pattinadella brahmamu

In this song, Annamayya brings forth his view on the various ideas about supreme truth/Brahmam. The overall tone is slightly critical. This song kind of lets us peek at the concept of brahmam as perceived by Annamayya, which could be dependent/influenced by then prevalent times and ideologies.
 In each stanza, he describes what Brahmam is for different people and ends with a higher concept, according to him, of Brahmam with a question that disparages the previous mentioned ideas.

For some reason, I did not find an audio of this song online. I request that if anyone can direct me to the right link, that would be helpful.


ప|| పట్టినదెల్లా బ్రహ్మము | దట్టపుజడునికి దైవంబేలా ||
paTTinadellA brahmamu | daTTapujaDuniki daivaMbElA ||

Word-Word:

పట్టినదెల్లాpattinadella(pattinadi+ella)=(held+all) whatever held; బ్రహ్మముbrahmamu= the supreme brahman/truth | దట్టపుdaTTapu=strong,ardent; జడునికిjaDuniki=ignorant/fool; దైవంబేలా daivambela (daivambu+ela)=(God+how) ||
Meaning:
Held whatever is Brahmam; for an ignorant what is God?
Discussion:
For an ignorant man, whatever comes his way is the supreme truth. God does not make any sense to him.
Annamayya indirectly is suggesting that he does not believe in "all is brahmam" and rather believes the path to Brahmam through GOD.

చ|| ఘనయాచకునకు కనకమే బ్రహ్మము | తనువే బ్రహ్మము తరువలికి |
యెనయు గాముకున కింతులే బ్రహ్మము | తనలోవెలిగేటితత్త్వం బేలా ||
GanaYAcakunaku kanakamE brahmamu | tanuvE brahmamu taruvaliki |
yenayu gAmukuna kiMtulE brahmamu | tanalOveligETitattvaM bElA ||

Word-Word:

ఘనghana= big/strong; యాచకునకుyachakunaku= to a seeker/mendicant; కనకమేkanakame= gold only; బ్రహ్మముbrahmamu=the supreme truth; | తనువేtanuve= body only; బ్రహ్మముbrahmamu= తరువలికిtaruvaliki=one who persistantly asks for money/payment |
యెనయుenayu= one associated with; గాముకునkaamukuna=lustful person; కింతులే kimtulu= women; బ్రహ్మము | తనలోtanalo= within oneself; వెలిగేటిveligeti= burning/kindling; తత్త్వం బేలా tatvambela (tatvambu+ ela)=truth/axiom+what? ||
Meaning:
For a strong mendicant, gold is Brahmam; Body is Brahmam for one who asks money for everything persistantly
For Associated lustful man, women are the brahmam;with-in-oneself-glowing truth, what(use)?
Discussion:
In this stanza, Annamayya trivializes the concept of Brahmam being the forbidden material pursuits- gold, the human body, women(lust), by  comparing it to the concept of Brahmam glowing within oneself.

చ|| ఆకటివానికి నన్నమే బ్రహ్మము | లోకమే బ్రహ్మము లోలునికి |
కైకొని కర్మికి కాలమే బ్రహ్మము | శ్రీకాంతునిపై జింతది యేలా ||
AkaTivAniki nannamE brahmamu | lOkamE brahmamu lOluniki |
kaikoni karmiki kAlamE brahmamu | SrIkAMtunipai jiMtadi yElA ||
Word-Word:
ఆకటివానికిaakativaniki=hungry man; నన్నమేanname= food/rice; బ్రహ్మము | లోకమేlokame= world only, బ్రహ్మముBrahmamu= the supreme knowledge; లోలునికిloluniki= one who is enamored |
కైకొనిkaikonu= to receive/take by hand; కర్మికిkarmiki= one who does karma; కాలమేkaalame= time only; బ్రహ్మము | శ్రీకాంతునిపైsrkanthuni pai= on Srikanth; జింతదిchinthadi(chinta+adi)=(thought/reflection+that); యేలాyela= how? ||
Meaning:
For a hungry man food is brahmam; World is supreme for worldly man
for hand-work-men, time is supreme; On Sri's husband thought what(use?)?
Discussion:
In this stanza, Annamayya refers to more common material pursuits( Food, world/society, time).It is in this stanza that he specifically refers to the higher concept of Bramam from thinking about Srikantha(husband of Sri/Lakshmi).

చ|| భువి సంసారికి పుత్రులె బ్రహ్మము | నవ మిందరి కిది నడచేది |
యివలను శ్రీవేంకటేశుదాసులకు | భవ మతనికృపే బ్రహ్మము ||
Buvi saMsAriki putrule brahmamu | nava miMdari kidi naDacEdi |
yivalanu SrIvEMkaTESudAsulaku | Bava matanikRupE brahmamu ||

Word-Word:

భువిbhuvi=earthly/worldly; సంసారికి samsariki= mundane state;పుత్రులెputrule= sons only; బ్రహ్మముbrahmamu | నవ navi=మిందరిindariki= to many; కిదిidi= this; నడచేదిnadachedi= moving; |
యివలనుivalanu= this side; శ్రీవేంకటేశుSri venkatesa=దాసులకుdaasulaku= servants/ people serving; | భవ మతని bhavamatani(bhavamu+atani)=existence+his;కృపేkrupae= mercy only; బ్రహ్మము ||
Meaning:
For wordly mundane man, sons are supreme truth; to many others, it(supreme truth) is moving
on the other side, for Sri Venkatesa servants, existence of his mercy is the supreme truth
Discussion:
In this last stanza, Annamayya concludes by stating that Venkatesa's existence and mercy is Brahmam to Sri Venkatesa's servants.

Any comments or suggestions to better understand this song are highly appreciated.

References
[1]Andhra bharathi- dictionary:   http://www.andhrabharati.com/dictionary/
[2] http://www.sangeetasudha.org/annamacharya/vol2/p.html
[3] https://pedia.desibantu.com/pattinadella/










[1] http://annamayya-u.blogspot.com/2010/09/pattinadella-brahmamu.html

rama dasaratha rama

This is an out and out  keerthana about Rama with sobriquets of Rama. "Rama" appears twice in the every line except the second one in each stanza.

రామ దశరథరామ నిజ సత్య-
కామ నమో నమో కాకుత్థ్సరామ ||

rAma daSaratharAma nija satya-
kAma namO namO kAkutthsarAma ||
Word-Word:
రామRama= Rama; దశరథDasaratha= King Dasaratha;రామRama=  నిజnija=true; సత్యsatya= truth;-
కామKama=staff/stick/pole;  నమో నమోnamonamo= greetings/namaste  కాకుత్థ్సkakuthsa= descendent of the solar race;రామ ||
Meaning:
Rama! Dasaratha's Rama! Truth
staff(holder)! Salutations, salutations, Descendent of solar race Rama!
Discussion:
Rama s representative of the "truth" and hence called the "truth staff".

కరుణానిధి రామ కౌసల్యానందన రామ
పరమ పురుష సీతాపతిరామ
శరధి బంధన రామ సవన రక్షక రామ
గురుతర రవివంశ కోదండ రామ ||
karuNAnidhi rAma kausalyAnaMdana rAma
parama purusha sItApatirAma
Saradhi baMdhana rAma savana rakshaka rAma
gurutara ravivaMSa kOdaMDa rAma ||

WOrd-Word:
కరుణానిధిkarunanidhi(Karuna+nidhi)=(mercy+treasure) treasure of mercy; రామ కౌసల్యాkousalya= Kousalya; నందనnandana= son/child; రామ
పరమparama= supreme; పురుషpurusha= man; సీతాSitha= Sitha;పతిpathi= husband; రామ
శరధిsaradhi=ocean; బంధనbandhana= tied; రామ సవనsavana=imbecile/weak; రక్షకrakshaka=protector; రామ
గురుతరgurutara=Great; రవిravi= sun; వంశvamSa= race; కోదండkodanDa= the bow called Kodanda; రామ ||
Meaning:
The treasure of mercy, Kausalya's child- Rama,
the supreme man, Sitha's Lord/husband - Rama,
the ocean-controller,  weak protector- rama,
the great Sun race's Kodanda Rama
Discussion:
Rama is called the "ocean controller" as he managed building the bridge across the ocean to Lanka.

దనుజహరణ రామ దశరథసుత రామ
వినుతామర స్తోత్ర విజయరామ
మనుజావతారా రామ మహనీయ గుణరామ
అనిలజప్రియ రామ అయోధ్యరామ ||
danujaharaNa rAma daSarathasuta rAma
vinutAmara stOtra vijayarAma
manujAvatArA rAma mahanIya guNarAma
anilajapriya rAma ayOdhyarAma ||
word-Word:
దనుజdanuja= Demon/Asura; హరణharaNa=defeat;  రామ దశరథdasaratha= Dasratha; సుతsutha=son; రామ
వినుతామరvinuthaamara(vinutha+amara)=(praise+eternal); స్తోత్ర stotra= praise in verse; విజయvijaya=win;రామ
మనుజావతారాmanujaavatara(manuja+avatara)=man-incarnation, రామ మహనీయmahaneeya= great గుణguna= characteristic; రామ
అనిలజanilaja= son of anila, Hanuman; ప్రియpriya= dear; రామ అయోధ్యరామ ||

Meaning:
Demon defeater Rama, Dasaratha's son Rama,
eternal praiseworthy, praise-in-verse winner Rama
man incarnation(of God) with magnificient characteristic Rama
Anila's son's-dear Rama, Ayodhya's Rama
Discussion:
Anila's son is Hanuman, as Hanuman is supposed to be son of the wind.

సులలితయశ రామ సుగ్రీవ వరద రామ
కలుష రావణ భయంకర రామ
విలసిత రఘురామ వేదగోచర రామ
కలిత ప్రతాప శ్రీవేంకటగిరి రామ ||
sulalitayaSa rAma sugrIva varada rAma
kalusha rAvaNa bhayaMkara rAma
vilasita raghurAma vEdagOcara rAma
kalita pratApa SrIvEMkaTagiri rAma ||
Word-Word:
సులలితsulalitha= good+lotus; యశyasha=fame; రామ సుగ్రీవsugriva= king of the monkeys/varanas; వరదvarada= giver of boons; రామ
కలుషkalusha= polluted;రావణravana= భయంకరbhayankara= fear రామ
విలసితvilasitha=pleasant;  రఘుraghu= the clan of raghu/sun;రామ వేదveda= Vedas; గోచరgochara =perceptible;  రామ
కలితkalitha=possessed; ప్రతాపpratapa=valor;  శ్రీవేంకటగిరి రామ ||
Meaning:
Good-lotus famed Rama, Sugriva's giver of boons Rama,
polluted Ravana's fear Rama
Pleasant Raghu's Rama, Vedas perceptible Rama
Possesed valor Sri Venkata hill's Rama

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

References:
[1]Lyrics from :
http://annamacharya-lyrics.blogspot.com/2007/02/132rama-dasaratharama.html
[2]andhrabharathi.com, Telugu to English online dictionary
[3]https://www.youtube.com/watch?v=sVG9p9cH27o

avadharu raghupati

This keerthana describes a scene of service to Rama according to Annamayya. Hence in the first stanza, Annamayya requests Rama to pay attention to those who are in his service. In later stanzas, Annamayya goes on to describe how each person related to Rama is serving him. Narada serves by singing, and Rambha and others by dancing; Sages by coming to bless, Lakshmana standing behind by fanning, Bharata, standing in front; the monkeys by offering obeisance; luv kusha reading.

Format-wise, Annamayya uses the first two lines for sobriquets of Rama and then goes on to describe people and their service to Rama in third and fourth lines of the stanza.

Malladi brothers rendition of this song is missing the third stanza but a good one.

అవధారు రఘుపతి అందరిని చిత్తగించు
యివలనిండే కొలువిదెనదె సముఖాన

avadhAru raGupati aNdari ni citta giNcu
ivala nuNDE koluvidenade samuKAna
Word-word:
అవధారుavadharu= listen; రఘుపతిraghupathi=Raghu clan's Lord; అందరిని andarini=to all; చిత్తగించుchittaginchu= consider/pay attention;
యివలనిందే ivala+inde=(this side+here); కొలువిదెనదె(koluvidenade(koluvu+ide+ade) =service+this and that; సముఖానsamukhana= face-to-face
Meaning:
Listen Raghu Clan's Lord, to all(people/devotees) pay attention
here present for service here and that only; face to face
Discussion:
Annamayya is requesting Rama to listen and pay heed to those who have come in person (face-face) to his service.There is a curiosity as to whom Annamayya is referring to which leads us to the next stanzas.

రామరాఘవరామ రామచంద్రప్రభో
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమనారదుడు పాడిపెక్కురంభాదులాడేరు
మోమెత్తి కవులెల్ల మ్రొక్కేరదివో
rAma rAGava rAma rAma caNdra praBO
SrI mad ayOdhyA pati sItA pati
prEma nAraduDu pADi pekku raMBAdulA DEru
mO metti kavu lella mrok kEr adivO
Word-word:

రామRama; రాఘవరామRaghava's rama రామచంద్రప్రభోramachandra= the pleasant moon; prabhoprabho= lord
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమprema= love;నారదుడుnaraduDu= Narada; పాడిpaaDi= sing;పెక్కుpekku= many; రంభాదులాడేరుrambhaduladeru(rambha+aadulu+aaderu)=Rambha+etc.+danced
మోమెత్తిmometti(momu+etti)=(face+lift); కపులెల్లkapulella(kavulu+ella)=monkeys+all; మ్రొక్కేరదివోmrokkeridivo(mrokkeru+idivo)=obeisance+(look)here
Meaning:
Rama, Raghava Rama! RamaChandra Lord!
Sri Ayodhya's Lord and Sita's husband;
With love Narada as he sings many rambha and others dance;
lifting their faces, the monkeys offer obeisance, look
Discussion:
There is an ambiguity in lyrics if the fourth line is referring "kavulella" or "kapuluella". I feel "kapulu" makes more sense since the "kapulu" or monkeys/vanaras are directly related, while "kavulu or poets are a distant reference.

యినవంశకుల జాత ఇక్ష్వాకుకులతిలక
ఘనదశరథసుత కౌశికప్రియ
మునులు దీవించేరు ముందట భరతుడదె
వెనక లక్ష్మణుడు సేవించీ వింజామర
inavaMSa kula jAta ikShvAku kula tilaka
Ganada Saratha suta kauSika priya
munulu dIviN cEru muNdaTa Bara tuDade
venaka lakShma NuDu sEviNce viNjA mara
Word-Word:
యినina= Sun;వంశvamsa= dynasty;కులkula= race; జాతjaatha=group/by birth; ఇక్ష్వాకుIkshvaKu=One of the Kings of Sun dynasty;కులkula= race;తిలకtilaka= excellent one;
ఘనghana= the great;దశరథdasaratha సుతsuta= son; కౌశికkaushika=Vishwamitra; ప్రియpriya= dear;
మునులుmunulu= sages; దీవించేరుdeevincheru=are blessing ముందటmundaTa=in front; భరతుడదెBharatuDade= Bharata+there;
వెనకvenaka=behind; లక్ష్మణుడుlaksmanuDu= lakshmana; సేవించీsevinchi= by serving; వింజామరvimjamara= a white whisk/fan;
Meaning
Sun's dynasty's by birth,Iksvaku's race's excellent one;
The great Dasaratha's son; Vishwamitra's dear one;
sages are blessing; in front is Bharata there
behind Lakshmana serving you with a white fan

కందువకౌసల్యాగర్భ రత్నాకర
చెందిన శ్రీవేంకటాద్రి శ్రీనివాస
సందడి కుశలవులు చదివేరు వొకవంక
చెంది నీరాజసము చెప్పరాదు రామ
kaNduva kausalyA garBa ratnA kara
ceNdina SrIvENkaTAdri SrIni vAsa
saNdaDi kuSalavulu cadi vEru voka vaNka
ceNdi nI rAja samu ceppa rAdu rAma
Word-word:
కందువkanduva=finesse; కౌసల్యాkousalya; గర్భgarbha= womb; రత్నాకరratnakara=jewel heap;
చెందినchendina=belonging; శ్రీవేంకటాద్రిvenkatadri= venkata Hill; శ్రీనివాసSrinivasa
సందడిsandaDi=chaos; కుశలవులుkusalavulu=Lava and Kusa/twin Sons of Rama and Sita; చదివేరు chadiveru= read(???);వొకవంకokavanka= one side
చెందిchendi=belonging; నీnee=your; రాజసముneerajanamu= kingly pride; చెప్పరాదుcheppadaru= cannot say/describe; రామrama= Rama
Meaning:
Finesse kausalya's womb's jewel
belonging to the Venkata hill, Srinivasa
tumulous Lava and Kusa read(???) on one side
belonging your kingly pride/majesty cannot say, Rama!
Discussion:
I'm not quite sure if Annamayya is actually referring to Lava and Kusa to be reading. "Chadumu"  means fight/quarrel, while "chaduvu" means learn/read. Lava and Kusa fought with Rama without knowing their relationship. Annmayya could be referring to that but fighting is not a service. So I doubt since it doesnot fit the theme of the poem.  I might be missing something here. Any help in this regard is appreciated.
Finally Annamayya retorically says that Rama's Majesty cannot be described/told.

As always, any comment/suggestion that help in better understanding of this keerthana are highly appreciated.

Reference:
[1] http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page37
[2] http://myalltimefavouritesongs.blogspot.com/2014/01/avadharu-ragupati-andarini.html
[3] http://www.andhrabharati.com/dictionary/

suvvi suvvi suvvani

This is an out and out janapada/ folk song dedicated to women who mass-pound characterized by the "olala" and "suvvi". Women pounding has a cultural significance. Women from a village gather at a place(usually who have some occassion wedding,etc. to be celebrated at their house) with huge/big mortar and pestels and sing songs and grind grains/spices etc.
This song by Annamayya is in third person with Annamayya describing the women pounding. As always Annamayya refers to Venkateswara but as "Konetappa", meaning (Koneti+appa) Koneti's Lord. Koneti is a small pond built near the temple. There is a refernce and detailed description to "koneti rayadu" in another post of Annamayya's popular song  "Kondalalo nelakonna...."

Rendition of this song from "Annamayya Janapadalu" audio can be found by clicking here


ప|| సువ్వి సువ్వి సువ్వి సువ్వని | సుదతులు దంచెద రోలాల ||
Suvvi suvvi suvvi suvvani | sudatulu damceda rolala
Word-Word:

సువ్విSuvvi= a chorus sound made during pounding grain; సువ్వి సువ్వి సువ్వనిsuvvani(suvvi+ani)=saying "suvvi" | సుదతులుsudatulu= women; దంచెద రోలాల(danchedaru+olala)= (they pound+a chorus) ||
Meaning:
Suvvi suvvi suvvi! saying suvvi, the women pound O laa laa!

చ|| వనితలు మనసులు కుందెన చేసిటు | వలపులు తగనించోలాల |
కనుచూపు లనెడు రోకండ్లను | కన్నెలు దంచెద రోలాల ||
Vanitalu manasulu kumdena cesitu | valapulu taganimcolala
kanucupu lanedu rokamdlanu | kannelu damceda rolala
Word-Word:

వనితలుvanithalu= women; మనసులుmanasulu= hearts; కుందెనkundena=fine gold; చేసిటుchesitu(chesi+itu)=(after doing+here) | వలపులుvalapulu=love/wishes; తగనించోలాలtaganimcherolala(tagani+incheru+olala)=(improper+ wished+a chorus)|
కనుచూపులనెడుkanuchoopulanedu(kanu choopulu+anedu)=eye sight/stares+as said; రోకండ్లనుrokandlanu=mortars | కన్నెలుkannelu= young women; దంచెదరోలాలdanchedarolala= pound/hit |
Meaning:
Women hearts of fine gold, after making, here  love/wishes improper wished, Olala!
eye-sight like mortars, young women pound Olala
Discussion:
All the women gather for the pounding of grains. They talk about every wish,improper or proper, while pounding and thus have to make their hearts pure as gold. Annamayya uses an analogy that the women have to pound the stares-like mortars. I am guessing that the women have to overcome the stares as they talk about their improper wishes, or it also could refer to the behaviorial instinct of fighting shy stares from oneself as an improper wish is talked about.

చ|| బంగరు చెరుగుల పట్టు పుట్టములు | కొంగులు దూలగ నోలాల |
అంగనలందరు నతివేడుకతో | సంగడి దంచెద రోలాల ||
Bangaru cerugula pattu puttamulu | komgulu dulaga nolala |
amganalamdaru nativedukato | samgadi damceda rolala ||
Word-Word:
బంగరుbangaru= gold/sweet; చెరుగులcherugula= in winnowing; పట్టుpattu= silk; పుట్టములుputtamulu= clothes; | కొంగులుkongulu= the final edge of a sari that goes over the shoulder and accessible to use; దూలగthulaga= to waver; నోలాల |
అంగనలందరుanganalandaru(anganalu+andaru)=women+all; నతివేడుకతో ativEadukato (ati+ vAeDukato) =(great+festive/grandeur)| సంగడిsangaDi=in group; దంచెద రోలాల ||
Meaning:
amongst gold-like winnowing, silk clothes and the sari-edge hung Olala
all women  with great grandeur in group pound Olala!
Discussion:
Here Annamayya describes the attire of the women pounding. Amongst the winnowing of grains,and the silk clothes, the one end of the saree that hangs over the shoulder waver. Winnowing can be done while sitting down. However, Annamayya's reference to the fluttering saree edges indicates that in this particular scene, the women are winnowing while standing.
All the women pound the grains with grandeur in a mass-pound gathering.

చ|| కురులు దూలగ మంచి గుబ్బచనులపై | సరులు దూలాడగ నోలాల |
అరవిరి బాగుల నతివలు ముద్దులు | గురియుచు దంచెద రోలాల ||
Kurulu dulaga mamci gubbacanulapai | sarulu duladaga nolala
araviri bagula nativalu muddulu | guriyucu damceda rolala
Word-Word:
కురులుkurulu= hair locks; దూలగtoolaga= as dangled; మంచిmanchi=good; గుబ్బచనులపైgubbachanulapai(gubba+chanula+pai)=(rounded+of the breasts+over) over the rounded breasts; సరులుsarulu=necklaces; దూలాడగtolaDaga(thooli+aaDaga)=(hung+dangling) నోలాల |
అరవిరిaraviri= half blossomed; బాగులనbaagulana= gestures; అతివలుativalu= women; ముద్దులుmuddulu=love/kisses | గురియుచుkuriyuchu=with showering; దంచెద రోలాల ||
Meaning:
hair-locks as dangled, good rounded breasts- over, as necklaces hung and dangled Olala!
half-blossomed gestured women love showering-with, pound Olala
Discussion:
While in the previous stanza Annamayya mentions the overall attire in the sense of clothes, in this stanza, he describes more specific attributes of the women.
The long hair of the women dangled around, and on the bosom dangled the necklaces. The young women, referred as half-blossomed, with their gestures showered love as they pounded.

చ|| ఘల్లు ఘల్లుమను కంకణరవముల | పల్లవపాణుల నోలాల |
అల్లన నడుములు అసియాడుచు సతు | లొల్లనె దంచెద రోలాల ||
Gallu Gallumanu kamkanaravamula | pallavapanula nolala
allana nadumulu asiyaducu satu | lollane damceda rolala
Word-Word:
ఘల్లుGhallu= the sound representative of trinkets; ఘల్లుమను కంకణkankaNa=bracelets; రవములravamula= sounds; | పల్లవpallava=a new leaf; పాణులpaNula= handed ones నోలాల |
అల్లనallana=gently; నడుములుnaDumulu= waists; అసియాడుచుasiaaDuchu= dance like a pendulum rythm; సతులొల్లనెsathulollane(sathulu+ollane)=(women+gently/softly) దంచెద రోలాల ||
Meaning:
 Ghallu ghallu from bracelet sounds of the new-leaf-like handed ones Olala
gently waists with dancing like pendulum; the women gently pound Olala
Discussion:
Looks like Annamayya is going in a certain order in describing the women. In the previous stanza he started with describing the hair and then the necklaces, he proceeds to describe the hands and waists in this stanza.
The trinkling sound of the bracelets on the hands, and the waists dancing like pendulum in rhythm during pounding are examples of Annamayya's astute descriptions. Annamayya uses the analogy of "new leaf" for describing the delicate hands.
While pounding, the usual procedure followed is that the women hit the pound with one hand and then pick it with another and hit it again. This process itself is in a rhythm and the hit and pick with another hand actually causes the body, waist in particular to move in a rhythm. Annamayya is referring to this rhythm in this stanza.

చ|| కప్పురగంధులు కమ్మనిపువ్వుల | చప్పరములలో నోలాల |
తెప్పలుగా రతి దేలుచు గోనే- | టప్పని బాడెద రోలాల ||
Kappuragamdhulu kammanipuvvula | capparamulalo nolala
teppaluga rati delucu gone| Tappani badeda rolala
Word-Word:
కప్పురkappura= camphor; గంధులుgandhulu=odored women; కమ్మనిkammani= pleasant; పువ్వుల puvvula= of flowers;  చప్పరములలో= under the hood/roof నోలాల |
తెప్పలుగాteppaluga= in heaps; రతిrati= love; దేలుచుteluchu= to show; గోనేటప్పనిKonetappani(koneti+appa)= to the Lord of Koneti బాడెద రోలాల ||
Meaning:
Camphor-odored women , under pleasant flower roofs, Olala
in heaps love/amorous showing to the Lord of Koneti/Venkteswara will sing olala
Discussion:
Under the flowering trees, the women were pounding. Camphor is usually used as a perfume. hence Annamayya calls the women to be camphor scented. In groups these women  sang songs that depicted love towards the Lord of Koneti(Venkateswara).

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

References:
[1] http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page68
[2] http://www.annamayyakeerthanalu.in/2011/12/annamayya-janapadalu-suvvi-suvvi.html
[3] http://www.andhrabharati.com/dictionary/