chandamama ravo

This is a beautiful song referring to moon. Culturally, the moon is referred to as "mama" or uncle, mostly all over India. The first stanza is a request to the moon to come with full moonlight, and buttermilk in a golden cup. From the second stanza onwards, the song describes, to whom the moon should bring the moonlight and buttermilk in golden cup. 

Second stanza describes epithets of Vishnu, third stanza of little baby Krishna, and the last stanza a combination, ending with Venkata pathi. The descriptions/epithets are almost two each line, i.e. 24 epithets and names of Vishnu in all are referred to in this song. :).


There is a popular rhyme/song for kids which is to ask the moon to come with various things for the little baby. My guess is that it must be a variant of this song.

S. Janaki and Balakrishna Prasad rendered this song beautifully and can be found here. Their version is missing the second stanza.

SriKrishna rendered this song in a different tune.  

చందమామ రావో జాబిల్లి రావో
కుందనపు పైడికోర వెన్నపాలు తేవో॥
ChaMdamaama raavO jaabilli raavO
maMchi kuMdanapu paiDi kOra venna paalu taevO
Word-Word:
చందమామchandamama(chanda+mama)=(moon+uncle); రావోraavo=come; జాబిల్లిjaabilli = moonlight; రావోravo= come;
కుందనపుkundanapu=pure gold; పైడిpaidi=gold; కోరkora=cup; వెన్నపాలుvennepaalu=buttermilk; తేవోtaevo=get॥
Meaning:
Moon uncle, come; moonlight come;
pure gold cup,buttermilk- get
Discussion:
Culturally, the moon is referred to as "mama" or uncle, mostly all over India. This song is a request to the moon to come with full moonlight, and buttermilk in a golden cup.

నగుమోము చక్కనయ్యకు నలువపుట్టించిన తండ్రికి
నిగమములందుండే అప్పకు మా నీలవర్ణునికి
జగమెల్ల ఏలిన స్వామికి చక్కని ఇందిర మగనికి
ముగురికి మొదలైన ఘనునికి మాముద్దుల మురారి బాలునికి॥
nagumOmu chakkani yayyaku; naluva buTTiMchina taMDriki
nigamamu laMduMDae yappaku;maa neela varNuniki
jagamella naelina svaamiki; iMdira maganiki
muguriki modalaina ghanuniki; maa muddula muraari baaluniki
Word-Word:
నగుnagu= smile;మోముmomu= face; చక్కనయ్యకుchakkanayyaku(chakkani+ayya+ku)=(apt+man+to) నలువnaluva= Brahma, one with four heads; పుట్టించినputtinchina= who produced; తండ్రికిtandriki= to father;
నిగమములందుండేnigamamulandu(nigamalu+andu+unde)=(vedas+within+present) అప్పకుappaku=(appa+ku)father+to; మాmaa= our; నీలneela=blue;వర్ణునికిvarnuDu=hued-one
జగమెల్లjamella(jagamu+ella)=world+whole; ఏలినaelina= reigned; స్వామికిswamiki= to lord; చక్కని chakkani= good;ఇందిరindira= lotus/Lakshmi; మగనికిmaganiki= husband/man;
ముగురికిmuguriki= to the three; మొదలైనmodalaina= etc.; ఘనునికిghanuniki=to the magnificent; మాmaa= our; ముద్దులmuddula=lovely; మురారిmurari(mura+hari)=(Mura,demon+vanquisher)the vanquisher of Mura, Krishna; బాలునికిbaaluniki= to the boy;॥
Meaning:
To the smile faced apt man, to Brahma-producing father,
to within vedas present father, to our blue-hued one,
to whole world reigning Lord, to the good/beautiful Lakshmi' husband
to the three and beyond manificient one, to our lovely vanquisher-of-Mura boy
Discussion:
This stanza describes more the titles of Vishnu. Brahma is believed to have emerged from Vishnu's navel. Hence Vishnu is Brahma's father. The presence of Vishnu, according to Annamayya can be felt in the Vedas. Please refer to reference [3] for the story behind vanquishing the demon Mura.

తెలిదమ్మి కన్నులమేటికి మంచి తియ్యని మాటల గుమ్మకు
కలికిచేతల కోడెకు మా కతలకారి ఈబిడ్డకు
కులముద్దరించిన పట్టెకు మంచి గుణములు కలిగిన కోడెకు
నిలువెల్ల నిండబొయ్యారికి నవనిధుల చూపుల చూచేసుగుణునకు॥
telidammi kannula maeTiki; maMchi tiyyani maaTala gummaku
kaliki chaetala kODeku; maa katala kaari ee biDDaku
kula muddhiMchina paTTeku; maMchi guNamulu kaligina kODeku
niluvella niMDu voyyaariki; nava nidhula choopula joosae suguNunaku
Word-word:
తెలిదమ్మిtellidammi(tella+thami)=(white lotus); కన్నులkannula= eyes; మేటికిmaetiki=lord; మంచిmanchi= good; తియ్యనిtiyyani= sweet; మాటలmaatalu=talk/words; గుమ్మకుgummaku= pretty one;
కలికిkaliki= charming; చేతలchaetala=habits; కోడెకుkoeDeku=to the young bull; మాmaa=our; కతలకారిkatalakaari=(story+maker)cheater; ఈee= this; బిడ్డకుbiDDaku= to the baby;
కులముద్దరించినkulamuddarichina(kulamu+uddarinchina)=(clan+raise/protect)who clan protected; పట్టెకుpaTTeku=to the coronated-one; మంచిmanchi= good; గుణములుgunamulu=characteristics; కలిగినkaligina=posessing; కోడెకుKoDe=bull calf;
నిలువెల్ల niluvella(niluvu+ella)=(longstanding+always); నిండnimDa= full;బొయ్యారికి voyyariki=to the graceful one ; నవnava= new;నిధులniDhula=treasures; చూపులchopula= gazes; చూచేchooche= who sees;సుగుణునకుsuguNunaku=good+qualities one॥
Meaning:
To the white lotus eyed Lord, to the good sweet talking charming one;
to the charming deeds young bull, to our cheating this little baby;
to the clan-protecting coronated one; good qualities posessing bull-calf;
longstanding always full graceful one; to the new-treaures-gazes who sees, that virtued one;
Discussion:
This stanza describes the charming little boy, Krishna. Annamayay repeats Koede(young bull) twice in this stanza, more to signify Krishna's childhood as a cowherdsman.

సురలగాచిన దేవరకు చుంచు గరుడునెక్కిన గబ్బికి
నెరవాది బుద్దుల పెద్దకు మా నీటు చేతల పట్టికి
విరుల వింటివాని అయ్యకు వేవేలురూపుల స్వామికి˜
సిరిమించునెరవాది జాణకు మా శ్రీ వేంకటనాధునికి॥
surala gaachina daevaraku chuMchu garuDuni nekkina gabbiki
neravaadi buddhula peddaku maa neeTu chaetala paTTiki
virula viMTi vaani yayyaku vaevaelu roopula svaamiki
sirimiMchu neravaadi jaaNaku maa Sree vaeMkaTaeSvaruniki
సురలsuralu=Celestials; గాచినgaachina= protected; దేవరకుDaevaruku=to the God; చుంచుchunchu= tearing, to make pieces; గరుడునెక్కినgaruDunekkina(garuDanu+ekkina)= Vulture ride; గబ్బికిgabbiki= o the noble/hero
నెరవాదిneravaadi=clever skilful man; బుద్దులbuddula=of the senses; పెద్దకుpeddaku=to the biggest; మాmaa= our; నీటుneeTu=charming; చేతలchaetala=deeds/action; పట్టికిpaTTiki= to the infant/child;
విరులvirula=flower; వింటివానిvintivaani(vinti+vaani)=(bow+holder/one)holder of flower arrows/cupid ; అయ్యకుayyaku= to the father; వేవేలుvevaelu=thousands of thousands;రూపులroopula=forms; స్వామికిswamiki= to the Lord;
సిరిsiri= treasure;మించుminchu= transgress;నెరవాదిnaeravaadi=clever/skilful one; జాణకుjaaNaku= to the wise one; మాmaa= our; శ్రీSri వేంకటVaenkata= The hill of Venkaa;నాధునికిnaadhuniki= to the Lord॥
Meaning:
to the Celestial-protecting God; the tearing-Vulture riding noble/hero
to the skillful sensible biggest/magnificient one;to our charming deeds infant
to the flower bowholder(Cupid)'s father; to the thousands of thousands of forms' Lord
to the treasure-transgressed skilled wise one;to Sri Venkata's Lord
Discussion:
In this stanza, the first line describes Vishnu , while the other lines are more applicable to Krishna. Prdyumn, son of Krishna is consisdered to be the reincarnation of Cupid.


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


References:

[1]http://annamacharya-lyrics.blogspot.com/2006/11/75chandamama-ravo.html

[2]http://www.annamayyakeerthanalu.in/2014/05/chandamama-ravo-annamayya-sankkeerthana.html
[3] Mura story: http://www.harekrsna.com/philosophy/associates/demons/dwarka/mura.htm
[4] Telugu to English dictionary: Andhra Bharathi

uyyala baalunoochedaru kadu noyya

This is a cradle song. Annamayya describes the cradling of little Krishna by the gopikas.
It is a cradle song but with lot of "noise" to it, :). Annamayya has decribed how during the cradling the baby, the sounds of various kinds are made, mostly unconsciously.

The tone is set to describing the scene of cradling, as seen. The last line of each stanza ends with one word, describing the sound made, repeated.

It is a pretty straight forward song with no discussion points added.



ఉయ్యాలా బాలునూచెదరు
కడునొయ్య నొయ్య నొయ్యనుచు
Pallavi:
Uyyala balunuchedaru kadu
noyya noyya noyyanuchu
Word-Word:
ఉయ్యాలాuyyala= swing; బాలునూచెదరుbaalunuchedaru(baaluni+oopedaru)
కడుkaDu=much,greatly;నొయ్య నొయ్యoyyanoyyana= slowly, gradually; నొయ్యనుచుnoyyanuchu(noyya+anuchu)=saying "noyya"(slowly)
Meaning:
In Cradle child, (they) cradle
very gradually and saying "gradually" (to each other)

బాలయవ్వనలు పసిడివుయ్యాల
బాలుని వద్ద పాడేరులాలి
లాలి లాలి లాలెమ్మ
లాలి లాలి లాలి లాలనుచు
Charanam1:
Bala yavvanulu pasidi vuyyala
baluni vadda paderu
Lali lali lali lalemma
lali lali lali lalanuchu
Word-Word:
బాలbaala= young/child;యవ్వనలుyavvanalu=adolescent ladies; పసిడిpasiDI= gold;వుయ్యాలvuyyala=swing;
బాలునిbaaluni=of child; వద్దvadda=near; పాడేరుpaaDeru=sing;లాలిlaali= cradle;
లాలిlaali (verb)=by cradling; లాలిlaali=cradle song; లాలెమ్మlaalemma(laali+amma)= a honorus reference to cradle as a lady/mother;(laali+mother)
లాలి లాలి లాలి లాలనుచు
Meaning:
Young women,  the golden swing
child, near sang cradle song
by cradling the cradle
by saying "laali"

తమ్మిరేకు గనుదమ్ముల నవ్వుల
పమ్ము జూపుల బాడేరు
కొమ్మలు మట్టెల గునుకుల నడపుల
ధిమ్మి ధిమ్మి ధిమ్మి ధిమ్మనుచు
Charanam2:
Tammireku ganudammula navvula
vammujupula baderu
Kommalu mattela gunukula nadavula
dhimmi dhimmi dhimmi dhimmanuchu
Word-Word:
తమ్మిరేకుtammireku(tammi+reku)=(lotus+petal)lotus petal; గనుkanu=eyes;దమ్ములdammula= wetness; నవ్వులnavvula= laughter;
పమ్ముpammu= excel; జూపులjoopula=sight; బాడేరుpaDeru= sang/sing;
కొమ్మలుkommalu=women; మట్టెలmattelu=toe-rings; గునుకులkunukula= trot;నడపులnaDavula=gait;
ధిమ్మిDhimmi=buzz of drums; ధిమ్మి ధిమ్మి ధిమ్మనుచు=to ring in the ears;
Meaning:
lotus petal like eyes with wetness, with laughter
with pretty sight, (they) sang
the women toerings, of trots and gait
as buzz of drums


చల్లు జూపుల జవరాండ్లురే
పల్లె బాలుని బాడేరు
బల్లిదు వేంకటపతి జేరి యందెలు
ఘల్లు ఘల్లు ఘల్లు ఘల్లనుచు
Charanam3:
Kallujupula javaramdlu
repalle baluni baderu
Ballidu vemkatapati jeranamdelu
Gallu Gallu Gallu Gallanuchu
Word-Word:
చల్లు challu=sprinkle;జూపులjoopula=sight; జవరాండ్లుjawarandlu= young women; రే
పల్లెraepalle=village of herdsmen; బాలునిbaaluni= to male child; బాడేరుpaaDeru=sang;
బల్లిదుballidu= strong; వేంకటపతి జేరిcheri=to assemble; యందెలుandelu=beauties;
ఘల్లుgallu= loud uproar; ఘల్లు= sound of trinklets; ఘల్లు ఘల్లనుచు
Meaning:
with sprinkling gaze, the young women of
the village, to the boy sang;
at the strong Venkata Lord, assembled the beauties
with loud uproar, of trinklets and bells,


As always, any help in better understanding this song is appreciated.

References:
http://pedia.desibantu.com/uyyala-balunuchedaru/
http://www.annamayyakeerthanalu.in/2011/09/uyyala-balunuchedaru-uyyala.html
http://annamacharya-lyrics.blogspot.com/2006/11/68uyyala-balunuchedaru.html

vadala vadala venta vasantamu

Song: vadala vadala venta vasantamu

Background of the song is set to the spring festival, Vasantotsavam, with various things sprinkled on Venkateswara as part of the celebration.

Annamayya takes this poem  to a different dimension by describing what could mean a spring to Venkateswara, mostly in a romantic way (sringara), there by describing with similes, how the Lady's each reaction to Venkateswara is equivalent to a shower/sprinkle. Annamayya does refer to Venkateswara's wife in the last stanza, but does not specify which one of the two. 

The song is in first person, Annamayya talking to Venkateswara directly.

My point of view:

I strongly feel that the way Annamayya describes the showering of Lord Venkateswara with various things, he is actually describing a process or a ritual in the Venkateswara temple and has got creative with sringara rasa, there by adding a different dimension to a (boring?) ritual/process similar to another jajara song( jagadapu chnavula jaajara... and kanti sukravaramu....)

But since I am unaware of the ritual, and to make this description objective and avoid any misnterpretations, I am going to adhere to the literary meaning as conveyed by Annamayya. I also feel that Ananmayya might have added a few more things as shower/spring, not part of the ritual/process, for his artistic liberty. 

There is a slight comparitive tone, as if Annamayya is  that a vasantam(spring) to Venkateswara is his wife's enarmous gestures and the state in which they are; there by alluding that the actual showering does not have as much significance, when compared to the experience associated with each gesture of the lady. This is poetry at its best!

Difficult words: ( Help appreciated, :))

"Jaajara" is a tricky word, for which I did not find a contextual meaning. Literally, "jajara" means deception/ attraction or the colloquial meaning at that time seems to have been lost or still an enigma. A contexual meaning of jajara to me seems a lovely fight/deception, or may be a prevalent sport during Annamayya's time.

But Jajamu had a couple of meanings: one being that it is sprouts of grains sprinkled in a plaquin, and the other that in Mahaboobnagar mandalikam, it refers to paint dipped sheets. According to Tadepalli Patanajali, jajara means paint. Unfortunately, I lost the link to Tadepalli Patanjali's description for Jajara which was available a few weeks ago. Any help in this regard is highly appreciated,:).

Just for reference:  TTD's Vasantotsavam page does refer to "Ankurarpanam" which is sowing of 9 seeds(nava dhanayalu) as the beginning of Vasantotsavam in Tirumala. It also refers to aromatic showers to Venkateswara and his consorts during the celebration. Another part of the celebration is the rathotsavam(chariot festival)/procession. 

Missing Links: For better understanding and appreciation 

1) An insight to the actual ritual would help appreciate this song better. 

2) Each item that Annamayya refers has its own significance, and a reason on why Ananmayya used it. An expert in sringara rasa, and descriptions in Indian poetry might be helpful here.

Given my limited time and resources, I will have to rest this case here, even though incomplete. Any help is highly appreciated.

వాడల వాడల వెంట వసంతము; 

జాడతో చల్లేరు నీపై జాజర జాజర జాజ

Word-Word:

వాడలVaaDala= street/lane; వాడలvaaDala= street/lane; వెంటventa= along path; వసంతముvasantamu= spring;

జాడతోjaaDatho=with traces; చల్లేరుchalleru= sprinkled; నీపైneepai=on you; జాజరjaajara=deception/; జాజర జాజjaaja(jaajamu)= sprouted grains sprinkled on palaquin

Meaning:

Street-street wide/along spring

with traces they sprinkled on you, paint and the sprouts(??)

Discussion:

The background is set to a procession/ festival, during spring time. Hence, Annamayya says that every street has spring. By tracing Him, they sprinkled on Venkateswara the jajaja. It is not clear as to who Annamayya is referring to when he uses the plural form of "challeru" meaning "they sprinked". Since this is reference to a procession, I believe, Annamayya is referring to third person in general.

కలికి నవ్వులె నీకు కప్పుర వసంతము 

వలచూపు కలువల వసంతము

కులికి మట్లాడినదె కుంకుమ వసంతము

చలమున చల్లె నీ పై జాజర జాజర జాజ

Word-Word:

కలికిkaliki= charming;నవ్వులెnavvule=laughters; నీకుneeku= to you; కప్పురkappura= camphor; వసంతముvasantamu= spring;

వలచూపుvala chupu=(vala+chupu)=(net/trap+gaze); కలువలkaluvala=lotus; సంతముvasantamu=spring;

కులికిkuliki=gracefully, move; మట్లాడినదెmaatladinade=spoke; కుంకుమkumkuma= vermilion; వసంతము

చలమునchalamuna=tremulous; చల్లెchalle= sprayed; నీ పై= on you; జాజర జాజర జాజ

Meaning:

Charming laughters to you are camphor-shower

intentional gazes are lotus spring

gracefully spoke the vermilion spring;

tremulously sprayed on you, jajara...

కామిని జంకెన నీకు కస్తూరి వసంతము

వాముల మోహపునీటి వసంతము

బూమెల సరసముల పుప్పొడి వసంతము

సామజ గురుడ నీపై జాజర జాజర జాజ

Word-Word:

కామిని kaamini= lady; జంకెనjamkena=timid, frightful; నీకుneeku= to you; కస్తూరిkasturi= musk+ వసంతము

వాములvamula= of love/cupid; మోహపుmohapu=fascinated; నీటి neeti= water; వసంతము

బూమెలboomela= fictious; సరసములsarasamula=dalliance; పుప్పొడిpuppodi= flower+powder/pollen; వసంతము

సామజsaamaja=the sama veda/elephant; గురుడguRuda=teacher; నీపై జాజర జాజర జాజ

Meaning:

Lady's timidity is for you musk shower

Love fascination, water shower

fictitious dalliance/flirtations is flower powder shower

Sama veda teacher, to you jajara.....

Discussion:

Annamayya refers Venkateswara as "Sama Veda Guru". According to Bhagavad Gita, Krishna proclaims to be "Sama" among vedas. Sama veda is a collection of chants, and melodies.[9]. 

అంగన అధరమిచ్చె అమృత వసంతము

సంగడి శ్రీ వేంకటేశ సతి గూడితి

ముంగిటి రతి చెమట ముత్తేల వసంతము

సంగతాయెనిద్దరికి జాజర జాజర జాజ

Word-Word:

అంగనangana=woman; అధరమిచ్చెadharamichhe(adharamu+iche)=(lips+give); అమృతamruta= nectar; వసంతము

సంగడిsangaDi=a couple; శ్రీ వేంకటేశSri Venkatesa; సతిsati= wife; గూడితిgoodithi= along with;

ముంగిటిmungiti= front; రతిrati= lady; చెమటchemata= sweat; ముత్తేలmuttela= pearly; వసంతము

సంగతాయెనిద్దరికిsangathayeniddariki(sangathi+aayane+iddariki)=(union+has become+to both); జాజర జాజర జాజ

Meaning:

Lady's lips give nectar shower

as a couple Sri Venkatesha(Lord of Venkata) with his wife

first, the lady's sweat has become pearly shower

union has become to both this jajaja

Discussion:

This is a poetic description of communion of Venkateswara. Interestingly, the second line misses the "vasantamu' at the end of the line.

As always, any help in better understanding this keerthana is appreciated.

References:

Lyrics:

1) http://www.gruhinii.com/vadala-vadala-venta-vasanthamu.html

2) http://annamayya-audio.blogspot.com/2009/12/26018-vaadala-vaadala-venta.html

3) https://pedia.desibantu.com/vadala-vadala/

Song Audio:

4) song by S. Janaki: https://www.youtube.com/watch?v=p3-AOr6Qcac

5) song by https://www.youtube.com/watch?v=AioOOKiBVVs

Telugu Dictionary:

6) Andhra bharati

Meaning:

7) the link to Tadepalli Patanjali's discussion :( on Jajaja.- unavailable.

8) Kovego73's comment from http://annamayya-audio.blogspot.com/2009/12/26018-vaadala-vaadala-venta.html

Background:

9) TTD's Vasanthotsavam page:https://www.tirumala.org/Vasanthotsavam.aspx

10) https://www.hindutsav.com/sama-veda/

rama daya para seema

This song is very popular in last few decades as I remember it being played in temples early in the mornings, specifically by P. Susheela.
Annaamayya in this song is seeking Rama's mercy on mistakes of others, and goes on to take example of Vibhishana and says that if Rama was merciful to Vibhishana, the traitor, Venkateswara/ Rama can easily overlook his mistakes. Also, as Venkateswara, he grants boons to all, but Ananmayya still pleads to overlook his mistakes.
There is a slight tone of questioning Rama out of frustration, on why Rama is not overlooking Annamayya's mistakes.

Song by P. Susheela:

రామా దయాపరసీమా అయోధ్యపుర
ధామా మావంటివారితప్పులు లోగొనవే
Word-word:

రామాRama= Rama; దయాపరసీమాdayaaparaseema=(daya+para+seema)mercy+highest+limit, greatest limit for mercy; అయోధ్యAyodhya= Ayodhya; పురpura= city;
ధామాdhama= dweller; మావంటిmaa vanti= like us; వారిvari= of those;తప్పులుtappulu= mistakes; లోగొనవేloogonave(lokonu+ae)=(take in/away+why);
Meaning:
Rama, of mercy who is the limit of limitless, Ayodhya city's
dweller; of people like us mistakes,
take away why?
Discussion:
Annamayya is asking Rama, who is the highest limit of mercy and Ayodhya's dweller, why he doesn't take in the mistakes of people like Annamayya(us). The last "ae" can be interpreted as "why" and also as a request.

అపరాధియైనట్టియాతనితమ్మునినే
కృపజూపితివి నీవు కింకలు మాని
తపియించి యమ్ము మొన దారకుజిక్కినవాని
నెపాన గాచి నిడిచి నీవాదరించితివి
Word-word:

అపరాధిaparadhi= offender; యైనట్టిainatti=who is;యాతనిaatani= his;తమ్మునినేtammunine= his brother only;
కృపkrupa=compassion;జూపితివిjoopithivi=you showed; నీవుneevu= you; కింకలుkinkalu= (Kinka=anger) anger; మానిmaani=leaving;
తపియించిtapinchi= with anguish; యమ్ము మొనyammumona(yamm+una)= (ocean+near) near ocean; దారకుdaaraku=breaking; జిక్కినవానిchikkinavaani= one who was caught
నెపానnepaana=for his offense; గాచిgaachi=protect; నిడిచిniDichi= by leaving; నీవాదరించితివిneevaadarinchitivi=(neevu+aadarinchitivi)you welcomed/treat kindly/ took care;
Meaning:
offender who is, his brother only
compassion showed you, leaving anger
with anguish, near ocean breaking, the one who was caught
for his offense(you) protected, left free,
you kindly treated
Discussion:
To the offender's (Ravana's) brother (Vibhishana), Rama showed compassion instead of being angry.
Vibhishana, who was anguished,  near the ocean, was caught. But Rama, for his offense, protected, gave freedom and kindly treated Vibhishana.
It is interesting that Annamayya thinks that Vibhishana's offense was overlooked by Rama. Vibhishana's intent to help Rama was to get Lanka/ become king of Lanka.

సేయరాని ద్రోహము సేసినపక్షికి నీవి
పాయక అప్పటి నభయమిచ్చితి
చాయసేసుకొని వుండి స్వామి ద్రోహి జెప్పనట్టి
తోయపుటేటెని మంచితోవనే పెట్టితివి
Word-word:

సేయరానిseyarani= not to be done; ద్రోహముDrohamu= offense; సేసినchesina=who did; పక్షికిpakshiki= to that bird/ helpless lone person; నీవిneevi= zone/prison;
పాయకpaayaka= constantly; అప్పటిappati= then, at that time; నభయమిచ్చితిabhayamichitivi= you gave assurance of security;
చాయchaaya= nearness;సేసుకొనిchesukoni= doing so; వుండిundi= stay; స్వామిswamy= master; ద్రోహి drohi= traitor;జెప్పనట్టిcheppanatti=(tell+that which)
తోయపుటేటెని toyapuTaeni=??????; మంచిmanchi= good;తోవనేtoevane=path only; పెట్టితివిpeTTithivi=put
Meaning:
undoable offense who did, that helpless-person bird, in zone/prison
constantly, at that instant you gave assurance of security
nearness doing so stayed the master-traitor, not-to be told
??? (offense) good path only (you) put
Discussion:
My first thought were if Annamayya is talking about the Jatayu. But he actually is talking about someone who stayed close by Rama. Hence, I believe, Ananmayya is continuing to talk about Vibhishana. (Any suggestions would be appreciated). A comment from a reader has helped me know the "Kakasura" episode of Ramayana.
When Rama and Sita are in the forest, during their time alone, they are surrounded by crows. The gods to understand what actually triggers the anger of Rama, sent Kakasura, son of Indra to torture Sita, and see Rama's reaction. So in the forest, with all other bird, Kakasura is hovering around. But when Rama is rating on Sita's lap and sleeping, Kakasura pecks off flesh from Sita's bosom, an undoable offense.
Rama wakes up and knowing that the bird had tortured Sita, aims a Brahmastra, the supreme weapon that is capable of finding its victim/aim wherever they are. Kakasura goes to all the Gods and seeks shelter. But knowing the powers of Brahmastra, the Gods suggest Kakasura to seek Rama's shelter. As soon as Kakasura seeks Rama's shelter, Rama is compassionate and tells Kakasura that since Brahmastra cannot go futile, he should let the astra/weapon destroy a part of his body, as a sacrifice. So Kakasura willingly offers his eye as a sacrifice to the Brahmastra.
Vibhishina abandoned his own brother. He is a traitor for his country, as he was willing to join forces with the enemy. The first thought of any normal person would be to treat Vibhishana with caution, but Rama instead goes ahead and gives him assurance of security and allowed him to stay close by. Annamayya credits Rama that by doing so(letting vibhishana stay close), Rama had put Vibhishana on right path.

నేరము లెంచవు నీవు నీదయే చూపుదుగాని
బీరపు శరణాగరబిరుద నీవు
చేరి నేడు నిలుచుండి శ్రీవేంకటాద్రిమీద
గోరినవరములెల్లా కొల్ల లొసగితివి
Word-word:

నేరముnaeramu= mistakes/offenses; లెంచవుaenchavu= won't count; నీవుneevu=you; నీnee= your;దయేdaye= mercy only; చూపుదుగానిchupudukani= let you show it;
బీరపుbeerapu= of bravery;శరణాగta(sharana+agata)=(shelter+who comes) one who comes to your shelter; బిరుదbirudu= titled; నీవుneevu=You
చేరి chaeri= by joining;నేడుnaeDu= today; నిలుచుండిniLuchunDi=standing; శ్రీవేంకటాద్రిమీదSri Venkatadri  meeda= on VenkataDri
గోరినkorina= wished; వరముvaramulu= boons;లెల్లాella= all; కొల్లkolla=plenty; లొసగితివిosagitivi=gave you;
Meaning:
Mistakes won't count you, your mercy only, let you show
Bravery -one who seeks your shelter, such titled you;
by joining today standing on Vekatadri;
wished boons all plentiful give you;
Discussion:
Without counting mistakes, Rama who is standing on Venkadri (as Venkateswara), shows only compassion/mercy and grants all the wishes for those who seek his shelter;who is titled as the brave for all who seek his shelter;

As always, any comments that help in better understanding this song, are appreciated.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/56rama-dayaparasima.html
[2] https://www.youtube.com/watch?v=vQf-_2hAGSU

[3] http://www.in.com/videos/watchvideo-annamayya-keertana-rama-dayaparasima-with-english-and-telugu-lyrics-100235479.html

emani pogadudame

This song is Annamayya's description of what Alamelmanga's beauty means to Venkateswara. S. Janaki's rendition of this song can be found here.



|| ఏమని పొగదుడుమే యికనిను | ఆమని సొబగుల అలమేల్మంగ ||
pa|| Emani pogaDudumE yikaninu | Amani sobagula alamelmaMga ||
Word-Word:
ఏమనిemani= as what?; పొగదుడుమేpogadudume= we praise?; యికika= now;నినుninnu= you | ఆమని aamani= plenty/satiating; సొబగులsobagula=beauty/prettiness; అలమేల్మంగ
Meaning:
As what shall we praise you now,
with plenty of beauty, Alamelmanga
Discussion:
Annamayya is in awe with Alamelmanga's beauty and says, that there are no words to describe her. Annamayya's conversation with Alamelmanga is in first person.

చ|| తెలికన్నుల నీ తేటలే కదవే | వెలయగ విభునికి వెన్నెలలు |
పులకల మొలకల పొదులివి గదవే | పలుమరు పువ్వుల పానుపులు ||
ca|| telikannula nI tETalE kadavE | velayaga viBuniki vennelalu |
pulakala molakala pAdulivi gadavE | palumaru buvvula pAnupulu ||
Word-Word:
తెలిteli= white; కన్నులkannula= of eyes, నీnee= your; తేటలేtaeTale= purity/simplicity; కదవేkadave= isn't it, dear? | వెలయగvelayaga= become popular; విభునికిvibhuniki=to the Lord; వెన్నెలలుvennelalu= moonlight |
పులకలpulakala=tingling- goosebumpy; మొలకలmolakala= sprouts; పొదులివిpodulivi(podalu+ivi)= flourishing/increasing+this;గదవేkadave= isn't it? | పలుమరుpalumaru=many times; పువ్వులpuvvula=of flower; పానుపులుpaanupulu= cot/bed
Meaning:
with White eyes is your purity/simplicity, isnt it
for the popular Lord moonlight?
tingling sprouts that flourish aren't they , many times, the flower bed
Discussion:
"Your White eyed simplicity  is the moonlight to the popular Lord"
Annamayya starts describing what Alamelmanga means to her husband. Even though Annamayya is directly describing ALamelmanga's purity to be the moonlight of her husband,  the similie of whiteness being epitome of purity is indirectly indicated by white eyes and moonlight.

చ|| తియ్యపు నీమోవి తేనెలే కదవే | వియ్యపు రమణుని విందులివి |
ముయ్యక మూసిన మొలక నవ్వు గదె | నెయ్యపు గప్పురపు నెరి బాగాలు ||
ca|| tiyyapu nImOvi tEnelE kadavE | viyyapu ramaNuni viMdulivi |
muyyaka mUsina molaka navvu gade | neyyapu gappurapu neri bAgAlu ||
Word-Word:
తియ్యపుtiyyapu= of sweet; నీnee= your;మోవిmovi= lips/mouth; తేనెలేtaenele= honey only; కదవే kadave=isn't it?| వియ్యపుviyyapu= of marriage alliance; రమణునిramaNuni= to husband; విందులివిvindulivi(vindulu+ivi)=(feasts+these)feasts are these |
ముయ్యకmoyyaka= not closed; మూసినmaosina= closed; మొలకmolaka= sprout; నవ్వుnavvu= smile; గదెkade= is it? | నెయ్యపుnoyyapu= of affection/love; గప్పురపుgappurapu= camphor; నెరి neri= apt, బాగాలుbaagaalu(baaga+alu)=(good+wife)
Meaning:
of sweet your lips are just honey, aren't they
to your marriage allied husband, feasts are these
not wishing to close/stop, but closing(stopping) that spring-like smile, isn't it
of affection and of camphor apt (for) perfect wife
Discussion:
 Alamelmanga's honey-like lips are the feast to her husband, and her spring-like smile  full of affection is apt for the perfect wife.


చ|| కైవసమగు నీ కౌగిలే కదవే | శ్రీ వేంకటేశ్వరు సిరి నగరు |
తావు కొన్న మీ తమకములే కదే | కావించిన మీ కల్యాణములు ||
ca|| kaivasamagu nI kaugilE kadavE | SrI vEMkaTESvaruni siri nagaru |
tAvu konna mI tamakamulE kadE | kAviMcina kalyANamulu ||
Word-Word:
కైkai= hand;వసమగుvasamagu(vasamu+agu)=(in control+that is) that which is in control; నీnee=your; కౌగిలేkaugili= embrace/hug; కదవే kadave= isn't it| శ్రీ వేంకటేశ్వరుSri Venkateswaru= of Venkateswara's; సిరిsiri= treasure; నగరు(నగదు ??=spot-money/cash) |
తావుtavu= way; కొన్నkonna= that took place; మీmee= yours(both venkateswara & Alamelmanga) తమకములే= eagerness/love desperation from separation; కదేkade= isn't it | కావించినkaavinchina= that made it happen; మీmee= (both) your ; కల్యాణములుkalyanamulu= weddings?
Meaning:
hand's reach is your embrace, isn't it Sr Venkateswara's treasureful cash
made way to yours, isn't the eagerness of seperation that made your wedding happen?
Discussion:
 Alamel manga's embrace is Venkateswara's treasure. The separation anxiety made way to the wedding, :).

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

References:

1) https://annamayya-u.blogspot.in/2010/08/emani-pogadudume.html
2) https://templesinindiainfo.com/annamayya-keerthana-emani-pogadudume-in-telugu-and-english-with-meaning/
3) http://www.sangeetasudha.org/annamacharya/vol2/e.html