bhavamulona bahyamu nanduna

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

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

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

Word-Word:

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

హరియవతారములే అఖిలదేవతలు హరిలోనివే బ్రహ్మాణ్డములు

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

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

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

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

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

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

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

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

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

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

vinnapalu vinavale vintha vinthalu

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

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

Word-Word:

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

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

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

allanalla naMtaniMta nadigOvArE |
callani tammirEkula sArasapu gannulu | 

mellamellane vicci mElukonavElayya ||
Word-Word:

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

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

virahapu gItamula viMtAlApAla |
pari pari vidhamula pADEru ninnadivO | 

siri mogamu deraci cittagiMcavElayya ||
Word-Word:

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

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

paMkaja BavAdulu nI pAdAlu cEri |
aMkelanunnAru lEci alamElu maMganu | 

vEMkaTESuDA reppalu vicci cUci lEvayya ||

Word-Word:

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

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

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

moosina muthyalakele

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


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

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

Word-Word:

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

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

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

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

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

Word-Word:

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

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

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