siggari pelli koothura sitamma

Context: Annamayya describes the bride during "SIta- rama" kalyanam( wedidng ceremony that happens in temples on Rama Navami.

Annamayya moves back and forth in  time. Ananmayya revisits the background of Sita's wedding. It seems like Annamayya is attending Sita-Rama kalyanam and describes the scene with references to actual sequence of the event in present tense. Through out the song, Annamayya brings forth the rapport he has established with Sita. 


సిగ్గరి పెండ్లి కూతుర సీతమ్మ
దగ్గరి సింగారబొమ్మ తలవంచకమ్మా
siggari peMDli kUtura sItamma
daggari siMgArabomma talavaMchakammA

Word-Word:

సిగ్గరిsiggari=shyful;  పెండ్లిpendli= wedding; కూతురkoothuru=daughter/girl; సీతమ్మseethamma= Sita +mother;
దగ్గరిdaggari= close by; సింగారsingara=adorned beautiful (woman); బొమ్మbomma= doll; తలtala= head; వంచకమ్మాvanchakamma(vanchaku+amma)=(bend down not+ mother)
Meaning:
Shyful bride, Sita mother;
close-by adorned beautiful doll; (your) head dont you bend
Discussion:
Annamayya describes the bride -who is like an adorned doll (praise), who out of shyness is bending her head. Annamayya requests her not to bend her head so that everybody can have a look at her beautiful face.

అల్లనాడే రాఘవుడు హరివిల్లు విరిచెను
యెల్లినేడే పెండ్లాడీ నిదివో నిన్ను
యెల్లగా జనకుడు నిన్నిచ్చీనట వీడె
వెల్లవిరి నీమాట వినవమ్మా
allanADE rAGhavuDu harivillu virichenu
yellinEDE peMDlADI nidivO ninnu
yellagA janakuDu ninnichchInaTa vIDe
vellaviri nImATa vinavammA
Word-Word:

అల్లనాడేallanade= that day itself; రాఘవుడుraghavuDu= Raghu race's decendent- Rama; హరివిల్లు Hari Villu(Hari+villu)=(God+ bow); విరిచెనుvirichenu= broke;
యెల్లిyelli=went; నేడేnede= today; పెండ్లాడీpenDlaDi= having wedded; నిదివోidivo= here; నిన్నుninnu= you;
యెల్లగాellaga= wholly; జనకుడుjanakuDu= Janaka; నిన్నిచ్చీనటninnichenaTa= gave you itseems; వీడెveeDe= lost;
వెల్లవిరిvellaviri=as spread; నీnee= your; మాటmaaTa= word; వినవమ్మాvinavamma= listen
Meaning:
That day(yesterday) itself Raghurace's descendent broke the golden Bow ;
(He) went and today( on this day) itself wedded you
wholly Janaka gave you away it seems
as spread your song/word listen , mother
Discussion:
Anammayya revisits the sequence of events that took place during actual wedding of Sita. While the swayamwara happened on one day, the next day the wedding celebrations happened.

అదె పెండ్లితెర యెత్తి రండనే వశిష్టుడుండి
చదివీ మంత్రాలు సేస చల్లవమ్మా
మొదల రాముని కంటె ముంచి తలంబ్రాలు వోసి
సుదతి యాతని మోము చూడవమ్మా
ade peMDlitera yetti raMDanE vaSiShTuDuMDi
chadivI maMtrAlu sEsa challavammA
modala rAmuni kaMTe muMchi talaMbrAlu vOsi
sudati yAtani mOmu chUDavammA

Word-Word:

అదెade= that; పెండ్లిpendli= wedding;తెరtera= curtain; యెత్తిరండనే yettirandane(yetti+andane)= (lifted+close by); వశిష్టుడుండిVashistudundi= Vashista+ present;
చదివీchadavee= read; మంత్రాలుmantralu= mantras/chants; సేసsesa=akshata or rice mixed with turmeric used during weddings to sprinkle on the couple; చల్లవమ్మాchallavamma ( challu+amma)=  sprinkle+mother;
మొదలmodala= first, before; రామునిRamuni=to Rama; కంటెkante= ( even/than)an expression to show comparision;  ముంచిmunchi= drown/sink ( in this context sink hands); తలంబ్రాలుtalambralu= riceshower; వోసిposi= to pour;
సుదతిsudati=woman with good teeth/ beautiful woman; యాతనిyatana ( atani)= his; మోముmomu=face; చూడవమ్మాchoodavamma=see mother;
Meaning:
There wedding curtain raised, close by Vashista (who was) there present
as chanted mantras are performed; sprinkle the rice mother!
even before Rama, pick   as rice you poured
beautiful woman, his ( of Rama) face see, mother
Discussion:
In this stanza Annamayya describes the wedding ritual but with reference to Sita's wedding, :).  Annamayya has taken the side of the bride and giving her tips! The curtain raising ceremony is followed with the rice-grain pouring ceremony in weddings. Curtain raising ceremony has significant importanc ein Indian weddings because the bride and groom do not get to see each other on the wedding day until the curtain raise ceremony. So Annamayya wants the shy bride, Sita, to take the opportunity during the next ceremony, i.e grain pouring ceremony,  to look at the groom first. 

కంకణదారాలు గట్టి కాలుదొక్కితివి మీరు
పొంకాన బువ్వ మందరో పొత్తుల నమ్మ
వుంకువ వావిలిపాట నుండి శ్రీవేంకటగిరి
తెంకుల నిన్ను గూడి తిరమాయనమ్మా
kaMkaNadArAlu gaTTi kAludokkitivi mIru
poMkAna buvva maMdarO pottula namma
vuMkuva vAvilipATa nuMDi SrIvEMkaTagiri
teMkula ninnu gUDi tiramAyanammA

Word-Word:

కంకణkankaNa =consecrated thread tied at the commencement of marriage. దారాలుdaraalu= threads; గట్టిkatti= tied; కాలుkaalu= toe;దొక్కితివిtokkitivi= stepped; మీరుmeeru= you
పొంకాన= suitable;బువ్వmu buvvamu= wedding feast ; మందరో endarooo= how many(lot many);పొత్తులpotthula=together/mass ; నమ్మ
వుంకువunkuva= steady; వావిలిvaavili=that wife;పాటpaaTa=sorrow/burden(paatlu); నుండిundi= from,  శ్రీవేంకటగిరి
తెంకులtenkula=of place; నిన్నుninnu=you; గూడిkudi= joined; తిరమాయనమ్మాTiramaiyanamma(tiramu+ayina+amma)=(firm/steadfast+became+mother)
Meaning:
Consecrated thread tied ( to hand); toe stepped you (both)
suitable wedding feast to many at common place(together), mother;
consenting wife, from sorrow's Sri Venkata hill

place you joined the firm/stoned one, mother

Discussion:

Annamayya concludes the wedding ceremony with refernce to the sacred thread that is tied on hand during weddings, and the toe stepping ceremonies. and moves to the episode of Lakshmi joining Venkataeswara when he gets stoned/firm in Venkata hill.

Comments related to this song are highly appreciated.

References:
Lyrics:

https://annamacharya-lyrics.blogspot.com/2007/04/188siggari-pemdli-kutura.html
Andhra Bharati online dictionary: http://www.andhrabharati.com/dictionary/index.php

ramudu lokhabhi ramuvidigo

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

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

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


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

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

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

chandamama ravo

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

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


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

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

SriKrishna rendered this song in a different tune.  

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

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

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

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


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


References:

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

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

uyyala baalunoochedaru kadu noyya

This is a cradle song. Annamayya describes the cradling of little Krishna by the gopikas.
It is a cradle song but with lot of "noise" to it, :). Annamayya has decribed how during the cradling the baby, the sounds of various kinds are made, mostly unconsciously.

The tone is set to describing the scene of cradling, as seen. The last line of each stanza ends with one word, describing the sound made, repeated.

It is a pretty straight forward song with no discussion points added.



ఉయ్యాలా బాలునూచెదరు
కడునొయ్య నొయ్య నొయ్యనుచు
Pallavi:
Uyyala balunuchedaru kadu
noyya noyya noyyanuchu
Word-Word:
ఉయ్యాలాuyyala= swing; బాలునూచెదరుbaalunuchedaru(baaluni+oopedaru)
కడుkaDu=much,greatly;నొయ్య నొయ్యoyyanoyyana= slowly, gradually; నొయ్యనుచుnoyyanuchu(noyya+anuchu)=saying "noyya"(slowly)
Meaning:
In Cradle child, (they) cradle
very gradually and saying "gradually" (to each other)

బాలయవ్వనలు పసిడివుయ్యాల
బాలుని వద్ద పాడేరులాలి
లాలి లాలి లాలెమ్మ
లాలి లాలి లాలి లాలనుచు
Charanam1:
Bala yavvanulu pasidi vuyyala
baluni vadda paderu
Lali lali lali lalemma
lali lali lali lalanuchu
Word-Word:
బాలbaala= young/child;యవ్వనలుyavvanalu=adolescent ladies; పసిడిpasiDI= gold;వుయ్యాలvuyyala=swing;
బాలునిbaaluni=of child; వద్దvadda=near; పాడేరుpaaDeru=sing;లాలిlaali= cradle;
లాలిlaali (verb)=by cradling; లాలిlaali=cradle song; లాలెమ్మlaalemma(laali+amma)= a honorus reference to cradle as a lady/mother;(laali+mother)
లాలి లాలి లాలి లాలనుచు
Meaning:
Young women,  the golden swing
child, near sang cradle song
by cradling the cradle
by saying "laali"

తమ్మిరేకు గనుదమ్ముల నవ్వుల
పమ్ము జూపుల బాడేరు
కొమ్మలు మట్టెల గునుకుల నడపుల
ధిమ్మి ధిమ్మి ధిమ్మి ధిమ్మనుచు
Charanam2:
Tammireku ganudammula navvula
vammujupula baderu
Kommalu mattela gunukula nadavula
dhimmi dhimmi dhimmi dhimmanuchu
Word-Word:
తమ్మిరేకుtammireku(tammi+reku)=(lotus+petal)lotus petal; గనుkanu=eyes;దమ్ములdammula= wetness; నవ్వులnavvula= laughter;
పమ్ముpammu= excel; జూపులjoopula=sight; బాడేరుpaDeru= sang/sing;
కొమ్మలుkommalu=women; మట్టెలmattelu=toe-rings; గునుకులkunukula= trot;నడపులnaDavula=gait;
ధిమ్మిDhimmi=buzz of drums; ధిమ్మి ధిమ్మి ధిమ్మనుచు=to ring in the ears;
Meaning:
lotus petal like eyes with wetness, with laughter
with pretty sight, (they) sang
the women toerings, of trots and gait
as buzz of drums


చల్లు జూపుల జవరాండ్లురే
పల్లె బాలుని బాడేరు
బల్లిదు వేంకటపతి జేరి యందెలు
ఘల్లు ఘల్లు ఘల్లు ఘల్లనుచు
Charanam3:
Kallujupula javaramdlu
repalle baluni baderu
Ballidu vemkatapati jeranamdelu
Gallu Gallu Gallu Gallanuchu
Word-Word:
చల్లు challu=sprinkle;జూపులjoopula=sight; జవరాండ్లుjawarandlu= young women; రే
పల్లెraepalle=village of herdsmen; బాలునిbaaluni= to male child; బాడేరుpaaDeru=sang;
బల్లిదుballidu= strong; వేంకటపతి జేరిcheri=to assemble; యందెలుandelu=beauties;
ఘల్లుgallu= loud uproar; ఘల్లు= sound of trinklets; ఘల్లు ఘల్లనుచు
Meaning:
with sprinkling gaze, the young women of
the village, to the boy sang;
at the strong Venkata Lord, assembled the beauties
with loud uproar, of trinklets and bells,


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

References:
http://pedia.desibantu.com/uyyala-balunuchedaru/
http://www.annamayyakeerthanalu.in/2011/09/uyyala-balunuchedaru-uyyala.html
http://annamacharya-lyrics.blogspot.com/2006/11/68uyyala-balunuchedaru.html

vadala vadala venta vasantamu

Song: vadala vadala venta vasantamu

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

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

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

My point of view:

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

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

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

Difficult words: ( Help appreciated, :))

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

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

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

Missing Links: For better understanding and appreciation 

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

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

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

వాడల వాడల వెంట వసంతము; 

జాడతో చల్లేరు నీపై జాజర జాజర జాజ

Word-Word:

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

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

Meaning:

Street-street wide/along spring

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

Discussion:

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

కలికి నవ్వులె నీకు కప్పుర వసంతము 

వలచూపు కలువల వసంతము

కులికి మట్లాడినదె కుంకుమ వసంతము

చలమున చల్లె నీ పై జాజర జాజర జాజ

Word-Word:

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

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

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

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

Meaning:

Charming laughters to you are camphor-shower

intentional gazes are lotus spring

gracefully spoke the vermilion spring;

tremulously sprayed on you, jajara...

కామిని జంకెన నీకు కస్తూరి వసంతము

వాముల మోహపునీటి వసంతము

బూమెల సరసముల పుప్పొడి వసంతము

సామజ గురుడ నీపై జాజర జాజర జాజ

Word-Word:

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

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

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

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

Meaning:

Lady's timidity is for you musk shower

Love fascination, water shower

fictitious dalliance/flirtations is flower powder shower

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

Discussion:

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

అంగన అధరమిచ్చె అమృత వసంతము

సంగడి శ్రీ వేంకటేశ సతి గూడితి

ముంగిటి రతి చెమట ముత్తేల వసంతము

సంగతాయెనిద్దరికి జాజర జాజర జాజ

Word-Word:

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

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

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

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

Meaning:

Lady's lips give nectar shower

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

first, the lady's sweat has become pearly shower

union has become to both this jajaja

Discussion:

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

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

References:

Lyrics:

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

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

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

Song Audio:

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

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

Telugu Dictionary:

6) Andhra bharati

Meaning:

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

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

Background:

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

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

rama daya para seema

This song is very popular in last few decades as I remember it being played in temples early in the mornings, specifically by P. Susheela.
Annaamayya in this song is seeking Rama's mercy on mistakes of others, and goes on to take example of Vibhishana and says that if Rama was merciful to Vibhishana, the traitor, Venkateswara/ Rama can easily overlook his mistakes. Also, as Venkateswara, he grants boons to all, but Ananmayya still pleads to overlook his mistakes.
There is a slight tone of questioning Rama out of frustration, on why Rama is not overlooking Annamayya's mistakes.

Song by P. Susheela:

రామా దయాపరసీమా అయోధ్యపుర
ధామా మావంటివారితప్పులు లోగొనవే
Word-word:

రామాRama= Rama; దయాపరసీమాdayaaparaseema=(daya+para+seema)mercy+highest+limit, greatest limit for mercy; అయోధ్యAyodhya= Ayodhya; పురpura= city;
ధామాdhama= dweller; మావంటిmaa vanti= like us; వారిvari= of those;తప్పులుtappulu= mistakes; లోగొనవేloogonave(lokonu+ae)=(take in/away+why);
Meaning:
Rama, of mercy who is the limit of limitless, Ayodhya city's
dweller; of people like us mistakes,
take away why?
Discussion:
Annamayya is asking Rama, who is the highest limit of mercy and Ayodhya's dweller, why he doesn't take in the mistakes of people like Annamayya(us). The last "ae" can be interpreted as "why" and also as a request.

అపరాధియైనట్టియాతనితమ్మునినే
కృపజూపితివి నీవు కింకలు మాని
తపియించి యమ్ము మొన దారకుజిక్కినవాని
నెపాన గాచి నిడిచి నీవాదరించితివి
Word-word:

అపరాధిaparadhi= offender; యైనట్టిainatti=who is;యాతనిaatani= his;తమ్మునినేtammunine= his brother only;
కృపkrupa=compassion;జూపితివిjoopithivi=you showed; నీవుneevu= you; కింకలుkinkalu= (Kinka=anger) anger; మానిmaani=leaving;
తపియించిtapinchi= with anguish; యమ్ము మొనyammumona(yamm+una)= (ocean+near) near ocean; దారకుdaaraku=breaking; జిక్కినవానిchikkinavaani= one who was caught
నెపానnepaana=for his offense; గాచిgaachi=protect; నిడిచిniDichi= by leaving; నీవాదరించితివిneevaadarinchitivi=(neevu+aadarinchitivi)you welcomed/treat kindly/ took care;
Meaning:
offender who is, his brother only
compassion showed you, leaving anger
with anguish, near ocean breaking, the one who was caught
for his offense(you) protected, left free,
you kindly treated
Discussion:
To the offender's (Ravana's) brother (Vibhishana), Rama showed compassion instead of being angry.
Vibhishana, who was anguished,  near the ocean, was caught. But Rama, for his offense, protected, gave freedom and kindly treated Vibhishana.
It is interesting that Annamayya thinks that Vibhishana's offense was overlooked by Rama. Vibhishana's intent to help Rama was to get Lanka/ become king of Lanka.

సేయరాని ద్రోహము సేసినపక్షికి నీవి
పాయక అప్పటి నభయమిచ్చితి
చాయసేసుకొని వుండి స్వామి ద్రోహి జెప్పనట్టి
తోయపుటేటెని మంచితోవనే పెట్టితివి
Word-word:

సేయరానిseyarani= not to be done; ద్రోహముDrohamu= offense; సేసినchesina=who did; పక్షికిpakshiki= to that bird/ helpless lone person; నీవిneevi= zone/prison;
పాయకpaayaka= constantly; అప్పటిappati= then, at that time; నభయమిచ్చితిabhayamichitivi= you gave assurance of security;
చాయchaaya= nearness;సేసుకొనిchesukoni= doing so; వుండిundi= stay; స్వామిswamy= master; ద్రోహి drohi= traitor;జెప్పనట్టిcheppanatti=(tell+that which)
తోయపుటేటెని toyapuTaeni=??????; మంచిmanchi= good;తోవనేtoevane=path only; పెట్టితివిpeTTithivi=put
Meaning:
undoable offense who did, that helpless-person bird, in zone/prison
constantly, at that instant you gave assurance of security
nearness doing so stayed the master-traitor, not-to be told
??? (offense) good path only (you) put
Discussion:
My first thought were if Annamayya is talking about the Jatayu. But he actually is talking about someone who stayed close by Rama. Hence, I believe, Ananmayya is continuing to talk about Vibhishana. (Any suggestions would be appreciated). A comment from a reader has helped me know the "Kakasura" episode of Ramayana.
When Rama and Sita are in the forest, during their time alone, they are surrounded by crows. The gods to understand what actually triggers the anger of Rama, sent Kakasura, son of Indra to torture Sita, and see Rama's reaction. So in the forest, with all other bird, Kakasura is hovering around. But when Rama is rating on Sita's lap and sleeping, Kakasura pecks off flesh from Sita's bosom, an undoable offense.
Rama wakes up and knowing that the bird had tortured Sita, aims a Brahmastra, the supreme weapon that is capable of finding its victim/aim wherever they are. Kakasura goes to all the Gods and seeks shelter. But knowing the powers of Brahmastra, the Gods suggest Kakasura to seek Rama's shelter. As soon as Kakasura seeks Rama's shelter, Rama is compassionate and tells Kakasura that since Brahmastra cannot go futile, he should let the astra/weapon destroy a part of his body, as a sacrifice. So Kakasura willingly offers his eye as a sacrifice to the Brahmastra.
Vibhishina abandoned his own brother. He is a traitor for his country, as he was willing to join forces with the enemy. The first thought of any normal person would be to treat Vibhishana with caution, but Rama instead goes ahead and gives him assurance of security and allowed him to stay close by. Annamayya credits Rama that by doing so(letting vibhishana stay close), Rama had put Vibhishana on right path.

నేరము లెంచవు నీవు నీదయే చూపుదుగాని
బీరపు శరణాగరబిరుద నీవు
చేరి నేడు నిలుచుండి శ్రీవేంకటాద్రిమీద
గోరినవరములెల్లా కొల్ల లొసగితివి
Word-word:

నేరముnaeramu= mistakes/offenses; లెంచవుaenchavu= won't count; నీవుneevu=you; నీnee= your;దయేdaye= mercy only; చూపుదుగానిchupudukani= let you show it;
బీరపుbeerapu= of bravery;శరణాగta(sharana+agata)=(shelter+who comes) one who comes to your shelter; బిరుదbirudu= titled; నీవుneevu=You
చేరి chaeri= by joining;నేడుnaeDu= today; నిలుచుండిniLuchunDi=standing; శ్రీవేంకటాద్రిమీదSri Venkatadri  meeda= on VenkataDri
గోరినkorina= wished; వరముvaramulu= boons;లెల్లాella= all; కొల్లkolla=plenty; లొసగితివిosagitivi=gave you;
Meaning:
Mistakes won't count you, your mercy only, let you show
Bravery -one who seeks your shelter, such titled you;
by joining today standing on Vekatadri;
wished boons all plentiful give you;
Discussion:
Without counting mistakes, Rama who is standing on Venkadri (as Venkateswara), shows only compassion/mercy and grants all the wishes for those who seek his shelter;who is titled as the brave for all who seek his shelter;

As always, any comments that help in better understanding this song, are appreciated.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/56rama-dayaparasima.html
[2] https://www.youtube.com/watch?v=vQf-_2hAGSU

[3] http://www.in.com/videos/watchvideo-annamayya-keertana-rama-dayaparasima-with-english-and-telugu-lyrics-100235479.html

emani pogadudame

This song is Annamayya's description of what Alamelmanga's beauty means to Venkateswara. S. Janaki's rendition of this song can be found here.



|| ఏమని పొగదుడుమే యికనిను | ఆమని సొబగుల అలమేల్మంగ ||
pa|| Emani pogaDudumE yikaninu | Amani sobagula alamelmaMga ||
Word-Word:
ఏమనిemani= as what?; పొగదుడుమేpogadudume= we praise?; యికika= now;నినుninnu= you | ఆమని aamani= plenty/satiating; సొబగులsobagula=beauty/prettiness; అలమేల్మంగ
Meaning:
As what shall we praise you now,
with plenty of beauty, Alamelmanga
Discussion:
Annamayya is in awe with Alamelmanga's beauty and says, that there are no words to describe her. Annamayya's conversation with Alamelmanga is in first person.

చ|| తెలికన్నుల నీ తేటలే కదవే | వెలయగ విభునికి వెన్నెలలు |
పులకల మొలకల పొదులివి గదవే | పలుమరు పువ్వుల పానుపులు ||
ca|| telikannula nI tETalE kadavE | velayaga viBuniki vennelalu |
pulakala molakala pAdulivi gadavE | palumaru buvvula pAnupulu ||
Word-Word:
తెలిteli= white; కన్నులkannula= of eyes, నీnee= your; తేటలేtaeTale= purity/simplicity; కదవేkadave= isn't it, dear? | వెలయగvelayaga= become popular; విభునికిvibhuniki=to the Lord; వెన్నెలలుvennelalu= moonlight |
పులకలpulakala=tingling- goosebumpy; మొలకలmolakala= sprouts; పొదులివిpodulivi(podalu+ivi)= flourishing/increasing+this;గదవేkadave= isn't it? | పలుమరుpalumaru=many times; పువ్వులpuvvula=of flower; పానుపులుpaanupulu= cot/bed
Meaning:
with White eyes is your purity/simplicity, isnt it
for the popular Lord moonlight?
tingling sprouts that flourish aren't they , many times, the flower bed
Discussion:
"Your White eyed simplicity  is the moonlight to the popular Lord"
Annamayya starts describing what Alamelmanga means to her husband. Even though Annamayya is directly describing ALamelmanga's purity to be the moonlight of her husband,  the similie of whiteness being epitome of purity is indirectly indicated by white eyes and moonlight.

చ|| తియ్యపు నీమోవి తేనెలే కదవే | వియ్యపు రమణుని విందులివి |
ముయ్యక మూసిన మొలక నవ్వు గదె | నెయ్యపు గప్పురపు నెరి బాగాలు ||
ca|| tiyyapu nImOvi tEnelE kadavE | viyyapu ramaNuni viMdulivi |
muyyaka mUsina molaka navvu gade | neyyapu gappurapu neri bAgAlu ||
Word-Word:
తియ్యపుtiyyapu= of sweet; నీnee= your;మోవిmovi= lips/mouth; తేనెలేtaenele= honey only; కదవే kadave=isn't it?| వియ్యపుviyyapu= of marriage alliance; రమణునిramaNuni= to husband; విందులివిvindulivi(vindulu+ivi)=(feasts+these)feasts are these |
ముయ్యకmoyyaka= not closed; మూసినmaosina= closed; మొలకmolaka= sprout; నవ్వుnavvu= smile; గదెkade= is it? | నెయ్యపుnoyyapu= of affection/love; గప్పురపుgappurapu= camphor; నెరి neri= apt, బాగాలుbaagaalu(baaga+alu)=(good+wife)
Meaning:
of sweet your lips are just honey, aren't they
to your marriage allied husband, feasts are these
not wishing to close/stop, but closing(stopping) that spring-like smile, isn't it
of affection and of camphor apt (for) perfect wife
Discussion:
 Alamelmanga's honey-like lips are the feast to her husband, and her spring-like smile  full of affection is apt for the perfect wife.


చ|| కైవసమగు నీ కౌగిలే కదవే | శ్రీ వేంకటేశ్వరు సిరి నగరు |
తావు కొన్న మీ తమకములే కదే | కావించిన మీ కల్యాణములు ||
ca|| kaivasamagu nI kaugilE kadavE | SrI vEMkaTESvaruni siri nagaru |
tAvu konna mI tamakamulE kadE | kAviMcina kalyANamulu ||
Word-Word:
కైkai= hand;వసమగుvasamagu(vasamu+agu)=(in control+that is) that which is in control; నీnee=your; కౌగిలేkaugili= embrace/hug; కదవే kadave= isn't it| శ్రీ వేంకటేశ్వరుSri Venkateswaru= of Venkateswara's; సిరిsiri= treasure; నగరు(నగదు ??=spot-money/cash) |
తావుtavu= way; కొన్నkonna= that took place; మీmee= yours(both venkateswara & Alamelmanga) తమకములే= eagerness/love desperation from separation; కదేkade= isn't it | కావించినkaavinchina= that made it happen; మీmee= (both) your ; కల్యాణములుkalyanamulu= weddings?
Meaning:
hand's reach is your embrace, isn't it Sr Venkateswara's treasureful cash
made way to yours, isn't the eagerness of seperation that made your wedding happen?
Discussion:
 Alamel manga's embrace is Venkateswara's treasure. The separation anxiety made way to the wedding, :).

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

References:

1) https://annamayya-u.blogspot.in/2010/08/emani-pogadudume.html
2) https://templesinindiainfo.com/annamayya-keerthana-emani-pogadudume-in-telugu-and-english-with-meaning/
3) http://www.sangeetasudha.org/annamacharya/vol2/e.html

kolani dopariki gobillo

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

Gobbillu

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

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

కొలని దోపరికి గొబ్బిళ్ళో యదు |
కుల స్వామికిని గొబ్బిళ్ళో ||

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


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


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

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

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

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

antaryami alisithi

This a self-realization song as a dialogue with Antaryami or inner soul. Antaryami is one who resides in inner self (of everybody). Usually the Trinity(Brahma, Vishnu and Mahesha) are referred to as antaryamis. It is unclear if Annamayya is referring to someone(from Trinity) as Antaryami or just his innersoul.

Annamayya puts forth his state adressing it to innersoul, and seeks help. He is of the strong opinion that nothing is under our control. All the things that lead to salvation cannot be obtained/met unless the inner soul wishes those things for a person. As the first line of this poem says, Annamayya is dejected how he has tried and failed and therefore attributes it to be the soul's mercy to bestow him with salvation and in the process describes the ways or various things involved in getting to salvation.



అంతర్యామి అలసితి సొలసితి |
ఇంతట నీ శరణిదె జొచ్చితిని ||
antaryami alasiti solasiti
inthata nee sharanide jochhitini
Word-Word:
అంతర్యామిantaryami(antah+ami)=(inner+dwell) inner dweller, the soul; అలసితిalasithi= tired;సొలసితిsolasithi=fathigued |
ఇంతటinthaTa= by this time; నీnee= your; శరణిదెsaranide(saranu+ide)=(shelter+this) జొచ్చితినిjocchuthini= sought/obtained;
Meaning:
Inner dweller!I'm tired and fatigued,
at this time your shelter (like) this sought
Discussion:
Annamayya says that he is fatigued and tired. Under these circumstances, he has sought the shelter of the inner soul dweller.

కోరిన కోర్కులు కోయని కట్లు |
తీరవు నీవవి తెంచక |
భారపు బగ్గాలు పాప పుణ్యములు |
నేరుపుల బోనీవు నీవు వద్దనక ||
korina korkulu koyani katlu
teeravau neevavi tenchaka
bharapu baggalu paapa punyamulu
nerupula boneevu neevu vaddanaka
Word-Word:
కోరినkOrina= wished; కోర్కులుkOrkalu= wishes/wants; కోయనిkOyani=uncut; కట్లుkatlu=bounds/ties |
తీరవుteeravu= won't fulfil; నీవవిneevavi(neevu+avi)=(you+that/them); తెంచకtemchaka= without breaking; |
భారపుbhaarapu=of weight; బగ్గాలుpaggalu=reins; పాపpaapa=sins;పుణ్యములుpunyamulu=good deeds; |
నేరుపులnerpula= by teaching; బోనీవుponeevu=wont go; నీవుneevu= you; వద్దనకvaddanaka= by saying "no" ||
Meaning:
Wished/wanted wishes, uncut ties
won't fulfill if You don't break them
gravity reins, sins and deeds
by teaching wont go, (unless) You say "no"
Discussion:
Breaking away from wishes/wants and getting away from the cycle of sins and good deeds

జనుల సంగముల జక్క రోగములు | విను విడువవు నీవు విడిపించక |
వినయపు దైన్యము విడువని కర్మము | చనదది నీవిటు శాంతపరచక ||

Word-Word:
జనులjanula= of people; సంగములsangamula= attitude/pride;జక్క రోగములుrOgamulu=diseases |
వినుvinu=hear; విడువవుviDuvavu= wont leave; నీవుneevu= you; విడిపించకvidipinchaka= without breaking lose |
వినయపుvinayapu= of humbleness/modest; దైన్యముdainyamu=humility; విడువని viDuvani= not leaving;కర్మముkarmamu= deeds; |
చనదది=that will come; నీవిటుneevitu= you here; శాంతshanta= peace/tranquil; పరచకparachaka= without doing; ||
Meaning:
Of people's pride, and lots of diseases
heard, wont leave,(unless) You dont break loose
of modest humility and the never-leaving deeds
that will come if here You dont tranquilize them

మదిలో చింతలు మైలలు మణుగులు |
వదలవు నీవవి వద్దనక |
ఎదుటనె శ్రీ వెంకటేశ్వర నీవదె |
అదన గాచితివి అట్టిట్టనక ||
madilo chintalu millu manugulu
vadalavu neevavi vaddanaka
edutane shree venkateswara neevade
adana gachithivi attittanaka
Word-Word:
మదిలోmadilo= in mind/heart; చింతలుchintalu=worries, మైలలుmailalu= dirt; మణుగులుmanugulu=mud; |
వదలవుvadalavu= wont leave; నీవవిneevavi= you those; వద్దనకvaddanaka= wihtout saying "no" |
ఎదుటనెaeduTane= in front; శ్రీ వెంకటేశ్వరSri venkateswara నీవదెneevade= you, that |
అదనadana= excess; గాచితివిgachitivi= seek; అట్టిట్టనక attitanaka (atta+itta+anaka)=(that+this+without saying) a cultural way of saying, without consultation/thinking properly ||
Meaning:
In mind worries, dirt and mud
wont leave if You dont say no
in front Sri Venkateswara, you like that have sought excess without saying this and tha
Discussion:
With Venkateswara right in front, Annamayya thinks that his inner soul is seeking too much, without proper consultation, i.e, if one seeks shelter with Venkateswara, then they dont have to depend on anything for salvation.

References:

1)http://www.hinduliterature.org/telugu/stotrams/annamayya_keerthanas_antaryami_alasiti.php
2)http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page35
3) Andhra bharathi- Online Telugu dictionary: http://www.andhrabharati.com/dictionary/

itti mudduladi

This is a beautiful song describing the mischief of Krishna and how the gopikas are frightened by his menace, :). The context of this song is that of a woman suggesting other women on how to pacify the little boy who seems adorable but is difficult to control because of his tantrums and mischief. The tone is set to a complaining tone. The background is set to a child being taken care by other women, while the mother is away.

A gopika who seems to have been given the responsibility to take care of Krishna in his mother's absence is looking for him. She asks others "where is the boy who played cutely?Get hold of him and give him stomach full of milk."

While the first stanza seems to show concern and love for the boy, in later stanza, we will find that it is actually with fear that the Gopika is reacting.

The rendition of this song by BalaMurali Krishna can be found below.

ఇట్టి ముద్దులాడి బాలు డేడవాడు వాని

బట్టి తెచ్చి పొట్టనిండ బాలు వోయరే ||

Pallavi:
Itti mudduladi baaludedavaadu vaani
patti techchi pottaninda paalu boyare

Word-Word:

ఇట్టిitti= this; ముద్దులాడిmudduladi(muddulu+aadi)=(kisses/love+play); బాలు డేడవాడుbaaluDEDAvaDu(baaludu+eda+vadu)=(boy+where+he) వాని vani= him;
బట్టిbatti=catch; తెచ్చిteCChi=brought; పొట్టpotta= stomach;నిండninDa=full; బాలుpaalu= milk; వోయరేpoyare= pour/give ||

Meaning:

Thus who lovely played, that boy where? Him

catch and bring; stomachfull milk give/pour

Discussion:

The gopika is asking her friend, "where is the boy who played cutely?Get hold of him and give him stomach full of milk".

గామిడై పారితెంచి కాగెడి వెన్నెలలోన 
చేమ పూవు కడియాల చేయి పెట్టి |
చీమ గుట్టెనని తన చెక్కిట గన్నీరు జార 
వేమరు వాపోయే వాని వెడ్డు వెట్టరే ||
Charanam 1:
Gamidai paaridhenchi kaagedi vennalalona
chema poovu kadiyaala cheyipetti
cheema guttenani thana chekkita kanneeru jaara
vemaru vaapovuvaani veddu vettare ||Itti mudduladi||

Word-Word:

గామిడైgaamiDi+ayyi=cruel+became; పారిpaari= pail;తెంచిthenchi= break; కాగెడి kaageDi= boiling; వెన్నలvennela=butter; లోనlona= in; 

చేమchaema=a flowering plant; పూవుpoovu= flower; కడియాలkaDIyala=anklet; చేయిcheyyi=hand; పెట్టిpetti=put |

చీమcheema= ant; గుట్టెననిguTTEnani(kuttenu+ani)=(bit+ said); తనtana= his; చెక్కిటchekkiTa=cheek; గన్నీరుkanneru(kanti+neeru)= tears; జారjaara=slipped; 

వేమరుvemara(veyyi+maru)=(thousand+times); వాపోయేvaapoye=wailing; వాని vani=him;వెడ్డు veddu= deceipt;వెట్టరేpettare=keep ||

Meaning:

Mischievious became and pail broke and in boiling butter

chrysanthamam flower braceleted hand put

ant bit said, and on cheek tears rolled

thousand times wailing- him, deceipt keep(cajole)

Discussion:

The Gopika continues, "That boy became mischievous and broke a pail and put his hand which was decorated with a bracelet of chrysantamum flowers, into boiling butter. But he cries saying that an ant bit his hand. If his mother or anybody else hears his version, they are going to believe that the gopika was negligent and let an ant bit his hand. Further, nobody is going to ask her about the loss of her pail of butter that this mischieveious kid broke. He is wailing at the top of his voice." The gopika is requesting her friend(s) to tell/show the child something to deceive him to stop wailing.

ముచ్చువలె వచ్చి తన ముంగ మురువుల చేయి 
తచ్చెడి పెరుగులోన దగబెట్టి |
నొచ్చెనని చేయిదీసి నోర నెల్ల జొల్లుగార 
వొచ్చెలి వాపోవువాని నూరడించరే ||

Charanam 2:
Muchchu vale vachchi tana mungamuruvula cheyi
tachchedi perugulona tagabetti
nochchenani chaeyideesi noranella jollugaara
vochcheli vaapovuvaani nooradinchare ||Itti mudduladi||

Word-Word:

ముచ్చుmucchu= thief;వలెvale=as; వచ్చిvacchi=come; తనthana= his; ముంగ munga=dumb/silent;మురువులmuruvula= of pride; చేయి cheyi= hand;
తచ్చెడిtachedi=; పెరుగుperugu= curd/yogurt;లోనloana=in; దగdaga= thirst;బెట్టి petti|
నొచ్చెననిnochchenani=painful+as said; చేయిcheyyi= hand;దీసిteesi= take out; నోర noora= mouth;నెల్లnella= all; జొల్లుjollu= salaiva/drool;గార kaara= drool down;
వొచ్చెలిvoccheli=alas! వాపోవుvaapoevu=wail;వానిvani=him; నూరడించరే ooraDinchare= console, dear!||
Meaning:
as thief came, his silent proud hand 
into churned yogurt
pained said hand took out and mouthfull of drool flowing
Alas! wailing one/him console dear
Description:
"As a thief he came and put his hand into churned yogurt. His hand is sort of stuck in the thick yogurt and he cries that his hand is paining now.He cries so much that his mouth is drooling". The gopika requests her friends to console this wailing child (before his mother comes). Yet again, the gopika is sort of complaining that nobody will know what this child did steathily. All they would hear is the child's complaint that his hand is paining, and guess that the Gopika is responsible for that.

ఎప్పుడు వచ్చెనో మా యిల్లు చొచ్చి పెట్టెలోని
చెప్పరాని వుంగరాల చేయి పెట్టి |
అప్పడైన వేంకటాద్రి అసవాలకుడు గాన
తప్పకుండ బెట్టె (బట్టి) వాని తలకెత్తరే ||

Charanam 3:
Eppudu vachcheno maa illu jochchi pettaeloni
chepparaani ungaraala cheyibetti
appadaina venkatadri asabaalakudu gaana
tappakunda bettevaani talaketthare ||Itti mudduladi||

Word- Word:

ఎప్పుడుeppuDu= when; వచ్చెనో vachcheno= came, dont know;మాmaa=our; యిల్లుillu= house; చొచ్చిchocci=found his way/enter; పెట్టెpetti= case/box;లోనిlona= inside;
చెప్పరానిchepparani=can't say; వుంగరాలvungaraala=ring; చేయిcheyyi= hand; పెట్టిpeTTi= put;
అప్పడైనappaDaina(appaDU+ayina)=(father/lord+who is) వేంకటాద్రిvenkatadri= venkata hill; అసవాలకుడు asavaalakuDu(Dasa???+vaalakudu)గానkaana=sight/see
తప్పకుండtappakunda= without fail; బెట్టె (బట్టి)bette= who keeps; వానిvaani= him; తలకెత్తరే talakettare(talaku+ettare)=(to head+lift)||
Meaning:
when came, dont know, our house found a way and inside box
can't say ring hand put
Lord who is of Venkatadri, who is the protector of his servants,sees
without fail, keep him on head lift

Description:
Gopika says that don't know when he came to her house, he put his fingers into all the rings in the box. The Lord of Venkata hill who is the protector of his servants, without fail who keeps in sight/grace.She urges the other gopika to lift him to head!

References:

http://www.lyricsnnotations.in/itti-mudduladi-sri-annamacharya/

http://www.hinduliterature.org/telugu/stotrams/annamayya_keerthanas_itti_muddulaadu.php
Andhrabharathi- Online Telugu dictionary: http://www.andhrabharati.com/dictionary/