సార్వభౌముడుsarvabhowmudu= King;
Meaning:
Great women's blue-cloud-colored one
constantly praised thousand named one
holding eyes, monkey-leader's praise-worthy man
if he wishes, the god-King
Discussion:
In this stanza, Annamayya refers to Rama with a common epithet used for Krishna (Neela meGha Syama). However, Annamayya could be referring to the three mothers of Rama(Kousalya birth mother, sumitra and kaikeyi being step mothers) who adorned him. Since Rama is described to be the dark-colored one, hence the name neela megha Syama also applies to him.
The third line is interesting and refers to Sugriva who holds Rama in his eyes.

సిరులమించిన తులసీదాముడు
కరుణానిధియైన భక్తప్రేముడు
వురుతరమహిమల నుద్దాముడు
గరిమల శ్రివేంకటగిరి గ్రాముడు
sirulamiMchina tulasIdAmuDu
karuNAnidhiyaina bhaktaprEmuDu
vurutaramahimala nuddAmuDu
garimala SrivEMkaTagiri grAmuDu
Word-Word:
సిరులsirulu= wealth; మించినminchina=surpassed; తులసీtulasi= Basil;దాముడుdhamudu=abode;
కరుణాkaruna= mercy; నిధియైనnidhiyaina(nidhi+ayina)=(treasure+become); భక్తbhakta= devotee; ప్రేముడుpremudu= loving one;
వురుతరvurutara=larger; మహిమలmahimala=miracles; నుద్దాముడుuddamudu= free man;
గరిమలgarimala= dignity/gravity;  శ్రివేంకటSri venkata; గిరిgiri= hill; గ్రాముడుgramuDu= living in village;
Meaning:
Wealth surpassed one; Tulasi abode;
mercy- heap/treasure who is; devotee loving one;
large/great miracles free-man; with gravity Sri Venkata hill's resident
Discussion:
The story of Tulasi is an interesting one, since it seems like Vishnu ends up being unfair to her. I will post the story yet another time. For now, the main gist of the story is that Tulasi gains a place as the most preferred one for puja of Vishnu.
Finally Annamayya refers Rama to be the resident of Venkata hill, there by referring him and Venkateswara to be incarnations of Vishnu.

References:
[1]Lyrics from
http://annamacharya-lyrics.blogspot.com/2008/06/504ramudu-lokabhiramudu-vidigo.html
[2] online telugu dictionary : http://www.andhrabharati.com/dictionary/

chandamama ravo

This is a beautiful song referring to moon. Culturally, the moon is referred to as "mama" or uncle, mostly all over India. The first stanza is a request to the moon to come with full moonlight, and buttermilk in a golden cup. From the second stanza onwards, the song describes, to whom the moon should bring the moonlight and buttermilk in golden cup. 

Second stanza describes epithets of Vishnu, third stanza of little baby Krishna, and the last stanza a combination, ending with Venkata pathi. The descriptions/epithets are almost two each line, i.e. 24 epithets and names of Vishnu in all are referred to in this song. :).


There is a popular rhyme/song for kids which is to ask the moon to come with various things for the little baby. My guess is that it must be a variant of this song.

S. Janaki and Balakrishna Prasad rendered this song beautifully and can be found here. Their version is missing the second stanza.

SriKrishna rendered this song in a different tune.  

చందమామ రావో జాబిల్లి రావో
కుందనపు పైడికోర వెన్నపాలు తేవో॥
ChaMdamaama raavO jaabilli raavO
maMchi kuMdanapu paiDi kOra venna paalu taevO
Word-Word:
చందమామchandamama(chanda+mama)=(moon+uncle); రావోraavo=come; జాబిల్లిjaabilli = moonlight; రావోravo= come;
కుందనపుkundanapu=pure gold; పైడిpaidi=gold; కోరkora=cup; వెన్నపాలుvennepaalu=buttermilk; తేవోtaevo=get॥
Meaning:
Moon uncle, come; moonlight come;
pure gold cup,buttermilk- get
Discussion:
Culturally, the moon is referred to as "mama" or uncle, mostly all over India. This song is a request to the moon to come with full moonlight, and buttermilk in a golden cup.

నగుమోము చక్కనయ్యకు నలువపుట్టించిన తండ్రికి
నిగమములందుండే అప్పకు మా నీలవర్ణునికి
జగమెల్ల ఏలిన స్వామికి చక్కని ఇందిర మగనికి
ముగురికి మొదలైన ఘనునికి మాముద్దుల మురారి బాలునికి॥
nagumOmu chakkani yayyaku; naluva buTTiMchina taMDriki
nigamamu laMduMDae yappaku;maa neela varNuniki
jagamella naelina svaamiki; iMdira maganiki
muguriki modalaina ghanuniki; maa muddula muraari baaluniki
Word-Word:
నగుnagu= smile;మోముmomu= face; చక్కనయ్యకుchakkanayyaku(chakkani+ayya+ku)=(apt+man+to) నలువnaluva= Brahma, one with four heads; పుట్టించినputtinchina= who produced; తండ్రికిtandriki= to father;
నిగమములందుండేnigamamulandu(nigamalu+andu+unde)=(vedas+within+present) అప్పకుappaku=(appa+ku)father+to; మాmaa= our; నీలneela=blue;వర్ణునికిvarnuDu=hued-one
జగమెల్లjamella(jagamu+ella)=world+whole; ఏలినaelina= reigned; స్వామికిswamiki= to lord; చక్కని chakkani= good;ఇందిరindira= lotus/Lakshmi; మగనికిmaganiki= husband/man;
ముగురికిmuguriki= to the three; మొదలైనmodalaina= etc.; ఘనునికిghanuniki=to the magnificent; మాmaa= our; ముద్దులmuddula=lovely; మురారిmurari(mura+hari)=(Mura,demon+vanquisher)the vanquisher of Mura, Krishna; బాలునికిbaaluniki= to the boy;॥
Meaning:
To the smile faced apt man, to Brahma-producing father,
to within vedas present father, to our blue-hued one,
to whole world reigning Lord, to the good/beautiful Lakshmi' husband
to the three and beyond manificient one, to our lovely vanquisher-of-Mura boy
Discussion:
This stanza describes more the titles of Vishnu. Brahma is believed to have emerged from Vishnu's navel. Hence Vishnu is Brahma's father. The presence of Vishnu, according to Annamayya can be felt in the Vedas. Please refer to reference [3] for the story behind vanquishing the demon Mura.

తెలిదమ్మి కన్నులమేటికి మంచి తియ్యని మాటల గుమ్మకు
కలికిచేతల కోడెకు మా కతలకారి ఈబిడ్డకు
కులముద్దరించిన పట్టెకు మంచి గుణములు కలిగిన కోడెకు
నిలువెల్ల నిండబొయ్యారికి నవనిధుల చూపుల చూచేసుగుణునకు॥
telidammi kannula maeTiki; maMchi tiyyani maaTala gummaku
kaliki chaetala kODeku; maa katala kaari ee biDDaku
kula muddhiMchina paTTeku; maMchi guNamulu kaligina kODeku
niluvella niMDu voyyaariki; nava nidhula choopula joosae suguNunaku
Word-word:
తెలిదమ్మిtellidammi(tella+thami)=(white lotus); కన్నులkannula= eyes; మేటికిmaetiki=lord; మంచిmanchi= good; తియ్యనిtiyyani= sweet; మాటలmaatalu=talk/words; గుమ్మకుgummaku= pretty one;
కలికిkaliki= charming; చేతలchaetala=habits; కోడెకుkoeDeku=to the young bull; మాmaa=our; కతలకారిkatalakaari=(story+maker)cheater; ఈee= this; బిడ్డకుbiDDaku= to the baby;
కులముద్దరించినkulamuddarichina(kulamu+uddarinchina)=(clan+raise/protect)who clan protected; పట్టెకుpaTTeku=to the coronated-one; మంచిmanchi= good; గుణములుgunamulu=characteristics; కలిగినkaligina=posessing; కోడెకుKoDe=bull calf;
నిలువెల్ల niluvella(niluvu+ella)=(longstanding+always); నిండnimDa= full;బొయ్యారికి voyyariki=to the graceful one ; నవnava= new;నిధులniDhula=treasures; చూపులchopula= gazes; చూచేchooche= who sees;సుగుణునకుsuguNunaku=good+qualities one॥
Meaning:
To the white lotus eyed Lord, to the good sweet talking charming one;
to the charming deeds young bull, to our cheating this little baby;
to the clan-protecting coronated one; good qualities posessing bull-calf;
longstanding always full graceful one; to the new-treaures-gazes who sees, that virtued one;
Discussion:
This stanza describes the charming little boy, Krishna. Annamayay repeats Koede(young bull) twice in this stanza, more to signify Krishna's childhood as a cowherdsman.

సురలగాచిన దేవరకు చుంచు గరుడునెక్కిన గబ్బికి
నెరవాది బుద్దుల పెద్దకు మా నీటు చేతల పట్టికి
విరుల వింటివాని అయ్యకు వేవేలురూపుల స్వామికి˜
సిరిమించునెరవాది జాణకు మా శ్రీ వేంకటనాధునికి॥
surala gaachina daevaraku chuMchu garuDuni nekkina gabbiki
neravaadi buddhula peddaku maa neeTu chaetala paTTiki
virula viMTi vaani yayyaku vaevaelu roopula svaamiki
sirimiMchu neravaadi jaaNaku maa Sree vaeMkaTaeSvaruniki
సురలsuralu=Celestials; గాచినgaachina= protected; దేవరకుDaevaruku=to the God; చుంచుchunchu= tearing, to make pieces; గరుడునెక్కినgaruDunekkina(garuDanu+ekkina)= Vulture ride; గబ్బికిgabbiki= o the noble/hero
నెరవాదిneravaadi=clever skilful man; బుద్దులbuddula=of the senses; పెద్దకుpeddaku=to the biggest; మాmaa= our; నీటుneeTu=charming; చేతలchaetala=deeds/action; పట్టికిpaTTiki= to the infant/child;
విరులvirula=flower; వింటివానిvintivaani(vinti+vaani)=(bow+holder/one)holder of flower arrows/cupid ; అయ్యకుayyaku= to the father; వేవేలుvevaelu=thousands of thousands;రూపులroopula=forms; స్వామికిswamiki= to the Lord;
సిరిsiri= treasure;మించుminchu= transgress;నెరవాదిnaeravaadi=clever/skilful one; జాణకుjaaNaku= to the wise one; మాmaa= our; శ్రీSri వేంకటVaenkata= The hill of Venkaa;నాధునికిnaadhuniki= to the Lord॥
Meaning:
to the Celestial-protecting God; the tearing-Vulture riding noble/hero
to the skillful sensible biggest/magnificient one;to our charming deeds infant
to the flower bowholder(Cupid)'s father; to the thousands of thousands of forms' Lord
to the treasure-transgressed skilled wise one;to Sri Venkata's Lord
Discussion:
In this stanza, the first line describes Vishnu , while the other lines are more applicable to Krishna. Prdyumn, son of Krishna is consisdered to be the reincarnation of Cupid.


As always, any suggestions and comments that would help in better understanding of this song are highly appreciated.


References:

[1]http://annamacharya-lyrics.blogspot.com/2006/11/75chandamama-ravo.html

[2]http://www.annamayyakeerthanalu.in/2014/05/chandamama-ravo-annamayya-sankkeerthana.html
[3] Mura story: http://www.harekrsna.com/philosophy/associates/demons/dwarka/mura.htm
[4] Telugu to English dictionary: Andhra Bharathi

vadala vadala venta vasantamu

Song: vadala vadala venta vasantamu

Background of the song is set to the spring festival, Vasantotsavam, with various things sprinkled on Venkateswara as part of the celebration.

Annamayya takes this poem  to a different dimension by describing what could mean a spring to Venkateswara, mostly in a romantic way (sringara), there by describing with similes, how the Lady's each reaction to Venkateswara is equivalent to a shower/sprinkle. Annamayya does refer to Venkateswara's wife in the last stanza, but does not specify which one of the two. 

The song is in first person, Annamayya talking to Venkateswara directly.

My point of view:

I strongly feel that the way Annamayya describes the showering of Lord Venkateswara with various things, he is actually describing a process or a ritual in the Venkateswara temple and has got creative with sringara rasa, there by adding a different dimension to a (boring?) ritual/process similar to another jajara song( jagadapu chnavula jaajara... and kanti sukravaramu....)

But since I am unaware of the ritual, and to make this description objective and avoid any misnterpretations, I am going to adhere to the literary meaning as conveyed by Annamayya. I also feel that Ananmayya might have added a few more things as shower/spring, not part of the ritual/process, for his artistic liberty. 

There is a slight comparitive tone, as if Annamayya is  that a vasantam(spring) to Venkateswara is his wife's enarmous gestures and the state in which they are; there by alluding that the actual showering does not have as much significance, when compared to the experience associated with each gesture of the lady. This is poetry at its best!

Difficult words: ( Help appreciated, :))

"Jaajara" is a tricky word, for which I did not find a contextual meaning. Literally, "jajara" means deception/ attraction or the colloquial meaning at that time seems to have been lost or still an enigma. A contexual meaning of jajara to me seems a lovely fight/deception, or may be a prevalent sport during Annamayya's time.

But Jajamu had a couple of meanings: one being that it is sprouts of grains sprinkled in a plaquin, and the other that in Mahaboobnagar mandalikam, it refers to paint dipped sheets. According to Tadepalli Patanajali, jajara means paint. Unfortunately, I lost the link to Tadepalli Patanjali's description for Jajara which was available a few weeks ago. Any help in this regard is highly appreciated,:).

Just for reference:  TTD's Vasantotsavam page does refer to "Ankurarpanam" which is sowing of 9 seeds(nava dhanayalu) as the beginning of Vasantotsavam in Tirumala. It also refers to aromatic showers to Venkateswara and his consorts during the celebration. Another part of the celebration is the rathotsavam(chariot festival)/procession. 

Missing Links: For better understanding and appreciation 

1) An insight to the actual ritual would help appreciate this song better. 

2) Each item that Annamayya refers has its own significance, and a reason on why Ananmayya used it. An expert in sringara rasa, and descriptions in Indian poetry might be helpful here.

Given my limited time and resources, I will have to rest this case here, even though incomplete. Any help is highly appreciated.

వాడల వాడల వెంట వసంతము; 

జాడతో చల్లేరు నీపై జాజర జాజర జాజ

Word-Word:

వాడలVaaDala= street/lane; వాడలvaaDala= street/lane; వెంటventa= along path; వసంతముvasantamu= spring;

జాడతోjaaDatho=with traces; చల్లేరుchalleru= sprinkled; నీపైneepai=on you; జాజరjaajara=deception/; జాజర జాజjaaja(jaajamu)= sprouted grains sprinkled on palaquin

Meaning:

Street-street wide/along spring

with traces they sprinkled on you, paint and the sprouts(??)

Discussion:

The background is set to a procession/ festival, during spring time. Hence, Annamayya says that every street has spring. By tracing Him, they sprinkled on Venkateswara the jajaja. It is not clear as to who Annamayya is referring to when he uses the plural form of "challeru" meaning "they sprinked". Since this is reference to a procession, I believe, Annamayya is referring to third person in general.

కలికి నవ్వులె నీకు కప్పుర వసంతము 

వలచూపు కలువల వసంతము

కులికి మట్లాడినదె కుంకుమ వసంతము

చలమున చల్లె నీ పై జాజర జాజర జాజ

Word-Word:

కలికిkaliki= charming;నవ్వులెnavvule=laughters; నీకుneeku= to you; కప్పురkappura= camphor; వసంతముvasantamu= spring;

వలచూపుvala chupu=(vala+chupu)=(net/trap+gaze); కలువలkaluvala=lotus; సంతముvasantamu=spring;

కులికిkuliki=gracefully, move; మట్లాడినదెmaatladinade=spoke; కుంకుమkumkuma= vermilion; వసంతము

చలమునchalamuna=tremulous; చల్లెchalle= sprayed; నీ పై= on you; జాజర జాజర జాజ

Meaning:

Charming laughters to you are camphor-shower

intentional gazes are lotus spring

gracefully spoke the vermilion spring;

tremulously sprayed on you, jajara...

కామిని జంకెన నీకు కస్తూరి వసంతము

వాముల మోహపునీటి వసంతము

బూమెల సరసముల పుప్పొడి వసంతము

సామజ గురుడ నీపై జాజర జాజర జాజ

Word-Word:

కామిని kaamini= lady; జంకెనjamkena=timid, frightful; నీకుneeku= to you; కస్తూరిkasturi= musk+ వసంతము

వాములvamula= of love/cupid; మోహపుmohapu=fascinated; నీటి neeti= water; వసంతము

బూమెలboomela= fictious; సరసములsarasamula=dalliance; పుప్పొడిpuppodi= flower+powder/pollen; వసంతము

సామజsaamaja=the sama veda/elephant; గురుడguRuda=teacher; నీపై జాజర జాజర జాజ

Meaning:

Lady's timidity is for you musk shower

Love fascination, water shower

fictitious dalliance/flirtations is flower powder shower

Sama veda teacher, to you jajara.....

Discussion:

Annamayya refers Venkateswara as "Sama Veda Guru". According to Bhagavad Gita, Krishna proclaims to be "Sama" among vedas. Sama veda is a collection of chants, and melodies.[9]. 

అంగన అధరమిచ్చె అమృత వసంతము

సంగడి శ్రీ వేంకటేశ సతి గూడితి

ముంగిటి రతి చెమట ముత్తేల వసంతము

సంగతాయెనిద్దరికి జాజర జాజర జాజ

Word-Word:

అంగనangana=woman; అధరమిచ్చెadharamichhe(adharamu+iche)=(lips+give); అమృతamruta= nectar; వసంతము

సంగడిsangaDi=a couple; శ్రీ వేంకటేశSri Venkatesa; సతిsati= wife; గూడితిgoodithi= along with;

ముంగిటిmungiti= front; రతిrati= lady; చెమటchemata= sweat; ముత్తేలmuttela= pearly; వసంతము

సంగతాయెనిద్దరికిsangathayeniddariki(sangathi+aayane+iddariki)=(union+has become+to both); జాజర జాజర జాజ

Meaning:

Lady's lips give nectar shower

as a couple Sri Venkatesha(Lord of Venkata) with his wife

first, the lady's sweat has become pearly shower

union has become to both this jajaja

Discussion:

This is a poetic description of communion of Venkateswara. Interestingly, the second line misses the "vasantamu' at the end of the line.

As always, any help in better understanding this keerthana is appreciated.

References:

Lyrics:

1) http://www.gruhinii.com/vadala-vadala-venta-vasanthamu.html

2) http://annamayya-audio.blogspot.com/2009/12/26018-vaadala-vaadala-venta.html

3) https://pedia.desibantu.com/vadala-vadala/

Song Audio:

4) song by S. Janaki: https://www.youtube.com/watch?v=p3-AOr6Qcac

5) song by https://www.youtube.com/watch?v=AioOOKiBVVs

Telugu Dictionary:

6) Andhra bharati

Meaning:

7) the link to Tadepalli Patanjali's discussion :( on Jajaja.- unavailable.

8) Kovego73's comment from http://annamayya-audio.blogspot.com/2009/12/26018-vaadala-vaadala-venta.html

Background:

9) TTD's Vasanthotsavam page:https://www.tirumala.org/Vasanthotsavam.aspx

10) https://www.hindutsav.com/sama-veda/

kolani dopariki gobillo

This song is anther folk song by Annamayya referring to the Sankaranthi festival where gobbemma(cow dung cones) are made and put in front courtyards. This song falls into the category of a nirajanam/mangalam song. Anammayya cleverly describes Krishna's story. Krishna's character attributes, specifically valor, anger, and strength in killing the bad people, are described in each couplet by offering salutations/blessings to that virtue of Krishna.

Gobbillu

Gobbi has a culturally significant relevance to a Telugu festival celebrated during pushya month. Young girls make small conical dumps of cow dung, called gobbemma (Gobi+amma= cowdung+lady/mother) and put them at the center of rangoli in front of the house and dance around it. GObbillu must have derived from gobbi( Gobar in Hindi is cow-dung) and plural form of gobbi as gobbillu.  
Culturally, particularly telugu songs sung circling around a sacred thing, be it gobemma or batakamma(flower cone/pyramids), end each line with the sacred thing being circling, with an intent of adressing the song to it(sacred thing) . It is as if song-tales are being told to them (gobemma/batakamma). 
Gobillu songs, however fall into the category of "mangalam/ nirajanam" songs with an intent of abeing a "blessing/remove bad omen".  

Bala Krishna Prasad's rendition of the song can be found here. 

కొలని దోపరికి గొబ్బిళ్ళో యదు |
కుల స్వామికిని గొబ్బిళ్ళో ||

Kolani dopariki gobbillo
Yadukula swamy ki gobbilo
Word-word:
కొలనిKolani= lake; దోపరికిdopariki=thief; గొబ్బిళ్ళోgobbillo=salutations,respects/ dancing in honor of a God
యదుకులYadukula = the race of yadu; స్వామికిని swamy=lord; ki=to; గొబ్బిళ్ళోgobbilo
Meaning:
to the lake thief, salutations ; Yadu
race's Lord, salutations
Discussion:
Krishna is referred to as the 'Lake Thief', as he used to steal women's clothes at the lake.


కొండ గొడుగుగా గోవుల గాచిన | 
కొండొక శిశువునకు గొబ్బిళ్ళో |
దండగంపు దైత్యుల కెల్లను తల | 
గుండు గండనికి గొబ్బిళ్ళో ||
Konda godugaa govulu gaachina
Konduka Sisuvuku gobbilo
Dundagampu daityula kellanu tala
Gundu gandaniki gobbillo
Word-Word:
కొండKonda= mountain; గొడుగుగాgodugaa=as umbrella; గోవులgovulu =cows; గాచిన gaachina=reared;
కొండొకKonduka= little; శిశువునకుSisuvuku=boy; గొబ్బిళ్ళోgobbilo
దండగంపుDundagampu=wicked; దైత్యులdaityula=demons; కెల్లనుkellanu=to all; తలtala=head
గుండుGundu=stone/ strong; గండనికిgandaniki=trouble to; గొబ్బిళ్ళో gobbillo
Meaning:
Mountain as umbrella, cows whom protected;
to that little boy blessings
Wicked demons' all heads
stone-like trouble; to him. blessings...
Discussion:
The first two lines refer to Govardhan mountain episode where Krishna lifts a whole mountain to protect the herds and village from a severe thunder storm. He is known to have turned into- a "stone-on-head " , an idiom, trouble for all the wicked demons.


పాప విధుల శిశుపాలుని తిట్టుల | 
కోపగానికిని గొబ్బిళ్ళో |
యేపున కంసుని యిడుమల బెట్టిన | 
గోప బాలునికి గొబ్బిళ్ళో ||
Papa vidhula sisupaaluni thittula
Kopagaanikini gobbillo
Yepuna Kamsuni yidumala bettina
Gopa baluniki gobbillo
Word-word:
పాపPapa=sinful; విధులvidhula= ways; శిశుపాలునిsisupaaluni = to Sisupala; తిట్టులthittula=abuses;
కోపగానికినిKopagaanikini=to anger; గొబ్బిళ్ళోgobbillo
యేపునYepuna= tormenting; కంసునిKamsuni= of Kamsa; యిడుమలyidumala=trouble; బెట్టినbettina= put;
గోపGopa=cow- herdmen; బాలునికిbaluniki=child; గొబ్బిళ్ళో gobbillo
Meaning:
towards the sinful ways of sisupala's abuses,
to (your) anger Gobillu
tormenting-Kamsa put to trouble,
to the cow-herdsmen child, let there be blessings
Discussion: 
Sisupala, Krishna's cousin is granted a boon of forgiving for his first hundred mistakes by Krishna to his paternal aunt, (sisupala's mother). When Sisupala does exceed his 100 abuses/mistake limit, Krishna slays him with his sudarshana chakra.
Kansa, Krishna's maternal uncle, is known for tormenting his subjects. Krishna troubles Kansa with his deeds as a cow-herdsmen. To that cowherds-boy, let there be good blessings.

దండివైరులను తరిమిన దనుజుల | 
గుండె దిగులునకు గొబ్బిళ్ళో |
వెండిపైడి యగు వేంకట గిరిపై | 
కొండలయ్యకును గొబ్బిళ్ళో ||
Dandivailulanu tharimina dhanujula
Gunde digulunaku gobbillo
Vendi paidi yagu Venkata giripai
Kondalayyakunu gobbillo
Word-Word:
దండిDandi= strong/valiant;వైరులనుvairulanu=enemies; తరిమినtharimina= drive away; దనుజులdhanujula=demon;
గుండెGunde= heart; దిగులునకుdigulunaku=to fear; గొబ్బిళ్ళోgobbillo
వెండిVendi=silver; పైడిpaidi=gold; యగుyagu=who is; Venkataవేంకట  గిరిపైgiripai= on the hill
కొండలయ్యకునుKondalayyakunu(kondala+ayya+ku+nu)=(hills+lord+to+also) gobbillo
Meaning:
Valiant enemies who drove away ; who to demon-
hearts is fear - (to him) 
Silver, gold which is Venkata, on that Hill 
to the mountain-lord, let there be blessings
Discussion:
Strong enemies were driven away by the heart-scare of demons (Krishna). To him blessings.
The venkata hill is similar to gold and silver.  He who has become lord of that hill, let there be blessings.

As always, please feel free to comment and suggest to make this explanation more clear.

References:
[1] http://www.annamayyakeerthanalu.in/2015/03/kolani-dopariki-gobbillo-annamacharya-keerthana.html
[2]http://sahityam.net/wiki/Kolani_dOpariki
[3] http://www.hinduliterature.org/telugu/stotrams/annamayya_keerthanas_kolani_dopariki.php
[4] http://www.sangeetasudha.org/annamacharya/vol5/anna46.html

siruta navvula vADu Sinneka

This is a folk song by Annamayya describing the Dasavatar (10 incarnations) of Vishnu. The song is a monologue to "sinneka" or little elder sister, as each couplet ends with "sinnekka".

Each stanza ends with "soodave sinnekka" menaing "look sister". Culturally, the tone is common to gossiping/(describing other's activities) where the company is referred to as sister, and to see how things are "soodave sinneka".  Annamayya uses that cultural tone to describe or tell the story of dasa-avatara.

For detailed reference to the dasaavatara, please refer to an earlier post "brahma kadigina paadamu"

The link to Balakrishna Prasad's rendition of the song is below.

సిరుత నవ్వుల వాడు సిన్నెక్కా వీడు
వెరపెరుగడు సూడవే సిన్నెక్కా
siruta navvula vADu Sinneka veeDu
veraperagaDu sooDave SinnekA ||

Word-Word:

సిరుతsiruta=child-like,young; నవ్వులవాడుnavvulavadu= one with laughter; సిన్నెక్కా sinneka (chinna+akka)=(younger+older sister); వీడు veedu= he;
వెరపెరుగడుveraperugadu(verapu+eragadu)=(fear+ignorant) సూడవేsoodave= see, O(for females) సిన్నెక్కాsinnekka=younger(older) sister;
Meaning:
one with Child-like laughter , little older sister, is he
does not know fear, look, dear sister
Discussion:
While it is difficult to say who Annamayya is describing in this stanza, I would contend that he is referring to Venkateswara with child-like laughter and fearless one.

పొలసు మేనివాడు బోరవీపు వాడు

సెలసు మోరవాడు సిన్నెక్కా
కొలుసుల వంకల కోరలతోబూమి 

వెలసినాడు సూడవే సిన్నెక్కా

polasu mEnivADu bOra veepu vADu
selasu mOra vADu Sinneka
golasula vankala kOralatO boomi
velasi nADu sooDave SinnekA ||
Word-Word:
పొలసుpolasu= scale of fish; మేనిmeni= body hue; వాడుvaadu= he; బోరboera=chest, wide; వీపుveepu=back; వాడుvaadu=he;

సెలసుselasu= a tree with high elasticity used in making bows; మోరmora= long face of an animal; వాడుvaaDu=he; సిన్నెక్కా;
కొలుసులkolasu (???)(kola=murdering); వంకలvankalu= curves; కోరలతోkoralu= sharp teeth, భూమిbhumi= earth;

వెలసినాడుvelasinadu=to be known; సూడవే soodave= look;సిన్నెక్కాsinnekka= younger older sister
Meaning:
Fish-scale skinned one; rounded back one;
highly elastic long animal faced one;
With murderous curvy sharp teeth, on earth
became known, look, sister

Discussion:
Annamayya starts off with the 10 incarnatons as fish, turtle(rounded back); boar( long elastic face) and then Narsimha or man-lion with sharp teeth.


మేటి కురుచవాడు మెడమీది గొడ్డలి 

సీటకాలవాడు సిన్నెక్కా
ఆటదానిబాసి ఆడవిలో రాకాశి 

వేటలాడీ జూడవే సిన్నెక్కా
mETi kuracha vADu meDa meedi goDDali
seeTakAla vADu SinnakA
ADadAni bAsi aDavilO rAkAsi
vETalADee sOODavE SinnakA ||
Word-Word:

మేటిmeti=step; కురుచkurucha= dwarf; వాడుvaaDu=he; మెడmeda= neck; మీదిmeedi= on top; గొడ్డలిgoddali= axe ;

సీటకాలseetakalu( cheetakalu)= leela, sport; వాడుvaaDu=he; సిన్నెక్కా;
ఆటదానిaaTadani= women; బాసిbaasi= (baasaTa=help) ; ఆడవిలోadavilo= in forest; రాకాశి raakasi=(rakshasi= demoness)Tataki;

వేటలాడీvetaladu(vetalu+adu)= hunt+play; జూడవేjoodave= see; సిన్నెక్కా;
Meaning:
Step dwarf one; neck-top axe
sportful one, dear sister
for women help, in forest a demoness
he hunt, see dear sister
Discussion:
Vamana, Parushu rama, Rama are described in this stanza. The reference to Rama is interesting as it describes Rama as the one who came to help a woman(Ahilya) and also hunt down the demoness(Tataki).

బింకపు మోతల పిల్లగోవి వాడు 

సింక సూపులవాడు సిన్నెక్కా
కొంకక కలికియై కొసరి కూడె నన్ను 

వేంకటేశుడు సూడవే సిన్నెక్కా
binkapu mOtala pillagOvivADu
sinka soopula vADu SinnekA
konkaka kalikiai kosari gooDe nannu
venkaTESuDu sooDavE SinnakA ||
Word-Word:

బింకపుbimkapu= proud; మోతలmoetala= of load/burden; పిల్లగోవి pillagovi= flute;వాడు vaaDu=he;

సింకsinka(jinka???)=deer??? ; సూపులsoopula= of gaze;వాడుvaaDu=he; సిన్నెక్కా;
కొంకకkonkaka(konka+ka)=(curvy+not)straight; కలికియైkaliki yai= as kaliki(the final incarnation) కొసరిkosari= hesitation; కూడెkoode= with (included) ;నన్ను nannu= me;

వేంకటేశుడుvenkatesuDu= Venkatesa; సూడవేsoodave= see; సిన్నెక్కా;

Meaning:
of Pride burden  the fluted one, is he
Deer like gazeful one; dear sister;
with no hesitation(straight) as Kaliki
with hesitation-included-me;
Venkatesa, see, dear sister
Discussion:
Krishna and Kalki are described in this stanza. The second line refers to "sinka choopula vadu" which logically should refer to Buddha but meaning/word wise, it is difficult to say.Finally, Annamayya decribes Venaktesa as one who is with in Annamayya, but with hesitation. This indicates the realisation state of Annaayya where in, he sees Venkatesa within himself but not often. This is sort of paradoxical description (satirical) where Ananmayya is actually referrign to Venkatesa being present in his devotees, and at the same time sort of complaining with his feeling that Venaktesa is not fully within him. This is an interesetign take, according to me.

As always any help in better understanding this song is appreciated.

References:

[1] http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page70
[2]http://www.sangeetasudha.org/annamacharya/vol4/a1.html
[3] Andhra bharathi- Telugu to English online dictionary
http://www.andhrabharati.com/dictionary/

suvvi suvvi suvvani

This is an out and out janapada/ folk song dedicated to women who mass-pound characterized by the "olala" and "suvvi". Women pounding has a cultural significance. Women from a village gather at a place(usually who have some occassion wedding,etc. to be celebrated at their house) with huge/big mortar and pestels and sing songs and grind grains/spices etc.
This song by Annamayya is in third person with Annamayya describing the women pounding. As always Annamayya refers to Venkateswara but as "Konetappa", meaning (Koneti+appa) Koneti's Lord. Koneti is a small pond built near the temple. There is a refernce and detailed description to "koneti rayadu" in another post of Annamayya's popular song  "Kondalalo nelakonna...."

Rendition of this song from "Annamayya Janapadalu" audio can be found by clicking here


ప|| సువ్వి సువ్వి సువ్వి సువ్వని | సుదతులు దంచెద రోలాల ||
Suvvi suvvi suvvi suvvani | sudatulu damceda rolala
Word-Word:

సువ్విSuvvi= a chorus sound made during pounding grain; సువ్వి సువ్వి సువ్వనిsuvvani(suvvi+ani)=saying "suvvi" | సుదతులుsudatulu= women; దంచెద రోలాల(danchedaru+olala)= (they pound+a chorus) ||
Meaning:
Suvvi suvvi suvvi! saying suvvi, the women pound O laa laa!

చ|| వనితలు మనసులు కుందెన చేసిటు | వలపులు తగనించోలాల |
కనుచూపు లనెడు రోకండ్లను | కన్నెలు దంచెద రోలాల ||
Vanitalu manasulu kumdena cesitu | valapulu taganimcolala
kanucupu lanedu rokamdlanu | kannelu damceda rolala
Word-Word:

వనితలుvanithalu= women; మనసులుmanasulu= hearts; కుందెనkundena=fine gold; చేసిటుchesitu(chesi+itu)=(after doing+here) | వలపులుvalapulu=love/wishes; తగనించోలాలtaganimcherolala(tagani+incheru+olala)=(improper+ wished+a chorus)|
కనుచూపులనెడుkanuchoopulanedu(kanu choopulu+anedu)=eye sight/stares+as said; రోకండ్లనుrokandlanu=mortars | కన్నెలుkannelu= young women; దంచెదరోలాలdanchedarolala= pound/hit |
Meaning:
Women hearts of fine gold, after making, here  love/wishes improper wished, Olala!
eye-sight like mortars, young women pound Olala
Discussion:
All the women gather for the pounding of grains. They talk about every wish,improper or proper, while pounding and thus have to make their hearts pure as gold. Annamayya uses an analogy that the women have to pound the stares-like mortars. I am guessing that the women have to overcome the stares as they talk about their improper wishes, or it also could refer to the behaviorial instinct of fighting shy stares from oneself as an improper wish is talked about.

చ|| బంగరు చెరుగుల పట్టు పుట్టములు | కొంగులు దూలగ నోలాల |
అంగనలందరు నతివేడుకతో | సంగడి దంచెద రోలాల ||
Bangaru cerugula pattu puttamulu | komgulu dulaga nolala |
amganalamdaru nativedukato | samgadi damceda rolala ||
Word-Word:
బంగరుbangaru= gold/sweet; చెరుగులcherugula= in winnowing; పట్టుpattu= silk; పుట్టములుputtamulu= clothes; | కొంగులుkongulu= the final edge of a sari that goes over the shoulder and accessible to use; దూలగthulaga= to waver; నోలాల |
అంగనలందరుanganalandaru(anganalu+andaru)=women+all; నతివేడుకతో ativEadukato (ati+ vAeDukato) =(great+festive/grandeur)| సంగడిsangaDi=in group; దంచెద రోలాల ||
Meaning:
amongst gold-like winnowing, silk clothes and the sari-edge hung Olala
all women  with great grandeur in group pound Olala!
Discussion:
Here Annamayya describes the attire of the women pounding. Amongst the winnowing of grains,and the silk clothes, the one end of the saree that hangs over the shoulder waver. Winnowing can be done while sitting down. However, Annamayya's reference to the fluttering saree edges indicates that in this particular scene, the women are winnowing while standing.
All the women pound the grains with grandeur in a mass-pound gathering.

చ|| కురులు దూలగ మంచి గుబ్బచనులపై | సరులు దూలాడగ నోలాల |
అరవిరి బాగుల నతివలు ముద్దులు | గురియుచు దంచెద రోలాల ||
Kurulu dulaga mamci gubbacanulapai | sarulu duladaga nolala
araviri bagula nativalu muddulu | guriyucu damceda rolala
Word-Word:
కురులుkurulu= hair locks; దూలగtoolaga= as dangled; మంచిmanchi=good; గుబ్బచనులపైgubbachanulapai(gubba+chanula+pai)=(rounded+of the breasts+over) over the rounded breasts; సరులుsarulu=necklaces; దూలాడగtolaDaga(thooli+aaDaga)=(hung+dangling) నోలాల |
అరవిరిaraviri= half blossomed; బాగులనbaagulana= gestures; అతివలుativalu= women; ముద్దులుmuddulu=love/kisses | గురియుచుkuriyuchu=with showering; దంచెద రోలాల ||
Meaning:
hair-locks as dangled, good rounded breasts- over, as necklaces hung and dangled Olala!
half-blossomed gestured women love showering-with, pound Olala
Discussion:
While in the previous stanza Annamayya mentions the overall attire in the sense of clothes, in this stanza, he describes more specific attributes of the women.
The long hair of the women dangled around, and on the bosom dangled the necklaces. The young women, referred as half-blossomed, with their gestures showered love as they pounded.

చ|| ఘల్లు ఘల్లుమను కంకణరవముల | పల్లవపాణుల నోలాల |
అల్లన నడుములు అసియాడుచు సతు | లొల్లనె దంచెద రోలాల ||
Gallu Gallumanu kamkanaravamula | pallavapanula nolala
allana nadumulu asiyaducu satu | lollane damceda rolala
Word-Word:
ఘల్లుGhallu= the sound representative of trinkets; ఘల్లుమను కంకణkankaNa=bracelets; రవములravamula= sounds; | పల్లవpallava=a new leaf; పాణులpaNula= handed ones నోలాల |
అల్లనallana=gently; నడుములుnaDumulu= waists; అసియాడుచుasiaaDuchu= dance like a pendulum rythm; సతులొల్లనెsathulollane(sathulu+ollane)=(women+gently/softly) దంచెద రోలాల ||
Meaning:
 Ghallu ghallu from bracelet sounds of the new-leaf-like handed ones Olala
gently waists with dancing like pendulum; the women gently pound Olala
Discussion:
Looks like Annamayya is going in a certain order in describing the women. In the previous stanza he started with describing the hair and then the necklaces, he proceeds to describe the hands and waists in this stanza.
The trinkling sound of the bracelets on the hands, and the waists dancing like pendulum in rhythm during pounding are examples of Annamayya's astute descriptions. Annamayya uses the analogy of "new leaf" for describing the delicate hands.
While pounding, the usual procedure followed is that the women hit the pound with one hand and then pick it with another and hit it again. This process itself is in a rhythm and the hit and pick with another hand actually causes the body, waist in particular to move in a rhythm. Annamayya is referring to this rhythm in this stanza.

చ|| కప్పురగంధులు కమ్మనిపువ్వుల | చప్పరములలో నోలాల |
తెప్పలుగా రతి దేలుచు గోనే- | టప్పని బాడెద రోలాల ||
Kappuragamdhulu kammanipuvvula | capparamulalo nolala
teppaluga rati delucu gone| Tappani badeda rolala
Word-Word:
కప్పురkappura= camphor; గంధులుgandhulu=odored women; కమ్మనిkammani= pleasant; పువ్వుల puvvula= of flowers;  చప్పరములలో= under the hood/roof నోలాల |
తెప్పలుగాteppaluga= in heaps; రతిrati= love; దేలుచుteluchu= to show; గోనేటప్పనిKonetappani(koneti+appa)= to the Lord of Koneti బాడెద రోలాల ||
Meaning:
Camphor-odored women , under pleasant flower roofs, Olala
in heaps love/amorous showing to the Lord of Koneti/Venkteswara will sing olala
Discussion:
Under the flowering trees, the women were pounding. Camphor is usually used as a perfume. hence Annamayya calls the women to be camphor scented. In groups these women  sang songs that depicted love towards the Lord of Koneti(Venkateswara).

As always any comments and suggestions that help in better understanding this song are highly appreciated.

References:
[1] http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page68
[2] http://www.annamayyakeerthanalu.in/2011/12/annamayya-janapadalu-suvvi-suvvi.html
[3] http://www.andhrabharati.com/dictionary/

suvvi suvvi suvvalamma

This is a folk song by Annamayya that describes the events soon after Krishna's birth. The anupallavi starts with a line "suvvi suvvi suvvalamma" which is also a popular song's anupallavi from Telugu movie "swathi mutyam". "Suvvi" is a word usually sung in chorus by women. "Suvvalamma" translates to requesting

BalaKrishna Prasad renders this song without the third stanza here.

సువ్వి సువ్వి సువ్వాలమ్మా
నవ్వుచు దేవకి నందను గనియె॥
Word-Word:
సువ్విsuvvi= a chorus; సువ్విsuvvi= chorus to be sung; సువ్వాలమ్మాsuvvalamma= all women join to sing the chorus"suvvi"
నవ్వుచుnavvuchu= with smiles; దేవకి devaki= Devaki, mother of Krishna; నందనుnandanu= son; గనియెganiye= gave birth॥
Meaning:
Suvvi Suvvi suvvalamma
with smiles Devaki gave birth to a son.

శశి వొడచె అలసంబులు గదచె
దిశ దేవతల దిగుళ్ళు విడచె॥
Word-Word:
శశిsasi= moonlight; వొడచెvodache=diminishing; అలసంబులుalasambulu= tiresome/fatigue; గడచెgaDiche=passed;
దిశDisa= Directions; దేవతలdevatalu= Gods; దిగుళ్ళుdigullu= worries; విడచెvidache= left॥
Meaning:
The moonlight diminished, fatigue passed
the direction Gods' worries left
Discussion:
Krishna was born on ashtami(8th day) from poornima , i.e, the krishna paksham or 15 days where the moon starts diminishing from full moon to no moon. Ashtami is exactly the mid day in a paksham. Hence the moon diminished reference which also indirectly refers to the day being ashtami.
Krishna was born at night with the whole world sleeping. But his birth has caused excitement too. Especially to the gods of directions, whose worries were gone after Krishna's birth.

కావిరి విరసె కంసుడు గినిసె
వావిరి పువ్వుల వానలు గురిసె॥
Word-Word:
కావిరిkaaviri= blackness; విరసెvirase= blossomed; కంసుడుkamsuDu= kamsa, the evil uncle of Krishna; గినిసెganise=wrapped;
వావిరిvaaviri= relatives/family; పువ్వులpuvvula= flowers; వానలుvaanalu= rain; గురిసెgurise= showered॥
Meaning:
Blackness blossomed; Kamsa (it) sought
family flowers rain showered
Discussion:
The reference to darkness blossoming alludes to two things. One being that the new born baby was dark skinned, the other being that the night itself became darker in order to allow Krishna's escape from prison where his parents were imprisoned by his uncle Kamsa. Kamsa on hearing the prophecy that the eight child of his sister, Devaki is going to cause his death, imprisons his sister with her newly-wed husband, Vasudev. Kamsa kills all her 7 children as soon as they are born. But nature plays a significant hand in helping Vasudeva swap his son, Krishna with Vasudev's friend,Nanda's new-born daughter. Annamayya refers to the events that follow with Vasudev's journey from prison to Nanda's house.
The darkness that blossomed, sought Kamsa and wrapped his head. Kamsa was incapacitated or unaware of the happenings in the prison. According to Annamayya, as Vasudev made his way out of the prison, flowers showered from trees/plants to welcome Krishna.

గతి సేసె అటు గాడిద గూసె
కుతిలకుడిచి జనకుడు నోరు మూసె॥
Word-Word:
గతిgati= motion; సేసెsese= doing; అటుaTu= there; గాడిదgaaDida= donkey; గూసెgoose= brayed;
కుతిలkuthila=pain; కుడిచిkuDichi=assembling; జనకుడుjanakuDu= father (of Krishna); నోరుnooru= mouth; మూసెmoose= closed;॥
Meaning:
Motion started there; a donkey brayed
assembling pain, Father mouth closed
Discussion:
Commotion started and a donkey started braying. As Vasudeva was escaping from prison, the donkey's braying caused  a lot of noise and Vasudeva was scared that the  noise would wake up a lot of guards that were sleeping.  So Vasudeva, Krishna's father goes to the donkey and tries to calm it and cause it to stop bryaing. There is a reference to the donkey in a popular proverb in Telugu that a King like Vasudeva had to calm a donkey in bad times.

గగురు పొడిచె లోకము విధి విడిచె
మొగులు గురియగ యమునపై నదచె॥
Word-Word:
గగురుgagaru= hair-rising; పొడిచెpodache=poked; లోకముlokam= the world; విధిvidhi= destiny/nature; విడిచెviDiche= left;
మొగులుmogulu= clouds; గురియగguriyaga=thundered; యమునపైyamunapai= on Yamuna; నదచెnaDache= walked॥
Meaning:
hair-rising poked; world left its nature;
clouds thundered; on Yamuna walked
Discussion:
After Vasudeva started his journey outside the prison, the events that followed are hair-rising experiences because, the nature seemed to have left its true "nature". It was a dark night with clouds thundering and it rained heavily. Vasudeva had to cross Yamuna to reach his friend, Nanda's house. Vasudeva crossed Yamuna as though he walked through the waters. FIguratively, Yamuna is supposed to have made way for Krishna.

కలిజారె వేంకటపతి మీరె
అలమేల్మంగ నాంచారమ్మ అలుకలు తీరె॥
Word-Word:
కలిkali=fight; జారెjaare=skid; వేంకటపతిvenkatapati=Venkata's Lord; మీరెmeere= shone;
అలమేల్మంగ= alamelmanga, the goddess of Lotus/Padmavathi; నాంచారమ్మnancharamma=?? a lady; అలుకలుalukalu=anger; తీరెtheere= cease;
Meaning:
Flight broke (that made) Venkatapathi to shine
As Alamelmanga's anger was quenched
Discussion
Annamayya shifts focus from Krishna to Venkatesha in last stanza. Venkatesha's reason of origin is attributed to Lakshmi's anger and abandoning Vaikuntum over Vishnu holding the feet of Brighu for forgiveness, when Brighu had kicked Vishnu in his chest/heart which is Lakshmi's abode. Brighu on being ignored by Brahma and Shiva during his visit to their abodes, is outraged when Vishnu follows their suit. He in a whiff of anger kicks Vishnu on his chest. Lakshmi is not only angered by Brighu's irreverence to Vishnu but also hurt that he had kicked Vishnu on his chest where Lakshmi is supposed to reside :). Her anger is furthered when Vishnu apologises Brighu for ignoring him and holds Brighu's feet. Lakshmi's anger shifts towards Vishnu for apologising and massaging the feet of the culprit who had kicked her abode. She leaves Vaikuntum. Vishnu, unable to bear her separation, roams on Earth until he meets Padmavathi or Alamelmanga. Annamayya refers to this episode when he says that Alamelmanga's anger is quenched.

 Any comments and suggestions that help in better understanding of this poem are highly appreciated.

References:

[1]http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page68
[2] http://www.sangeetasudha.org/annamacharya/vol4/a1.html

[3] www.andhrabharati.com/dictionary

jagadapu chanuvula

This is yet another marriage or wedding songs characterized by the use of the word "jaajara" meaning play at the end of each stanza."jaajara" forms the theme of this song where in Annamayya describes the playful acts the bride's friends play to tease the groom. In this song, needless to say, the groom is Venkatapathi while the bride is not specified and so could be one of Venkatesha's two consorts/spouses.

I found a very sweet video of a mother(Sarala garu) singing this song on phone with no music(not even shruthi box) but with a great voice, music sense and diction. I cannot help but provide that link here for two reasons, I loved the great intention with which she was singing and also her pronunciation is just right.
The rendition of this song by Priya sisters can be found here.

జగడపు జనవుల జాజర |
సగివల మంచపు జాజర ||
jagaDapu janavula jaajara |
sagivala maMchapu jaajara ||
Word-word:
జగడపుjagadapu= of fights; జనవులchanavulu=affection; జాజరjaajara=enactment/maya/illusion |
సగినలsaginala= squeaks from dolls; మంచపుmanchapu= of the cot/platform; జాజరjaajara= play/ enactment ||
Meaning:
of fights of affection is this enactment/play
squeaking platform is this enactment
Discussion:
Annamayya describes "jaajara" as acts of teasing and play. Referring to that Annamayya says that this game/ play is an enactment of affectionate fights that causes squeaking of cots :). In all, the whole play and the commotion surrounding it seems pretentious/ enactment, hence the word "jaajara" has a tinge of negativity, according to me.

మొల్లలు దురుముల ముడిచిన బరువున |
మొల్లపు సరసపు మురిపెమున |
జల్లన బుప్పొడి జాగర బతిపై |
చల్లే రతివలు జాజర ||
mollalu durumula muDichina baruvuna |
mollapu sarasapu muripemuna |
jallana buppoDi jaagara batipai |
challae rativalu jaajara ||

Word-Word:
మొల్లలుmollalu= jasmine; తురుములthurumula=tied as bun; ముడిచినmudichina= faded/tied; బరువునbaruvuna= heavy weight;
మొల్లపుmollapu= of the jasmine; సరసపుsarasapu=charming/elegant; మురిపెమునmuripemuna = exultation out of pride;
జల్లనchallana= cool; బుప్పొడిpuppodi(puppi+podi)=(flower+powder) pollen from flowers; జాగరjaagara= cautious; బతిpathi= Husband/Lord;పైpai=on;
చల్లేchalle= spread/threw; రతివలుrathivalu= lovely ladies; జాజర ||
Meaning:
Jasmine bent down the hair-bun by heavyweight
of those jasmine, charms and joy of pride
as cool pollen on the cautious Lord
threw/spread by lovely ladies as the enactment/play
Discussion:
Jasmines tied down the hair-bun with their heavy weight. Amidst jasmine-like elegance and exultation of the bride, the pollen from the flowers fell on the husband. Taking this chance/cue, the women threw pollen/flowers on the cautious husband/groom as a play.

భారపు కుచముల పైపైగడు సిం- |
గారము నెరపెటి గంధవొడి |
చేరువ పతిపై చిందగ బడతులు |
సారెకు జల్లేరు జాజర ||
bhaarapu kuchamula paipaigaDu siM- |
gaaramu nerapeTi gaMdhavoDi |
chaeruva patipai chiMdaga baDatulu |
saareku jallaeru jaajara ||

Word-Word:
భారపుbharapu= heavy; కుచములkuchamula= of the breast/bosom; పైపైpaipai= superficially, on the exterior; గడుgadu=great/much;సింగారముsingaramu= with beauty/embellishment; నెరపెటిnerapeti= spread; గంధవొడిgandhavodi (gandhapu+podi)=sandalwood +powder;
చేరువcheruva=close/near; పతిpathi= husband;పైpai= on; చిందగchindaga= sprinkle; బడతులుpaDathulu = women
సారెకుsaareku=frequently/ gifts and presents a bride carries from her maternal home; జల్లేరుchalleru= to scatter; జాజర ||
Meaning:
on the Heavy bosom exterior, great
embellishment was spread by sandal powder
on close/near husband/Lord sprinkled, the women
as gifts scattered (more powder), as play
Discussion:
As sandal powder on the exterior of the bosom spread beauty for the lady/bride. Some powder sprinkled on the nearby groom. Noticing that, the women as play scattered more sandal powder on the husband/groom as if it were a gift from the bride's maternal home.
"Saare" is a cultural ritual where in the bride's maternal home send gifts (usually food items).
I am not completely sure I understand the first two lines, honestly. I suspect Annamayya is probably referring to a ritual prevalent at that time, in which the bosom of a woman is embellished with sandal powder OR it could be an indirect reference to sandal powder that has sprinkled from either the chin-throat region where sandal paste is applied to women.  I would appreciate if a knowledgeable person can explain this more clearly.

బింకపు గూటమి పెనగేటి చమటల |
పంకపు పూతలపరిమళము |
వేంకటపతిపై వెలదులు నించేరు |
సంకుమదంబుల జాజర ||
biMkapu gooTami penagaeTi chamaTala |
paMkapu pootala parimaLamu |
vaeMkaTapatipai veladulu niMchaeru |
saMkumadaMbula jaajara ||
Word-Word:
బింకపుbinkapu= pride; కూటమిkooTami=union/association; పెనగేటిpenageti= that which is twisted/wrangled; చమటలchamatala= sweat;|
పంకపుpankapu= graceful; పూతలpoothala= blossoms;పరిమళముparimalamu= good smell;
వేంకటపతిVenkatapathi= Venkata's Lord; పైpai=on; వెలదులుveladulu= women; నించేరు=filled; సంకుమదంబులsankumadamulu= civet; జాజర ||
Meaning:
As the proud union wrangled in sweat
of the graceful blossoms scent
on Venkata's Lord the women filled
civet as play...
Discussion:
As the union of the bride and the groom resulted in a scent of sweat mixed with the floral blossoms, the women filled/sprinkled Venkatapathi(the groom) with civet/perfume as a play.

Any comments and suggestions that help in better understanding of this poem are appreciated.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/10/54jagadapu-chanuvula-jajara.html
[2] http://www.andhrabharati.com/dictionary/
[3] Telugu to English dictionary by Paluri Shankaranarayana
[4]http://www.sangeetasudha.org/annamacharya/vol5/anna29.html

jaya jaya rama

This is Rama's keerthana/ eulogy by Annamayya. It has a unique format. Annamayya in the first part of the line describes a sobriquet of Rama, and in the second part of the line uses an adjective followed by "Rama" as if giving a reason to the sobriquet in the first part.
The song in one of the earliest versions  by J.V Raghavulu can be found by clicking here

జయ జయ రామా సమరవిజయ రామా
భయహర నిజభక్త పారీణ రామా
jaya jaya raamaa samaravijaya raamaa
bhayahara nijabhaktapaareeNa raamaa
Word-Word:
జయjaya= Hail (victory); జయjaya= రామాraama
సమరsamara= battle; విజయvijaya=victorious; రామా
భయbhaya= fear;హరhara=destroyer; నిజnija= true; భక్తbhakta= devotee; పారీణpaareeNa=one who has reached ashore; రామా
Meaning:
Hail Victory to Rama; The battle-victorious Rama
Fear-destroyer, the true-devotee rescuer Rama
Discussion:
So Annamayya firstly hails Rama and then says that hail Rama because he is "battle-victorious Rama". He is fear-destroyer as he is the rescuer of "true-devotee". In order to rescue his true-devotees, Rama destroys fear in them :).

జలధిబంధించిన సౌమిత్రిరామా
సెలవిల్లువిరచినసీతారామా
అలసుగ్రీవునేలినాయోధ్యరామా
కలిగి యజ్ఞముగాచేకౌసల్యరామా
jaladhibaMdhiMchina saumitriraamaa
selavilluvirachinaseetaaraamaa
alasugreevunaelinaayOdhyaraamaa
kaligi yaj~namugaachaekausalyaraamaa
Word-Word:
జలధిjaladhi= water body/ocean; బంధించినbandhinchina= tied/controlled; సౌమిత్రిsowmitri=Son of Sowmitri, Lakshmana's; రామా
సెలవిల్లుselavillu(selasu+villu)=(a kind of wood+bow) a bow made of Selasu wood; విరచినvirachina= broke; సీతాSeetha= Sitha; రామా
అలala= well-known/popular; సుగ్రీవునేలినాయోధ్యరామాsugreevunelinayodhyarama (Sugrivuni+aelina+ ayodhya+rama)=(Sugriva/King of Vanaras+ruled/protected+Ayodhya
కలిగిkaligi= troubled; యజ్ఞముyagna= a ritual fire; గాచేgaache= keep watch/protect/guard; కౌసల్యKousalya రామా
Meaning:
ocean controller is Lakshmana's Rama;
the bow, made from Selasu wood,  destroyer is Seetha's Rama
the famous Sugriva's protector is Ayodhya Rama
Troubled-ritual-fire-guardian is Kousalya's Rama
Discussion:
Rama in order to cross the indian ocean, tied down the waves/tides of the ocean. But i am sort of lost to Annamayya's reasoning to attribute it to Lakshmana. One guess is that Lakshmana must have urged or helped Rama in controlling the ocean. any help in this regard will be appreciated.
In order to win over Seetha, in her Swayamvara(groom selection), Rama accidentally breaks the bow that was intended to test the strength of the contenders. So Annamayya says that it is Seetha's Rama that destroyed the bow.
 The story of Sugriva and Vali is complicated. While Sugriva, the younger brother of Vali unknowingly assumes that his brother is killed in a fight with a demon, and so closes the entrance to the cave they are fighting in to prevent the demon from coming back from the cave. However, Vaali kills the demon and is injured. After recovery, he finds out that his brother has taken over his kingdom and suspects him of conspiring him to kill. Vaali kidnaps Sugriva's wife as a revenge and invites Sugriva for a duel. Vaali is a powerful and strong vanara(monkey) who has the boon of acquiring extra half the strength of his opponent. Sugriva on the other hand is weak by strength, inspite of being just.  Sugriva seeks Rama's help during his duel with vaali. Rama himself doesnot duel Vaali directly for fear of losing his strength to Vaali. Rama hides behind a tree/rock and injures Vaali with his arrows, killing him. Though the whole episode of Rama's involvement in this duel seems partial to Sugriva and unjust, Rama was doing his duty as Ayodhya's prince/king-to-be, killing Vaali, a monkey, for his unjust kidnapping of Sugriva's wife and for refusing to hear/think about the real story from his brother's point of view. Also when Vaali questions Rama about his injustice on his deathbed, Rama points that he being a prince was following the rules of a hunter in his kingdom, Ayodhya, in killing the money, Vaali. Hence Annamayya says that it is Rama as Ayodhya's prince that killed Vaali.
Rama, when was a teenager, is invited to protect Vishwamitra's yagna/sacrificial fire which were defiled by demons. Hence Ananmayya says that it is Kousalya's Rama, meaning a mother's son, that protected the sacrificial rituals of the sages.

అరిరావణాంతక ఆదిత్యకులరామా
గురుమౌనులను గానేకోదండరామా
ధర నహల్యపాలిటిదశరథరామా
హరురాణినుతులలోకాభిరామా.
ariraavaNaaMtaka aadityakularaamaa

gurumaunulanu gaanaekOdaMDaraamaa
dhara nahalyapaaliTidaSaratharaamaa
haruraaNinutulalOkaabhiraamaa.

Word-Word:
అరిari= enemy; రావణాంతకravanthaka(ravana+anthaka)= ఆదిత్యaditya= Sun;కులkula= race/dynasty;  రామా
గురుguru= teacher; మౌనులనుmounulanu= sages; గానేkaane= to see/protect; కోదండkodanda= Rama's bow; రామా
దరనహల్యdaraNahalya(DaraNa+ ahilya)=(break down/tear down+ ahilya) పాలిటిpaaliTi= దశరథరామా
హరుharuvu= beautiful; రాణిraaNi= queen; harurani= నుతులnutula= praise; లోకాభిlokabhi=world's రామా.
Meaning:
Enemy Ravana's destroyer is the Solar dynasty's Rama
Teaching sages' protector is Kodanda's Rama
Breaking Ahilya to her  is the dasaratha Rama
beautiful queen's praise-worthy is the World's well-wishing Rama
Discussion:
Rama killed Ravana as the progeny of Solar dynasty known for valor, justice, etc.
Vishwamitra and other sages are protected by Rama who is the holder of Kodanda bow.
Ahilya regains her true human form from stone after Rama's feet come in contact with her. This Rama is Dasaratha's son Rama.
I am guessing that Annamayya is refering to Kaikeyi when he says haruvu rani. The well-wishing Rama is praised by the beautiful queen, Kaikeyi herself.

అతి ప్రతాపముల మాయామృగాంతక రామా
సుతకుశలవప్రియ సుగుణ రామా
వితతమహిమలశ్రీవేంకటాద్రిరామా
మతిలోనబాయనిమనువంశరామా

atiprataapamula maayaamRgaaMtaka raamaa
sutakuSalavapriya suguNa raamaa
vitatamahimalaSreevaeMkaTaadriraamaa
matilOnabaayanimanuvaMSaraamaa
Word-Word:

అతిathi= exceedingly; ప్రతాపములpratapamula= of valor; మాయాmaya= deception/illusionary; మృగాంతకmrugantaka(mruga+antaka)=(animal+destroyer) రామా
సుతsuta= sons; కుశలవKusalava= lava and Kusa; ప్రియpriya= dear; సుగుణsuguNa= one with good characters; రామా
వితతvithata= spread; మహిమలmahimala= of miracles; శ్రీవేంకటాద్రిSri Venkatadri= The Venkata mountain's రామా
మతిలోనmatilona= in mind; బాయనిbaayani=not disappearing;మనుmanu= Manu;వంశvamsa= race; రామా

Meaning:
Of exceeding valor is the deceptive-deer-destroying Rama
to sons Kusa and Lava dear is the best charactered Rama
of wide-spread miracles is Sri Venkata Mountain's Rama
in mind not disappearing is Manu's decendent rama
Discussion:
Rama killed the demon Maricha who disguises himselves as a golden deer, with exceeding valor. Hence Annamayya says that he is the destroyer of illusionary deer.
The best charactered Rama is the dear father of Lava and Kush.
Venkateswara is acknowledged to be an incarnation of Rama, and hence Annamayya says that of miracles is Venkata mountain's Rama.
The unforgettable is Manu race's Rama.

As always, any suggestions and /comments to help in better understanding of this poem are greatly appreciated.

References:
[1]https://en.wikipedia.org/wiki/Rama#Jatayu.2C_Hanuman_and_Vibheeshana
[2] http://www.andhrabharati.com/dictionary/
[3]http://legendsinmusicpedia.com/Lyrics/jaya-jaya-rAma.html
[4]http://annamacharya-lyrics.blogspot.com/2006/10/29jaya-jaya-rama.html