Okaparikokapari

Annamayya,  in this poem  describes the Lord Venkateswara as He is prepared for the darshan, i.e, the process of "alankara" (adornments) for the Lord; by marvelous similes. An interesting format Annamayya follows is to attribute the similes to Lord Venkateswara, by referring to the sobriquets of Alamelmanga/Lakshmi.

There are a couple of websites providing the meaning of this poem. While Shivakumar's page describes the word-word meaning of this song, it has only the song version and hence missing the third stanza. Sahityam.net translated the whole song but does not have word-word meanings. So here is my contribution : word-word meaning with discussion on a few distinct similes that Annamayya uses and Annamayya's poetic skills to revel in :).
There is an appalling consistency in the format of the stanzas all through this poem.  I'll try to explain this consistency  as clear as possible even though it gives away the essence of this poem even before going over the word-word meanings :).  Hope I can bring out the essence. Here it is...
1) In the first line, Annamayya describes the action of adornment/alankara being performed on the Lord ( Example, camphor powder sprinkled, application of aromatic paste on cheeks, adorning with ornaments/jewelry)
2) In the second line, Annamayya describes the consequence or an after-effect of the alankara/adornment performed in first line( Example: the camphor fell off of His body, the aromatic paste melted down His cheeks, the jewelry shone)
3)  In the third line, Annamayya refers to a Sobriquet of Alamelmanga (example: Full-moon faced one, the elephant-gaited one, the woman as lustrous as lightning)
4) In the final line, Annamayya describes the scene( in first and second lines) using a simile that is directly related to the sobriquet of Alamelmanga( in third line). Example: moonlight poured down, elephant's temporin oozing from temples, cloud with lightning


 While MS Subbulakshmi's rendition is scintillating, it misses the third stanza.  You can find it here
The full rendition by Balakrishna Prasad can be found here


ఒకపరి కొకపరి వయ్యారమై |
మొకమున కళలెల్ల మొలచినట్లుండె ||
Okapari kokapari vayyaramai
mokhamuna kalalella molachinatlunde
Word-Word:
ఒకపరిokpRI=one time; కొకపరిkokapari=(okapari)once again; వయ్యారమైvayyaramai= becoming beauty/grace
మొకమునmokhamuna=on the face; కళలెల్లkalalella= all the qualities/arts; మొలచినట్లుండెmolachinatlunde (molachi+atlu+unde) =sprouted/ cropped+like that+was||
Meaning:
Once and again! as beauty/grace,
on the face, all the qualities seemed to have cropped.
Discussion:
This is yet another poem where Annamayya talks about the grace/beauty of Lord Venkateswara's face. But as usual, he doesnot let us know who the person is until last stanza. In this stanza, he starts off by saying that once again, the arts/qualities seemed to have cropped on the face as beauty/grace. This is a self explanatory stanza.
Interesting to note that Annamayya uses "molachinatlu" ("sprouted/cropped") to describe that the artful qualities srpung on the face.

జగదేకపతిమేన చల్లిన కర్పూరధూళి |
జిగికొని నలువంక చిందగాను |
మొగి చంద్రముఖి నురమున నిలిపెగాన |
పొగరు వెన్నెల దిగబోసి నట్లుండె ||
Word-Word
జగదేకపతిjagadekapathi(jagath+eka+pathi)= (world+one+Lord) the one lord of this world; మేనmena= hue; చల్లినchallina= sprinkled; కర్పూరధూళి karpura dhuli=camphor powder;|
జిగికొనిJigikoni= having sparkled; నలువంకnaluvanka=four directions; చిందగాను chindaganu= as it poured;
మొగిmogi= whole/total/together; చంద్రముఖిchandramukhi= the moon-faced; ఉరమునuramuna= on chest; నిలిపెగాన nilipegaanu=standing |
పొగరుpogaru=prideful; వెన్నెలvennela=moonlight; దిగబోసిdigabosi= to lower down; నట్లుండెnatlunde= seems as if;
Meaning:
The world's Lord's hue sprinkled camphor powder;
having become lustrous, poured in four directions;
The full-moon faced one, on his chest, as was standing;
the haughty moonlight seemed to have lowered.
Discussion:
This stanza is a marvel and filled with great poetic essence. I am skeptic about a few words at a couple of places in this stanza. It could that I am looking at it from a different perspective on this or that the lyrics I have are not correct. In the first line, "jagadekapathi meedaa" makes more sense and relevance than "Jagadekapathi mena". "Mena" means hue/color while "meeda" means upon. Annamayya in the first two lines presents a picturesque view of camphor powder sprinkling on the body, gaining lustre and then falling off of Lord's body. There are two descriptions that are amusing. First, that the camphor powder gained lustre/shine after falling on the Lord, and as they were falling off of his body, they shone. In the next two lines, Annamayya says that with the full-moon faced one(Lakshmi) established on His chest, seemed as if the haughty/prideful moonlight had lowered down its light on the Lord. The interesting point in these lines is the use of "pogaru vennela"(Proud moonlight) and "digabosi"(lowered). Annamayya emphasizes a couple of points by using these words. First, "pogaru vennela"(Proud moonlight) is used to describe that the moonlight is so proud of itself/himself and usually is in the sky. But such moonlight was humbled by the brightness/lustre of Lakshmi who was placed on the Lord's chest. By using the word "mogi chandramukhi"(full-moon faced) to describe Lakshmi, Annamayya has subtly brought out his poetic authority. The second point is that of using "digabosi"(lowered down). This refers to two things: the moonlight being humbled and also that the moonlight poured down its light onto the Lord. And hence when the lustrous camphor powder sprinkled off of the Lord's body, it seemed like moonlight pouring off of Him because of the moon-faced one on His chest.

పొరిమెరుగు చెక్కుల పూసిన తట్టుపునుగు |
కరగి ఇరుదెసల కారగాను |
కరిగమన విభుడు గనుక మోహమదము |
తొరిగి సామజసిరి తొలికినట్లుండె ||
Word-Word:
పొరిమెరుగుporimerugu(pori+merugu)=(exceedingly/strongly+ glitter) strongly glittering; చెక్కులchekkula= cheeks; పూసినpoosina=that applied; తట్టుపునుగుtattu punugu= (to strike+civet/perfume) |
కరగిkarigi= having melted; ఇరుదెసలirudesalu(iru+desalu)=(two+directions) in both directions; కారగానుkaaraganu= having spilled; |
కరిగమనkarigamana(kari+gamana)=(elephant+walk/gait)the lady with elephant-gait, Lakshmi ; విభుడుvibhudu= Lord; గనుకkanuka=because of that; మోహమదముmohamadamu(moha+madamu)=(infactuation+ passion)|
తొరిగిthoragi= lessened; సామజసిరిsamajasiri(samaja+siri)= (elephant+treasure)the juice or temporin exuding from the temples of elephant attributed to rut; తొలికిtholiki= rained; నట్లుండెnatlunde(atlu+unde)=(like that+was) it seemed like that ||
Meaning:
the exceedingly lustrous cheeks , when applied with civet(perfume);
having melted, in both directions spilled;
Because he is the Lord of the elephant-gaited one, his lustful passion
gushing as the elephant's temporin seemed to have rained.
Discussion:
The Lord is applied with aromatic paste on the cheeks as a part of the alankara. But it seemed to have melted and it started to run down his cheeks. Annamayya uses the simile of an elephant's temporin oozing out from its temples during musth.
I had to look for an elephant's behavior and the juices from elephant's temples in wikipedia. For reference, Wikipedia has a few pictures describing the process and also pictures of elephants in musth.
Coming back to the poem, Annamayya backs his simile with an indirect reasoning, that is reasonable only in poems :). So Annamayya says that since He is the husband of Lakshmi, who is described poetically to have the graceful elephant gait, it seemed as if the civet spilling out of his cheeks looked as if temporin was oozing out of the elephant's temples.
But this is an interesting fact about elephants and really amusing to be used in poems even though I have read similar similes especially in Hindi literature too.

మెరయ శ్రీవేంకటేశుమేన సింగారముగాను |
తరచైన సొమ్ములు ధరియించగా |
మెరుగు బోడి అలమేలు మంగయు తాను |
మెరుపు మేఘము గూడి మెరసినట్లుండె ||
Word-Word:
మెఱియmeriya=rock ; శ్రీవేంకటేశుSri Venkateshu(venkata+eesha)= Venkata's Lord; మేనmena=hue సింగారముగానుsingaramuganu= as ornaments |
తరచైనtarachaina= that was rare; సొమ్ములుsommulu= jewelry; ధరియించగాdharinchaga= as (he) wore; |
మెరుగుబోడిmeragubodi= a woman as lustrous/beautiful as a flash of lightning; అలమేలుalamelu=Lotus; మంగయుmanga= Lady; తానుthanu= and himself |
మెరుపుmerapu= lightning; మేఘముmeghamu=cloud; గూడిkudi=together; మెరసినట్లుండెmerasinatlunde (merasina+atlu+unde) = shine+ like that+was||
Meaning:
Lustrous Venkatesha, as ornaments,
very rare jewelry wore;
the lady lustrous like lightning, Alamelmanga herself,
lighting and cloud together shone, it seemed.
Discussion:
The Lord Venkatesha is adorned with jewelry. Annamayya says that it seemed as if the clouds shone with the lightning. Annamayya backs his simile by saying that Alamelmanga is herself lustrous like a lightning, (another sobriquet used in poems to describe women and their beauty).And so, the Lord who is usually dark like the cloud seemed to shine with the ornaments like lighting with clouds.

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

References:
[1]lyrics from http://godvenkateshwara.blogspot.com/2012/05/annamayya-keerthanas-okapari-kokapari_8866.html
[2]http://www.shivkumar.org/music/okapari.pdf
[3]http://sahityam.net/wiki/Okapari_kokapari
[4] http://en.wikipedia.org/wiki/Musth

ithade athadu kabolu..

As per the request of a reader, I am presenting this keerthana which is in praise of Hanuman and Rama and in one instance to Krishna. The scenario from the first stanza indicates that Annamayya must have composed this song in front of Rama and Hanuman idols. Annamayya compares the deeds of both the master(Rama) and his servant(Hanuman) that are equivalent but the cause or intention of the deeds are different. In my opinion, Annamayya indirectly hints at the irony that the servant(Hanuman) is slightly more magnificient than his Master(Rama) in most of the deeds. For example, in second stanza, Annamayya compares Rama's killing Ravana and Hanuman's killing MahiRavan. Rama killed Ravana because of a personal grudge, as we know Ravana kidnapped Rama's wife. While Hanuman killed/punished MahiRavan, Ravan's brother, just because Hanuman felt Mahiravan deserved punishment. Annamayya clearly mentions this distinction with the help of his adeptness in word usage.

Bala Krishna Prasad's rendition of the song is available, but is not on youtube.

ఇతడే యతడు కాబోలేలిక బంటును నైరి
మితిలేని రాఘవుడు మేటి హనుమంతుడు
itaDE yataDu kAbO lElika baMTunu nairi
mitilEni rAghavuDu mETi hanumaMtuDu
Word-Word
ఇతడేitaDE= he only; యతడుyataDu=that man only; కాబోలేలిక kabolelika(kabolu+elika)=(may be+ruled over) బంటునుbantunu=servant; నైరిneeri=one who is knowledgeable;
మితిలేనిmitileni=without limit; రాఘవుడుraghavudu= Raghava(Raghu dynasty's king); మేటిmeetu= heap, stack; హనుమంతుడుhanumanthudu= Hanuman;
Meaning:
He is that man only, it seems; who ruled over the servant, for knowledge
limitless  is Raghava; a heap is Hanumantha
Discussion:
The first stanza as usual here sets the tone.Seems like Annamayya is comparing the Lord and his servant, Rama and Hanuman in this poem. He starts off the stanza as if introducing someone of whom he has heard of but seeing for the first time. So he says, "He probably is "that man", the knowledgeable one who ruled over his servant." In the second line, he introduces his characters, the Limitless-knowledge endowed Rama and the knowledge-heap Hanuman. I'm going to assume that Annamayya used the adjectives describing Rama and Hanuman as referring to the knowledge they possessed. If Rama was an epitome of limitless knowledge, Hanuman was a huge heap of knowledge himself.

జలధి బంధించిదాటె చలపట్టి రాఘవుడు
అలరి వూరకే దాటె హనుమంతుడు
అలుకతో రావణుని యద తణచె నతడు
తలచి మైరావణుని దండించె నితడు
jaladhi baMdhiMchidATe chalapaTTi rAghavuDu
alari vUrakE dATe hanumaMtuDu
alukatO rAvaNuni yadataNache nataDu
talachi mairAvaNuni daMDiMche nitaDu
Word-Word:
జలధిjaladhi= ocean; బంధించిbandhinchi= having tied/controlled;దాటెdaaTe=crossed over; చలపట్టిchalapatti(chala+patti)= (unsteadiness????+hold)??????రాఘవుడుraghavudu= Raghava,  the descendent of Raghu dynasty;
అలరిalari= excited; వూరకేvurake= just like that;దాటెdate= crossed; హనుమంతుడుHanumanthudu= Hanuman
అలుకతోalukatho=with  displeasure; రావణునిRavanuni= of Ravana; అదటణచెadataneche (అదటు adatu+ అ ణుచె  anuche)=(Pride+suppress) suppressed the pride; నతడుnathadu=that man;
తలచిtalachi=by thought; మైరావణునిMahiravan= Ravan's brother; దండించెdandinche= punished; నితడుithadu=this man;
Meaning:
The ocean after being tied down/controlled, was crossed over  by Raghava
Excited, just like that , crossed Hanumantha
With anger, Ravana's chest broken by that man,
while by wishing, Mahi Ravan was punished by this man;
Discussion:
 I am not able to make a clear contextual meaning of "chalapatti" in the first line of this stanza. If it were చలపతి Chalapati, it would have meant Lakshmi's Husband. But the word is చలపట్టి which means to hold unsteadiness. But I'm not sure!! Any help in this regard would be appreciated.
Annamayya mentions a few facts about each Rama and Hanuman but indirectly seems to be indicating the greatness of Hanuman, the servant, over his master, Ram. While Rama had a reason for his acts of greatness, Hanuman did the same or equivalent acts just for by wishing. The first line describes how Rama had to first tie the ocean down, in other words, control its current/tides, before crossing the ocean.While Hanuman crossed the ocean just like that, out of his excitement.Similarly, Rama broke Ravana's chest because of a personal displeasure he had with Ravana. While Hanuman punished MahiRavan, Ravana's brother, just because he felt so.


కొండ వెల్లగించె తొల్లి గోవర్ధనుడతడు
కొండతో సంజీవి యెత్తె గోరి యితడు
గుండు గరచె నహల్య కొరకు సీతాపతి
గుండు గరగగ పాడె కోరి యితడు
koMDa vellagiMche tolli gOvardhanuDataDu
koMDatO saMjIvi yette gOri yitaDu
guMDu garache nahalya koraku sItApati
guMDu garagaga pADe kOri yitaDu
Word-Word:

కొండkoMDa= Mountain; వెల్లగించె vellagiMche= to remove/cast away;తొల్లిtolli=in the beginning; గోవర్ధనుడతడుgOvardhanuDataDu(Govardhanudu+athadu)=Govardhana mountain+that man;

కొండతోkoMDatO=with the mountain; సంజీవిsaMjIvi= sanjivi plant; యెత్తెyette=lifted; కోరిkOri= by wish; యితడుyitaDu=this man;

గుండుguMDu=stone; గరచెgarache= melted;నహల్యnahalya = Ahilya, the sage's wife;కొరకుkoraku=for sake of; సీతాపతిsItApati=Sita's husband;

గుండుguMDu=stone; కరగగా garagaga =until melted;పాడెpADe=sang; కోరిkOri=wishing;యితడుyitaDu=this man

Meaning:
The mountain was removed from  roots, the Goverdhan (mountian), by this man;
Along with the mountain, sanjivini was lifted by wish/will by this man;
The stone was melted for the sake of Ahilya by Sit's husband;
The stone until melted,  sung with will by this man.
Discussion:
This stanza is all about mountains and stones. While Krishna uplifted the mountain Govardhana, Hanuman too lifted the mountain for Sanjini plant. While Rama unknowingly, turned the stone to Ahilya, Hanuman sang until stone melted willingly. The story goes that Narada taught Hanuman to sing/music and Hanuman sang until the stone on which Narada sat, melted down[1].

అంజనాచలము మీద నతడు శ్రీవేంకటేశు
డంజనీ తనయుడాయ ననిలజుడు
కంజాప్తకులరామఘనుడు తానును దయా-
పుంజమాయ మంగాంబుధి హనుమంతు(డు
aMjanAchalamu mIda nataDu SrIvEMkaTESu
DaMjanI tanayuDAya nanilajuDu
kaMjAptakularAmaghanuDu tAnunu dayA
puMjamAya maMgAMbudhi hanumaMtu(Du
Word-Word

అంజనాచలముaMjanAchalamu = Anjana Mountain; మీదmIda= upon;నతడుnataDu=He (is); శ్రీవేంకటేశు SrIvEMkaTESudu= Sri Venkatesha;

అంజనీDaMjanI Anjani=Queen Anjani;తనయుడాయtanayuDAyaన(Tanayudu+ayena)=(son+he is) is the son; అనిలజుడుanilajuDu=son of wind( anilamu/aniludu=wind)

కంజాప్తkaMjApta(kanjamu+aptudu)=(Lotus+dear)dear to the Lotus/Lakshmi; కులkula=clan;రామ rAma=Rama pleasant;ఘనుడుghanuDu= the magnificient; తానునుtAnunu=of oneself; దయాdayA=mercy;

పుంజమాయpuMjamAya (punja+maya)=(heap+full) a collection full; మంగాంబుధిmaMgAMbudhi(manga+ambudhi)=(+ocean) ...???;హనుమంతుడుhanumaMtuDu

Meaning:
On Anajana Mountain, He is Sri Venkatesha;
Anjani's son he is , Son of Wind(Hanuman)
Dear to the Lotus/Lakshmi, the clan's Rama is the magnificient
By himself, merciful heap is the mangambudhi Hanumantha
Discussion:
This stanza is self explanatory. While one of the seven mountians
I did not find the exact translation of Mangambudhi. One refernce mentioned it to be a place but I do not know its significance or how that place got the name mangambudhi. Any help in this regard would be appreciated.

As always, comments and suggestions that would help in improving or better understanding are a big welcome.

References

[1]http://annamacharya-lyrics.blogspot.com/2008/05/496itade-yatadu-kabo-lelika.html
[2]http://en.wikipedia.org/wiki/Mahiravana
[3] Paluri Shankarnarayana, "Telugu-English Dictionary"

Chudaramma sathulara...

This is a bridal song, usually sung during the wedding ceremony of Andal with Venkatesha, basically describing the qualities of Lakshmi. Annamayya in the first stanza itself, makes it clear that he is urging all the friends(girlfriends) to sing bridal songs as the Lady who offered her garland (to Venkatesha) is going to get married. He later starts off the next stanza by saying that"She is Lakshmi herself" and then describes all the qualities of Lakshmi indirectly, by referring to a person/thing related to Lakshmi who/that is popularly known for that quality. This particular poetic style, is noteworthy. This style is commonly used in colloquial references/speech in current times but with a negative/jealous tinge.


ప:- చూడరమ్మ సతులారా సోబాన పాడరమ్మ
కూడున్నది పతి చూడి కుడుత నాంచారి
cUDaramma satulArA sObAna pADaramma
kUDunnadi pati cUDi kuDuta nAMcAri
Word-word:
చూడరమ్మcUDaramma=(chudara+amma) see, o mother/lady!lady;సతులారాsatulArA= all ladies, [Variation సతులాలాsathulala, should be సతులెల్ల sathulella(సతులు+ఎల్లా )= (ladies+all)all the ladies; ]సోబానsObAna= a marriage song ;పాడరమ్మpaadaramma= sing
కూడున్నదిkudunnadi= going to join; పతిpati= husband; చూడి కుడుత నాంచారిchudi kudutha nanchari= Lady (nanchari)whose ornaments(soodi), she offered(kudutha)(tamil)
Meaning:
 see O dear ladies,sing a marriage song
As (she is ) going to join her husband(in marriage), the Lady who offered her ornaments, (to the Lord)
Discussion:
Annamayya usually describes the topic of the poem/song he writes in the first stanza itself. So the first line indicates that this is a marriage song, that is being sung in praise of the bride,who offered her garland to Lord. Andal, with the intention of marrying Venkateshwara,  used to offer the Lord the garland she wore, everyday for puja. Annamayya calls upon all the ladies to sing the marriage song.
 Andal was a poetess herself and wrote two books, one being the famous Vaarnam Aiyram.

చ:- శ్రీమహాలక్ష్మియట సింగారాలకే మరుదు
కాముని తల్లియట చక్కదనాలకే మరుదు
సోముని తోబుట్టువట సొంపుకళలకేమరుదు
కోమలాంగి ఈ చూడి కుడుత నాంచారి
SrImahAlakShmiyaTa siMgArAlakE marudu kAmuni talliyaTa cakkadanAlakE marudu
sOmuni tObuTTuvaTa soMpukaLalakEmarudu kOmalAMgi I cUDi kuDuta nAMcAri
Word-word:
శ్రీమహాలక్ష్మిSrImahAlakShmi= sri maha Lakshmi ;యటata=they say; సింగారాలకేమరుదు siMgArAlakE marudu (Singaralaku+emi+arudu)=ornaments/embellishments+what+scarcity; కామునిkAmuni = Cupid; తల్లిtalli= mother; యటyaTa=they say; చక్కదనాలకేమరుదు cakkadanAlakEmarudu (cakkadanamulu +emi+arudu)=elegancy+what+scarcity; సోమునిsOmuni = Moon; తోబుట్టువట tObuTTuvaTa(thobutthuvu+ata)= sibling+they say; సొంపుకళలకేమరుదు soMpukaLalakEmarudu (sompu+kalalu+emi+arudu)=Grace+arts+what+ scarcity; కోమలాంగిkOmalAMgi = (tender+made of parts)tenderful;ఈee=this; చూడి కుడుత నాంచారిcUDi kuDuta nAMcAri= Lady who wore (garlands) before offering(tamil)
Meaning:
She is Sri Maha Lakshmi, they say, for ornaments/embellishment, what scarcity would there be?
Cupid's mother, they say, for elegancy, what scarcity?
Moon's sibling, they say,for grace and arts, what scarcity?
tenderful, is this Lady who offered her flowers.
Discussion:
Annamayya starts of with the first presumption/analogy he makes. People call Andal to be Sri Maha lakshmi herself. And Lakshmi is known for fortune. Hence he says that since people say that she is Lakshmi, then there is no scarcity of embellishments for her. With the first analogy, Lakshmi is supposed to be Cupid's(Kamadeva)  mother, during the Dwaparayuga, as Krishna's wife. Cupid is known for elegancy.
Lakshmi is supposed to have been born from the ksheersagar manthan(churning of the milky ocean) along with the moon. Hence, Moon is a sibling of Lakshmi. Moon is known for grace, with the curves in the cresent.
Andal decided in adolescence that she wanted to marry Venkateshwara. So Annamayya calls her tender.

చ:- కలశాబ్ధి కూతురట గంభీరలకే మరుదు
తలపలోక మాతయట దయ మరి ఏమరుదు
జలజనివాసినియట చల్లదనమేమరుదు
కొలదిమీర ఈ చూడి కుడుత నాంచారి
kalaSAbdhi kUturaTa gaMBIralakE marudu talapalOka mAtayaTa daya mari Emarudu
jalajanivAsiniyaTa calladanamEmarudu koladimIra I cUDi kuDuta nAMcAri
Word-word:
కలశాబ్ధిkalaSAbdhi = the milky ocean;కూతురటkUturaTa =daughter, they say;గంభీరలకేమరుదు gaMBIralakEmarudu (gambheeralaku+emi+arudu)=gravity/profound/deep+what+scarcity; తలపలోక talapalOka = thought/imaginary/illusionary+world;మాతయటmAta+yaTa= mother+they say,దయdaya = mercy; మరిmari =then; ఏమరుదుEmarudu=what scarcity?
జలజjalaja= Lotus; నివాసినియటnivAsini+yaTa = residing/living+they say;చల్లదనమేమరుదు calladanamEmarudu(calladanamu+emi+arudu)=coolness+what+scarcity?
కొలదిమీర koladimIra(koladi+meera)= limit/excellence+exceed; ఈee= this; చూడి కుడుత నాంచారి
Meaning:
The milky ocean's daughter (she is), they say, for gravity, what scarcity?
Of the thought/illusionary world,(she is) mother , they say, for mercy,then what scarcity?
Lotus residence, they say, for coolness, what scarcity?
(She is) limit/excellence exceeded (in everything), this lady who offered her embellishments.
Discussion:
An ocean, is supposed to be deep, with great gravity and profoundness. So Annamayya refers to the point that  since Maha Lakshmi was born from the milky ocean's(Ksheerasagar) churning, her father is the Ocean, so she must have the characteristic of gravity of the ocean.
Maya is a word usually used with the desires and illusionary world. Often Vishnu is refereed to be the creator of all maya(the father). Hence, Lakshmi would then be the mother of the illusionary world. Since she is the mother, she would be forgiving and mercyful.
Annamayya refers to her saying that she is always cool in temper, as she resides on the Lotus. Finally, with all these characteristics, she has nobody on the par of excellence. She surpassed excellence :).

చ:- అమరవందితయట అట్టీ మహిమ ఏమరుదు
అమౄతము చుట్టమట ఆనందాలకేమరుదు
తమితో శ్రీవేంకటేశు తానె వచ్చి పెండ్లాడె
కౌమెర వయస్సు ఈ చూడి కుడుత నాంచారి
ca:- amaravaMditayaTa aTTI mahima Emarudu amRutamu cuTTamaTa AnaMdAlakEmarudu
tamitO SrIvEMkaTESu thAne vacci peMDlADe kaumera vayassu I cUDi kuDuta nAMcAri
Word-word:
అమరamamra= immortals; వందితvandita= saluted,prayed; యటaTa= they say; అట్టీaTTI=such;మహిమmahima= miracle;ఏమరుదుEmarudu(emi+arudu)=what+scarcity?
అమౄతముamRutamu= elixir; చుట్టమటcuTTamaTa (chuttamu+ata)= relative+they say; ఆనందాలకేమరుదుAnaMdAlakEmarudu(Anandalaku+emi+arudu)=Happiness+what+scarcity
తమితోtamitO(thami+tho)=with love; శ్రీవేంకటేశుSrIvEMkaTESu =Lord Venkatesa; తానెthAne= himself;  వచ్చిvacci=came; పెండ్లాడెpeMDlADe= wed;
కౌమరkoumara= youth;వయస్సుvayassu= age; ఈ చూడి కుడుత నాంచారి
Meaning:
(she is) Immortals prayed one, they say,for such miracles what scarcity?
Elixir is a relative, they say, for happiness, what scarcity?
With love, Venkatesha, himself came and wedded;
this youth- aged, lady who offered her embellishment(garland)
Discussion:
The immortals or devatas salute her always. That would imply that she is miraculous.
Amrutha came out of the same Ksheersagar manthan(churning) from which Lakshmi herself appeared. That makes elixir/amrutham a relative. In actual sense it(elixir) would be a sibling, but Annamayya terms it as a "relative" probablybecause he has already said that the moon is the sibling of Lakshmi. elixir is supposed to remove all pain(physical) and hence the source of happiness.Lakshmi hence would possess the quality of her distant relative and cause happiness.
Finally, since this is a bridal song, Annamayya ends the poem with reference to her husband, Venkatesha, and the lore of their happiness. So Venkatesha himself came down to marry this young lady who offered her embellishment(garland).



References
[1]http://annamacharyulu.blogspot.com/2007/04/chudaramma-satulara.html
[2]Lyrics from 

anni mantramulu...

This is a straight forward poem mentioning of about the different forms of Vishnu mantramu(chant) and how they came into existence due to their significance related to a devotee. Most of the poem needs little to no explanation.



అన్ని మంత్రములు ఇందె ఆవహించెను - వెన్నతో నాకు గలిగె వేంకటేశు మంత్రము
anni maMtramulu iMde aavahiMchenu - vennatO naaku galige vaeMkaTaeSu maMtramu
Word-word:
అన్నిanni= all; మంత్రములుmantramulu= chants; ఇందె inde= from this;ఆవహించెనుavahinchenu= to enter/possess; - వెన్నతో vennetho= with butter;నాకుnaaku= to me; గలిగెkalige= got,obtained; వేంకటేశుventateshu= Venkata's; మంత్రముmantramu= chant.
Meaning:
All the chants, from Him (only) came into existence;
With butter , to me, came, Venkatesha's chant.
Discussion:
The second line might mean that Annamayya learnt theVenkatesha's Chant from his childhood as young as when infants are fed butter, evn before feeding solid food. Apparently, his mother must have taught him Venkatesha's chant. Another possible reference(less likely) could be to that of for him chanting Vekatesha's name was as easy as eating butter.

నారదుడు జపియించె నారాయణ మంత్రము - చేరె ప్రహ్లాదుడు నారసింహ మంత్రము
కోరి విభీషణుడు చేకొనె రామ మంత్రము - వేరెనాకు గలిగె వేంకటేశు మంత్రము
naaraduDu japiyiMche naaraayaNa maMtramu - chaere prahlaaduDu naarasiMha maMtramu
kOri vibheeshaNuDu chaekone raama maMtramu - vaerenaaku galige vaeMkaTaeSu maMtramu
Word-Word:
 నారదుడుNaradudu= Narada; జపియించెjapinche= chanted; నారాయణNarayana= Narayana's; మంత్రము mantramu= chant;- చేరెchere= reached; ప్రహ్లాదుడుPrahladudu= Prahlada; నారసింహNarasinha= Narasimha, the man-lion form; మంత్రము mantramu=chant;కోరిkori= as wished; విభీషణుడు vibhishanudu= Vibhishana, Ravan's brother;చేకొనెchekone= obtained; రామrama= Rama; మంత్రము mantramu= chant;- వేరెvere= different;నాకుnaaku= to me; గలిగె kalige= obtained; వేంకటేశు Venkateshu = Venkatesha's; మంత్రముmantramu= chant.
Meaning:
Narada chanted Narayana chant, the Narsimha chant reached Prahlada.
As wished, Vibhishana obtained Rama's chant. To me differently came Venkatesha's chant.

రంగగు వాసుదేవ మంత్రము ధృవుండు జపించె - అంగవించె కృష్ణ మంత్రము అర్జునుడు
ముంగిట విష్ణు మంత్రము మొగిశుకుడు పఠించె - వింగడమై నాకు నబ్బె వేంకటేశు మంత్రము
raMgagu vaasudaeva maMtramu dhRvuMDu japiMche - aMgaviMche kRshNa maMtramu arjunuDu
muMgiTa vishNu maMtramu mogiSukuDu paThiMche - viMgaDamai naaku nabbe vaeMkaTaeSu maMtramu

Word-Word:

రంగగుrangagu= వాసుదేవvasudeva= Vasudeva; మంత్రముmantramu= chant; ధృవుండుDhruvudu= Dhruva; జపించెjapinche= chanted; - అంగవించెangavinche(anga+inchu)= (body part+became)to become as part(of body), possessed; కృష్ణKrishna= Krishna; మంత్రముmantramu= chant; అర్జునుడుarjunudu= Arjuna;
ముంగిటmungita= threshold, front-yard; విష్ణుVishnu= Vishnu's; మంత్రముmantramu= chant; మొగి= whole; శుకుడుShukudu=SHuka; పఠించెpathinche= read; - వింగడమైvingadamai= beautiful,separate/exclusive; నాకుnaaku= to me; aబ్బెabbe= to come into one's enjoyment reach; వేంకటేశుVenkateshu= Venkatesha's; మంత్రముmantramu= chant;
Meaning:
Vasudeva's chant was chanted by Druva, Arjuna was possessed( have become as part of body) by Krishna's chant.
On front yard, Vishnu's chant Shuka read; exclusively to me came within my joyful reach, Venkatesha's chant
Discussion:
We know of Dhruva, and  Arjuna. Shuka is a new character.Well, according to Wikipedia, Shuka was the son of Vyasa, the original narrator of Bhagavad Purana. Shuka was considered to have attained higher spiritual enlightenment than Vyasa himself. I am always taken by surprise by Annamayya's choice of references, characters, and ofcourse words.

కెల్ల ఇందిర;నాథుడె గుఱి - పన్నిన దిదియే పరబ్రహ్మ మంత్రము
నన్ను గావగలిగేబో నాకు గురుడియ్యగాను - వెన్నెల వంటిది శ్రీవేంకటేశు మంత్రము

inni maMtramula kella iMdiranaathuDe gu~ri - pannina didiyae parabrahma maMtramu
nannu gaavagaligaebO naaku guruDiyyagaanu - vennela vaMTidi SreevaeMkaTaeSu maMtramu
Word-Word

ఇన్నిinni= these many; మంత్రములmantramula= chants;కెల్ల=to all; ఇందిరIndira= Lotus;నాథుడెnathude= Lord,master; గుఱిGuri= target; పన్నినpannina=  schemed;దిదియేidiye= this only;పరబ్రహ్మparabrahma= supreme knowledge; మంత్రముmantramu= chant;
నన్నుnannu= to me; గావgaava= to protect;గలిగేkalige= that which contains;బో నాకుnaaku= to me; గురుడియ్యగానుgurudiyyaganu=Gurudu+iyyaganu=teacher+as given ;వెన్నెలVennela= Moonlight; వంటిదిvantidi= equivalent; శ్రీవేంకటేశు Sri Venkateshu= Sri Venkatesha's; మంత్రముmantramu= chant

Meaning:
With all, these (many) chants, (it seems) as if  The Lord of Lotus/Lakshmi, targeted as a scheme; this is the supreme knowledge giving chant.
To me, that can protect came to me as given by (my) teacher, equivalent to moonlight, is Venkatesha's chant.

References:
[1] Paluri ShankarNarayan, Telugu to English dictionary.
[2] lyrics from http://annamacharya-lyrics.blogspot.com/2006/09/12anni-mantramulu.html

emuko

This is a romantic piece(shrungara rasa) by Annamayya that is an example of his poetic skills in describing the Lady's state of appearance after a copulation encounter with her husband,Lord Venkatapathi.The subtleties in describing the theme and also the format in which he brings it out is commendably noteworthy. An interesting thing is that Annamayya does not mention who the Lady of this song is. As usual, it is in the last stanza we know that the Lord is Thiru Venkata's Lord. So the Lady of this poem could be either of his two wives, Lakshmi/Padmavathi or Bhoodevi.
This song has an interesting format. Each stanza has, first, an observation,secondly, a first premise and then finally, a second premise with contextual explanations.In this song, the point of view is that of the (girl)friends of the Lady and conversation with the other girl friends on the appearance of the Lady, mostly without the Lady hearing this conversation. The friend(Annamayya) notices/observes various things about the Lady and the first premise made, is ended with urging the other girlfriends to think/deduce/imagine the cause of such observation.The second premise he makes is given with greater details and explanation about the situation which the Lady must have gone through. He ends each stanza with "isn't it?", indicating that he is just assuming things (and not sure) and also leaving it open ended for the other friends to give in their thoughts too!
 Most renditions of this song seem to not have the third stanza at all. I'm surprised!

A good rendition of this song by Lakshmi Narayan Chintapalli (without the third stanza) can be found here.

ఏముకో చిగురుటధరమున - ఎడనెడ కస్తూ రి నిండెను
భామిని విభునకు రాసిన - పత్రిక కాదు కదా
emuko chiguruTa daramuna -edaneda kasthuri nindenu
bhamini vibhunaku rasina patrika kadu kada
Word-Word:
ఏee= which;ముకోmuko= to exert strain; చిగురుటchiguruta= tender/delicate; అధరమునadharamuna=on the lips - ఎడeda=spot/place;నెడ=that place; కస్తూరిkasthuri=musk, (red color?); నిండెనుnindenu= filled in;
భామినిbhamini= the lady; విభునకుvibhunaku=to the Lord; రాసినrasina= written; పత్రికpatrika=letter; కాదుkadu=not; కదాkada=is it not?
Meaning:
What force!On the tender lips, at places here & there, fragrance is filled!
The lady, to her Lord, must have written a letter, isn't it?
Discussion:
The first stanza has only two lines and an observation and one premise only unlike the next stanzas where two premises are presented.
The first observation is that the tender lips are filled with the Kasthuri(musk), here and there. Kasthuri is musk, a fragrance used in perfumes. Apparently, the first color of the powder is reddish brown that later changes to black. Kasthuri is used with sandalwood and the other smears(thilakam) to give fragrance. I believe that in this line, Annamayya is actually refering to the fragrance that smeared when the Lady wrote a letter to the Lord.
The premise presented is that it must be an direct letter written by the Lady to her Lord.The "isn't it" after the line is the that the poet is making an assumption and wants to verify it. There is a lot that we can read between the lines in this stanza, but Annamayya leaves it to the listener's discretion by his "isn't it?" question.
...
కలికి చకోరాక్షికి కడ - కన్నులు కెంపై తోచెనే
చెలువంబిప్పటిదేమో - చింతింపరే చలులు
నలువున ప్రాణేశ్వరుపై - నాటిన ఆ కొనచూపులు
నిలువుగపెరుకగనంటిన - నెత్తురు కాదుకదా
Kaliki chakorakshiki Kada Kannulu Kempai tochina
Cheluvambippudidemo chintimpare chelulu.
Naluvuna praneshwarupai natina aa kona choopulu
Nilovuna perukaga antina netturu kadukada ll
Word-Word
కలికిkaliki= beautiful; చకోరాక్షికిchakorakshiki(chakora+akshi+ki)=(Bird Chakora+eyed+to)to the ChakoraBird eyed, కడkada=place/vicinity; కన్నులుkannulu= eyes; కెంపైkempai=become red/ruby తోచెనేthochene= has appeared/ seems like
చెలువవంబిప్పటిcheluvamaba+appati= a beautiful woman's+of that time; చింతింపరేchintinpare=try to think; చలులుchelulu= (girl)friends;
నలువునnaluvuna=beautiful; ప్రాణేశ్వరుపైpraneswarunipai=on Lord,(Master of life) ,నాటినnatina=sown, ఆ కొనkona= corner; చూపులుchupulu= sight/looks;
నిలువుగniluvuga=uprightly; పెరుకగperukaga=to pull out from roots, నంటినantina= to stick; - నెత్తురుnetthuru=blood; కాదుకదాKadu kada(kadu+kada)= (not+is it) Is it not?
Meaning:
To the beautiful Chakora-Bird-like-eyed one, in the vicinity of the eyes, have become red; it seems/appears.
Of the beautiful woman's previous arrow/dart(indication), is it? Try to think (girl)friends!
Gracefully, upon the Lord, having sown those corner looks,
Uprightly pulling them from roots, has smeared the blood, is it not?
Discussion:
This stanza is self explanatory. I like the way Annamayya describes the second premise in this stanza that the redness in her eyes is actually blood in her veins when she abruptly uproots her eyes from her Lord. A simile of sowing and uprooting to having set sight and looking away from the Lord is one of the best similes, I have read.

పడతికి చనుగవ మెరుగులు - పైపై పయ్యెద వెలుపల
కడుమించిన విధమేమో - కనుగొనరే చెలులు
ఉడుగని వేడుకతో ప్రియు - డొత్తి న నఖ శశి రేఖలు
వెడలగ వేసవి కాలపు -వెన్నెల కాదు కదా

Padatiki chanugava merugulu pai pai payyeda velupala
Kaduminchina vidha memo kanugonare chelulu
Udugani vedukato priyudottina nakha shashi rekhalu
Vedalaga vesavi kalapu vennela kadu kada ll..
Word-Word
పడతికిpadathiki= to the woman; చెణుకవchanukava= of a tiny particle; మెరుగులుmerugulu= glitter; పైపైpaipai= over the top; పయ్యెదpayyada=the garment over shoulder to cover a women's breast; వెలుపలvelupala= outside;
కడుkadu= great; మించినminchina=over the limit/excess; విధమేమోvidhamemo(Vidhamu+emo)=a way+is it; కనుగొనరేkanugonare=try to find out; చెలులుchelulu= (girl) friends
ఉడుగనిudugani(udugu+kaani)=(cease+not) unceasable; వేడుకతోvedukatho=with grandeur; ప్రియుడొత్తిన priyudotthina(Priyudu+otthina)=Lover+having pressed/scraped; నఖnakha= nails; శశి రేఖలుsashi rekha= moon light-lines(rays)
వెడలగvedalaga= as set forth; వేసవిvesavi=summer; కాలపుkalapu=time;వెన్నెలvennala=moonlight; కాదుkadu= not; కదాkada=is it?
Meaning:
To the lady, glitter of a tiny particle over the top of the garment, on the outside.
Is it a way greatness have exceeded? Try to find out, friends!
With unceasable grandeur, her lover must  have scraped, and with nails, those-moonlight like lines(rays)
must have been set forth as the summertime's moonlight. Isn't it?
Discussion:
So the observation is that there is something glittering on the Lady's garment worn over the chest. The very first premise is that it is a way where her breasts must have blossomed. The second premise is that it must be the moon-light like nail marks set forth by her lover's pressing/scraping, that are manifesting out as the summertime's moonlight.

ముద్దియ చెక్కుల కెలకుల - ముత్యపు జల్లుల చేర్పులు
ఒద్దిక లాగు లివేమో - ఊహింపరే చెలులు
గద్దరి తిరువేంకటపతి - కౌగిటి అధరామృతముల
అద్దిన సురతపు చెమటల - అందము కాదుకదా
Muddiya chekkula Kelakula mutyapu jallula cherpula
Voddika lagulivemo voohimpare chelulu
Gaddari Tiruvenkatapathi kamini vadanambujamuna
Addina suratapu chematala andamu kadukada ll
Word-Word
ముద్దియmuddiya=of kisses/lovely; చెక్కులchekkula= of the cheeks; కెలకుల= of the stir/mix/side; ముత్యపుmutyapu=of pearls; జల్లులjallula=drops/showers; చేర్పులు=nearness
ఒద్దికoddika=union; లాగు లివేమో lagulivemo(lagulu+ivi+emo) =pulling/exertions+this+ may be; ఊహింపరేoohimpare= try to imagine; చెలులుchelulu= girl friends
గద్దరిgaddari=of the Kite(Gadda); తిరువేంకటపతిTiru venkatapathi=ThiruVenkata's Lord's;  కౌగిటిkaugiti= of embrace; అధరామృతములadharaamruthamula= (Lip+nectar), saliva
అద్దినaddina=having dipped; సురతపుsuratapu=copulation; చెమటలchematala=of sweat; అందముandamu= beauty; కాదుకదా
Meaning:
OF the lovely cheeks side, pearls-shower nearness
 the union ,try to imagine, friends,
Of the Kite, Thiru Venkata Lord's, embraced lip nectar
dipped with copulation sweat's beauty, isn't it?
Discussion:
The observation is that the Lady's lovely cheeks seem to have pearl-like drops on the sideand the first premise , that could have been the exertions/pullings during union. The second premise is that the Thiru Venka's Lord, who rides the Kite, must have embraced. During that embrace, when He kissed the Lady,His lipnectar(saliva) dipped in His sweat from copulation on his upper lip must have been on her cheeks. The pearl-like drops must be the sweat's beauty!!


References:

[1]http://annamayya-u.blogspot.com/2009/05/emoko-chiguru-tadharamuna.html
[2] Paluri Shankarnarayana, " Telugu to English dictionary"
[3]http://www.youtube.com/watch?v=3GpBzeuijLA

alara chanchalamaina...

Annamayya once again illustrates his adept and grip over the Telugu language by presenting this keerthana about Lord Venkateswara's swing.  The theme of this keerthan is swing and so every sentence ends with "swing". He makes this more pleasant by making it sound like a lullaby that gives out the essence of life with a higher intellectual description, atleast in the first few stanzas.

Priya sisters rendition of the song can be found here.

అలర చంచలమైన ఆత్మలందుండ నీ యలవాటు చేసె నీవుయ్యాల
పలుమారు నుఛ్ఛ్వాస పవనమందుండ నీ భావంబు దెలిపె నీ వుయ్యాల
alara chaMchalamaina aatmalaMduMDa nee yalavaaTu chaese neevuyyaala
palumaaru nuChChvaasa pavanamaMduMDa nee bhaavaMbu delipe nee vuyyaala

Word-Word:
అలరalara=to blossom/shine; చంచలమైనchanchalamaina(chanchalamu+aina)= transient +that which is; ఆత్మలందుండ నీaatmalandundani(atmala+andu+undani)=in soul+in+present; యలవాటుalavatu=habituated; చేసెchese=made/done; నీnee= your;వుయ్యాలvuyyala=swing;
పలుమారుpalu maru=(many times; నుఛ్ఛ్వాసuchchvasa=breath/consolation; పవనpavanamu= wind; మందుండandunda=present inside; నీnee=your; భావంబుbhavambu=intention/purpose; దెలిపెtelipe=to inform/tell; నీnee=your; వుయ్యాలvuyyala=swing.
Meaning:
The blooming transience present in the souls is habituated to you by your swing;
Many times, present in the breating air, your intention/purpose tells, your swing.
Discussion:
 There are two aspects in each sentence. Lets look at the first sentence. Firstly Annamayya tells us the transient/changing nature present in the soul that is always blooming. So the change is always blooming and new. To that transience, according to Annamayya, the swing brings out steadiness by habituating/ accustoming the soul to the Lord. So in other words, Annamayya is describing how the Lord's swinging ceremony makes everyone to focus on the Lord.
The second sentence starts off with the breathing air. We breathe every time but it is only sometimes that we think of it or focus on it. So Annamayya says that in that breathing air, the whole feeling/purpose of the Lord is present. According to him, that feeling/purpose is sensed /taught by the "swing". There are a lot of things common with breathing and the swinging. They are rhythmic and they involve air.  As we know, focusing on breathing is a meditation technique too.

ఉదాయాస్త శైలంబు లొనర కంభములైన వుడుమండలము మోచె నుయ్యాల
అదన ఆకాశపదము అడ్డౌదూలంబైన అఖిలంబు నిండె నీ వుయ్యాల
udaayaasta SailaMbu lonara kaMbhamulaina buDumaMDalamu mOche nuyyaala
adana aakaaSapadamu aDDaudoolaMbaina akhilaMbu niMDe nee buyyaala
Word-Word:
ఉదాయాస్తudayastha=(udaya+astha=morning+end) sunrise to sunset; శైలంబుshailambu=on mountain; లొనరlona=inside; కంభములైనkambhamulaina(kambhamulu+aina)=vertical columns+to be; వుడుvuduvu= star; మండలముmandalamu=galaxy; మోచెmoche=to bear; నుయ్యాలvuyyala=swing;
అదనadana=excess; ఆకాశaakasha=sky;పదముpadam=foot; అడ్డౌadda=cross/transverse;దూలంబైన doolambaina (doolambu+aina)=beam+that is; అఖిలంబుakhilambu= all; నిండెninde=to fill; నీnee=your; వుయ్యాలvuyyala= swing.

Meaning:
On the  inside of  the sunrise and sunset like mountains, as  vertical column( is your swing), the starry galaxy is bore by your swing.
The excessive sky's feet having become the cross beam, the entire space is filled by your swing..
Discussion:
This stanza is a little tricky to understand with the words Annamayya uses. I'm confused as to why he used "udayastha shailambu". I hope I got the words right! Any help would be appreciated. But from one of the comments in this post, I realised that, the play of words, especially the prepositions should be right to get it. Here is what I infer....On the inside of the mountains, formed by sunrise and sunset on both sides, as vertical columns, is the swing, that bears the galaxies.  I guess this is confusing because there is a simile in a simile :). The first simile is that mountains are the vertical columns of the swing. The simile in the simile is that the mountains are not actual mountains but the "sun rise and sunset". That means that in between the sunrise and sunset is the swing. And we know that in between the sunrise and sun set is the "day and night", but Annamayya says that the swing is inbetween(lonara) ,thus refering to day and night as the swinging from one side to another.
The second line presents an interesting fact, that Annamayya knew/believed, during 15 century; that the sky is limitless. So he uses "sky's feet " as the  cross beam. Though he is not completely right technically in describing that, this is a poem and artistic liberty should be credited.

పదిలముగ వేదములు బంగారు చేరులై పట్టివెరపై తోచెనుయ్యాల
వదలకిటు ధర్మదేవత పీఠమై మిగుల వర్ణింప నరుదాయె వుయ్యాల
padilamuga vaedamulu baMgaaru chaerulai paTTiverapai tOchenuyyaala
vadalakiTu dharmadaevata peeThamai migula varNiMpa narudaaye vuyyaala
Word-Word:
పదిలముగpadilamuga=with caution/care; వేదములుvedamulu=the Vedas; బంగారుbangaru= golden; చేరులై cherulai=to be near;పట్టిpatti=hold/on account of;వెరపైverapai=vera+pai=fear/surprise+on; తోచెtoche= to push; నుయ్యాలvuyyala= swing;
వదలకిటుvadlakitu(vadalaku+itu)=don't leave+this way; ధర్మdharma= the rules of law/Dharma;దేవతdevatha=god; పీఠమైpeethamu= a lofty seat; మిగులmigula=to leave/vacant/ the remaining; వర్ణింపvarnimpa= to describe; నరుదాయెarudaye(arudu+aye)= scarce+tobe; వుయ్యాలvuyyala=swing;
Meaning:
With caution, the Vedas, as the golden near ones/kin, hold and with fear push your swing;
Without leaving this way, the Dharma God having become the seat, the rest is too little to describe your swing...
Discussion:
 In this stanza, Annamayya describes how the Lord is swung by Vedas and Dharma. Annamayya describes how the Vedas, being the nearest ones to the Lord, hold the swing with caution and with fear, push it. This basically describes the swinging method. One has to cautiously hold the swing when it comes back and push it. There is always fear if the push is forceful to knock the person off the swing. The Dharma or law is the seat, that does not leave, and with these two(vedas and the dharma), everything else is too little to describe the swing.

మేలు కట్లయి మీకు మేఘమండలమెల్ల మెరుగునకు మెరుగాయె వుయ్యాల
నీలశైలము వంటి నీ మేని కాంతికి నిజమైన తొడవాయె వుయ్యాల
maelu kaTlayi meeku maeghamaNNalamella merugunaku merugaaye vuyyaala
neelaSailamu vaMTi nee maeni kaaMtiki nijamaina toDavaaye vuyyaala
Word-Word:
మేలుకట్లయిmelukatlayi(melukattu+ayi)=(acanopy+become)becoming a canopy; మీకుmeeku= to you; మేఘమండలమెల్లmeghamandalammella(megha+mandalamu+ella)=the cloud sphere+all) all the cloud sphere/stratosphere; మెరుగునకుmerugunaku= for brilliance/shine/advantage; మెరుగాయెmerugaye= have become brilliant/advantageous/to take credit; వుయ్యాలvuyyala= swing;
నీలశైలముneelashilamu(neela+shailamu)=blue+mountain; వంటిvanti= like/similar; నీnee=your; మేనిmeni=brilliance/lustre; కాంతికిkanthiki= to the light/illuminous; నిజమైనnijamaina= truthfully; తొడవాయెthodavaye (thoda+aye)=ornament+ has become; వుయ్యాల
Meaning:
Having become a canopy to you, all the cloud-region for brilliance sake have become brilliant
For the blue-mountain-like your brilliance's-lustre/light,   the true ornament has your swing become.
Discussion:
Remember that Annamayya has already described the sky as the cross beam for the swing. He cleverly describes that the clouds form canopy or a shelter. The Lord's lustre is blue, like the blue mountain. To such lustre, the swing is like an ornament.

పాలిండ్లు కదలగా పయ్యదలు రాపాడ భామినులు వడినూచు వుయ్యాల
వోలి బ్రహ్మాణ్డములు వొరుగునో యని భీతి నొయ్య నొయ్యనైరి వూచిరుయ్యాల
paaliMDlu kadalagaa payyadalu raapaaDa bhaaminulu vaDinoochu vuyyaala
vOli brahmaaNDamulu vorugunO yani bheeti noyya noyyanairi voochiruyyaala
Word-Word:
పాలిండ్లుpaalindlu=breasts; కదలగాkadalaga=as moved; పయ్యదలుpayyadalu=the garment over the breast; రాపాడraapadu= rub against each other; భామినులుbhaminulu= the ladies; వడినూచుvadinoochu=quickly perform/acted; వుయ్యాల
వోలిooli=a line; బ్రహ్మాణ్డములుbhrahmandamu= the universe; వొరుగునోorugunoo=will it bend?;  యనిyani=as if; భీతిbheethi= fear; నొయ్యoyyana=slowly/gently; నొయ్యనైరిoyyanairi(oyyana+airi)= (gentle+become)have become gentle; వూచి voochi= to rock (swing);రుయ్యాల
Meaning:
As the breasts moved and the upper garment rubbed over them, the ladies quickly acted(consciously adjust?) - (all this caused) by the swing
The lined universe as if will bend/fall, with (such) fear, slowly becoming gentle, rocked/swung the swing...
Discussion:
In this stanza, Annamayya shifts his focus from describing the swing to describing the scene with Lord's two wives swinging in the first line.The universe, fearing that it were falling, became consciously gentle as the swing was rocked.

కమలకును భూసతికి కదలు కదలకు మిమ్ము కౌగలింపగ జేసె నుయ్యాల
అమరాంగనలకు నీ హావ భావ విలాస మందంద చూపె నీ వుయ్యాల
kamalakunu bhoosatiki kadalu kadalaku mimmu kaugaliMpaga jaese nuyyaala
amaraaMganalaku nee haasa bhaava vilaasa maMdaMda choope nee vuyyaala
Word-Word:
కమలకునుkamalakuni= to Kamala(Lakshmi); భూసతికిbhoosathiki= to Earth-lady (bhoodevi); కదలుkadalu= to move; కదలకుkadalaku=not moving;  మిమ్ముmimmu= you; కౌగలింపగkouliginpa= to embrace; జేసెchese= to act/make; నుయ్యాలnuyyala= swing;
అమరాంగనలకుamarangulaku=properlyfit ones; నీnee=your; హావhaava=amorous gesture; భావbhava= meaning; విలాస మందందvilasamu+andanda= (affluence+here and there); చూపెchoope= shows; నీnee= your; వుయ్యాలvuyyala=swing.
Meaning:
To the moving Lakshmi and Bhoodevi,  the unmoving/steady you are made to be embraced, by the swing;
To the properly fit ones, your gestures, meaning, extravagance  here and there is shown by your swing
Discussion:
 The Lord as the caring husband is brought forth by the swing when his wives cling on to the steady Lord as they swing. This is a gesture that all unsteady minds can cling on to the steady Lord to prevent from falling.

కమలాసనాదులకు కన్నులకు పండుగై గణుతింప నరుదాయె వుయ్యాల
కమనీయ మూర్తి వేంకటశైలపతి నీకు కడువేడుకై వుండె వుయ్యాల
kamalaasanaadulaku kannulaku paMDugai gaNutiMpa narudaaye vuyyaala
kamaneeya moorti vaeMkaTaSailapati neeku kaDuvaeDukai vuMDe vuyyaala
Word-Word:
కమలాసనాదులకుkamalasanaadulaki(kamala+asana+nadhudu)=(Lotus+seated+Lord)Brahma; కన్నులకుkannulaku= to the eyes; పండుగైpandugai= as feastival; గణుతింపganuthimpa=praise; నరుదాయెarudaye=(scarce/little+have become)have become little;  వుయ్యాలvuyyala= swing;
కమనీయkamaneeya=charming; మూర్తిmoorthi=idol; వేంకటశైలVenkata+shaila=Venkata mountain;పతిpathi= master/lord; నీకుneeku=to you; కడుkadu=great;వేడుకైvedukai= as an event; వుండెvunde= stays; వుయ్యాలvuyyala=swing
Meaning:
To Brahma and all eyes, having become a festival, your swing becomes praise-defecit,
To the charming personality of Venkata mountain's Lord, to you, this swing happens to be a great event/function.

As always, comments and suggestions to help improve the understanding of this keerthana are welcome.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/83bamdi-virichi_23.html
[2] Telugu to English Dictionary by Paluri Sankarnarayana.

jo achytananda jo jo mukunda

This is the most popular lullaby for the Lord describing his childhood leelas during Krishna avatar. I can bet that every Telugu-speaking family must have heard atleast a few stanzas from this song. Lullabies are usually sung to infants and young children, serving as the soothing songs telling bedtime stories so that they sleep with good thoughts. This particular one is different because, Annamayya is telling the story of Lord Krishna to the Lord himself as Lord Venkateswara! Another interesting aspect is that Annamayya describes the episodes/leelas, sometimes from first person perspective, as a Gopika. Following are two different variations of the song in different raagas.
Priya sisters rendition of the song in Neelambari(?) raga , click here

MS Subbalakshmi's rendition of the same song in Kapi(?) raga , click here

జో అచ్యుతానంద జోజో ముకుందా రావె పరమానంనద , రామ గోవిందా జోజో జోజో
P: jO achyutAnanda jO jO mukundA rAvE paramAnanda rAma gOvinda
Word-Word
జో jo=sleep, a syllable that is used for lullabys; అచ్యుతానంద Achyutha+ananda=eternal+happiness/bliss;  జోజో= sleep sleep; ముకుందాMukunda=a precious stone/name of Vishnu; రావెraave= come dear; పరమానంనదParamaananda= the supreme bliss; రామ raama=pleasant / Rama, king of Ayodhya; గోవిందాGovinda=Govinda; జోజో జోజో
Meaning:
Sleep (dear) Eternally blissful one!Sleep (dear) Vishnu!O, Supreme bliss come to pleasant Govinda!! Sleep ....
Discussion:
The word "Rama' when used as an adjective, actually means pleasant. while the noun is for the King of Ayodhya. I guess Rama was named so because he was pleasant/pleasing in appearance and behavior!
Annamayya refers to sleep as supreme bliss here.

... నందునింటనుజేరి నయముమీరంగా
చంద్రవదనలు నీకు సేవచేయంగా
అందముగ వారిండ్ల ఆడుచుండంగా
మందలకు దొంగ మా ముద్దురంగా జోజో జోజో...
C1. nanduninTanucEri nayamu mIranga candravadanalu nIku sEva cEyanga
andamuga vArinDla aaDucunDangA mandalaku donga mA muddu ranga
Word-Word
 నందునిNanduni=Nanda's; ఇంటనుintanu=house; జేరిcheri= to have come; నయముnayamu= benefit, morality,justice;మీరంగాmeeranga= having surpassed; చంద్రChandra= Moon;వదనలుvadanalu= faced; నీకుneeku= to you; సేవseva=service; చేయంగాcheyanga= having done; అందముగandamuga= beautifully; వారిండ్లvaarindla= in their houses; ఆడుచుండంగా aaduchundanga= while playing;మందలకుmandalaku=herd ; దొంగdonga= thief; మాmaa= our; ముద్దుmuddu= lovely/ kiss-able; రంగా ranga=Colored man, Krishna;
Meaning:
Having come to Nanda's house, (you) even having surpassed the morality/dignity;  as the moon-faced ones  served you, beautifully played in their houses; the thief in the herd is our lovable Colored Krishna!
Discussion:
The line "mandalaku donga" means the thief among the herd. As we know, a herd is used with cows(animals). Annamayya refers to the cow herd and says He is the thief of the cow-herd!

పాలవారాశిలో పవళించినావు,
బాలుగా మునులుకు అభయమిచ్చినావు,
మేలుగా వసుదేవుకుదయించినావు,
బాలుడై ఉండి గోపాలుడైనావూ జోజో జోజో...
pAla vArASi lO pavvaLincinAvu bAlugA munulaka bhayamiccinAvu
mElugA vasudEvukudayincinAvu bAluDai yunDi gOpAluDainAvu
Word-Word
పాలpaala= milk;వారాశిలోvarasilo=ocean; పవళించినావు=you slept; బాలుగాbaaluga= as a boy; మునులకుmunulaku= to sages; అభయముabhayamu=protection from fear; ఇచ్చినావు= you gave;మేలుగా meluga= for safety; వసుదేవుకుvasudevuku=to Vasudeva;ఉదయించినావుudayinchiavu= you dawned; బాలుడై baaludai=as boy; ఉండిundi=being/ present; గోపాలుడైనావూgopladudainavu= gopaludu+ainavu= cow-herdsman+you became; జోజో జోజో
Meaning:
In the milk ocean (you) slept;
as a boy you gave protection from fear to sages;
 for safety, you dawned to Vasudeva;
being a boy, you became the protector of cows.
Discussion:
The first reference is to Vishnu sleeping in the ksheerasagar or milky ocean.

అట్టుగట్టిన మీగడట్టె తిన్నాడే
పట్టి కోడలు మూతిపై రాసినాడే
అట్టే తినెనని యత్త యడుగ విన్నాడే
గట్టిగా నిధి దొంగ కొట్టుమన్నాడే
aTTugaTTina mIgaDaTTe tinnADE paTTi kODalu mUtipai rAsinADE
aTTe tinenavi yaTTa yaDugavinnADE gaTTigA nidi donga koTTumannADE
Word-Word
అట్టుక attuka=a loft under the roof; కట్టినkattina=tied/ formed; మీగడట్టెmeegada+atte= cream+like that; తిన్నాడేthinnade= ate;పట్టిpatti= holding; కోడలుkodalu= daughter-in-law; మూతిపైmoothipai= on the mouth; రాసినాడేrasinade= to spread;అట్టేate= like this only; తినెననిthinenai= ate; యత్తatta= mother-in-law; యడుగaduga= when asked; విన్నాడే vinnade= heard;గట్టిగాgattiga= strongly; నిధి nidhi=treasure; దొంగdonga=thief; కొట్టుమన్నాడేkottumannade=asked to hit/beat;
Meaning:
He ate the cream tied to the roof loft just like that!
He held and rubbed (it)on the daughter-in-law's mouth just like that!
When the mother-in-law asked, he just heard/listened;
The treasure thief asked her(mother-in-law) to hit (daughter-in-law) strongly.
Discussion:
There is a shift in narration tone. Annamayya describes the scene as if he is present at the scene. Here Annamayya describes how Krishna implicates the daughter-in-law of the house in the theft  of cream that he committed actually. He urges the mother-in law to hit her as a punishment. An example that the mischievous Krishna derived pleasure by instigating anger and fights between the women.

గొల్లవారిండ్లకు గొబ్బునకు బోయి
కొల్లలుగా త్రావి కుండలను నేయి
చెల్లునా మగనాండ్ర జెలిగి యీశాయీ
చిల్లతనములు సేయ జెల్లునటవోయి
gOllavArinDlakunu gobbunaku bOyi kollalugA trAvi kunDalanu nEyi
cEllunAmaganAnDra jelagi ee Sayi cillitanamulu sEya jellunaTa vOyi
Word-Word
గొల్లgolla=cow-herdsmen; వారిండ్లకుvari+indlaku= their+to houses; గొబ్బునకుgobbunaku= quickly; బోయిpoyi =gone; కొల్లలుగాkollaluga=as plunder/pillage; త్రావిthravi=having drunk; కుండలనుkundalanu= pots; నేయిneeyi=ghee;చెల్లునాchelluna=prevail,having accomplished as desire; మగనాండ్ర maganandra =married women; జెలిగిcheligi=to be pleasant or agreeable; యీశా యీ= (???) చిల్లతనములుchillathanamulu= trivial things;futilities; సేయseya= do;  జెల్లునటవోయిchellu+ata+voyi= prevail+ is that so +sir/man;
Meaning:
He goes to the cow-herdsmen houses quickly and plunders the ghee/butter in the pots by drinking;
He prevails over the married women and makes them pleasant/agreeable(instead of angry)
He makes them do silly things; As if this will prevail/work!

రేపల్లె సతులెల్ల గోపంబుతోను
గోపమ్మ మీకొడుకు మాయిండ్లలోను
మాపుగానే వచ్చి మా మానములను
నీ పాపడే చెరిచె నేమందుమమ్మ
repalle satulella gopambutOnu gopamma mI koDuku mA inDlalOnu
mApu gAnE vacci mA mAnamulanu nI pApaDE cer''ace - nEmandumamma!
Word-Word
రేపల్లెrepalle= village; సతులెల్లsathulella= women+all; కోపంబుతోనుkopambuthoni= wit anger; గోపమ్మgopamma= the cow-herd-woman; మీmee= your;కొడుకుkoduku= son; మాmaa=our; యిండ్లలోను indlalonu= in houses;మాపుగానేmaapugane= in the evening only; వచ్చిvacchi= comes; మా maa= our; మానములనుmaanamulanuni=honor/self-respect/pride;నీnee=your;పాపడేpaapade= boy/infant only; చెరిచెcherachi= to violate/spoil; నేమందుమమ్మeemi+andumu+amma=what+ say+mother/lady;
Meaning:
All the village women,  in a fit of anger (said) " Cowherdswoman(Yashoda), your son comes to our houses in the evening itself . Your infant spoils our pride/respect. What do we say lady?"
Discussion:
There are a couple of interpretations to this. One is that Krishna spoils their honor/respect by making love to them. The other that he actually crushes/spoils their pride/ego.

ఒకనియాలిని దెచ్చి నొకని కడబెట్టి
జగడములు కలిపించి సతిపతుల బట్టి
పగలు నలుజాములును బాలుడై నట్టి
మగనాండ్ర చేపట్టి మదనుడై నట్టి...
oka yAlini decci - nokani kaDabeTTi jagaDamula galipinci satipatula baTTi
pagalu nalu jAmulunu bAluDai naTTi maganAnDra jEpaTTi madanuDainaTTi !
Word-Word
ఒకనిokani= one's;యాలినిaalini= wife; దెచ్చిthechi= brought; నొకనిokani=one's; కడkada=place;బెట్టిbetti= put;జగడములుjagadamulu= quarrels/fights; కలిపించిkalipinchi=to bring forth; సతిపతులsathi+pathula= women's husbands; బట్టిbatti=to cause;పగలుpagalu= day; నలుజాములునుnalu+jamulunu= four+quarterof 12 hours(3 hours), 12 hours ;  బాలుడైbaludai= as boy; నట్టిyatti= that; మగనాండ్రmaganandra= married woman; చేపట్టిchepatti= to take into hands; మదనుడైmadanudai= as Cupid;నట్టి natti=this;
Meaning:
"He brought someone's wife and put in someone else's place; started fights/quarells between the husbands of those wives. At bright noon in daylight, that little boy (of yours) held hands of a married woman as Cupid."

గోవర్థనంబెల్ల గొడుగుగాగ పట్టి
కావరమ్మున నున్న కంసు పడకొట్టి
నీవుమధురాపురము నేల చేబట్టి
 ఠీవితో నేలిన దేవకీ పట్టి...
gOvadhanambella goDugugA baTTi kAvaramuna nunna kamsubaDagoTTi
nIvu madhurApuramu nElajEpaTTi ThIvitO nElina dEvakI paTTi
Word-Word
గోవర్థనంGovardhanambu= the mountain named Govardhana;బెల్లella= all; గొడుగుగాgoduguga= as umbrella; పట్టిpatti= hold; కావరమ్మునkavaramuna=pride/arrogant; ఉన్నunna=there; కంసుkamsu=the demon Kamsa; పడకొట్టిpadakotti= to defeat/;నీవుneevu= you;మధురాMadhura= name of city Madhura;పురముpuramu= city; నేలela= reign; చేబట్టిchebatti= to take over; ఠీవితోtheevitho= with grandeur ; నేలినelina= reigned; దేవకీDevaki= Devaki's; పట్టిpatti=child;
Meaning:
Having held the whole of govardhana as umbrella; having defeated the arrogance filled Kamsa;
You took over the reigns of Madhura city into your hands and ruled it with grandeur, O Devaki's child!

అంగజునిగన్న మాయన్నయిటు రారా
బంగారుగిన్నెలో పాలుపోసేరా
దొంగనీవని సతులు పొంగుచున్నరా
ముంగిటానాడరా మొహనాకారా జోజో జోజో...
angajuniganna mAyanna iTurAra bangAruginnelO pAluposErA
donganIvani satulu bonducunnArA mungiTanADarA mOhanAkArA
Word-Word
అంగజునిangajuni=Cupid; కన్న=given birth; మాయన్నmaayanna= my elder brother;యిటు itu= this way;రారాrara= come come;బంగారుbangaru= golden;గిన్నెలోginnelo=in the bowl; పాలుpaalu= milk; పోసేరాposera= poured;దొంగdonga= thief;నీవనిneevani= you as; సతులుsathulu= women; పొంగు= to boil/to overflow;  చున్నరాchunnara=are they?ముంగిటmungita= front threshold; ఆడరాaadara= play; మొహనాకారా mohana+akara=bewitching+shaped one;
Meaning:
My elder brother who gave birth to Cupid come this way;
In golden bowl, (I) poured milk;
calling you as the thief, are the women boiling (with anger)?
Play in the front yard; O bewitching shaped one!
Discussion:
Calling someone as "anna" or big brother is colloquial way of showing affection.Krishna's son is considered to be an incarnation of Cupid.

అంగుగా తాళ్ళాపాకనయ్య చాలా
శృంగార రచనగా చెప్పెనీ జోల
సంగతిగ సకల సంపదలు నీవేలా
మంగళము తిరుపట్ల మదనగోపాలా జోజో జోజో
angugA tALLapAkannayya cAla shngAra racanagA ceppE nIjOla
sangatigA sakala sampadala nIvELa mangaLamu tirupaTla madanagOpAla

Word-Word:
అంగుగాanguga= beautifully,gracefully; తాళ్ళాపాకనయ్యTallapaka+annaya = Tallapaka's brother; చాలాchala= great deal; శృంగారshrungara=  ;రచనగాrachanaga=writing; చెప్పెcheppe= told;నీ nee=your;జోలjola= matter/lullaby; సంగతిగsangathiga=as a matter of fact; సకలsakala= all; సంపదలుsampadulu= wealths; నీవేలాneevu+ela= you+reign;మంగళముmangalamu= good omen; తిరుపట్లthiru patla= at Thiru (Hill); మదనmadana=Cupid/lovely; గోపాలాgopala= cow herdsman;
Meaning:
Beautifully has Tallapakka brother with lovely writing told your lullby;
As a matter, all the treasure you rule;
Good omen to the lovely cow-herdsman at the Thiru Hill.

References:

[1]Paluri Shankarnarayana" Telugu to English dictionary"

[2]http://www.narthaki.com/barchives/messages6/32270.html

[3]

Deva ee thagavu

This keerthana is more a request to Venkateswara to resolve the most common questions or conflicts in human life as simple as to why God creates this body along with senses and desires then expects the body not to crave for sensory pleasures and desires . As one can expect, these questions are more rhetorical and open ended questions.
Priya sisters rendition of the song can be found here.

ప|| దేవ యీ తగవు దీర్చవయ్యా | వేవేలకు నిది విన్నపమయ్యా ||
pa|| dEva yI tagavu dIrcavayyA | vEvElaku nidi vinnapamayyA ||
Word-Word:
దేవ Deva= Oh God!;యీee= this; తగవుthagavu= conflict; దీర్చవయ్యాtheerchava+ayya= remove/resolve+sir; | వేవేలకునిvevelakuni= to thousands and thousands; ఇదిidi= this; విన్నపమయ్యాvinnapamu= request; ||
Meaning:
oh God! Please resolve this conflict, sir. Thousands and thousands have this request, sir.

చ|| తనువున బొడమినతతి నింద్రియములు | పొనిగి యెక్కడికి బోవునయా |
పెనగి తల్లికడ బిడ్డలు భువిలో | యెనగొని యెక్కడి కేగుదురయ్యా ||
ca|| thanavuna bodaminathathi nindriyamulu| ponigi yekkadiki bovunayA||
penagi tallikaDa biDDalu BuvilO | yenagoni yekkaDi kEgudurayyA ||
Word-word:
తనువున thanavuna= on the body; పొడమినpodamina= to arise/generate; తతినిthathini = multitude; ఇంద్రియములుindriyamulu= senses; పొనిగి ponigi= useless/grass; యెక్కడికిekkadiki= where to; బోవునయాbovunayya= (povunu+ayya=go+sir!)
పెనగిpenagi=to be united; తల్లికడthallikada=near mother; బిడ్డలుbiddalu= children; భువిలోbhuvilo= on earth; | యెనగొనిyenagoni= matching/equal; యెక్కడికి yekkadiki= where to? ఏగుదురయ్యా eegudarayya = to resort to, sir ||
Meaning:
On this body, the multitude of senses that are generated like the grass, where will they go?
On this earth, children are to be united with mother. Where will they resort to for that equivalence(love)?
Discussion:
The first conflict that Annamayya present to the Lord is where will the senses that are generated by the body go? This is more a rhetorical question asking why did he create this body with senses. The senses stick to the body like children stick to mother. The children cannot resort to any other equivalence to mother. Similarly, the senses cannot go anywhere but to the body.

చ|| పొడుగుచు మనమున బొడమిన యాసలు | అదన నెక్కడికి నరుగునయా |
వొదుగుచు జలములనుండు మత్స్యములు | పదపడి యేగతి బాసీనయ్యా ||
ca|| poDugucu manamuna boDamina yAsalu | adana nekkaDiki narugunayA |
vodugucu jalamulanuMDu matsyamulu | padapaDi yEgati bAsInayyA ||
Word-Word:
పొడుగుచుpoduguchu= to hatch/brood; మనమునmanavuna= in heart/mind; పొడమినpodamina= to arise; యాసలుyaasalu= wants/wishes; అదనadana= excess; నెక్కడికిekkadiki= where to; అరుగునయాarugunaya=to reduce/scrape down +sir.
వొదుగుచుoduguchu= to shrink/move aside; జలములjalamuna= in water; నుండుundu=stay; మత్స్యములుmatsyamulu= fishes; పదపడిpadapadi=afterwards; యేగతిyegathi=which flow; బాసీనయ్యాbaasinayya=a sort of purse/fishnet
Meaning:
Brooding heart/mind generates excessive wants; where will they reduce?
The meek/suppressed fishes that stay in water, which flow will trap them later?
Discussion:
The next conflict is that of wants and desires. A brooding mind generates excessive wants which cannot be reduced. For this, Annamayya uses the analogy of fish that are meek and weak in water. They are flown by waves into a purse/fishnet. This means that the fish that do not swim by themselves, just flow according to the water current. Similarly, a weak mind generates wants and gets flown by the wants.

చ|| లలి నొకటొకటికి లంకెలు నివే | అలరుచు నేమని యందునయా |
బలు శ్రీవేంకటపతి నాయాత్మను | గలిగితి వెక్కడి కలుషములయ్యా ||
ca|| lali nokaTokaTiki laMkelu nivE | alarucu nEmani yaMdunayA |
balu SrIvEMkaTapati nAyAtmanu | galigiti vekkaDi kaluShamulayyA ||
Word-Word:
లలిlali=gracefully; నొకటొకటికిnokatokatiki (okati+okatiki=one to one) = one to one; లంకెలుlankelu=connection/ties; నివేneeve= you only; | అలరుచుalaruchu= to weave; నేమనిeemani= what to; యందునయాyandunaya= say,sir; |
బలుbalu=Great; శ్రీవేంకటపతిSrivenkatapati= నాయాత్మనుnaa yatmanu= my soul; | గలిగితిgiligithi= to possess; వెక్కడిvekkadi= where from?; కలుషములయ్యా kalushamulayya= these impurities, sir!||
Meaning:
Gracefully, for one to one connections/ties, you only weave. what will I say?
If the great Sri venkata's lord possesses my soul; Where are these impurities from?
Discussion:
Annamayya helplessly says that he doesnot have any say when the Lord, himself, is the one who weaves all the ties/connections beautifully. The last question is more to pin down the Lord to ask why he faces all these impurities even when Sri Venkatesapathi reigns his soul.


References:
[1]Telugu to English dictionary by Paluri Shankarnarayana
[2]Lrics from "http://annamacharya-lyrics.blogspot.com/2007/04/195deva-yi-tagavu-dircavayya.html"

Ekkadi manusha janmam....

Annamayya presents his view on the purpose of human life in this simple, easy to understand keerthana.This is one of those keerthanas, which is more a self-appraisal of life by Annamayya. The desolating tone set in this piece urges one to ponder on the purpose of human life.
It is believed in Hinduism that the soul takes up "Human" life only after serving animal life forms. Animals do not have the discirmination of good/bad/choice etc. They go by instincts, and are only serving to satisfy one of the prominent desires attached to the soul. Human life is intended to work towards salvation/liberation (moksha) and the purposes are given by the four "purusharthas" : dharma-artha-kama-moksha. This keerthana has more dept to it than just the meaning it puts forth and a little complicated for me to explain it here.  In this keerthana, the dejected Annamayya rhetorically asks as to what use is the Human life if one doesnot work towards the path of salvation and still is attached to the worldly illusions.

A heart-touching rendition by Priya sisters can be found here.

ప|| ఎక్కడి మానుష జన్మం బెత్తిన ఫలమే మున్నది |
నిక్కము నిన్నే నమ్మితి నీ చిత్తంబికను ||
 pa|| ekkaDi mAnuSha janmaM bettina PalamE munnadi |
nikkamu ninnE nammiti nI cittaMbikanu ||
Word-word:
ఎక్కడిekkaDi= where from? మానుషmAnuSha= Human's; జన్మంjanmam= life/birth; ఎత్తినettina= to have taken; ఫలము phalamu= fruit/use; ఏమున్నదిemunnadi= what is there?  |
నిక్కముNikkamu= truthfully; నిన్నే ninne= you only; నమ్మితినీnammithini= I trusted;  చిత్తంబికనుchittambikanu (chittamu+ikanu)= mind/heart+hereafter ||
 Meaning:
  Where from is this human's birth? What use is it to have taken it(human's birth).
truthfully I have trusted you (only) all my heart/mind.

చ|| మరవను ఆహారంబును మరవను సంసార సుఖము | మరవను యింద్రియ భోగము మాధవ నీ మాయ ||
మరచెద సుఙ్ణానంబును మరచెద తత్త్వ రహస్యము | మరచెద గురువును దైవము మాధవ నీ మాయ ||
 ca|| maravanu AhAraMbunu maravanu saMsAra suKamu | maravanu yiMdriya BOgamu mAdhava nI mAya |
maraceda su~mNAnaMbunu maraceda tattva rahaSyamu | maraceda guruvunu daivamu mAdhava nI mAya ||
 Word-Word:
మరవనుmaravanu= wont forget; ఆహారంబునుaaharambunu= food; మరవనుmaravanu= won't forget; సంసారsamsara= the family life; సుఖముsukhamu=pleasures |
మరవనుmaravanu= wont forget; యింద్రియindriya= sensory; భోగముbhoogamu= pleasures/luxuries; మాధవmaadhava= Madhava; నీnee= your; మాయmaaya=illusion ||
మరచెదmarecheda= will forget; సుఙ్ణానంబునుsugnanambunu= good knowledge; మరచెదmarecheda= will forget; తత్త్వtatva=the 96 properties of human body(mind, body and soul!); రహస్యముrahasyamu=secret |
మరచెదmarecheda= will forget; గురువునుGuruvunu= teacher; దైవము daivamu= God/diety; మాధవ maadhava= madhava! నీnee= your;  మాయmaaya=illusion ||
Meaning:
 I wont forget food, the pleasures of family life, wont forget the sensory luxuries, Madhava! this is your created illusion..
I will forget the good knowledge I learnt, Will forget the human body secrets; will forget teacher and God. Madhava! this is your created illusion....
 
చ|| విడువను పాపము పుణ్యము విడువను నా దుర్గుణములు | విడువను మిక్కిలి యాసలు విష్ణుడ నీమాయ |
విడిచెద షట్కర్మంబులు విడిచెద వైరాగ్యంబును | విడిచెద నాచారంబును విష్ణుడ నీమాయ ||
 ca|| viDuvanu pApamu puNyamu viDuvanu nA durguNamulu |
viDuvanu mikkili yAsalu viShNuDa nImAya |
viDiceda ShaTkarmaMbulu viDiceda vairAgyaMbunu |
viDiceda nAcAraMbunu viShNuDa nImAya ||
word-Word:
విడువనుvidavanu= wont leave; పాపముpaapamu= sins; పుణ్యముpunyamu=moral or religious merit; విడువనుvidavanu= wont leave; నాnaa= my; దుర్గుణములుdurgunamulu= vices |
విడువనుvidavanu= wont leave; మిక్కిలిmikkili=excessive; యాసలుaasalu= wishes/wants; విష్ణుడ Vishnuda= Vishnu!!నీnee= your ;మాయ maaya=illusion|
విడిచెదvidicheda= will leave; షట్కర్మంబులుshatkarmambulu= the six karmas to clean the body; విడిచెదvidicheda= will leave; వైరాగ్యంబునుvairagyambunu= the detachment |
విడిచెదvidicheda= will leave; ఆ చారంబునుaacharambunu=rituals; విష్ణుడVishnuda= vishnu!! నీnee=your;మాయmaaya=illusion |
 Meaning:
I wont leave my sins and  merits. I wont leave my vices. I wll definitely not leave my excessive wants/desires. Vishnu!! this is all your created illusion.
I will leave the six karmas that clean the body; will leave the detachment, will leave the rituals. Vishnu!!this is all your created illusion.

చ|| తగిలెద బహు లంపటముల తగిలెద బహు బంధముల | తగులను మోక్షపు మార్గము తలపున యెంతైనా |
అగపడి శ్రీ వేంకటేశ్వర అంతర్యామివై | నగి నగి నను నీవేలితి నాకా యీమాయ ||
ca|| tagileda bahu laMpaTamula tagileda bahu baMdhamula |
tagulanu mOkShapu mArgamu talapuna yeMtainA |
agapaDi SrI vEMkaTESvara aMtaryAmivai |
nagi nagi nanu nIvEliti nAkA yImAya ||
Word-Word:
తగిలెదthagileda= will think; బహుbahu= various; లంపటములlampatamulu= troubles/impediments;  తగిలెదthagileda= will think; బహుbahu= various; బంధములbandhamula= relations/attachments |
తగులనుthagulanu= won't think; మోక్షపుmokshapu= of salvation; మార్గముmargamu= path; తలపున thalapuna= in thoughts;యెంతైనా enthaina= how much ever|
అగపడిagapadi=to appear/found; శ్రీ వేంకటేశ్వరSri Venkateshwara; అంతర్యామిantharyami= the omniscient; వైvai= to be; |
నగిnagi= to smile; నగిnagi= to smile; ననుnanu= me; నీవేలితిneevelithi= (neevu+elithi= you+reign)you reign me; నాకాnaaka= to me?; యీee= this;మాయmaaya= illusion ||
Meaning:
I will think of the various troubles; I will think of the various relationships/attachments. But will never think of the salvation path in my thoughts however possible!!
Having appeared as Sri Venkateswara, you are the omniscient one who reigns over me smilingly. Is this illusion to me(also?)
Discussion:
Annamayya says that he will always think of the various troubles he has in life, the various relations/relatives and attachments. but will never think of salvation path which is supposed to be the purpose of human life!
He says that Venkateswara swamy rules him with a smile and puts him in this illusion. He is sort of sarcastic that "You smile and rule me. You seem to be happy to be ruling over me but apparently you are tricking me. Why is this illusion to me???" It's as if he is asking I am your favorite right( becoz you rule me with a smile not a frown!)? Why dont you exempt me from this illusion?



References:
[1]lyrics from "annamayya
[2]http://annamacharya-lyrics.blogspot.com/2007/03/140ekkadi-manusha-janmam.html
[3]http://www.yogamag.net/archives/1991/cmay91/shat.shtml

Sravana Bahulashtami...(2)

A second song on Krishnashtami by Annamayya. Though the gist is the same as in the previous song, it is quite different in words used.
For Priya Sisters rendition of the song click here

shrAvaNa bahulASTami. rAgA: shuddhsArang. Eka tALA.
 P: shrAvaNa bahuLASTami savarE trikADanu shri vibhuDu dayince chelulAlA vinare
శ్రావణ బహుళాష్టమి సవరె త్రికడను శ్రీ  విభుని దయించే చెలులాల వినరే
Word-Word:
శ్రావణSravna= Sravana Month of the lunar/Telugu calendar; బహుళాష్టమిBahulashtami= the eight day of the first ashtami;  సవరెsavare=suitable/good;  త్రికడనుtrikaadanu=at three quarters/directions;   శ్రీSri= Lakshmi; విభునిVibhuni= of the Lord; ఉదయించే udayinche=dawned; చెవు లాలchevulala= with all ears; వినరే  vinare= listen;
Meaning:
On the eight day of the Sravna month at the suitable three-quarters (time? or direction?), Sri's Lord dawned , with all ears listen ( to the lore...)
Discussion:
కడ Kada  has many meanings; quarter, direction, end etc. It is difficult to tell if Annamayya meant three-quarters time or a direction or a place. Any help to understand the meaning would be helpful. In the mean time, I'll be upto my research and update as I learn more.

C1: asurula shikSinca amarula rakSincha vasudha bhAramellA nivArimpanu vasudevunikini dEvaki dEvikini asagrasamagu krSNuDu avatAra mandenu
అసురుల శిక్షించ అమరుల రక్షించ వసుధ భారమెల్ల   నివారింపను వాసుదేవునికిని దేవకినికి అసగ్రసమగు కృష్ణుడు అవతార మందెను
Word-Word:
అసురులasarula= demons; శిక్షించsikshincha= to punish; అమరులamarula= the immortals/; రక్షించ rakshincha=to rescue/protect;వసుధvasudha= earth; భారమెల్లbharamella= weight +all;   నివారింపను nivarimpanu= to avaoid/prevent;వాసుదేవునికినిVasudevunikini= to Vasudeva; దేవకినికిDevakini= to Devaki; అసగ్రసమగుasagrasamagu=that which is not graspable/conceivable/imaginable; కృష్ణుడుKrishnudu=Krishna; అవతారము avatharamu= incarnation; అందెనుmandenu= took;
Meaning:
To punish the demons; to protect the immortals, to reduce the weight on the earth, to Vasudeva and Deviki, the unconceivable, Krishna took incarnation.

 2: gopika rammanincA gollalanellA kAvagA dhApai munula nellA dayasEyanu dIpinca nanduniki dEviyaina yashOdaku Ekuna sutuDai krSNuDu innikA perigenu
 గోపిక  రామ్మనించ గొల్లలనెల్ల కావగా  ధాపై మునుల నెల్ల దయసేయను  దీపించిన  నందునికి దేవియిన యశోదకు ఎకున సుతుడై కృష్ణుడు ఇన్నిఖ పెరిగెను
Word-Word:
 గోపికgopika= of Gopikas, the cow herds-women;  రామ్మనించrammanincha=to please; గొల్లలనెల్లgollalanella= all the cattle; కావ kava= to keep an eye; గాధాపైgadhapai=on the grass; మునులmunula= of sages; నెల్లella= all; దయDaya= mercy;సేయను seyanu=to do; దీపించిన deepinchina= lighted up; నందునికిnandunikini= to nanda; దేవియినDevi aina= who is the wife/lady; యశోదకుyashodakunu= to yahsoda; ఎకునekuna= only; సుతుడైsuthudaina= have become son; కృష్ణుడుKrishnudu= krishna; ఇన్నిఖ innika=thus????(hearsay??); పెరిగెను perigenu=grow.
Meaning:
To please the cow-herds-women, to guard all the cattle on the grass, to be merciful to all the sages, to the enlighted Nanda and the divine lady Yashoda, as the only son, it is heard(?? not sure of the word "innika"), Krishna grew.
Discussion:
The word innika means hear-say but not sure how it fits into this line. I'm lost! Any help would be appreciated :).

3: pAnDavula manupagA padAru vEla penlADaga ninDi shrI venkatTAdripai nilucuNDagA aNDa alamel mangAkuna kaugalincagA danDiyaiyunDa krSNuDu gaganutikEkenu
పాండవుల   మను పగా పదారు వేళ  పెన్లడగ నిండి శ్రీ వేంకటాద్రిపై నిలుచుండగా అండ  అలమేల్మంగాకున  కౌగలించగా దండియైయుండ కృష్ణుడు గగనుతికేకెను
Word-Word:
పాండవులPandavula= of the Pandavas;   మనుపగాmanupaga= to protect ;  పదారుpadaru= sixteen; వేlaVela= thousand; పెన్లడగpendladaga= as he married; నిండిnindi=Abundant ; శ్రీ వేంకటాద్రిపైSri Venkatadripai = on Sri venkata Hill; నిలుచుండగాniluchundaga= as he stood up; అండanda= company;  అలమేల్మంగాAlamelmangaku= to Alamelmanga(Lakshmi);అక్కునAkkuna=bosom/embrace;  కౌగలించగా kowgilinchaga= hugged; దండియైdandiyai= as a valiant man; యుండunda= to be;  కృష్ణుడు Krishnudu= Krishna; గగనుతికేకెనుgaganuthikegenu (Gagana+nuthaki+Egenu)=(Sky+ praised+ rose) rose to sky-high praises.
Meaning:
To protect the Pandavas, and as he married sixteen thousand, As he stood up on the abundant Venta Hill, Alamelmanga(Lakshmi) accompanied him and hugged him at bosom.
As a valiant man, Krishna's praise rose to the sky.

References:
[1] Paluri Shankarnarayana," Telugu to English Dictionary".

Sravana Bahula ashtami

For Krishnashtami, here are two keerthanas about the "Sravan Krishnashtami". Both of them are closer in their gist but slightly different.
This particular keerthana seems have been written/rendered in a temple with either Venkateshwara or Krishna's idol. Hence the last line in each  stanza ends "here, he is the Krishna". In the last stanza, Annamayya reiterates that Krishna is the same one who emerged on the Venkata Hill.

శ్రావణ బహుళాష్టమి జయంతి నేడు
సేవించరో జనులాల శ్రీకృష్ణుడితడు
SrAvaNa bahuLAshTami jayaMti nEDu
sEviMcharO janulAla SrIkRshNuDitaDu
Word-word:
శ్రావణSravana= the month Sravana; బహుళాష్టమిBahula ashtami= జయంతిjayanthi= anniversary; నేడుnedu= today;
సేవించరోsevinchuroo= serve, hey; జనులాలJanulala= all the people; శ్రీకృష్ణుడితడుSrikrishnudithadu= he is Sri Krishna;
Meaning:
Today is the Sravana bahula Ashtami, anniversary
Hey all the people, serve ,Here is Sri Krishna!
Discussion:
The last line is more like a dialogue urging people to serve God. 

 భావింప వసుదేవుని పాలిటభాగ్యదేవత
దేవకిగనినయట్టి దివ్యరత్నము
చేవమీర సురల రక్షించే కల్పతరువు
యీవేళ జన్మించినాడు యిదె కృష్ణుడు
bhAviMpa vasudEvuni pAliTabhAgyadEvata
dEvakiganinayaTTi divyaratnamu
chEvamIra surala rakshiMchE kalpataruvu
yIvELa janmiMchinADu yide kRshNuDu
Word-Word:
భావింపBhavimpa=when thought ;  వసుదేవునిVasudevuni= to Vasudeva (krishna's father;) పాలిట Palita= to his fortune ; భాగ్యBhagya=Lucky/fortune; దేవతdevatha= God;
దేవకిDevaki= Queen Devaki, Krishna's mother;గనిన kanina= to give birth; యట్టి yatti= that;దివ్యDivya= brilliant/luminant; రత్నముratnamu=gemstone/jewel;
చేవమీరChevameera(Cheva+meera)=essence,courage+ exceed/surpass; సురలsurala= to the demigods/gods; రక్షించేrakshinche= one who protects కల్పతరువుKalpataruvu= the wish-fulfilling tree.
యీyee= this;వేళVela=time; జన్మించినాడుjanminchinadu= took birth; యిదెide= this only; కృష్ణుడుKirshnudu= Krishna;
Meaning:
If thought, to Vasudeva (he is) the lucky God; 
He is  the gem/jewel, that Devaki gave birth to;
Having surpassed courage, to Gods, he is the ever-giving tree that protects;
Took birth at this time( Sravana Bahula ashtami), it is this Krishna!
 
హరవిరించాదులకు నాదిమూలకారణము
పరమమునుల తపఃఫలసారము
గరుడోనగేంద్రులకు కలిగిన నిధానము
యిరవుగా నుదయించె నిదె కృష్ణుడు
haraviraMchAdulaku nAdimUlakAraNamu
paramamunula tapa@hphalasAramu
garuDOragEMdrulaku kaligina nidhAnamu
yiravugA nudayiMche nide kRshNuDu
Word-word:
హరHara=Shiva;విరించాదులకుvirinchadulaku=(Virinchi+adulu=Brahma+others) Brahma and others;  నాదిaadi= the primary;మూలmoola= the root;కారణముkaranam= cause;
పరమparama= the first/supreme;మునులmunula= to sages; తపఃtapa:=tapasya/meditation;ఫలphala= fruit;సారముsaramu=gist/essence;
గరుడోGaruda= the vulture/eagle;నాగేంద్రులకుnagendrulaku=(Naga+indra)the Lord of snakes; కలిగినkaligina=have occured; నిధానముnidhanamu=treasure;
యిరవుగాYiravuga=as firm/certain; నుదయించెUdayinche= rising/dawning; నిదెnide= this only; కృష్ణుడుKrishnudu= Krishna.
Meaning:
To Siva, Brahma and others ( he is) the primary root cause;
To the supreme sages,(he is) the gist/essence of the fruits of meditation;
To Garuda and the Snake Lord, (he is) the treasure that occured;
With certainty,it is this Krishna that dawned.
 
బలు యోగీశ్వరుల బ్రహ్మానందము
చెలగు భాగవతుల చింతామణి
అలమేల్మంగకు పతి యట్టె శ్రీవేంకటాద్రి
నిలపై జన్మించినాడు యిదె కృష్ణుడు
balu yOgISwarula brahmAnaMdamu
chelagu bhAgavatula chiMtAmaNi
alamElmaMgaku pati yaTTe SrIvEMkaTAdri
nilapai janmiMchinADu yide kRshNuDu
Word-Word:
బలుBalu= many; యోగీశ్వరులYogishwarula= to yogi Lords; బ్రహ్మానందముbrahma+anandamu= the supreme happiness;
చెలగుChelagu=to shine/splendid; భాగవతులBhagavathula= the followers of Bhagavad gita; చింతామణిChinthamani= the philosopher's stone/the stone that gives whatever desired.
అలమేల్మంగకుAlamelmanga= to Lakshmi/Padmavathi; పతిpathi= Lord; యట్టెYetti= this; శ్రీవేంకటాద్రిSri Venkatadri= the Venkata Hill;
నిలపై Nilapai= on this place; జన్మించినాడుjanminchinadu= took birth; యిదెide= this; కృష్ణుడు Krishnudu= krishna
Meaning:
To the many masters of Yoga, (he is) the supreme happiness;
To the brilliant followers of Bhagavath Gita,( he is) the philosopher's stone;
To Padmavathi/Lakshmi, (he is ) the Lord/master; On Venkata Hill
place,it is this Krishna that took birth.

References:
[1] http://annamacharya-lyrics.blogspot.com/2009/08/635sravana-bahulashtami-jayamti.html
[2]Paluri Shankarnarayana, Telugu to English dictionary.

ksheerabdi kanyakaku...neerajanam

This is the popular mangalam song to Lakshmi/ Alarmela manga. Alarmela manga literally translates to "the mother of the lotus". Mangalam/ neerajanam is an auspicious light (oil/camphor based) to remove any bad omen. Usually, the light is rotated around the face by women singing songs describing the occasion or the person to whose face this is being done! This is one such song describing Lakshmi devi  as Annamayya sees in the idol.There are not many difficult meanings to be understood and so I do not have the usual discussion section for each stanza in this keerthana.
This krithi is purely a description of the sculpture of Lakshmi. If one looks at Lakshmi's idol, the first things that one notices are the face, the bosom, then the hands and legs, then the hips, navel and the sitting posture. It is very easy for people to misunderstand given that  in present times, it is derogatory to describe a women's detailed structure/parts in India. This piece is thus a revelation of the prevalent appreciation of art during Annamyya's times. The art was received as it is and was appreciated as it was/as one sees; no misinterpretation,  no veiling it under the name of culture/whatever (pervertness)! Not sure if most of the renditions of the song delibrately cut down the lines that describe the navel, hips and loin of Lakshmi or just an attempt to minimise the length of the song as is the case in most other songs.

For the full song rendition  by Garimella Balakrishna Prasad please click here.  The songs by MS Subbalakshmi and  Priya sisters miss the two stanzas that I mentioned before.

క్షీరాబ్ధికన్యకకు, శ్రీ మహాలక్ష్మికిని ,నీరజాలయకు నీరాజనం
ksheeraabdhi kanyakaku Sree mahaalakshmikini neerajaalayamunaku neeraajanaM

Word-Word meaning:
క్షీరాబ్ధిksheeraabdhi=milky ocean;  కన్యకకుkanyakaku= daughter, శ్రీ మహాలక్ష్మికినిSree mahaalakshmikini= To SriMahaLakshmi; నీరజాలయకుneerajaalayamunaku (Neeraja+laya+ku)= ( Lotus+residing+to)to the one residing on Lotus;Lakshmi నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the daughter of the Milky Ocean, to Sri MahaLakshmi, one who resides on lotus, let there be auspicious light(to remove bad omen)

జలజాక్షి మోమునకు, జక్కవ కుచంబులకు,నెలకొన్న కప్పురపు నీరాజనం
jalajaakshi mOmunaku jakkava kuchaMbulaku nelakonna kappurapu neeraajanaM
Word-word meaning
జలజాక్షిjalajaakshi(jalaja+akshi)= Lotus eyes; మోమునకుmOmunaku(momu+naku)= faced one+to, జక్కవjakkava=pretty; కుచంబులకుkuchaMbulaku= breasts/bosom, నెలకొన్నnelakonna= full-moon; కప్పురపుkappurapu=of camphor; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the lotus-eyed face, to the pretty bosom, let there be auspicious light from the full-moon-like-camphor.

అలివేణి తురుమునకు, హస్తకమలంబులకు,నిలువుమాణిక్యముల నీరాజనం
alivaeNi turumunaku hastakamalaMbulaku niluvumaaNikyamula neeraajanaM
Word-word meaning
అలివేణిalivaeNi= woman; తురుమునకుturumunaku=hair tied into bun , హస్తhasta= hands; కమలంబులకు kamalaMbulaku= to lotus es,నిలువుniluvu=standing/firm;  మాణిక్యములmaaNikyamula= emeralds; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the woman's hair-bun, to the lotus holding hands, let there be auspicious light of firm emeralds.
Discussion:
Here Annamayya is describing the hair-bun and hands of Lakshmi.

చరణ కిసలయములకు, సకియరంభోరులకు, నిరతమగు ముత్తేల నీరాజనం
charana kisalayamulaku, sakiyaraMbhOrulaku, niratamagu muttaela neeraajanaM
Word-word meaning
చరణcharaNa= feet; కిసలయములకుkisalayamulaku= sprouts(toes); సకియరంభోరులకుsakiyaraM-bhOrulaku ( Sakhiya+rambha+urulu)=(tree+plaintain+ to be fit/excellent) plantain tree like excellence, నిరతమగు nirathamuga=always; ముత్తేల Muttiyaala=pearls;నీరాజనం
Meaning:
To the feet toes/sprouts, to her plantain tree like excellence, let there be auspicious light of ever-lasting pearls.
Discussion:
Any help regarding  finding the contextual meaning of " sakhiyarambhorulaku" would be appreciated. I finally found the right meaning of"sakhiyarambhorulaku". Annamayya uses plant based analogies in this line here, referring to the toes as sprouts or tender leaves and comparing Lakshmi's excellence to plantain tree. Every part ( leaves, flower, fruit )of plantain tree is useful and so referred with reverence.

అరిది జఘనంబునకు, అతివనిజనాభికిని,నిరతి నానావర్ణ నీరాజనం
aridi jaghanaMbunaku ativanijanaabhikini nirati naanaavarNa neeraajanaM
Word-word meaning
అరిదిaridi= wonder; జఘనంబునకుjaghanaMbunaku=hips and loin, అతివనిజ Ativanija=excessive, unlimited; నాభికిని nabhikini= to navel, నిరతిNirathi=excessive devotion;  నానా Nana= many; వర్ణvarna= color/hue; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the wonderful hips and loin, to the big navel, let there be auspicious light from the many colors of devotion.

పగటు శ్రీవేంకటేశు పట్టపురాణియై, నెగడు సతికళలకును నీరాజనం
pagaTu SreevaeMkaTaeSu paTTapuraaNiyai, negaDu satikaLalakunu neeraajanaM
Word-word meaning
పగటుpagaTu= praise-worthy,  శ్రీవేంకటేశుSreevaeMkaTaeSu= Sri Venkatesa's;  పట్టపురాణియై  paTTapuraaNiyai= the main queen, నెగడుnegaDu= famous,popular; సతి sati= wife; కళలకునుkaLalakunu= to pleasing characters; నీరాజనంneeraajanaM= auspicious light;
Meaning:
As the praise-worthy Venkatesa's head queen, to the popular wifely virtues, let there be auspicious light.

జగతి నలమేల్మంగ, చక్కదనములకెల్ల నిగుడు నిజ శోభనపు నీరాజనం
jagati nalamaelmaMga chakkadanamulakella niguDu nija SObhanapu neeraajanaM
Word-word meaning
జగతి Jagathi= the world's;  నలమేల్మంగAlarmel manga=the lotus mother, Lakshmi; చక్కదనముల chakkadanamula=to the good attributes, కెల్ల Kella= all; నిగుడుnigudu= raising;  నిజ nija= true, real; శోభనపుshobhanapu= auspicious; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To all the good attributes of the World's lotus-mother, let there be a rising true auspicious "light"

References:
[1]http://annamacharya-lyrics.blogspot.com/2006/10/32ksheerabdhi-kanyakaku.html
[2] Paluri Shankarnarayana" Telugu to English dictionary"
[3] http://www.andhrabharati.com/dictionary/