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

rama chandrudithadu

In this song, Annamayya describes the perception of Rama to the various people associated to him(Rama). While most of the characters are very popular, the one unfamiliar character that is introduced to me in this song is that of Guha, the Nishada King. As in most of his keerthanas, Annamayya refers to the celestial wish-fulfilling things- kamadhenu(wish-fulfilling cow), kalpatharu(wish-fulfilling tree), chinthamani(soccer's stone), parijathamu (ever-blossoming tree).

Annamayya talks about a one person related to Rama in each line of the stanza and uses the word "paalita" meaning "pertaining to" to present what Rama meant to these people, except for the last line where he presents a generic perception of Rama by his devotees/servants/people in general.
You can find the rendition of this song by clicking here. This song apparently is one of the oldest versions by P. Susheela, which used to be played in temples, especially early in the morning.

రామచంద్రుడితడు రఘువీరుడు
కామిత ఫలములీయ గలిగెనిందరికి

Word-Word:

రామచంద్రుడితడుramachandruDithadu(rama+chandruDu+ithadu)=(Rama+moon+he is) రఘుraghu= Raghu dynasty; వీరుడుveerudu= valiant man;
కామితkamita=wished; ఫలములీయగలిగెనిందరికిphalamuliyyagaligenindariki (phalamulu+iyya+ galigine+ indariki)=fruits+give+can/able+to all these people
Meaning:
RamaChandra is he, the Raghu dynasty's valiant
Wishful fruits giver to all these people;

గౌతము భార్యపాలిటి కామధేనువితడు
ఘాతల కౌశికుపాలి కల్పవృక్షము
సీతాదేవి పాలిటి చింతామణి యితడు
యీతడు దాసుల పాలిటి యిహపర దైవము

Word-word:

గౌతమGautama= Sage Gautama; భార్యbharya= wife; పాలిటిpaaliTa= pertaining to her; కామధేనువితడుkamadhenuvithaDu(kamadhenuvu+ithaDu)=(wish-fulfilling cow+he is)
ఘాతలghatala=damaged/troubled; కౌశికుkoushiku=Vishwamitra;పాలిpali= pertaining to him; కల్పవృక్షముkalpavrukshamu= wish-fulfilling tree;
సీతాదేవిSita Devi= Rama's wife; పాలిటిpaliTa= pertaining to her; చింతామణిchintamani= wish-fulfilling gem; యితడుyithaDu= he is;
యీతడుYithadu= he is; దాసులdasula= servants; పాలిటిpaliTa= pertaining to them; యిహపరihapara(iha+para)=(this and other) usually used for worlds as this and other worlds; దైవముdaivamu= God
Meaning:

To Gautama's wife , as wish-fulfilling cow is he
To troubled Koushika, he is the wish-fulfilling tree
To Sita Devi, as wish-fulfilling gem(soccer's stone) he is
He to his servants, he is this and other world God.
Discussion:
In this stanza, Annamayya describes what Rama is to Ahilya, Vishwamitra, Sita and Rama's servants. Ahilya, a woman turned into stone by her husband sage Gautama, due to a misunderstanding wherein Indra,  disguised as Gautama, copulates with Ahilya. Unaware of Indra's deception, Gautama curses Ahilya thinking that Ahilya committed adultery. However, the curse is supposed to be nullified when a pious man physically contacts the stone. Apparently, when Rama on his way from helping Vishwamitra to Seetha's swayamvara accidentally places his foot on the stone and Ahilya is brought back to life.
Vishwamitra's actual name is Koushika. He gains his sobriquet/epithet of Vishwamitra meaning friend of the universe and giving up the energy of his penance 8 times(not sure the exact number) in helping his friends(Vishwa+mitra= universe+friend). So Vishwamitra and his disciples are disturbed/harrassed from doing their rituals and penance by mischevious demons. Vishwamitra seeks Rama's help in controlling or killing the demons. Rama is believed to have finished education just then from Guru Vashista. Rama kills several demons including Tataki and Subahu.
The last two lines are self explanatory. To Sita, since he is her husband, he is like the Chintamani (soccer's stone). and to Rama's servants, Rama is the only God they know, in this and other world.

పరగసుగ్రీవుపాలి పరమ బంధువితడు
సరిహనుమంతుపాలి సామ్రాజ్యము
నిరతి విభీషణునిపాలి నిధానము
యీతడుగరిమజనకు పాలి ఘనపారిజాతము
Word-Word:

పరగparaga= agreeably; సుగ్రీవుsugriva= Sugriva;పాలిpali= pertaining to; పరమparama= supreme; బంధువితడుbandhuvithaDu(bandhuvu+ithaDu)=relative+He is
సరిsari= good;హనుమంతుhanumanthu= Hanuman; పాలిpali= pertaining to; సామ్రాజ్యముsaamrarajyamu=complete sovereignty
నిరతిnirathi= excessively devoted; విభీషణునిvibheeshanuni= to Vibhisheena; పాలిpali= pertaining to; నిధానముnidhanamu= treasure;
యీతడుyeethaDu= He;గరిమgarima= earth;జనకుjanaku= to the people; పాలిpaali= pertaining to ఘనghana=great; పారిజాతముparijathamu= eternal blossoming tree;
Meaning:
To amiable Sugriva the supreme relative he is
To the good Hanuman he is complete sovereignty
To the excessively devoted Vibheeshana he is treasure
He, to the earth's people, is the eternal blossoming tree
Discussion:
Rama helps Sugriva fight his brother Vaali and win over his kingdom and wife whom Vaali kidnaps as vengence for a misunderstanding that his brother Sugriva wantedly trapped him in a cave during Vaali's duel with a rakshasha to get the throne. Vaali had the boon of getting additional half of the strenghth of his opponent. Hence during his duel with Sugriva, Rama secretly attacks Vaali with arrows, there by helping Sugriva to win. Hence to Sugriva, Rama is above his own brother Vaali.
Hanuman's complete devotion to Rama is very well-known. Vibheeshana and Hanuman are epitomes of ideal devotees. To Vibheeshana, brother of Ravana, Rama is the source of devotion, a great treasure.

తలప శబరిపాలి తత్వపు రహస్యము
అలరిగుహునిపాలి ఆదిమూలము
కలడన్నవారిపాలి కన్నులెదుటి మూరితి
వెలయ శ్రీవేంకటాద్రి విభుడితడు
Word-Word:

తలపtalapa= remembering/wishing; శబరిSabari= Sabari; పాలిPaali= pertaining to; తత్వపుtatvapu=of reality; రహస్యముrahasyamu= secret;
అలరిalari= pleasing;గుహునిGuhuni= Guha, a Nishada King , and a friend of Rama; పాలిpaali= pertaining to; ఆదిaadi= first; మూలముmoolamu= root;
కలడన్నkaladanna= one who says he is present;  వారిvaru= people;పాలిpaali= pertaining to; కన్నులెదుటిkannuleduTa(kannulu+eduTa)=(eyes+before) before eyes; మూరితిmoorithi= idol;
వెలయvelaya= shining; శ్రీవేంకటాద్రిSriVenkatadri= Sri Venkata mountain; విభుడితడుVibhuDitadu (VibhuDu+ithaDu)=(Lord+he is)
Meaning:
To the wishing Sabari, the reality secret
To Guha, he is the first foundation
For those who believe his presence, he is the idol in front of the eyes
The shining Venkata hill's Lord is he
Discussion:
Sabari is Rama's old devotee, who as her story goes, feeds Rama the berries that she herself tests by tasting them if they are sour.Apparently, she was a Nishada  by birth, but sought out the path of spirituality under Guru Matanga. Upon Matanga's instruction, Sabari waits for Rama to come and grant her the highest spiritual abode. So even in her old age, she brings fruits and due to her eye-sight loss, tests the berries by tasting hem with an intention of offering the best quality fruits.
Guha is the King of Nishada, and a friend of Rama, who comes to see Rama off when Rama accepts the 14 years of exile.

Any comments and/or suggestions to help in better understanding of this Keerthana are highly appreciated.

References:
[1]http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page65
[2] http://www.valmikiramayan.net/ayodhya/sarga50/ayodhya_50_prose.htm
[3] https://en.wikipedia.org/wiki/Rama
[4] http://www.andhrabharati.com/dictionary/

chakkani talliki changu bhala

This keerthana is Annamayya's way of extending appreciation or as he says in Telugu "changu bhala" to the Venkatesha's wife. Annamayya through his "Changu bhala" has this uncanny essence of not only implying that the poet wants to extend appreciation but also urging others indirectly to extend appreciation.  As each sentence in anupallavi and every two-lines in the quartet that follow end with "changu bhala", giving it an rejoicing rhythm. This song is similar to "neerajanam" song that extends auspicious wishes.
Annamayya as in "ammamma emamma... " and other songs, does not mention if this is dedicated to Lakshmi (sri devi) or Bhoodevi and wittily dedicates this song to the wife of Venkatesha by referring to her as the "beautiful mother". Most of the lines are direct descriptions with little to no allusions.

Click here for Balakrishna prasad's rendition of the song.

చక్కని తల్లికి చాంగుభళా తన
చక్కెర మోవికి చాంగుభళా
Chakkani talliki changu bala

thana chekkara moviki changu bala

Word-Word:

చక్కనిchakkani=beautiful/good;  తల్లికిtalliki=to the mother; చాంగుchangu= extend; భళాbhala= good/ well done!an interjection of appreciation
తనthani= of her; చక్కెరchekkara= sugary/sweet; మోవికిmoviki= to the lip; చాంగుchangu= extend; భళాbhala= well done, bravo! an interjection to describe praise/appreciation
Meaning:
To the good mother extend appreciation;
to her sweet lips extend appreciation;

కులికెడి మురిపెపు కుమ్మరింపు తన
సళుపు జూపులకు చాంగుభళా
పలుకుల సొంపుల బతితో గసరెడి
చలముల యలుకకు చాంగుభళా
Kulikedi muripepu kummarimpu thana
saLupu joopulaku changu bhala
palukula sompula bathitho gasaredi
chalamula yalukaku changu bhala
Word-Word:
కులికెడిkulikedi=a graceful movement; మురిపెపుmurupapu=rejoicing; కుమ్మరింపుkummarimpu= pouring out; తనthana=her;
సళుపుsalupu=of beautiful;  జూపులకుjoopulaku= to stares; చాంగుభళా
పలుకులpalukula=words as one talks; సొంపులsompula=beautiful/graceful; పతితోbathitho =with husband; గసరెడిgasaredi=chide/rebuke;
చలములchalamula=unsteady/trembling; యలుకకుyalukaku=displeasure; చాంగుభళాchangu bhala
Meaning:
with graceful movements of rejoice that are pouring out; to her
beautiful stares extend appreciation
with graceful words, chiding her husband
to the unsteady displeasure extend appreciation
Discussion:
The lady of the poem gracefully rejoices and shows that rejoice through her eyes and stares. To such beautiful stares, Annamayya says that may good wishes be extended. With  words of uncanny grace/beauty, the lady chides her husband with a displeasure that is short-term(unsteady). To such fleeting displeasure Annamayya wishes to extend appreciation.
I have a feeling that the lyrics are missing a "thana" "తన" at the end of third line. Annamayya usually does not stray from his set format for a poem. In this poem, he ends the first and third line in the stanza with "thana" meaning her. But this stanza for some reason does not have "thana" in the third line (!!???).

కిన్నెరతో పతి కెలన నిలుచు తన
చన్ను మెఱుగులకు చాంగుభళా
ఉన్నతి బతిపై నొరగి నిలుచు తన
సన్నపు నడిమికి చాంగుభళా
Kinneratho pathi kelana niluchu thana
channu merugulaku changu bhala
unnathi bathi pai norigi niluchu thana
sannapu nadumuku changu bhala
Word-word:
కిన్నెరతోKinneratho= with a kind of lute/stringed instument; పతిpathi= husband; కెలనkelana=by side; నిలుచుniluchu= stand; తనthana=her
చన్నుchannu= to be befitting/proper; మెఱుగులకుmerugulaku=to the lustre; చాంగుభళా
ఉన్నతిunnathi= lofty/high; పతిpathi= husband; పైpai=on; నొరగిorigi=to rest/lie down; నిలుచుniluchu= to stand; తనthana= to her;
సన్నపుsannapu= thin/lean; నడిమికిnadumuku= to the waist; చాంగుభళాchangu bhala
Meaning:
With a lute, beside her husband as she stands, to her
befitting lustre,  extend appreciation;
On her elevated/high husband (as she) rests to stand, to her
lean waist,  extend appreciation;
Discussion:
A "kinnera" is a stringed instrument like a veena. This refers to Lakshmi holding a musical instrument by Venkatesha's side. Annamayya says that Lakshmi, being wife of Venkatesa, has the privilege of resting on her Lofty husband usually by the waist. To her waist, which rests on the lofty Venkatesa, Annamayya wishes to extend appreciation.

జందెపు ముత్యపు సరులహారముల
చందన గంధికి చాంగుభళా
విందయి వెంకట విభుబెన చినతన
సంది దండలకు చాంగుభళా
jandheapu muthyapu sarulahaaramula
chandana gandhiki changu bhala
vidhiyi venkata vibhu banechina thana
sandhi dandalaku changu bhala
Word-Word:
జందెపుjandhepu=of the sacred thread worn across shoulder by higher castes(Brahmins and Vaishyas) in Hinduism; ముత్యపుmuthyapu=of the pearl; సరులsarula=grains (may be sirula= jewels); హారములhaaramula= necklaces;
చందనchandana=sandalwood; గంధికిgandhiki=to the smell; చాంగుభళాchangu bhala
విందయిvindhiyi(vindu+ayi)=(pleasure/feast+become) వెంకటvenkata =Venkata hill;విభుబెనచిన vibhubanechina (vibhuvu+anachina)=(Lord+suppress); తనthana=to her;
సంధి sandhi=union, joining; దండలకుdandalaku=nearness, proximity; చాంగుభళాchangu bhala
Meaning:
 the sacred thread, of the pearls (jewels???) in necklaces
sandalwood scent extend appreciation
Becoming a pleasant Venkata's Lord suppression by her
close union, extend appreciation
Discussion:
I am slightly not sure of the first two lines, I'll try guessing the meaning going by the word-word meaning. Annamayya is referring to the thread that make the necklaces with gems/pearls. I am assuming that most of the sacred threads used in rituals in Hinduism are smeared in sandalwood paste. Hence, Annamayya says that to the sandal scent from the threads of the pearl and jewel necklaces, he wishes appreciation.
Lord Venkatesa is suppressed by her close union i.e. Venkatesa bears her displeasure with pleasure due to his respect for their close union.  To such close union, Annamayya wishes to extend appreciation.

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


Reference:

[1]http://annamacharya-lyrics.blogspot.com/2006/11/60chakkanithallikichangubhala.html
[2] Paluri Shankarnarayana, Telugu to English dictionary
[3] andhrabharathi.org

pidikita talambrala pellikoothuru

 This is one of the wedding ceremonial songs especially "talambralu" literally meaning showers off the heads.  To me it seems as if just during the ritual of showering rice in the wedding, every body except Annamayya freezes in time, and Annamayya takes that opportunity to dedicate a song to the bride and describes mostly the physical appearance and demeanor of the bride. Most of the song is generic and can be applied to any bride in general. This song has become so popular that most wedding videos have this song playing during the ceremony.
Annamayya in this song has a unique style, where in he ends each line with "pelli koothuru" referrring to the bride and at the same time repeats the sound of the first word in each line of a stanza. In the all stanzas except the third one it is "pa" (in "pidikita" and "pedamarali"). For the third one, he usues "ba" which falls under the same consonant line as that of "pa". He goes a step further with the acoustics in this poem and tries to use the variations of same first word. For example, he uses "peru" (meaning name) in different forms in the beginning of each line second stanza "perukala"(arranged), "peru"( necklace), "perantandla"(invited women for a ritual), and finally "peru kocchu"(whenever name comes). Similarly, for third stanza it is "birudu"(titled/famous) and for fourth stanza it is "petti"(put/keep).
Another interesting format for this song is that in each stanza/quartlet, first two lines are dedicated to the describing the jewellery or costume of the bride while the last  two lines are dedicated to describe the situational behavior of the bride, especially as a reaction related to her husband/groom.

The rendition of this song by Nitya Santhoshini can be found here.

పిడికిట తలంబ్రాల పెండ్లి కూతురు కొంత -

పడమరలి నవీనె పెండ్లి కూతురు
pidikita talambrala pendli kuturu konta |
padamarali navvīne pendli kūturu ||
Word-Word:

పిడికిటpidikita= fistful; తలంబ్రాలtalambralu(talambu+raalu)=(of head+shower)rice thrown over the heads of bride and bridegroom as a ceremony in marriage; పెండ్లికూతురుpendlikoothuru=(wedding+daughter) bride; కొంతkontha= a little;

పడpeda= side; మరలిmarali= turn; నవీనెnaveene=smiled;  పెండ్లి కూతురుpendlikoothuru=bride

Meaning:
 Fistful of rice(thrown on head) bride; a little
sidewards turned and smiled the bride;
Discussion:
This song in particular describes the informal ritual soon after the main ceremony of marriage where in the bride and groom shower fistful of rice on each other's head, alluding to the sense of flourishing with rice. Some games/ informal rituals are held to break the ice between the new couple who haven't met casually before that in usually an arranged marriage.
Annamayya describes the usual demeanor of brides in Indian weddings. Most brides in Indian culture are actually suggested to be pleasant, a little timid and shy. So out of the shyness, the bride does/can not make an eye contact with the person right in front of her, her groom/husband(!!), and so usually has her sight downwards, or sideways. This is a behavioral trait of women and brides, usually emphasized in dances in particular.

పేరుకల జవరాలె పెండ్లి కూతురు - పెద్ద

పేరుల ముత్యాల మేడ పెండ్లి కూతురు
పేరంటాండ్ల నడిమి పెండ్లి కూతురు - విభు

పేరుకుచ్చు సిగ్గువడీ పెండ్లి కూతురు
perukala javarale pendli kuturu pedda |
perula mutyala meda pendli kuturu |
peramtandla nadimi pendli kuturu vibhu |
perukuccu sigguvadi pendli kuturu ||
Word-Word:

పేరుకలperukala=of arranged necklace;  జవరాలెjavaraale=gems; పెండ్లి కూతురు pendlikoothuru=bride 

పెద్దpedda= big; పేరులperula= necklace; ముత్యాలmutyala= pearls; మేడmeda=neck;  పెండ్లి కూతురుpendlikoothuru=bride
పేరంటాండ్లperantandla=married women to attend domestic festival;  నడిమిnadimi=in between; పెండ్లి కూతురుpendlikoothuru=bride

విభుvibhu=Lord; పేరుకుచ్చుpeerukocchu(peruku+vacchu)=(name+came) సిగ్గువడీsigguvade= who feels shy; పెండ్లి కూతురుpendlikoothuru=bride

Meaning:
arranged jewels, Dear Bride;
Big necklaces of pearls on the neck of the Bride;
In between married women is the bride;
As the Lord's name comes(is said), feels shy the Bride;
Discussion:
In this stanza, Annamayya describes the jewellery that the bride wore. Married women are invited to help around in the wedding, especially with the bride.  So Annamayya says that the bride is among the invited married women. The shyness/blushing over hearing their husband's name is very common among Indian women and Annamayya brings out this behavioral trait in this poem.

బిరుదు పెండము వెట్టె బెండ్లి కూతురు నెర - 

బిరుదు మగని కంటె బెండ్లి కూతురు
పిరిదూరి నప్పుడే పెండ్లి కూతురూ పతి -

బెరరేచీ నిదివో పెండ్లి కూతురు
birudu pendamu vette pendli kuturu nera |
birudu magani kante pendli kuturu |
piriduri nappude pendli kuturu pati |
berareci nidivo pendli kuturu ||
Word-Word:

బిరుదుbirudu=title; పెండముpendamu=an anklet/ an ornament of honor worn on ankle by warriors as a distinction award; వెట్టెvette=put; బెండ్లికూతురుpendlikoothuru=bride; నెరnera= excellent;

బిరుదుbirudu= titled; మగనిmagani=man's; కంటెkante= in comparision; బెండ్లికూతురుpendlikoothuru= bride;
పిరిదూరినpiridoori=a strand in the cord; అప్పుడేappude=then only; పెండ్లి కూతురూ pendli koothuru= bride; పతి pathi= Lord;

బెరరేచీనberarechena=to reach out; ఇదివోidivo=this; పెండ్లి కూతురుpendlikoothuru=bride;

Meaning:
popular anklet wore the Bride; Excellent
titled Husband more than, (this) Bride
even if a strand (between her and husband) immediately this bride, for her Husband
reached out this Bride
Discussion:
Annmayya says that the bride wore a huge anklet that was bigger than that her popular husband wore. The tone is tricky where the praise actually intends a slight tease all in good favor, :). The next two lines describes the initial attraction of a bride, who would not let even a strand of distance from her husband.
As I already mentioned, in this stanza Annamayya uses the word forms of "birudu" meaning title as the first word in each line/ The words are "birudu" (huge/popular) in the first two lines, "piriduri" (strand of distance), and finally "berareche"(reaching out).

పెట్టెనే పెద్ద తురుము పెండ్లి కూతురు నేడె - 

పెట్టెడు చీరలు గట్టి పెండ్లి కూతురు
గట్టిగ వేంకటపతి కౌగిటను - 

పెట్టిన నిధానమయిన పెండ్లి కూతురు
pettene pedda turumu pendli kuturu nede |
pettedu ciralu gatti pendli kuturu|
gattiga venkatapati kaugitanu |
pettina nidhanamayina pendli kuturu ||
Word-Word:

పెట్టెనేpettene=she put; పెద్దpedda= big; తురుముthurumu=braid into bun; పెండ్లికూతురుpendlikoothuru (pendli+ koothuru)=(wedding+daughter)bride; నేడెneede= today; - 

పెట్టెడుpettadu=given as token/gift; చీరలు cheeralu= saris; గట్టిgatti= to tie; పెండ్లికూతురుpendlikoothuru = bride;
గట్టిగgattiga= strongly; వేంకటపతిvenkatapathi Venkata's Lord; కౌగిటను kaugitanu= embrace;- 

పెట్టినpettina= placed/give; నిధానమయినnidhanamayina(Nidhanamu+ayina)=treasure+become పెండ్లికూతురుpendlikoothuru=bride

Meaning:
Wore a big hair bun, (this) bride
gifted saris wore (this) bride
strongly Venkata's Lord embrace
put one who is the treasure, this bride
Discussion:
It is a ritual that the bride wear sarees gifted to her by her in-laws or parents for her wedding. Annamayya could actually be refering to another ritual in temples where the devotees gift sarees for their wedding. Annamayya says that this bride is a treasure that was put in Venkateswara's embrace.
In this stanza, Annamayya uses the word forms of "pettu" at the beginning of each line. The words are "pettene" (she put), "pettudu"(given as gift),"gattiga"(strongly) is an offlier(!!); and finally "pettina" (placed)

As usual, any suggestions and comments to help in better understanding of this song are highly appreciated.

References:

[1]http://annamacharya-lyrics.blogspot.com/2006/11/94pidikita-talambrala-pemdli-kuturu.html
[2]http://sahityam.net/wiki/PiDikiTa_talaMbrAla
[3]http://www.andhrabharati.com/dictionary/
[4]

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.

sathulala chudare sravana

This is yet another song by Annamayya about Sravana bahulastami or Krishnashtami, the eight day(ashtami) of the lunar month of Sravanamu in Telugu calendar. Upon a request from a reader, I am posting this translation :). This song mainly describes the birth of Krishna and both his parents (biological and foster).
Annamayya ends each couplet with "ee Krishnudu" meaning "this Krishna".

The song version can be found by clicking here.

సతులాల చూడరే శ్రావణబహుళాష్టమి(
గతలాయ నడురేయి( గలిగె శ్రీకృషుడు

satulAla chUDarE SrAvaNabahuLAshTami(
gatalAya naDurEyi( galige SrIkRshuDu

Word-Word:
సతులాలsatulala= all the Ladies; చూడరేchoodare=see; శ్రావణSravana=  బహుళాష్టమిbahulashtami (bahula+ ashtami)= (the 14 day period after full-moon+eight day)
గతలాయgatalaaye(gatilu+aaye)= destiny+became; నడురేయిnadureyi= midnight;( గలిగెkalige= happened/occured/came into existence; శ్రీకృషుడుSriKrishnudu= Sri Krishna;
Meaning:
All the Ladies, see on Sravana Bahulashtami,
destiny became, at midnight came(was born) Sri Krishna
Discussion:
This is one of those songs where Annamayya starts by drawing attention of all the ladies to something;   in this case, towards the eight day of Sravana, when Krishna was born.  Bahulaashtami, refers to the eight day after the full-moon.

పుట్టేయపుడే చతుర్భుజాలు శంఖుచక్రాలు
యెట్టు ధరియించెనే యీ కృష్ణుడు
అట్టె కిరీటము నాభరణాలు ధరించి
యెట్ట నెదుట నున్నాడు యీ కృష్ణుడు

puTTEyapuDE chaturbhujAlu SaMkhuchakrAlu
yeTTu dhariyiMchenE yI kRshNuDu
aTTe kirITamu nAbharaNAlu dhariMchi
yeTTA neduTa nunnADu yI kRshNuDu

Word-Word:

పుట్టేయపుడే putteapude(putte+appude)=(birth+immediately/then) at the time of birth; చతుర్భుజాలుchaturbhujalu= 4 hands; శంఖుచక్రాలు sankuchakralu= Conch and the Disc;
యెట్టుyeTTu=how?; ధరియించెనేdharinchene= adorned; యీyee= this; కృష్ణుడుkrishnudu= Krishna;
అట్టెatte= just  like that(expression to describe easily done thing); కిరీటముkireeTamu= crown; నాభరణాలుaabharanalu= ornaments; ధరించి dharinche= adorned/wore;
యెట్టyetta=right; నెదుటneduta= in front; నున్నాడుnunnadu= is present; యీ కృష్ణుడు
Meaning:
At the time of birth, 4 hands, Conch and disc
how adorned this Krishna
Just like that crown, ornaments( he) wore
right in front is present this Krishna;
Discussion:
Annamayya expresses surprise on how a new-born can hold a conch and disc, and also be born with his four hands. Interestingly, Annamayya says that "krishna wore" the 4 hands, as something that can be worn or discarded at wish.  Apparently, Krishna was adorned with ornaments and a crown too. Annamayya says that Krishna is right in front of him. Apparently, Annamayya is in a temple before an idol. It is not until the last stanza that we come to know that the Annamayya is actually referring to Venkatesa as being a different form/incarnation of Krishna.

వచ్చి బ్రహ్మయు రుద్రుడు వాకిట నుతించగాను
యిచ్చగించి వినుచున్నా(డీకృష్ణుడు
ముచ్చటాడీ దేవకితో ముంచి వసుదేవునితో
హెచ్చినమహిమలతో యీ కృష్ణుడు

vachchi brahmayu rudruDu vAkiTa nutiMchagAnu
yichchagiMchi vinuchunnA(DIkRshNuDu
muchchaTADI dEvakitO muMchi vasudEvunitO
hechchinamahimalatO yI kRshNuDu
Word-Word:
వచ్చిvacchi= after coming; బ్రహ్మయుBrahmayu= brahma; రుద్రుడుrudruDu= Rudra/shiva; వాకిటvaakita= threshold; నుతించగానుnuthinchinaru=as praised/lauded;
యిచ్చగించిicchaginchi= by desiring/wishing; వినుచున్నాడీvinuchunnaDee= listening+this; (కృష్ణుడు
ముచ్చటాడీmucchataDi= speak/talk/converse; దేవకితోDevakitho= with Devaki; ముంచిmunchi= drowned; వసుదేవునితోvasudevunitho= with Vasudeva;
హెచ్చినhecchana= exceeding; మహిమలతోmahimalatho= with miracles; యీ కృష్ణుడు

Meaning:
Came Brahma and Rudra, and at threshold praised
By wish/interest is listening this Krishna;
Conversing, with Devaki, and drowned with Vasudeva;
with exceeding miracles, this Krishna;
Discussion:
When Krishna was born, apparently, Brahma and Shiva sang eulogies about Vishnu.  Annamayya says "vaakita" or on the threshold that Brahma and Shiva sang. The next two lines quickly describe what happened next with Krishna's parents.  Vishnu is said to have conversed with Devaki and instructed for his transfer from his birthplace, which was a prison. So his father Vasudeva takes him in a basket out of the prison. It is believed to have rained that day and also that Vasudeva had to cross river Yamuna to get to the place of his friend Nanda, a herdsman. So Annamayya says "munchi" or "drowned" with Vasudeva. Also, there are a lot of miracles involved since they get out of the prison and to the other end of the river in the midst of heavy rain.

కొద దీర మరి నందగోపునకు యశోదకు
ఇదిగో తా బిడ్డాడాయె నీకృష్ణుడు
అదన శ్రీ వేంకటేశుడై యలమేల్మంగ(గూడి
యెదుటనే నిలుచున్నా డీకృష్ణుడు
koda dIra mari naMdagOpunaku yaSOdaku
idigO tA biDDADAye nIkRshNuDu
adana SrI vEMkaTESuDai yalamElmaMga(gUDi
yeduTanE niluchunnA DIkRshNuDu

Word-Word:

కొదదీరkodadeera= with deficiency/insufficienties; మరిmari= then/afterwards; నందNanda గోపునకుgopunaku= Cow-herdsman;  యశోదకుyashodaku;
ఇదిగోidigo= here/like this; తాtha= short form of thanu meaning himself; బిడ్డాడాయెనీbiddadayenee(biddadu+ayene+ee)= (child+became+this) కృష్ణుడు
అదనadana= exceedingly; శ్రీ వేంకటేశుడైSri venkateshudai= as Sri Venkatesha, యలమేల్మంగyalamelmanga= (గూడిkoodi= along with
యెదుటనేyeduTane= in front; నిలుచున్నా డీniluchunnadee= is standing+this;కృష్ణుడుKrishnudu= Krishna

Meaning:
With all the troubles, afterwards, to Nanda, the Cow-herdman, and to Yashoda
here, himself became a child, this Krishna
As the Extravagant Sri Venkatesa, with Alamelmanga
in front stood this Krishna.
Discussion:
After all the troubles, Krishna spent his childhood at Nanda and Yashoda's house. Annamayya says that the same Krishna is now before him as Venkatesa along with his wife Alamelmanga.

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

References:

[1] http://annamacharya-lyrics.blogspot.com/2007/03/162satulala-chudare.html
[2] http://www.andhrabharati.com/dictionary/index.php

vedambevvani vethakidi

This keerthana has the interesting  characteristic of being in passive-voice. Annamayya does not give away or urge directly that one should seek Vishnu, instead he gives epithets and the deeds attributed to Vishnu and asks to seek the one who has done those deeds. As always, Annamayya uses a different verb in each stanza to devote to the Lord Venkateswara.
Priya sisters rendition of the song can be found here

ప|| వేదంబెవ్వని వెదకెడివి | ఆ దేవుని గొనియాడుడీ ||
pa||vEdaM bevvani vedakeDivi | AdEvuni goniyADuDI ||
Word-Word:
వేదంబెవ్వనిvedambeyyani(vedamu+evvani) = (vedas+whom) whom do vedas; వెదకెడివిvedakidivi =seek ,search; | ఆaa=that; దేవునిdevuni= god; గొనియాడుడీkoniyadu= seek;
Meaning:
Vedas seek whom, that God seek.
Discussion:
Vedas mention of seeking Vishnu[3]. Annamayya in this verse directs passively to seek the God whom the vedas seek.

చ|| అలరిన చైతన్యాత్మకు డెవ్వడు | కలడెవ్వ డెచట గలడనిన |
తలతు రెవ్వని దనువియోగదశ | యిల నాతని భజియించుడీ ||
ca|| alarina caitanyAtmaku DevvaDu | kalaDevva DecaTa galaDanina |
talatu revvanini danuviyOgadaSa | yila nAtani BajiyiMcuDI ||

Word-Word:

అలరినalarina= blossom/shine; చైతన్యాత్మకుడెవ్వడు chaitanyatmakuduvvadu (chaitanya+ atmakudu+ evvadu)= (consciousness/life+soul composed of+who)who is composed of consciousness; కలడెవ్వడెచటkaladevadechata(kaladu+evvadu+echata)=(present+who+where ); గలడనిన kaladanina (kaladu+anina)=(present+as said) |

తలతురెవ్వనినిthaluthurevvarini(thalathu+evvarini)= think+whom తనుvu thaanuvu= body; వియోగviyoga=separation; దశdasa= state; యిల ila=earth; నాతనిnathani= him; భజియించుడీbhajinchudi = worship ||
Meaning:
With shining consciousness, who is composed of;
present who present where said to be present(=omnipresent);
think of whom in the body-separation state;
the earth worships him
Discussion:
Vishnu is a chaitanya-atmakudu, meaning a one with a conscious or enlightened soul.  Vishnu is also omni-present. Annamayy aindirectly refers to this by saying that he is present where ever he is said to be present, also referring to the episode of Prahlada and Hiranyakashipa. People think of God in their last breath, which Annamayya calls  the body-separation state, meaning when the soul leaves the body. According to Annamayya, Vishnu is the one people seek when they are going to die.

చ|| కడగి సకలరక్షకుడిందెవ్వడు | వడి నింతయు నెవ్వనిమయము
పిడికిట తౄప్తులు పితరు లెవ్వనిని | దడవిన ఘనుడాతని గనుడనిని  ||
ca|| kaDagi sakalarakShaku DiMdevvaDu | vaDi niMtayu nevvanimayamu
piDikiTa tRuptulu pitaru levvanini | daDavina GanuDAtani ganuDanini ||
Word-Word:

కడగిkadagi=endeavor/strive;  సకలsakala= entire,all; రక్షకుడిందెవ్వడుrakshakudindevvadu (rakshakudu +inda+ evvadu)= protector+here+who| వడిvadi=quick/brisk/time; నింతయుninthayu= all this; నెవ్వనిnevvani(evvani)=whose; మయముmayamu=full of;
పిడికిటpidikita= fistful; తౄప్తులుtrupthulu= satisfactions; పితరులెవ్వనినిpitharulevvanini (pitharulu+ evvanivi)=(deceased ancestors+whom) | దడవినdhadavina(daDa+vina)=(tremble+with out) ఘనుడాతనిghanudathanini(ghanudu+athanini)= magnificient+ of whom; గనుడనినిghanudanini (ghanudu+anini)=(magnificient+say/call)
Meaning:
Striving for everybody's protector who; for time all this full of whom
fistful satisfactions, and the deceased ancestors (are) not fearful of; the supreme call whom "the supreme"
Discussion:
Vishnu is the protector, as designated among the tri-murtulu. It is no easy task according to Annamayya as he says that Vishnu has to strive to protect everybody. According to Annamayya, Everything/ time in this universe is full of Vishnu.

చ|| కదసి సకలలోకంబుల వారలు | యిదివో కొలిచెద రెవ్వనిని |
త్రిదశవంద్యుడగు తిరువేంకటపతి | వెదకి వెదకి సేవించుడీ ||
ca|| kadasi sakalalOkaMbula vAralu | yidivO koliceda revvanini |
tridaSavaMdyuDagu tiruvEMkaTapati | vedaki vedaki sEviMcuDI ||
Word-Word:
కదసిkadasi= join; సకలsakala= all;లోకంబులlokambulu= worlds; వారలుvaralu= beings; | యిదివోidivo= this; కొలిచెదరెవ్వనినిkolachedarevvarini(kolachedaru+evvarini)=(serve+whom) whom do (they) serve?
త్రిదశtridasa= thirty, usually refering to Gods;వంద్యుడగుvandyudagu(vandyudu+agu)=(salutable+having become) తిరువేంకటపతిTiruvenkatapati= Tiru Venkata's Lord | వెదకిvedaki= search; వెదకిvedaki= search; సేవించుడీsevinchudi= serve ||
Meaning:
United, all the worlds' beings, here serve whom?
one saluted by the thirty(Gods), Tiru Venkata's lord search and search to serve(him)
Discussion:
Tri-dasa means thirty, usually referring to the Gods. One other meaning was supposedly thirty thousand(??) demigods that Hinduism has.

Any comments and suggestions to understand this keerthana better are highly appreciated.

References:
[1]lyrics from DVN. Sravan and Lakshmi Sujatha's blog
http://annamacharya-lyrics.blogspot.com/2007/11/347vedam-bevvani-vedakedivi.html
[2]Paluri ShankarNarayana, Telugu to English dicitonary.
[3]http://www.hinduwebsite.com/hinduism/vedicgods.asp

telisite mokshamu

Annamayya in this poem descibes the perception of life from the point of view of different personalities. This is more an informative piece that describes the mentality of six differnt learned/experienced people such as a ghanudu(magnificient man), tatvamthiki(practical-minded person), yogi(a yoga-practitioner), dheerudu(poise/stoic man), viveki(one who can judge good and bad), dhanyudu(a fortunate man).

Priya sisters rendition of the song can be found by clicking here

తెలిసితేమోక్షము - తెలియకున్న బంధము
కలవంటిది బదుకు -ఘనునికిని
telisitaemOkshamu - teliyakunna baMdhamu
kalavaMTidi baduku -ghanunikini
Word-Word:

తెలిసితేtelisithe= if known; మోక్షముmokshamu= salvation; తెలియకున్నteliyakunna=if not known; బంధముbandhamu=restrainment/confining/tied;
కలkala= dream; వంటిదిvantidi= like; బదుకుbrathuku= life; -ఘనునికినిghanudikini= to a magnificient man.
Meaning:
If known (it is) salvation, if not known (it is) restrainment;
Dream-like is life, even to a magnificient man;

Discussion:
In this stanza, Annamayya is presenting the view  point on life to a magnificient man. He says that for such a man, life is dream-like and one who knows that finds salvation while one who doesnot know that, finds life restraining.

అనయము సుఖమేడ -దవల దు:ఖమేడది
తనువుపై నాసలేని - తత్వమతికి
పొనిగితే బాపమేది -పుణ్యమేది కర్మమందు
వొనర ఫలమొల్లవి - యోగికిని
anayamu sukhamaeDa -davala du:khamaeDadi
tanuvupai naasalaeni - tatvamatiki
ponigitae baapamaedi -puNyamaedi karmamaMdu
vonara phalamollavi - yOgikini
Word-Word:

అనయముanayamu= continuously; సుఖమేడsukhamedidi(sukhamu+edidi)=(happiness+where) where is happiness; -దవల avala= afterwards; దు:ఖమేడదిdukhamedidi(dukhmu+edidi)=sorrow+where
తనువుtanuvu=body; పైన paina=on; ఆసలేనిaasaleni= with out desires; తత్వమతికిtatvamathiki (tatva+mathiki)=(reality+minded one)
పొనిగితేponigithey= to be made useless; పాపమేదిpaapamedi(papamu+edi)=(sins+where)where are the sins; పుణ్యమేదిpunyamedi= good deeds; కర్మమందుkarmamandu(karmamu+andu)=action+
వొనరonaru= suitable; ఫలమొల్లవిphalamollavi(phalamu+ellavi)=results+all; యోగికినిyokini= to the yogi also

Meaning:
Continuously where is happiness? Afterwards where is sorrow?
On the body (who is)  with no desires/wishes, to a reality minded-one
Ponigithey(??) which are sins and which are good deeds among actions
suitable for all the results for a yogini
Discussion:
For a practical-minded persone who has no desires on this body, there is no eternal happiness and then afterwards no sorrow. There is no difference between happiness and sorrow for such a person.
POnigithey means to be made useless, and I am confused as to its fit in this stanza. Any help is deeply appreciated. Annamayya says that for a Yogi, who is impartial to any result, there is no sin or good deed among karma(action).

తగినయమృతమేది - తలవగ విషమేది
తెగి నిరాహారియైన - ధీరునికిని
పగవారనగ వేరి - బంధులనగ వేరీ
వెగటుప్రపంచమెల్ల - విడిచేవివేకికి
taginayamRtamaedi - talavaga vishamaedi
tegi niraahaariyaina - dheerunikini
pagavaaranaga vaeri - baMdhulanaga vaeree
vegaTuprapaMchamella - viDichaevivaekiki
Word-word:

తగినthagina=appropriate; యమృతమేదిamruthamedi(amruthamu+edi)=elixir+which/where; - తలవగ thalavaga= if thought;విషమేదిvishamedi= poison+which;
తెగిthegi=broken; నిరాహారియైనnirahariyaina(nirahari+ayina)=without food+become/stay; ధీరునికినిdheerunikini= to the brave one;
పగవారనగpagavaranaga(pagavaru+anaga)=enemy+as said; వేరిvere= different; బంధులనగ bandhulanaga= relative+ as called;వేరీvere= different;
వెగటుvegatu= disgusting; ప్రపంచమెల్లprapanchamellaall the world; - విడిచేvidiche= leaving; వివేకికిviveki= intelligent one;

Meaning:
Appropriate elxir is where? if thought where is the poison?
for a broken fasting brave one
are enemies said to be different and Relatives said to be different?
for a disgusting-world-leaving intelligent one
Discussion:
For a brave person who is broken and without food, there is no difference between elixir(amrutha) or poison. Similarly, for an intelligent person, for whom this world is a disgusting place and leaves it, there is no difference between enemies and relatives.

వేవేలువిధులందు - వెఱపేది మఱపేది
దైవము నమ్మినయట్టి - ధన్యునికిని
శ్రీవేంకటేశ్వరుడు - చిత్తములో నున్నవాడు
యీవలేది యావలేది - యితనిదాసునికి
vaevaeluvidhulaMdu - ve~rapaedi ma~rapaedi
daivamu namminayaTTi - dhanyunikini
SreevaeMkaTaeSvaruDu - chittamulO nunnavaaDu
yeevalaedi yaavalaedi - yitanidaasuniki
Word-word:

వేవేలుvevelu= thousands and thousands; విధులందుvidhamulandu=(ways+among) among the ways; వెఱపేదిverapedi= causing fear/surprise; మఱపేదిmarapedi= that which causes forgetfulness
దైవముdaivamu= divinity;  నమ్మినnammina=trusted; యట్టిatti=that; ధన్యునికినిdhanyuniki=fortunate/ happy man
శ్రీవేంకటేశ్వరుడు Sri Venkateswarudu;- చిత్తములోchittamulo= in heart/mind; నున్నవాడుnunnavadu= who is present;
యీవలేదిeevaledi(eevala+edi)=here+where; యావలేదిaavaledi(aavala+edi)=there+where; యితనిyithani=(this man's) his; దాసునికిdaasuniki=to servants
Meaning:
among thousands and thousands ways (life is) causing fear and forgetfulness
for the God-trusting fortunate man
Sri Venkatesha in heart/mind present for whom
where is here and there for His servants
Discussion:
For a fortunate man, who trusts in the divine, life is one of the thousand ways that cause fear and forgetfulness. For those who have Venkatesha in their heart/mind, there is no place where he is not present.

Comments and suggestions to help in better understanding of this song are appreciated :).

References:

[1]http://annamacharya-lyrics.blogspot.com/2006/11/92telisithe-mokshamu-teliyakunna.html
[2]http://www.sangeetasudha.org/annamacharya/vol3/t.html
[3]Paluri Shankarnarayana ,Telugu to English  Dictionary
[4] http://www.andhrabharati.com/dictionary/

kanti shukravaramu

This poem has a different format as compared with other songs by Annamayya. The main difference is that he does not mention Venkatesha in the last line of last stanza as he does in all of his keerthanas. He ends each stanza with the word "swamini " that blends with the first stanza(anupallavi). As each stanza ends, it thus has the effect of flowing into the first stanza giving the meaning " ......that Lord; I saw ....). Even though the reference of this keerthana has been with that of a dream Annamayya gets, I strongly believe that this is a pure "described-as-seen" scenario in this poem. Annamayya according to me, describes the process/procedure that takes place during/after abhishekam, in the early hours of morning.
Another very interesting aspect in this poem is that unlike typical poems where the poet makes sure the last words of a line rhyme, Annamayya in this poem uncannily rhymes the first words of the line in the first few stanzas and then for later stanzas  makes sure to use similar syllables, some sort of alliteration effect. For example, " kanti " and "anti"; "sommulanni" and "kammani"; "chemmathonu" and "thummada-yai-chayathonu".

Nitya santhosini's rendition of this song can be found here.

కంటి శుక్రవారము గడియ లేడింట - అంటి అలమేల్మంగ అండ నుండే స్వామిని॥
kanṭi śukravāramu gaḍiya lēḍiṇṭa |
aṇṭi alamēlmaṅga aṇḍanuṇḍē swāmini ||
Word-Word:
కంటిkanti= visualised/saw/perceive; శుక్రవారముsukravaramu=Friday; గడియలేడింటghadiyaledinta (ghadiyalu+ eedinta)=(time span+seven); అంటిanti=stick/unite; అలమేల్మంగalamelmanga= Alamelmanga, Padmavathi; అండనుండేandanunde(andana+unde)= (protection+there); స్వామినిswamini= of the Lord॥
Meaning:
Saw on Friday, at time-span of seven,
united with Alamelmanga who stays as protector, that Lord...
Discussion:
Annamayya says that he saw the Lord who is always with Alamelmanga in the early hours of seven on a Friday.

సొమ్ములన్నీ కడబెట్టి సొంపుతో గోణముగట్టి
కమ్మని కదంబము కప్పు పన్నీరు
చెమ్మతోన వేష్టువలు రొమ్ముతల మొలచుట్టి
తుమ్మెద యైచాయతోన నెమ్మది నుండే స్వామిని॥
sommulannī kaḍapeṭṭi somputō gōṇamugaṭṭi |
kammani kadambamu kappu kannīru |
cemmatōnu vēśṭuvalu rommutala molajuṭṭi |
tummeda maicāyatōna nemmadinuṇḍē swāmini ||
Word-word:
సొమ్ములన్నీsommulanni(sommulu+anni)= (ornaments+all) all the ornaments; కడkada=side; బెట్టిbetti=put; సొంపుతోsomputho= graciously; గోణముgoonamu= a cloth worn over privaties; గట్టిkatti= tied; - కమ్మని kammani= pleasant; కదంబముkadambamu=a flowering plant/ white mustard; కప్పుkappu= to spread; పన్నీరుpanneru= scented water;
చెమ్మchemma= moist; తోనthona= along with; వేష్టువలుveshtuvalu=upper garment worn over shoulder by men; రొమ్ముతలrommuthala= on the chest; మొలmola=waist; చుట్టిchutti= tie;- తుమ్మెదthummeda=bumble bee; యైyai= like;చాయchaya= hue;తోన thona=with; నెమ్మదిnemmadi= slow/quiet/patiently; నుండేnunde=there/to be; స్వామినిswamini= Lord॥
Meaning:
With all ornaments put aside; with grace a cloth worn over privaties tied;
pleasant white mustard (flowers) spread on scented water
moisted with;  upper garment on the chest and waist was tied;
with the bumble-bee-like complexion/color/hue, who stays quietly/patiently, that Lord....
Discussion:
From here starts the process of abhishekam and Annamayya presents us the whole movie/scene with his description. The Lord at that time (seven in the morning) was not adorned with jewellery. Annamayya saw the Lord whose jewellery was kept aside, and only an undergarment tied. He saw the Lord who was moisted with scented water covered with the pleasant white-mustard flowers. Then, the garments over the chest, and the waist was tied. Annamayya concludes this stanza saying that he saw the patient Lord whose complexion is that of a bumble-bee.
Annamayya describes with great detail the aspect of "moist" on the Lord that his garments are slightly wetted too.

పచ్చకప్పురమె నూఱి పసిడి గిన్నెల నించి
తెచ్చి శిరసాదిగ దిగనలది
అచ్చెరపడి చూడ అందరి కన్నులకింపై -
నిచ్చెమల్లెపూవు నలె నిటుతానుండే స్వామిని॥
paccakappuramē nūripasiḍi ginnelaniṃci |
tecci śirasādiga diganaladi |
accerapaḍi cūḍanandari kanulakimpai |
niccamalle pūvuvale niṭutānuṇḍē swāmini ||
Word-Word:
పచ్చpaccha= yellow;కప్పురమెkppurame= camphor only; నూఱిnoori= after grinding; పసిడిpasidi=gold; గిన్నెలginnela=vessel; నించిninchi= from; తెచ్చిthecchi= after getting; శిరsira= head;సాదిగsaadiga= gently/mildly; దిగనలదిdiganaladi(diga+nalugu)= (down+rub);
అచ్చెరపడిacherapadi= to wonder; చూడchooda=see; అందరిandari= everybody's; కన్నులkannula= eye; ఇంపైimpu+ai= (pleasure+having become)  ;  నిచ్చెమల్లెపూవుniche mallepoovu=(jasmine+flower) jasmine flower; వలెvale= like; నిటుitu= here; తానుండేthanunde(thanu+unde)=(himself+present); స్వామిని॥
Meaning:
yellow camphor after grinding and brought from a golden vessel,
from head (applied) as a practise by rubbing down
Wondering to see, everybody's eyes (jewel) pleasure
jasmine flower-like who is here, that Lord.....
Discussion:
 After the "panneru" or scented water, the Lord is rubbed with "yellow camphor". Annamayya describes this process. He says that yellow camphor is ground first. This is got from a golden vessel, (apparently the powder is stored in a golden vessel)and it is rubbed down from head gently. To all those who wonder and see, He is the pleasure(Lord) to everybody's eyes. He is like the perinneal jasmine.

తట్టు పునుగే కూరిచి చట్టలు చేరిచినిప్పు -
పట్టి కరగించి వెండి పళ్యాల నించి
దట్టముగ మేనునిండ పట్టించి దిద్ది -
బిట్టు వేడుక మురియు చుండే బిత్తరి స్వామిని॥
taṭṭupunugē kūricicaṭṭalu cēricinippu |
paṭṭi karigiñcu veṇḍi paḷyālaniñci |
daṭṭamuga mēnu niṇḍapaṭṭiñci diddi |
biṭṭu vēḍuka muriyu cuṇḍēbittari swāmini ||
Word-Word:
తట్టుthattu= strike; పునుగేpunuge= civet (for fragrance)only; కూరిచిkoorichi= assembled/collected; చట్టలుchattalu= a small sack;చేరిచిcherichi= assembled;నిప్పుnippu= fire; పట్టిpatti= give; కరగించిkarginchi= having melted; వెండి vendi= silver;పళ్యాలpalyala= plate; నించిninchi= from;
దట్టముగdattamuga=strongly/firmly/large quantities; మేనుmenu= complexion/hue; నిండninda= full; పట్టించిpattinchi=to put/apply; దిద్దిdiddi=to spread; బిట్టుbittu= excess/grand; వేడుకveduka= festival/ grandeur; మురియుచుండేmuruyuchunde(muriyuchu+unde)=(rejoice/exult+to be)to be rejoicing;  బిత్తరిbittari= indicating love/ brightness; స్వామిని॥
Meaning:
striking civet(fragrance) having collected, bundles assembled and on fire
put to melt it; from the silver plate
strongly for the hue-ful applied and spread
with extravagant grandeur ; the rejoicing and bright/loving Lord... I saw
Discussion:
In this stanza, he describes the process of perfume(kasturi) making. Civet and Musk deer have perineal glands that generate musk/civet that is used in fragrances.  Sometimes, the animal is killed in order to get musk/civet. This type of perfume making was popular in India and African countries since a long time. There are a lot of references to the perfume kasturi/musk in a lot of poems. The animals are struck down and "pods" or secretary glands are collected. The reddish brown paste from the pods are extracted and dried until the volatile compounds are evaporated. The black paste thus obtained is tinctured with alcohol before it gives the aroma[5].
Back to the poem, Annamayya says that the musk/civet is first collected and assembled in small sacs. It is then put on fire until it melts. Such a paste is now got in silver plates for the Lord and firmly applied in an extravagant grandeur to the rejoicing bright Lord.

Please feel free to comment or make suggestions that would help in better understanding of this poem.
References:
[1] http://annamacharya-lyrics.blogspot.com/2006/10/19kanti-sukravaramu.html
[2] Telugu to English dictionary by Paluri Shankarnarayana
[3] http://rasikas.org/forum_flux/topic3612-meaning-kanti-sukravaramu-annamacharya.html
[4] http://sangeetasudha.org/annamacharya/vol4/k2.html#MARK_KANTI
[5] http://en.wikipedia.org/wiki/Musk

kadiri nrusimhudu

Upon a reader's request, and as promised by me, I am presenting the translation of this keerthana about "Kadiri's Narsimha" swamy. Apparently, Annamayya during one of his piligrims visited Kadiri, in Ananthapur, and wrote this keerthana in the praise of Narsimha swamy. This is an all-descriptive poem and mostly self-explanatory.

కదిరి నృసింహుడు కంభమున వెడలే
విదితముగా సేవించరో మునులు
kadiri nRsiMhuDu kaMbhamuna veDalae
viditamugaa saeviMcharO munulu

Word-word:

కదిరిKadiri= A place in Ananthapur where Narsimha swamy emerges from Kadiri tree; నృసింహుడుnrusimhudu=man-lion/ Narsimha;  కంభమునkambhamuna= pillar; వెడలేvedale=
విదితముగాvidathamuga=known,understood; సేవించరోseevincharo= serve, O; మునులుmunulu=sages;

Meaning:
Kadiri's Narsimha emerged from the trunk;
As known, serve O sages!

ఫాలలోచనము భయదోగ్ర ముఖము
జ్వాలామయ కేశరములునూ
కాలరౌద్ర సంఘటిత దంతములు
హేలాగతి ధరియించుక నిలిచే
phaalalOchanamu bhayadOgra mukhamu
jvaalaamaya kaeSaramulunoo
kaalaraudra saMghaTita daMtamulu
haelaagati dhariyiMchuka nilichae
Word-word:

ఫాలPhala= forehead;లోచనముlochanamu=eye; భయదము bhayadamu=causing fear; ఉగ్రugra=fierce; ముఖముmukhamu= face;
జ్వాలామయjwalamaya= of flames; కేశరములునూkesaramulunu= hair;
కాలkala= time; రౌద్రroudra= wrath; సంఘటితsanghatitha= occurance; దంతములుdantamulu= teeth;
హేలాగతిhelagathi=playful/dallying gait; ధరియించుకdhariyinchika= having adorned; నిలిచేniliche=stood;
Meaning:
With a forehead-eye, fear-causing forceful face;
with the flames of hair;
teeth causing all-time wrath;
adorning a playful gait, stood...(kadiridi narsimha...)

ముడివడు బొమ్మలు ముంచిన ఊర్పులు
గడగడ నదరెడి కటములునూ
నిడుత నాలుకయు నిక్కు కర్ణములు
నడియాలపు రూపై వెలసే
muDivaDu bommalu muMchina oorpulu
gaDagaDa nadareDi kaTamulunoo
niDuta naalukayu nikku karNamulu
naDiyaalapu roopai velasae

Word-word:

ముడివడుmudivadu=to be entwined/knotted; బొమలుbommalu=eyebrows; ముంచినmunchina=drowned; ఊర్పులుoorpulu= breath
గడగడనgadagada=denoting shivering; అదరెడిadiredi= trembling; కటములునూkatamulunu=hips;
నిడుతnidutha=long; నాలుకయుnaalukamu=tongue; నిక్కుnikku=standing erect; కర్ణములుkarnamulu=ears;
నడియాలపుnadiyalapu(nadi+yalayapu??)= రూపైroopai=as form; వెలసేvelase=renowned;
Meaning:
Knotted eyebrows, drowning breath;
trembling hips
long tongue, erected ears;
mid-time as form is renowned

సకలాయుధములు సహస్ర భుజములు
వికట నఖంబులు వెసబూనీ
వెకలియగుచు శ్రీవేంకటేశ్వరుడు
ప్రకటపు దుష్టుల భంజించేనిదివోsakalaayudhamulu sahasra bhujamulu
vikaTa nakhaMbulu vesaboonee
vekaliyaguchu SreevaeMkaTaeSvaruDu
prakaTapu dushTula bhaMjiMchaenidivO

Word-word:

సకలాయుధములుsakalaayudhamulu(sakala+ayudhamulu)=all+weapons; సహస్రsahasra= thousand; భుజములుbhujamulu=shoulders/arms;
వికటvikata=wicked; నఖంబులుnakhambulu= nails; వెసబూనీvesabooni(vesa+boni)=(quickness+not) not quick;
వెకలియగుచుvekaliaguchu=agitated+become;  శ్రీవేంకటేశ్వరుడుsri venkatateswarudu
ప్రకటపుprakatapu= appearing/emerging; దుష్టులdushtula=evil persons; భంజించేనిదివోbhanjinchenidivoo(bhanjinchenu+idivoo)=(shattered/defeated+ here)
Meaning:
All weapons on thousand arms;
wicked nails; not quickly
becoming agitated , Sri Venkatesha
destroyed the emerging evil, here

Please feel free to comment or make suggestions that would help in better understanding of this


References:
[1] https://en.wikipedia.org/wiki/Kadiri
[2]Lyrics from
http://annamayya-u.blogspot.com/2009/05/kadiri-nrusimhudu-kambhamuna.html
[3] Telugu to english dictionary by Paluri Shankarnarayana

Antayu neeve

This keerthana is another of Annamaayya's tribute to the various names of Vishnu/Venkatesha. However, the main theme depicts how Annamayya perceives his Lord Venkatesha. Unlike most of his other keerthanas where Annamayya usually describes a scene of Lord and/or his consorts, and a transcedental perspective to mundane things,  this keerthana brings forth Annamayya's personal feelings.  While most of the poem is self-explanatory and so no discussion is added, it is interesting to understand the choice of epithets Ananamayya uses for each aspect of his being.
I have this keerthana in a different format but hope that it does not make much difference to the overall concept of understanding the meaning better.

అంతయు నీవే హరి పుండరీకాక్ష - చెంతనాకు నీవే శ్రీరఘురామ
aMtayu neevae hari puMDareekaaksha - cheMtanaaku neevae Sreeraghuraama
Word-Word:
అంతయుantayu= entireity; నీవేneeve= you only; హరిhari= Hari, the one who steals ; పుండరీకాక్ష pundareekaksha(pundarikamu+akshudu)=(white lotus+eyed one) the lotus eyed one; చెంతchentha= near-by; నాకుnaaku= for me; నీవేneeve= you only; శ్రీరఘురామsri raghuraama= The Rama of Raghu dynasty;
Meaning:
Entireity is you, Hari, the lotus eyed one; near for me is you Raghu's rama

కులమును నీవే గోవిందుడా నా - కలిమియు నీవే కరుణానిధి
kulamunu neevae gOviMduDaa naa - kalimiyu neevae karuNaanidhi
Word-Word
కులమునుkulamunu= caste/race; నీవేneeve= you only; గోవిందుడాgovinduda(Go+ Vinda)=(Cows+entertainer) The entertainer of the cows; నాnaa= my; కలిమియుkalimiyu=also my possesions/wealth; నీవేneeve= you only; కరుణానిధిkarunanidhi(karuna+nidhi)=(mercy+treasure) the one who is a treasure of mercy;
Meaning:
My race is you Govinda; my wealth is you Merciful one;

తలపును నీవే ధరణీధర నా - నెలవును నీవే నీరజనాభ
talapunu neevae dharaNeedhara  naa - nelavunu neevae neerajanaabha
Word-Word:
తలపునుtalapunu= in thought; నీవేneeve= you only; ధరణీధరDharinidhara(Dharini+dhara)=(Earth+bearer/holder/possessor) the one who bore the earth; నాnaa= my; - నెలవునుnelavunu=also abode; నీవేneeve=you only; నీరజనాభneerajanabha(neeraja+nabha)=(Lotus+naveled one) the one whose navel has the lotus.
Meaning:
In thought you only, O bearer of the earth; my abode is you the lotus-naveled one;

తనువును నీవే దామోదర నా - మనికియు నీవే మధుసూదన
tanuvunu neevae daamOdara naa - manikiyu neevae madhusoodana
Word-Word:
తనువునుtanuvunu= even the body; నీవేneeve= you only; దామోదరdaamodara(daamu+udara)=(Cord/ rope+waist) the one who was roped at his waist; నాnaa= my; - మనికియుmanikiyu(maniki+yu)=existence/life also; నీవేneeve= you only; మధుసూదనmadhusudana(Madhu+sudana)=(Demon Madhu+killer) the destroyer of demon Madhu
Meaning:
My body is you Damodhara; my existence is you Madhusudhana;

వినికియు నీవే విఠ్ఠలుడా నా - వెనకముందు నీవే విష్ణు దేవుడా
vinikiyu neevae viThThaluDaa naa - venakamuMdu neevae vishNu daevuDaa
Word-Word:
వినికియుVinikiyu=hearing/audience also; నీవేneeve= you only; విఠ్ఠలుడాVitthaluda(Vit+tala)=(In Marathi, Brick+stand) the one who stands on the brick; నాnaa= my; - వెనకvenaka= back; ముందుmundu= in front; నీవేneeve= you only; విష్ణుVishnu=omni-present; దేవుడాdevuda= God;
Meaning:
My audience is you Vithala;my back and front is you Vishnu;

పుట్టుగు నీవే పురుషోత్త మ - కొన నట్టనడుము నీవే నారాయణ
puTTugu neevae purushOtta ma - kona naTTanaDumu neevae naaraayaNaiTTae
Word-Word:
పుట్టుగుputtugu=origin/birth; నీవేneeve= you only; పురుషోత్త మpurushottama(Purusha+Uttama)=(Men+supreme) the supreme among men; - కొనkona= end; నట్టనడుముnattanaduma = the very middle; నీవేneeve= you only; నారాయణnarayana(naramu+ayana)= (water+reside)one who resides in water;
Meaning:
My origin is you the supreme one;my end and mid is you narayana;

ఇట్టే శ్రీవేంకటేశ్వరుడా నాకు - నెట్టన గతి ఇంక నీవే నీవే
 SreevaeMkaTaeSvaruDaa naaku - neTTana gati iMka neevae
Word-Word:
ఇట్టేitte= just like this; శ్రీవేంకటేశ్వరుడాSrivenkateshuda(Sri  Venkata+eeshuda)=(Sri Venkata mountain+lord); నాకుnaaku= to me; - నెట్టనnettana= inevitable; గతిgathi= shelter/refuge; ఇంకinka= from now on; నీవే neeve= you only;నీవేneeve= you only
Meaning:
Just like this Sri Venkatesa to me as the inevitable refuge from now you, you only...


Any suggestions/comments to help in better understanding of this keerthana are appreciated.

References:
[1] Telugu to english dictionary by Paluri Shankarnarayana
[2] Lyrics from
http://annamacharya-lyrics.blogspot.com/2006/12/99amtayu-nive-hari-pumdarikaksha.html

bhavamulona bahyamu nanduna

 In this poem, Annamayya explains the significance of each of Venkatesha's names. Interestingly, he uses a different verb to describe the way the name has to be said. For example, he says "Serve by saying Govinda", "search by saying Vishnu", "seek shelter by saying Achyutha".  There is a far more intellectual and spiritual intention to this Annamayya's poem that can be explained easily.I am just attempting to bring forth the literal meaning and leaving it to the readers to delve deeper and contemplate for spiritual contention.

MS Subbalakshmi's rendition of the song can be found here.

భావములోన బాహ్యమునందును, గోవిందగోవిందయని కొలువవో మనసా
bhAvamu lOna bAhyamu nanduna, gOvinda gOvinda ani koluvavO manasA ...

Word-Word:

భావముbhavamu= heart/mind;లోనlona= with/in; బాహ్యమునందునుbahyamunanduna (bahyamu+ nanduna)=(exterior+on) on the exterior, గోవింద GovindaగోవిందGovinda; యనిani= say; కొలువవో koluvavo= serve, O!;మనసాmanasa=mind
Meaning:
In heart and outwardly, "Govinda Govinda" say and serve O mind!
Discussion:
Annamayya urges his mind to serve both externally and internally, by saying "Govinda".  Govinda actually translates to (go+vinda= cow+appease) one who appeases the cows. Annamayya explains the way to use that name to serve.

హరియవతారములే అఖిలదేవతలు హరిలోనివే బ్రహ్మాణ్డములు

హరినామములే అన్ని మంత్రములు హరిహరి హరిహరి యనవోమనసా
hari avathAramule akhila dEvatalu, hari lonive brahmAnDammulu
hari nAmamule anni manthramulu, hari hari hari hari ~ hari anavo manasa ...
Word-Word:

హరిHari= hari;యవతారములేavatharamule= incarnations only; అఖిలakhila= all; దేవతలుdevathalu= Gods; హరిHari= లోనివేLonive= inside+only; బ్రహ్మాణ్డములుbrahmandamulu= galaxies;

హరిHari= నామములేnamamule=names only; అన్నిanni= all; మంత్రములుmantramulu= mantras; హరిహరి Hari Hari హరిహరిHari Hari యనవోanavo= say, O!;మనసాmanasa=mind

Meaning:
Hari's incarnations are all that of Gods;inside Hari are all the galaxies;
Hari's names are all the mantras/chants; "HariHari, HariHari" say O! mind
Discussion:
The lines are self-explanatory. "Hari" literally translates to "one who steals"

విష్ణుని మహిమలే విహిత కర్మములు విష్ణుని పొగడెడి వేదంబులు
విష్ణుడొక్కడె విశ్వాంతరాత్ముడు విష్ణువు విష్ణువని వెదకవో మనసా
vishnuni mahimalE vihita karmamulu, vishnuni pogaDeDi vEdammulu
vishnuDu okkaDE vishvAntarAthmuDu, vishnuvu vishnuvani vedakavo manasA ...
Word-Word:

విష్ణునిVishnuni=the omni-present one; మహిమలేmahimale= miracles; విహిత= ordained; కర్మములు karmamulu= action/deeds;విష్ణునిVishnuni= of Vishnu; పొగడెడిpogadide= praise; వేదంబులుvedambulu= vedas;
విష్ణుడొక్కడెVishnudokkade(Vishnudu+okkade)= Visnu+alone; విశ్వాంతరాత్ముడుVishwantaratmudu (Vishwa+antaratmudu) =(the universe+residing in inner soul) the univesal supreme soul;  విష్ణువు Vishnuvu విష్ణువనిVishnuvu+ani=Vishnu+say; వెదకవోvedakavo=search, O!; మనసాmanasa=mind!
Meaning:
Vishnu's miracles are the ordained actions; Of Vishnu praise the Vedas;
Vishnu alone is the universal supreme soul; "Vishnu Vishnu" say and search, O mind!
Discussion:
Vishnu literally translates to omni-present. Hence, all the miracles are ordained actions of the omni-present one. It is this omni-present being that the Vedas talk about. Since he is omni present, He resides in every soul in the universe. For me, the gist  and irony with which Annamayya says "search" for (the omni-present )Vishnu is the best description I have read.

అచ్యుతుడితడె ఆదియునంత్యము అచ్యుతుడే అసురాంతకుడు
అచ్యుతుడు శ్రీవేంకటాద్రిమీదనిదె అచ్యుత అచ్యుత శరణనవో మనసా
Achyuthudithade Adiyu nantyamu, Achyuthude asurAntakudu
Achyuthudu Sri venkatadri meedA neeve, Achyutha Achyutha Sharananavo manasA ...
Word-Word:

అచ్యుతుడితడె(achyuthudu+ithade)=(eternal+he only)  ఆదియుaadiyu= the beginning; నంత్యముantyamu= end; అచ్యుతుడేachyuthude= Achyutha himself; అసురాంతకుడుasurantakudu(asura+antakudu)=(demon+one who ends/destroys) demon destructor;
అచ్యుతుడుachyuthudu= The Achyutha;  శ్రీవేంకటాద్రిSri venkatadri= the Venkata hill; మీదనిదెmeedanide(meedane?)= upon; అచ్యుత Achyutha; అచ్యుతAchyutha; శరణనవో sharananao (sharanu+anavo)= (seek shelter+say) say to seek shelter; మనసాmanasa=mind!
Meaning:
He is eternal; the beginning and the end; Achyutha is the demon-destroyer;
Achyutha is on Venkata hill; "Achyutha Achyutha" say and seek shelter, o mind!
Discussion:
 Achyutha translates to eternal.  In this stanza, Annamayya aptly urges his mind to seek shelter with the "Achyutha" since He is the beginning and also the end.

Any suggestions and/ comments to help in better understanding the poem are appreciated :).

References:
[1]http://annamacharya-lyrics.blogspot.com/2006/09/10bhavamulona-bahyamunandunu.html

vinnapalu vinavale vintha vinthalu

A poem to urge Venkateswara to wake up . It seems as if Annamayya is trying to give various reasons on why the Lord should wake up. An interesting aspect in Annamayya's poems is the point of view. His point of view mostly seems as if he is present right there, describing the scene as it is happening.

విన్నపాలు వినవలె వింత వింతలు
పన్నగపు దోమతెర పైకెత్తవేలయ్యా
vinnapAlu vinavale viMta viMtalu |
pannagapu dOma tera paietta vElayyA ||

Word-Word:

విన్నపాలుvinnapalu=request;  వినవలెvinavale(vina+vale)=hear+should; వింతvintha= strange; వింతలుvinthalu=wonders;
పన్నగపుpannagapu=of the serpent; దోమతెరdomathera(doma+thera)=mosquito+curtain;  పైకెత్తవేలయ్యా paikethavelayya (paiki+ettavu+ela+ayya)=(up+won't lift+why+lord/sir) why won't you lift up, sir?
Meaning:
Request (you) should  hear, strange and wonderful;
Snake's mosquito curtain should be lift up, why won't you (do it) Lord?
Discussion:

The first and foremost reason the Lord should wake up is because he has to hear requests of his devotees. hearing to soemone's requests might be rather boring. So Annamayya quickly adds "strange and wonderful" to the end of the sentence. It is as if Annamayya is kind of saracastic about the desires and wishes of the devotees, especially when they request the Lord Venkateshwara to fulfill them. So he is also indirectly promising the Lord of entertainment when he hears these wishes. Annamayya says to the Lord, it is now time to lift up the mosquito-curtain. Annamayya's creativity can be lauded on attributing the mosquit-curtain to that of the snake-skin. It is a well-known fact that snakes shed their skin periodically. Annamayya is referring to this snake-skin that acts like a curtain and also keeps away the mosquitos :).

తెల్లవారె జామెక్కె దేవతలు మునులు
అల్లనల్ల నంతనింత నదిగోవారే
చల్లని తమ్మిరేకులు సారసపు గన్నులు
మెల్లమెల్లనె విచ్చి మేలుకొనవేలయ్యా
ca|| tellavAre jAmekke dEvatalu munulu | 

allanalla naMtaniMta nadigOvArE |
callani tammirEkula sArasapu gannulu | 

mellamellane vicci mElukonavElayya ||
Word-Word:

తెల్లవారెtellavare(tella+vare)=(whiteness/brightess+spread) morning; జామెక్కెjaamekke(jaamu+ekke)=(unit of 3 hours+ascended) early hours have ascended;దేవతలుdevathalu=Gods; మునులుmunulu= sages;
అల్లనల్లallanella(alla+ella)=(that well-known+all)all those who are well-known/celebrated;  నంతనింతanthanintha(antha+intha)=(that much+this much)much and less; నదిగోadigo= look! behold!; వారేvare=flocked, come;
చల్లనిchallani= cool; తమ్మిthammi= lotus;రేకులుrekulu= petals; సారసపుsaarasapu=of the lotus;  కన్నులు kannulu =eyes;
మెల్లమెల్లనెmellamellana= slow slowly; విచ్చిvichi= blossom/open; మేలుకొనవేలయ్యాmelukonavelanayya(melukonavu+ela+ayya)= (wake not+why+Lord) why won't you wake, lord
Meaning:
Brightness (and light ) spreading early hours have ascended; Gods and sages
all those celebrated/popular ones, big and small, look! they are!
Cool lotus-petals of the lotus-like eyes
slowly open and wake up, why won't you? Lord
Discussion:
Urging Venkatesha to wake up and look at the Gods, sages, the celebrated ones, who have come to have Venkatesha's glimpse, Annamayya ensures that the Lord wakes up slowly, opening his lotus petal- like eyes.

గరుడ కిన్నరయక్ష కామినులు గములై
విరహపు గీతముల వింతాలాపాల
పరిపరివిధముల బాడేరునిన్నదివో
సిరిమొగము దెరచి చిత్తగించవేలయ్యా
garuDa kinnara yakSha kAminulu gamulai | 

virahapu gItamula viMtAlApAla |
pari pari vidhamula pADEru ninnadivO | 

siri mogamu deraci cittagiMcavElayya ||
Word-Word:

గరుడGaruda= Eagle/vulture; కిన్నరkinnara= celestial musician; యక్షyaksha=a demi-god spirit;  కామినులుkaminulu= women; గములైgamulai=become collected/assembled;
విరహపుvirahapu= of separation/longing; గీతములgeetamulu= songs; వింతాలాపాలvinthalapala (vintha+ alapala) = (strange+tuning the voice or pitching the note) strange tuning of the voices;
పరిపరిparipari=again and again;విధములvidhamula=of ways; పాడేరుpaderu=(they)sing; నిన్నదివోninnadivo(ninnu+adivo)=(you+look/behold!) of you, look!
సిరిsiri= lakshmi; మొగముmokhamu=face; దెరచిtherachi= open; చిత్తగించవేలయ్యాchitthaginchavelayya(chittaginchavu+ela+ayya)=(won't grant attention+why+Lord/sir)
Meaning:
The eagle, celestial musicians, yakshas and women have assembled;
of desperation songs' strange tuning of the voices,
in different ways are singing about you, look!
To Lakshmi's face  open (eyes) and grant attention, why wont you, Lord?
Discussion:
Kinnaras are described as half-men and half-horse[3], yakshas as nature spirits whose King was Kubera[2].
Annamayya first urges Venkatesha to wake up to the singing voices of desperate songs by garuda(eagle) Kinnera, yakshas and women; and then ends the stanza saying that He should grant attention atleast to Lakshmi.

పొంకపు శేషాదులు తుంబురునారదాదులు
పంకజభవాదులు నీ పాదాలు చేరి
అంకెలనున్నారు లేచి అలమేలుమంగను
వేంకటేశుడా రెప్పలు విచ్చి చూచి లేవయ్యా
poMkapu SEShAdulu tuMburu nAradAdulu | 

paMkaja BavAdulu nI pAdAlu cEri |
aMkelanunnAru lEci alamElu maMganu | 

vEMkaTESuDA reppalu vicci cUci lEvayya ||

Word-Word:

పొంకపుpankapu= of grace; శేషాదులుseshadulu(sesha+adulu)=(Sesha the snake+others) the Snake Sesha and others; తoబురుthamburu=a stringed musical instrument; నారదాదులుnaradadudulu(narada+adulu) =Narada and others;
పంకజpankaja = of the lotus/Lakshmi; భవాదులుbhavadulu(bhava+aadulu)= (beings+others) being and others; నీnee=your; పాదాలుpadalu= feet; చేరిcheri= to collect;
అంకలankala=by the side; నున్నారుunnaru= stay; లేచిlechi= get up; అలమేలుమంగనుalamelmanganu= with Alamelmanga;
వేంకటేశుడా venkateshuda=Oh Venkatesha; రెప్పలుreppalu= eyelids; విచ్చిvichi= open; చూచిchuchi= after seeing; లేవయ్యాleevayya=get up, lord;
Meaning:
The graceful Sesha and others, of the stringed instrumented Narada and others
the lotus-beings and others,  at your feet have collected
and are staying by your side; get up with Alamelmanga
Venkatesha! open your eyelids, see and get up Lord!
Discussion:
While all others are eagerly waiting outside for the Lord to wake up, Shesha, who is the bed of Vishnu, and other similar devotees(could be sanka, chakra etc);  Narada, the primary devotee of Narayana, and other devotees; and the lotus beings Brahma and Saraswathi, have assembled at Lord's feet. Anamayya asks Venkatesha, to open his eyes and first see Alamelmanga and then get up. A cultural sentiment that the first person you see early in the morning makes your day :). So Annamayya makes sure that he requests the Lord to see Alamelmanga first.

Please feel free to comment or make suggestions that would help in understanding this keerthana better.

References:
[1]Lyrics from the blog by Sravan DVN and Lakshmi Sujatha
http://annamacharya-lyrics.blogspot.com/2006/10/36vinnapalu-vinavale-vinthavinthalu.html
[2]Telugu to English dictionary by Paluri Shankarnarayana
[3]http://ancientvoice.wikidot.com/kinnara

moosina muthyalakele

This poem has an interesting flow, describing the aptness of each adornment offered/applied to Alamelmanga/Lakshmi. It is slightly intriguing as most of the reasoning Annamayya uses are more generic and can be attributed to any lady and not specifically to Lakshmi. For the first time, Annamayya does not give away the gist of the poem in the first stanza or that is what I felt.


మూసిన ముత్యాల కేలె మెఱcగులు - ఆసల చిత్తాని  కేలే అలవోకలు
moosina mutyaala kaele meragulu - aasala chittaani kaelae alavOkalu
Word-Word:
మూసినmoosina= closed; ముత్యాలmutyala=of pearls; కేలెkelee= to only; మెఱగులుmeragulu= glitter/ lustre; ఆసలaasala= of desires; చిత్తానిchittani= the mind;కేలేkelee= to only; అలవోకలుalavokalu= sports;
Meaning:
To closed pearls only is the glitter; only to the mind full of desires are the sports/play;
Discussion:
For the first time in Annamayya's poetry, I noticed that he does not give away what the poem is about in the first stanza. He rather makes these general statements about pearls and the mind. In the first line, he says that the pearls that are safely stored in a closed shell/box have more glitter. I'm guessing he is referring to the mind.

కందులేని మోముకేలే కస్తూరి - చిందనీకొప్పున కేలే చేమంతులు
మందయానమున కేలే మట్టెల మోత -గందమేలే పైపై కమ్మని నీమేనికి
kaMdulaeni mOmukaelae kastoori - chiMdanee koppuna kaelae seemaMtulu
maMdayaanamuna kaelae maTTela mOta -gaMdamaelae paipai kammani neemaeniki

Word-Word:

కందు kandu= blackness, darkness; లేనిleni= not having;మోముmomu=face;కేke= to;లేle=only; కస్తూరి kasturi= musk; చిందని chindani= which does not spill/scatter;కొప్పునkoppuna= hair tied as bun; కేలే =to only;చేమంతులుchemanthulu= chrysanthamum flowers

మందmanda= slow; యానమునyanam=marching; కేలేkelee= to only; మట్టెలmettalu= toe-ring; మోత motha=burden; -గంధమేలేgandhamele=sandal paste only; పైపైpai-pai=superficially; కమ్మని kammani=pleasant; నీnee=your;మేనికిmeniki= hue/color;
Meaning:
To Darkness-sans face, only is the Kasturi;
Not scattering hairbun, only chrysanthamum flowers;
For the slow walking only are the toe-rings' burden;
Sandal paste only superficially to the pleasantful, your hue;
Discussion:
Annamayya has a peculiar description in this poem.  It seems like he describes the daily ornamental preparation for the Godess(Padmavathi or Alamelmanga) He starts saying that Kasturi is applied only to the not-dark( fair-skinned) face.To a tight bun that does not scatter, flowers add more beauty and stay put for a longer time. The toe-rings made of pure silver or gold are known to hurt if one runs or stomps too often. Hence, they will be stay put for those who walk slowly. Finally, sandal paste is applied superficially to add to the beautiful color. 

భారపు గుబ్బల కేలే పయ్యద నీ -బీరపు జూపుల కేలే పెడామోము
జీరల బుజాల కేలే చెమటల నీ -గోరంట గోళ్ళ కేలే కొనవాండ్లు
bhaarapu gubbala kaelae payyada nee -beerapu joopula kaelae peDaamOmu
jeerala bujaala kaelae chemaTala nee -gOraMTa gOLLa kaelae konavaaMDlu

Word-Word:
భారపుbharapu=of heavy; గుబ్బలgubbala=breasts; కేలేkele= to only; పయ్యదpayyada=the upper garment on bosom; నీnee=your -బీరపుbeerapu=brave; జూపులjoopula= stares; కేలే kelee= to only;పెడామోముpedamomu(peda+momu)= (side+face) to turn face sideways;
జీరలjeerala=drooping; బుజాలbhujala=shoulders; కేలేkelee= to only; చెమటలchematalu= sweats; నీnee=your; గోరంటgoranta= Henna plant/leaves; గోళ్ళgollu= nails; కేలేkelee= to only; కొనవాండ్లుkonavandlu(kona+vandlu)=(end+)
Meaning:
Only to the heavy breasts is the upper garment
Only to the brave/steady stares is the side-face
only to the drooping shoulders are the sweats
Only to the henna (applied) nails is the ...........????
Discussion:
So it seems like Annamayya is describing the costume and the posture of Lakshmi. Annamayya adds human traits to Lakshmi. Women usually put a side-face with downward sight to avoid direct stares.  Annamayya refers to that trait and says that to the steady brave stares, is the sideward face recommended to avoid awkwardness. Another interesting thing (or awkward in today's culture) that Annamayya refers is to the sweat. And since he is referring to the posture of the shoulders that cause sweat, it can be deduced that he is referring to underarm sweat. Annamayya says that drooping shoulders, increase the possibility of (underarm) sweat. Finally, he refers to the nails that are applied with henna leaves and says for such nails is the "konavandlu".
I did not find the meaning to the word konaandlu. Any help to get the meaning would be highly appreciated.

ముద్దుల మాటల కేలే ముదములు నీ -యద్దపు జెక్కుల కేలే అరవిరులు
వొద్దిక మాటల కేలే వూర్పులు నీకు -నద్దమేలే తిరువేంకటాద్రీశు గూడి
muddula maaTala kaelae mudamulu nee -yaddapu jekkula kaelae aravirulu
voddika maaTala kaelae voorpulu neeku -naddamaelae tiruvaeMkaTaadreeSu gooDi

Word-Word:

ముద్దులmuddula= to sweet/loving; మాటలmatala= words/talk; కేలే kele= to only; ముదములు mudamulu=delightfulness; నీnee= your; -యద్దపుyaddapu= dyed/colored;జెక్కులchekkulu=cheeks; కేలే అరవిరులు=half-blossomed flowers;
వొద్దికvoddika= hesitant; మాటలmatla=words/talk; కేలేkele= to only; వూర్పులుoorpulu=sighs; నీకుneeku= to you; అద్దమేలేaddamele= mirror only; తిరువేంకటాద్రీశుడు Tiruvenkatadrishu+goodi (ThiruVenkata +adri +eeshu+goodi)=(ThiruVenkata+mountain+lord+along with)
Meaning:
To sweet talk only is the delightfulness;
To your colored cheeks only are the half-blossomed flowers
To hesitant words only are the sighs;
To you is the mirror only Venkatadri's Lord.
Discussion:
It is always delightful, when somebody talks sweetly. The cheeks of Lakshmi/alamelmanga are apparently have a different color compared to the rest of the face and so Annamayya refers to that and says that to the cheeks are the half-blossomed flowers. He could be refering to the tenderness of the half-blossomed flowers and comparing to the cheeks or just the color.I'm not sure. Any help would be appreciated.
Annamayya ends this poem by beautifully concluding that Venkatesha is the mirror to Lakshmi, in beauty and grace.

Comments and suggestions to help in better understanding of this poem are appreciated.

References:
[1] Lyrics from the blog by Sravan Kumar DVN and Lakshmi Sujatha
http://annamacharya-lyrics.blogspot.com/2006/12/96musina-mutyala-kele-meragulu.html
[2] Telugu to English dictionary by Paluri Shankarnarayana
[3]

natanala bhramayaku

In this song Annamayya is talking to his own mind explaining the theatrics of this world and the worldliness. The tone is that of giving advice to his mind not to fall in the trap of this worldliness.
MS Subbulakshmi's rendition is really heart touching. You can find it here. The youtube video also has english subtitles to the song.

ప|| నటనల భ్రమయకు నా మనసా | ఘటియించు హరియే కలవాడు ||

pa|| naTanala Bramayaku nA manasA | GaTiyiMcu hariyE kalavADu ||

Word-Word:

నటనలnatanala= of the dramas; భ్రమయకుbhramayaku= illusion; నాnaa= my; మనసాmanasa= mind | ఘటియించుghatinchu= the causer;  హరియేhariye= Lord HAri is only; కలవాడుkalavadu= the possessor, rich man ||

Meaning:
Of the dramas' illusion, my mind
the causer Lord Hari is the wealthy man.
Discussion:
Annamayya is talking to his mind and tells his mind that for all the illusions from the dramas/theatrics, the causer himself is the richest man. Annamayya is referring to two things: firstly that Hari is the cause for all the dramas and illusions(maya); secondly that Hari is also the possessor of these dramas, and would never be short of them.

చ|| ముంచిన జగమిది మోహినీ గజము | పొంచిన యాస పుట్టించేది |
వంచనల నిజమువలెనే వుండును | మంచులు మాయలె మరునాడు ||

ca|| muMcina jagamidi mOhinI gajamu | poMcina yAsa puTTiMcEdi |
vaMcanala nijamuvalenE vuMDunu | maMculu mAyale marunADu ||

Word-Word:

ముంచినmunchina= drowned; జగమిదిjagamidi(jagamu+idi)=(world+this) this world; మోహినీmohini= Lord Vishnu's Lady incarnation as Mohini; గజముgajamu=the elephant  | పొంచిన ponchina= lurking,lie in waiting; ఆసaasa=desire; పుట్టించేదిputtinchedi=giving birth|
వంచనలvanchanala=deceits; నిజముnijamu=truth; వలెనేvalane=like, seems; వుండునుvundunu=be | మంచులు manchulu= fog, precipitation; మాయలెmayale= disappear; మరునాడుmaranadu= the next day ||

Meaning:
Drowned is this world, Mohini and Gaja(episodes); All the lurking desires are given birth by this(world);
Deceits appear like the truth; Fog disappears the next day.
Discussion:
Munchina(drowns) is used as a slang meaning something that destroys (by drowning). Annamayya here says that this world is deemed to drown. The examples of this character of the world are the episodes of Mohini and Gaja(elephant). I know these episodes separately but I am not clear about why Annamayya chose those two as examples for the "doomed world". It would be really helpful if anybody who better understands this poem can share their views about this.
In "mohini"Vishnu takes the form of a beautiful women to distract the asuras(demons) from fighting for the elixir and slyly gives all of the elixir to the Gods.
In the episode of the Gajendra mokshamu, an elephant prays and has Narayana come to its rescue when it is attacked by a crocodile in the river.
In the other part of the line, Annamayya talks about the world giving birth to all the underlying desires; thereby giving the reason for calling it a "drowning world". All deceits appear like truths, just as the fog. But the actual truth is that fog disappears the next day, i.e, all these deceits/ illusions eventually disappear.

చ|| సరి సంసారము సంతలకూటమి | సొరిది బజారము చూపేది |
గరిమ నెప్పుడు గలకల మనుచుండును | మరులగు విధమే మాపటికి ||

ca|| sari saMsAramu saMtalakUTami | soridi bajAramu cUpEdi |
garima neppuDu galakala manucuMDunu | marulagu vidhamE mApaTiki ||

Word-Word:

సరిsari= right/apt/correct; సంసారముsansaramu= the worldliness; సంతలsanthala= of the fair/market; కూటమిkootami= collection | సొరిదిsoridi= arranged/in order; పజారముpacharamu=shop; చూపేదిchoopedi= which shows |
గరిమgarima=greatness/majesty (pride); నెప్పుడుeppudu= always; గలకలkalakala= used to describe glittering substances; మనుచుండునుmanuchundunu(manuchu+undunu)=(like+be there) similar to | మరులగుmarulagu(marulu+agu)= (again/desires+happen) happening again; విధమేvidhame= way; మాపటికిmaapatiki= in the evening(literally at the end of the day) ||

Meaning:
The right worldliness is a collection of fairs/markets; an arranged shop/business is shown by this(worldliness)
Greatness always glitters, just as desires happen again at the end of the day
Discussion:
Samsaramu refers to the physical world of family, relatives, society etc. Annamayya says that this worldliness is actually a fair/market, that clearly shows an orderly manner of the businesses. Annamayya is referring to the relations one has, which he calls businesses. He also stresses on the business being very orderly oriented.
Just a side note regarding the song rendition by MS Subbulakshmi. When you hear the song by MS Subbulakshmi, you'll notice that for this stanza( especially for the first line) ML Vasantha Kumari Radha Vishwanathan[4] who is providing vocal support to MS Subbulakshmi, sings it in a slightly different pitch, there by taking the song to a different level.
In the second line, Annamayya describes the essence of greatness that always appears to be shining. "marulagu" has two different meanings. One is that it is going to "happen again". The other meaning  "desires happen" from the word "marulu" meaning desires or mohamu. Thus, Annamayya says that even though greatness appears to be glittering, at the end of the day, it is just like desires that keep changing everyday.

చ|| కందువ దేహముగాని ముదియదిది | అందిన రూప మాడేదిది |
యెందును శ్రీ వేంకటేశ్వరుండును | డిందు పడగనిదె తెరమరుగు ||
ca|| kaMduva dEhamugAni mudiyadidi | aMdina rUpa mADEdidi |
yeMdunu SrI vEMkaTESvaruMDunu | DiMdu paDaganide teramarugu ||

Word-Word:

కందువkanduva= an upper garment/cloth; దేహముdehamu= body;గానిkani= but; ముదియదిదిmudiyadidi(mudiyu+adu+idi)=(grow old+not+this) this does not grow old | అందినandina= available; రూపమాడేదిదిroopamadedidi(roopamu+adedi+idi)= (shape+take+this) this takes the shape |
యెందునుyendunu=where ; శ్రీ వేంకటేశ్వరుండునుSri Venkateshurundunu=Sri Venkatesha stays; | డిందు indu= this place; పడగనిదెpadakanide(padayu+kanire)= (bring forth/feel+ as seen by the eyes) felt by the eyes; తెరthera= curtain;మరుగుmarugu= conceal; ||

Meaning:
upper garment-like is this body, but this(soul) does not grow old; Available shape is taken by this (soul?)
Where Sri Venkatesha stays/resides; that place brings before the eyes the curtain that is concealed.
Discussion:
I am assuming that Annamayya describes the nature of the soul in the first line, since he does not mention soul at all in the first line, which is interesting as Annamayya always clearly mentions without raising any ambiguity.  He says that the body is like an upper garment for the soul, but the soul does not get old even though this garment(body) grows old. This is similar to what Krishna says in Bhagavad Gita that the body is like a garment for the soul.When the garment/body grows old, the soul  takes another shape, whichever is available.
In the second line Annamayya describes the impact Venkatesha has on the dramas of this life, there by bring to end his first instance of this world being dramatic. Where ever Venkatesha resides, the concealed curtain of this theatre is brought before the eyes. Annamayya refers sublimely that if One makes his mind/heart an abode to Sri Venkatesha, that person's mind/heart understands the essence of life and also the theatrics.

Any comments or suggestions that help in better understanding are appreciated.

References:

[1] http://annamacharya-lyrics.blogspot.com/2007/07/265natanala-bramayaku-na-manasa.html

[2]https://archive.org/details/NATANALABRAMAYAku
[3] Paluri Shankarnarayana, Telugu to English dictionary.
[4] http://timesofindia.indiatimes.com/city/chennai/Music-lovers-sing-praises-of-MS-Subbulakshmi-daughter-on-97th-birth-anniversary/articleshow/22642475.cms