kanti shukravaramu

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

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

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

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

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

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

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

kadiri nrusimhudu

Upon a reader's request, and as promised by me, I am presenting the translation of this keerthana about "Kadiri's Narsimha" swamy. Apparently, Annamayya during one of his piligrims visited Kadiri, in Ananthapur, and wrote this keerthana in the praise of Narsimha swamy. This is an all-descriptive poem and mostly self-explanatory.

కదిరి నృసింహుడు కంభమున వెడలే
విదితముగా సేవించరో మునులు
kadiri nRsiMhuDu kaMbhamuna veDalae
viditamugaa saeviMcharO munulu

Word-word:

కదిరిKadiri= A place in Ananthapur where Narsimha swamy emerges from Kadiri tree; నృసింహుడుnrusimhudu=man-lion/ Narsimha;  కంభమునkambhamuna= pillar; వెడలేvedale=
విదితముగాvidathamuga=known,understood; సేవించరోseevincharo= serve, O; మునులుmunulu=sages;

Meaning:
Kadiri's Narsimha emerged from the trunk;
As known, serve O sages!

ఫాలలోచనము భయదోగ్ర ముఖము
జ్వాలామయ కేశరములునూ
కాలరౌద్ర సంఘటిత దంతములు
హేలాగతి ధరియించుక నిలిచే
phaalalOchanamu bhayadOgra mukhamu
jvaalaamaya kaeSaramulunoo
kaalaraudra saMghaTita daMtamulu
haelaagati dhariyiMchuka nilichae
Word-word:

ఫాలPhala= forehead;లోచనముlochanamu=eye; భయదము bhayadamu=causing fear; ఉగ్రugra=fierce; ముఖముmukhamu= face;
జ్వాలామయjwalamaya= of flames; కేశరములునూkesaramulunu= hair;
కాలkala= time; రౌద్రroudra= wrath; సంఘటితsanghatitha= occurance; దంతములుdantamulu= teeth;
హేలాగతిhelagathi=playful/dallying gait; ధరియించుకdhariyinchika= having adorned; నిలిచేniliche=stood;
Meaning:
With a forehead-eye, fear-causing forceful face;
with the flames of hair;
teeth causing all-time wrath;
adorning a playful gait, stood...(kadiridi narsimha...)

ముడివడు బొమ్మలు ముంచిన ఊర్పులు
గడగడ నదరెడి కటములునూ
నిడుత నాలుకయు నిక్కు కర్ణములు
నడియాలపు రూపై వెలసే
muDivaDu bommalu muMchina oorpulu
gaDagaDa nadareDi kaTamulunoo
niDuta naalukayu nikku karNamulu
naDiyaalapu roopai velasae

Word-word:

ముడివడుmudivadu=to be entwined/knotted; బొమలుbommalu=eyebrows; ముంచినmunchina=drowned; ఊర్పులుoorpulu= breath
గడగడనgadagada=denoting shivering; అదరెడిadiredi= trembling; కటములునూkatamulunu=hips;
నిడుతnidutha=long; నాలుకయుnaalukamu=tongue; నిక్కుnikku=standing erect; కర్ణములుkarnamulu=ears;
నడియాలపుnadiyalapu(nadi+yalayapu??)= రూపైroopai=as form; వెలసేvelase=renowned;
Meaning:
Knotted eyebrows, drowning breath;
trembling hips
long tongue, erected ears;
mid-time as form is renowned

సకలాయుధములు సహస్ర భుజములు
వికట నఖంబులు వెసబూనీ
వెకలియగుచు శ్రీవేంకటేశ్వరుడు
ప్రకటపు దుష్టుల భంజించేనిదివోsakalaayudhamulu sahasra bhujamulu
vikaTa nakhaMbulu vesaboonee
vekaliyaguchu SreevaeMkaTaeSvaruDu
prakaTapu dushTula bhaMjiMchaenidivO

Word-word:

సకలాయుధములుsakalaayudhamulu(sakala+ayudhamulu)=all+weapons; సహస్రsahasra= thousand; భుజములుbhujamulu=shoulders/arms;
వికటvikata=wicked; నఖంబులుnakhambulu= nails; వెసబూనీvesabooni(vesa+boni)=(quickness+not) not quick;
వెకలియగుచుvekaliaguchu=agitated+become;  శ్రీవేంకటేశ్వరుడుsri venkatateswarudu
ప్రకటపుprakatapu= appearing/emerging; దుష్టులdushtula=evil persons; భంజించేనిదివోbhanjinchenidivoo(bhanjinchenu+idivoo)=(shattered/defeated+ here)
Meaning:
All weapons on thousand arms;
wicked nails; not quickly
becoming agitated , Sri Venkatesha
destroyed the emerging evil, here

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


References:
[1] https://en.wikipedia.org/wiki/Kadiri
[2]Lyrics from
http://annamayya-u.blogspot.com/2009/05/kadiri-nrusimhudu-kambhamuna.html
[3] Telugu to english dictionary by Paluri Shankarnarayana

Antayu neeve

This keerthana is another of Annamaayya's tribute to the various names of Vishnu/Venkatesha. However, the main theme depicts how Annamayya perceives his Lord Venkatesha. Unlike most of his other keerthanas where Annamayya usually describes a scene of Lord and/or his consorts, and a transcedental perspective to mundane things,  this keerthana brings forth Annamayya's personal feelings.  While most of the poem is self-explanatory and so no discussion is added, it is interesting to understand the choice of epithets Ananamayya uses for each aspect of his being.
I have this keerthana in a different format but hope that it does not make much difference to the overall concept of understanding the meaning better.

అంతయు నీవే హరి పుండరీకాక్ష - చెంతనాకు నీవే శ్రీరఘురామ
aMtayu neevae hari puMDareekaaksha - cheMtanaaku neevae Sreeraghuraama
Word-Word:
అంతయుantayu= entireity; నీవేneeve= you only; హరిhari= Hari, the one who steals ; పుండరీకాక్ష pundareekaksha(pundarikamu+akshudu)=(white lotus+eyed one) the lotus eyed one; చెంతchentha= near-by; నాకుnaaku= for me; నీవేneeve= you only; శ్రీరఘురామsri raghuraama= The Rama of Raghu dynasty;
Meaning:
Entireity is you, Hari, the lotus eyed one; near for me is you Raghu's rama

కులమును నీవే గోవిందుడా నా - కలిమియు నీవే కరుణానిధి
kulamunu neevae gOviMduDaa naa - kalimiyu neevae karuNaanidhi
Word-Word
కులమునుkulamunu= caste/race; నీవేneeve= you only; గోవిందుడాgovinduda(Go+ Vinda)=(Cows+entertainer) The entertainer of the cows; నాnaa= my; కలిమియుkalimiyu=also my possesions/wealth; నీవేneeve= you only; కరుణానిధిkarunanidhi(karuna+nidhi)=(mercy+treasure) the one who is a treasure of mercy;
Meaning:
My race is you Govinda; my wealth is you Merciful one;

తలపును నీవే ధరణీధర నా - నెలవును నీవే నీరజనాభ
talapunu neevae dharaNeedhara  naa - nelavunu neevae neerajanaabha
Word-Word:
తలపునుtalapunu= in thought; నీవేneeve= you only; ధరణీధరDharinidhara(Dharini+dhara)=(Earth+bearer/holder/possessor) the one who bore the earth; నాnaa= my; - నెలవునుnelavunu=also abode; నీవేneeve=you only; నీరజనాభneerajanabha(neeraja+nabha)=(Lotus+naveled one) the one whose navel has the lotus.
Meaning:
In thought you only, O bearer of the earth; my abode is you the lotus-naveled one;

తనువును నీవే దామోదర నా - మనికియు నీవే మధుసూదన
tanuvunu neevae daamOdara naa - manikiyu neevae madhusoodana
Word-Word:
తనువునుtanuvunu= even the body; నీవేneeve= you only; దామోదరdaamodara(daamu+udara)=(Cord/ rope+waist) the one who was roped at his waist; నాnaa= my; - మనికియుmanikiyu(maniki+yu)=existence/life also; నీవేneeve= you only; మధుసూదనmadhusudana(Madhu+sudana)=(Demon Madhu+killer) the destroyer of demon Madhu
Meaning:
My body is you Damodhara; my existence is you Madhusudhana;

వినికియు నీవే విఠ్ఠలుడా నా - వెనకముందు నీవే విష్ణు దేవుడా
vinikiyu neevae viThThaluDaa naa - venakamuMdu neevae vishNu daevuDaa
Word-Word:
వినికియుVinikiyu=hearing/audience also; నీవేneeve= you only; విఠ్ఠలుడాVitthaluda(Vit+tala)=(In Marathi, Brick+stand) the one who stands on the brick; నాnaa= my; - వెనకvenaka= back; ముందుmundu= in front; నీవేneeve= you only; విష్ణుVishnu=omni-present; దేవుడాdevuda= God;
Meaning:
My audience is you Vithala;my back and front is you Vishnu;

పుట్టుగు నీవే పురుషోత్త మ - కొన నట్టనడుము నీవే నారాయణ
puTTugu neevae purushOtta ma - kona naTTanaDumu neevae naaraayaNaiTTae
Word-Word:
పుట్టుగుputtugu=origin/birth; నీవేneeve= you only; పురుషోత్త మpurushottama(Purusha+Uttama)=(Men+supreme) the supreme among men; - కొనkona= end; నట్టనడుముnattanaduma = the very middle; నీవేneeve= you only; నారాయణnarayana(naramu+ayana)= (water+reside)one who resides in water;
Meaning:
My origin is you the supreme one;my end and mid is you narayana;

ఇట్టే శ్రీవేంకటేశ్వరుడా నాకు - నెట్టన గతి ఇంక నీవే నీవే
 SreevaeMkaTaeSvaruDaa naaku - neTTana gati iMka neevae
Word-Word:
ఇట్టేitte= just like this; శ్రీవేంకటేశ్వరుడాSrivenkateshuda(Sri  Venkata+eeshuda)=(Sri Venkata mountain+lord); నాకుnaaku= to me; - నెట్టనnettana= inevitable; గతిgathi= shelter/refuge; ఇంకinka= from now on; నీవే neeve= you only;నీవేneeve= you only
Meaning:
Just like this Sri Venkatesa to me as the inevitable refuge from now you, you only...


Any suggestions/comments to help in better understanding of this keerthana are appreciated.

References:
[1] Telugu to english dictionary by Paluri Shankarnarayana
[2] Lyrics from
http://annamacharya-lyrics.blogspot.com/2006/12/99amtayu-nive-hari-pumdarikaksha.html

bhavamulona bahyamu nanduna

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

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

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

Word-Word:

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

హరియవతారములే అఖిలదేవతలు హరిలోనివే బ్రహ్మాణ్డములు

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

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

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

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

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

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

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

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

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

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

vinnapalu vinavale vintha vinthalu

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

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

Word-Word:

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

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

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

allanalla naMtaniMta nadigOvArE |
callani tammirEkula sArasapu gannulu | 

mellamellane vicci mElukonavElayya ||
Word-Word:

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

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

virahapu gItamula viMtAlApAla |
pari pari vidhamula pADEru ninnadivO | 

siri mogamu deraci cittagiMcavElayya ||
Word-Word:

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

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

paMkaja BavAdulu nI pAdAlu cEri |
aMkelanunnAru lEci alamElu maMganu | 

vEMkaTESuDA reppalu vicci cUci lEvayya ||

Word-Word:

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

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

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

moosina muthyalakele

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


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

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

Word-Word:

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

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

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

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

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

Word-Word:

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

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

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

natanala bhramayaku

In this song Annamayya is talking to his own mind explaining the theatrics of this world and the worldliness. The tone is that of giving advice to his mind not to fall in the trap of this worldliness.
MS Subbulakshmi's rendition is really heart touching. You can find it here. The youtube video also has english subtitles to the song.

ప|| నటనల భ్రమయకు నా మనసా | ఘటియించు హరియే కలవాడు ||

pa|| naTanala Bramayaku nA manasA | GaTiyiMcu hariyE kalavADu ||

Word-Word:

నటనలnatanala= of the dramas; భ్రమయకుbhramayaku= illusion; నాnaa= my; మనసాmanasa= mind | ఘటియించుghatinchu= the causer;  హరియేhariye= Lord HAri is only; కలవాడుkalavadu= the possessor, rich man ||

Meaning:
Of the dramas' illusion, my mind
the causer Lord Hari is the wealthy man.
Discussion:
Annamayya is talking to his mind and tells his mind that for all the illusions from the dramas/theatrics, the causer himself is the richest man. Annamayya is referring to two things: firstly that Hari is the cause for all the dramas and illusions(maya); secondly that Hari is also the possessor of these dramas, and would never be short of them.

చ|| ముంచిన జగమిది మోహినీ గజము | పొంచిన యాస పుట్టించేది |
వంచనల నిజమువలెనే వుండును | మంచులు మాయలె మరునాడు ||

ca|| muMcina jagamidi mOhinI gajamu | poMcina yAsa puTTiMcEdi |
vaMcanala nijamuvalenE vuMDunu | maMculu mAyale marunADu ||

Word-Word:

ముంచినmunchina= drowned; జగమిదిjagamidi(jagamu+idi)=(world+this) this world; మోహినీmohini= Lord Vishnu's Lady incarnation as Mohini; గజముgajamu=the elephant  | పొంచిన ponchina= lurking,lie in waiting; ఆసaasa=desire; పుట్టించేదిputtinchedi=giving birth|
వంచనలvanchanala=deceits; నిజముnijamu=truth; వలెనేvalane=like, seems; వుండునుvundunu=be | మంచులు manchulu= fog, precipitation; మాయలెmayale= disappear; మరునాడుmaranadu= the next day ||

Meaning:
Drowned is this world, Mohini and Gaja(episodes); All the lurking desires are given birth by this(world);
Deceits appear like the truth; Fog disappears the next day.
Discussion:
Munchina(drowns) is used as a slang meaning something that destroys (by drowning). Annamayya here says that this world is deemed to drown. The examples of this character of the world are the episodes of Mohini and Gaja(elephant). I know these episodes separately but I am not clear about why Annamayya chose those two as examples for the "doomed world". It would be really helpful if anybody who better understands this poem can share their views about this.
In "mohini"Vishnu takes the form of a beautiful women to distract the asuras(demons) from fighting for the elixir and slyly gives all of the elixir to the Gods.
In the episode of the Gajendra mokshamu, an elephant prays and has Narayana come to its rescue when it is attacked by a crocodile in the river.
In the other part of the line, Annamayya talks about the world giving birth to all the underlying desires; thereby giving the reason for calling it a "drowning world". All deceits appear like truths, just as the fog. But the actual truth is that fog disappears the next day, i.e, all these deceits/ illusions eventually disappear.

చ|| సరి సంసారము సంతలకూటమి | సొరిది బజారము చూపేది |
గరిమ నెప్పుడు గలకల మనుచుండును | మరులగు విధమే మాపటికి ||

ca|| sari saMsAramu saMtalakUTami | soridi bajAramu cUpEdi |
garima neppuDu galakala manucuMDunu | marulagu vidhamE mApaTiki ||

Word-Word:

సరిsari= right/apt/correct; సంసారముsansaramu= the worldliness; సంతలsanthala= of the fair/market; కూటమిkootami= collection | సొరిదిsoridi= arranged/in order; పజారముpacharamu=shop; చూపేదిchoopedi= which shows |
గరిమgarima=greatness/majesty (pride); నెప్పుడుeppudu= always; గలకలkalakala= used to describe glittering substances; మనుచుండునుmanuchundunu(manuchu+undunu)=(like+be there) similar to | మరులగుmarulagu(marulu+agu)= (again/desires+happen) happening again; విధమేvidhame= way; మాపటికిmaapatiki= in the evening(literally at the end of the day) ||

Meaning:
The right worldliness is a collection of fairs/markets; an arranged shop/business is shown by this(worldliness)
Greatness always glitters, just as desires happen again at the end of the day
Discussion:
Samsaramu refers to the physical world of family, relatives, society etc. Annamayya says that this worldliness is actually a fair/market, that clearly shows an orderly manner of the businesses. Annamayya is referring to the relations one has, which he calls businesses. He also stresses on the business being very orderly oriented.
Just a side note regarding the song rendition by MS Subbulakshmi. When you hear the song by MS Subbulakshmi, you'll notice that for this stanza( especially for the first line) ML Vasantha Kumari Radha Vishwanathan[4] who is providing vocal support to MS Subbulakshmi, sings it in a slightly different pitch, there by taking the song to a different level.
In the second line, Annamayya describes the essence of greatness that always appears to be shining. "marulagu" has two different meanings. One is that it is going to "happen again". The other meaning  "desires happen" from the word "marulu" meaning desires or mohamu. Thus, Annamayya says that even though greatness appears to be glittering, at the end of the day, it is just like desires that keep changing everyday.

చ|| కందువ దేహముగాని ముదియదిది | అందిన రూప మాడేదిది |
యెందును శ్రీ వేంకటేశ్వరుండును | డిందు పడగనిదె తెరమరుగు ||
ca|| kaMduva dEhamugAni mudiyadidi | aMdina rUpa mADEdidi |
yeMdunu SrI vEMkaTESvaruMDunu | DiMdu paDaganide teramarugu ||

Word-Word:

కందువkanduva= an upper garment/cloth; దేహముdehamu= body;గానిkani= but; ముదియదిదిmudiyadidi(mudiyu+adu+idi)=(grow old+not+this) this does not grow old | అందినandina= available; రూపమాడేదిదిroopamadedidi(roopamu+adedi+idi)= (shape+take+this) this takes the shape |
యెందునుyendunu=where ; శ్రీ వేంకటేశ్వరుండునుSri Venkateshurundunu=Sri Venkatesha stays; | డిందు indu= this place; పడగనిదెpadakanide(padayu+kanire)= (bring forth/feel+ as seen by the eyes) felt by the eyes; తెరthera= curtain;మరుగుmarugu= conceal; ||

Meaning:
upper garment-like is this body, but this(soul) does not grow old; Available shape is taken by this (soul?)
Where Sri Venkatesha stays/resides; that place brings before the eyes the curtain that is concealed.
Discussion:
I am assuming that Annamayya describes the nature of the soul in the first line, since he does not mention soul at all in the first line, which is interesting as Annamayya always clearly mentions without raising any ambiguity.  He says that the body is like an upper garment for the soul, but the soul does not get old even though this garment(body) grows old. This is similar to what Krishna says in Bhagavad Gita that the body is like a garment for the soul.When the garment/body grows old, the soul  takes another shape, whichever is available.
In the second line Annamayya describes the impact Venkatesha has on the dramas of this life, there by bring to end his first instance of this world being dramatic. Where ever Venkatesha resides, the concealed curtain of this theatre is brought before the eyes. Annamayya refers sublimely that if One makes his mind/heart an abode to Sri Venkatesha, that person's mind/heart understands the essence of life and also the theatrics.

Any comments or suggestions that help in better understanding are appreciated.

References:

[1] http://annamacharya-lyrics.blogspot.com/2007/07/265natanala-bramayaku-na-manasa.html

[2]https://archive.org/details/NATANALABRAMAYAku
[3] Paluri Shankarnarayana, Telugu to English dictionary.
[4] http://timesofindia.indiatimes.com/city/chennai/Music-lovers-sing-praises-of-MS-Subbulakshmi-daughter-on-97th-birth-anniversary/articleshow/22642475.cms

Okaparikokapari

Annamayya,  in this poem  describes the Lord Venkateswara as He is prepared for the darshan, i.e, the process of "alankara" (adornments) for the Lord; by marvelous similes. An interesting format Annamayya follows is to attribute the similes to Lord Venkateswara, by referring to the sobriquets of Alamelmanga/Lakshmi.

There are a couple of websites providing the meaning of this poem. While Shivakumar's page describes the word-word meaning of this song, it has only the song version and hence missing the third stanza. Sahityam.net translated the whole song but does not have word-word meanings. So here is my contribution : word-word meaning with discussion on a few distinct similes that Annamayya uses and Annamayya's poetic skills to revel in :).
There is an appalling consistency in the format of the stanzas all through this poem.  I'll try to explain this consistency  as clear as possible even though it gives away the essence of this poem even before going over the word-word meanings :).  Hope I can bring out the essence. Here it is...
1) In the first line, Annamayya describes the action of adornment/alankara being performed on the Lord ( Example, camphor powder sprinkled, application of aromatic paste on cheeks, adorning with ornaments/jewelry)
2) In the second line, Annamayya describes the consequence or an after-effect of the alankara/adornment performed in first line( Example: the camphor fell off of His body, the aromatic paste melted down His cheeks, the jewelry shone)
3)  In the third line, Annamayya refers to a Sobriquet of Alamelmanga (example: Full-moon faced one, the elephant-gaited one, the woman as lustrous as lightning)
4) In the final line, Annamayya describes the scene( in first and second lines) using a simile that is directly related to the sobriquet of Alamelmanga( in third line). Example: moonlight poured down, elephant's temporin oozing from temples, cloud with lightning


 While MS Subbulakshmi's rendition is scintillating, it misses the third stanza.  You can find it here
The full rendition by Balakrishna Prasad can be found here


ఒకపరి కొకపరి వయ్యారమై |
మొకమున కళలెల్ల మొలచినట్లుండె ||
Okapari kokapari vayyaramai
mokhamuna kalalella molachinatlunde
Word-Word:
ఒకపరిokpRI=one time; కొకపరిkokapari=(okapari)once again; వయ్యారమైvayyaramai= becoming beauty/grace
మొకమునmokhamuna=on the face; కళలెల్లkalalella= all the qualities/arts; మొలచినట్లుండెmolachinatlunde (molachi+atlu+unde) =sprouted/ cropped+like that+was||
Meaning:
Once and again! as beauty/grace,
on the face, all the qualities seemed to have cropped.
Discussion:
This is yet another poem where Annamayya talks about the grace/beauty of Lord Venkateswara's face. But as usual, he doesnot let us know who the person is until last stanza. In this stanza, he starts off by saying that once again, the arts/qualities seemed to have cropped on the face as beauty/grace. This is a self explanatory stanza.
Interesting to note that Annamayya uses "molachinatlu" ("sprouted/cropped") to describe that the artful qualities srpung on the face.

జగదేకపతిమేన చల్లిన కర్పూరధూళి |
జిగికొని నలువంక చిందగాను |
మొగి చంద్రముఖి నురమున నిలిపెగాన |
పొగరు వెన్నెల దిగబోసి నట్లుండె ||
Word-Word
జగదేకపతిjagadekapathi(jagath+eka+pathi)= (world+one+Lord) the one lord of this world; మేనmena= hue; చల్లినchallina= sprinkled; కర్పూరధూళి karpura dhuli=camphor powder;|
జిగికొనిJigikoni= having sparkled; నలువంకnaluvanka=four directions; చిందగాను chindaganu= as it poured;
మొగిmogi= whole/total/together; చంద్రముఖిchandramukhi= the moon-faced; ఉరమునuramuna= on chest; నిలిపెగాన nilipegaanu=standing |
పొగరుpogaru=prideful; వెన్నెలvennela=moonlight; దిగబోసిdigabosi= to lower down; నట్లుండెnatlunde= seems as if;
Meaning:
The world's Lord's hue sprinkled camphor powder;
having become lustrous, poured in four directions;
The full-moon faced one, on his chest, as was standing;
the haughty moonlight seemed to have lowered.
Discussion:
This stanza is a marvel and filled with great poetic essence. I am skeptic about a few words at a couple of places in this stanza. It could that I am looking at it from a different perspective on this or that the lyrics I have are not correct. In the first line, "jagadekapathi meedaa" makes more sense and relevance than "Jagadekapathi mena". "Mena" means hue/color while "meeda" means upon. Annamayya in the first two lines presents a picturesque view of camphor powder sprinkling on the body, gaining lustre and then falling off of Lord's body. There are two descriptions that are amusing. First, that the camphor powder gained lustre/shine after falling on the Lord, and as they were falling off of his body, they shone. In the next two lines, Annamayya says that with the full-moon faced one(Lakshmi) established on His chest, seemed as if the haughty/prideful moonlight had lowered down its light on the Lord. The interesting point in these lines is the use of "pogaru vennela"(Proud moonlight) and "digabosi"(lowered). Annamayya emphasizes a couple of points by using these words. First, "pogaru vennela"(Proud moonlight) is used to describe that the moonlight is so proud of itself/himself and usually is in the sky. But such moonlight was humbled by the brightness/lustre of Lakshmi who was placed on the Lord's chest. By using the word "mogi chandramukhi"(full-moon faced) to describe Lakshmi, Annamayya has subtly brought out his poetic authority. The second point is that of using "digabosi"(lowered down). This refers to two things: the moonlight being humbled and also that the moonlight poured down its light onto the Lord. And hence when the lustrous camphor powder sprinkled off of the Lord's body, it seemed like moonlight pouring off of Him because of the moon-faced one on His chest.

పొరిమెరుగు చెక్కుల పూసిన తట్టుపునుగు |
కరగి ఇరుదెసల కారగాను |
కరిగమన విభుడు గనుక మోహమదము |
తొరిగి సామజసిరి తొలికినట్లుండె ||
Word-Word:
పొరిమెరుగుporimerugu(pori+merugu)=(exceedingly/strongly+ glitter) strongly glittering; చెక్కులchekkula= cheeks; పూసినpoosina=that applied; తట్టుపునుగుtattu punugu= (to strike+civet/perfume) |
కరగిkarigi= having melted; ఇరుదెసలirudesalu(iru+desalu)=(two+directions) in both directions; కారగానుkaaraganu= having spilled; |
కరిగమనkarigamana(kari+gamana)=(elephant+walk/gait)the lady with elephant-gait, Lakshmi ; విభుడుvibhudu= Lord; గనుకkanuka=because of that; మోహమదముmohamadamu(moha+madamu)=(infactuation+ passion)|
తొరిగిthoragi= lessened; సామజసిరిsamajasiri(samaja+siri)= (elephant+treasure)the juice or temporin exuding from the temples of elephant attributed to rut; తొలికిtholiki= rained; నట్లుండెnatlunde(atlu+unde)=(like that+was) it seemed like that ||
Meaning:
the exceedingly lustrous cheeks , when applied with civet(perfume);
having melted, in both directions spilled;
Because he is the Lord of the elephant-gaited one, his lustful passion
gushing as the elephant's temporin seemed to have rained.
Discussion:
The Lord is applied with aromatic paste on the cheeks as a part of the alankara. But it seemed to have melted and it started to run down his cheeks. Annamayya uses the simile of an elephant's temporin oozing out from its temples during musth.
I had to look for an elephant's behavior and the juices from elephant's temples in wikipedia. For reference, Wikipedia has a few pictures describing the process and also pictures of elephants in musth.
Coming back to the poem, Annamayya backs his simile with an indirect reasoning, that is reasonable only in poems :). So Annamayya says that since He is the husband of Lakshmi, who is described poetically to have the graceful elephant gait, it seemed as if the civet spilling out of his cheeks looked as if temporin was oozing out of the elephant's temples.
But this is an interesting fact about elephants and really amusing to be used in poems even though I have read similar similes especially in Hindi literature too.

మెరయ శ్రీవేంకటేశుమేన సింగారముగాను |
తరచైన సొమ్ములు ధరియించగా |
మెరుగు బోడి అలమేలు మంగయు తాను |
మెరుపు మేఘము గూడి మెరసినట్లుండె ||
Word-Word:
మెఱియmeriya=rock ; శ్రీవేంకటేశుSri Venkateshu(venkata+eesha)= Venkata's Lord; మేనmena=hue సింగారముగానుsingaramuganu= as ornaments |
తరచైనtarachaina= that was rare; సొమ్ములుsommulu= jewelry; ధరియించగాdharinchaga= as (he) wore; |
మెరుగుబోడిmeragubodi= a woman as lustrous/beautiful as a flash of lightning; అలమేలుalamelu=Lotus; మంగయుmanga= Lady; తానుthanu= and himself |
మెరుపుmerapu= lightning; మేఘముmeghamu=cloud; గూడిkudi=together; మెరసినట్లుండెmerasinatlunde (merasina+atlu+unde) = shine+ like that+was||
Meaning:
Lustrous Venkatesha, as ornaments,
very rare jewelry wore;
the lady lustrous like lightning, Alamelmanga herself,
lighting and cloud together shone, it seemed.
Discussion:
The Lord Venkatesha is adorned with jewelry. Annamayya says that it seemed as if the clouds shone with the lightning. Annamayya backs his simile by saying that Alamelmanga is herself lustrous like a lightning, (another sobriquet used in poems to describe women and their beauty).And so, the Lord who is usually dark like the cloud seemed to shine with the ornaments like lighting with clouds.

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

References:
[1]lyrics from http://godvenkateshwara.blogspot.com/2012/05/annamayya-keerthanas-okapari-kokapari_8866.html
[2]http://www.shivkumar.org/music/okapari.pdf
[3]http://sahityam.net/wiki/Okapari_kokapari
[4] http://en.wikipedia.org/wiki/Musth

ithade athadu kabolu..

As per the request of a reader, I am presenting this keerthana which is in praise of Hanuman and Rama and in one instance to Krishna. The scenario from the first stanza indicates that Annamayya must have composed this song in front of Rama and Hanuman idols. Annamayya compares the deeds of both the master(Rama) and his servant(Hanuman) that are equivalent but the cause or intention of the deeds are different. In my opinion, Annamayya indirectly hints at the irony that the servant(Hanuman) is slightly more magnificient than his Master(Rama) in most of the deeds. For example, in second stanza, Annamayya compares Rama's killing Ravana and Hanuman's killing MahiRavan. Rama killed Ravana because of a personal grudge, as we know Ravana kidnapped Rama's wife. While Hanuman killed/punished MahiRavan, Ravan's brother, just because Hanuman felt Mahiravan deserved punishment. Annamayya clearly mentions this distinction with the help of his adeptness in word usage.

Bala Krishna Prasad's rendition of the song is available, but is not on youtube.

ఇతడే యతడు కాబోలేలిక బంటును నైరి
మితిలేని రాఘవుడు మేటి హనుమంతుడు
itaDE yataDu kAbO lElika baMTunu nairi
mitilEni rAghavuDu mETi hanumaMtuDu
Word-Word
ఇతడేitaDE= he only; యతడుyataDu=that man only; కాబోలేలిక kabolelika(kabolu+elika)=(may be+ruled over) బంటునుbantunu=servant; నైరిneeri=one who is knowledgeable;
మితిలేనిmitileni=without limit; రాఘవుడుraghavudu= Raghava(Raghu dynasty's king); మేటిmeetu= heap, stack; హనుమంతుడుhanumanthudu= Hanuman;
Meaning:
He is that man only, it seems; who ruled over the servant, for knowledge
limitless  is Raghava; a heap is Hanumantha
Discussion:
The first stanza as usual here sets the tone.Seems like Annamayya is comparing the Lord and his servant, Rama and Hanuman in this poem. He starts off the stanza as if introducing someone of whom he has heard of but seeing for the first time. So he says, "He probably is "that man", the knowledgeable one who ruled over his servant." In the second line, he introduces his characters, the Limitless-knowledge endowed Rama and the knowledge-heap Hanuman. I'm going to assume that Annamayya used the adjectives describing Rama and Hanuman as referring to the knowledge they possessed. If Rama was an epitome of limitless knowledge, Hanuman was a huge heap of knowledge himself.

జలధి బంధించిదాటె చలపట్టి రాఘవుడు
అలరి వూరకే దాటె హనుమంతుడు
అలుకతో రావణుని యద తణచె నతడు
తలచి మైరావణుని దండించె నితడు
jaladhi baMdhiMchidATe chalapaTTi rAghavuDu
alari vUrakE dATe hanumaMtuDu
alukatO rAvaNuni yadataNache nataDu
talachi mairAvaNuni daMDiMche nitaDu
Word-Word:
జలధిjaladhi= ocean; బంధించిbandhinchi= having tied/controlled;దాటెdaaTe=crossed over; చలపట్టిchalapatti(chala+patti)= (unsteadiness????+hold)??????రాఘవుడుraghavudu= Raghava,  the descendent of Raghu dynasty;
అలరిalari= excited; వూరకేvurake= just like that;దాటెdate= crossed; హనుమంతుడుHanumanthudu= Hanuman
అలుకతోalukatho=with  displeasure; రావణునిRavanuni= of Ravana; అదటణచెadataneche (అదటు adatu+ అ ణుచె  anuche)=(Pride+suppress) suppressed the pride; నతడుnathadu=that man;
తలచిtalachi=by thought; మైరావణునిMahiravan= Ravan's brother; దండించెdandinche= punished; నితడుithadu=this man;
Meaning:
The ocean after being tied down/controlled, was crossed over  by Raghava
Excited, just like that , crossed Hanumantha
With anger, Ravana's chest broken by that man,
while by wishing, Mahi Ravan was punished by this man;
Discussion:
 I am not able to make a clear contextual meaning of "chalapatti" in the first line of this stanza. If it were చలపతి Chalapati, it would have meant Lakshmi's Husband. But the word is చలపట్టి which means to hold unsteadiness. But I'm not sure!! Any help in this regard would be appreciated.
Annamayya mentions a few facts about each Rama and Hanuman but indirectly seems to be indicating the greatness of Hanuman, the servant, over his master, Ram. While Rama had a reason for his acts of greatness, Hanuman did the same or equivalent acts just for by wishing. The first line describes how Rama had to first tie the ocean down, in other words, control its current/tides, before crossing the ocean.While Hanuman crossed the ocean just like that, out of his excitement.Similarly, Rama broke Ravana's chest because of a personal displeasure he had with Ravana. While Hanuman punished MahiRavan, Ravana's brother, just because he felt so.


కొండ వెల్లగించె తొల్లి గోవర్ధనుడతడు
కొండతో సంజీవి యెత్తె గోరి యితడు
గుండు గరచె నహల్య కొరకు సీతాపతి
గుండు గరగగ పాడె కోరి యితడు
koMDa vellagiMche tolli gOvardhanuDataDu
koMDatO saMjIvi yette gOri yitaDu
guMDu garache nahalya koraku sItApati
guMDu garagaga pADe kOri yitaDu
Word-Word:

కొండkoMDa= Mountain; వెల్లగించె vellagiMche= to remove/cast away;తొల్లిtolli=in the beginning; గోవర్ధనుడతడుgOvardhanuDataDu(Govardhanudu+athadu)=Govardhana mountain+that man;

కొండతోkoMDatO=with the mountain; సంజీవిsaMjIvi= sanjivi plant; యెత్తెyette=lifted; కోరిkOri= by wish; యితడుyitaDu=this man;

గుండుguMDu=stone; గరచెgarache= melted;నహల్యnahalya = Ahilya, the sage's wife;కొరకుkoraku=for sake of; సీతాపతిsItApati=Sita's husband;

గుండుguMDu=stone; కరగగా garagaga =until melted;పాడెpADe=sang; కోరిkOri=wishing;యితడుyitaDu=this man

Meaning:
The mountain was removed from  roots, the Goverdhan (mountian), by this man;
Along with the mountain, sanjivini was lifted by wish/will by this man;
The stone was melted for the sake of Ahilya by Sit's husband;
The stone until melted,  sung with will by this man.
Discussion:
This stanza is all about mountains and stones. While Krishna uplifted the mountain Govardhana, Hanuman too lifted the mountain for Sanjini plant. While Rama unknowingly, turned the stone to Ahilya, Hanuman sang until stone melted willingly. The story goes that Narada taught Hanuman to sing/music and Hanuman sang until the stone on which Narada sat, melted down[1].

అంజనాచలము మీద నతడు శ్రీవేంకటేశు
డంజనీ తనయుడాయ ననిలజుడు
కంజాప్తకులరామఘనుడు తానును దయా-
పుంజమాయ మంగాంబుధి హనుమంతు(డు
aMjanAchalamu mIda nataDu SrIvEMkaTESu
DaMjanI tanayuDAya nanilajuDu
kaMjAptakularAmaghanuDu tAnunu dayA
puMjamAya maMgAMbudhi hanumaMtu(Du
Word-Word

అంజనాచలముaMjanAchalamu = Anjana Mountain; మీదmIda= upon;నతడుnataDu=He (is); శ్రీవేంకటేశు SrIvEMkaTESudu= Sri Venkatesha;

అంజనీDaMjanI Anjani=Queen Anjani;తనయుడాయtanayuDAyaన(Tanayudu+ayena)=(son+he is) is the son; అనిలజుడుanilajuDu=son of wind( anilamu/aniludu=wind)

కంజాప్తkaMjApta(kanjamu+aptudu)=(Lotus+dear)dear to the Lotus/Lakshmi; కులkula=clan;రామ rAma=Rama pleasant;ఘనుడుghanuDu= the magnificient; తానునుtAnunu=of oneself; దయాdayA=mercy;

పుంజమాయpuMjamAya (punja+maya)=(heap+full) a collection full; మంగాంబుధిmaMgAMbudhi(manga+ambudhi)=(+ocean) ...???;హనుమంతుడుhanumaMtuDu

Meaning:
On Anajana Mountain, He is Sri Venkatesha;
Anjani's son he is , Son of Wind(Hanuman)
Dear to the Lotus/Lakshmi, the clan's Rama is the magnificient
By himself, merciful heap is the mangambudhi Hanumantha
Discussion:
This stanza is self explanatory. While one of the seven mountians
I did not find the exact translation of Mangambudhi. One refernce mentioned it to be a place but I do not know its significance or how that place got the name mangambudhi. Any help in this regard would be appreciated.

As always, comments and suggestions that would help in improving or better understanding are a big welcome.

References

[1]http://annamacharya-lyrics.blogspot.com/2008/05/496itade-yatadu-kabo-lelika.html
[2]http://en.wikipedia.org/wiki/Mahiravana
[3] Paluri Shankarnarayana, "Telugu-English Dictionary"

Chudaramma sathulara...

This is a bridal song, usually sung during the wedding ceremony of Andal with Venkatesha, basically describing the qualities of Lakshmi. Annamayya in the first stanza itself, makes it clear that he is urging all the friends(girlfriends) to sing bridal songs as the Lady who offered her garland (to Venkatesha) is going to get married. He later starts off the next stanza by saying that"She is Lakshmi herself" and then describes all the qualities of Lakshmi indirectly, by referring to a person/thing related to Lakshmi who/that is popularly known for that quality. This particular poetic style, is noteworthy. This style is commonly used in colloquial references/speech in current times but with a negative/jealous tinge.


ప:- చూడరమ్మ సతులారా సోబాన పాడరమ్మ
కూడున్నది పతి చూడి కుడుత నాంచారి
cUDaramma satulArA sObAna pADaramma
kUDunnadi pati cUDi kuDuta nAMcAri
Word-word:
చూడరమ్మcUDaramma=(chudara+amma) see, o mother/lady!lady;సతులారాsatulArA= all ladies, [Variation సతులాలాsathulala, should be సతులెల్ల sathulella(సతులు+ఎల్లా )= (ladies+all)all the ladies; ]సోబానsObAna= a marriage song ;పాడరమ్మpaadaramma= sing
కూడున్నదిkudunnadi= going to join; పతిpati= husband; చూడి కుడుత నాంచారిchudi kudutha nanchari= Lady (nanchari)whose ornaments(soodi), she offered(kudutha)(tamil)
Meaning:
 see O dear ladies,sing a marriage song
As (she is ) going to join her husband(in marriage), the Lady who offered her ornaments, (to the Lord)
Discussion:
Annamayya usually describes the topic of the poem/song he writes in the first stanza itself. So the first line indicates that this is a marriage song, that is being sung in praise of the bride,who offered her garland to Lord. Andal, with the intention of marrying Venkateshwara,  used to offer the Lord the garland she wore, everyday for puja. Annamayya calls upon all the ladies to sing the marriage song.
 Andal was a poetess herself and wrote two books, one being the famous Vaarnam Aiyram.

చ:- శ్రీమహాలక్ష్మియట సింగారాలకే మరుదు
కాముని తల్లియట చక్కదనాలకే మరుదు
సోముని తోబుట్టువట సొంపుకళలకేమరుదు
కోమలాంగి ఈ చూడి కుడుత నాంచారి
SrImahAlakShmiyaTa siMgArAlakE marudu kAmuni talliyaTa cakkadanAlakE marudu
sOmuni tObuTTuvaTa soMpukaLalakEmarudu kOmalAMgi I cUDi kuDuta nAMcAri
Word-word:
శ్రీమహాలక్ష్మిSrImahAlakShmi= sri maha Lakshmi ;యటata=they say; సింగారాలకేమరుదు siMgArAlakE marudu (Singaralaku+emi+arudu)=ornaments/embellishments+what+scarcity; కామునిkAmuni = Cupid; తల్లిtalli= mother; యటyaTa=they say; చక్కదనాలకేమరుదు cakkadanAlakEmarudu (cakkadanamulu +emi+arudu)=elegancy+what+scarcity; సోమునిsOmuni = Moon; తోబుట్టువట tObuTTuvaTa(thobutthuvu+ata)= sibling+they say; సొంపుకళలకేమరుదు soMpukaLalakEmarudu (sompu+kalalu+emi+arudu)=Grace+arts+what+ scarcity; కోమలాంగిkOmalAMgi = (tender+made of parts)tenderful;ఈee=this; చూడి కుడుత నాంచారిcUDi kuDuta nAMcAri= Lady who wore (garlands) before offering(tamil)
Meaning:
She is Sri Maha Lakshmi, they say, for ornaments/embellishment, what scarcity would there be?
Cupid's mother, they say, for elegancy, what scarcity?
Moon's sibling, they say,for grace and arts, what scarcity?
tenderful, is this Lady who offered her flowers.
Discussion:
Annamayya starts of with the first presumption/analogy he makes. People call Andal to be Sri Maha lakshmi herself. And Lakshmi is known for fortune. Hence he says that since people say that she is Lakshmi, then there is no scarcity of embellishments for her. With the first analogy, Lakshmi is supposed to be Cupid's(Kamadeva)  mother, during the Dwaparayuga, as Krishna's wife. Cupid is known for elegancy.
Lakshmi is supposed to have been born from the ksheersagar manthan(churning of the milky ocean) along with the moon. Hence, Moon is a sibling of Lakshmi. Moon is known for grace, with the curves in the cresent.
Andal decided in adolescence that she wanted to marry Venkateshwara. So Annamayya calls her tender.

చ:- కలశాబ్ధి కూతురట గంభీరలకే మరుదు
తలపలోక మాతయట దయ మరి ఏమరుదు
జలజనివాసినియట చల్లదనమేమరుదు
కొలదిమీర ఈ చూడి కుడుత నాంచారి
kalaSAbdhi kUturaTa gaMBIralakE marudu talapalOka mAtayaTa daya mari Emarudu
jalajanivAsiniyaTa calladanamEmarudu koladimIra I cUDi kuDuta nAMcAri
Word-word:
కలశాబ్ధిkalaSAbdhi = the milky ocean;కూతురటkUturaTa =daughter, they say;గంభీరలకేమరుదు gaMBIralakEmarudu (gambheeralaku+emi+arudu)=gravity/profound/deep+what+scarcity; తలపలోక talapalOka = thought/imaginary/illusionary+world;మాతయటmAta+yaTa= mother+they say,దయdaya = mercy; మరిmari =then; ఏమరుదుEmarudu=what scarcity?
జలజjalaja= Lotus; నివాసినియటnivAsini+yaTa = residing/living+they say;చల్లదనమేమరుదు calladanamEmarudu(calladanamu+emi+arudu)=coolness+what+scarcity?
కొలదిమీర koladimIra(koladi+meera)= limit/excellence+exceed; ఈee= this; చూడి కుడుత నాంచారి
Meaning:
The milky ocean's daughter (she is), they say, for gravity, what scarcity?
Of the thought/illusionary world,(she is) mother , they say, for mercy,then what scarcity?
Lotus residence, they say, for coolness, what scarcity?
(She is) limit/excellence exceeded (in everything), this lady who offered her embellishments.
Discussion:
An ocean, is supposed to be deep, with great gravity and profoundness. So Annamayya refers to the point that  since Maha Lakshmi was born from the milky ocean's(Ksheerasagar) churning, her father is the Ocean, so she must have the characteristic of gravity of the ocean.
Maya is a word usually used with the desires and illusionary world. Often Vishnu is refereed to be the creator of all maya(the father). Hence, Lakshmi would then be the mother of the illusionary world. Since she is the mother, she would be forgiving and mercyful.
Annamayya refers to her saying that she is always cool in temper, as she resides on the Lotus. Finally, with all these characteristics, she has nobody on the par of excellence. She surpassed excellence :).

చ:- అమరవందితయట అట్టీ మహిమ ఏమరుదు
అమౄతము చుట్టమట ఆనందాలకేమరుదు
తమితో శ్రీవేంకటేశు తానె వచ్చి పెండ్లాడె
కౌమెర వయస్సు ఈ చూడి కుడుత నాంచారి
ca:- amaravaMditayaTa aTTI mahima Emarudu amRutamu cuTTamaTa AnaMdAlakEmarudu
tamitO SrIvEMkaTESu thAne vacci peMDlADe kaumera vayassu I cUDi kuDuta nAMcAri
Word-word:
అమరamamra= immortals; వందితvandita= saluted,prayed; యటaTa= they say; అట్టీaTTI=such;మహిమmahima= miracle;ఏమరుదుEmarudu(emi+arudu)=what+scarcity?
అమౄతముamRutamu= elixir; చుట్టమటcuTTamaTa (chuttamu+ata)= relative+they say; ఆనందాలకేమరుదుAnaMdAlakEmarudu(Anandalaku+emi+arudu)=Happiness+what+scarcity
తమితోtamitO(thami+tho)=with love; శ్రీవేంకటేశుSrIvEMkaTESu =Lord Venkatesa; తానెthAne= himself;  వచ్చిvacci=came; పెండ్లాడెpeMDlADe= wed;
కౌమరkoumara= youth;వయస్సుvayassu= age; ఈ చూడి కుడుత నాంచారి
Meaning:
(she is) Immortals prayed one, they say,for such miracles what scarcity?
Elixir is a relative, they say, for happiness, what scarcity?
With love, Venkatesha, himself came and wedded;
this youth- aged, lady who offered her embellishment(garland)
Discussion:
The immortals or devatas salute her always. That would imply that she is miraculous.
Amrutha came out of the same Ksheersagar manthan(churning) from which Lakshmi herself appeared. That makes elixir/amrutham a relative. In actual sense it(elixir) would be a sibling, but Annamayya terms it as a "relative" probablybecause he has already said that the moon is the sibling of Lakshmi. elixir is supposed to remove all pain(physical) and hence the source of happiness.Lakshmi hence would possess the quality of her distant relative and cause happiness.
Finally, since this is a bridal song, Annamayya ends the poem with reference to her husband, Venkatesha, and the lore of their happiness. So Venkatesha himself came down to marry this young lady who offered her embellishment(garland).



References
[1]http://annamacharyulu.blogspot.com/2007/04/chudaramma-satulara.html
[2]Lyrics from 

anni mantramulu...

This is a straight forward poem mentioning of about the different forms of Vishnu mantramu(chant) and how they came into existence due to their significance related to a devotee. Most of the poem needs little to no explanation.



అన్ని మంత్రములు ఇందె ఆవహించెను - వెన్నతో నాకు గలిగె వేంకటేశు మంత్రము
anni maMtramulu iMde aavahiMchenu - vennatO naaku galige vaeMkaTaeSu maMtramu
Word-word:
అన్నిanni= all; మంత్రములుmantramulu= chants; ఇందె inde= from this;ఆవహించెనుavahinchenu= to enter/possess; - వెన్నతో vennetho= with butter;నాకుnaaku= to me; గలిగెkalige= got,obtained; వేంకటేశుventateshu= Venkata's; మంత్రముmantramu= chant.
Meaning:
All the chants, from Him (only) came into existence;
With butter , to me, came, Venkatesha's chant.
Discussion:
The second line might mean that Annamayya learnt theVenkatesha's Chant from his childhood as young as when infants are fed butter, evn before feeding solid food. Apparently, his mother must have taught him Venkatesha's chant. Another possible reference(less likely) could be to that of for him chanting Vekatesha's name was as easy as eating butter.

నారదుడు జపియించె నారాయణ మంత్రము - చేరె ప్రహ్లాదుడు నారసింహ మంత్రము
కోరి విభీషణుడు చేకొనె రామ మంత్రము - వేరెనాకు గలిగె వేంకటేశు మంత్రము
naaraduDu japiyiMche naaraayaNa maMtramu - chaere prahlaaduDu naarasiMha maMtramu
kOri vibheeshaNuDu chaekone raama maMtramu - vaerenaaku galige vaeMkaTaeSu maMtramu
Word-Word:
 నారదుడుNaradudu= Narada; జపియించెjapinche= chanted; నారాయణNarayana= Narayana's; మంత్రము mantramu= chant;- చేరెchere= reached; ప్రహ్లాదుడుPrahladudu= Prahlada; నారసింహNarasinha= Narasimha, the man-lion form; మంత్రము mantramu=chant;కోరిkori= as wished; విభీషణుడు vibhishanudu= Vibhishana, Ravan's brother;చేకొనెchekone= obtained; రామrama= Rama; మంత్రము mantramu= chant;- వేరెvere= different;నాకుnaaku= to me; గలిగె kalige= obtained; వేంకటేశు Venkateshu = Venkatesha's; మంత్రముmantramu= chant.
Meaning:
Narada chanted Narayana chant, the Narsimha chant reached Prahlada.
As wished, Vibhishana obtained Rama's chant. To me differently came Venkatesha's chant.

రంగగు వాసుదేవ మంత్రము ధృవుండు జపించె - అంగవించె కృష్ణ మంత్రము అర్జునుడు
ముంగిట విష్ణు మంత్రము మొగిశుకుడు పఠించె - వింగడమై నాకు నబ్బె వేంకటేశు మంత్రము
raMgagu vaasudaeva maMtramu dhRvuMDu japiMche - aMgaviMche kRshNa maMtramu arjunuDu
muMgiTa vishNu maMtramu mogiSukuDu paThiMche - viMgaDamai naaku nabbe vaeMkaTaeSu maMtramu

Word-Word:

రంగగుrangagu= వాసుదేవvasudeva= Vasudeva; మంత్రముmantramu= chant; ధృవుండుDhruvudu= Dhruva; జపించెjapinche= chanted; - అంగవించెangavinche(anga+inchu)= (body part+became)to become as part(of body), possessed; కృష్ణKrishna= Krishna; మంత్రముmantramu= chant; అర్జునుడుarjunudu= Arjuna;
ముంగిటmungita= threshold, front-yard; విష్ణుVishnu= Vishnu's; మంత్రముmantramu= chant; మొగి= whole; శుకుడుShukudu=SHuka; పఠించెpathinche= read; - వింగడమైvingadamai= beautiful,separate/exclusive; నాకుnaaku= to me; aబ్బెabbe= to come into one's enjoyment reach; వేంకటేశుVenkateshu= Venkatesha's; మంత్రముmantramu= chant;
Meaning:
Vasudeva's chant was chanted by Druva, Arjuna was possessed( have become as part of body) by Krishna's chant.
On front yard, Vishnu's chant Shuka read; exclusively to me came within my joyful reach, Venkatesha's chant
Discussion:
We know of Dhruva, and  Arjuna. Shuka is a new character.Well, according to Wikipedia, Shuka was the son of Vyasa, the original narrator of Bhagavad Purana. Shuka was considered to have attained higher spiritual enlightenment than Vyasa himself. I am always taken by surprise by Annamayya's choice of references, characters, and ofcourse words.

కెల్ల ఇందిర;నాథుడె గుఱి - పన్నిన దిదియే పరబ్రహ్మ మంత్రము
నన్ను గావగలిగేబో నాకు గురుడియ్యగాను - వెన్నెల వంటిది శ్రీవేంకటేశు మంత్రము

inni maMtramula kella iMdiranaathuDe gu~ri - pannina didiyae parabrahma maMtramu
nannu gaavagaligaebO naaku guruDiyyagaanu - vennela vaMTidi SreevaeMkaTaeSu maMtramu
Word-Word

ఇన్నిinni= these many; మంత్రములmantramula= chants;కెల్ల=to all; ఇందిరIndira= Lotus;నాథుడెnathude= Lord,master; గుఱిGuri= target; పన్నినpannina=  schemed;దిదియేidiye= this only;పరబ్రహ్మparabrahma= supreme knowledge; మంత్రముmantramu= chant;
నన్నుnannu= to me; గావgaava= to protect;గలిగేkalige= that which contains;బో నాకుnaaku= to me; గురుడియ్యగానుgurudiyyaganu=Gurudu+iyyaganu=teacher+as given ;వెన్నెలVennela= Moonlight; వంటిదిvantidi= equivalent; శ్రీవేంకటేశు Sri Venkateshu= Sri Venkatesha's; మంత్రముmantramu= chant

Meaning:
With all, these (many) chants, (it seems) as if  The Lord of Lotus/Lakshmi, targeted as a scheme; this is the supreme knowledge giving chant.
To me, that can protect came to me as given by (my) teacher, equivalent to moonlight, is Venkatesha's chant.

References:
[1] Paluri ShankarNarayan, Telugu to English dictionary.
[2] lyrics from http://annamacharya-lyrics.blogspot.com/2006/09/12anni-mantramulu.html

emuko

This is a romantic piece(shrungara rasa) by Annamayya that is an example of his poetic skills in describing the Lady's state of appearance after a copulation encounter with her husband,Lord Venkatapathi.The subtleties in describing the theme and also the format in which he brings it out is commendably noteworthy. An interesting thing is that Annamayya does not mention who the Lady of this song is. As usual, it is in the last stanza we know that the Lord is Thiru Venkata's Lord. So the Lady of this poem could be either of his two wives, Lakshmi/Padmavathi or Bhoodevi.
This song has an interesting format. Each stanza has, first, an observation,secondly, a first premise and then finally, a second premise with contextual explanations.In this song, the point of view is that of the (girl)friends of the Lady and conversation with the other girl friends on the appearance of the Lady, mostly without the Lady hearing this conversation. The friend(Annamayya) notices/observes various things about the Lady and the first premise made, is ended with urging the other girlfriends to think/deduce/imagine the cause of such observation.The second premise he makes is given with greater details and explanation about the situation which the Lady must have gone through. He ends each stanza with "isn't it?", indicating that he is just assuming things (and not sure) and also leaving it open ended for the other friends to give in their thoughts too!
 Most renditions of this song seem to not have the third stanza at all. I'm surprised!

A good rendition of this song by Lakshmi Narayan Chintapalli (without the third stanza) can be found here.

ఏముకో చిగురుటధరమున - ఎడనెడ కస్తూ రి నిండెను
భామిని విభునకు రాసిన - పత్రిక కాదు కదా
emuko chiguruTa daramuna -edaneda kasthuri nindenu
bhamini vibhunaku rasina patrika kadu kada
Word-Word:
ఏee= which;ముకోmuko= to exert strain; చిగురుటchiguruta= tender/delicate; అధరమునadharamuna=on the lips - ఎడeda=spot/place;నెడ=that place; కస్తూరిkasthuri=musk, (red color?); నిండెనుnindenu= filled in;
భామినిbhamini= the lady; విభునకుvibhunaku=to the Lord; రాసినrasina= written; పత్రికpatrika=letter; కాదుkadu=not; కదాkada=is it not?
Meaning:
What force!On the tender lips, at places here & there, fragrance is filled!
The lady, to her Lord, must have written a letter, isn't it?
Discussion:
The first stanza has only two lines and an observation and one premise only unlike the next stanzas where two premises are presented.
The first observation is that the tender lips are filled with the Kasthuri(musk), here and there. Kasthuri is musk, a fragrance used in perfumes. Apparently, the first color of the powder is reddish brown that later changes to black. Kasthuri is used with sandalwood and the other smears(thilakam) to give fragrance. I believe that in this line, Annamayya is actually refering to the fragrance that smeared when the Lady wrote a letter to the Lord.
The premise presented is that it must be an direct letter written by the Lady to her Lord.The "isn't it" after the line is the that the poet is making an assumption and wants to verify it. There is a lot that we can read between the lines in this stanza, but Annamayya leaves it to the listener's discretion by his "isn't it?" question.
...
కలికి చకోరాక్షికి కడ - కన్నులు కెంపై తోచెనే
చెలువంబిప్పటిదేమో - చింతింపరే చలులు
నలువున ప్రాణేశ్వరుపై - నాటిన ఆ కొనచూపులు
నిలువుగపెరుకగనంటిన - నెత్తురు కాదుకదా
Kaliki chakorakshiki Kada Kannulu Kempai tochina
Cheluvambippudidemo chintimpare chelulu.
Naluvuna praneshwarupai natina aa kona choopulu
Nilovuna perukaga antina netturu kadukada ll
Word-Word
కలికిkaliki= beautiful; చకోరాక్షికిchakorakshiki(chakora+akshi+ki)=(Bird Chakora+eyed+to)to the ChakoraBird eyed, కడkada=place/vicinity; కన్నులుkannulu= eyes; కెంపైkempai=become red/ruby తోచెనేthochene= has appeared/ seems like
చెలువవంబిప్పటిcheluvamaba+appati= a beautiful woman's+of that time; చింతింపరేchintinpare=try to think; చలులుchelulu= (girl)friends;
నలువునnaluvuna=beautiful; ప్రాణేశ్వరుపైpraneswarunipai=on Lord,(Master of life) ,నాటినnatina=sown, ఆ కొనkona= corner; చూపులుchupulu= sight/looks;
నిలువుగniluvuga=uprightly; పెరుకగperukaga=to pull out from roots, నంటినantina= to stick; - నెత్తురుnetthuru=blood; కాదుకదాKadu kada(kadu+kada)= (not+is it) Is it not?
Meaning:
To the beautiful Chakora-Bird-like-eyed one, in the vicinity of the eyes, have become red; it seems/appears.
Of the beautiful woman's previous arrow/dart(indication), is it? Try to think (girl)friends!
Gracefully, upon the Lord, having sown those corner looks,
Uprightly pulling them from roots, has smeared the blood, is it not?
Discussion:
This stanza is self explanatory. I like the way Annamayya describes the second premise in this stanza that the redness in her eyes is actually blood in her veins when she abruptly uproots her eyes from her Lord. A simile of sowing and uprooting to having set sight and looking away from the Lord is one of the best similes, I have read.

పడతికి చనుగవ మెరుగులు - పైపై పయ్యెద వెలుపల
కడుమించిన విధమేమో - కనుగొనరే చెలులు
ఉడుగని వేడుకతో ప్రియు - డొత్తి న నఖ శశి రేఖలు
వెడలగ వేసవి కాలపు -వెన్నెల కాదు కదా

Padatiki chanugava merugulu pai pai payyeda velupala
Kaduminchina vidha memo kanugonare chelulu
Udugani vedukato priyudottina nakha shashi rekhalu
Vedalaga vesavi kalapu vennela kadu kada ll..
Word-Word
పడతికిpadathiki= to the woman; చెణుకవchanukava= of a tiny particle; మెరుగులుmerugulu= glitter; పైపైpaipai= over the top; పయ్యెదpayyada=the garment over shoulder to cover a women's breast; వెలుపలvelupala= outside;
కడుkadu= great; మించినminchina=over the limit/excess; విధమేమోvidhamemo(Vidhamu+emo)=a way+is it; కనుగొనరేkanugonare=try to find out; చెలులుchelulu= (girl) friends
ఉడుగనిudugani(udugu+kaani)=(cease+not) unceasable; వేడుకతోvedukatho=with grandeur; ప్రియుడొత్తిన priyudotthina(Priyudu+otthina)=Lover+having pressed/scraped; నఖnakha= nails; శశి రేఖలుsashi rekha= moon light-lines(rays)
వెడలగvedalaga= as set forth; వేసవిvesavi=summer; కాలపుkalapu=time;వెన్నెలvennala=moonlight; కాదుkadu= not; కదాkada=is it?
Meaning:
To the lady, glitter of a tiny particle over the top of the garment, on the outside.
Is it a way greatness have exceeded? Try to find out, friends!
With unceasable grandeur, her lover must  have scraped, and with nails, those-moonlight like lines(rays)
must have been set forth as the summertime's moonlight. Isn't it?
Discussion:
So the observation is that there is something glittering on the Lady's garment worn over the chest. The very first premise is that it is a way where her breasts must have blossomed. The second premise is that it must be the moon-light like nail marks set forth by her lover's pressing/scraping, that are manifesting out as the summertime's moonlight.

ముద్దియ చెక్కుల కెలకుల - ముత్యపు జల్లుల చేర్పులు
ఒద్దిక లాగు లివేమో - ఊహింపరే చెలులు
గద్దరి తిరువేంకటపతి - కౌగిటి అధరామృతముల
అద్దిన సురతపు చెమటల - అందము కాదుకదా
Muddiya chekkula Kelakula mutyapu jallula cherpula
Voddika lagulivemo voohimpare chelulu
Gaddari Tiruvenkatapathi kamini vadanambujamuna
Addina suratapu chematala andamu kadukada ll
Word-Word
ముద్దియmuddiya=of kisses/lovely; చెక్కులchekkula= of the cheeks; కెలకుల= of the stir/mix/side; ముత్యపుmutyapu=of pearls; జల్లులjallula=drops/showers; చేర్పులు=nearness
ఒద్దికoddika=union; లాగు లివేమో lagulivemo(lagulu+ivi+emo) =pulling/exertions+this+ may be; ఊహింపరేoohimpare= try to imagine; చెలులుchelulu= girl friends
గద్దరిgaddari=of the Kite(Gadda); తిరువేంకటపతిTiru venkatapathi=ThiruVenkata's Lord's;  కౌగిటిkaugiti= of embrace; అధరామృతములadharaamruthamula= (Lip+nectar), saliva
అద్దినaddina=having dipped; సురతపుsuratapu=copulation; చెమటలchematala=of sweat; అందముandamu= beauty; కాదుకదా
Meaning:
OF the lovely cheeks side, pearls-shower nearness
 the union ,try to imagine, friends,
Of the Kite, Thiru Venkata Lord's, embraced lip nectar
dipped with copulation sweat's beauty, isn't it?
Discussion:
The observation is that the Lady's lovely cheeks seem to have pearl-like drops on the sideand the first premise , that could have been the exertions/pullings during union. The second premise is that the Thiru Venka's Lord, who rides the Kite, must have embraced. During that embrace, when He kissed the Lady,His lipnectar(saliva) dipped in His sweat from copulation on his upper lip must have been on her cheeks. The pearl-like drops must be the sweat's beauty!!


References:

[1]http://annamayya-u.blogspot.com/2009/05/emoko-chiguru-tadharamuna.html
[2] Paluri Shankarnarayana, " Telugu to English dictionary"
[3]http://www.youtube.com/watch?v=3GpBzeuijLA

alara chanchalamaina...

Annamayya once again illustrates his adept and grip over the Telugu language by presenting this keerthana about Lord Venkateswara's swing.  The theme of this keerthan is swing and so every sentence ends with "swing". He makes this more pleasant by making it sound like a lullaby that gives out the essence of life with a higher intellectual description, atleast in the first few stanzas.

Priya sisters rendition of the song can be found here.

అలర చంచలమైన ఆత్మలందుండ నీ యలవాటు చేసె నీవుయ్యాల
పలుమారు నుఛ్ఛ్వాస పవనమందుండ నీ భావంబు దెలిపె నీ వుయ్యాల
alara chaMchalamaina aatmalaMduMDa nee yalavaaTu chaese neevuyyaala
palumaaru nuChChvaasa pavanamaMduMDa nee bhaavaMbu delipe nee vuyyaala

Word-Word:
అలరalara=to blossom/shine; చంచలమైనchanchalamaina(chanchalamu+aina)= transient +that which is; ఆత్మలందుండ నీaatmalandundani(atmala+andu+undani)=in soul+in+present; యలవాటుalavatu=habituated; చేసెchese=made/done; నీnee= your;వుయ్యాలvuyyala=swing;
పలుమారుpalu maru=(many times; నుఛ్ఛ్వాసuchchvasa=breath/consolation; పవనpavanamu= wind; మందుండandunda=present inside; నీnee=your; భావంబుbhavambu=intention/purpose; దెలిపెtelipe=to inform/tell; నీnee=your; వుయ్యాలvuyyala=swing.
Meaning:
The blooming transience present in the souls is habituated to you by your swing;
Many times, present in the breating air, your intention/purpose tells, your swing.
Discussion:
 There are two aspects in each sentence. Lets look at the first sentence. Firstly Annamayya tells us the transient/changing nature present in the soul that is always blooming. So the change is always blooming and new. To that transience, according to Annamayya, the swing brings out steadiness by habituating/ accustoming the soul to the Lord. So in other words, Annamayya is describing how the Lord's swinging ceremony makes everyone to focus on the Lord.
The second sentence starts off with the breathing air. We breathe every time but it is only sometimes that we think of it or focus on it. So Annamayya says that in that breathing air, the whole feeling/purpose of the Lord is present. According to him, that feeling/purpose is sensed /taught by the "swing". There are a lot of things common with breathing and the swinging. They are rhythmic and they involve air.  As we know, focusing on breathing is a meditation technique too.

ఉదాయాస్త శైలంబు లొనర కంభములైన వుడుమండలము మోచె నుయ్యాల
అదన ఆకాశపదము అడ్డౌదూలంబైన అఖిలంబు నిండె నీ వుయ్యాల
udaayaasta SailaMbu lonara kaMbhamulaina buDumaMDalamu mOche nuyyaala
adana aakaaSapadamu aDDaudoolaMbaina akhilaMbu niMDe nee buyyaala
Word-Word:
ఉదాయాస్తudayastha=(udaya+astha=morning+end) sunrise to sunset; శైలంబుshailambu=on mountain; లొనరlona=inside; కంభములైనkambhamulaina(kambhamulu+aina)=vertical columns+to be; వుడుvuduvu= star; మండలముmandalamu=galaxy; మోచెmoche=to bear; నుయ్యాలvuyyala=swing;
అదనadana=excess; ఆకాశaakasha=sky;పదముpadam=foot; అడ్డౌadda=cross/transverse;దూలంబైన doolambaina (doolambu+aina)=beam+that is; అఖిలంబుakhilambu= all; నిండెninde=to fill; నీnee=your; వుయ్యాలvuyyala= swing.

Meaning:
On the  inside of  the sunrise and sunset like mountains, as  vertical column( is your swing), the starry galaxy is bore by your swing.
The excessive sky's feet having become the cross beam, the entire space is filled by your swing..
Discussion:
This stanza is a little tricky to understand with the words Annamayya uses. I'm confused as to why he used "udayastha shailambu". I hope I got the words right! Any help would be appreciated. But from one of the comments in this post, I realised that, the play of words, especially the prepositions should be right to get it. Here is what I infer....On the inside of the mountains, formed by sunrise and sunset on both sides, as vertical columns, is the swing, that bears the galaxies.  I guess this is confusing because there is a simile in a simile :). The first simile is that mountains are the vertical columns of the swing. The simile in the simile is that the mountains are not actual mountains but the "sun rise and sunset". That means that in between the sunrise and sunset is the swing. And we know that in between the sunrise and sun set is the "day and night", but Annamayya says that the swing is inbetween(lonara) ,thus refering to day and night as the swinging from one side to another.
The second line presents an interesting fact, that Annamayya knew/believed, during 15 century; that the sky is limitless. So he uses "sky's feet " as the  cross beam. Though he is not completely right technically in describing that, this is a poem and artistic liberty should be credited.

పదిలముగ వేదములు బంగారు చేరులై పట్టివెరపై తోచెనుయ్యాల
వదలకిటు ధర్మదేవత పీఠమై మిగుల వర్ణింప నరుదాయె వుయ్యాల
padilamuga vaedamulu baMgaaru chaerulai paTTiverapai tOchenuyyaala
vadalakiTu dharmadaevata peeThamai migula varNiMpa narudaaye vuyyaala
Word-Word:
పదిలముగpadilamuga=with caution/care; వేదములుvedamulu=the Vedas; బంగారుbangaru= golden; చేరులై cherulai=to be near;పట్టిpatti=hold/on account of;వెరపైverapai=vera+pai=fear/surprise+on; తోచెtoche= to push; నుయ్యాలvuyyala= swing;
వదలకిటుvadlakitu(vadalaku+itu)=don't leave+this way; ధర్మdharma= the rules of law/Dharma;దేవతdevatha=god; పీఠమైpeethamu= a lofty seat; మిగులmigula=to leave/vacant/ the remaining; వర్ణింపvarnimpa= to describe; నరుదాయెarudaye(arudu+aye)= scarce+tobe; వుయ్యాలvuyyala=swing;
Meaning:
With caution, the Vedas, as the golden near ones/kin, hold and with fear push your swing;
Without leaving this way, the Dharma God having become the seat, the rest is too little to describe your swing...
Discussion:
 In this stanza, Annamayya describes how the Lord is swung by Vedas and Dharma. Annamayya describes how the Vedas, being the nearest ones to the Lord, hold the swing with caution and with fear, push it. This basically describes the swinging method. One has to cautiously hold the swing when it comes back and push it. There is always fear if the push is forceful to knock the person off the swing. The Dharma or law is the seat, that does not leave, and with these two(vedas and the dharma), everything else is too little to describe the swing.

మేలు కట్లయి మీకు మేఘమండలమెల్ల మెరుగునకు మెరుగాయె వుయ్యాల
నీలశైలము వంటి నీ మేని కాంతికి నిజమైన తొడవాయె వుయ్యాల
maelu kaTlayi meeku maeghamaNNalamella merugunaku merugaaye vuyyaala
neelaSailamu vaMTi nee maeni kaaMtiki nijamaina toDavaaye vuyyaala
Word-Word:
మేలుకట్లయిmelukatlayi(melukattu+ayi)=(acanopy+become)becoming a canopy; మీకుmeeku= to you; మేఘమండలమెల్లmeghamandalammella(megha+mandalamu+ella)=the cloud sphere+all) all the cloud sphere/stratosphere; మెరుగునకుmerugunaku= for brilliance/shine/advantage; మెరుగాయెmerugaye= have become brilliant/advantageous/to take credit; వుయ్యాలvuyyala= swing;
నీలశైలముneelashilamu(neela+shailamu)=blue+mountain; వంటిvanti= like/similar; నీnee=your; మేనిmeni=brilliance/lustre; కాంతికిkanthiki= to the light/illuminous; నిజమైనnijamaina= truthfully; తొడవాయెthodavaye (thoda+aye)=ornament+ has become; వుయ్యాల
Meaning:
Having become a canopy to you, all the cloud-region for brilliance sake have become brilliant
For the blue-mountain-like your brilliance's-lustre/light,   the true ornament has your swing become.
Discussion:
Remember that Annamayya has already described the sky as the cross beam for the swing. He cleverly describes that the clouds form canopy or a shelter. The Lord's lustre is blue, like the blue mountain. To such lustre, the swing is like an ornament.

పాలిండ్లు కదలగా పయ్యదలు రాపాడ భామినులు వడినూచు వుయ్యాల
వోలి బ్రహ్మాణ్డములు వొరుగునో యని భీతి నొయ్య నొయ్యనైరి వూచిరుయ్యాల
paaliMDlu kadalagaa payyadalu raapaaDa bhaaminulu vaDinoochu vuyyaala
vOli brahmaaNDamulu vorugunO yani bheeti noyya noyyanairi voochiruyyaala
Word-Word:
పాలిండ్లుpaalindlu=breasts; కదలగాkadalaga=as moved; పయ్యదలుpayyadalu=the garment over the breast; రాపాడraapadu= rub against each other; భామినులుbhaminulu= the ladies; వడినూచుvadinoochu=quickly perform/acted; వుయ్యాల
వోలిooli=a line; బ్రహ్మాణ్డములుbhrahmandamu= the universe; వొరుగునోorugunoo=will it bend?;  యనిyani=as if; భీతిbheethi= fear; నొయ్యoyyana=slowly/gently; నొయ్యనైరిoyyanairi(oyyana+airi)= (gentle+become)have become gentle; వూచి voochi= to rock (swing);రుయ్యాల
Meaning:
As the breasts moved and the upper garment rubbed over them, the ladies quickly acted(consciously adjust?) - (all this caused) by the swing
The lined universe as if will bend/fall, with (such) fear, slowly becoming gentle, rocked/swung the swing...
Discussion:
In this stanza, Annamayya shifts his focus from describing the swing to describing the scene with Lord's two wives swinging in the first line.The universe, fearing that it were falling, became consciously gentle as the swing was rocked.

కమలకును భూసతికి కదలు కదలకు మిమ్ము కౌగలింపగ జేసె నుయ్యాల
అమరాంగనలకు నీ హావ భావ విలాస మందంద చూపె నీ వుయ్యాల
kamalakunu bhoosatiki kadalu kadalaku mimmu kaugaliMpaga jaese nuyyaala
amaraaMganalaku nee haasa bhaava vilaasa maMdaMda choope nee vuyyaala
Word-Word:
కమలకునుkamalakuni= to Kamala(Lakshmi); భూసతికిbhoosathiki= to Earth-lady (bhoodevi); కదలుkadalu= to move; కదలకుkadalaku=not moving;  మిమ్ముmimmu= you; కౌగలింపగkouliginpa= to embrace; జేసెchese= to act/make; నుయ్యాలnuyyala= swing;
అమరాంగనలకుamarangulaku=properlyfit ones; నీnee=your; హావhaava=amorous gesture; భావbhava= meaning; విలాస మందందvilasamu+andanda= (affluence+here and there); చూపెchoope= shows; నీnee= your; వుయ్యాలvuyyala=swing.
Meaning:
To the moving Lakshmi and Bhoodevi,  the unmoving/steady you are made to be embraced, by the swing;
To the properly fit ones, your gestures, meaning, extravagance  here and there is shown by your swing
Discussion:
 The Lord as the caring husband is brought forth by the swing when his wives cling on to the steady Lord as they swing. This is a gesture that all unsteady minds can cling on to the steady Lord to prevent from falling.

కమలాసనాదులకు కన్నులకు పండుగై గణుతింప నరుదాయె వుయ్యాల
కమనీయ మూర్తి వేంకటశైలపతి నీకు కడువేడుకై వుండె వుయ్యాల
kamalaasanaadulaku kannulaku paMDugai gaNutiMpa narudaaye vuyyaala
kamaneeya moorti vaeMkaTaSailapati neeku kaDuvaeDukai vuMDe vuyyaala
Word-Word:
కమలాసనాదులకుkamalasanaadulaki(kamala+asana+nadhudu)=(Lotus+seated+Lord)Brahma; కన్నులకుkannulaku= to the eyes; పండుగైpandugai= as feastival; గణుతింపganuthimpa=praise; నరుదాయెarudaye=(scarce/little+have become)have become little;  వుయ్యాలvuyyala= swing;
కమనీయkamaneeya=charming; మూర్తిmoorthi=idol; వేంకటశైలVenkata+shaila=Venkata mountain;పతిpathi= master/lord; నీకుneeku=to you; కడుkadu=great;వేడుకైvedukai= as an event; వుండెvunde= stays; వుయ్యాలvuyyala=swing
Meaning:
To Brahma and all eyes, having become a festival, your swing becomes praise-defecit,
To the charming personality of Venkata mountain's Lord, to you, this swing happens to be a great event/function.

As always, comments and suggestions to help improve the understanding of this keerthana are welcome.

References:
[1] http://annamacharya-lyrics.blogspot.com/2006/11/83bamdi-virichi_23.html
[2] Telugu to English Dictionary by Paluri Sankarnarayana.