Deva ee thagavu

This keerthana is more a request to Venkateswara to resolve the most common questions or conflicts in human life as simple as to why God creates this body along with senses and desires then expects the body not to crave for sensory pleasures and desires . As one can expect, these questions are more rhetorical and open ended questions.
Priya sisters rendition of the song can be found here.

ప|| దేవ యీ తగవు దీర్చవయ్యా | వేవేలకు నిది విన్నపమయ్యా ||
pa|| dEva yI tagavu dIrcavayyA | vEvElaku nidi vinnapamayyA ||
Word-Word:
దేవ Deva= Oh God!;యీee= this; తగవుthagavu= conflict; దీర్చవయ్యాtheerchava+ayya= remove/resolve+sir; | వేవేలకునిvevelakuni= to thousands and thousands; ఇదిidi= this; విన్నపమయ్యాvinnapamu= request; ||
Meaning:
oh God! Please resolve this conflict, sir. Thousands and thousands have this request, sir.

చ|| తనువున బొడమినతతి నింద్రియములు | పొనిగి యెక్కడికి బోవునయా |
పెనగి తల్లికడ బిడ్డలు భువిలో | యెనగొని యెక్కడి కేగుదురయ్యా ||
ca|| thanavuna bodaminathathi nindriyamulu| ponigi yekkadiki bovunayA||
penagi tallikaDa biDDalu BuvilO | yenagoni yekkaDi kEgudurayyA ||
Word-word:
తనువున thanavuna= on the body; పొడమినpodamina= to arise/generate; తతినిthathini = multitude; ఇంద్రియములుindriyamulu= senses; పొనిగి ponigi= useless/grass; యెక్కడికిekkadiki= where to; బోవునయాbovunayya= (povunu+ayya=go+sir!)
పెనగిpenagi=to be united; తల్లికడthallikada=near mother; బిడ్డలుbiddalu= children; భువిలోbhuvilo= on earth; | యెనగొనిyenagoni= matching/equal; యెక్కడికి yekkadiki= where to? ఏగుదురయ్యా eegudarayya = to resort to, sir ||
Meaning:
On this body, the multitude of senses that are generated like the grass, where will they go?
On this earth, children are to be united with mother. Where will they resort to for that equivalence(love)?
Discussion:
The first conflict that Annamayya present to the Lord is where will the senses that are generated by the body go? This is more a rhetorical question asking why did he create this body with senses. The senses stick to the body like children stick to mother. The children cannot resort to any other equivalence to mother. Similarly, the senses cannot go anywhere but to the body.

చ|| పొడుగుచు మనమున బొడమిన యాసలు | అదన నెక్కడికి నరుగునయా |
వొదుగుచు జలములనుండు మత్స్యములు | పదపడి యేగతి బాసీనయ్యా ||
ca|| poDugucu manamuna boDamina yAsalu | adana nekkaDiki narugunayA |
vodugucu jalamulanuMDu matsyamulu | padapaDi yEgati bAsInayyA ||
Word-Word:
పొడుగుచుpoduguchu= to hatch/brood; మనమునmanavuna= in heart/mind; పొడమినpodamina= to arise; యాసలుyaasalu= wants/wishes; అదనadana= excess; నెక్కడికిekkadiki= where to; అరుగునయాarugunaya=to reduce/scrape down +sir.
వొదుగుచుoduguchu= to shrink/move aside; జలములjalamuna= in water; నుండుundu=stay; మత్స్యములుmatsyamulu= fishes; పదపడిpadapadi=afterwards; యేగతిyegathi=which flow; బాసీనయ్యాbaasinayya=a sort of purse/fishnet
Meaning:
Brooding heart/mind generates excessive wants; where will they reduce?
The meek/suppressed fishes that stay in water, which flow will trap them later?
Discussion:
The next conflict is that of wants and desires. A brooding mind generates excessive wants which cannot be reduced. For this, Annamayya uses the analogy of fish that are meek and weak in water. They are flown by waves into a purse/fishnet. This means that the fish that do not swim by themselves, just flow according to the water current. Similarly, a weak mind generates wants and gets flown by the wants.

చ|| లలి నొకటొకటికి లంకెలు నివే | అలరుచు నేమని యందునయా |
బలు శ్రీవేంకటపతి నాయాత్మను | గలిగితి వెక్కడి కలుషములయ్యా ||
ca|| lali nokaTokaTiki laMkelu nivE | alarucu nEmani yaMdunayA |
balu SrIvEMkaTapati nAyAtmanu | galigiti vekkaDi kaluShamulayyA ||
Word-Word:
లలిlali=gracefully; నొకటొకటికిnokatokatiki (okati+okatiki=one to one) = one to one; లంకెలుlankelu=connection/ties; నివేneeve= you only; | అలరుచుalaruchu= to weave; నేమనిeemani= what to; యందునయాyandunaya= say,sir; |
బలుbalu=Great; శ్రీవేంకటపతిSrivenkatapati= నాయాత్మనుnaa yatmanu= my soul; | గలిగితిgiligithi= to possess; వెక్కడిvekkadi= where from?; కలుషములయ్యా kalushamulayya= these impurities, sir!||
Meaning:
Gracefully, for one to one connections/ties, you only weave. what will I say?
If the great Sri venkata's lord possesses my soul; Where are these impurities from?
Discussion:
Annamayya helplessly says that he doesnot have any say when the Lord, himself, is the one who weaves all the ties/connections beautifully. The last question is more to pin down the Lord to ask why he faces all these impurities even when Sri Venkatesapathi reigns his soul.


References:
[1]Telugu to English dictionary by Paluri Shankarnarayana
[2]Lrics from "http://annamacharya-lyrics.blogspot.com/2007/04/195deva-yi-tagavu-dircavayya.html"

Ekkadi manusha janmam....

Annamayya presents his view on the purpose of human life in this simple, easy to understand keerthana.This is one of those keerthanas, which is more a self-appraisal of life by Annamayya. The desolating tone set in this piece urges one to ponder on the purpose of human life.
It is believed in Hinduism that the soul takes up "Human" life only after serving animal life forms. Animals do not have the discirmination of good/bad/choice etc. They go by instincts, and are only serving to satisfy one of the prominent desires attached to the soul. Human life is intended to work towards salvation/liberation (moksha) and the purposes are given by the four "purusharthas" : dharma-artha-kama-moksha. This keerthana has more dept to it than just the meaning it puts forth and a little complicated for me to explain it here.  In this keerthana, the dejected Annamayya rhetorically asks as to what use is the Human life if one doesnot work towards the path of salvation and still is attached to the worldly illusions.

A heart-touching rendition by Priya sisters can be found here.

ప|| ఎక్కడి మానుష జన్మం బెత్తిన ఫలమే మున్నది |
నిక్కము నిన్నే నమ్మితి నీ చిత్తంబికను ||
 pa|| ekkaDi mAnuSha janmaM bettina PalamE munnadi |
nikkamu ninnE nammiti nI cittaMbikanu ||
Word-word:
ఎక్కడిekkaDi= where from? మానుషmAnuSha= Human's; జన్మంjanmam= life/birth; ఎత్తినettina= to have taken; ఫలము phalamu= fruit/use; ఏమున్నదిemunnadi= what is there?  |
నిక్కముNikkamu= truthfully; నిన్నే ninne= you only; నమ్మితినీnammithini= I trusted;  చిత్తంబికనుchittambikanu (chittamu+ikanu)= mind/heart+hereafter ||
 Meaning:
  Where from is this human's birth? What use is it to have taken it(human's birth).
truthfully I have trusted you (only) all my heart/mind.

చ|| మరవను ఆహారంబును మరవను సంసార సుఖము | మరవను యింద్రియ భోగము మాధవ నీ మాయ ||
మరచెద సుఙ్ణానంబును మరచెద తత్త్వ రహస్యము | మరచెద గురువును దైవము మాధవ నీ మాయ ||
 ca|| maravanu AhAraMbunu maravanu saMsAra suKamu | maravanu yiMdriya BOgamu mAdhava nI mAya |
maraceda su~mNAnaMbunu maraceda tattva rahaSyamu | maraceda guruvunu daivamu mAdhava nI mAya ||
 Word-Word:
మరవనుmaravanu= wont forget; ఆహారంబునుaaharambunu= food; మరవనుmaravanu= won't forget; సంసారsamsara= the family life; సుఖముsukhamu=pleasures |
మరవనుmaravanu= wont forget; యింద్రియindriya= sensory; భోగముbhoogamu= pleasures/luxuries; మాధవmaadhava= Madhava; నీnee= your; మాయmaaya=illusion ||
మరచెదmarecheda= will forget; సుఙ్ణానంబునుsugnanambunu= good knowledge; మరచెదmarecheda= will forget; తత్త్వtatva=the 96 properties of human body(mind, body and soul!); రహస్యముrahasyamu=secret |
మరచెదmarecheda= will forget; గురువునుGuruvunu= teacher; దైవము daivamu= God/diety; మాధవ maadhava= madhava! నీnee= your;  మాయmaaya=illusion ||
Meaning:
 I wont forget food, the pleasures of family life, wont forget the sensory luxuries, Madhava! this is your created illusion..
I will forget the good knowledge I learnt, Will forget the human body secrets; will forget teacher and God. Madhava! this is your created illusion....
 
చ|| విడువను పాపము పుణ్యము విడువను నా దుర్గుణములు | విడువను మిక్కిలి యాసలు విష్ణుడ నీమాయ |
విడిచెద షట్కర్మంబులు విడిచెద వైరాగ్యంబును | విడిచెద నాచారంబును విష్ణుడ నీమాయ ||
 ca|| viDuvanu pApamu puNyamu viDuvanu nA durguNamulu |
viDuvanu mikkili yAsalu viShNuDa nImAya |
viDiceda ShaTkarmaMbulu viDiceda vairAgyaMbunu |
viDiceda nAcAraMbunu viShNuDa nImAya ||
word-Word:
విడువనుvidavanu= wont leave; పాపముpaapamu= sins; పుణ్యముpunyamu=moral or religious merit; విడువనుvidavanu= wont leave; నాnaa= my; దుర్గుణములుdurgunamulu= vices |
విడువనుvidavanu= wont leave; మిక్కిలిmikkili=excessive; యాసలుaasalu= wishes/wants; విష్ణుడ Vishnuda= Vishnu!!నీnee= your ;మాయ maaya=illusion|
విడిచెదvidicheda= will leave; షట్కర్మంబులుshatkarmambulu= the six karmas to clean the body; విడిచెదvidicheda= will leave; వైరాగ్యంబునుvairagyambunu= the detachment |
విడిచెదvidicheda= will leave; ఆ చారంబునుaacharambunu=rituals; విష్ణుడVishnuda= vishnu!! నీnee=your;మాయmaaya=illusion |
 Meaning:
I wont leave my sins and  merits. I wont leave my vices. I wll definitely not leave my excessive wants/desires. Vishnu!! this is all your created illusion.
I will leave the six karmas that clean the body; will leave the detachment, will leave the rituals. Vishnu!!this is all your created illusion.

చ|| తగిలెద బహు లంపటముల తగిలెద బహు బంధముల | తగులను మోక్షపు మార్గము తలపున యెంతైనా |
అగపడి శ్రీ వేంకటేశ్వర అంతర్యామివై | నగి నగి నను నీవేలితి నాకా యీమాయ ||
ca|| tagileda bahu laMpaTamula tagileda bahu baMdhamula |
tagulanu mOkShapu mArgamu talapuna yeMtainA |
agapaDi SrI vEMkaTESvara aMtaryAmivai |
nagi nagi nanu nIvEliti nAkA yImAya ||
Word-Word:
తగిలెదthagileda= will think; బహుbahu= various; లంపటములlampatamulu= troubles/impediments;  తగిలెదthagileda= will think; బహుbahu= various; బంధములbandhamula= relations/attachments |
తగులనుthagulanu= won't think; మోక్షపుmokshapu= of salvation; మార్గముmargamu= path; తలపున thalapuna= in thoughts;యెంతైనా enthaina= how much ever|
అగపడిagapadi=to appear/found; శ్రీ వేంకటేశ్వరSri Venkateshwara; అంతర్యామిantharyami= the omniscient; వైvai= to be; |
నగిnagi= to smile; నగిnagi= to smile; ననుnanu= me; నీవేలితిneevelithi= (neevu+elithi= you+reign)you reign me; నాకాnaaka= to me?; యీee= this;మాయmaaya= illusion ||
Meaning:
I will think of the various troubles; I will think of the various relationships/attachments. But will never think of the salvation path in my thoughts however possible!!
Having appeared as Sri Venkateswara, you are the omniscient one who reigns over me smilingly. Is this illusion to me(also?)
Discussion:
Annamayya says that he will always think of the various troubles he has in life, the various relations/relatives and attachments. but will never think of salvation path which is supposed to be the purpose of human life!
He says that Venkateswara swamy rules him with a smile and puts him in this illusion. He is sort of sarcastic that "You smile and rule me. You seem to be happy to be ruling over me but apparently you are tricking me. Why is this illusion to me???" It's as if he is asking I am your favorite right( becoz you rule me with a smile not a frown!)? Why dont you exempt me from this illusion?



References:
[1]lyrics from "annamayya
[2]http://annamacharya-lyrics.blogspot.com/2007/03/140ekkadi-manusha-janmam.html
[3]http://www.yogamag.net/archives/1991/cmay91/shat.shtml

Sravana Bahulashtami...(2)

A second song on Krishnashtami by Annamayya. Though the gist is the same as in the previous song, it is quite different in words used.
For Priya Sisters rendition of the song click here

shrAvaNa bahulASTami. rAgA: shuddhsArang. Eka tALA.
 P: shrAvaNa bahuLASTami savarE trikADanu shri vibhuDu dayince chelulAlA vinare
శ్రావణ బహుళాష్టమి సవరె త్రికడను శ్రీ  విభుని దయించే చెలులాల వినరే
Word-Word:
శ్రావణSravna= Sravana Month of the lunar/Telugu calendar; బహుళాష్టమిBahulashtami= the eight day of the first ashtami;  సవరెsavare=suitable/good;  త్రికడనుtrikaadanu=at three quarters/directions;   శ్రీSri= Lakshmi; విభునిVibhuni= of the Lord; ఉదయించే udayinche=dawned; చెవు లాలchevulala= with all ears; వినరే  vinare= listen;
Meaning:
On the eight day of the Sravna month at the suitable three-quarters (time? or direction?), Sri's Lord dawned , with all ears listen ( to the lore...)
Discussion:
కడ Kada  has many meanings; quarter, direction, end etc. It is difficult to tell if Annamayya meant three-quarters time or a direction or a place. Any help to understand the meaning would be helpful. In the mean time, I'll be upto my research and update as I learn more.

C1: asurula shikSinca amarula rakSincha vasudha bhAramellA nivArimpanu vasudevunikini dEvaki dEvikini asagrasamagu krSNuDu avatAra mandenu
అసురుల శిక్షించ అమరుల రక్షించ వసుధ భారమెల్ల   నివారింపను వాసుదేవునికిని దేవకినికి అసగ్రసమగు కృష్ణుడు అవతార మందెను
Word-Word:
అసురులasarula= demons; శిక్షించsikshincha= to punish; అమరులamarula= the immortals/; రక్షించ rakshincha=to rescue/protect;వసుధvasudha= earth; భారమెల్లbharamella= weight +all;   నివారింపను nivarimpanu= to avaoid/prevent;వాసుదేవునికినిVasudevunikini= to Vasudeva; దేవకినికిDevakini= to Devaki; అసగ్రసమగుasagrasamagu=that which is not graspable/conceivable/imaginable; కృష్ణుడుKrishnudu=Krishna; అవతారము avatharamu= incarnation; అందెనుmandenu= took;
Meaning:
To punish the demons; to protect the immortals, to reduce the weight on the earth, to Vasudeva and Deviki, the unconceivable, Krishna took incarnation.

 2: gopika rammanincA gollalanellA kAvagA dhApai munula nellA dayasEyanu dIpinca nanduniki dEviyaina yashOdaku Ekuna sutuDai krSNuDu innikA perigenu
 గోపిక  రామ్మనించ గొల్లలనెల్ల కావగా  ధాపై మునుల నెల్ల దయసేయను  దీపించిన  నందునికి దేవియిన యశోదకు ఎకున సుతుడై కృష్ణుడు ఇన్నిఖ పెరిగెను
Word-Word:
 గోపికgopika= of Gopikas, the cow herds-women;  రామ్మనించrammanincha=to please; గొల్లలనెల్లgollalanella= all the cattle; కావ kava= to keep an eye; గాధాపైgadhapai=on the grass; మునులmunula= of sages; నెల్లella= all; దయDaya= mercy;సేయను seyanu=to do; దీపించిన deepinchina= lighted up; నందునికిnandunikini= to nanda; దేవియినDevi aina= who is the wife/lady; యశోదకుyashodakunu= to yahsoda; ఎకునekuna= only; సుతుడైsuthudaina= have become son; కృష్ణుడుKrishnudu= krishna; ఇన్నిఖ innika=thus????(hearsay??); పెరిగెను perigenu=grow.
Meaning:
To please the cow-herds-women, to guard all the cattle on the grass, to be merciful to all the sages, to the enlighted Nanda and the divine lady Yashoda, as the only son, it is heard(?? not sure of the word "innika"), Krishna grew.
Discussion:
The word innika means hear-say but not sure how it fits into this line. I'm lost! Any help would be appreciated :).

3: pAnDavula manupagA padAru vEla penlADaga ninDi shrI venkatTAdripai nilucuNDagA aNDa alamel mangAkuna kaugalincagA danDiyaiyunDa krSNuDu gaganutikEkenu
పాండవుల   మను పగా పదారు వేళ  పెన్లడగ నిండి శ్రీ వేంకటాద్రిపై నిలుచుండగా అండ  అలమేల్మంగాకున  కౌగలించగా దండియైయుండ కృష్ణుడు గగనుతికేకెను
Word-Word:
పాండవులPandavula= of the Pandavas;   మనుపగాmanupaga= to protect ;  పదారుpadaru= sixteen; వేlaVela= thousand; పెన్లడగpendladaga= as he married; నిండిnindi=Abundant ; శ్రీ వేంకటాద్రిపైSri Venkatadripai = on Sri venkata Hill; నిలుచుండగాniluchundaga= as he stood up; అండanda= company;  అలమేల్మంగాAlamelmangaku= to Alamelmanga(Lakshmi);అక్కునAkkuna=bosom/embrace;  కౌగలించగా kowgilinchaga= hugged; దండియైdandiyai= as a valiant man; యుండunda= to be;  కృష్ణుడు Krishnudu= Krishna; గగనుతికేకెనుgaganuthikegenu (Gagana+nuthaki+Egenu)=(Sky+ praised+ rose) rose to sky-high praises.
Meaning:
To protect the Pandavas, and as he married sixteen thousand, As he stood up on the abundant Venta Hill, Alamelmanga(Lakshmi) accompanied him and hugged him at bosom.
As a valiant man, Krishna's praise rose to the sky.

References:
[1] Paluri Shankarnarayana," Telugu to English Dictionary".

Sravana Bahula ashtami

For Krishnashtami, here are two keerthanas about the "Sravan Krishnashtami". Both of them are closer in their gist but slightly different.
This particular keerthana seems have been written/rendered in a temple with either Venkateshwara or Krishna's idol. Hence the last line in each  stanza ends "here, he is the Krishna". In the last stanza, Annamayya reiterates that Krishna is the same one who emerged on the Venkata Hill.

శ్రావణ బహుళాష్టమి జయంతి నేడు
సేవించరో జనులాల శ్రీకృష్ణుడితడు
SrAvaNa bahuLAshTami jayaMti nEDu
sEviMcharO janulAla SrIkRshNuDitaDu
Word-word:
శ్రావణSravana= the month Sravana; బహుళాష్టమిBahula ashtami= జయంతిjayanthi= anniversary; నేడుnedu= today;
సేవించరోsevinchuroo= serve, hey; జనులాలJanulala= all the people; శ్రీకృష్ణుడితడుSrikrishnudithadu= he is Sri Krishna;
Meaning:
Today is the Sravana bahula Ashtami, anniversary
Hey all the people, serve ,Here is Sri Krishna!
Discussion:
The last line is more like a dialogue urging people to serve God. 

 భావింప వసుదేవుని పాలిటభాగ్యదేవత
దేవకిగనినయట్టి దివ్యరత్నము
చేవమీర సురల రక్షించే కల్పతరువు
యీవేళ జన్మించినాడు యిదె కృష్ణుడు
bhAviMpa vasudEvuni pAliTabhAgyadEvata
dEvakiganinayaTTi divyaratnamu
chEvamIra surala rakshiMchE kalpataruvu
yIvELa janmiMchinADu yide kRshNuDu
Word-Word:
భావింపBhavimpa=when thought ;  వసుదేవునిVasudevuni= to Vasudeva (krishna's father;) పాలిట Palita= to his fortune ; భాగ్యBhagya=Lucky/fortune; దేవతdevatha= God;
దేవకిDevaki= Queen Devaki, Krishna's mother;గనిన kanina= to give birth; యట్టి yatti= that;దివ్యDivya= brilliant/luminant; రత్నముratnamu=gemstone/jewel;
చేవమీరChevameera(Cheva+meera)=essence,courage+ exceed/surpass; సురలsurala= to the demigods/gods; రక్షించేrakshinche= one who protects కల్పతరువుKalpataruvu= the wish-fulfilling tree.
యీyee= this;వేళVela=time; జన్మించినాడుjanminchinadu= took birth; యిదెide= this only; కృష్ణుడుKirshnudu= Krishna;
Meaning:
If thought, to Vasudeva (he is) the lucky God; 
He is  the gem/jewel, that Devaki gave birth to;
Having surpassed courage, to Gods, he is the ever-giving tree that protects;
Took birth at this time( Sravana Bahula ashtami), it is this Krishna!
 
హరవిరించాదులకు నాదిమూలకారణము
పరమమునుల తపఃఫలసారము
గరుడోనగేంద్రులకు కలిగిన నిధానము
యిరవుగా నుదయించె నిదె కృష్ణుడు
haraviraMchAdulaku nAdimUlakAraNamu
paramamunula tapa@hphalasAramu
garuDOragEMdrulaku kaligina nidhAnamu
yiravugA nudayiMche nide kRshNuDu
Word-word:
హరHara=Shiva;విరించాదులకుvirinchadulaku=(Virinchi+adulu=Brahma+others) Brahma and others;  నాదిaadi= the primary;మూలmoola= the root;కారణముkaranam= cause;
పరమparama= the first/supreme;మునులmunula= to sages; తపఃtapa:=tapasya/meditation;ఫలphala= fruit;సారముsaramu=gist/essence;
గరుడోGaruda= the vulture/eagle;నాగేంద్రులకుnagendrulaku=(Naga+indra)the Lord of snakes; కలిగినkaligina=have occured; నిధానముnidhanamu=treasure;
యిరవుగాYiravuga=as firm/certain; నుదయించెUdayinche= rising/dawning; నిదెnide= this only; కృష్ణుడుKrishnudu= Krishna.
Meaning:
To Siva, Brahma and others ( he is) the primary root cause;
To the supreme sages,(he is) the gist/essence of the fruits of meditation;
To Garuda and the Snake Lord, (he is) the treasure that occured;
With certainty,it is this Krishna that dawned.
 
బలు యోగీశ్వరుల బ్రహ్మానందము
చెలగు భాగవతుల చింతామణి
అలమేల్మంగకు పతి యట్టె శ్రీవేంకటాద్రి
నిలపై జన్మించినాడు యిదె కృష్ణుడు
balu yOgISwarula brahmAnaMdamu
chelagu bhAgavatula chiMtAmaNi
alamElmaMgaku pati yaTTe SrIvEMkaTAdri
nilapai janmiMchinADu yide kRshNuDu
Word-Word:
బలుBalu= many; యోగీశ్వరులYogishwarula= to yogi Lords; బ్రహ్మానందముbrahma+anandamu= the supreme happiness;
చెలగుChelagu=to shine/splendid; భాగవతులBhagavathula= the followers of Bhagavad gita; చింతామణిChinthamani= the philosopher's stone/the stone that gives whatever desired.
అలమేల్మంగకుAlamelmanga= to Lakshmi/Padmavathi; పతిpathi= Lord; యట్టెYetti= this; శ్రీవేంకటాద్రిSri Venkatadri= the Venkata Hill;
నిలపై Nilapai= on this place; జన్మించినాడుjanminchinadu= took birth; యిదెide= this; కృష్ణుడు Krishnudu= krishna
Meaning:
To the many masters of Yoga, (he is) the supreme happiness;
To the brilliant followers of Bhagavath Gita,( he is) the philosopher's stone;
To Padmavathi/Lakshmi, (he is ) the Lord/master; On Venkata Hill
place,it is this Krishna that took birth.

References:
[1] http://annamacharya-lyrics.blogspot.com/2009/08/635sravana-bahulashtami-jayamti.html
[2]Paluri Shankarnarayana, Telugu to English dictionary.

ksheerabdi kanyakaku...neerajanam

This is the popular mangalam song to Lakshmi/ Alarmela manga. Alarmela manga literally translates to "the mother of the lotus". Mangalam/ neerajanam is an auspicious light (oil/camphor based) to remove any bad omen. Usually, the light is rotated around the face by women singing songs describing the occasion or the person to whose face this is being done! This is one such song describing Lakshmi devi  as Annamayya sees in the idol.There are not many difficult meanings to be understood and so I do not have the usual discussion section for each stanza in this keerthana.
This krithi is purely a description of the sculpture of Lakshmi. If one looks at Lakshmi's idol, the first things that one notices are the face, the bosom, then the hands and legs, then the hips, navel and the sitting posture. It is very easy for people to misunderstand given that  in present times, it is derogatory to describe a women's detailed structure/parts in India. This piece is thus a revelation of the prevalent appreciation of art during Annamyya's times. The art was received as it is and was appreciated as it was/as one sees; no misinterpretation,  no veiling it under the name of culture/whatever (pervertness)! Not sure if most of the renditions of the song delibrately cut down the lines that describe the navel, hips and loin of Lakshmi or just an attempt to minimise the length of the song as is the case in most other songs.

For the full song rendition  by Garimella Balakrishna Prasad please click here.  The songs by MS Subbalakshmi and  Priya sisters miss the two stanzas that I mentioned before.

క్షీరాబ్ధికన్యకకు, శ్రీ మహాలక్ష్మికిని ,నీరజాలయకు నీరాజనం
ksheeraabdhi kanyakaku Sree mahaalakshmikini neerajaalayamunaku neeraajanaM

Word-Word meaning:
క్షీరాబ్ధిksheeraabdhi=milky ocean;  కన్యకకుkanyakaku= daughter, శ్రీ మహాలక్ష్మికినిSree mahaalakshmikini= To SriMahaLakshmi; నీరజాలయకుneerajaalayamunaku (Neeraja+laya+ku)= ( Lotus+residing+to)to the one residing on Lotus;Lakshmi నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the daughter of the Milky Ocean, to Sri MahaLakshmi, one who resides on lotus, let there be auspicious light(to remove bad omen)

జలజాక్షి మోమునకు, జక్కవ కుచంబులకు,నెలకొన్న కప్పురపు నీరాజనం
jalajaakshi mOmunaku jakkava kuchaMbulaku nelakonna kappurapu neeraajanaM
Word-word meaning
జలజాక్షిjalajaakshi(jalaja+akshi)= Lotus eyes; మోమునకుmOmunaku(momu+naku)= faced one+to, జక్కవjakkava=pretty; కుచంబులకుkuchaMbulaku= breasts/bosom, నెలకొన్నnelakonna= full-moon; కప్పురపుkappurapu=of camphor; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the lotus-eyed face, to the pretty bosom, let there be auspicious light from the full-moon-like-camphor.

అలివేణి తురుమునకు, హస్తకమలంబులకు,నిలువుమాణిక్యముల నీరాజనం
alivaeNi turumunaku hastakamalaMbulaku niluvumaaNikyamula neeraajanaM
Word-word meaning
అలివేణిalivaeNi= woman; తురుమునకుturumunaku=hair tied into bun , హస్తhasta= hands; కమలంబులకు kamalaMbulaku= to lotus es,నిలువుniluvu=standing/firm;  మాణిక్యములmaaNikyamula= emeralds; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the woman's hair-bun, to the lotus holding hands, let there be auspicious light of firm emeralds.
Discussion:
Here Annamayya is describing the hair-bun and hands of Lakshmi.

చరణ కిసలయములకు, సకియరంభోరులకు, నిరతమగు ముత్తేల నీరాజనం
charana kisalayamulaku, sakiyaraMbhOrulaku, niratamagu muttaela neeraajanaM
Word-word meaning
చరణcharaNa= feet; కిసలయములకుkisalayamulaku= sprouts(toes); సకియరంభోరులకుsakiyaraM-bhOrulaku ( Sakhiya+rambha+urulu)=(tree+plaintain+ to be fit/excellent) plantain tree like excellence, నిరతమగు nirathamuga=always; ముత్తేల Muttiyaala=pearls;నీరాజనం
Meaning:
To the feet toes/sprouts, to her plantain tree like excellence, let there be auspicious light of ever-lasting pearls.
Discussion:
Any help regarding  finding the contextual meaning of " sakhiyarambhorulaku" would be appreciated. I finally found the right meaning of"sakhiyarambhorulaku". Annamayya uses plant based analogies in this line here, referring to the toes as sprouts or tender leaves and comparing Lakshmi's excellence to plantain tree. Every part ( leaves, flower, fruit )of plantain tree is useful and so referred with reverence.

అరిది జఘనంబునకు, అతివనిజనాభికిని,నిరతి నానావర్ణ నీరాజనం
aridi jaghanaMbunaku ativanijanaabhikini nirati naanaavarNa neeraajanaM
Word-word meaning
అరిదిaridi= wonder; జఘనంబునకుjaghanaMbunaku=hips and loin, అతివనిజ Ativanija=excessive, unlimited; నాభికిని nabhikini= to navel, నిరతిNirathi=excessive devotion;  నానా Nana= many; వర్ణvarna= color/hue; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To the wonderful hips and loin, to the big navel, let there be auspicious light from the many colors of devotion.

పగటు శ్రీవేంకటేశు పట్టపురాణియై, నెగడు సతికళలకును నీరాజనం
pagaTu SreevaeMkaTaeSu paTTapuraaNiyai, negaDu satikaLalakunu neeraajanaM
Word-word meaning
పగటుpagaTu= praise-worthy,  శ్రీవేంకటేశుSreevaeMkaTaeSu= Sri Venkatesa's;  పట్టపురాణియై  paTTapuraaNiyai= the main queen, నెగడుnegaDu= famous,popular; సతి sati= wife; కళలకునుkaLalakunu= to pleasing characters; నీరాజనంneeraajanaM= auspicious light;
Meaning:
As the praise-worthy Venkatesa's head queen, to the popular wifely virtues, let there be auspicious light.

జగతి నలమేల్మంగ, చక్కదనములకెల్ల నిగుడు నిజ శోభనపు నీరాజనం
jagati nalamaelmaMga chakkadanamulakella niguDu nija SObhanapu neeraajanaM
Word-word meaning
జగతి Jagathi= the world's;  నలమేల్మంగAlarmel manga=the lotus mother, Lakshmi; చక్కదనముల chakkadanamula=to the good attributes, కెల్ల Kella= all; నిగుడుnigudu= raising;  నిజ nija= true, real; శోభనపుshobhanapu= auspicious; నీరాజనంneeraajanaM= auspicious light;
Meaning:
To all the good attributes of the World's lotus-mother, let there be a rising true auspicious "light"

References:
[1]http://annamacharya-lyrics.blogspot.com/2006/10/32ksheerabdhi-kanyakaku.html
[2] Paluri Shankarnarayana" Telugu to English dictionary"
[3] http://www.andhrabharati.com/dictionary/

Chaaladaa Hari nama

Annamayya describes the power of Hari's name. He uses different verbs, as usual, to describe the different ways Hari's name can be meditated upon. Chanting, listening, meditating/chanting in mind, possessing, and being conscious of Hari's name is enough to keep away the most dreaded pains at bay:).  The verbs describes in the previous line appear in that order in this keerthana. I am guessing Annamayya must have used these verbs based on their hierarchy in meditation. While chanting and listening are usually considered as lower levels of meditation.  Concentrating in mind, "being"/ possessing  are higher levels, and "consciousness" is the highest level of meditation. This is just an opinion and I could be wrong!  In the final stanza, he describes how blissful it is to be immersed in a Keerthana of the Lord Venkateswara  that just brings out the positivity and thinks it is the best to be at mercy of these poets who write keerthanas.

For Priya sisters' redition of the song click here.

చాలదా హరినామ సౌఖ్యామృతము తమకు చాలదా హితవైన చవులెల్లను నొసగ

chaaladaa harinaama saukhyaamRtamu tamaku chaaladaa hitavaina chavulellanu nosaga ..
Word-Word:
చాలదాChaaladaa= is it not enough? హరినామHari nama=Hari's name; సౌఖ్యామృతము Soukyamruthamu=(SOukya+amruthamu= happiness+elixir) the blissful elixir, తమకుthamaku= to you; చాలదాchaaladaa= is it not enough; హితవైనhithamaina= that which is beneficial/welfare; చవులెల్లనుchevulellanu= to all the ears;ఒసగosaga= to present/bestow;
Meaning:
Is the blissful elixir in Hari's name not enough for you?Is it not enough to be bestowed with the goodness to all the ears?
Discussion:
He says that chanting Hari's name is equivalent to the drinking sweet elixir.  Listening to Hari's name brings bliss to the ears. So he emphasizes on chanting and listening to Hari's name in this stanza.

ఇది యొకటి హరి నామ మింతైన జాలదా చెదరకీ జన్మముల చెరలు విడిపించ
మదినొకటె హరినామ మింతైన జాలదా పదివేల నరక కూపముల వెడలించ

idi yokaTi hari naama miMtaina jaaladaa chedarakee janmamula cheralu viDipiMcha

madinokaTe harinaama miMtaina jaaladaa padivaela naraka koopamula veDaliMcha

Word-word: 
ఇదిIdi= this; యొకటిOkati= one; హరి నామHari Nama= Hari's name; మింతైన inthaina= even this much; జాలదాchaladaa= not enough?; చెదరకీ chedarakee=(chedaraku+ee= to not spoil+ this); జన్మముల janmamula= these lives/rebirths; చెరలుcheralu= imprisonment; విడిపించvidipincha= to release;
మది madi= mind/heart;నొకటె okate  only one; హరినామ Hari nama= Hari's name; మింతైన Inthaina= even this;జాలదా chaaladaa= not enough??;పదివేల padi vela= ten thousand; నరకnaraka= hell; కూపములKoopamulu=pits/holes ; వెడలించvedalinchu= to drive awayfrom;
Meaning:
Just this one "Hari"'s name, is it not even enough to release from the imprisonment of the degrading lives(rebirths)?
To mind, only this one "Hari"'s name , is it not even enough  to drive away from the ten-thousand hells' pitfalls? ..
Discussion:
Hari's name is enough to release from the imprisonment of rebirths. It is believed that a living being takes rebirths based on karma until final salvation is realised. According to Annamayya, Hari's name (chanting in mind) would emancipate one from the pains of rebirths. If only the mind concentrated on Hari's name, it would drive away from the hell's pitfalls. It is believed that the hell has various pitfalls/holes; each supposed to impose a different pain.

కలదొకటి హరినామ కనకాద్రి చాలదా తొలగుమని దారిద్ర్యదోషంబు చెఱచ
తెలివొకటి హరినామదీప మది చాలదా కలుషంపు కఠిన చీకటి పారద్రోల

kaladokaTi harinaama kanakaadri chaaladaa tolagumani daaridryadOshaMbu che~racha

telivokaTi harinaamadeepa madi chaaladaa kalushaMpu kaThina cheekaTi parabola

Word-Word:
కలదొకటిKaladokati= (Kaladu+okati= to have+one) has one; హరినామHarinama= Hari's name; కనకాద్రిkanakadri= (Golden Hill); చాలదా chaalada= not enough?; తొలగుమనిtholagunami= to ask to end; దారిద్ర్యdaaridra= poverty;దోషంబుdooshambu= sin; చెఱచcheracha= to spoil/damage;
తెలివొకటిthelivokati=(thelivi+okati=conscious+one) consciousness of one; హరినామ Harinama= hari's name; దీపdeepa= light; మదిmadi= mind/heart; చాలదాchaalada= not enough??; కలుషంపుkalushambu=of impurity ; కఠినkathina= difficult; చీకటిcheekati= darkness; పారద్రోలpaaradroola= to  make to go away; 
Meaning:
To have just this one "Hari" 's name as the golden hill, is it not enough to end the sins of poverty by ruining (the sins).
To be conscious of just this Hari's name as light, is it not enough to drive away the impurity of difficult/stubborn darkness. ...
Discussion:
Hari's name is equivalent to a treasure of golden hill and if someone possess this treasure,  the sin of poverty can end easily.
The consciousness of Hari's name is the light that can drive away even stubborn darkness.
 
తగువేంకటేశు కీర్తనమొకటి చాలదా జగములో కల్ప భూజంబు వలెనుండ
సొగసి యీవిభుని దాసుల కరుణ చాలదా నగవు జూపులను నున్నతమెపుడు జూప

taguvaeMkaTaeSu keertanamokaTi chaaladaa jagamulO kalpa bhoojaMbu valenuMDa

sogasi yeevibhuni daasula karuNa chaaladaa nagavu joopulanu nunnatamepuDu joopa

Word-Word:

తగు thagu=deserving/worthy; వేంకటేశుvenkateshu=Venkatesha's; కీర్తనKeerthana= a poem in praise;మొకటి okkati= one;చాలదాchaaladaa= not enough??? జగములోjagamulo= in this world; కల్పKalpa= the wish-fulfilling tree; భూజంబుbhujambu= shoulder/arm; వలెనుండvale nunda= like it is;
సొగసిsogasi=beauty; యీee= this; విభునిvibhuni=Lord's/master's; దాసులdaasula= slaves / servants; కరుణkaruna= mercy; చాలదాchaaladaa= not enough; నగవుnagavu= smiling; జూపులనుchoopulanu= looks/sight; నున్నతమెపుడు(Unnathamu+eppudu)= the best/greatest+always; జూపchoopa= to show;
Meaning:
Just one poem in praise of the worthy Venkatesha is it not enough in this world as if a wish-fulfilling tree is in hand;
The mercy of the servants of this beautiful Lord, is this not enough to have smiling looks with the always best (thing) to show?
Discussion:
Annamayya says that just one keerthana(poem in parise) of the Lord is equivalent to having a wish fulfilling tree in hand. He then talks how the poets, the servants of Hari, are usually pleasant (smiling looks) and through their poems show the best( usually in praise of the Hari) to the world. He then says is it not enough to have their (poets) mercy and enjoy the positivity through these poems.

Galinaipoya...

Annamayya presents a poignant keerthana. The depressed and dejected tone set in this keerthana  and also his reference to "kalakalamu" which means forever makes me assume that he must have written this keerthana in his old age. He sounds as if he has lost all hope as his patience/endurance have reached their limit and not favoring him.He ends each stanza with the line " I dont see even a little bit of agreement(chance/favour) for me ...."

Click Here for a beautiful rendition of the song by Priya sisters. The second charanam is missing though in their song.

ప|| గాలినై  పోయ కలకాలము | తాలిమికి కొంతయు పొ త్తులేదు ||
pa|| gAlinai pOya kalakAlamu | tAlimiki koMtayu pottulEdu ||
Word-Word:
గాలిgAli= air/breeze/spirit;ఐపోయaipOya= I have become;  క లకాలము kalakAlamu= all the time;| తాలిమికిtAlimiki= to patience/enduance;  కొంతయుkoMtayu=even little; పొత్తులేదు pottulEdu=(Pottu+ledu=agreement +not there) no agreement/partnership, not favorable; 
Meaning:
I have become weak-spirited for ever. My Patience is not agreeing even a little bit.
Discussion:
In this line, Annamayya doesnot give the reason for his impatience or sorrow. He introduces his state of mind.

చ|| అడుసు చొరనే పట్టె అటునిటు  కాళ్ళు | కడగుకొననే పట్టె కలకాలము |
ఒడలికి జీవుని ఒడయడైనహరి | తడవగా కొంతయు పొ త్తులేదు||
ca|| aDusu coranE paTTe aTuniTu kALLu | kaDugukonanE paTTe kalakAlamu |
oDaliki jIvuni koDayaDainahari | daDavagA koMtayu pottulEdu ||
Word-Word:
అడుసుAdusu= mud/mire;  చొరనేcoranE= the entrance only;  పట్టెpaTTe= to hold; అటునిటు aTuniTu= atu+itu= there and here; కా ళ్ళుKALLu=legs; కడగుkadagu= wash; కొననేkonanE= to start; పట్టెpaTTe=took ;  కలకాలముkalakAlamu= for ever;
ఒడలికిoDaliki=to body; జీవునికిjIvuniki=life;  ఒ డయడైనoDayaDaina= the master he is;హరిhari ; తడవగాdaDavagA= thought;  కొంతయుkoMtayu=even little; పొత్తులేదుpottulEdu(Pottu+ ledu) (great deal +not there)= no agreement/partnership/ not in favor.
Meaning:
I held to the entrance of the mud/mire. As I started to wash my legs here and there(this side and that side), (I realised) it took me forever.
Hari, who is the master of the body and life, Himself has thought (of this for me), I dont see even a little bit of agreement.
Discussion:
He says as if regretting that his first mistake was to choose to enter the mire( of wordliness).To wash the dirt, from the mire,( Desires from the worldliness) off the legs on all sides, it took him forever. Annamayya says that the Lord has this destined for Annamayya and so he does not see even a little chance in his favor. Notice that Annamayya doesnot give away yet what his final goal is. We will have to wait until the last stanza to know what he is seeking and impatient about...
 I enjoy the verb usage of Annamayya, especially, in this stanza he talks of washing ( his feet)  the dirt off and he uses the word "thadavaga" which has two meanings, one is to get wet and the other is thought.

చ|| కలచు  చిందనే పట్టె కడవగ నించగ బట్టె | కలుషదేహపుబాధ కలకాలము |
తలపోసి తనపాలి దైవమైన హరి | తలచగా కొంతయు పొ త్తులేదు |
ca|| kalacu ciMdanE paTTe kaDavaga niMcaga baTTe | kaluShadEhapubAdha kalakAlamu |
talapOsi tanapAli daivamaina hari | dalacagA koMtayu pottulEdu |
Word-word:
కలచు kalacu=the agitation; చిందనేciMdanE=spilled;  పట్టెpaTTe=started; కడవగgaDavaga= as pot; నించగniMcaga=as filled;  బట్టెbaTTe= took | కలుష kaluSha= impured;దేహపు dEhapu =of body; బాధbAdha= pains/sorrows;  కలకాలము kalakAlamu= forever;
తలపోసిtalapOsi= in thought ; తనపాలిtanapAli=to oneself;  దైవమైనdaivamaina= God that he became/is; హరి Hari; దలచగాdalacagA= as think/remembered/intended; కొంతయుkoMtayu =even little; పొత్తులేదుpottulEdu=(Pottu+ledu) (great deal +not there)=no agreement/ partnership, not favorable 
Meaning:
The agitation started to spill. Like the pot the impure body filled  with pain and sorrows, it took me forever. 
 Hari who is the God to oneself if one thinks of HIM, himself has intended (this), there is not even a little bit of agreement.....
Discussion:
He regrets for having wasted his life in filling the body with pain and sorrows which started to spill out. Hari, the God who resides in one's thoughts, Himself has intended this(pain) for him and so he doesnot have even a little bit of chance/ agreement.( for what?? answer lies in last stanza).

చ|| శిరము ముడువబట్టె చిక్కుదియ్యగ బట్టె | గరిమల కపటాల కలకాలము |
తిరువేంకటగిరి దేవుడైనహరి | దరిచేరా కొంతయు పొత్తులేదు ||
ca|| Siramu muDuvabaTTe cikkudiyyaga baTTe | garimala kapaTAla kalakAlamu |
tiruvEMkaTagiri dEvuDainahari | daricErA koMtayu pottuulEdu ||
Word-word
శిరముSiramu=head; ముడువmuDuva= curl/droop;  బట్టెbaTTe= started; చిక్కుదియ్యగ cikkudiyyaga = tangles+open;  బట్టెbaTTe= started | గరిమలgarimala= dignity/ greatness;  కపటాల kapaTAla=crooked/shrewed; కలకాలముkalakAlamu = forever;
తిరువేంకటగిరి tiruvEMkaTagiri=Thiru Venkata Hill's;  దేవుడైనdEvuDaina= who is the God; హరిhari | దరిచేరా daricErA= (dari+chera)shore+ to reach; కొంతయుkoMtayu=even little; పొత్తులేదుpottulEdu=(Pottu+ledu) (great deal +not there)= no agreement/partnership, not in favor.
Meaning:
My head started to droop. As I started to open the tangles of greatness(pride) and cunningness, it took me forever.
To reach ashore ThiruVenkata Hill's Diety, Hari, there is not even a little bit in favor....
Discussion:
 He says, his head started to droop,( may be refering to his old age ???)and also to all the wickedness he  accumulated. And as he started to free his head from the tangles of greatness/pride and crookedness, he realised it took him forever.
He now doesnot see even a little chance to reach ashore to Lord Hari, Thiru Venkata's God.It is in this stanza that he presents what his whole dejection is about. He thinks that he doesnot have a chance now to reach Lord Hari.

References:
[1] Telugu to English dictionary by Paluri Shankarnarayana.
[2] Lyrics from http://annamayya-u.blogspot.com/2009/05/gaaline-poya-gala.html

Bhavayami gopalabalam....

This keerthana is one of Annamayya's sanskrit keerthanas, describing Krishna as the cowherdsman's child. The first stanza urges people to focus/meditate on His word and serve him in heart. The second describes the costume of Krishna, especially the waistband, anklets,etc. This is mostly self-explanatory keerthana with no difficult interpretations.

Here is the link to MS Subbalakshmi's redition of the song.

భావయామి గోపాలబాలం మన సేవితం తత్పదం చింతయేయం సదా

bhāvayāmi gōpālabālaṃ mana- ssēvitaṃ tatpadaṃ cintayēyaṃ sadā

Word-word:

భావయామిbhāvayāmi=let there be thoughts;  గోపాల Gopala= the cow herdsman;బాలంbālaṃ= baby,child; మనసేవితంmana-ssēvitaṃ(Mana:+sevitham)= in heart+serve తత్పదంtatpadaṃ (tat+padam)= that word; చింతయేయంcintayēyaṃ= to think; సదాsadā always

Meaning:

Think of the Cow-herdmen's child (Krishna), serve (HIM) in heart, and think His word always. 

Discussion:

The word "padam" means word while the word "paadam" means foot. Well in almost all the renditions, "padam" is sung and so I am going to take that as reference.  This line is self explanatory.


కటి ఘటిత మేఖలా ఖచిత మణిఘంటికా పటల నినదేన విభ్రాజమానం
కుటిల పద ఘటిత సంకుల శింజీతేనతం చటుల నటనా సముజ్జ్వల విలాసం
kaṭi-ghaṭita-mēkhalā khacita-maṇi-ghaṇṭikā  paṭala-ninadēna vibhrājamānam
kuṭila-pada-ghaṭita saṅkula-śiñjitēnatam  caṭula-naṭanā-samujvala-vilāsam

Word-word:
కటిkaṭi= waist/hip; ఘటితghaṭita= made; మేఖలాmēkhalā=girdle/belt; ఖచితkhacita= studded; మణి-maṇi= gems/precious stones; ఘంటికాghaṇṭikā= small bells; పటలpaṭala=forehead marked with sandal paste; నినదేనninadēna= echoed; విభ్రాజమానం vibhrājamānam= shining/splendid;
కుటిలkuṭila= curved; పాదpada= foot; ఘటితghaṭita= made; సంకులsaṅkula= crowded with; శింజీతేన తంśiñjitēnatam=tinkling sound; చటులcaṭula= sweet,lovable; నటనాnaṭanā= acts/ dance; సముజ్జ్వలsamujvala=radiant; విలాసంvilāsam= amusement/pleasure;
Meaning:
His waist has a girdle/belt studded with gems and small tinkles. His forehead with the sandal paste mark echos the splendor.His curved feet has crowded tinkles. His loveable dance/acts radiate pleasure.

నిరత కర కలిత నవనీతం బ్రహ్మాది సుర నికర భావనా శోభిత పదం
తిరువేంకటాచల స్థితం అనుపమం హరిం పరమపురుషం గోపాలబాలం … భావయామి
niratakara-kalitanavanītaṃ brahmādi- suranikara-bhāvanā-śōbhita-padam
tiruvēṅkaṭācala-sthitamanupamaṃ harim paramapuruṣaṃ gōpālabālam

 Word-word:
నిరతniratha= always; కరkara=hand; కలితkalitha= has; నవనీతంnavaneetham=butter; బ్రహ్మాదిbrahmadi(brahma+adi)= Brahma etc. సుర Sura= Dieties/Gods;నికరnikara= collection;  భావనాBhavana= expression,thoughts/meditation; శోభిత Shobhitha= adorned/embellished ,పదం Padam= word
తిరువేంకటాచల Thiru venkata Chala= Thiru vekata Hill; స్థితంsthitam= present/stays; అనుపమంAnupamam= matchless/unparalleled; హరిం harim=Hari, one who steals away sorrows; పరమ Parama= The supreme; పురుషంpurusham= man ; గోపాలబాలంgōpālabālam=Cow herdsman's child
Meaning: 
(He) always has butter in his hands;His word/feet adornes the thoughts of the Brahma and other Gods collectively. Residing on Thiru Venkata Hill, the gopala bala(cowherdsman's child) is the unparalleled Hari, the Supreme Man.

References:
[1]  Monier Williams & Apte sanskrit dicitonary: 
http://spokensanskrit.de/index.php? script=HK&beginning=0+&tinput=&trans=Translate&direction=AU
[2]Telugu lyrics from http://annamacharya-lyrics.blogspot.com
[3]http://sahityam.net/wiki/Bhavayami_gopalabalam
 

Tolliyunu Marraku

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

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

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

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

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

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

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

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


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

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

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

Pala netrala prabala....

Here is a powerful keerthana, dedicated to NaraSimha swamy, by Annamayya that brings out the roudra rasa or anger essence. This piece is in Sanskrit and full of sobriquets attributed to NaraSimha.
While the Telugu movie on Annamayya has accounted this song to have been written when he(Annamayya) is imprisoned by the King, I am not too sure of it. I'll update as I find out more during my research.


ప|| పాలనేత్రానల ప్రబల విద్యుల్లతా | కేళీ విహార లక్ష్మీనారసింహా ||

PAlanEtrAnala prabala vidyullatA | kELI vihAra lakShmInArasiMhA ||

Word-Word meaning:

ఫాల నేత్రనాల Phalanetranala(Phala+netranala)=(Forehead+eyes+of)of the forehead eye; /పాలనేత్రానల PAlanEtrAnala = milky eyes; ప్రబలprabala= powerful; విద్యుల్లతా vidyullatA (Vidyth+ulata) =lighning creeper/; | కేళీkELI =sport/play;విహారvihAra = to roam; లక్ష్మీనారసింహాlakShmInArasiMhA= Lakshmi's NaraSimha( the man-Lion) ||

Meaning:

Of the forehead eye's powerful lightning creeper, roaming for sport, is Lakshmi NaraSimha!

Discussion:

Phala refers to forehead and in this stanza refers to the third eye on the forehead.
I'm guessing that Annamayya is referring to the third eye, its powerful red vein/arteries that resemble a lightning string.

చ|| ప్రళయమారుత ఘొర భస్త్రీకాపూత్కార | లలిత నిశ్వాసడోలా రచనయా |

కూలశైలకుంభినీ కుముదహిత రవిగగన- | చలన విధినిపుణ నిశ్చల నారసింహా ||
praLayamAruta Gora BastrIkApUtkAra | lalita niSvAsaDOlA racanayA |
kUlaSailakuMBinI kumudahita ravigagana- | calana vidhinipuNa niScala nArasiMhA ||

Word-Word meaning:

ప్రళయమారుతpraLayamAruta (Pralaya+amruthamarutha)= The destructive storm+ nectar wind; ఘొరGora = frightful; భస్త్రీకాBastrIkA= bellows/growls; పూత్కారpUtkAra = a heap or mass;లలిత lalita= lotus; నిశ్వాస niSvAsa =stay; డోలాDOlA=swing; రచనయా racanaya= the composer;

కూకులkUla = class,race; శైలSaila=hill/mountain; కుంభినీkuMBinI=Earth; కుముదkumuda=white water lily/red lotus; హితhita= welfare; రవిగగనravigagana=Sun filled sky; చలనcalana= movement;  విధిvidhi= fate,way; నిపుణnipuNa= talent/skill ; నిశ్చలniScala= steady/motionless;  నారసింహాnArasiMhA

Meaning:
The wind of the storm(destruction), with heaps of frightening bellows, one who stays on/with Lotus/Lakshmi, the composer;
The mountain in his Class, the caretaker of Lakshmi(Sridevi) and Earth(Bhoodevi), moving in the Sun filled sky, the skilled one at fate, is the steady Narasimha.
Discussion:
There are sobriquets that are contrasting in this line. First, let's look at the difficult ones. My apologies for having misread the word "marutha" as "amrutha"initially, a misplacement of letter "a" after and before "m". So He is the wind that carries the storm/tornado and causes destruction. Just an example on how the words can be easily misinterpreted!!!
A note that Lakshmi is also refered to as Lalitha/ Kamala or Lotus. Please refer to Sriman Narayana keerthana for discussion on it. The second challenging adjective is that He is the "composer".  The Lord must have composed many "Leelas" or (episodes) but not sure what Annamayya is referring to here.  KulaSaila means to be a mountain in His class or Kula, the strength of the race/class. The last adjective "Nischala" is the contrasting one. Nishchala means motionless and steady. However, Annamayya has refered to the movement of the Lord especially as Narasimha  a couple of times. Taking cue from the previous adjective of being the one who is "skilled with fate/destiny", the motionlessness that he refers to is that of being indifferent to the ups and downs of fate.

చ|| వివరఘనవదన దుర్విధహసన నిష్ఠ్యూత- | లవదివ్య పరుష లాలాఘటనయా |

వివిధ జంతు వ్రాతభువన మగ్నౌకరణ | నవనవప్రియ గుణార్ణవ నారసింహా ||

vivaraGanavadana durvidhahasana niShThyUta- | lavadivya paruSha lAlAGaTanayA |

vividha jaMtu vrAtaBuvana magnaukaraNa | navanavapriya guNArNava nArasiMhA ||
Word- Word meaning:

వివరvivara=detailed/(Vivarnam=pale); ఘనGhana=splendid,great; వదనvadana=face; దుర్విధdurvidha=  bad ways;  హసన hasana = laugh; నిష్ఠ్యూత niShThyUta( NIshtha+Utha) =devout+ joined/connection;  లవlava=loss,destruction; దివ్యdivya= Divine; పరుషparuSha = harsh and severe in deeds; లాలాlAlA= drool ;ఘటనయా GaTanayA= happening,bringing together |

వివిధvividha=various; జంతుjaMtu=animals; వ్రాతvrAta=assemblage (group); భువనBuvana= the world; మగ్నౌmagnau (m)u=immersed; కరణkaraNa= the cause;  నవనవ nava-nava= to be fresh and blooming;  ప్రియpriya= loving; గుణార్ణవ guNArNava= With new character; nArasiMhA ||

Meaning:

The detailed splendid faced one, that laughs off the bad ways, one who destructs the devout joining/connection, The Divine one who is harsh and severe in deeds, the one who drools, 

The cause for various animals groups to be immersed on this Earth;  the  one blooming with love  is the new characterized NAraSimha.
Discussion:
"Nishytha lava" word-word traslated to one who destructs devout joining. It refers to the devotion to worldly pleasures. "Lala Ghatanaya" is a confusing word to interpret. I assume Annamayya is referring to a characteristic of a Lion or means that the Lord attracts amusement.  I could be wrong and have a wrong spelt words. Any suggestions in this regard are welcome.

చ|| దారుణోజ్జ్వల ధగద్ధగిత దంష్ట్రానల వికార స్ఫులింగ సంగక్రీడయా |

 వైరిదానవ ఘోరవంశ భస్మీకరణ- | కారణ ప్రకట వేంకట నారసింహా ||
dAruNOjjvala dhagaddhagita daMShTrAnala vi- | kAra sPuliMga saMga krIDayA

vairidAnava GOravaMSa BasmIkaraNa| kAraNa prakaTa vEMkaTa nArasiMhA ||

Word- Word meaning 

దారుణోజ్జ్వలdAruNOjjvala (Daruna+Ujjvala)= the frightful bright/light ; ధగద్ధగితdhagaddhagita= Brilliancy,glittering; దంష్ట్రనల daMShTrAnala=a large tooth like. tusk ;వికారvikAra= unpleasant;  స్ఫులింగsPuliMga = a spark of fire ; సంగsaMga=union,association or heap; క్రీడయాkrIDayA= sport/play;  వైరిvairi=enemy; దానవdAnava= demon ; ఘోరవంశGOravaMSa= frightful lineage; భస్మీకరణBasmIkaraNa-=one who reduces to ashes;  కారణkAraNa= a reason; ప్రకటprakaTa = to appear; వేంకటvEMkaTa= one who destructs problems; నారసింహాnArasiMhA ||

Meaning:
With fierce brightness, with shining large unpleasant teeth ; the one who plays with the heaps  spark of fire , 
The killer of enemy and demons, with a frightful lineage, one who reduces to ashes, the one who appeared for a reason, is the Venkata Narasimha.

As always, any suggestions and/or comments to improve the translation and understanding of the keerthana are welcome.

Reference:
[1] Paluri ShankarNarayana, Telugu to English dictionary