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/

kanti shukravaramu

This poem has a different format as compared with other songs by Annamayya. The main difference is that he does not mention Venkatesha in the last line of last stanza as he does in all of his keerthanas. He ends each stanza with the word "swamini " that blends with the first stanza(anupallavi). As each stanza ends, it thus has the effect of flowing into the first stanza giving the meaning " ......that Lord; I saw ....). Even though the reference of this keerthana has been with that of a dream Annamayya gets, I strongly believe that this is a pure "described-as-seen" scenario in this poem. Annamayya according to me, describes the process/procedure that takes place during/after abhishekam, in the early hours of morning.
Another very interesting aspect in this poem is that unlike typical poems where the poet makes sure the last words of a line rhyme, Annamayya in this poem uncannily rhymes the first words of the line in the first few stanzas and then for later stanzas  makes sure to use similar syllables, some sort of alliteration effect. For example, " kanti " and "anti"; "sommulanni" and "kammani"; "chemmathonu" and "thummada-yai-chayathonu".

Nitya santhosini's rendition of this song can be found here.

కంటి శుక్రవారము గడియ లేడింట - అంటి అలమేల్మంగ అండ నుండే స్వామిని॥
kanṭi śukravāramu gaḍiya lēḍiṇṭa |
aṇṭi alamēlmaṅga aṇḍanuṇḍē swāmini ||
Word-Word:
కంటిkanti= visualised/saw/perceive; శుక్రవారముsukravaramu=Friday; గడియలేడింటghadiyaledinta (ghadiyalu+ eedinta)=(time span+seven); అంటిanti=stick/unite; అలమేల్మంగalamelmanga= Alamelmanga, Padmavathi; అండనుండేandanunde(andana+unde)= (protection+there); స్వామినిswamini= of the Lord॥
Meaning:
Saw on Friday, at time-span of seven,
united with Alamelmanga who stays as protector, that Lord...
Discussion:
Annamayya says that he saw the Lord who is always with Alamelmanga in the early hours of seven on a Friday.

సొమ్ములన్నీ కడబెట్టి సొంపుతో గోణముగట్టి
కమ్మని కదంబము కప్పు పన్నీరు
చెమ్మతోన వేష్టువలు రొమ్ముతల మొలచుట్టి
తుమ్మెద యైచాయతోన నెమ్మది నుండే స్వామిని॥
sommulannī kaḍapeṭṭi somputō gōṇamugaṭṭi |
kammani kadambamu kappu kannīru |
cemmatōnu vēśṭuvalu rommutala molajuṭṭi |
tummeda maicāyatōna nemmadinuṇḍē swāmini ||
Word-word:
సొమ్ములన్నీsommulanni(sommulu+anni)= (ornaments+all) all the ornaments; కడkada=side; బెట్టిbetti=put; సొంపుతోsomputho= graciously; గోణముgoonamu= a cloth worn over privaties; గట్టిkatti= tied; - కమ్మని kammani= pleasant; కదంబముkadambamu=a flowering plant/ white mustard; కప్పుkappu= to spread; పన్నీరుpanneru= scented water;
చెమ్మchemma= moist; తోనthona= along with; వేష్టువలుveshtuvalu=upper garment worn over shoulder by men; రొమ్ముతలrommuthala= on the chest; మొలmola=waist; చుట్టిchutti= tie;- తుమ్మెదthummeda=bumble bee; యైyai= like;చాయchaya= hue;తోన thona=with; నెమ్మదిnemmadi= slow/quiet/patiently; నుండేnunde=there/to be; స్వామినిswamini= Lord॥
Meaning:
With all ornaments put aside; with grace a cloth worn over privaties tied;
pleasant white mustard (flowers) spread on scented water
moisted with;  upper garment on the chest and waist was tied;
with the bumble-bee-like complexion/color/hue, who stays quietly/patiently, that Lord....
Discussion:
From here starts the process of abhishekam and Annamayya presents us the whole movie/scene with his description. The Lord at that time (seven in the morning) was not adorned with jewellery. Annamayya saw the Lord whose jewellery was kept aside, and only an undergarment tied. He saw the Lord who was moisted with scented water covered with the pleasant white-mustard flowers. Then, the garments over the chest, and the waist was tied. Annamayya concludes this stanza saying that he saw the patient Lord whose complexion is that of a bumble-bee.
Annamayya describes with great detail the aspect of "moist" on the Lord that his garments are slightly wetted too.

పచ్చకప్పురమె నూఱి పసిడి గిన్నెల నించి
తెచ్చి శిరసాదిగ దిగనలది
అచ్చెరపడి చూడ అందరి కన్నులకింపై -
నిచ్చెమల్లెపూవు నలె నిటుతానుండే స్వామిని॥
paccakappuramē nūripasiḍi ginnelaniṃci |
tecci śirasādiga diganaladi |
accerapaḍi cūḍanandari kanulakimpai |
niccamalle pūvuvale niṭutānuṇḍē swāmini ||
Word-Word:
పచ్చpaccha= yellow;కప్పురమెkppurame= camphor only; నూఱిnoori= after grinding; పసిడిpasidi=gold; గిన్నెలginnela=vessel; నించిninchi= from; తెచ్చిthecchi= after getting; శిరsira= head;సాదిగsaadiga= gently/mildly; దిగనలదిdiganaladi(diga+nalugu)= (down+rub);
అచ్చెరపడిacherapadi= to wonder; చూడchooda=see; అందరిandari= everybody's; కన్నులkannula= eye; ఇంపైimpu+ai= (pleasure+having become)  ;  నిచ్చెమల్లెపూవుniche mallepoovu=(jasmine+flower) jasmine flower; వలెvale= like; నిటుitu= here; తానుండేthanunde(thanu+unde)=(himself+present); స్వామిని॥
Meaning:
yellow camphor after grinding and brought from a golden vessel,
from head (applied) as a practise by rubbing down
Wondering to see, everybody's eyes (jewel) pleasure
jasmine flower-like who is here, that Lord.....
Discussion:
 After the "panneru" or scented water, the Lord is rubbed with "yellow camphor". Annamayya describes this process. He says that yellow camphor is ground first. This is got from a golden vessel, (apparently the powder is stored in a golden vessel)and it is rubbed down from head gently. To all those who wonder and see, He is the pleasure(Lord) to everybody's eyes. He is like the perinneal jasmine.

తట్టు పునుగే కూరిచి చట్టలు చేరిచినిప్పు -
పట్టి కరగించి వెండి పళ్యాల నించి
దట్టముగ మేనునిండ పట్టించి దిద్ది -
బిట్టు వేడుక మురియు చుండే బిత్తరి స్వామిని॥
taṭṭupunugē kūricicaṭṭalu cēricinippu |
paṭṭi karigiñcu veṇḍi paḷyālaniñci |
daṭṭamuga mēnu niṇḍapaṭṭiñci diddi |
biṭṭu vēḍuka muriyu cuṇḍēbittari swāmini ||
Word-Word:
తట్టుthattu= strike; పునుగేpunuge= civet (for fragrance)only; కూరిచిkoorichi= assembled/collected; చట్టలుchattalu= a small sack;చేరిచిcherichi= assembled;నిప్పుnippu= fire; పట్టిpatti= give; కరగించిkarginchi= having melted; వెండి vendi= silver;పళ్యాలpalyala= plate; నించిninchi= from;
దట్టముగdattamuga=strongly/firmly/large quantities; మేనుmenu= complexion/hue; నిండninda= full; పట్టించిpattinchi=to put/apply; దిద్దిdiddi=to spread; బిట్టుbittu= excess/grand; వేడుకveduka= festival/ grandeur; మురియుచుండేmuruyuchunde(muriyuchu+unde)=(rejoice/exult+to be)to be rejoicing;  బిత్తరిbittari= indicating love/ brightness; స్వామిని॥
Meaning:
striking civet(fragrance) having collected, bundles assembled and on fire
put to melt it; from the silver plate
strongly for the hue-ful applied and spread
with extravagant grandeur ; the rejoicing and bright/loving Lord... I saw
Discussion:
In this stanza, he describes the process of perfume(kasturi) making. Civet and Musk deer have perineal glands that generate musk/civet that is used in fragrances.  Sometimes, the animal is killed in order to get musk/civet. This type of perfume making was popular in India and African countries since a long time. There are a lot of references to the perfume kasturi/musk in a lot of poems. The animals are struck down and "pods" or secretary glands are collected. The reddish brown paste from the pods are extracted and dried until the volatile compounds are evaporated. The black paste thus obtained is tinctured with alcohol before it gives the aroma[5].
Back to the poem, Annamayya says that the musk/civet is first collected and assembled in small sacs. It is then put on fire until it melts. Such a paste is now got in silver plates for the Lord and firmly applied in an extravagant grandeur to the rejoicing bright Lord.

Please feel free to comment or make suggestions that would help in better understanding of this poem.
References:
[1] http://annamacharya-lyrics.blogspot.com/2006/10/19kanti-sukravaramu.html
[2] Telugu to English dictionary by Paluri Shankarnarayana
[3] http://rasikas.org/forum_flux/topic3612-meaning-kanti-sukravaramu-annamacharya.html
[4] http://sangeetasudha.org/annamacharya/vol4/k2.html#MARK_KANTI
[5] http://en.wikipedia.org/wiki/Musk