rara chinnanna

Another popular poem describing the little Krishna. The main topic of this song is to describe young Krishna and his relationship with the gopikas or cowherdesses. Ananmayya describes how the little Krishna mesmerises the women inspite of his paradoxity. The first stanza is Annamayya's call to little Krishna to come to him.

MS subbulakshmi sings this song with a motherly love especially singing the first stanza of calling Krishna. MS Subbalakshmi's rendition of this song can be found here

రారా చిన్నన్నా రారోరి చిన్నవాడ
రారా ముద్దులాడ రారోరి బాలకృష్ణ 

rArA cinnanna rArOri cinnavADa rArA muddu lADa 

rArOri bAlakrSNa rArA (krSNa rArA)
Word-Word:
రారాrara= come-come; చిన్నన్నాchinnanna= little big brother; రారోరిrarori= come dear; చిన్నవాడchinnavada= little one;
రారాrara= come-come; ముద్దులాడmuddulada(muddulu+aada)= (kiss+play)to caress;  రారోరిrarori= come dear; బాలకృష్ణbaalakrishna= Child krishna;
Meaning:
Come-come little big brother; come dear little one
Come to kiss; come dear little Krishna
Discussion:
The first  two lines are self explanatory. It is Annamayya's signature style to address the Lord as "anna", which means big brother.

కిందిచూపుల గిలిగించి ఆలమందగొల్లెతల మరిగించి
సందడి వలపించి జవరాండ్ల ఊరవిందవైనయట్టి వేడుక కాడ 

kindi cUpula giligilinci Alamanda golletala mariginci 

sandadi valapinci javarAla Ura vindavainayaTTi vEDuka kAdA rArA
Word-Word:
కిందిkindi=lower  చూపులchoopula= sights/stares; గిలిగించిgiliginchi= tickle; ఆలమందalamanda= cow-herd; గొల్లెతలgolletala= heardess; మరిగించిmariginchi=boil/make to fall in love;
సందడిsandaDi= commotion; వలపించిvalapinchi=to enamor/ to desire; జవరాండ్లjavarandla=young women; ఊరoora= the village; విందవైనయట్టిvindavainatti= pleasing/feast+become+that/; వేడుకకాడ(veDuka+kADu)= (festival/pleasure+one who is) one who is given to pleasures, an adulterer
Meaning:
lower sights having tickled, the cow-herdesses having fallen in love
commotion having wished, for young women became the village-feast, O indulger in pleasures!
Discussion:
This stanza is very subtle to understand. Annamayya says that the little BalaKrishna tickled the low sights of the cow-herdesses, i.e, even the shy women stares are tickled by him and enamored. There are two annotations of significance in the first line here. The first one is "kindi choopulu" literally meaning lower stares but actually referring to shy stares. Apparently, according to the cultural behaviour patterns, women and little children, when are shy, do not make eye contact and lower their eyes. The other annotation  is "mariginchi" which literally translates to boil but refers to stirring and bubbling and also to fall in love. Behavioral pattern wise, boiling is referred to anger/agitation etc. Of course, with all the women in love with one Balakrishna, it is obvious that commotion is created. But Annamayya says that Krishna wished for commotion and hence it was created :).  All this said, BalaKrishna had become the "oora-vindu" meaning "village feast", i.e, something that can be enjoyed by the whole village. But Annamayya doesnot hesitate in calling Krishna the indulgent in pleasures :). Again since Annamayya is referring to "bala krishna" or the child Krishna.

కొదలు మాటలనె గొణకుచు
భూమి సుదతుల శిగ్గులుచూరాడి
చిదుకు చేష్టలనె చెణకుచూ
ముద్దు పెదవిచవులు చూపిన జాణకాడ 

podalu mATalane goNagucu bhUmi sudatula cikkulu cUrADi
ciduku cetalalane ceNakucu muddu pedavi cavulu cUpina jaNakadA rArA
Word-Word:
కొదలుkodalu= little; మాటలనెmatalane= words only; గొణకుచుgoNakuchu= to mutter;భూమిbhoomi= earth/attitude; సుదతులsudatula= women with beautiful teeth; శిగ్గులుsiggulu= shyness; చూరాడిchooraDi= to sack;
చిదుకుchiduku=to be smashed; చేష్టలనెcheShtalu=activities; చెణకుచూcheNakuchu= to stir up; ముద్దుmuddu= lovely;పెదవిpedavi= lips;చవులుchavulu= pearl lustre; చూపినchoopina= one who showed; జాణకాడjaaNakaaDa=expert/adept;
Meaning:
with little words muttering, poised women's shyness (he) sacked;
mischevious activities (he) stirring up; on lovely lips pearl-like-lustre showed, this adept
Discussion:
In this stanza, Annamayya describes the irony/paradox and the charm of Krishna. Krishna's charm was so intense that even if he spoke tersely, he was able to remove the shyness of the women. Similarly, He stirs up all mischeivious acts but then, offered kisses to the victims by showing his lips with pearl lustre. Annamayya lovingly calls him  the "expert" who could do that.

కలికితనమునె కరగించి కాచి చెలులకాగిటనె చెలగి
లలనామణి యైన లక్కిమమ్మ గలసుక శ్రీవేంకటనాథు డైనవాడ
kaliki tanamunane karaginci kATSi celula kagiTanE celagi
lalanA maNiyaina lakki mamma galasuka shrI vEnkaTa nAthuDaina vADa
Word-Word:
కలికితనమునెkalikitanamune(kaliki+thanmu+ne)=(grace/prettiness+the character+only) కరగించిkaraginchi= melt; కాచిkaachi=boil/simmer; చెలులchelula= girlfriends;కాగిటనెkagiTane= as they simmer; చెలగిchelagi= to cause/nullify;
లలనాlalanaa= women;మణిmaNi=gem/jewel; యైనaina= one who is; లక్కిమమ్మ lakkimamma= lakshmi amma;గలసుకgalasuga= to meet; శ్రీవేంకటనాథుడైనవాడSri VenkatanadhuDainavaadu=Sri Venkata's Lord who has become;
Meaning:
prettiness melted, simmered (by Krishna), as the girlfriends simmer, (he) nullifies
Women-gem who is (Lakshmi)Lakkimamba, just to meet (her) SriVenkata's Lord who has come
Discussion:
An interesting characteristic of Krishna is that after melting the grace/prettiness and simmering/agitating all the women, Krishna nullifies it. i.e, Krishna the paradox is uninterested. While this single line has lot of psychological reference to Krishna's personality itself, which is a whole subject in itself, I will leave it to the discretion of the readers to explore/understand it. Annamayya continues the paradoxity of Krishna and says that the uninterested Krishna had taken form as Venkateswara to meet the gem among women- Lakshmi. As the story goes, Lakshmi leaves Vishnu after her disappointment that He forgives the sage Brighu who kicks him on his chest, supposedly her abode, for ignoring him. Dejected, Venkateswara roams on Earth in search of Lakshmi and finds Padmavathi and marries her.

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

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/77rara-chinnanna.html
[2] https://www.youtube.com/watch?v=16I0GDixM_w
[3] http://www.andhrabharati.com/dictionary/

Alarulu kuriyaga

This is yet another song dedicated to Alamelmanga. Annamayya describes the scene when Alamelmanga is dancing behind a curtain. There are two ways dancing behind the curtain can be perceived. One is that of dancing privately for oneself. The other is based on Annamayya's refernce to Alamelmanga as the displeased one (alakala kulukula). She dances around with a curtain around her to prevent others, especially her Lord with whom she is still angry,  from seeing her dancing. But with flowers showering from trees, Alamelmanga couldnot contain her urge to dance. Her friends see her dance and applaud. However, her feet are visible from beneath the curtain and hence Annamayya describes her feet and her dance based on her feet movement. Lord Venkateswara watches her dance behind the curtain and in second stanza Annamayya describes that turns and trots in her dance melt Hari's heart.
This is a very popular Kuchipudi dance piece. Also, this style of dancing behind the curtain is used to introduce the dancer/character in a dance drama especially in Kuchipudi.

 The format of the poem is yet another unique style, where the first word in each verse of a stanza rhymes with each other. 

అలరులు గురియగ నాడెనదే |
అలకల గులుకుల నలమేలుమంగ ||
alarulu guriyaga naaDenadE |
alakala gulukula nalamElumaMga ||
Word-word:
అలరులుalarulu= blossoms; గురియగkuriyaga(kuriyu+aga)=(shower+as/when) as showered; నాడెనదేnaaDenade= danced/played|
అలకలalakala= displeasure/curl; గులుకులkuluku= pert/showing attitude; నలమేలుమంగalamelmanga=Alamelmanga ||
Meaning:
As flower-blossoms showered, she danced;
the usually displeased with an attitude; Alamelmanga
Discussion:
As flowers were showering, Alamelmanga danced. The description of Alamelmanga as " alakala kulukula" ("usually displeased and pert") by Annamayya is an expression of casual rapport. It is a common cultural expression used to teasingly describe girls who are easily displeased and throw tantrums by kith and kin.

అరవిరి సొబగుల నతివలు మెచ్చగ
అర తెర మరుగున నాడె నదే |
వరుసగ పూర్వదు వాళపు తిరుపుల
హరి గరగింపుచు నలమేలుమంగ ||
araviri sobagula nativalu meccaga
ara tera maruguna naaDe nadE |
varusaga poorvadu vaaLapu tirupula
hari garagiMpucu nalamElumaMga ||
Word-Word:
అరవిరిaraviri(ara+viri)=(half+blossomed); సొబగులsebagulu=pretty/beauty; నతివలుativalu=women; మెచ్చగmecchaga=applauded/praised;
అరara=half; తెరtera=veil; మరుగునmaruguna=behind curtain/screen; నాడె నదే |
వరుసగvarusaga=sequentially; పూర్వpoorva= the first దువాళపుduvaLapu= of trot; తిరుపులtirupula=turning;
హరిhari=Hari; గరగింపుచుkarigimpuchu= melting; నలమేలుమంగ ||
Meaning:
half-blossomed pretty women as applauded
With half veil, behind a curtain, she danced
sequentially with each trot turning
Hari-melting almelmanga
Discussion:
Pretty young adolescent women watching Alamelmanga applauded while she danced behind a curtain in a half veil.  This part of dance where the dancer dances behind a curtain is used in Kuchipdi for introducing different characters. In this part of the dance, only the feet of the dancer are visible. Hence Annamayya describes her trots and turns. Her trots and turns melted Hari, who was watching Alamelmanga.

మట్టపు మలపుల మట్టెలకెలపుల
తట్టెడి నడపుల దాటెనదే |
పెట్టిన వజ్రపు పెండెపు దళుకులు
అట్టిట్టు చిమ్ముచు నలమేలుమంగ ||
maTTapu malapula maTTelakelapula
taTTeDi naDapula daaTenadE |
peTTina vajrapu peMDepu daLukulu
aTTiTTu cimmucu nalamElumaMga ||
Word-Word:
మట్టపుmattapu=with entireity; మలపులmalpula=turning; మట్టెలmattela= toerings; కెలపులkelapula (kalapula??)=meeting/ to mix;
తట్టెడిtaTTEdi=pony; నడపులnadapula=gait/walk; దాటెనదేdaaTenade(daati+nade)=(crossed,+did she |
పెట్టినpeTTina=that she wore; వజ్రపుvajrapu=of diamond; పెండెపుpendapu=Anklet; దళుకులుtaLukolu= shine like a flash;
అట్టిట్టుaTTiTTu= this way and that way; చిమ్ముచుchimmuchu=to sweep/ toss; నలమేలుమంగ ||
Meaning:
With complete turning, the toerings rubbing(the ground)
with pony gait crossed did she;
the worn diamond anklet gleamed
as this and that way tossed Alamelmanga;
Discussion:
Continuing from the last stanza, Annamayya describes the feet of Alamelmanga, especially the ornaments on her toes and ankles during dancing.  With full turns (possible on her toes), Alamelmanga's toerings rubbed the ground.She turned and jumped like a pony. Her anklet gleamed as she jumped.

చిందుల పాటల శిరిపొలయాటల
అందెల మ్రోతల నాడె నదే |
కందువ తిరువెంకటపతి మెచ్చగ
అందపు తిరుపుల నలమేలుమంగ ||
ciMdula paaTala SiripolayaaTala
aMdela mrOtala naaDe nadE |
kaMduva tiruveMkaTapati meccaga
aMdapu tirupula nalamElumaMga ||
Word-Word:
చిందులchindula=hops/dance; పాటలpaaTala=songs; శిరిపొలయాటల(Siri+polayu+aaTalu)=(fortune+love +play)
అందెలamdela=trinklet worn by women on anklets; మ్రోతల=sounds; నాడె నదే |
కందువkanduva=place; తిరువెంకటపతిTiru venkatapathi మెచ్చగmecchaga= applaud/appreciate;
అందపుamdapu=pretty; తిరుపులtirupala=turning; నలమేలుమంగ ||
Meaning:
For dance songs that spread lovely play
with anklet-trinklets sounds danced did she;
The place of Venkata's Lord as applauded,
the pretty turning Alamelmanga....
Conclusion:
For conclusion, Annamayya describes that Alamelmanga was hoppinging to songs  that spread love. She danced with her anklets sound. Venkatapathi who watched the dance also applauded.

Any comments or suggestions for better understanding of this keerthana are appreciated.


References:

[1] Lyrics: http://www.hinduliterature.org/telugu/stotrams/annamayya_keerthanas_alarulu_kuriyaga.php
[2] Dictionary: http://www.andhrabharati.com/dictionary/
[3] Paluri Shankarnarayana, Telugu to English dictionary.

suvvi suvvi suvvalamma

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

BalaKrishna Prasad renders this song without the third stanza here.

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

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

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

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

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

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

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

References:

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

[3] www.andhrabharati.com/dictionary

jagadapu chanuvula

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

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

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

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

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

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

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

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

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

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

Deva devam bhaje

This is one of Annamayya's Sanskrit keerthanas about Sri Rama.  This keerthanam in its true sense is a collection of epithets for Rama. Annamayya uses a format where in he uses two epithets per line and ends the stanza with "ramam" indicating that the epithets hold for Rama. This is a quite popular song with MS Subbulakshmi singing it.  MS's rendition of this song has been used as a background music in a Telugu movie that brought it a lot of popularity.
 Nitya santoshini's rendition of the song can be found by clicking here.
MS SubbuLakshmi sings this keerthana with an uncanny sweetness and divinity. The song can be found by clicking here.


దేవ దేవం భజే దివ్యప్రభావం

రావణాసురవైరి రణపుంగవం 

Deva Devam Bhaje divya prabhAvam
RaavanAsura vairi Rana pungavam Ramam

Word-Word:

దేవDeva= God; దేవంDevam= of gods; భజేbhaje= worship/chant; దివ్యdivya= divine; ప్రభావంprabhavam= influence;

రావణాసుర ravanaasura(ravana+asura)= Ravana+demon; వైరిvairi= enemy; రణrana= battle; పుంగవంpungavam= bull
Meaning:
The God of Gods worship; the divine influence
Ravana the demons' enemy; the battle's bull is Rama
Discussion:
God of Gods worship Rama. Rama has the divine influence. The reference to battle bull is to signify the rigor and strength of Rama in battle equivalent to a bull.

రాజవరశేఖరం రవికులసుధాకరం

ఆజానుబాహు నీలాభ్రకాయం
రాజారి కోదండ రాజ దీక్షాగురుం
రాజీవలోచనం రామచంద్రం

Raja Vara Sekharam Ravi Kula SudhAkaram
Ajanabahu Neelagra Kaayam
Rajari Kodanda Raja Deeksha Gurum
Rajeeva Lochanam Ramachandram Ramam
Word-Word:

రాజraja= king; వరvara=the best/supreme; శేఖరంsekharam= the summit/peak; రవిravi= sun;కులkula= dynasty; సుధాకరంsudhakaram= moon;

ఆజానుajaanu= without a measure/broad; బాహుbaahu=shoulders/arms; నీలాభ్రneelabra(neela+abra)=(blue+cloud); కాయంkayam= body;
రాజారిraajaari(raja+arhi or ari?)=( king+fit or enemy) fit for a king or the enemy of kings(Parasurama); కోదండkodanda= the bow made from a certain type of wood;  రాజraaja=king; దీక్షాdeekshaa=discipline/vow; గురుంgurum=teacher; 

రాజీవraajeeva= lotus; లోచనంlochanam= eyes; రామraama= rama/ pleasant; చంద్రంchandram= moon;

Meaning:
Among the best of kings(he is) the summit; the sun dynasty's moon
long armed one; blue-cloud (colored) bodied;
kings' enemy's Kodanda bow, for the Kingly discipline, (he is) the teacher
Lotus eyed, the pleasant moon
Discussion:
As for the third line, I found it very difficult to get the meaning correct with the words "Raajari kodanda raja deeksha gurum" that Annamayya has used.  If someone with a more clear understanding can help with that, I really appreciate that.
The reference to "rajaari kodanda" is to Parasurama's bow which Rama breaks during Sita's swayamvara in Janaka's court. Parasuram has the epithet of enemy of Kings, as he vows to kill all Kings on the face of this earth innocent or guilty of tyranny. When Parasuram comes to know that his bow was broken by a prince Rama, he goes to battle with Rama. But when he is defeated and recognises Rama to be an incarnation of Vishnu, Parasuram had no choice but to leave Rama alone without killing. In that sense, Annamayya is referring to Rama being the best for kingly discipline.

నీలజీమూత సన్నిభశరీరం
ఘనవిశాలవక్షం విమల జలజనాభం
తాలాహినగహరం ధర్మసంస్థాపనం
భూలలనాధిపం భోగిశయనం

Neelajeemootha Sannibha Sareeram ghana
Visaala Vaksham vimala JalajaNaabham
KaalAhinaga Haram Dharma Sansthapam
Bhoo LaalanAdhipam Bhogi Sayanam Ramam
Word-Word:

నీలneela= blue; జీమూతjeemootha=cloud; సన్నిభsannibha=symmetric; శరీరంsareesamu= body
ఘనghana= magnificient; విశాలvishaala= broad;వక్షంvaksham= chest; విమలvimala=immaculate; జలజjalaja= lotus; నాభంnaabham= navel;
తాలాtala/ kaala??=???/ time?;హినగhinaka(heenaka?)= deprived of?; హరంharam= defeat/steal; ధర్మdharma= law and order; సంస్థాపనంsamsthapanam=establishment
భూలలనాధిపంbhoo+lalana+adhipam= earth+girl/child+lord; భోగిbhogi= snake; శయనంsayanam=rest;

Meaning:
blue-cloud symmetric bodied;
magnificient broad chested, immaculate lotus-naveled
.......???(the defeater of timeless one,Yama?), establisher of law and order
Earth's child's(Sita) Lord; snake as bedrest.
Discussion:
It is interesting to note that Annamayya has for the second time referred to the body being "blue" cloud color. Rama's physical body is described in the first two lines. Annamayya is referring to the lotus-navel of Vishnu, whose one of the incarnation is  Rama.
The third line lyrics are a little ambiguous. One singer has sung as "tala hinaga" while the other lyrics source has it as "Kala hinaga". I did not find the meaning of tala hinaga while careful study lead to kala hinaga as Yama. There is one reference[4] to Rama as the defeater of Yama for his devotees. But going by Telugu prosody which is so peculiar and unique to Annamayya's writing it has to be "tala hinaka". Any help in this regard is highly appreciated.

పంకజాసనవినుత పరమనారాయణం
శంకరార్జిత జనక చాపదళనం
లంకా విశోషణం లాలితవిభీషణం
వెంకటేశం సాధు విబుధ వినుతం
PankajAsana Vinutha Parama Narayanam
SankarArjitha Janaka ChapaDalanam
Lanka Visoshanam Laalitha Vibheeshanam
Venkatesam Sadhu Vibudha Vinutham Ramam
Word-Word

పంకజాసనpankajanaasana(pankaja+aasana)=(lotus+seated);  వినుతvinoota=praised;  పరమparama= supreme; నారాయణంnaarayanam= the first man;
శంకరార్జితsankaraarjitha(shankara+arjitham)=(Lord Shiva+sought by) జనకjanaka= King Janaka; చాపchaapa= bow; దళనంdalanam= split
లంకాlanka= Lanka; విశోషణంvisoshaNam=drying up???  లాలితlaalitha=charmed; విభీషణం Vibheeshanam= Vibheesan, brother of Raavana;
వెంకటేశంvenkatesam= Venkatesa; సాధుsaadhu=sage;  విబుధvibudha=wise man/ diety, etc. వినుతంvinootam=praised;
Meaning:
One praised by Lotus seated one(Brahma), (he is) the supreme being;
The one sought from  Shiva, that Janaka's bow's destroyer;
Lanka's destroyer; the one who charmed Vibhishana;
Lord Venkatesa, (he is ) by sages and wise men praised one;
Discussion:
This stanza is self-explanatory.

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

References:
Lyrics from:
[1] http://karnatiklyrics.blogspot.com/

[2] http://favtelugusongslyrics.blogspot.com/2010/09/annamacharya-sankeertana-deva-devam.html

[3] http://www.sangeetasudha.org/annamacharya/vol2/d.html
[4] http://rprabhu.blogspot.com/2007/10/adorable-lord-rama.html

harikrishna melukonu

Here is another wakeup request song by Annamayya. While there are plenty of such songs by Annamayya, a similar song translated in this blog is "vinnapalu vinavale....". We will find some similarities that reinforce Annamayya's style of a wakeup song.  One major difference between these two songs is that while "vinnapalu vinavale.. " is a more generic request to wakeup, Annamayya brings out his desperation for the Lord's sight(darshan) in this song and there are many day-to-day cultural references. This song is set in a background of a Harikrishna temple, where Ananmayya is waiting for the early morning sight(darshan) of the Lord. Annamayya uses many analogies that refer to HariKrishna as a child.

I am translating this song upon a request from a reader. I really appreciate when readers provide me with a link to the song or lyrics as it eases my job significantly. Also, it removes any confusion about the song they want as Annamayya, particularly, has many songs that start with  similar set of words.
The link to the song by Priya sisters can be found here. This link takes you to the whole concert by them in 2014. The first song(time stamp 0:00 to 4:53) is this song.
The song rendition by Nitya Santhoshini can be found here.

ప|| హరి కృష్ణ మేలుకొను ఆదిపురుషా| తరువాత నా మోము తప్పకిటు చూడు ||
HariKrishna melukonu aadipurusha; taravatha naa momu tappaka itu choodu.

Word-Word:

హరి కృష్ణHari Krishna= మేలుకొనుmelukonu= wake up; ఆదిaadi= first/supreme; పురుషాPurusha= man/|తరువాతtaruvatha= afterwards; నాnaa= my; మోముmomu= face; తప్పకిటుtappakitu(tappaka+itu)=(definitely+here/this side) definitely this side; చూడు choodu= see;

Meaning:
HariKrishna wakeup,  supreme man; afterwards at my face definitely see this side
Discussion:

Annamayya is requesting HariKrishna who is considered as the first being, to wakeup and then take time to see at his(Annamayya's) face. There is a slight tinge of desperation in this line rising from Annamayya's doubt that even though the Lord wakes up, He might not look at him or rather, Annamayya might not get his darshan. Hence he makes sure that in his request to the Lord to wake up, he requests for the Lord to see his face definitely :).

చ|| మేలుకొను నాయన్న మెల్లనే నీతోడి | బాలులదె పిలిచేరు బడి నాడను |
చాలునిక నిద్దురలు చద్దికూళ్ళపొద్దు- | వేళాయె నాతండ్రి వేగనేలే ||

Melukonu naayanna mellanae nee thodi; baalulade pilicheru baDi naaDanu

chaalunika nidduralu chaddikoollapoddu; vaelaye na thandri vegane lae

Word-Word:

మేలుకొనుmelukonu= wake up; నాnaa= my; యన్నyanna= big brother; మెల్లనేmellane= slowly; నీnee= your; తోడిthodi= peer/wish?;  బాలులదెbaalulade(baalulu+ade)=(boys+there); పిలిచేరుpilicheru= calling; బడిbadi= school; నాడనుnaaDanu=of day |
చాలునికchaalunika(chaalunu+ika)=(enough+now); నిద్దురలుnidduralu= sleep; చద్దిchaddi=cold, usually referring to cold leftover from dinner/supper; కూళ్ళkoollu= food; పొద్దుpoddu= morning; | వేళాయెvelaye= time has come; నాnaa= my; తండ్రిthandri= father; వేగనేvegane= quickly;లేlae= get up ||
Meaning:

wake up my brother slowly, your peer boys calling for school day
enough now your sleep, leftovers-from-dinner- breakfast time has come; my father quickly get up
Discussion:
A cultural and colloquial way men( and women) address other men with love and respect is using "naa thandri" (my father)and "naa anna"( my big brother). Annamayya has in more than one keerthana addressed Venkatapathi with these nouns. This song is dedicated to HariKrishna and Annamayya says that his peers are calling because it is a school day. It might refer/mean that Harikrishna's peers are calling him to join them to school or it could mean that the boys should be going to school after getting the "darshan" of Harikrishna.
Yet another cultural reference which Annamayya can be attributed to "saddi-koolla-vella". Farmers going to fields in the morning usually leave home after eating the left-overs from dinner last night. It is popular in Telugu as "saddi- koodu"(leftover from dinner) which is supposed to be filling and energetic food. So Annamayya refers to this time of breakfast and says that it is so late that farmers are ready to leave for fields and HariKrishna should wake up atleast now.

చ|| కను దెరవు నాతండ్రి కమలాప్తుడుదయించె | వనిత మొకమజ్జనము వడి దెచ్చెను
మొనసి మీతండ్రి యిదె ముద్దాడజెలగనీ | దనుజాంతకుండ యిక(దగ మేలుకోవే ||

kanu deravu naa tandri kamalaptuDudayinche; Vanita moka majjanam vadi techchenu

monasi mee thandri iye muddaDajalaganee; danujaamtakumDa yika daga meelukoove
Word-Word:

కనుkanu= eyes; దెరవుteravu= open; నాnaa= my; తండ్రిthandri= father; కమలాప్తుడుkamalapthudu (kamala+apthudu) =(lotus+affectionate) epithet of Sun; ఉదయించెudayinche= rose up;  వనితvanitha= woman; మొకmoka=of ;మజ్జనముmajjanamu= bath; వడిvadi= time; దెచ్చెనుtechhenu= brought;
మొనసిmonaSi= after commencing; మీmee= your; తండ్రిthandri= father; యిదెyide= this; ముద్దాడmuddaDa= to love/caress/kiss; జెలగనీchelaganee= let him shine/ | దనుthanu= he; జాంతకుండjanthaakunda(janthana+kunda)=(dalliance+not)not indulge; యికika= now; దగdaga= fast; మేలుకోవేmelukove=wake up, won't you?? ||
Meaning:
open eyes now my father, the Sun has risen; Women's bathing time (the Sun) brought
after commencing, your father here to kiss/pamper shine;(make sure) he does not indulge, now quickly wake up...
Discussion:
Annamayya refers to the Sun that has risen and brought along the time for the women to bathe.   The Sun has the epithet of "Kamalaapthudu" meaning one who is dear to Kamala. Kamala could mean lotus or Godess Lakshmi.The moon and Lakshmi are considered siblings since they emerged from ksheersagar manthan(churning of the milky ocean). One scientific reasoning for Sun to have got that epithet is that the Lotus flower blossoms when the Sun is around and closes its petals and goes under water during the night.[4]. Hence it can be said that the Sun is dear to the lotus.
In the second line Annamayya urges Harikrishna to wake up before his father wakes and comes to kiss and caress/play to tease him. It is a common scene where fathers try to wake up kids by kissing them and irritating them when they are asleep. I guess Annamayya is referring to that and warns Harikrishna to make sure that his father does not indulge and so He  better wake up!

చ|| లేవె నాతండ్రి నీలీలలటు వొగడేరు | శ్రీవేంకటాద్రిపతి శ్రీరమణుడా |
దేవతలు మునులు జెందిననారదాదులు | ఆవలను బాడేరు ఆకసమునందు ||
laeve naa tandri nee leelalatu vogaderu Sri Venkatadri pati SriramaNuDa

devatalu munulu jendinanaaradaadulu; aavalanu paaderu aakasamunamdu

Word-Word:
లేవెlaeve= get up; నాnaa= my; తండ్రిtandri= father; నీnee= your; లీలలటుleelalaTu(leelalu+aTu)=(miracles/deeds+there); పొగడేరుpogaderu=praised; శ్రీవేంకటాద్రిSri Venkatadri=The venkata hill; పతిpathi= master/lord; శ్రీరమణుడాSriramanuDa(Sri +Ramanuda)=(Sri/Lakshmi+Husband/Lord) Sri's Lord|
దేవతలుdevatalu= Gods; మునులుmunulu= sages; జెందినchendina=belonging to; నారదాదులు naaradaadulu (narada+adulu)=Narada + etc.  | ఆవలనుaavalanu=on the otherside; బాడేరుpaaderu= sing; ఆకసముaakasamu= sky;నందుnandu= in; ||
Meaning:
Getup my father, your deeds here are being praised; Sri Venkata's lord and Sri's Husband;
Gods, sages, known Narada etc.; on the otherside are singing in the sky;
Discussion:
This stanza is similar to one in "vinnapalu vinavale". Annamayya is requesting Harikrishna to wake up as His deeds are being praised by Gods, Narada and other sages in the sky.

Any comments and suggestions for better understanding of this song are highly appreciated.

References:
[1] Lyrics from
http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page15
[2]http://www.andhrabharati.com/dictionary/
[3] Paluri Shankarnarayana, "Telugu to English Dictionary"
[4] http://www.lotusflowermeaning.net/

jaya jaya rama

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

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

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

అరిరావణాంతక ఆదిత్యకులరామా
గురుమౌనులను గానేకోదండరామా
ధర నహల్యపాలిటిదశరథరామా
హరురాణినుతులలోకాభిరామా.
ariraavaNaaMtaka aadityakularaamaa

gurumaunulanu gaanaekOdaMDaraamaa
dhara nahalyapaaliTidaSaratharaamaa
haruraaNinutulalOkaabhiraamaa.

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

అతి ప్రతాపముల మాయామృగాంతక రామా
సుతకుశలవప్రియ సుగుణ రామా
వితతమహిమలశ్రీవేంకటాద్రిరామా
మతిలోనబాయనిమనువంశరామా

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

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

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

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

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

rama chandrudithadu

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

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

రామచంద్రుడితడు రఘువీరుడు
కామిత ఫలములీయ గలిగెనిందరికి

Word-Word:

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

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

Word-word:

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

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

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

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

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

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

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

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

chakkani talliki changu bhala

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

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

చక్కని తల్లికి చాంగుభళా తన
చక్కెర మోవికి చాంగుభళా
Chakkani talliki changu bala

thana chekkara moviki changu bala

Word-Word:

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

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

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

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

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


Reference:

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

pidikita talambrala pellikoothuru

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

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

పిడికిట తలంబ్రాల పెండ్లి కూతురు కొంత -

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

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

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

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

పేరుకల జవరాలె పెండ్లి కూతురు - పెద్ద

పేరుల ముత్యాల మేడ పెండ్లి కూతురు
పేరంటాండ్ల నడిమి పెండ్లి కూతురు - విభు

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

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

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

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

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

బిరుదు పెండము వెట్టె బెండ్లి కూతురు నెర - 

బిరుదు మగని కంటె బెండ్లి కూతురు
పిరిదూరి నప్పుడే పెండ్లి కూతురూ పతి -

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

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

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

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

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

పెట్టెనే పెద్ద తురుము పెండ్లి కూతురు నేడె - 

పెట్టెడు చీరలు గట్టి పెండ్లి కూతురు
గట్టిగ వేంకటపతి కౌగిటను - 

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

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

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

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

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

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

References:

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

podagantimayya

This keerthana is apparently sung by Annamayya when he sees Venkateswara for the first time on Tirupathi. This is an eulogy song. Interesting aspect about the format is that while each line in the stanza has an analogy to describe the Lord, Annamayya uses epithets in the last line of the stanza and ends the stanza with the epithet. The first stanza is a personal experience description but the later stanzas are Annamayya's perception of the Lord Venkateswara. Interesting to note that each stanza has its own characteristic analogies. For example, in third stanza, Annamayya uses analogies of the apparent wish-fulfilling things such as Parijathamu(wish-fulfilling tree), chintamani(wish-fulfilling gem stone) and kamadhenu (wish-fulfilling cow).
Another interesting aspect especially in the first three stanzas is that except in the last line, all the other lines in the stanza have a sort of alliteration where the first and third words have same consonant sound. I'll discuss more about this in the discussion section of each stanza.


పొడగంటిమయ్య మిమ్ము పురుషోత్తమా మమ్ము
నెడయకవయ్య కోనేటి రాయడా
poDagaMTimayya mimmu purushOttamaa mammu
neDayakavayya kOnaeTi raayaDaa
Word-Word
పొడగంటిమయ్యPodagantimayya(Podakantimi+ayya)= (we saw+Lord) We saw, Lord; మిమ్ముmimmu= you;  పురుషోత్తమాpurushottama(purusha+uttama)= (man+supreme/best) the supreme man; మమ్ముmammu=us;
ఎడయకవయ్యnedayakavayya(edayaku+ayya)=(don't separate+Lord);  కోనేటిkoneti=the pond; రాయడాrayada= Lord;
Meaning:
We saw you, the Supreme one;
Don't separate/leave us , O Lord of the pond(koneti)
Discussion:
Annamayya makes an earnest request to the Lord of the koneti(pond), Venkateswara, to not leave or separate him once he has seen Him now. Annamayya uses the epithet of Konetiraya in quite a few of his keerthanas.
 Notice that "Podagantimayya' and the third word "purushottama"start with the same consonant sound "pa".

కోరిమమ్ము నేలినట్టి కులదైవమా, చాల
నేరిచి పెద్దలిచ్చిన నిధానమా
గారవించి దప్పిదీర్చు కాలమేఘమా, మాకు
చేరువజిత్తములోని శ్రీనివాసుడా
kOrimammu naelinaTTi kuladaivamaa, chaala
naerichi peddalichchina nidhaanamaa
gaaraviMchi dappideerchu kaalamaeghamaa, maaku
chaeruvajittamulOni SreenivaasuDaa
Word-Word
కోరిkori= by wish; మమ్ముmammu=us; నేలినట్టిelinatti(elina+atti)=(rule+that one)the one who rules; కులkula= family/race; దైవమాdaivama= diety/God; చాలchala= a lot/well;
నేరిచిnerichi= learned; పెద్దలిచ్చినpeddalichina(peddalu+icchina)=(elders+given)given by elders; నిధానమాnidhanama= treasure;
గారవించిgaravinchi= by pampering; దప్పిdappi= thirst; దీర్చుteerchu= quench; కాలkaala= black; మేఘమా meghama= cloud; మాకుmaaku= to us;
చేరువcheruva= close; జిత్తముchittamu= mind/heart; లోనిlona= in;  శ్రీనివాసుడాSrinivasuda= Srinivasa;
Meaning:
 by wish, the one who rules us, that race-diety (is you); the
well-learned elders given treasure(is you)
pampering and thirst quenching black cloud(is you);To us
near in heart/mind, Srinivas;
Discussion:
 The first two lines refer to the significance of race and elders. Kuladaimanu(race-diety) is usually chosen by that family/race to reign and protect that family from disasters and enemies. This is something common to the Greek culture.
Annamayya says that the elders have given him the treasure of Venkateswara. This signifies the cultural "reverence pact" that once the learned elders of the society decide/say something, the children/descendents follow it.
The next two lines present the personal perception of Annamayya. Only mother pampers and feeds the children. Similarly, Annamayya says that his Lord is the black cloud that pampers and quenches thirst. Annamayya is referring to the thirst of wishes/desires.
Notice that the alliteration of first and third words- "korimammu"-"kuladaivama", "nerichi"- "nidhanama", "garavinchi"- "kalameghama".  The third line even though does not use the exact same consonant sound, it uses the consonants from the same group (Ex. ka kha ga gha ...).

భావింప గైవసమైన పారిజాతమా, మమ్ము
చేవదేర గాచినట్టి చింతామణీ
కావించి కోరికలిచ్చే కామధేనువా, మమ్ము
తావై రక్షించేటి ధరణీధరా
bhaaviMpa gaivasamaina paarijaatamaa, mammu
chaevadaera gaachinaTTi chiMtaamaNee
kaaviMchi kOrikalichchae kaamadhaenuvaa, mammu
taavai rakshiMchaeTi dharaNeedharaa
Word-Word
భావింపbhavimpa=by feeling/expression/emotion; గైkai= hand;వసమైనvasamaina(vasamu+aina)=(control+ become); పారిజాతమాparijathama=the flowering tree from sagar-manthan ; మమ్ముmammu= us;
చేవదేరchevadera(cheva+theer= courage+root; గాచినట్టిkachinatti=one who protects/guards; చింతామణీchintamani=a wish fulfilling gem stone;
కావించిkavichi=to produce/to cause to be done;  కోరికలిచ్చేkorikaicche(korikalu+ichche)=wishes +give/ fulfil; కామధేనువాkamadhenuvu=wish fulfilling cow; మమ్ముmammu= us;
తావైthavai=as path/way;  రక్షించేటిrakshincheti= one who protects; ధరణీధరాDharinidhara= the bearer of earth;
Meaning:
By thinking in-hand wish-fulfilling tree
the courage-giving protecting gem-stone
producing and fulfilling wishes as the Kamadhenu(wish-fulfilling cow); to us
as way/path who protects, that Bearer of Earth(is you)
Discussion:
In this stanza, Annmayya uses analogies of wish-fulfilling divine tree,stone and cow. The Parijathamu is a wish-fulfilling tree that Indra took during ksheer-sagar manthan(churning of the ocean). There is a popular story called "parijatha apaharanam" where Krishna steals the tree from Indra's garden to please Satyabhama. In this poem, Annamayya says that by feeling/thinking about Venkatesa, He gives by becoming wish-fulfilling tree.
Also, chintamani is supposed to be a wish-fulfilling stone, also known as philosopher's stone :). I did not find much material about the stone itself but a couple of references to "Chintamani vinayak" and Vishnu called as "Chintamani" himself.
Kamadhenu is described as one of the treasures from ksheer sagar manthan too. A cow that gives unlimited food and wishes. Kamadhenu plays a crucial part in  Parushuram's story.

చెడనీక బ్రతికించే సిద్ధమంత్రమా, రోగా
లడచి రక్షించే దివ్యౌషధమా
బడిబాయక తిరిగే ప్రాణబంధుడా, మమ్ము
గడియించినట్టి శ్రీ వేంకటనాథుడా
cheDaneeka bratikiMchae siddhamaMtramaa, rOgaa
laDachi rakshiMchae divyaushadhamaa
baDibaayaka tirigae praaNabaMdhuDaa, mammu
gaDiyiMchinaTTi Sree vaeMkaTanaathuDaa
Word-Word
చెడనీకchedaneeka= without rotting/spoiling; బ్రతికించేbratikinche= giving life; సిద్ధమంత్రమాsiddha mantrama= the proven chant; రోగాrogalu= diseases;
లడచి adiche= destroy; రక్షించేrakshinche= protecting; దివ్యౌషధమాdivyaushadama= the divine medicine;
బడిbadi=order/ firmness; బాయకbayaka=without (baya=?? ?); తిరిగేthirige= roaming; ప్రాణprana= life; బంధుడాbandhuda= kin/relative; మమ్ముmammu= us;
గడియించిgadiyinchina=acquired;నట్టిatti=that;  శ్రీ వేంకటనాథుడాSri Venkateshuda= Sri venkatesha;
Meaning:
Without rotting life-saving proven chant (are you); disease
destroying and protecting divine medicine(are you)
Without order roaming life's kin; us
acquired that Sri Venkata's Lord is you.
Discussion:
In this stanza, Annamayya uses analogies of life-saving things. He says that Venkatesha is the siddhamantramu(chant) that saves the life from rotting/going bad. Venkatesha is like the medicine that saves from life threatening diseases.

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

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/67podagantimayya.html
[2]http://manayadisastram.blogspot.com/2010/09/parijatham-pavalamalligai-plant.html
[3] http://shivanidiwani64.blogspot.co.uk/2010/04/our-very-own-kalpavriksha-parijaat.html
[4] Paluri Shankarnarayana, Telugu to English dictionary.

sathulala chudare sravana

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

The song version can be found by clicking here.

సతులాల చూడరే శ్రావణబహుళాష్టమి(
గతలాయ నడురేయి( గలిగె శ్రీకృషుడు

satulAla chUDarE SrAvaNabahuLAshTami(
gatalAya naDurEyi( galige SrIkRshuDu

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

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

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

Word-Word:

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

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

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

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

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

Word-Word:

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

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

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

References:

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

vedambevvani vethakidi

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

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

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

Word-Word:

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

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

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

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

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

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

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

telisite mokshamu

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

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

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

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

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

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

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

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

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

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

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

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

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

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

References:

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