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/

siruta navvula vADu Sinneka

This is a folk song by Annamayya describing the Dasavatar (10 incarnations) of Vishnu. The song is a monologue to "sinneka" or little elder sister, as each couplet ends with "sinnekka".

Each stanza ends with "soodave sinnekka" menaing "look sister". Culturally, the tone is common to gossiping/(describing other's activities) where the company is referred to as sister, and to see how things are "soodave sinneka".  Annamayya uses that cultural tone to describe or tell the story of dasa-avatara.

For detailed reference to the dasaavatara, please refer to an earlier post "brahma kadigina paadamu"

The link to Balakrishna Prasad's rendition of the song is below.

సిరుత నవ్వుల వాడు సిన్నెక్కా వీడు
వెరపెరుగడు సూడవే సిన్నెక్కా
siruta navvula vADu Sinneka veeDu
veraperagaDu sooDave SinnekA ||

Word-Word:

సిరుతsiruta=child-like,young; నవ్వులవాడుnavvulavadu= one with laughter; సిన్నెక్కా sinneka (chinna+akka)=(younger+older sister); వీడు veedu= he;
వెరపెరుగడుveraperugadu(verapu+eragadu)=(fear+ignorant) సూడవేsoodave= see, O(for females) సిన్నెక్కాsinnekka=younger(older) sister;
Meaning:
one with Child-like laughter , little older sister, is he
does not know fear, look, dear sister
Discussion:
While it is difficult to say who Annamayya is describing in this stanza, I would contend that he is referring to Venkateswara with child-like laughter and fearless one.

పొలసు మేనివాడు బోరవీపు వాడు

సెలసు మోరవాడు సిన్నెక్కా
కొలుసుల వంకల కోరలతోబూమి 

వెలసినాడు సూడవే సిన్నెక్కా

polasu mEnivADu bOra veepu vADu
selasu mOra vADu Sinneka
golasula vankala kOralatO boomi
velasi nADu sooDave SinnekA ||
Word-Word:
పొలసుpolasu= scale of fish; మేనిmeni= body hue; వాడుvaadu= he; బోరboera=chest, wide; వీపుveepu=back; వాడుvaadu=he;

సెలసుselasu= a tree with high elasticity used in making bows; మోరmora= long face of an animal; వాడుvaaDu=he; సిన్నెక్కా;
కొలుసులkolasu (???)(kola=murdering); వంకలvankalu= curves; కోరలతోkoralu= sharp teeth, భూమిbhumi= earth;

వెలసినాడుvelasinadu=to be known; సూడవే soodave= look;సిన్నెక్కాsinnekka= younger older sister
Meaning:
Fish-scale skinned one; rounded back one;
highly elastic long animal faced one;
With murderous curvy sharp teeth, on earth
became known, look, sister

Discussion:
Annamayya starts off with the 10 incarnatons as fish, turtle(rounded back); boar( long elastic face) and then Narsimha or man-lion with sharp teeth.


మేటి కురుచవాడు మెడమీది గొడ్డలి 

సీటకాలవాడు సిన్నెక్కా
ఆటదానిబాసి ఆడవిలో రాకాశి 

వేటలాడీ జూడవే సిన్నెక్కా
mETi kuracha vADu meDa meedi goDDali
seeTakAla vADu SinnakA
ADadAni bAsi aDavilO rAkAsi
vETalADee sOODavE SinnakA ||
Word-Word:

మేటిmeti=step; కురుచkurucha= dwarf; వాడుvaaDu=he; మెడmeda= neck; మీదిmeedi= on top; గొడ్డలిgoddali= axe ;

సీటకాలseetakalu( cheetakalu)= leela, sport; వాడుvaaDu=he; సిన్నెక్కా;
ఆటదానిaaTadani= women; బాసిbaasi= (baasaTa=help) ; ఆడవిలోadavilo= in forest; రాకాశి raakasi=(rakshasi= demoness)Tataki;

వేటలాడీvetaladu(vetalu+adu)= hunt+play; జూడవేjoodave= see; సిన్నెక్కా;
Meaning:
Step dwarf one; neck-top axe
sportful one, dear sister
for women help, in forest a demoness
he hunt, see dear sister
Discussion:
Vamana, Parushu rama, Rama are described in this stanza. The reference to Rama is interesting as it describes Rama as the one who came to help a woman(Ahilya) and also hunt down the demoness(Tataki).

బింకపు మోతల పిల్లగోవి వాడు 

సింక సూపులవాడు సిన్నెక్కా
కొంకక కలికియై కొసరి కూడె నన్ను 

వేంకటేశుడు సూడవే సిన్నెక్కా
binkapu mOtala pillagOvivADu
sinka soopula vADu SinnekA
konkaka kalikiai kosari gooDe nannu
venkaTESuDu sooDavE SinnakA ||
Word-Word:

బింకపుbimkapu= proud; మోతలmoetala= of load/burden; పిల్లగోవి pillagovi= flute;వాడు vaaDu=he;

సింకsinka(jinka???)=deer??? ; సూపులsoopula= of gaze;వాడుvaaDu=he; సిన్నెక్కా;
కొంకకkonkaka(konka+ka)=(curvy+not)straight; కలికియైkaliki yai= as kaliki(the final incarnation) కొసరిkosari= hesitation; కూడెkoode= with (included) ;నన్ను nannu= me;

వేంకటేశుడుvenkatesuDu= Venkatesa; సూడవేsoodave= see; సిన్నెక్కా;

Meaning:
of Pride burden  the fluted one, is he
Deer like gazeful one; dear sister;
with no hesitation(straight) as Kaliki
with hesitation-included-me;
Venkatesa, see, dear sister
Discussion:
Krishna and Kalki are described in this stanza. The second line refers to "sinka choopula vadu" which logically should refer to Buddha but meaning/word wise, it is difficult to say.Finally, Annamayya decribes Venaktesa as one who is with in Annamayya, but with hesitation. This indicates the realisation state of Annaayya where in, he sees Venkatesa within himself but not often. This is sort of paradoxical description (satirical) where Ananmayya is actually referrign to Venkatesa being present in his devotees, and at the same time sort of complaining with his feeling that Venaktesa is not fully within him. This is an interesetign take, according to me.

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

References:

[1] http://www.hithokthi.com/showthread.php/6725-Annamacharya-Keerthana-Lyrics-in-Telugu/page70
[2]http://www.sangeetasudha.org/annamacharya/vol4/a1.html
[3] Andhra bharathi- Telugu to English online dictionary
http://www.andhrabharati.com/dictionary/

suvvi suvvi suvvalamma

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

BalaKrishna Prasad renders this song without the third stanza here.

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

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

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

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

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

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

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

References:

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

[3] www.andhrabharati.com/dictionary

jagadapu chanuvula

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

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

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

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

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

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

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

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

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

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

jaya jaya rama

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

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

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

అరిరావణాంతక ఆదిత్యకులరామా
గురుమౌనులను గానేకోదండరామా
ధర నహల్యపాలిటిదశరథరామా
హరురాణినుతులలోకాభిరామా.
ariraavaNaaMtaka aadityakularaamaa

gurumaunulanu gaanaekOdaMDaraamaa
dhara nahalyapaaliTidaSaratharaamaa
haruraaNinutulalOkaabhiraamaa.

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

అతి ప్రతాపముల మాయామృగాంతక రామా
సుతకుశలవప్రియ సుగుణ రామా
వితతమహిమలశ్రీవేంకటాద్రిరామా
మతిలోనబాయనిమనువంశరామా

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

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

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

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

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

chakkani talliki changu bhala

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

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

చక్కని తల్లికి చాంగుభళా తన
చక్కెర మోవికి చాంగుభళా
Chakkani talliki changu bala

thana chekkara moviki changu bala

Word-Word:

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

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

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

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

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


Reference:

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

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

Tolliyunu Marraku

This is a melodious cradle song dedicated to Vishnu as Sri Ranga. An interesting fact is that Sri Rangapatnam is named after Lord Ranga. In this piece, Annamayya ends the last line of each stanza with Sri Ranga Shishuvu ( Sri Ranga baby). He refers to four episodes. The first is how Lord Vishnu himself came into existence on a Banyan leaf. In the second stanza, he refers to Sri-Ranga patnam and Kaveri's forming an island. He then refers to how Brahma created this universe by worshipping Lord Vishnu. Finally he refers how Shesha forms a cradle for the Lord. He ends this keerthana wishing that the Lord's fatigue is fulfilled when he emerged as Venkateswara.

I would like to add a disclaimer to my discussions that I am merely translating Annamayya's works and these translations do not reflect my ideas. I do not want to trigger scientific discussion on creation of the universe and existence of the trinity(Brahma, Vishnu and Maheshwara). But for that, enjoy this keerthana....

Here is a beautiful rendition of the keerthana by Priya sisters.

ప|| తొల్లియును మఱ్ఱాకు తొట్టెలనె యూగెగన | చెల్లుబడి నూగీని శ్రీరంగశిశువు ||
Pallavi:
tolliyunu mararAku thoottelenE UgE ghana. cellupaDi nUginI shrIranga shishuvu

Word to word
తొల్లియును Tolliyunu= at the beginning, on set;మఱ్ఱాకు marraku= banyan leaf; tottalane తొట్టెలనె = cradle; nuooge యూగె = swang; గనgada=is it not?
chellubadi చెల్లుబడి= influence, authority;oogeni నూగీని= swing; శ్రీరంగ Sri Ranga= the place Shri Ranga patnam;శిశువుShishuvu= baby.
Meaning
At the very beginning, on a banyan cradle did he swing
with great authority swang the Sri Ranga baby.
Discussion:
It is believed that Lord Vishnu emerged on a Banyan leaf at the beginning of the life formation. His navel rooted a Lotus on which Brahma came into existence and later Shiva also came into existence.So Annamayya refers to that episode of creation.

చ|| కలికి కావేరి తరగల బాహులతలనే | తలగ కిటు రంగ మధ్యపు తొట్టెలను |
పలుమారు దనునూచి పాడగా నూగీని | చిలుపాల సెలవితో శ్రీరంగశిశువు ||
Charanam1: kaliki kAvEri tarakala bahUla talanE. talakakiTu ranga matyapu toTTelana
palumAru tanu nucci pADegA nUgini. cilupAla celavitO shrIranga shishuvu
Word-word
కలికి Kaliki= pretty,charm,graceful ;  కావేరిkaveri= River Kaveri ; తరగలtaragana= not reducing/mincing/cutting; బాహులతలనేbaahulatalane(baahula+yadane)= at arms distance;   | తలగ కిటుTagalakau= not touched;  itu= in this manner, in this place;  రంగ Ranga=The place Sriranga puram/patnam; also Vishnu's name;  మధ్యపుmadhyapu=of center/middle;  తొట్టెలను tottelan=cradle;

పలుమారు palumaru= many times; దనుthanu= she; నూచి nucci=performed; పాడగా padaga=when sang; నూగీని noogini= swang; | చిలుపాల chilupala=little  milk ;సెలవితో selavitho=at corner of the mouth; శ్రీరంగ= the place Shri Ranga;శిశువుShishuvu= baby.                 

Meaning:
The graceful Kaveri without mincing (her flow) and at arms distance (from Lord) did not touch this place"Ranga" in the centre cradle(for Lord Vishnu).
Many times as she performed cradling by singing, little milk (dropped) from the corner of the mouth of the Sri Ranga's baby.
Discussion: 
Sri Rangapatnam is surrounded by Kaveri river. It is like an island. Annamayya refers to Kaveri making a cradle in the middle of Sri Ranga patnam, just for Lord Vishnu. Annamayya poetically describes the milk drrooling from infant's mouth. He says that as Kaveri swung the cradle and sang, the little Baby of Sri Ranga patnam drooled milk from the corner of the mouth.


చ|| అదివో కమలజుని తిరువారాధనం బనగ | అదన గమలభవాండమను తొట్టెలను |
ఉదధులు తరంగముల నూచగా నూగీని | చెదరని సిరులతోడ శ్రీరంగశిశువు ||
adivo kamalajuni tiruvarAdamabanaga adana gamalabhAvANTa manu toTTelan
udadhulu tarangamulu UcagA nUgIni cedarani sirulatODa shrIranga shishuvu
Word-word:
 అదివోadivo= there; కమలజునిkamalajuni=Brahma;  తిరువాtiruva=to roam; ఆరాధనంబనగ (arAdanam +anaga)=worshipped to tell; | అదన Adana=exceeding, limitless;  క మల kamala=lotus; భవాండమనుbhavandamunu= the universe; తొట్టెలనుtottalenu=the cradle |
ఉదధులుudadhulu=in the sea/well; తరంగములను tarangamulunu= waves; ఊచగాoochaga= to fall/esp hair to shed due to sickness; నూగీనిnUgIni= swung; చెదరనిchedarani=without scattering; సిరుల+తోడ sirula+tODa= with fortune;  శ్రీరంగ Sri Ranga= the place Shri Ranga's;శిశువుShishuvu= baby.
Meaning:
There Brahma circled and worshipped, as they tell, the Universe became a cradle (formed) of limitless lotus.
In the sea , as the waves fell down, swang  Sri Ranga's baby without scattering his fortunes/wealth.
Discussion:
Here Annamayya refers to the episode of the creation of the universe by Brahma and relates it(universe) to be a cradle for the Lord formed by a huge lotus. He poetically describes that the little infant swang with all his wealth intact in the cradle even as the waves rose and fell and made commotion. This also relates to the Lord being undisturbed by the ripples/chaos generated in this Universe.

చ|| వేదములే చేరులై వెలయంగ శెషుడే | పాదుకొను తొట్టెలై పరగగాను |
శ్రీదేవితో గూడి శ్రీవేంకటేశుడై | సేదదీరెడి వాడె శ్రీరంగశిశువు ||
vEdamulE cErulai velayanga shESuDE bAdukonu toTTelai paraga gAnu
shrI dEvitO gUDi shrI vEnkaTEshuDai sEta tEraDi vADE shrIranga shishuvu
Word-word:
వేదములేvEdamulE= the Vedas themselves; చేరులైcErulai=to come close; వెలయంగvelayanga= to come into existence; శెషుడేshESuDE= Shesha, the serpent himself; పాదుకొనుpAdukonu= to become fixed; తొట్టెలైtoTTelai= as cradle; పరగగానుparaga gAnu= become hood;
శ్రీదేవితోshrI dEvitO= Shridevi/Lakshmi; గూడిgUDi=in association with; శ్రీవేంకటేశుడైvEnkaTEshuDai= as Shri Venkatesha; సేదsEdha= fatigue/weariness; దీరెడిtEraDi= fulfilled/completed; వాడెvADE= He; శ్రీరంగ Sri Ranga= the place Shri Ranga's;శిశువుShishuvu= baby.
Meaning:
The Vedas themselves approached (Him) and hence sprout the Shesha who fixed himself as a cradle along with his hood.
Along with Sridevi/Lakshmi, as Venkateshwara He is the Sri Ranga's baby, whose fatigue is fulfilled/completed.
Discussion:
The Vedas in order to stay closer to the Lord, took the form of Shesha and Shesha became a cradle.  He became Venkateswara and along with Lakshmi is cradled. Annamayya finally wishes that the Lord's fatigue would finally be fulfilled.

References:
[1] Paluri Shankaranarayana," Telugu to English dictionary"
[2] Lyrics from http://annamacharya-lyrics.blogspot.com