natanala bhramayaku

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

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

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

Word-Word:

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

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

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

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

Word-Word:

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

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

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

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

Word-Word:

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

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

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

Word-Word:

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

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

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

References:

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

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

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