kondalalo nelakonna

This popular piece describes how the Lord Venkateshwara blessed various devotees from different castes/occupations with his Darshan/visit. Annamayya's main theme for this keerthana is to bring forth Lord's impartiality when it came to worship and devotion.


కొండలలో నెలకొన్న కోనేటి రాయడు వాడు
కొండలంత వరములు గుప్పెడు వాడు
koMDalalO nelakonna kOnaeTi raayaDu vaaDu
koMDalaMta varamulu guppeDu vaaDu

Word-Word meaning:
కొండలలో Komdalalo= in the Hills,(Konda=hill); నెలకొన్నNelakonna=to become fixed/firm; కోనేటిKoneti=a square tank with steps into it; రాయడు rayadu=Lord/King; వాడుVadu=He
కొండలంతKondalantha= as big as the hill/mountain; వరములు varamulu= boons; గుప్పెడుguppedu=fistful/ sprinkle; వాడు vaadu=one(masculine)/ he

Meaning:
He is the Lord of the Konerui(the pond); who became fixed on the Hills.Boons as big as the mountains but (He is only fistful/) sprinkling one.

Discussion:
According to Sahityakantakoddharana by T. Venkatachary, Koneru was a named used for the pond Swamypushkarini near the Tirumala Temple. Later on, the area itself was called Koneru. another important detail in this line is "Nelakonna" which means to become fixed. It is believed that Lord Venkateshwara due to some grievance(different versions of the story!!) turned into stone.So Annamayya picks his verb cleverly and says,"He is the one that became fixed on Hills". Annamayya also brings forth the magnanimity of the Lord when it comes to giving boons to his devotees.

కుమ్మర దాసుడైన కురువరతినంబి, యిమ్మన్న వరములెల్ల నిచ్చిన వాడు
దొమ్ములు సేసిన యట్టి తొండ మాం చక్కుర వర్తి, రమ్మన్న చోటికి వచ్చి నమ్మిన వాడు
kummara daasuDaina kuruvaratinaMbi, yimmanna varamulella nichchina vaaDu
dommulu saesina yaTTi toMDa maaM chakkura varti, rammanna chOTiki vachchi nammina vaaDu

Word-Word meaning:
కుమ్మర Kummara= Potter; దాసుడైన Dasudaina= who is the slave; కురువరతి నంబి Kuruvati nambi;యిమ్మన్నImmanna= whatever asked for ;వరములెల్ల varamulella= all the boons; నిచ్చినNichina= who gave;vadu వాడు= He
దొమ్ములు Dommulu=squabble; సేసిన Chesina=has done; యట్టి yatti= that/who; తొండమాం Tondaman= చక్కురవర్తి chakravarthi= King;రమ్మన్నrammanna= where ever asked to come; చోటికి chotiki= place; వచ్చిvacchi= by coming; నమ్మినnammina= believed/trusted; వాడు vadu=He;

Meaning:
He is the one who gave The potter slave/servant Kuruvati Nambi all the boons he asked for.
He is the one who trusted The Tondaman, the King, who always fought wars, by coming whereever he asked Him to come.

Discussion:
This is what I found on a website[7]. Kuruvanambi was a potter who made clay pots to cook food for the Lord. He however, never visited the temple because of being busy. So he makes a statue of the Lord with clay and offered clay flowers to the idol everyday. At the same time, the King Thondaman used to offer golden flowers to the Lord at the temple. One day, the King is surprised to see clay flowers at Lord's feet in the temple while his flowers were moved aside. It is unconditional and pure devotion that made Lord to accept the potter's clay flowers and ignore the King's golden flowers!Annamacharya also composed "kuruvanambi tirumala kuruvanambi", a song on the devotion of Kuruvanambi.

A couple of versions about King Thondaman. The one mentioned above. That he is the one who actually built the temple at Tirumala and the second verse refers to that the Lord appeared as idol wherever Thondaman built the temple.The other is that he is the brother of Padmavathi devi and fought battles vehemently and Lord Srinivasa protected him from a squabble.In anycase, the line refers that Thondaman built the Tirupathi Temple and the Lord appeared in that temple.

అచ్చపు వేడుకతోడ ననంతాళు వారికి, ముచ్చిలి వెట్టికి మన్ను మోచిన వాడు
మచ్చిక దొలక దిరుమలనంబి తోడుత,నిచ్చనిచ్చ మాటలాడి నొచ్చిన వాడు
achchapu vaeDukatODa nanaMtaaLu vaariki
muchchili veTTiki mannu mOchina Vaduz
machchika dolaka dirumalanaMbi tODuta
nichchanichcha maaTalaaDi nochchina vaaDu
Word-Word meaning:
అచ్చపుacchapu=with pure/transparent; వేడుకతోడnuVedukathodanu=with grandeur; అనంతాళువారికిananthaluvariki= to Annanthaluvar;
ముచ్చిలిmucchili=back of the neck; వెట్టికిvettiki= for unpaid labor;మన్నుmannu=mud; మోచిన mochina=who bore/carried; వాడుVaadu=He
మచ్చికmacchika= love; తోలకdolaka= without hiding/driving away;దిరుమలనంబిThirimala Nambi; తోడుతThodutha= immediately,forthrightly;
నిచ్చనిచ్చNityaa nitya=day after day/ everyday; మాటలాడి mataladi=by speaking;; నొచ్చిన nochina=perform a religious act; వాడు vaadu=he

Meaning:
With pure grandeur for Annantha Alvar,He carried mud on the back of his neck with unpaid labor.
Without hiding his love for Thirumala Nambi, He is the religious one, who fortrightly spoke day after day!

Discussion:
So the Lord
Anantha Alwar:[4]
Anantha Alwar was a disciple of Ramanujan and settled down in Tirumala to serve Lord Venkateswara as ordered by his Guru. He took utmost care in serving the Lord himself. In one instance, he saw a boy helping his wife by carrying mud for planting in the garden meant for Lord's service. Ananthalwar immediately forbid the boy from helping and hit him with a crowbar. The boy ran into the temple and Anantha Alwar chased the boy and found blood oozing from Lord Venkateswara's chin. Anantha Alwar then knew that the boy was the Lord himself in disguise. He applied camphor to Lord's bleeding chin and prayed for forgiveness.
"The crowbar can even today be seen at the entrance of the temple as a memento to the dedicated devotion of Anantharya. The camphor is distributed as Prasad {Sri padarenu}."

Thirumala Nambi:[5]
"Thirumalai nambi was called Srisaila-Purna who dedicated himself to the service of Lord Srinivasa. He used to bring water from Papavinasam situated five miles from Tirumalai for the puja. One day, a fowler approached him and asked for water addressing him as ``Tata''.
Srisaila-purna refused to use the water intended for the Abhishekam of the Lord in any other manner lest it should become contaminated. By the time he reached the shrine he saw the fowler behind him, drinking the water that poured out through a small hole caused by the shot of an arrow. When he was approached next day, Srisaila-purna discharged an arrow at a hillock nearby and water came gushing forth from there.
The fowler commanded that water for the Aradhanam of the Lord should thenceforth be brought from the new fountain and then disappeared. This new fountain is Akasa Ganga. Srisaila-purna was convinced that the fowler who addressed him as ``Tata'' was none other than Lord Srinivasa." Annamayya refers to this incident where the Lord in the form of a fowler/deer spoke with Thirumala Nambi for a few days, firstly asking for water and secondly, telling him about the fountain to be used for Lord's service.


కంచిలోనుండ తిరుకచ్చినంబి మీద, కరుణించి తనయెడకు రప్పించిన వాడు
ఎంచి యెక్కుడైన వేంకటేశుడు మనలకు, మంచివాడై కరుణ బాలించినవాడు
kaMchilOnuMDa tirukachchinaMbi meeda; karuNiMchi tanayeDaku rappiMchina vaaDu
eMchi yekkuDaina vaeMkaTaeSuDu manalaku; maMchivaaDai karuNa baaliMchinavaaDu

Word-Word meaning:
కంచిలో Kanchilo= In Kanchi; నుండnunda= who was there; తిరుకచ్చినంబిThirukachi nambi; మీద Meeda= on;
కరుణించి Karuninchi=by having compassion;తనthana= himself;యెడకుyedaku= in front of; రప్పించినrappinchi= made to come; వాడు vaadu= He
ఎంచి Yenchi=by measuring/discretion;  యెక్కుడైనYekkadaina=whereever; వేంకటేశుడు Venkateshudu (Venkata+eeshudu)= Venkata's Diety; మనలకు manalaku= to us;
మంచివాడై manchivadai= by becoming good person; కరుణ karuna= mercy; పాలించిన paalinchina= to rule; వాడు Vaadu
Meaning:
He is the one who made Thirukachi nambi who was in Kanchi come to Him out of compassion.
By discretion, anytime Venkateshudu is the one to guard us as He is the good person with mercy.

Discussion:
Thirukachi nambi: [6]
Thirukachi nambi, a Vaishya by birth, did the Alavatta Kanikaryam ( Fanning service ) to Lord Varadharajar and he had a Parama Bhagayam of Having a dialogue with Lord Vardhan.
He did initially did the fanning services to Lord Perarulalan. He wanted to do the service to Sri Ranganathar of Srirangam, but lord Ranganathar told that he is surrounded by Cauvery river and it is cool, so he instructed him to serve the Lord of Seven hills Sri Srinivasan. Then Thirukachi Nambhi went to Thirumalai and told the Niyamanam of Lord Ranganathar. Lord Srinivasan told He is surrounded by Hills, Clouds and Cool breeze, so visit Kanchi do Alavatta sevai to Lord Varadharajar as he has come out from Agni Jawalai from the Yagya done by Brahma and Lord Perarulalan needs the Kanikaryam more. Then he came to Kanchi back and did the sevai to Perarulalan.
The important thing is that the Thirukachi nambi, the Vaishya, had the privilege of having a dialogue/conversation with all the Lords of different temples.
As always, please feel free to comment or suggest anything that you think might make the understanding of this keerthana better.

References
[1] http://annamacharya-lyrics.blogspot.com/2006/10/23kondalalo-nelakonna.html
[2]Telugu to English dictionary by Paluri Shankarnarayana
[3] http://venkateswara.freeservers.com/srisaila.html
[4]http://www.acharya.org/books/pBooks/Anandazhvan/ThirumalaiAnanthalwan-ABiography.pdf
[5]http://www.hindu.com/2000/05/26/stories/13260494.htm
[6]http://www.ramanujartemples.net/Chapter%201.htm
[7] http://www.sohamtimes.org/2011/03/darshan-of-the-lord/

cheri yashodaku

This literary piece by Annamayya describes each state of Narayana elegantly. Annamayya describes what His sight, His standing posture, and His speech are capable of.Finally, he seeks shelter from Venkateshwara Swamy.


చేరి యశోదకు శిశువితడు ధారుణి బ్రహ్మకు తండ్రియు నితడు
cheri yashodaku shishu vithadu dhAruNi brahmaku thandriyu nithadu

Word-Word
చేరి cheri=nearness/dear; యశోదకు yashodaku= For Yashoda; శిశు+వితడుshishuvu +ithadu= baby+he is; ధారుణిdhAruNi=the earth; బ్రహ్మకుbrahmaku=To Brahma; తండ్రియుthandriyu= father too; నితడుnithadu= he is
Meaning:
To dear Yashoda he is baby and to earth's Brahma( Creator), he is father too.
Discussion:
Annamayya describes the paradox that Vishnu is. He is a child to Yashoda and at the same time, he is the father to the creator of the earth, Brahma.

సొలసి జూచినను సూర్యచంద్రులను లలివెదజల్లెడు లక్షణుడు
నిలిచిన నిలువున నిఖిల దేవతల కలిగించు సురల గనివో యితడు
solasi chuchinanu surya chandrulanu lali vedajalladu lakshaNudu
nilichina niluvuna nikhila dEvathala kaliginchu churala ganivo ithadu

Word-Word
సొలసిsolasi= to swoon; జూచినను chuchinanu= if seen; సూర్యచంద్రులనుsurya chandrulanu= surya and chandra; లలి Lali= gracefully;వెదజల్లెడు vedajalladu= to sprinkle; లక్షణుడు= beautiful person , person full of character)
నిలిచినnilichina= if stood; నిలువునniluvuna=vertically/upright; నిఖిల Nikhila= all; దేవతల Devatala= of gods, కలిగించు = to cause; సురల(Suralinchu)= to disenchantment, free from illusion; గణవో GaNivo(Ganyudu)= a worthy person; యితడుithadu= this man/he.
Meaning:
If  sees/seen by swooning, he is the handsome one who would sprinkle the luminosity of the Sun and the Moon(Surya and Chandra)
If he stands upright, he is the person worthy to cause disenchantment of all the Gods.
Discussion:
Even without paying much attention, i.e. even if He looks lazily, one would see the brilliance of the Suna and Moon.

మాటలాడినను మరియజాండములు కోటులు వొడమెటి గుణరాశి
నీటుగ నూర్పుల నిఖిల వేదములు చాటువ నూరెటి సముద్రుడితడు
mATalADinanu mariya jANDamaku kOTulu voDameTi guNa rAsi
niTagu nUrpula nikhila vEdamulu cATuva nUreTi samudra mithaDu

Word-Word
మాటలాడిననుmATalADinanu= if he speaks; మరియజాండములు mariyajANDamaku(mariyu+ajandamulu)=(again+universe) ; కోటులుkOTulu= crores; వొడమెటిvoDameTi= Odamu+Eti) = one who produces; గుణguNa=Character, virtues; రాశిrAsi= heap.
నీటుగniTagu= with elegance; నూర్పులnUrpula= thrashing as to tread out grain, figuratively bring out the meaning by lot of effort; నిఖిల nikhila = all;వేదములుvEdamulu= Vedas; చాటువcATuva=pleasingly/witty; నూరెటిnUreTi= to grid/sharpen; సముద్రుడితడుsamudramu+ ithaDu= ocean+he is
Meaning:
If he speaks, he is the heap of virtues that could produce Crores of similar universe;
all Vedas that need to be "thrashed/ground" (with lots of effort) elegantly (for bringing out the true meaning), He is the ocean that brings out their essence wittingly/extemporously.
Discussion:
I sincerely apologize for not being able to get the meaning of "MariyaJandamulu". I have trouble splitting it into meaningful parts also. One possible meaning is that it is equivalent to "galaxies/universe" (similar to brahmandamu), also referring to the episode where Krishna shows the whole universe in this mouth when Yashoda looks into his mouth to check if he ate mud.
Annamayya had me amused many times at his choice of Telugu words which are a relish by themselves, leave alone the poems/sankeerthanas and so I hate to assume things unless they have a proper Telugu meaning, which in this case fails. Either I have wrong words as lyrics(very likely!!!)"Mariyajandamulu" or the Telugu dictionary by Paluri Shankarnarayana, which I follow as reference, does not have some old words(which is very unlikely)!! Help needed!! Any help regarding the meaning of the word ' mariyajandamulu" would be appreciated. Please feel free to comment to help me get the right lyrics. My quest continues...

ముంగిట పొలసిన మోహన మాత్మల పొంగించే ఘన పురుషుడు
సంగతి మావంటి శరణాగతులకు అంగము శ్రీ వేంకటాధిపుడితడు
mungita polasina mohanamATmala ponginche ghana purushudu
sangathi maa vanti sharaNAgathulaku angamu shree venkaTAdhipuDithaDu

Word-Word
ముంగిటMungita= at threshold; పొలసినPolasina= who wanders; మోహనముMohanamu= infactuated,delusioned; అత్మలathmala=souls; పొంగించేPonginche=to please; ఘనGhana= the noble; పురుషుడు purushudu= man;
సంగతి sangathi=topic/subject; మావంటి maavanti= Like us; శరణాగతులకు Sharanagathulaku( sharana+ Aagathamulaku)= shelter+to whom is obtained/arrived; అంగముAngamu= part; శ్రీ Sri= Lakshmi or usually honorable interjection ;వేంకటాధిపుడితడు Venkatadhipathudu (Venkata+adhipathudu)= venkata Hill's Lord/master
Meaning:
He is the Noble one who can please the infactuated/delusioned souls that wander at his threshold.
He is the Lord of Venkata Hills, who is only subject/topic for shelter seeking ones like us
Discussion:
The first sentence could refer to two different implications. The first one is that of Krishna being the one who pleased the gopikas who were infactuated with love for Krishna and wandered around him. It also indicates that he is the one can satisfy the spiritual enlightenment seeking souls.

References:
[1]http://annamacharya-lyrics.blogspot.com/2006/09/14cheri-yashodaku.html
[2]http://www.sangeetasudha.org/annamacharya/c.html
[3] Telugu to English Dictionary by Paluri Shankarnarayana

sriman narayana

Another short but flavorful literary piece by Annamayya. It could have easily passed off as a Sanskrit keerthana but for the word "nee" at the end of each stanza that translates to "your" in Telugu. This work is a literary feast to readers with clever use of two words "kamala" and "Parama" in each stanza to describe Lord Narayana.

శ్రీమన్నారాయణ శ్రీమన్నారాయణ | శ్రీమన్నారాయణ నీ శ్రీపాదమే శరణు ||
Sriman Narayana, Sriman Narayana, Sriman Narayana nee Sri padame sharanu

Word- Word
శ్రీమన్నారాయణ(Sriman+Narayana)= Sriman=honorific reference to deities,persons(male) Narayana; నీ=your; శ్రీ=the sacred;పాదమే=feet+only; శరణు=shelter
Meaning:
Oh Sriman Narayana! Your sacred feet is the only shelter.

Charanams

|| కమలాసతీ ముఖకమల కమలహిత | కమలప్రియ కమలేక్షణ |
కమలాసనహిత గరుడగమన శ్రీ | కమలనాభ నీపదకమలమే శరణు ||
Kamala sati mukha kamala , kamala hithe, kamala priya, kamaekshana
Kamalasana hitha garudagamana Sreee kamalanabhani padakamale sharanu

Word-Word
కమలా Kamal= Godess Lakshmi;సతీ Sati= wife; ముఖMukha=face;opening;కమల Kamala=Lotus; కమలహిత KamalHitha=one pleasing Lakshmi;| కమల=Lakshmi;ప్రియ=beloved ; కమలేక్షణ Kamala+aksheeNamu= The imperishable
కమలాసన= one who is seated on Lotus,Brhma; హిత= Pleasing); గరుడ=Kite;గమన= movement; శ్రీ; కమల=Lotus;నాభ= navel; నీ= your; పదకమలమే= lotus feet only; శరణు =shelter

Meaning:
With Kamala as wife on the lotus flower opening, You are the one pleasing Lakshmi/Kamala. You are the beloved of Lakshmi/Kamala, the imperishable.
You are the one who pleases the lotus throned Brahma; the one moving on Garuda; Ohh Lotus naveled one, your lotus-feet are my only shelter.

Discussion:
This stanza cleverly describes the incredible use of the same word Kamala in various contexts to describe Lord Vishnu. A couple of things that need to be explained are Kamaleshana and the word Kamala.
First let us look at Kamala. The word Kamala is Lakshmi while Kamalamu is lotus. It is really challenging to distinguish where Annamayya meant Lakshmi and where he actually meant the flower Lotus. I chose the word that best described the essence of this keerthana. It is unto the discretion of the reader.
Kamalakshudu means one with lotus eye; kamalekshana means one who is the imperishable lotus. In other words, Akshi means eyes but AksheeNamu means imperishable.


|| పరమయోగిజన భాగధేయ శ్రీ | పరమపూరుష పరాత్పర
పరమాత్మ పరమాణురూప శ్రీ | తిరువేంకటగిరి దేవ శరణు ||
Parama yogijana bhagyadheya , sri paramapurusha paratpara
Paramatma, paramanu rupa sri tiru venkata giri deva sharanu

Word-Word
పరమ Parama= supreme; యోగిజన yogijana=the yogis lot; భాగధేయ bhagyadheya=(భాగ+ధేయ= Bhaaga +dheya= Destiny+goal;)share alloted by destiny, the goal of their destiny; శ్రీ Sri= Ohh Prosperous one! | పరమపూరుష paramapurusha= The Supreme being/person; పరాత్పర paratpara= The Almighty
పరమాత్మParamatma=The Supreme Spirit;soul of the universe; పరమాణు paramanu= atom;రూప rupa=appearance; శ్రీ Sri | తిరువేంకటగిరి tiru venkata giri= The Tiru Venkata Hill's; దేవ deva= deity;Almighty; శరణు sharanu= shelter me! ||

Meaning:
For the supreme yogi lot, you are the destiny; Ohh Supreme person, Almighty; the supreme soul , the atom-shaped/appearance one; Ohh Tiru Venkata Hill's deity, shelter me.

Discussion:
In this stanza Annamayya uses the word "Parama" in different contexts to describe Narayana. Also notice the various forms he describes :Parama Purusha;Paraatpara,Paramatma, paramanu. If we look at the order, he starts off with paramaPurusha or Supreme man/person, then parAtpara or supreme being, then comes Paramatma,the supreme soul and finally comes paramanu, the atom. This emphasizes the clues the poet has left for the reader to cherish.

As always, I welcome any comments or suggestions that would help in describing this keerthana in a better way.


Discussion
References
[1]http://desipedia.desibantu.com/srimannarayana
[2]Paluri ShankarNarayana, Telugu to English dictionary

Nigama Nigamanta...

In this sankeerthana, Annamayya describes poignantly his helplessness of getting entangled in this mundane world and rhetorically pleads the Lord to take him ashore the ocean of emotional world.This is a splendid literary piece especially because of the rhetorical questions that are innocently put forth and the reasons he attributes to the Lord Narayana.Example, he says the Lord is impatient and so pushes him back to the world of desires with his leelas/games.

నిగమ నిగమాంత వర్ణిత మనోహర రూప నగరాజ ధరుడ శ్రీనారాయణ

Nigama nigamaanta varNita manOhara roopa nagaraaja dharuDa SrinaaraayaNa
NaaraayaNa SrimannaaraayaNa naaraayaNa vEnkaTa naaraayaNa

Word-word meaning
నిగమ Nigama= Vedas; నిగమాంత Nigamaantha= the end of Vedas, Vedantha,Upanidhads;వర్ణిత Varnitha= described, praised; మనోహర manohara= heart-stealing, beautiful; రూపroopa= appearance;నాగరాజ Nagaraja (nagamu+raja)=Mountain King, Mandara; ధరుడ Dharuda= the one who bore ; శ్రినారాయన SrinaaraayaNa= Sri Narayana

Meaning
The one praised by the Vedas and the Vedanta; the one with the heart-stealing/mesmerizing appearance; the one who bore the mountain-king (mandara); O Sri Narayana

Discussion
In this stanza, Annamayya describes Lord Narayana with adjectives.The first two adjectives are self explanatory. The third adjective is as the bearer of the mountain king. During the churning of ksheer sagar (milky ocean), Narayana takes the Kurma avatar(the form of a tortoise) to lay foundation and bear the Mandara mountain which was used as the churning rod.

దీపించు వైరాగ్యదివ్య సౌఖ్యంబియ్య నోపకరా నన్ను నొడబరపుచుచు
పైపై నె సంసారబంధముల గట్టేవు నాపలుకు చెల్లునా నారాయణా

deepinchu vairaagya divya saumkhyambhiya
nOpaka kadaa nannu noDabarupuchu
paipai paipaina samsaara bandhamula kaTTEvu
naa paluku chellunaa naaraayaNa

Word-word
దీపించు deepinchu= To shine; వైరాగ్య vairagya=absence of wordly passions; దివ్య Divya= a light, heavenly; సుమ్ఖ్యమ్భియ Soukhyambu+iyyanu= to give pleasure, happiness
నోపక na+ooPu+ka(na+oopakunda)= without patience or on oneside; కదా kadaa= is it not so? నన్ను=me;ఓడబరుచుచు odabaruchuchu= persuaded, made to agree ;
పైపైన=superficially; సంసార samsara= the course of mundane existance; బంధముల bandhamula= relations, restraints, కట్టేవు kattevu= built; నా naa= my; పలుకు= word; చెల్లునా= Chellu+na= will influence? నారాయణ Narayana!
Meaning:
(For me) to shine in ascetic/celibate word(devoid of wordly desires) that gives heavenly happiness, is it not that you did not have patience and persuaded me( into the wordly desires)? and superficially built this mundane existence with restraints of relations. Will my word influence you? Narayana!

Discussion:
Here Annamayya complains that Narayana because of his impatience is forbidding him(Annamayya) from ascetic life and has conspired to built the mundane world superficially. This describes his helplessness of staying away from the mundane world. He ends the stanza with a question as if his words would ever influence Narayana.

చికాకు పడిన నా చిత్త శాంతము సేయ లేకకా నీవు బహులీలలoదు
కాకుసేసెదవు బహుకర్మల బడువారు నాకొలదివారలా నారాయణా

chikaku padina naa citta shantmu seeya lekaka neevu bahueelalandu
Kakusedavu bahukarmala baduvaru naa koladi varala naryana

Word-word
చికాకు chikaku= vexation, disgust; పడిన padina = to fall, to fell; నా naa=my; చిత్త citta= mind, will; శాంతము shanthamu= peace; సేయ seya= to make; లేకకా leka+ka(da)=without having; నీవు neevu=you; బహు bahu= various; లీలoదు leelalandu=with games, sports;
కాకు kaku= useless, vain;సేసెదవు sesedavu= you make; బహు bahu= various;కర్మల karmala=deeds,fate,destiny; బడు badu(padu)= fall;వారు varu= those; నా naa=my; కొలది koladi=limit, possible in one's capacity; వారలా varala= are they not?? నారాయణా= Narayana!

Meaning:
When I feel vexed, as you cannot make my mind peaceful, with your various games
you make useless/vain those who fall prey to various deeds/actions. Aren't they with in my limit/capacity?? Narayana!

Discussion:
When vexed with the mundane life,Narayana doesnot pacify Annamayya's mind. Instead, Narayana plays his games(leela) and makes all those who fall prey to the fate/destiny(karma)useless/vain and they get caught in the mundane life again.Notice that in the second line, Annamayya generalizes the aspect of getting caught in fate/destiny for everybody and Annamayya ends again with a question if all those people are just like him.

వివిధ నిర్బంధముల వెడలద్రోయక నన్ను భవసాగరముల నడబడ జేతురా
దివిజేంద్రవంద్య శ్రీ తిరువేంకటాధ్రీశ నవనీత చోర శ్రీ నారాయణా

Vividha nirbhandhamula
vedala drOyakanannu bhavasaagaramula daDabaDajEturaa..
DivijEndravandhya.sri tiruvEnkadriSa
navaneetachOra sri naaraayaNa

Word-word
వివిధ vividha= various; నిర్భంధముల nirbhandamula =restraint;వెడల vedala=to leave away; ద్రోయక droyaka=to push; నన్ను nannu=me; భవ bhava= emotional;సాగరముల sagaramula= worlds; దడ daDa(Thada)=obstruction;బడ bada= to fall; జేతురా jethuraa= will you make?..
దివిజేంద్ర Divija+Indra= Dieties and Indra; వంద్య vandya= praise-worthy, adorable; శ్రీ =Sri; తిరువెంకద్రిస(TiruVenkatadri+Eesha)= Tiru Venkatadr's Lord; నవనీత navaneeta= Butter; చోర chora =thief; శ్రీ నారాయణ

Meaning:
Without pushing away the various restraints, Will you make me trip into these emotional worlds?
The one praised by Dieties and Indra, the Lord of Sri TiruVenkatadri;
The butter-thief , Sri Narayana

Discussion: In this stanza, Annamayya rhetorically asks him if Narayana would let him fall due to the obstructions of the emotional world. Finally he ends with adjectives describing Narayana.

Finally, as always, I humbly request comments and/or suggestions if any word is misinterpreted or wrongly written.


References:
1)Paluri ShankarNarayana, Telugu to English dictionary
http://manasasancharare.wordpress.com/2010/05/05/nigama-nigamanta-annamayya-keerthana/
2)http://rasikas.org/forum_flux/topic3104-meaning-nigama-nigamanta.html

Muddu gare Yashoda

This is a very sweet keerthanam by Ananmacharya that oozes out with his love for the Lord Krishna and his knowledge about the jewels(gems). In this work, Annamayya compares Krishna during his various acts(leelas) to precious gems or nava ratna(9 gems) and at the same time also describes the people related to Him in each verse. The comparison and the adjectives Annamayya uses are simply enthralling, as seen always in his other works.
Apparently, each planet (graha) has a gem stone associated and hence the famous navaratna for 9 planets. The nine gem stones for the nine planets are as follows in english, hindi, and telugu:
1. For the Sun it is ruby, called manik in Hindi, and maanikyam in Telugu.
2. For the moon it is pearl, called moti in HIndi and muthyam in Telugu.
3. For the mars it is red coral, moonga in Hindi, and pagadam in telugu.
4. For mercury it is emerald, panna in Hindi, and Garudapachcha in telugu.
5. For jupiter it is yellow saphire, called pukhraj in Hindi and pushyaraagam in Telugu.
6. For venus it is diamond, heera in Hindi, and vajram in Telugu.
7. For saturn it is blue saphire, neelam in hindi, Neelamu in Telugu.
8. For rahu/uranus it is hassonite( garter), gomedha, Gomedhikamu in Telugu.
9. And finally for ketu/neptune it is cats eye, Lahsunia in Hindi[6] and Vaidooryamu in Telugu.[4]

The seven main planets rule the seven days of the week. Sun rules Sunday. Moon rules Monday. Mars rules Tuesday. Mercury rules Wednesday. Jupiter rules Thursday. Venus rules Friday. Saturn rules Saturday. Rahu and Ketu do not rule any day

పల్లవి/Pallavi
ముద్దు గారే యశోద ముంగిట ముత్యము వీడు
దిద్దరాని మహిమల దేవకీ సుతుడు
Muddu gAre YashodA mungita muthyamu veedu
Diddaraani mahimala Devaki suthudu
Word-Word meaning:
ముద్దు Muddu= Kiss, lovely; గారే gAre= (kAre) to pour; యశోద Yashoda= Yashoda, Krishna's mother;
ముంగిట mungita= court yard's ; ముత్యము muthyamu= pearl ; వీడు veedu= He (is)
దిద్దరాని Diddaraani= cannot be altered; మహిమల mahimala=greatness; దేవకీ Devaki= Devaki సుతుడు suthudu= son
Meaning:
He is the pearl of the courtyard of Yashoda, who(Yashoda) showers/pours out love;
He is the son of Devaki, the one whose greatness/miracles cannot be altered
Discussion:
Here Annamayya describes the two mothers of Krishna. Yashoda is the foster mother and nurtures him until He kills Kansa and meets his birth mother Devaki. So Annamayya describes Yashoda as the one who showers/pours out Kisses/love, in other words, a benevolent woman. Another word Annamayya uses to hint us about her fostering him is "mungita", the courtyard. Since Krishna grew up in Yashoda's house, He bejewels the courtyard of her house like a pearl.
Devaki herself had to undergo many haardships and miracles to give birth to Kishna. So Annamayya describes how miraculous/great she was to give birth to Krishna. So he says, "He is the son of Devaki, the one whose greatness/miracles cannot be altered".
In this stanza, Annamayya adeptly praises Yashoda, Devaki and Krishna at the same time.

చరణం1:
అంతనింత గొల్లెతల అరచేతి మాణిక్యము
పంతమాడే కంసుని పాలి వజ్రము
కాంతుల మూడు లోకాల గరుడపచ్చా పూస
చెంతల మాలోనున్న చిన్ని కృష్ణుడు
Anthanintha gollethala arachethi manikyamu
Panthamaade Kamsuni pali vajramu
Kaanthula moodu lokala Garudapachhaapoosa
Chenthala malonunna Chinni Krishnudu
Word-word meaning:
అంతనింతAnthanintha =(Antha+intha) that much and this much; గొల్లెతల gollethala =(Golletha+la) of the shepard-woman; అరచేతి arachethi= palm; మాణిక్యము manikyamu= Ruby
పంతమాడే Panthamaade= (Panthamu+ade= obstinate+play) one who acts stubbonly; కంసుని Kansuni= Kansa's;పాలి paali= one who reigns; వజ్రము Vajramu= Diamond
కాంతుల Kanthula= of spledour, lustre ; మూడు moodu= three; లోకాల lokala= worlds; గరుడ పచ్చా GarudaPachha= Emerald; పూస poosa= bead
చెంతలchenthala= within vicinity, neighborhood; మాలోనున్న maalonunna= one who is within us; చిన్ని chinni= little; కృష్ణుడు= Krishnudu;
Meaning:
He is the Ruby in every( small and big, this and that) shepard-woman's palm
He is the Diamond that reigns over the stubbornly acting Kansa
He is the Emerald bead of the splendid lustrous three worlds
He is the little Krishna within everyone's reach.
Discussion:
This stanza is self explanatory. I guess Annamayya stresses the little Krishna, (in his physical form)is adored by shepard-woman of all ages(young and old) when he says that he fits in their palms as ruby.

చరణం2:
రతికేళి రుఖ్మినికి రంగుమోవి పగడము
మితి గోవర్ధనపు గోమేధికము
సతమై శంఖచక్రాల సందుల వైదూర్యము
గతియై మమ్ము గాచే కమలాక్షుడు
rathikeli rukhminiki rangumovi pagadamu
mithi govardhanapu Gomedhikamu
sathamai Shankhachakrala sandula vaidhooryamu
gathiyai mammu gAche Kamalakshudu
Word-word meaning
రతి Rathi= love; rathi, wife of CUpid;కేళి Keli= sport,play, dance rathikeli= (Rathi+keli) amorous sport; రుఖ్మినికి Rukminiki=To Rukmini; రంగు Rangu= elegant,colorful;మోవి moovi= (మోవిmovi=a lip);   moova=a bell or tinkiling ornament(derived from muvva);పగడము Pagadamu=coral
మితి mithi=bound,limit ;గోవర్ధనపు Govardhanapu= The Govardhana mountain's;గోమేధికము gomedhikamu = A precious stone of yellowish color, Hassonite.
సతమై sathamei=permanently, longlasting; శంఖ shanka= conch shell;చక్రాల chakrala= of the Chakra/(Krishna's weapon , the wheel/circular saw) సందులsandula= in the hole, in between; వైదూర్యము vaiduryamu= cat's eye
గతియై gathi+ayyi= Destiny/fortune+become; మమ్ము mammu= us, గాచే gaache=guard, watch, protect, కమలాక్షుడు Kamala+akshudu=The lotus eyed one
Meaning:
To amorous Rukmini, He is the coral of the her lip
He is the Hassonite (stone) of the limited Govardhana mountain
He is the cat's eye that is permanently situated in between Shanka and Chakra
He is the little Krishna who protects us as destiny/the only alternative.
Discussion:
Here, Annamayya describes Rukmini and the three things associated with Krishna and Vishnu. movi means lip while muva means bell. He says that Krishna is Rukmini's tinkling coral of her colourful lip. For the region with in mountain Govardhana, since he lifted the mountain, He is strong as the Hassonite, bearing the burden. The Shanka and Chakra are permanently situated on two sides of his face. So Annamayya refers to Vishnu as the "Vaiduryamu/cat's eye" jewel between the two objects(shanka and chakra). finally, Krishna is the one that protects us as destiny.

చరణం3:
కాళింగుని తలలాపై గప్పిన పుష్యరాగము
యేలేటి శ్రీ వేంకటాద్రి ఇంద్రనీలము
పాలజలనిధిలోన బాయని దివ్య రత్నము
బాలునీవలె దిరిగే పద్మనాభుడు
kalinguni thalalapai gappina pushyaragamu
yeleti Sri Venkatadri Indraneelamu
paalajalanidhilona bayani Divya ratnamu
baaluneevale dirige Padmanabhudu
Word-Word:
కాళింగుని Kalinguni= The serpent Kalinga's ;తలలాపై talapai= on head ,గప్పిన gappina= to spread;పుష్యరాగము pushyaragam= yellow Sapphire
యేలేటి Yeleti= to reign; శ్రీ వేంకటాద్రి Venkatadri= The Venkata Hill; ఇంద్రనీలము Indraneelam= Blue Sapphire
పాలజలనిధిలోన Pala+jala+nidhula+lona= the milky(Pala) ocean's(jala) treasure (nidhi) in(lona); బాయని=(separated??) దివ్య Divya= Divine; రత్నము Ratnam= precious gem.
బాలునీవలె baaluni vale= like a child/boy; దిరిగే dirige(thirige)= to roam around; పద్మనాభుడు padmanabhudu= The one whose navel is the root for lotus
Meaning:
He is the yellow Sapphire that spread over the Serpent Kalinga;
He is the Blue Sapphire,reigning over the Venkata Hills;
He is the Divine jewel/gem that was distinct(even) among the milky water's( Pala Samudra) treasure.
He is the Padmanabha(the origin for this world) who roams around like a boy.
Discussion:
I'm guessing that Annamayya is refering to the ksheerasamudra manthan,(churning of milky ocean) which resulted in many treasures, like the kalpataru(wish fulfilling tree), kamadhenu(wish-fulfillinf cow), Lakshmi( fortune), amruthamu(elixir) etc. Even when all the treasures were churned out, the foundation for churning was given by Kurma/tortoise (Vishnu's incarnation). Annamayya says that even among the most enviable treasures, he is distinct and more precious than all of them. Or, Annamayya could be referring to the point that among the various treasures the milky ocean holds, Vishnu who resides in it, is the most precious gem.


References:
1) Paluri Shankaranarayana, "Telugu to English Dictionary",Google books.
2) http://www.lyricsintelugu.com/2010/04/muddugare-yashoda-keerthana-lyrics-in.html
3)http://www.giftagift.com/gemstones.aspx
4)http://www.askagent.com/ar/home.cfm?r=va&bid=1519&topicid=6&tid=120659
5)Priya sisters rendition of the song, http://www.youtube.com/watch?v=9M7mjcnJGds
6) http://www.gemstoneuniverse.com/cats-eye-gemstone.php

Dolayam cala dolayam

This keerthana is one of the Sankrit kritis by Annamayya describing the ten Avataras or incarnations of Vishnu along with a few other adjectives used to describe Vishnu. Even though the first line starts with dola(swing) seva tone, he later switches to describing the ten avataras of Vishnu. The structure of each stanza has 2 lines each in a stanza. The first line in each stanza describes the incarnations considered to be part of the ten main incarnations or "Dasavatara", while the second line describes adjectives related to the mentioned avataras or less significant names of the Lord. The first two charanams/stanzas mention 4 avatars each while the last stanza mentions the last two avataras.
Here is the link to MS SUbba LAkshmi's redition of the same keerthana. The tune is catchy and soothing.


Pallavi
డోలాయాo, చల డోలాయాo, హరి  డోలాయాo
ḍōlāyāṃ cala ḍolāyāṃ harē ḍolāyām ||

Word to word meaning:
డోలాయాoDolayam= Swing; చలcala= Goddess Lakshmi; డోలాయాodolayam= Swing; హరిhare= Hari, Vishnu; డోలాయాodolayam

Meaning: " Swing Godess Lakshmi, Swing Lord Hari,...swing...."
Discussion:
Annamayya must have composed this song for Swami vari "Dolotsvam" which is the seva during which Venkateswara swamy, along with his wife(wives?) is swung on a swing. So here Ananmayya starts his first line where he says "Swing Godess Lakshmi, swing Hari". The music and lyrics makes one's heart swing along with the Lord and Lakshmi.

Charanam
మీన కూర్మ వరాహ మృగపతి అవతారా
దానవారె గుణశౌర్యే ధరణిధర మరుజనక
mīna kūrma varāha mṛgapati avatāra |
dānavārē guṇaṣaurē dharaṇīdhara maru janaka||

Word to word meaning:
మీనmīna= Fish; కూర్మkūrma= Turtle; వరాహvarāha= boar; మృగపతిmṛgapati=King of Animals(Lion man); అవతారాavatāra =incarnation|
దానవారెdānavārē( danava+ari)= (Demon+enemy), an Epithet of Vishnu; గుణguṇa= quality, character;శౌర్యేṣaurē= courageous, valor;ధరణిధర dharaṇī+dhara= One who bore the Earth ; మరుmaru(marudu)=Cupid; జనక janaka=father

Meaning:"Fish,Turtle,Boar, Lion-man incarnator, the genorous-giver, the one with courageous-character, the bearer of Earth, the Father of Cupid..."

Discussion: In the first sentence of this stanza, Annamayya begins the avataras of Vishnu, starting with Meenavatara, the Fish-form of incarnation, the Kurma-avatara,(Turtle-form), the varaha(Boar) avatara. There are some interesting analogies related to Lord Vishnu's avataras. Let's understand the stories behind each of the vatara, briefly.
In "Meenavatara", Lord Vishnu appeared as a fish to Manu and warned him about the impending flood that was to drown the earth. He was suggested to build a ship and have all the medicinal herbs, animals, and the seven sages with him. So in Meenavatara, Vishnu was only a messenger and did not kill any demon.
In Kurma avatara, when the gods and demons, wanted a foundation on which they can place the mountain Mandara to churn the ocean. Lord Vishnu assumed the form of a turtle and bore the Mandara mountain on his back. SO in Kurma avatara, Vishnu was more a helper and did not kill any asurs/demons.
In Narsimha avatara,he took the form of Lion-man(half Lion and half man) to kill the demon Hiranyakashyap, since he had the boon of not to be killed by a man or an animal. From this vatar on-wards, Vishnu is supposed to have killed the evil.
If one looks at the progression of the avataras, it is amazing to find that it actually depicts the evolution of living forms.The aquatic animals (fish) were first vetebrates, then came the ambhibians(turtle), and then followed the land animals and mammals (Lion). Just a off-track thought. Some may disagree with the analogy.
The second sentence in the stanza presents the adjectives that describe the various qualities of Vishnu. DanaVari is the enemy of Danava(demons). GunaSOurye means the courageous one, maru janaka is the father of the Marudu(Cupid). Pradhyumna is considered to be an incarnation of Cupid, and Krishna is his father, hence the name "marujanaka".

వామన రామ రామ వరకృష్ణ అవతార
శ్యామలాంగా రంగ రంగ  సామజవరద మురహరణ
vāmana rāma rāma varakṛṣṇa avatāra |
śyāmalāṅgā raṅga raṅga sāmajavarada muraharaṇa ||


Word to word meaning:
వామనvāmana= Dwarf; రామrāma= Rama(Parushurama); రామrāma= King Rama; వరకృష్ణvarakṛṣṇa= the blessed Krishna; అవతార avatāra |
శ్యామలśyāmala= Dark ; అంగాāṅgā=parts; రంగ రంగraṅga raṅga ;సామజsāmaja=elephant; వరదvarada=giver of boons; మురహరణ muraharaṇa= Killer of Demon Mura ||

Meaning:"Vamana, Rama (Parushu Rama), Rama (Ayodhya's King Rama), Vara Krishna incarnator, the dark-skinned one, also called ranga, the giver of boons to the elephant, Killer of the Demon Mura..."
Discussion: After Narsimha avatara, Vishnu took the form of a Dwarf. He then was born as a Brahmin Parushu Rama. Then took the form of the Kshatriya Rama. He also took the form of the Yadava King, Krishna. Please refer to my previous blog "brahma kadigina padamu" for more details about Vamana avatara, Parushu rama.
The second sentence as in the first stanza are basically adjectives to describe Vishnu. He is the dark-skinned one(krishna), also Ranga, the protecter of Elephant(refer to Brahma kadigina padam for the story related to elephant), he is the killer of the Demon Mura, who captivated sixteen thousand maidens.

దారున బుద్ధ కలికి దశ విధ అవతార
సీరపాణె  గోశమనె శ్రీ వేంకటగిరి కూటనిలయ
dāruṇa buddha kaliki daśavidha avatāra |
śīrapāṇē gōsamāṇē śrī vēṅkaṭagiri kūṭanilayā ||

Word to word meaning:
దారునdāruṇa= Earth??unexpectedly, suddenly; బుద్ధbuddha= Buddha; కలికి kaliki  దశ విధdaśavidha(dasa+vidha)= (ten+ways)ten types, అవతార  avatāra= incarnation;
సీరపాణెśīrapāṇē= Epi. of Balarama; One who holds Plough;  గోశమనెgōsamāṇē=(go +samane= cow+appeasing) one who appeases the cows; śrī vēṅkaṭagiri= VenkataHills(tirupati) kūṭa= summit of a mountain; nilayā =one who lives||

Meaning:" The Budha and the Kalki, the one with ten different incarnations, the Holder of Plough(Balrama),the appeaser of the cows, the one whose abode is the summit of Venkatagiri Mountain"

Discussion: Annamayya finishes the ten avatara descriptions of Vishnu with Budha and Kalki. Kalki is supposed to be the final avatar of Vishnu, who would rescue the world during a holocost that is meant to end all evil.  The second line according to the pattern of this piece, are adjectives. According to Bhagavath purana  Balrama is an incarnation too, however, Bhagavath purana describes about 22 incarnations and not the popular ten incarnations. So, Annamayya describes, Seera pani(holder of plough), the one who resides in Venkata giri....Swing , swing with Lakshmi, Swing hari......
I could not find the meaning of Gosamane. Any help would be appreciated. I could have had the word wrong too...  I thank one of the readers who commented and gave me the meaning of "gosamane".
So there is a belief that the Buddha who is considered to be Vishnu Avatar is not Gautama Budha and that He is a different Budha. Will update the post as I research more and find proper descriptions. In the meantime if anybody could enlighten more on the subject, please feel free to comment. :)

brahma kadigina padamu

Annamayya describes the greatness of Lord Vishnu's feet in this sankeerthana.


బ్రహ్మ కడిగిన పాదము;బ్రహ్మము తానెని పాదము
brahma kaDigina paadamu; brahmamu taaneni paadamu

Word to word meaning:
బ్రహ్మ(brahma)= The Supreme, one of the Trinity ; కడిగిన kaDigina= which was washed by; పాదముpaadamu = feet;బ్రహ్మము Brahmamu= the supreme knowledge ;తానెని taaneni(taanu+ani/ tanamu +ani)=as oneself/ as the place;పాదము Paadamu=feet

Meaning:
These feet washed by Brahma;these feet are the abode of the Supreme Knowledge itself.

Discussion:
During Thretha Yuga, Vishnu incarnated as Vamana, a Dwarf, the first human form. Bali was the gradson of Prahlada and King of Asuras/demons. Bali conquered the three worlds and performed the Ashwameda yagnam on banks of Narmada. Bali was a powerful and righteous King. However, upon Indra losing his throne, his mother Aditi performs penance and asks Vishnu to help her son Indra. So Vishnu takes Vamana's form as a Brahmin and arrives at Bali's Ashwameda Yagnam. As a ritual, Bali offers to present the Brahmin with a gift. Vamana in return asks for three-foot space from Bali. Bali grants the wish, inspite of his Guru Sukracharya's warning, with the pride that he could easily give 3-foot space that too of a Dwarf.
So Vamana grows large in form and in the first foot covers the whole of the earth. In the second foot, he covers all the space outside, especially heaven.It is during this foot's travel through the heavens that Brahma takes the opportunity to wash his feet.
Annamayya is now referring to this episode and described the (Vishnu's)feet as the one which were feet washed by Brahma, the Supreme. Well that is the known fact from the story of Maha Bali. But Annamayya adds his description to it and says, the feet itself is the abode of the Brahmam, the Supreme Knowledge. He clearly distinguishes between the Supreme Being and the Supreme Knowlege.

( Off track discussion-This is a little illogical to me since Earth is a sphere and you cannot have both your foot on a sphere to cover it. May be Vamana was standing on another planet to claim earth or he was tricky! Hard to get! Or it is as simple as saying it figuratively that he placed his foot on the whole earth when his feet covered a large part of land :D. )


చెలగి వసుధ కొలిచిన నీ పాదము
బలి తల మోపిన పాదము
తలకగ గగనము తన్నిన పాదము
బలరిపు గాచిన పాదము
chelagi vasudha kolichina nee paadamu bali tala mOpina paadamu talakaga gaganamu tannina paadamu balaripu gaachina paadamu

చెలగి chelagi= to be pleasant/agreeable; to shine; వసుధ vasudha= the Earth; కొలిచిన kolachina= measured; నీ nee=your; పాదము paadamu= feet
బలి Bali= Bali; తల tala= head; మోపిన moopina=bore/endured; పాదము paadamu= feet;
తల కగ tala+kaga= top end+ to fade; to shrink; గగనము=Sky; తన్నిన tannina= kicked; పాదము paadamu= feet
బలరిపు Balaripu= cows; గాచిన gaachina= protect; పాదము paadamu= feet

Meaning:The Earth pleasantly measured this foot. Bali bore this foot on his head.The topmost end/ the lofty Sky was kicked by these feet. The cows were protected by these feet.

Discussion: Annamayya continues the story of Bali and describes the three-feet story. When He tried to set His foot on Earth, Mother Earth actually took the opportunity pleasantly to measure His feet. Bali bore His foot on his head. This same foot kicked the lofty Sky. While this was all in His Vamana avatar, Annamayya moves onto the next avatar Parashuram avatar in the last line where he says the cows were protected by these same feet.Parashuram was sage Jamadagni's son. Once when he is away, the cruel ruler Kartaviryarjun / Shahastrajun of the Haihaya clan, during one of his travels, stays at Jamadagni's ashram as a guest. The king is surprised and jealous of the prosperity of the ashram. He forcefully takes away the cows of the ashram, especially Kamadhenu, the Holy Cow. Upon Parashuram's return and knowing the atrocities of the king, Parashuram decided to fight the injustice. After trying peaceful means of getting back the cows, combated the King in fair fight and killed him and got the cows back to the ashram. Though the story continues further, this is the related story about the protection of cows in Parashuram Avatar.

కామిని పాపము కడిగిన పాదము - పాము తలనిడిన పాదము
ప్రేమతొ శ్రీ సతి పిసికెడి పాదము -పామిడి తురగపు పాదము
kaamini paapamu kaDigina paadamu - paamu talaniDina paadamu praemato Sree sati pisikeDi paadamu -paamiDi turagapu paadamu

కామిని Kaamini= Ahilya, lady with desires; పాపము paapamu= ; కడిగిన kadigina= washed away; పాదము Paadmau=feet; - పాము paamu= Snake, Kalinga; తలనిడిన Talanidina= stand on head; పాదము paadamu= feet;
ప్రేమతొ Prematho= With love; శ్రీ Sri= Lakshmi; సతి sati= wife; పిసికెడి Pisikedi= massage; పాదము paadamu= feet; -పామిడి ??(close word పామరుడి pamarudu= ignorant,illeterate man); తురగపు= mind thought; పాదము paadamu= feet

Meaning: Kamini's sins were washed by these feet, these feet stood on the Snake's head. With love Sri, your wife, massages these feet; an ignorant/illeterate man's mind is on these feet.

Discussion: Annamayya shifts into Ram, and Krishna, avatars, in this stanza. First he refers to the episode of Ahilya's transformation from stone to human form. Ahilya was Sage Gauthama's beautiful wife.Indra with his lustful desire enters Gauthama's ashram during Sage Guathama's absence and impersonates as Sage Gauthama. Ahilya even though sensed Indra's impersonation, yielded to his desire due to her vanity that her beauty drew the King of Celestials to her. Sage Gauthama upon knowing the truth, curses Indra to lose his manhood and Ahilya to become a stone with no senses. On beseeching Gauthama, he tells her that the curse would be nullified when Lord Vishnu in Ram avatar places his feet on the stone. During his travel to Mithila, Lord Rama sets Ahilya free from her curse when his feet touch her stone form. In Krishna Avatar, the poisonous snake Kalinga living in Yamuna taken by his pride poisoned and threatened the people near the river. While playing with his friends, Krishna enters the river to get the ball and dances on Kalinga. Here Annamayya refers to that episode when he says that these feet stood over on the Snake's head. The third line describes how His wife Sri, massages the feet. The usual scene in Vaikuntum is that Vishnu rests on the snake while Lakshmi massages his feet. Finally, Annamayya says that His feet are the only resort for the ignorant minds. Pamarudu is a word used to describe the illiterate common-man. By illeterate, it means one who does not understand the nuances of the Supreme Truth(Para Brhma) and who cannot gain knowledge from the sacred texts.

పరమ యోగులకు పరి పరి విధముల - పరమొసగెడి నీ పాదము
తిరువేంకటగిరి తిరమని చూపిన - పరమ పదము నీ పాదము
parama yOgulaku pari pari vidhamula - paramosageDi nee paadamu tiruvaeMkaTagiri tiramani choopina - parama padamu nee paadamu పరమ Parama= Supreme, greatest; యోగులకు Yogulaku= for Yogis/saints, పరి పరి Pari Pari= many many; విధముల Vidhamula=ways/methods,పరమొసగెడి paramosegadi(parama+osegadi)= the greatest to give/present,నీ పాదము Nee padamu= your feet. తిరు+వేంకట+గిరి Tiru+Venkata+Giri= Tirumala Venkata Mountain, తిరమని Tirumani= the white clay used by Vaishnavas to make mark on forehead; చూపిన Choopina= has shown ;పరమ పదము= Supreme word, Salvation; నీ nee= your; పాదము Padamu= feet;

Meaning: To the greatest of Yogis/ saints,your feet have given/presented in many ways. The Tirumala VenkataGiri's soil/clay has shown the Supreme Truth/Salvation asYour feet.

Discussion: The first sentence is self explanatory in the sense that Lord's feet appeared in many ways to the Yogis. The second sentence is a little tricky. Tiramani or Tirumannu actually means white clay. the last few words mean that lord's feet are the source of Salvation. But putting together the first few words was difficult. Annamayya mentions the Tirumala Mountains and the white clay but relating it to Lord's feet, a little difficult.

/>References:
[1] Lyrics from http://annamacharya-lyrics.blogspot.com/2006/10/22brahma-kadigina-padamu.html
[2] Balamurali's http://www.youtube.com/watch?v=IBYO76BM5Qg
[3] MS SubbaLakshmi's [4] http://pushti-marg.net/bhagwat/greedy-kings.htm
[5]Telugu to English Dictonary by Paluri Shankarnarayana

Annamayya sankirthana entha matramuna---

I feel the need to translate the Annamayya's sankirthana on the different forms of God, after failing to find any translation giving the word to word meaning of the sankirthana. I hope my attempt would be useful and helpful.

ఎంత మాత్రమున ఎవ్వరు తలచిన, అంతమాత్రమే నీవు
అంతరాంతరములెంచి చూడ, పిండంతేనిప్పటి అన్నట్లు
eMta maatramuna evvaru talachina, aMtamaatramae neevu
aMtaraaMtaramuleMchi chooDa, piMDaMtaenippaTi annaTlu

ఎంత (entha)=how; మాత్రమున(maatramuna)=ever (much) ; ఎవ్వరు(evvaru)=(whoever)anybody (one); తలచిన(talachina)=(thinks)thought; అంతమాత్రమే (aMtamaatramae)= just so much; నీవు (neevu)= You(God).అంతరాంతరములుantharamthamulu =inner differences; ఎంచిenchi= to reflect in one's mind, by measuring; చూడchooda = (if one)sees; పిండంతpindantha = all the flour ;ఎye= is only; నిప్పటిnippati = a kind of cake; అన్నట్లు annatlu= as said.
Meaning:
However one thinks( visualises) You, You are just that.
By reflecting on the differences one sees that; just as one would say that thdepending on the quantity of flour is the size of the cake.
Discussion:
Annamayya introduces God to be what ever one's mind visualises.As an analogy, Annamayya says that just as the cake is just as much as the flour you started with, with inner perception and discern, one would realise that He is just what one can perceive Him to be.Remember, when Annamayya meant the quantity of flour, he meant the perception of God and doesnot care about the size of the cake. The point is that the the Cake takes the shape and size according to the quantity of the flour. This is a beautiful line where Annamayya inherently indicates His greatness as someone who can change forms according to the perceiver. I believe that he(Annamayya) purposefully picked the words in a way where the meaning is inherent and also stresses on the point that He becomes just what one perceives Him to be by using "antha matrame". There are two important things to understand, the first one is the greatness of God( apparent from the first line) and also the totality in which Annamayya believes that everybody's way of perceiving God is right in its own way. For example, for one who doesnot know that there is something superior than his own perception, his perception is the ONE and ONLY truth.There is completeness in that perception. God does not distinguish people by how much they perceive him to be. For Him, He is happy to be whatever one perceive Him to be :).
In the following lines he describes how people refer to Him with different names.



కొలుతురు మిము వైష్ణవులు, కూరిమితో విష్ణుడని
పలుకుదురు మిము వేదాంతులు, పరబ్రహ్మంబనుచు
తలతురు మిము శైవులు, తగిన భక్తులునూ శివుడనుచు
అలరి పొగడుదురు కాపాలికులు, ఆది భైరవుడనుచు
koluturu mimu vaishNavulu, koorimitO vishNuDani
palukuduru mimu vaedaaMtulu, parabrahmaMbanuchu
talaturu mimu Saivulu, tagina bhaktulunoo SivuDanuchu
alari pogaDuduru kaapaalikulu, aadi bhairavuDanuchu

కొలుతురుkoluthuru= measure, worship; మిముmimu= You; వైష్ణవులుvaishnavulu= Vaishnavas, కూరిమితోkoorumitho= with affection; విష్ణుడనిvishnudani= as Vishnu;
పలుకుదురుpalukuduru= speak, say; మిముmimu= You; వేదాంతులు vedanthulu= the knowledgeable in Vendanthas, పరబ్రహ్మంబనుచుparabrahmambanuchu= the Supreme Personality of Godhead Brahma;
తలతురుtalathuru=think; మిముmimu=You; శైవులుshaivulu= Shaivas; తగినtagina=suitable, deserving; భక్తులునూbhakthulunu=also devotees; శివుడనుచుshivudanuchu= as Shiva
అలరిalari= with pleasure or delight; పొగడుదురుpogaDUduru= praise; కాపాలికులుkaapalikulu=the Kapalikas, ఆది భైరవుడనుచు aadi bhairavudanuchu= The Supreme Bhairava

Meaning:
You are worshipped with affection by the Vaishnavas as Vishnu;
You are spoken by the Knowledged (in Vedanthas) as the Supreme Personality of Godhead, ParaBrahma;
You are thought by Shaivas and other deserving devotees as Shiva;
The Kapalikas praise you with delight as Adi Bhairava.

Discussion:
I enjoy the various verbs Annamayya uses to describe how God is considered by his devotees (Koluthuru,palukuduru, thalathuru,pogaduduru). Each sect has a special feature in considering him and he remarkably points them in his flow/play of words.
I guess most people know the Hindu Trinity and would not have a problem in relating to Vishnu, Shiva and Brahma. I had a little difficulty in finding about Kapalikas as it was a new word and I never heard about it. Luckily, it was listed on wikipedia and helped me a lot.
According to Wikipedia, Kapalika means bearer of the skull-bowl, and has reference to Lord Bhairava's vow to take the kapala vow. As penance for cutting off one of the heads of Brahma, Lord Bhairava became an outcast and a beggar. In this guise, Bhairava frequents waste places and cremation grounds, wearing nothing but a garland of skulls and ash from the pyre, and unable to remove the skull of Brahma fastened to his hand. The Kapalika use a skull as their bowl imitating Bhairava.



సరి మిమ్ముదురు సాక్తేయులు, శక్తి రూపు నీవనుచు
దరిశనములు మిము నానా విధులను, తలుపుల కొలదుల భజింతురు
సిరుల మిమునే అల్పబుద్ది, తలచినవారికి అల్పంబగుదవు
దరిమల మిమునే ఘనమని తలచిన, ఘనబుద్ధులకు ఘనుడవు
Sari nammuduru saakteyulu, Shakti roopu neevanuchu

darisanamulu mimu nana vidhulanu, talupula koladula bhajinturu

sirula mimune alpabuddhi , talachina vaariki alpambagudvu

darimala mimune ghanamani talachina, ghana buddhulaku ghanuDavu
సరిsari= rightly; మిమ్ముదురు (I think it is nammuduru)nammuduru= believe; సాక్తేయులుsakhteylu= Shakteyas; శక్తిshakti =Shakti;రూపుroopu= figure, form; నీవనుచుneevanuchu= saying You
దరిశనములు=sights; మిముmimu= You; నానాnana= various; విధులనుvidhulanu= methods, తలుపులtalupula= thoughts, intention; కొలదులkoladula= Power, glory; భజింతురుbhajinthuru= pray
సిరులsirula= riches, wealth; మిమునేmimune= You only; అల్పబుద్దిalpabuddi= narrow minded; తలచినవారికిtalachinavaariki=those who think; అల్పంalpam= little;బగుదవుagudavu(agudavu)= (You) become
దరిమలgarimala= (Garimala) Among Greatness/with dignity   ; మిమునేmimune= You only, ఘనమనిghanamani= noble; తలచినtalachina= if thought, ఘనబుద్ధులకుghanabuddulaku= for noble minded people, ఘనుడవుghanuDavu= You are noble.

Meaning:
Shakteyas rightly believe you to be a form of Shakti.
Your devotees pray seeing you in various methods,thoughts, power.
With riches, if you are thought by the petty-minded, so petty do you become.
With greatness, if you are thought as noble by the noble minded, you are noble.

Discussion:
Annamayya beautifully descibes that God is not only limited to God forms, but also to the abstract non-living methods, thoughts and power. He explains by giving an example that for petty-minded you are petty and for noble minded you are noble. An imporatant thing I observed that Annamayya makes it a point to mention every possible perception of God. So his actual point is God does not care what one perceives Him to be for He is great, and further gives the liberty of perceiving Him to be what ever you want/can. Even if it is petty, He doesnot mind being petty to them.I am stressing this point again that Annamayya stresses the greatness of God and not the means or the perception of someone. I somehow don't see the meaning of the words used at the begining of the last two lines Sirula and garimala.If somebody can help me with that I would be with peace in my quest. Let me quote my question " why does Annamayya say Sirula in the beginning of the sentence. I think even in its absence, the sentence makes complete sense. I strongly believe that Annamayya has a hidden or ostentious meaning to it which I am unable to see. Same is the case with GArimala in the next sentence." Help would be appreciated. An important observation from the last two stanzas is that he(Annamayya) uses different verbs to describe the way He(God) is perceived. For example,Vaishnavas koluthuru(worship/treat),Vedanthulu palukuduru( the Vendantists:)read), Shaivas thalathuru(think),Kapalis pogududuru(praise), Shakyeyas nammuduru(believe). Annamayya never repeats a verb and each of them actually describes the way of worship by that particular sect too. I believe there is more meaning to each verb than what is ostensible and really wish I could get to know that.Well, for now, devour the beauty in this piece of work literally.

నీవలన కొరతే లేదు మరి నీరు కొలది తామరవు
ఆవల భాగీరధి దరి బావుల ఆ జలమే ఊరినయట్లు
శ్రీ వేంకటపతి నీవైతే మము చేకొని వున్న దైవ(ము)మని
ఈవలనే నీ శరణనిఎదను, ఇదియే పరతత్వము నాకు
nee valana koratae laedu mari neeru koladi taamaravu

aavala bhaagiradhi dari baavula aa jalamae oorinayatlu

Sree Vaenkatapati neevaithae mamu chaekoni vunna daivamani

eevalanae nee saraNani aedanu idiyae paratatvamu naaku
నీవలనneevalana= Because of You; కొరతేkorathey= Insufficiency; లేదుledu= (is) not there; మరిmari= as; నీరుneeru=water; కొలదిkoladi= in propotion; తామరవుtaamaravu= Lotus
ఆవలaavala= beyond,on that side; భాగీరధిbhagirathi= the source of GAnges; దరిdari=shore, banks; బావులbaavula=wells; ఆaa=that; జలమేjalame=water only; ఊరినయట్లుoorinayatlu= to spring with water, wetted by the water;
శ్రీ వేంకటపతిSri venkatapati= Sri Venkatapati; నీవైతేneevaithey=If you are; మముmamu=me,us; చేకొనిcheekoni=receive, accept; వున్నunna= there; దైవ(ము)మనిdaivamu=God you are;
ఈee=this;వలనేvalaneee= because of; నీnee=Your; శరణనిsaraNani=Protection;ఎదనుedunu=wish,in heart; ఇదిidi=this;యేye =only is; పరతత్వముparatatvamu= Supreme Truth; నాకుnaaku=to me.
Meaning:
There is no deficiency(misery) because of You, as You are the Lotus that grows according to water;
Beyond and near by the Ganges, just as the wells are filled with the same water;
If You are Lord Venkatapathi,You are the one who has to accepted me(us).
Just because of this, I wish you take me to Shelter.This is the only Supreme Truth to me. Discussion: Where He is present, there is no misery. He grows into one's perception just the same way as the Lotus grows according to the quantity of water.Remember that Annamayya's point is not about the quantity of water( the capacity of perception) as most people would mistake it to be. It is about the greatness of God to be whatever/how much ever one perceives him to be. The wells on the shores of Ganga ooze out the same water as Ganga. In this line Annamayya stresses the point that where ever the well can be within the shores limit of Ganga, it is the same water that springs out of them, just as whatever one's perception about God be, whatever sect /religion hone might follow, the fact is that it is the same God. Well, I should say that this last stanza has made me aware of the little facts of nature I did not know. The first analogy is about the growth of lotus in water, the second one is about the geography and underground water resources and their origin.It goes unsaid that poets have to be knowledgeble in many subjects, to spice up their poetry full of flavor :).


I had a little difficulty in connecting the meanings to a sentence. I could not have extracted the actual flavor of Annamayya. I would be really grateful if a knowledgeable person would correct me if I am wrong.

References:
[1] A Telugu-English dictionary By P. Sankaranarayana, google books.
[2] Wikipedia