E Teeruga Nanu Daya Choochedavo (Ramadasu Keerthana) Lyrics in English |
E teeruga nanu daya coocedavO, ina vaMSOttama raamaa
naa taramaa bhava saagarameedanu, naLina daLEkShaNa raamaa
Sree raghu naMdana seetaa ramaNaa, Sritajana pOShaka raamaa
kaaruNyaalaya bhakta varada ninu, kannadi kaanupu raamaa
kroorakarmamulu nEraka cEsiti, nEramuleMcaku raamaa
daaridryamu parihaaramu sEyavE, daiva SikhaamaNi raamaa
vaasava nuta raamadaasa pOShaka vaMdana mayOdhya raamaa
bhaasura vara sadguNamulu kalgina bhadraadreeSvara raamaa |
itaDE yataDu kAbO lElika baMTunu nairi
mitilEni rAghavuDu mETi hanumaMtuDu
jaladhi baMdhiMchidATe chalapaTTi rAghavuDu
alari vUrakE dATe hanumaMtuDu
alukatO rAvaNuni yadataNache nataDu
talachi mairAvaNuni daMDiMche nitaDu
koMDa vellagiMche tolli gOvardhanuDataDu
koMDatO saMjIvi yette gOri yitaDu
guMDu garache nahalya koraku sItApati
guMDu garagaga pADe kOri yitaDu
aMjanAchalamu mIda nataDu SrIvEMkaTESu
DaMjanI tanayuDAya nanilajuDu
kaMjAptakularAmaghanuDu tAnunu dayA-
puMjamAya maMgAMbudhi hanumaMtu(Du
mitilEni rAghavuDu mETi hanumaMtuDu
jaladhi baMdhiMchidATe chalapaTTi rAghavuDu
alari vUrakE dATe hanumaMtuDu
alukatO rAvaNuni yadataNache nataDu
talachi mairAvaNuni daMDiMche nitaDu
koMDa vellagiMche tolli gOvardhanuDataDu
koMDatO saMjIvi yette gOri yitaDu
guMDu garache nahalya koraku sItApati
guMDu garagaga pADe kOri yitaDu
aMjanAchalamu mIda nataDu SrIvEMkaTESu
DaMjanI tanayuDAya nanilajuDu
kaMjAptakularAmaghanuDu tAnunu dayA-
puMjamAya maMgAMbudhi hanumaMtu(Du
emuko
This is a romantic piece(shrungara rasa) by Annamayya that is an example of his poetic skills in describing the Lady's state of appearance after a copulation encounter with her husband,Lord Venkatapathi.The subtleties in describing the theme and also the format in which he brings it out is commendably noteworthy. An interesting thing is that Annamayya does not mention who the Lady of this song is. As usual, it is in the last stanza we know that the Lord is Thiru Venkata's Lord. So the Lady of this poem could be either of his two wives, Lakshmi/Padmavathi or Bhoodevi.
This song has an interesting format. Each stanza has, first, an observation,secondly, a first premise and then finally, a second premise with contextual explanations.In this song, the point of view is that of the (girl)friends of the Lady and conversation with the other girl friends on the appearance of the Lady, mostly without the Lady hearing this conversation. The friend(Annamayya) notices/observes various things about the Lady and the first premise made, is ended with urging the other girlfriends to think/deduce/imagine the cause of such observation.The second premise he makes is given with greater details and explanation about the situation which the Lady must have gone through. He ends each stanza with "isn't it?", indicating that he is just assuming things (and not sure) and also leaving it open ended for the other friends to give in their thoughts too!
Most renditions of this song seem to not have the third stanza at all. I'm surprised!
ఏముకో చిగురుటధరమున - ఎడనెడ కస్తూ రి నిండెను
భామిని విభునకు రాసిన - పత్రిక కాదు కదా
emuko chiguruTa daramuna -edaneda kasthuri nindenu
bhamini vibhunaku rasina patrika kadu kada
Word-Word:
ఏee= which;ముకోmuko= to exert strain; చిగురుటchiguruta= tender/delicate; అధరమునadharamuna=on the lips - ఎడeda=spot/place;నెడ=that place; కస్తూరిkasthuri=musk, (red color?); నిండెనుnindenu= filled in;
భామినిbhamini= the lady; విభునకుvibhunaku=to the Lord; రాసినrasina= written; పత్రికpatrika=letter; కాదుkadu=not; కదాkada=is it not?
Meaning:
What force!On the tender lips, at places here & there, fragrance is filled!
The lady, to her Lord, must have written a letter, isn't it?
Discussion:
The first stanza has only two lines and an observation and one premise only unlike the next stanzas where two premises are presented.
The first observation is that the tender lips are filled with the Kasthuri(musk), here and there. Kasthuri is musk, a fragrance used in perfumes. Apparently, the first color of the powder is reddish brown that later changes to black. Kasthuri is used with sandalwood and the other smears(thilakam) to give fragrance. I believe that in this line, Annamayya is actually refering to the fragrance that smeared when the Lady wrote a letter to the Lord.
The premise presented is that it must be an direct letter written by the Lady to her Lord.The "isn't it" after the line is the that the poet is making an assumption and wants to verify it. There is a lot that we can read between the lines in this stanza, but Annamayya leaves it to the listener's discretion by his "isn't it?" question.
...
కలికి చకోరాక్షికి కడ - కన్నులు కెంపై తోచెనే
చెలువంబిప్పటిదేమో - చింతింపరే చలులు
నలువున ప్రాణేశ్వరుపై - నాటిన ఆ కొనచూపులు
నిలువుగపెరుకగనంటిన - నెత్తురు కాదుకదా
Kaliki chakorakshiki Kada Kannulu Kempai tochina
Cheluvambippudidemo chintimpare chelulu.
Naluvuna praneshwarupai natina aa kona choopulu
Nilovuna perukaga antina netturu kadukada ll
Word-Word
కలికిkaliki= beautiful; చకోరాక్షికిchakorakshiki(chakora+akshi+ki)=(Bird Chakora+eyed+to)to the ChakoraBird eyed, కడkada=place/vicinity; కన్నులుkannulu= eyes; కెంపైkempai=become red/ruby తోచెనేthochene= has appeared/ seems like
చెలువవంబిప్పటిcheluvamaba+appati= a beautiful woman's+of that time; చింతింపరేchintinpare=try to think; చలులుchelulu= (girl)friends;
నలువునnaluvuna=beautiful; ప్రాణేశ్వరుపైpraneswarunipai=on Lord,(Master of life) ,నాటినnatina=sown, ఆ కొనkona= corner; చూపులుchupulu= sight/looks;
నిలువుగniluvuga=uprightly; పెరుకగperukaga=to pull out from roots, నంటినantina= to stick; - నెత్తురుnetthuru=blood; కాదుకదాKadu kada(kadu+kada)= (not+is it) Is it not?
Meaning:
To the beautiful Chakora-Bird-like-eyed one, in the vicinity of the eyes, have become red; it seems/appears.
Of the beautiful woman's previous arrow/dart(indication), is it? Try to think (girl)friends!
Gracefully, upon the Lord, having sown those corner looks,
Uprightly pulling them from roots, has smeared the blood, is it not?
Discussion:
This stanza is self explanatory. I like the way Annamayya describes the second premise in this stanza that the redness in her eyes is actually blood in her veins when she abruptly uproots her eyes from her Lord. A simile of sowing and uprooting to having set sight and looking away from the Lord is one of the best similes, I have read.
పడతికి చనుగవ మెరుగులు - పైపై పయ్యెద వెలుపల
కడుమించిన విధమేమో - కనుగొనరే చెలులు
ఉడుగని వేడుకతో ప్రియు - డొత్తి న నఖ శశి రేఖలు
వెడలగ వేసవి కాలపు -వెన్నెల కాదు కదా
Padatiki chanugava merugulu pai pai payyeda velupala
Kaduminchina vidha memo kanugonare chelulu
Udugani vedukato priyudottina nakha shashi rekhalu
Vedalaga vesavi kalapu vennela kadu kada ll..
Word-Word
పడతికిpadathiki= to the woman; చెణుకవchanukava= of a tiny particle; మెరుగులుmerugulu= glitter; పైపైpaipai= over the top; పయ్యెదpayyada=the garment over shoulder to cover a women's breast; వెలుపలvelupala= outside;
కడుkadu= great; మించినminchina=over the limit/excess; విధమేమోvidhamemo(Vidhamu+emo)=a way+is it; కనుగొనరేkanugonare=try to find out; చెలులుchelulu= (girl) friends
ఉడుగనిudugani(udugu+kaani)=(cease+not) unceasable; వేడుకతోvedukatho=with grandeur; ప్రియుడొత్తిన priyudotthina(Priyudu+otthina)=Lover+having pressed/scraped; నఖnakha= nails; శశి రేఖలుsashi rekha= moon light-lines(rays)
వెడలగvedalaga= as set forth; వేసవిvesavi=summer; కాలపుkalapu=time;వెన్నెలvennala=moonlight; కాదుkadu= not; కదాkada=is it?
Meaning:
To the lady, glitter of a tiny particle over the top of the garment, on the outside.
Is it a way greatness have exceeded? Try to find out, friends!
With unceasable grandeur, her lover must have scraped, and with nails, those-moonlight like lines(rays)
must have been set forth as the summertime's moonlight. Isn't it?
Discussion:
So the observation is that there is something glittering on the Lady's garment worn over the chest. The very first premise is that it is a way where her breasts must have blossomed. The second premise is that it must be the moon-light like nail marks set forth by her lover's pressing/scraping, that are manifesting out as the summertime's moonlight.
ముద్దియ చెక్కుల కెలకుల - ముత్యపు జల్లుల చేర్పులు
ఒద్దిక లాగు లివేమో - ఊహింపరే చెలులు
గద్దరి తిరువేంకటపతి - కౌగిటి అధరామృతముల
అద్దిన సురతపు చెమటల - అందము కాదుకదా
Muddiya chekkula Kelakula mutyapu jallula cherpula
Voddika lagulivemo voohimpare chelulu
Gaddari Tiruvenkatapathi kamini vadanambujamuna
Addina suratapu chematala andamu kadukada ll
Word-Word
ముద్దియmuddiya=of kisses/lovely; చెక్కులchekkula= of the cheeks; కెలకుల= of the stir/mix/side; ముత్యపుmutyapu=of pearls; జల్లులjallula=drops/showers; చేర్పులు=nearness
ఒద్దికoddika=union; లాగు లివేమో lagulivemo(lagulu+ivi+emo) =pulling/exertions+this+ may be; ఊహింపరేoohimpare= try to imagine; చెలులుchelulu= girl friends
గద్దరిgaddari=of the Kite(Gadda); తిరువేంకటపతిTiru venkatapathi=ThiruVenkata's Lord's; కౌగిటిkaugiti= of embrace; అధరామృతములadharaamruthamula= (Lip+nectar), saliva
అద్దినaddina=having dipped; సురతపుsuratapu=copulation; చెమటలchematala=of sweat; అందముandamu= beauty; కాదుకదా
Meaning:
OF the lovely cheeks side, pearls-shower nearness
the union ,try to imagine, friends,
Of the Kite, Thiru Venkata Lord's, embraced lip nectar
dipped with copulation sweat's beauty, isn't it?
Discussion:
The observation is that the Lady's lovely cheeks seem to have pearl-like drops on the sideand the first premise , that could have been the exertions/pullings during union. The second premise is that the Thiru Venka's Lord, who rides the Kite, must have embraced. During that embrace, when He kissed the Lady,His lipnectar(saliva) dipped in His sweat from copulation on his upper lip must have been on her cheeks. The pearl-like drops must be the sweat's beauty!!
Kaduminchina vidha memo kanugonare chelulu
Udugani vedukato priyudottina nakha shashi rekhalu
Vedalaga vesavi kalapu vennela kadu kada ll..
Word-Word
పడతికిpadathiki= to the woman; చెణుకవchanukava= of a tiny particle; మెరుగులుmerugulu= glitter; పైపైpaipai= over the top; పయ్యెదpayyada=the garment over shoulder to cover a women's breast; వెలుపలvelupala= outside;
కడుkadu= great; మించినminchina=over the limit/excess; విధమేమోvidhamemo(Vidhamu+emo)=a way+is it; కనుగొనరేkanugonare=try to find out; చెలులుchelulu= (girl) friends
ఉడుగనిudugani(udugu+kaani)=(cease+not) unceasable; వేడుకతోvedukatho=with grandeur; ప్రియుడొత్తిన priyudotthina(Priyudu+otthina)=Lover+having pressed/scraped; నఖnakha= nails; శశి రేఖలుsashi rekha= moon light-lines(rays)
వెడలగvedalaga= as set forth; వేసవిvesavi=summer; కాలపుkalapu=time;వెన్నెలvennala=moonlight; కాదుkadu= not; కదాkada=is it?
Meaning:
To the lady, glitter of a tiny particle over the top of the garment, on the outside.
Is it a way greatness have exceeded? Try to find out, friends!
With unceasable grandeur, her lover must have scraped, and with nails, those-moonlight like lines(rays)
must have been set forth as the summertime's moonlight. Isn't it?
Discussion:
So the observation is that there is something glittering on the Lady's garment worn over the chest. The very first premise is that it is a way where her breasts must have blossomed. The second premise is that it must be the moon-light like nail marks set forth by her lover's pressing/scraping, that are manifesting out as the summertime's moonlight.
ముద్దియ చెక్కుల కెలకుల - ముత్యపు జల్లుల చేర్పులు
ఒద్దిక లాగు లివేమో - ఊహింపరే చెలులు
గద్దరి తిరువేంకటపతి - కౌగిటి అధరామృతముల
అద్దిన సురతపు చెమటల - అందము కాదుకదా
Muddiya chekkula Kelakula mutyapu jallula cherpula
Voddika lagulivemo voohimpare chelulu
Gaddari Tiruvenkatapathi kamini vadanambujamuna
Addina suratapu chematala andamu kadukada ll
Word-Word
ముద్దియmuddiya=of kisses/lovely; చెక్కులchekkula= of the cheeks; కెలకుల= of the stir/mix/side; ముత్యపుmutyapu=of pearls; జల్లులjallula=drops/showers; చేర్పులు=nearness
ఒద్దికoddika=union; లాగు లివేమో lagulivemo(lagulu+ivi+emo) =pulling/exertions+this+ may be; ఊహింపరేoohimpare= try to imagine; చెలులుchelulu= girl friends
గద్దరిgaddari=of the Kite(Gadda); తిరువేంకటపతిTiru venkatapathi=ThiruVenkata's Lord's; కౌగిటిkaugiti= of embrace; అధరామృతములadharaamruthamula= (Lip+nectar), saliva
అద్దినaddina=having dipped; సురతపుsuratapu=copulation; చెమటలchematala=of sweat; అందముandamu= beauty; కాదుకదా
Meaning:
OF the lovely cheeks side, pearls-shower nearness
the union ,try to imagine, friends,
Of the Kite, Thiru Venkata Lord's, embraced lip nectar
dipped with copulation sweat's beauty, isn't it?
Discussion:
The observation is that the Lady's lovely cheeks seem to have pearl-like drops on the sideand the first premise , that could have been the exertions/pullings during union. The second premise is that the Thiru Venka's Lord, who rides the Kite, must have embraced. During that embrace, when He kissed the Lady,His lipnectar(saliva) dipped in His sweat from copulation on his upper lip must have been on her cheeks. The pearl-like drops must be the sweat's beauty!!
kolani dopariki gobillo
This song is anther folk song by Annamayya referring to the Sankaranthi festival where gobbemma(cow dung cones) are made and put in front courtyards. This song falls into the category of a nirajanam/mangalam song. Anammayya cleverly describes Krishna's story. Krishna's character attributes, specifically valor, anger, and strength in killing the bad people, are described in each couplet by offering salutations/blessings to that virtue of Krishna.
Gobbillu
Gobbi has a culturally significant relevance to a Telugu festival celebrated during pushya month. Young girls make small conical dumps of cow dung, called gobbemma (Gobi+amma= cowdung+lady/mother) and put them at the center of rangoli in front of the house and dance around it. GObbillu must have derived from gobbi( Gobar in Hindi is cow-dung) and plural form of gobbi as gobbillu.
Culturally, particularly telugu songs sung circling around a sacred thing, be it gobemma or batakamma(flower cone/pyramids), end each line with the sacred thing being circling, with an intent of adressing the song to it(sacred thing) . It is as if song-tales are being told to them (gobemma/batakamma).
Gobillu songs, however fall into the category of "mangalam/ nirajanam" songs with an intent of abeing a "blessing/remove bad omen".
Bala Krishna Prasad's rendition of the song can be found here.
Yadukula swamy ki gobbilo
Word-word:
కొలనిKolani= lake; దోపరికిdopariki=thief; గొబ్బిళ్ళోgobbillo=salutations,respects/ dancing in honor of a God
యదుకులYadukula = the race of yadu; స్వామికిని swamy=lord; ki=to; గొబ్బిళ్ళోgobbilo
Meaning:
to the lake thief, salutations ; Yadu
race's Lord, salutations
Discussion:
Krishna is referred to as the 'Lake Thief', as he used to steal women's clothes at the lake.
కొండ గొడుగుగా గోవుల గాచిన |
కొండొక శిశువునకు గొబ్బిళ్ళో |
దండగంపు దైత్యుల కెల్లను తల |
గుండు గండనికి గొబ్బిళ్ళో ||
Konda godugaa govulu gaachina
Konduka Sisuvuku gobbilo
Dundagampu daityula kellanu tala
Gundu gandaniki gobbillo
Word-Word:
కొండKonda= mountain; గొడుగుగాgodugaa=as umbrella; గోవులgovulu =cows; గాచిన gaachina=reared;
కొండొకKonduka= little; శిశువునకుSisuvuku=boy; గొబ్బిళ్ళోgobbilo
దండగంపుDundagampu=wicked; దైత్యులdaityula=demons; కెల్లనుkellanu=to all; తలtala=head
గుండుGundu=stone/ strong; గండనికిgandaniki=trouble to; గొబ్బిళ్ళో gobbillo
Meaning:
Mountain as umbrella, cows whom protected;
to that little boy blessings
Wicked demons' all heads
stone-like trouble; to him. blessings...
Discussion:
The first two lines refer to Govardhan mountain episode where Krishna lifts a whole mountain to protect the herds and village from a severe thunder storm. He is known to have turned into- a "stone-on-head " , an idiom, trouble for all the wicked demons.
పాప విధుల శిశుపాలుని తిట్టుల |
కోపగానికిని గొబ్బిళ్ళో |
యేపున కంసుని యిడుమల బెట్టిన |
గోప బాలునికి గొబ్బిళ్ళో ||
Papa vidhula sisupaaluni thittula
Kopagaanikini gobbillo
Yepuna Kamsuni yidumala bettina
Gopa baluniki gobbillo
Word-word:
పాపPapa=sinful; విధులvidhula= ways; శిశుపాలునిsisupaaluni = to Sisupala; తిట్టులthittula=abuses;
కోపగానికినిKopagaanikini=to anger; గొబ్బిళ్ళోgobbillo
యేపునYepuna= tormenting; కంసునిKamsuni= of Kamsa; యిడుమలyidumala=trouble; బెట్టినbettina= put;
గోపGopa=cow- herdmen; బాలునికిbaluniki=child; గొబ్బిళ్ళో gobbillo
Meaning:
towards the sinful ways of sisupala's abuses,
to (your) anger Gobillu
tormenting-Kamsa put to trouble,
to the cow-herdsmen child, let there be blessings
Discussion:
Sisupala, Krishna's cousin is granted a boon of forgiving for his first hundred mistakes by Krishna to his paternal aunt, (sisupala's mother). When Sisupala does exceed his 100 abuses/mistake limit, Krishna slays him with his sudarshana chakra.
Kansa, Krishna's maternal uncle, is known for tormenting his subjects. Krishna troubles Kansa with his deeds as a cow-herdsmen. To that cowherds-boy, let there be good blessings.
దండివైరులను తరిమిన దనుజుల |
గుండె దిగులునకు గొబ్బిళ్ళో |
వెండిపైడి యగు వేంకట గిరిపై |
కొండలయ్యకును గొబ్బిళ్ళో ||
Dandivailulanu tharimina dhanujula
Gunde digulunaku gobbillo
Vendi paidi yagu Venkata giripai
Kondalayyakunu gobbillo
Word-Word:
దండిDandi= strong/valiant;వైరులనుvairulanu=enemies; తరిమినtharimina= drive away; దనుజులdhanujula=demon;
గుండెGunde= heart; దిగులునకుdigulunaku=to fear; గొబ్బిళ్ళోgobbillo
వెండిVendi=silver; పైడిpaidi=gold; యగుyagu=who is; Venkataవేంకట గిరిపైgiripai= on the hill
కొండలయ్యకునుKondalayyakunu(kondala+ayya+ku+nu)=(hills+lord+to+also) gobbillo
Meaning:
Valiant enemies who drove away ; who to demon-
hearts is fear - (to him)
Silver, gold which is Venkata, on that Hill
to the mountain-lord, let there be blessings
Discussion:
Strong enemies were driven away by the heart-scare of demons (Krishna). To him blessings.
The venkata hill is similar to gold and silver. He who has become lord of that hill, let there be blessings.
Gobbillu
Gobbi has a culturally significant relevance to a Telugu festival celebrated during pushya month. Young girls make small conical dumps of cow dung, called gobbemma (Gobi+amma= cowdung+lady/mother) and put them at the center of rangoli in front of the house and dance around it. GObbillu must have derived from gobbi( Gobar in Hindi is cow-dung) and plural form of gobbi as gobbillu.
Culturally, particularly telugu songs sung circling around a sacred thing, be it gobemma or batakamma(flower cone/pyramids), end each line with the sacred thing being circling, with an intent of adressing the song to it(sacred thing) . It is as if song-tales are being told to them (gobemma/batakamma).
Gobillu songs, however fall into the category of "mangalam/ nirajanam" songs with an intent of abeing a "blessing/remove bad omen".
Bala Krishna Prasad's rendition of the song can be found here.
కొలని దోపరికి గొబ్బిళ్ళో యదు |
కుల స్వామికిని గొబ్బిళ్ళో ||
Kolani dopariki gobbilloకుల స్వామికిని గొబ్బిళ్ళో ||
Yadukula swamy ki gobbilo
Word-word:
కొలనిKolani= lake; దోపరికిdopariki=thief; గొబ్బిళ్ళోgobbillo=salutations,respects/ dancing in honor of a God
యదుకులYadukula = the race of yadu; స్వామికిని swamy=lord; ki=to; గొబ్బిళ్ళోgobbilo
Meaning:
to the lake thief, salutations ; Yadu
race's Lord, salutations
Discussion:
Krishna is referred to as the 'Lake Thief', as he used to steal women's clothes at the lake.
కొండ గొడుగుగా గోవుల గాచిన |
కొండొక శిశువునకు గొబ్బిళ్ళో |
దండగంపు దైత్యుల కెల్లను తల |
గుండు గండనికి గొబ్బిళ్ళో ||
Konda godugaa govulu gaachina
Konduka Sisuvuku gobbilo
Dundagampu daityula kellanu tala
Gundu gandaniki gobbillo
Word-Word:
కొండKonda= mountain; గొడుగుగాgodugaa=as umbrella; గోవులgovulu =cows; గాచిన gaachina=reared;
కొండొకKonduka= little; శిశువునకుSisuvuku=boy; గొబ్బిళ్ళోgobbilo
దండగంపుDundagampu=wicked; దైత్యులdaityula=demons; కెల్లనుkellanu=to all; తలtala=head
గుండుGundu=stone/ strong; గండనికిgandaniki=trouble to; గొబ్బిళ్ళో gobbillo
Meaning:
Mountain as umbrella, cows whom protected;
to that little boy blessings
Wicked demons' all heads
stone-like trouble; to him. blessings...
Discussion:
The first two lines refer to Govardhan mountain episode where Krishna lifts a whole mountain to protect the herds and village from a severe thunder storm. He is known to have turned into- a "stone-on-head " , an idiom, trouble for all the wicked demons.
పాప విధుల శిశుపాలుని తిట్టుల |
కోపగానికిని గొబ్బిళ్ళో |
యేపున కంసుని యిడుమల బెట్టిన |
గోప బాలునికి గొబ్బిళ్ళో ||
Papa vidhula sisupaaluni thittula
Kopagaanikini gobbillo
Yepuna Kamsuni yidumala bettina
Gopa baluniki gobbillo
Word-word:
పాపPapa=sinful; విధులvidhula= ways; శిశుపాలునిsisupaaluni = to Sisupala; తిట్టులthittula=abuses;
కోపగానికినిKopagaanikini=to anger; గొబ్బిళ్ళోgobbillo
యేపునYepuna= tormenting; కంసునిKamsuni= of Kamsa; యిడుమలyidumala=trouble; బెట్టినbettina= put;
గోపGopa=cow- herdmen; బాలునికిbaluniki=child; గొబ్బిళ్ళో gobbillo
Meaning:
towards the sinful ways of sisupala's abuses,
to (your) anger Gobillu
tormenting-Kamsa put to trouble,
to the cow-herdsmen child, let there be blessings
Discussion:
Sisupala, Krishna's cousin is granted a boon of forgiving for his first hundred mistakes by Krishna to his paternal aunt, (sisupala's mother). When Sisupala does exceed his 100 abuses/mistake limit, Krishna slays him with his sudarshana chakra.
Kansa, Krishna's maternal uncle, is known for tormenting his subjects. Krishna troubles Kansa with his deeds as a cow-herdsmen. To that cowherds-boy, let there be good blessings.
దండివైరులను తరిమిన దనుజుల |
గుండె దిగులునకు గొబ్బిళ్ళో |
వెండిపైడి యగు వేంకట గిరిపై |
కొండలయ్యకును గొబ్బిళ్ళో ||
Dandivailulanu tharimina dhanujula
Gunde digulunaku gobbillo
Vendi paidi yagu Venkata giripai
Kondalayyakunu gobbillo
Word-Word:
దండిDandi= strong/valiant;వైరులనుvairulanu=enemies; తరిమినtharimina= drive away; దనుజులdhanujula=demon;
గుండెGunde= heart; దిగులునకుdigulunaku=to fear; గొబ్బిళ్ళోgobbillo
వెండిVendi=silver; పైడిpaidi=gold; యగుyagu=who is; Venkataవేంకట గిరిపైgiripai= on the hill
కొండలయ్యకునుKondalayyakunu(kondala+ayya+ku+nu)=(hills+lord+to+also) gobbillo
Meaning:
Valiant enemies who drove away ; who to demon-
hearts is fear - (to him)
Silver, gold which is Venkata, on that Hill
to the mountain-lord, let there be blessings
Discussion:
Strong enemies were driven away by the heart-scare of demons (Krishna). To him blessings.
The venkata hill is similar to gold and silver. He who has become lord of that hill, let there be blessings.
antaryami alisithi
This a self-realization song as a dialogue with Antaryami or inner soul. Antaryami is one who resides in inner self (of everybody). Usually the Trinity(Brahma, Vishnu and Mahesha) are referred to as antaryamis. It is unclear if Annamayya is referring to someone(from Trinity) as Antaryami or just his innersoul.
Annamayya puts forth his state adressing it to innersoul, and seeks help. He is of the strong opinion that nothing is under our control. All the things that lead to salvation cannot be obtained/met unless the inner soul wishes those things for a person. As the first line of this poem says, Annamayya is dejected how he has tried and failed and therefore attributes it to be the soul's mercy to bestow him with salvation and in the process describes the ways or various things involved in getting to salvation.
అంతర్యామి అలసితి సొలసితి |
ఇంతట నీ శరణిదె జొచ్చితిని ||
antaryami alasiti solasiti
inthata nee sharanide jochhitini
Word-Word:
అంతర్యామిantaryami(antah+ami)=(inner+dwell) inner dweller, the soul; అలసితిalasithi= tired;సొలసితిsolasithi=fathigued |
ఇంతటinthaTa= by this time; నీnee= your; శరణిదెsaranide(saranu+ide)=(shelter+this) జొచ్చితినిjocchuthini= sought/obtained;
Meaning:
Inner dweller!I'm tired and fatigued,
at this time your shelter (like) this sought
Discussion:
Annamayya says that he is fatigued and tired. Under these circumstances, he has sought the shelter of the inner soul dweller.
కోరిన కోర్కులు కోయని కట్లు |
తీరవు నీవవి తెంచక |
భారపు బగ్గాలు పాప పుణ్యములు |
నేరుపుల బోనీవు నీవు వద్దనక ||
korina korkulu koyani katlu
teeravau neevavi tenchaka
bharapu baggalu paapa punyamulu
nerupula boneevu neevu vaddanaka
Word-Word:
కోరినkOrina= wished; కోర్కులుkOrkalu= wishes/wants; కోయనిkOyani=uncut; కట్లుkatlu=bounds/ties |
తీరవుteeravu= won't fulfil; నీవవిneevavi(neevu+avi)=(you+that/them); తెంచకtemchaka= without breaking; |
భారపుbhaarapu=of weight; బగ్గాలుpaggalu=reins; పాపpaapa=sins;పుణ్యములుpunyamulu=good deeds; |
నేరుపులnerpula= by teaching; బోనీవుponeevu=wont go; నీవుneevu= you; వద్దనకvaddanaka= by saying "no" ||
Meaning:
Wished/wanted wishes, uncut ties
won't fulfill if You don't break them
gravity reins, sins and deeds
by teaching wont go, (unless) You say "no"
Discussion:
Breaking away from wishes/wants and getting away from the cycle of sins and good deeds
జనుల సంగముల జక్క రోగములు | విను విడువవు నీవు విడిపించక |
వినయపు దైన్యము విడువని కర్మము | చనదది నీవిటు శాంతపరచక ||
Word-Word:
జనులjanula= of people; సంగములsangamula= attitude/pride;జక్క రోగములుrOgamulu=diseases |
వినుvinu=hear; విడువవుviDuvavu= wont leave; నీవుneevu= you; విడిపించకvidipinchaka= without breaking lose |
వినయపుvinayapu= of humbleness/modest; దైన్యముdainyamu=humility; విడువని viDuvani= not leaving;కర్మముkarmamu= deeds; |
చనదది=that will come; నీవిటుneevitu= you here; శాంతshanta= peace/tranquil; పరచకparachaka= without doing; ||
Meaning:
Of people's pride, and lots of diseases
heard, wont leave,(unless) You dont break loose
of modest humility and the never-leaving deeds
that will come if here You dont tranquilize them
మదిలో చింతలు మైలలు మణుగులు |
వదలవు నీవవి వద్దనక |
ఎదుటనె శ్రీ వెంకటేశ్వర నీవదె |
అదన గాచితివి అట్టిట్టనక ||
madilo chintalu millu manugulu
vadalavu neevavi vaddanaka
edutane shree venkateswara neevade
adana gachithivi attittanaka
Word-Word:
మదిలోmadilo= in mind/heart; చింతలుchintalu=worries, మైలలుmailalu= dirt; మణుగులుmanugulu=mud; |
వదలవుvadalavu= wont leave; నీవవిneevavi= you those; వద్దనకvaddanaka= wihtout saying "no" |
ఎదుటనెaeduTane= in front; శ్రీ వెంకటేశ్వరSri venkateswara నీవదెneevade= you, that |
అదనadana= excess; గాచితివిgachitivi= seek; అట్టిట్టనక attitanaka (atta+itta+anaka)=(that+this+without saying) a cultural way of saying, without consultation/thinking properly ||
Meaning:
In mind worries, dirt and mud
wont leave if You dont say no
in front Sri Venkateswara, you like that have sought excess without saying this and tha
Discussion:
With Venkateswara right in front, Annamayya thinks that his inner soul is seeking too much, without proper consultation, i.e, if one seeks shelter with Venkateswara, then they dont have to depend on anything for salvation.
జనులjanula= of people; సంగములsangamula= attitude/pride;జక్క రోగములుrOgamulu=diseases |
వినుvinu=hear; విడువవుviDuvavu= wont leave; నీవుneevu= you; విడిపించకvidipinchaka= without breaking lose |
వినయపుvinayapu= of humbleness/modest; దైన్యముdainyamu=humility; విడువని viDuvani= not leaving;కర్మముkarmamu= deeds; |
చనదది=that will come; నీవిటుneevitu= you here; శాంతshanta= peace/tranquil; పరచకparachaka= without doing; ||
Meaning:
Of people's pride, and lots of diseases
heard, wont leave,(unless) You dont break loose
of modest humility and the never-leaving deeds
that will come if here You dont tranquilize them
మదిలో చింతలు మైలలు మణుగులు |
వదలవు నీవవి వద్దనక |
ఎదుటనె శ్రీ వెంకటేశ్వర నీవదె |
అదన గాచితివి అట్టిట్టనక ||
madilo chintalu millu manugulu
vadalavu neevavi vaddanaka
edutane shree venkateswara neevade
adana gachithivi attittanaka
Word-Word:
మదిలోmadilo= in mind/heart; చింతలుchintalu=worries, మైలలుmailalu= dirt; మణుగులుmanugulu=mud; |
వదలవుvadalavu= wont leave; నీవవిneevavi= you those; వద్దనకvaddanaka= wihtout saying "no" |
ఎదుటనెaeduTane= in front; శ్రీ వెంకటేశ్వరSri venkateswara నీవదెneevade= you, that |
అదనadana= excess; గాచితివిgachitivi= seek; అట్టిట్టనక attitanaka (atta+itta+anaka)=(that+this+without saying) a cultural way of saying, without consultation/thinking properly ||
Meaning:
In mind worries, dirt and mud
wont leave if You dont say no
in front Sri Venkateswara, you like that have sought excess without saying this and tha
Discussion:
With Venkateswara right in front, Annamayya thinks that his inner soul is seeking too much, without proper consultation, i.e, if one seeks shelter with Venkateswara, then they dont have to depend on anything for salvation.
This is a beautiful song describing the mischief of Krishna and how the gopikas are frightened by his menace, :). The context of this song is that of a woman suggesting other women on how to pacify the little boy who seems adorable but is difficult to control because of his tantrums and mischief. The tone is set to a complaining tone. The background is set to a child being taken care by other women, while the mother is away.
A gopika who seems to have been given the responsibility to take care of Krishna in his mother's absence is looking for him. She asks others "where is the boy who played cutely?Get hold of him and give him stomach full of milk."
While the first stanza seems to show concern and love for the boy, in later stanza, we will find that it is actually with fear that the Gopika is reacting.
ఇట్టి ముద్దులాడి బాలు డేడవాడు వాని
బట్టి తెచ్చి పొట్టనిండ బాలు వోయరే ||
Pallavi:
Itti mudduladi baaludedavaadu vaani
patti techchi pottaninda paalu boyare
Itti mudduladi baaludedavaadu vaani
patti techchi pottaninda paalu boyare
Word-Word:
ఇట్టిitti= this; ముద్దులాడిmudduladi(muddulu+aadi)=(kisses/love+play); బాలు డేడవాడుbaaluDEDAvaDu(baaludu+eda+vadu)=(boy+where+he) వాని vani= him;
బట్టిbatti=catch; తెచ్చిteCChi=brought; పొట్టpotta= stomach;నిండninDa=full; బాలుpaalu= milk; వోయరేpoyare= pour/give ||
బట్టిbatti=catch; తెచ్చిteCChi=brought; పొట్టpotta= stomach;నిండninDa=full; బాలుpaalu= milk; వోయరేpoyare= pour/give ||
Meaning:
Thus who lovely played, that boy where? Him
catch and bring; stomachfull milk give/pour
Discussion:
The gopika is asking her friend, "where is the boy who played cutely?Get hold of him and give him stomach full of milk".
గామిడై పారితెంచి కాగెడి వెన్నెలలోన
చేమ పూవు కడియాల చేయి పెట్టి |
చీమ గుట్టెనని తన చెక్కిట గన్నీరు జార
వేమరు వాపోయే వాని వెడ్డు వెట్టరే ||
Charanam 1:
Gamidai paaridhenchi kaagedi vennalalona
chema poovu kadiyaala cheyipetti
cheema guttenani thana chekkita kanneeru jaara
vemaru vaapovuvaani veddu vettare ||Itti mudduladi||
చేమ పూవు కడియాల చేయి పెట్టి |
చీమ గుట్టెనని తన చెక్కిట గన్నీరు జార
వేమరు వాపోయే వాని వెడ్డు వెట్టరే ||
Charanam 1:
Gamidai paaridhenchi kaagedi vennalalona
chema poovu kadiyaala cheyipetti
cheema guttenani thana chekkita kanneeru jaara
vemaru vaapovuvaani veddu vettare ||Itti mudduladi||
Word-Word:
గామిడైgaamiDi+ayyi=cruel+became; పారిpaari= pail;తెంచిthenchi= break; కాగెడి kaageDi= boiling; వెన్నెలvennela=moonlight; లోనlona= in;
చేమchaema=a flowering plant; పూవుpoovu= flower; కడియాలkaDIyala=anklet; చేయిcheyyi=hand; పెట్టిpetti=put |
చీమcheema= ant; గుట్టెననిguTTEnani(kuttenu+ani)=(bit+ said); తనtana= his; చెక్కిటchekkiTa=cheek; గన్నీరుkanneru(kanti+neeru)= tears; జారjaara=slipped;
వేమరుvemara(veyyi+maru)=(thousand+times); వాపోయేvaapoye=wailing; వాని vani=him;వెడ్డు veddu= deceipt;వెట్టరేpettare=keep ||
Meaning:
Mischievious became and pail broke and in boiling butter
chrysanthamam flower braceleted hand put
ant bit said, and on cheek tears rolled
thousand times wailing- him, deceipt keep(cajole)
Discussion:
The Gopika continues, "That boy became mischievous and broke a pail and put his hand which was decorated with a bracelet of chrysantamum flowers, into boiling butter. But he cries saying that an ant bit his hand. If his mother or anybody else hears his version, they are going to believe that the gopika was negligent and let an ant bit his hand. Further, nobody is going to ask her about the loss of her pail of butter that this mischieveious kid broke. He is wailing at the top of his voice." The gopika is requesting her friend(s) to tell/show the child something to deceive him to stop wailing.
ముచ్చువలె వచ్చి తన ముంగ మురువుల చేయి
తచ్చెడి పెరుగులోన దగబెట్టి |
నొచ్చెనని చేయిదీసి నోర నెల్ల జొల్లుగార
వొచ్చెలి వాపోవువాని నూరడించరే ||
తచ్చెడి పెరుగులోన దగబెట్టి |
నొచ్చెనని చేయిదీసి నోర నెల్ల జొల్లుగార
వొచ్చెలి వాపోవువాని నూరడించరే ||
Charanam 2:
Muchchu vale vachchi tana mungamuruvula cheyi
tachchedi perugulona tagabetti
nochchenani chaeyideesi noranella jollugaara
vochcheli vaapovuvaani nooradinchare ||Itti mudduladi||
Muchchu vale vachchi tana mungamuruvula cheyi
tachchedi perugulona tagabetti
nochchenani chaeyideesi noranella jollugaara
vochcheli vaapovuvaani nooradinchare ||Itti mudduladi||
Word-Word:
ముచ్చుmucchu= thief;వలెvale=as; వచ్చిvacchi=come; తనthana= his; ముంగ munga=dumb/silent;మురువులmuruvula= of pride; చేయి cheyi= hand;
తచ్చెడిtachedi=; పెరుగుperugu= curd/yogurt;లోనloana=in; దగdaga= thirst;బెట్టి petti|
నొచ్చెననిnochchenani=painful+as said; చేయిcheyyi= hand;దీసిteesi= take out; నోర noora= mouth;నెల్లnella= all; జొల్లుjollu= salaiva/drool;గార kaara= drool down;
వొచ్చెలిvoccheli=alas! వాపోవుvaapoevu=wail;వానిvani=him; నూరడించరే ooraDinchare= console, dear!||
Meaning:
as thief came, his silent proud hand
into churned yogurt
pained said hand took out and mouthfull of drool flowing
Alas! wailing one/him console dear
Description:
"As a thief he came and put his hand into churned yogurt. His hand is sort of stuck in the thick yogurt and he cries that his hand is paining now.He cries so much that his mouth is drooling". The gopika requests her friends to console this wailing child (before his mother comes). Yet again, the gopika is sort of complaining that nobody will know what this child did steathily. All they would hear is the child's complaint that his hand is paining, and guess that the Gopika is responsible for that.
తచ్చెడిtachedi=; పెరుగుperugu= curd/yogurt;లోనloana=in; దగdaga= thirst;బెట్టి petti|
నొచ్చెననిnochchenani=painful+as said; చేయిcheyyi= hand;దీసిteesi= take out; నోర noora= mouth;నెల్లnella= all; జొల్లుjollu= salaiva/drool;గార kaara= drool down;
వొచ్చెలిvoccheli=alas! వాపోవుvaapoevu=wail;వానిvani=him; నూరడించరే ooraDinchare= console, dear!||
Meaning:
as thief came, his silent proud hand
into churned yogurt
pained said hand took out and mouthfull of drool flowing
Alas! wailing one/him console dear
Description:
"As a thief he came and put his hand into churned yogurt. His hand is sort of stuck in the thick yogurt and he cries that his hand is paining now.He cries so much that his mouth is drooling". The gopika requests her friends to console this wailing child (before his mother comes). Yet again, the gopika is sort of complaining that nobody will know what this child did steathily. All they would hear is the child's complaint that his hand is paining, and guess that the Gopika is responsible for that.
ఎప్పుడు వచ్చెనో మా యిల్లు చొచ్చి పెట్టెలోని
చెప్పరాని వుంగరాల చేయి పెట్టి |
అప్పడైన వేంకటాద్రి అసవాలకుడు గాన
తప్పకుండ బెట్టె (బట్టి) వాని తలకెత్తరే ||
చెప్పరాని వుంగరాల చేయి పెట్టి |
అప్పడైన వేంకటాద్రి అసవాలకుడు గాన
తప్పకుండ బెట్టె (బట్టి) వాని తలకెత్తరే ||
Charanam 3:
Eppudu vachcheno maa illu jochchi pettaeloni
chepparaani ungaraala cheyibetti
appadaina venkatadri asabaalakudu gaana
tappakunda bettevaani talaketthare ||Itti mudduladi||
Eppudu vachcheno maa illu jochchi pettaeloni
chepparaani ungaraala cheyibetti
appadaina venkatadri asabaalakudu gaana
tappakunda bettevaani talaketthare ||Itti mudduladi||
Word- Word:
ఎప్పుడుeppuDu= when; వచ్చెనో vachcheno= came, dont know;మాmaa=our; యిల్లుillu= house; చొచ్చిchocci=found his way/enter; పెట్టెpetti= case/box;లోనిlona= inside;
చెప్పరానిchepparani=can't say; వుంగరాలvungaraala=ring; చేయిcheyyi= hand; పెట్టిpeTTi= put;
అప్పడైనappaDaina(appaDU+ayina)=(father/lord+who is) వేంకటాద్రిvenkatadri= venkata hill; అసవాలకుడు asavaalakuDu(Dasa???+vaalakudu)గానkaana=sight/see
తప్పకుండtappakunda= without fail; బెట్టె (బట్టి)bette= who keeps; వానిvaani= him; తలకెత్తరే talakettare(talaku+ettare)=(to head+lift)||
Meaning:
when came, dont know, our house found a way and inside box
can't say ring hand put
Lord who is of Venkatadri, who is the protector of his servants,sees
without fail, keep him on head lift
చెప్పరానిchepparani=can't say; వుంగరాలvungaraala=ring; చేయిcheyyi= hand; పెట్టిpeTTi= put;
అప్పడైనappaDaina(appaDU+ayina)=(father/lord+who is) వేంకటాద్రిvenkatadri= venkata hill; అసవాలకుడు asavaalakuDu(Dasa???+vaalakudu)గానkaana=sight/see
తప్పకుండtappakunda= without fail; బెట్టె (బట్టి)bette= who keeps; వానిvaani= him; తలకెత్తరే talakettare(talaku+ettare)=(to head+lift)||
Meaning:
when came, dont know, our house found a way and inside box
can't say ring hand put
Lord who is of Venkatadri, who is the protector of his servants,sees
without fail, keep him on head lift
Description:
Gopika says that don't know when he came to her house, he put his fingers into all the rings in the box. The Lord of Venkata hill who is the protector of his servants, without fail who keeps in sight/grace.She urges the other gopika to lift him to head!
Gopika says that don't know when he came to her house, he put his fingers into all the rings in the box. The Lord of Venkata hill who is the protector of his servants, without fail who keeps in sight/grace.She urges the other gopika to lift him to head!
siruta navvula vADu Sinneka
This is a folk song by Annamayya describing the Dasavatar (10 incarnations) of Vishnu. The song is a monologue to "sinneka" or little elder sister, as each couplet ends with "sinnekka".
Each stanza ends with "soodave sinnekka" menaing "look sister". Culturally, the tone is common to gossiping/(describing other's activities) where the company is referred to as sister, and to see how things are "soodave sinneka". Annamayya uses that cultural tone to describe or tell the story of dasa-avatara.
For detailed reference to the dasaavatara, please refer to an earlier post "brahma kadigina paadamu"
వెరపెరుగడు సూడవే సిన్నెక్కా
siruta navvula vADu Sinneka veeDu
veraperagaDu sooDave SinnekA ||
Word-Word:
సిరుతsiruta=child-like,young; నవ్వులవాడుnavvulavadu= one with laughter; సిన్నెక్కా sinneka (chinna+akka)=younger+older sister; వీడు veedu= he;
వెరపెరుగడుveraperugadu(verapu+eragadu)=(fear+ignorant) సూడవేsoodave= see, O(for females) సిన్నెక్కాsinnekka=
Meaning:
one with Child-like laughter , little older sister, is he
doesnot know fear, look, dear sister
Discussion:
While it is difficult to say who Annamayya is describing in this stanza, I would contend that he is referring to Venkateswara with child-like laughter and fearless one.
పొలసు మేనివాడు బోరవీపు వాడు
వెరపెరుగడుveraperugadu(verapu+eragadu)=(fear+ignorant) సూడవేsoodave= see, O(for females) సిన్నెక్కాsinnekka=
Meaning:
one with Child-like laughter , little older sister, is he
doesnot know fear, look, dear sister
Discussion:
While it is difficult to say who Annamayya is describing in this stanza, I would contend that he is referring to Venkateswara with child-like laughter and fearless one.
పొలసు మేనివాడు బోరవీపు వాడు
సెలసు మోరవాడు సిన్నెక్కా
కొలుసుల వంకల కోరలతోబూమి
కొలుసుల వంకల కోరలతోబూమి
వెలసినాడు సూడవే సిన్నెక్కా
polasu mEnivADu bOra veepu vADu
selasu mOra vADu Sinneka
golasula vankala kOralatO boomi
velasi nADu sooDave SinnekA ||
Word-Word:
పొలసుpolasu= scale of fish; మేనిmeni= body hue; వాడుvaadu= he; బోరboera=chest, wide; వీపుveepu=back; వాడు
Annamayya starts off with the 10 incarnatons as fish, turtle(rounded back); boar( long elastic face) and then Narsimha or man-lion with sharp teeth
మేటి కురుచవాడు మెడమీది గొడ్డలి
selasu mOra vADu Sinneka
golasula vankala kOralatO boomi
velasi nADu sooDave SinnekA ||
Word-Word:
పొలసుpolasu= scale of fish; మేనిmeni= body hue; వాడుvaadu= he; బోరboera=chest, wide; వీపుveepu=back; వాడు
సెలసుselasu= a tree with high elasticity used in making bows; మోరmora= long face of an animal; వాడు సిన్నెక్కా
కొలుసులkolasu (???)(kola=murdering); వంకలvankalu= curves; కోరలతోkoralu= sharp teeth, భూమిbhumi= earth;
కొలుసులkolasu (???)(kola=murdering); వంకలvankalu= curves; కోరలతోkoralu= sharp teeth, భూమిbhumi= earth;
వెలసినాడుvelasinadu=to be known; సూడవే సిన్నెక్కా
Meaning:
Fish-scale skinned one; rounded back one;
highly eleastic long animal faced one;
With murderous curvy sharp teeth, on earth
became known, look, sister
Discussion:Meaning:
Fish-scale skinned one; rounded back one;
highly eleastic long animal faced one;
With murderous curvy sharp teeth, on earth
became known, look, sister
Annamayya starts off with the 10 incarnatons as fish, turtle(rounded back); boar( long elastic face) and then Narsimha or man-lion with sharp teeth
మేటి కురుచవాడు మెడమీది గొడ్డలి
సీటకాలవాడు సిన్నెక్కా
ఆటదానిబాసి ఆడవిలో రాకాశి
ఆటదానిబాసి ఆడవిలో రాకాశి
వేటలాడీ జూడవే సిన్నెక్కా
mETi kuracha vADu meDa meedi goDDali
seeTakAla vADu SinnakA
ADadAni bAsi aDavilO rAkAsi
vETalADee sOODavE SinnakA ||
Word-Word:
బింకపు మోతల పిల్లగోవి వాడు
mETi kuracha vADu meDa meedi goDDali
seeTakAla vADu SinnakA
ADadAni bAsi aDavilO rAkAsi
vETalADee sOODavE SinnakA ||
Word-Word:
మేటిmeti=step; కురుచkurucha= dwarf;వాడు మెడmeda= neck;మీదిmeedi= on top; గొడ్డలిgoddali= axe
సీటకాలseetakalu( cheetakalu)= leela, sport; వాడు సిన్నెక్కా
ఆటదానిaaTadani= women; బాసిbaasi= (baasaTa=help) ; ఆడవిలోadavilo= in forest; రాకాశి
ఆటదానిaaTadani= women; బాసిbaasi= (baasaTa=help) ; ఆడవిలోadavilo= in forest; రాకాశి
వేటలాడీvetaladu(vetalu+adu)= hunt; జూడవేjoodave= see; సిన్నెక్కా
Meaning:
Step dwarf one; neck-top axe
sportful one, dear sister
for women help, in forest a demoness
he hunt, see dear sister
Discussion:
Vamana, Parushu rama, Rama are described in this stanza. The reference to Rama is interesting as it describes Rama as the one who came to help a woman(Ahilya) and also hunt down the demoness(Tataki).
Meaning:
Step dwarf one; neck-top axe
sportful one, dear sister
for women help, in forest a demoness
he hunt, see dear sister
Discussion:
Vamana, Parushu rama, Rama are described in this stanza. The reference to Rama is interesting as it describes Rama as the one who came to help a woman(Ahilya) and also hunt down the demoness(Tataki).
బింకపు మోతల పిల్లగోవి వాడు
సింక సూపులవాడు సిన్నెక్కా
కొంకక కలికియై కొసరి కూడె నన్ను
కొంకక కలికియై కొసరి కూడె నన్ను
వేంకటేశుడు సూడవే సిన్నెక్కా
binkapu mOtala pillagOvivADu
sinka soopula vADu SinnekA
konkaka kalikiai kosari gooDe nannu
venkaTESuDu sooDavE SinnakA ||
Word-Word:
of Pride burden the fluted one, is he
Deer like gazeful one; dear sister;
with no hesitation(straight) as Kaliki
to the hesitation-filled-me;
Venkatesa, see, dear sister
Discussion:
Krishna and Kalki are described in this stanza. The second line refers to "sinka choopula vadu" which logically should refer to Buddha but meaning/word wise, it is difficult to say.
binkapu mOtala pillagOvivADu
sinka soopula vADu SinnekA
konkaka kalikiai kosari gooDe nannu
venkaTESuDu sooDavE SinnakA ||
Word-Word:
బింకపుbimkapu= proud; మోతలmoetala= of load/burden; పిల్లగోవి pillagovi= flute;వాడు
సింకsinka(jinka???)=deer??? సూపులsoopula= of gaze;వాడు సిన్నెక్కా
కొంకకkonkaka(konka+ka)=(curvy+not)straight; కలికియైkaliki yai= as kaliki(the final incarnation) కొసరిkosari= hesitation; కూడెkoode= with ;నన్ను nannu= to me;
కొంకకkonkaka(konka+ka)=(curvy+not)straight; కలికియైkaliki yai= as kaliki(the final incarnation) కొసరిkosari= hesitation; కూడెkoode= with ;నన్ను nannu= to me;
వేంకటేశుడుvenkatesuDu= Venkatesa; సూడవేsoodave= see; సిన్నెక్కా
Meaning:of Pride burden the fluted one, is he
Deer like gazeful one; dear sister;
with no hesitation(straight) as Kaliki
to the hesitation-filled-me;
Venkatesa, see, dear sister
Discussion:
Krishna and Kalki are described in this stanza. The second line refers to "sinka choopula vadu" which logically should refer to Buddha but meaning/word wise, it is difficult to say.
mariyendhu gathi ledu
This song is explicitly full of annotations and similes.The tone of the song is self realization, dejection and solicitation. Each stanza has two couplets, each describing the current state (self realization) with a dejected tone and ending it with a solution that Sri Venkatesa is the only refuge. A tricky poem and I hope I atleast conveyed the meaning.
మరియెందూ గతిలేదు మనుప నీవే దిక్కు
జరసి లక్ష్మీశ నీ శరణమే దిక్కు
Word-Word:
మరియెందూmRIYENDU(Mari+indu)=(other+this/here) గతిgathi= destiny/alternative;లేదుledu= not there; మనుపmanupa=protection,maintenance; నీవేneeve= you; దిక్కుdikku= direction
సరసిsarasi=lotus; లక్ష్మీశlakshmeesha=(Lakshmi+eesha)=(Lakshmi's Lord; నీnee= your; శరణమేsaraname=shelter/refuge; దిక్కుdikku= direction, alternative
Meaning:
other alternative not there; for protection You are the direction
Lotus Lakshmi's Lord! your refuge is the only direction
Discussion:
Annamayya's dejection and desperation is emphasized by "gathi" and "dikku".
భవసాగరంబులోఁ బడి మునిగిననాకు
తివిరి నీనామమనుతేపయే దిక్కు
చివికి కర్మంబనెడి చిచ్చు చొచ్చిన నాకు
జవళి నాచార్యుకృపాజలధియే దిక్కు
Word-Word:
భవసాగరంబులోఁ=In the wordly ocean; బడిpadi= fell; మునిగినmunigina= immersed/drowned; నాకుnaaku= to me;
తివిరిtiviri=having attempted, నీnee= your; నామమనుnamamunu= to your name;తేపయేtepaye= raft/float only; దిక్కుdikku= direction/alternative;
చివికిchiviki= a branch; కర్మంkarmam=deed; బనెడిanedi= as said; చిచ్చుchicchu= flame; చొచ్చినchocchina= enter, undertake; నాకుnaaku= to me
జవళి నాచార్యుnacharyu(naa+acharya)=(my+teacher) కృపాkrupa= mercy;జలధియేjaladhiye=ocean only; దిక్కుdikku= direction/alternative;
Meaning:
into the worldly ocean having fallen and drowning; to me
having attempted; your name called raft is the only alternative
For branch, deeds called flame having entered, to me
my teacher's mercy like "ocean" is the only alternative
Discussion:
Annamayya uses the popular term "bhava sagar" or "worldly ocean" and describes Venkateswara as the raft that would help him from drowning in this ocean. Similarly, being burned by the flames of "karma" or deeds , teacher's mercy like ocean is the best alternative.
ఘనమోహాపాశముల గాలిఁబొయ్యెడినాకు
కొనల నీపాదచింతకొమ్మయే దిక్కు
కనలి మనసనెడి యాకాసముననున్ననాకు
కనుగొనగ నీదాస్య గరుడడే దిక్కు
Word-Word:
ఘనghana= big; మోహాmoha=infatuation;పాశములpashamulu=ties; గాలిఁgali= wind;బొయ్యెడిpoyyedi= to go;నాకుnaaku= to me;
కొనలkonalu=edges; నీnee= your;పాదpaada=feet;చింతchinta=thought;కొమ్మయేkommaye= branch only; దిక్కుdikku= direction/alternative;
కనలిkanali= anger/burn మనసనెడిmanasu+anedi=perception and cognitive internal organ+so called; యాకాసమునaakasamuna= in the sky;నున్నunna= present;నాకుnaaku= to me;
కనుగొనగkanugonaga= as I found; నీnee= your;దాస్యdasyamu= service/slavery; గరుడడేgarudade(garuda+ade)= eagle+that+only; దిక్కుdikku= direction/alternative;
Meaning:
Big infatuation-ties like wind having gone; to me
as edge your feet-thought called tree-brach only alternative
"anger/burn" so called cognitive-being in the sky present to me,
as I found, your service like eagle is the only direction.
Discussion:
Flown by the wind of "infatuation", thinking about Venkateswara's feet are like the tree branch, the sole alternative to Annamayya. The reference to feet culturally refers to humility and submission.Burning mind is like being in the sky. For such state, Venkateswara's service is like an eagle/vulture that helps in controlling the flight in the sky.
మరిగి సంసారమనెడి మంటికిందటి నాకు
ధరభక్తియను బిలద్వారమె దిక్కు
యిరవైన శ్రీవేంకటేశ యిన్నిటా నాకు -
నరుదైన నీవంతరాత్మవే దిక్కు
Word-Word:
Word-Word:
మరియెందూmRIYENDU(Mari+indu)=(other+this/here) గతిgathi= destiny/alternative;లేదుledu= not there; మనుపmanupa=protection,maintenance; నీవేneeve= you; దిక్కుdikku= direction
సరసిsarasi=lotus; లక్ష్మీశlakshmeesha=(Lakshmi+eesha)=(Lakshmi's Lord; నీnee= your; శరణమేsaraname=shelter/refuge; దిక్కుdikku= direction, alternative
Meaning:
other alternative not there; for protection You are the direction
Lotus Lakshmi's Lord! your refuge is the only direction
Discussion:
Annamayya's dejection and desperation is emphasized by "gathi" and "dikku".
భవసాగరంబులోఁ బడి మునిగిననాకు
తివిరి నీనామమనుతేపయే దిక్కు
చివికి కర్మంబనెడి చిచ్చు చొచ్చిన నాకు
జవళి నాచార్యుకృపాజలధియే దిక్కు
Word-Word:
భవసాగరంబులోఁ=In the wordly ocean; బడిpadi= fell; మునిగినmunigina= immersed/drowned; నాకుnaaku= to me;
తివిరిtiviri=having attempted, నీnee= your; నామమనుnamamunu= to your name;తేపయేtepaye= raft/float only; దిక్కుdikku= direction/alternative;
చివికిchiviki= a branch; కర్మంkarmam=deed; బనెడిanedi= as said; చిచ్చుchicchu= flame; చొచ్చినchocchina= enter, undertake; నాకుnaaku= to me
జవళి నాచార్యుnacharyu(naa+acharya)=(my+teacher) కృపాkrupa= mercy;జలధియేjaladhiye=ocean only; దిక్కుdikku= direction/alternative;
Meaning:
into the worldly ocean having fallen and drowning; to me
having attempted; your name called raft is the only alternative
For branch, deeds called flame having entered, to me
my teacher's mercy like "ocean" is the only alternative
Discussion:
Annamayya uses the popular term "bhava sagar" or "worldly ocean" and describes Venkateswara as the raft that would help him from drowning in this ocean. Similarly, being burned by the flames of "karma" or deeds , teacher's mercy like ocean is the best alternative.
ఘనమోహాపాశముల గాలిఁబొయ్యెడినాకు
కొనల నీపాదచింతకొమ్మయే దిక్కు
కనలి మనసనెడి యాకాసముననున్ననాకు
కనుగొనగ నీదాస్య గరుడడే దిక్కు
Word-Word:
ఘనghana= big; మోహాmoha=infatuation;పాశములpashamulu=ties; గాలిఁgali= wind;బొయ్యెడిpoyyedi= to go;నాకుnaaku= to me;
కొనలkonalu=edges; నీnee= your;పాదpaada=feet;చింతchinta=thought;కొమ్మయేkommaye= branch only; దిక్కుdikku= direction/alternative;
కనలిkanali= anger/burn మనసనెడిmanasu+anedi=perception and cognitive internal organ+so called; యాకాసమునaakasamuna= in the sky;నున్నunna= present;నాకుnaaku= to me;
కనుగొనగkanugonaga= as I found; నీnee= your;దాస్యdasyamu= service/slavery; గరుడడేgarudade(garuda+ade)= eagle+that+only; దిక్కుdikku= direction/alternative;
Meaning:
Big infatuation-ties like wind having gone; to me
as edge your feet-thought called tree-brach only alternative
"anger/burn" so called cognitive-being in the sky present to me,
as I found, your service like eagle is the only direction.
Discussion:
Flown by the wind of "infatuation", thinking about Venkateswara's feet are like the tree branch, the sole alternative to Annamayya. The reference to feet culturally refers to humility and submission.Burning mind is like being in the sky. For such state, Venkateswara's service is like an eagle/vulture that helps in controlling the flight in the sky.
మరిగి సంసారమనెడి మంటికిందటి నాకు
ధరభక్తియను బిలద్వారమె దిక్కు
యిరవైన శ్రీవేంకటేశ యిన్నిటా నాకు -
నరుదైన నీవంతరాత్మవే దిక్కు
Word-Word:
మరిగిmarigi= boiling; సంసారమనెడిsamsaramanedi=worldliness+as called; మంటిmanti= mud; కిందటిkindaTi=under/below; నాకుnaaku= to me;
ధరdhara= earth;భక్తియనుbhakti+anu=devotion+as said; బిలద్వారమెbiladwaramu=a deep hole in the earth; దిక్కుdikku= direction/alternative;
యిరవైనiravaina= firm/established; శ్రీవేంకటేశSri Venkatesa=Sri Venkata's Lord; యిన్నిటాinniTa= in all; నాకుnaaku= to me; -
నరుదైనarudaina(arudu+aina)=(rare+which is) which is rare; నీవంతరాత్మవేneevantaratmave(neevu+ antaratma+ve)=(you+inner soul+as)you as innerdweller/soul; దిక్కుdikku= direction/alternative;
Meaning:
Boiling worldliness so called, being under mire, to me
Earth devotion- like a crater in earth to me,
having established Sri Venkateswara in everything,
rare you as inner soul, the only alternative
Discussion:
Stuck beneath mud -like worldliness, to Annamayya, Earth's worship is like a crater (no-mud) in earththat would help him out of the mire.
Annamayya describes a rather complicated subject in the last line. He says that the problem he has is that he has established Venkateswara in everything (that he sees/knows), but the ultimate goal of having Venkateswara as the inner soul is still missing from his side and Annamayya points that this would be the only alternative to him.
ధరdhara= earth;భక్తియనుbhakti+anu=devotion+as said; బిలద్వారమెbiladwaramu=a deep hole in the earth; దిక్కుdikku= direction/alternative;
యిరవైనiravaina= firm/established; శ్రీవేంకటేశSri Venkatesa=Sri Venkata's Lord; యిన్నిటాinniTa= in all; నాకుnaaku= to me; -
నరుదైనarudaina(arudu+aina)=(rare+which is) which is rare; నీవంతరాత్మవేneevantaratmave(neevu+ antaratma+ve)=(you+inner soul+as)you as innerdweller/soul; దిక్కుdikku= direction/alternative;
Meaning:
Boiling worldliness so called, being under mire, to me
Earth devotion- like a crater in earth to me,
having established Sri Venkateswara in everything,
rare you as inner soul, the only alternative
Discussion:
Stuck beneath mud -like worldliness, to Annamayya, Earth's worship is like a crater (no-mud) in earththat would help him out of the mire.
Annamayya describes a rather complicated subject in the last line. He says that the problem he has is that he has established Venkateswara in everything (that he sees/knows), but the ultimate goal of having Venkateswara as the inner soul is still missing from his side and Annamayya points that this would be the only alternative to him.
pattinadella brahmamu
In this song, Annamayya brings forth his view on the various ideas about supreme truth/Brahmam. The overall tone is slightly critical. This song kind of lets us peek at the concept of brahmam as perceived by Annamayya, which could be dependent/influenced by then prevalent times and ideologies.
In each stanza, he describes what Brahmam is for different people and ends with a higher concept, according to him, of Brahmam with a question that disparages the previous mentioned ideas.
For some reason, I did not find an audio of this song online. I request that if anyone can direct me to the right link, that would be helpful.
ప|| పట్టినదెల్లా బ్రహ్మము | దట్టపుజడునికి దైవంబేలా ||
paTTinadellA brahmamu | daTTapujaDuniki daivaMbElA ||
చ|| ఘనయాచకునకు కనకమే బ్రహ్మము | తనువే బ్రహ్మము తరువలికి |
యెనయు గాముకున కింతులే బ్రహ్మము | తనలోవెలిగేటితత్త్వం బేలా ||
GanaYAcakunaku kanakamE brahmamu | tanuvE brahmamu taruvaliki |
yenayu gAmukuna kiMtulE brahmamu | tanalOveligETitattvaM bElA ||
In each stanza, he describes what Brahmam is for different people and ends with a higher concept, according to him, of Brahmam with a question that disparages the previous mentioned ideas.
For some reason, I did not find an audio of this song online. I request that if anyone can direct me to the right link, that would be helpful.
ప|| పట్టినదెల్లా బ్రహ్మము | దట్టపుజడునికి దైవంబేలా ||
paTTinadellA brahmamu | daTTapujaDuniki daivaMbElA ||
Word-Word:
పట్టినదెల్లాpattinadella(pattinadi+ella)=(held+all) whatever held; బ్రహ్మముbrahmamu= the supreme brahman/truth | దట్టపుdaTTapu=strong,ardent; జడునికిjaDuniki=ignorant/fool; దైవంబేలా daivambela (daivambu+ela)=(God+how) ||
Meaning:
Held whatever is Brahmam; for an ignorant what is God?
Discussion:
For an ignorant man, whatever comes his way is the supreme truth. God does not make any sense to him.
Annamayya indirectly is suggesting that he does not believe in "all is brahmam" and rather believes the path to Brahmam through GOD.
Meaning:
Held whatever is Brahmam; for an ignorant what is God?
Discussion:
For an ignorant man, whatever comes his way is the supreme truth. God does not make any sense to him.
Annamayya indirectly is suggesting that he does not believe in "all is brahmam" and rather believes the path to Brahmam through GOD.
చ|| ఘనయాచకునకు కనకమే బ్రహ్మము | తనువే బ్రహ్మము తరువలికి |
యెనయు గాముకున కింతులే బ్రహ్మము | తనలోవెలిగేటితత్త్వం బేలా ||
GanaYAcakunaku kanakamE brahmamu | tanuvE brahmamu taruvaliki |
yenayu gAmukuna kiMtulE brahmamu | tanalOveligETitattvaM bElA ||
Word-Word:
ఘనghana= big/strong; యాచకునకుyachakunaku= to a seeker/mendicant; కనకమేkanakame= gold only; బ్రహ్మముbrahmamu=the supreme truth; | తనువేtanuve= body only; బ్రహ్మముbrahmamu= తరువలికిtaruvaliki=one who persistantly asks for money/payment |
యెనయుenayu= one associated with; గాముకునkaamukuna=lustful person; కింతులే kimtulu= women; బ్రహ్మము | తనలోtanalo= within oneself; వెలిగేటిveligeti= burning/kindling; తత్త్వం బేలా tatvambela (tatvambu+ ela)=truth/axiom+what? ||
Meaning:
For a strong mendicant, gold is Brahmam; Body is Brahmam for one who asks money for everything persistantly
For Associated lustful man, women are the brahmam;with-in-oneself-glowing truth, what(use)?
Discussion:
In this stanza, Annamayya trivializes the concept of Brahmam being the forbidden material pursuits- gold, the human body, women(lust), by comparing it to the concept of Brahmam glowing within oneself.
చ|| ఆకటివానికి నన్నమే బ్రహ్మము | లోకమే బ్రహ్మము లోలునికి |
కైకొని కర్మికి కాలమే బ్రహ్మము | శ్రీకాంతునిపై జింతది యేలా ||
AkaTivAniki nannamE brahmamu | lOkamE brahmamu lOluniki |
kaikoni karmiki kAlamE brahmamu | SrIkAMtunipai jiMtadi yElA ||
Word-Word:
ఆకటివానికిaakativaniki=hungry man; నన్నమేanname= food/rice; బ్రహ్మము | లోకమేlokame= world only, బ్రహ్మముBrahmamu= the supreme knowledge; లోలునికిloluniki= one who is enamored |
కైకొనిkaikonu= to receive/take by hand; కర్మికిkarmiki= one who does karma; కాలమేkaalame= time only; బ్రహ్మము | శ్రీకాంతునిపైsrkanthuni pai= on Srikanth; జింతదిchinthadi(chinta+adi)=(thought/reflection+that); యేలాyela= how? ||
Meaning:
For a hungry man food is brahmam; World is supreme for worldly man
for hand-work-men, time is supreme; On Sri's husband thought what(use?)?
Discussion:
In this stanza, Annamayya refers to more common material pursuits( Food, world/society, time).It is in this stanza that he specifically refers to the higher concept of Bramam from thinking about Srikantha(husband of Sri/Lakshmi).
చ|| భువి సంసారికి పుత్రులె బ్రహ్మము | నవ మిందరి కిది నడచేది |
యివలను శ్రీవేంకటేశుదాసులకు | భవ మతనికృపే బ్రహ్మము ||
Buvi saMsAriki putrule brahmamu | nava miMdari kidi naDacEdi |
yivalanu SrIvEMkaTESudAsulaku | Bava matanikRupE brahmamu ||
యెనయుenayu= one associated with; గాముకునkaamukuna=lustful person; కింతులే kimtulu= women; బ్రహ్మము | తనలోtanalo= within oneself; వెలిగేటిveligeti= burning/kindling; తత్త్వం బేలా tatvambela (tatvambu+ ela)=truth/axiom+what? ||
Meaning:
For a strong mendicant, gold is Brahmam; Body is Brahmam for one who asks money for everything persistantly
For Associated lustful man, women are the brahmam;with-in-oneself-glowing truth, what(use)?
Discussion:
In this stanza, Annamayya trivializes the concept of Brahmam being the forbidden material pursuits- gold, the human body, women(lust), by comparing it to the concept of Brahmam glowing within oneself.
చ|| ఆకటివానికి నన్నమే బ్రహ్మము | లోకమే బ్రహ్మము లోలునికి |
కైకొని కర్మికి కాలమే బ్రహ్మము | శ్రీకాంతునిపై జింతది యేలా ||
AkaTivAniki nannamE brahmamu | lOkamE brahmamu lOluniki |
kaikoni karmiki kAlamE brahmamu | SrIkAMtunipai jiMtadi yElA ||
Word-Word:
ఆకటివానికిaakativaniki=hungry man; నన్నమేanname= food/rice; బ్రహ్మము | లోకమేlokame= world only, బ్రహ్మముBrahmamu= the supreme knowledge; లోలునికిloluniki= one who is enamored |
కైకొనిkaikonu= to receive/take by hand; కర్మికిkarmiki= one who does karma; కాలమేkaalame= time only; బ్రహ్మము | శ్రీకాంతునిపైsrkanthuni pai= on Srikanth; జింతదిchinthadi(chinta+adi)=(thought/reflection+that); యేలాyela= how? ||
Meaning:
For a hungry man food is brahmam; World is supreme for worldly man
for hand-work-men, time is supreme; On Sri's husband thought what(use?)?
Discussion:
In this stanza, Annamayya refers to more common material pursuits( Food, world/society, time).It is in this stanza that he specifically refers to the higher concept of Bramam from thinking about Srikantha(husband of Sri/Lakshmi).
చ|| భువి సంసారికి పుత్రులె బ్రహ్మము | నవ మిందరి కిది నడచేది |
యివలను శ్రీవేంకటేశుదాసులకు | భవ మతనికృపే బ్రహ్మము ||
Buvi saMsAriki putrule brahmamu | nava miMdari kidi naDacEdi |
yivalanu SrIvEMkaTESudAsulaku | Bava matanikRupE brahmamu ||
Word-Word:
భువిbhuvi=earthly/worldly; సంసారికి samsariki= mundane state;పుత్రులెputrule= sons only; బ్రహ్మముbrahmamu | నవ navi=మిందరిindariki= to many; కిదిidi= this; నడచేదిnadachedi= moving; |
యివలనుivalanu= this side; శ్రీవేంకటేశుSri venkatesa=దాసులకుdaasulaku= servants/ people serving; | భవ మతని bhavamatani(bhavamu+atani)=existence+his;కృపేkrupae= mercy only; బ్రహ్మము ||
Meaning:
For wordly mundane man, sons are supreme truth; to many others, it(supreme truth) is moving
on the other side, for Sri Venkatesa servants, existence of his mercy is the supreme truth
Discussion:
In this last stanza, Annamayya concludes by stating that Venkatesa's existence and mercy is Brahmam to Sri Venkatesa's servants.
యివలనుivalanu= this side; శ్రీవేంకటేశుSri venkatesa=దాసులకుdaasulaku= servants/ people serving; | భవ మతని bhavamatani(bhavamu+atani)=existence+his;కృపేkrupae= mercy only; బ్రహ్మము ||
Meaning:
For wordly mundane man, sons are supreme truth; to many others, it(supreme truth) is moving
on the other side, for Sri Venkatesa servants, existence of his mercy is the supreme truth
Discussion:
In this last stanza, Annamayya concludes by stating that Venkatesa's existence and mercy is Brahmam to Sri Venkatesa's servants.
rama dasaratha rama
రామ దశరథరామ నిజ సత్య-
కామ నమో నమో కాకుత్థ్సరామ ||
rAma daSaratharAma nija satya-
kAma namO namO kAkutthsarAma ||
Word-Word:
రామRama= Rama; దశరథDasaratha= King Dasaratha;రామRama= నిజnija=true; సత్యsatya= truth;-
కామKama=staff/stick/pole; నమో నమోnamonamo= greetings/namaste కాకుత్థ్సkakuthsa= descendent of the solar race;రామ ||
Meaning:
Rama! Dasaratha's Rama! Truth
staff(holder)! Salutations, salutations, Descendent of solar race Rama!
Discussion:
Rama s representative of the "truth" and hence called the "truth staff".
కరుణానిధి రామ కౌసల్యానందన రామ
పరమ పురుష సీతాపతిరామ
శరధి బంధన రామ సవన రక్షక రామ
గురుతర రవివంశ కోదండ రామ ||
karuNAnidhi rAma kausalyAnaMdana rAma
parama purusha sItApatirAma
Saradhi baMdhana rAma savana rakshaka rAma
gurutara ravivaMSa kOdaMDa rAma ||
kAma namO namO kAkutthsarAma ||
Word-Word:
రామRama= Rama; దశరథDasaratha= King Dasaratha;రామRama= నిజnija=true; సత్యsatya= truth;-
కామKama=staff/stick/pole; నమో నమోnamonamo= greetings/namaste కాకుత్థ్సkakuthsa= descendent of the solar race;రామ ||
Meaning:
Rama! Dasaratha's Rama! Truth
staff(holder)! Salutations, salutations, Descendent of solar race Rama!
Discussion:
Rama s representative of the "truth" and hence called the "truth staff".
కరుణానిధి రామ కౌసల్యానందన రామ
పరమ పురుష సీతాపతిరామ
శరధి బంధన రామ సవన రక్షక రామ
గురుతర రవివంశ కోదండ రామ ||
karuNAnidhi rAma kausalyAnaMdana rAma
parama purusha sItApatirAma
Saradhi baMdhana rAma savana rakshaka rAma
gurutara ravivaMSa kOdaMDa rAma ||
WOrd-Word:
కరుణానిధిkarunanidhi(Karuna+nidhi)=(mercy+treasure) treasure of mercy; రామ కౌసల్యాkousalya= Kousalya; నందనnandana= son/child; రామ
పరమparama= supreme; పురుషpurusha= man; సీతాSitha= Sitha;పతిpathi= husband; రామ
శరధిsaradhi=ocean; బంధనbandhana= tied; రామ సవనsavana=imbecile/weak; రక్షకrakshaka=protector; రామ
గురుతరgurutara=Great; రవిravi= sun; వంశvamSa= race; కోదండkodanDa= the bow called Kodanda; రామ ||
Meaning:
The treasure of mercy, Kausalya's child- Rama,
the supreme man, Sitha's Lord/husband - Rama,
the ocean-controller, weak protector- rama,
the great Sun race's Kodanda Rama
Discussion:
Rama is called the "ocean controller" as he managed building the bridge across the ocean to Lanka.
దనుజహరణ రామ దశరథసుత రామ
వినుతామర స్తోత్ర విజయరామ
మనుజావతారా రామ మహనీయ గుణరామ
అనిలజప్రియ రామ అయోధ్యరామ ||
danujaharaNa rAma daSarathasuta rAma
vinutAmara stOtra vijayarAma
manujAvatArA rAma mahanIya guNarAma
anilajapriya rAma ayOdhyarAma ||
word-Word:
దనుజdanuja= Demon/Asura; హరణharaNa=defeat; రామ దశరథdasaratha= Dasratha; సుతsutha=son; రామ
వినుతామరvinuthaamara(vinutha+amara)=(praise+eternal); స్తోత్ర stotra= praise in verse; విజయvijaya=win;రామ
మనుజావతారాmanujaavatara(manuja+avatara)=man-incarnation, రామ మహనీయmahaneeya= great గుణguna= characteristic; రామ
అనిలజanilaja= son of anila, Hanuman; ప్రియpriya= dear; రామ అయోధ్యరామ ||
కరుణానిధిkarunanidhi(Karuna+nidhi)=(mercy+treasure) treasure of mercy; రామ కౌసల్యాkousalya= Kousalya; నందనnandana= son/child; రామ
పరమparama= supreme; పురుషpurusha= man; సీతాSitha= Sitha;పతిpathi= husband; రామ
శరధిsaradhi=ocean; బంధనbandhana= tied; రామ సవనsavana=imbecile/weak; రక్షకrakshaka=protector; రామ
గురుతరgurutara=Great; రవిravi= sun; వంశvamSa= race; కోదండkodanDa= the bow called Kodanda; రామ ||
Meaning:
The treasure of mercy, Kausalya's child- Rama,
the supreme man, Sitha's Lord/husband - Rama,
the ocean-controller, weak protector- rama,
the great Sun race's Kodanda Rama
Discussion:
Rama is called the "ocean controller" as he managed building the bridge across the ocean to Lanka.
దనుజహరణ రామ దశరథసుత రామ
వినుతామర స్తోత్ర విజయరామ
మనుజావతారా రామ మహనీయ గుణరామ
అనిలజప్రియ రామ అయోధ్యరామ ||
danujaharaNa rAma daSarathasuta rAma
vinutAmara stOtra vijayarAma
manujAvatArA rAma mahanIya guNarAma
anilajapriya rAma ayOdhyarAma ||
word-Word:
దనుజdanuja= Demon/Asura; హరణharaNa=defeat; రామ దశరథdasaratha= Dasratha; సుతsutha=son; రామ
వినుతామరvinuthaamara(vinutha+amara)=(praise+eternal); స్తోత్ర stotra= praise in verse; విజయvijaya=win;రామ
మనుజావతారాmanujaavatara(manuja+avatara)=man-incarnation, రామ మహనీయmahaneeya= great గుణguna= characteristic; రామ
అనిలజanilaja= son of anila, Hanuman; ప్రియpriya= dear; రామ అయోధ్యరామ ||
Meaning:
Demon defeater Rama, Dasaratha's son Rama,
eternal praiseworthy, praise-in-verse winner Rama
man incarnation(of God) with magnificient characteristic Rama
Anila's son's-dear Rama, Ayodhya's Rama
Discussion:
Anila's son is Hanuman, as Hanuman is supposed to be son of the wind.
సులలితయశ రామ సుగ్రీవ వరద రామ
కలుష రావణ భయంకర రామ
విలసిత రఘురామ వేదగోచర రామ
కలిత ప్రతాప శ్రీవేంకటగిరి రామ ||
sulalitayaSa rAma sugrIva varada rAma
kalusha rAvaNa bhayaMkara rAma
vilasita raghurAma vEdagOcara rAma
kalita pratApa SrIvEMkaTagiri rAma ||
Word-Word:
సులలితsulalitha= good+lotus; యశyasha=fame; రామ సుగ్రీవsugriva= king of the monkeys/varanas; వరదvarada= giver of boons; రామ
కలుషkalusha= polluted;రావణravana= భయంకరbhayankara= fear రామ
విలసితvilasitha=pleasant; రఘుraghu= the clan of raghu/sun;రామ వేదveda= Vedas; గోచరgochara =perceptible; రామ
కలితkalitha=possessed; ప్రతాపpratapa=valor; శ్రీవేంకటగిరి రామ ||
Meaning:
Good-lotus famed Rama, Sugriva's giver of boons Rama,
polluted Ravana's fear Rama
Pleasant Raghu's Rama, Vedas perceptible Rama
Possesed valor Sri Venkata hill's Rama
Demon defeater Rama, Dasaratha's son Rama,
eternal praiseworthy, praise-in-verse winner Rama
man incarnation(of God) with magnificient characteristic Rama
Anila's son's-dear Rama, Ayodhya's Rama
Discussion:
Anila's son is Hanuman, as Hanuman is supposed to be son of the wind.
సులలితయశ రామ సుగ్రీవ వరద రామ
కలుష రావణ భయంకర రామ
విలసిత రఘురామ వేదగోచర రామ
కలిత ప్రతాప శ్రీవేంకటగిరి రామ ||
sulalitayaSa rAma sugrIva varada rAma
kalusha rAvaNa bhayaMkara rAma
vilasita raghurAma vEdagOcara rAma
kalita pratApa SrIvEMkaTagiri rAma ||
Word-Word:
సులలితsulalitha= good+lotus; యశyasha=fame; రామ సుగ్రీవsugriva= king of the monkeys/varanas; వరదvarada= giver of boons; రామ
కలుషkalusha= polluted;రావణravana= భయంకరbhayankara= fear రామ
విలసితvilasitha=pleasant; రఘుraghu= the clan of raghu/sun;రామ వేదveda= Vedas; గోచరgochara =perceptible; రామ
కలితkalitha=possessed; ప్రతాపpratapa=valor; శ్రీవేంకటగిరి రామ ||
Meaning:
Good-lotus famed Rama, Sugriva's giver of boons Rama,
polluted Ravana's fear Rama
Pleasant Raghu's Rama, Vedas perceptible Rama
Possesed valor Sri Venkata hill's Rama
avadharu raghupati
This keerthana describes a scene of service to Rama according to Annamayya. Hence in the first stanza, Annamayya requests Rama to pay attention to those who are in his service. In later stanzas, Annamayya goes on to describe how each person related to Rama is serving him. Narada serves by singing, and Rambha and others by dancing; Sages by coming to bless, Lakshmana standing behind by fanning, Bharata, standing in front; the monkeys by offering obeisance; luv kusha reading.
అవధారు రఘుపతి అందరిని చిత్తగించు
యివలనిండే కొలువిదెనదె సముఖాన
avadhAru raGupati aNdari ni citta giNcu
ivala nuNDE koluvidenade samuKAna
Word-word:
అవధారుavadharu= listen; రఘుపతిraghupathi=Raghu clan's Lord; అందరిని andarini=to all; చిత్తగించుchittaginchu= consider/pay attention;
యివలనిందే ivala+inde=(this side+here); కొలువిదెనదె(koluvidenade(koluvu+ide+ade) =service+this and that; సముఖానsamukhana= face-to-face
Meaning:
Listen Raghu Clan's Lord, to all(people/devotees) pay attention
here present for service here and that only; face to face
Discussion:
Annamayya is requesting Rama to listen and pay heed to those who have come in person (face-face) to his service.There is a curiosity as to whom Annamayya is referring to which leads us to the next stanzas.
రామరాఘవరామ రామచంద్రప్రభో
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమనారదుడు పాడిపెక్కురంభాదులాడేరు
మోమెత్తి కవులెల్ల మ్రొక్కేరదివో
rAma rAGava rAma rAma caNdra praBO
SrI mad ayOdhyA pati sItA pati
prEma nAraduDu pADi pekku raMBAdulA DEru
mO metti kavu lella mrok kEr adivO
Word-word:
అవధారు రఘుపతి అందరిని చిత్తగించు
యివలనిండే కొలువిదెనదె సముఖాన
avadhAru raGupati aNdari ni citta giNcu
ivala nuNDE koluvidenade samuKAna
Word-word:
అవధారుavadharu= listen; రఘుపతిraghupathi=Raghu clan's Lord; అందరిని andarini=to all; చిత్తగించుchittaginchu= consider/pay attention;
యివలనిందే ivala+inde=(this side+here); కొలువిదెనదె(koluvidenade(koluvu+ide+ade) =service+this and that; సముఖానsamukhana= face-to-face
Meaning:
Listen Raghu Clan's Lord, to all(people/devotees) pay attention
here present for service here and that only; face to face
Discussion:
Annamayya is requesting Rama to listen and pay heed to those who have come in person (face-face) to his service.There is a curiosity as to whom Annamayya is referring to which leads us to the next stanzas.
రామరాఘవరామ రామచంద్రప్రభో
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమనారదుడు పాడిపెక్కురంభాదులాడేరు
మోమెత్తి కవులెల్ల మ్రొక్కేరదివో
rAma rAGava rAma rAma caNdra praBO
SrI mad ayOdhyA pati sItA pati
prEma nAraduDu pADi pekku raMBAdulA DEru
mO metti kavu lella mrok kEr adivO
Word-word:
రామRama; రాఘవరామRaghava's rama రామచంద్రప్రభోramachandra= the pleasant moon; prabhoprabho= lord
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమprema= love;నారదుడుnaraduDu= Narada; పాడిpaaDi= sing;పెక్కుpekku= many; రంభాదులాడేరుrambhaduladeru(rambha+aadulu+aaderu)=Rambha+etc.+danced
మోమెత్తిmometti(momu+etti)=(face+lift); కపులెల్లkapulella(kavulu+ella)=monkeys+all; మ్రొక్కేరదివోmrokkeridivo(mrokkeru+idivo)=obeisance+(look)here
Meaning:
Rama, Raghava Rama! RamaChandra Lord!
Sri Ayodhya's Lord and Sita's husband;
With love Narada as he sings many rambha and others dance;
lifting their faces, the monkeys offer obeisance, look
Discussion:
There is an ambiguity in lyrics if the fourth line is referring "kavulella" or "kapuluella". I feel "kapulu" makes more sense since the "kapulu" or monkeys/vanaras are directly related, while "kavulu or poets are a distant reference.
యినవంశకుల జాత ఇక్ష్వాకుకులతిలక
ఘనదశరథసుత కౌశికప్రియ
మునులు దీవించేరు ముందట భరతుడదె
వెనక లక్ష్మణుడు సేవించీ వింజామర
inavaMSa kula jAta ikShvAku kula tilaka
Ganada Saratha suta kauSika priya
munulu dIviN cEru muNdaTa Bara tuDade
venaka lakShma NuDu sEviNce viNjA mara
Word-Word:
యినina= Sun;వంశvamsa= dynasty;కులkula= race; జాతjaatha=group/by birth; ఇక్ష్వాకుIkshvaKu=One of the Kings of Sun dynasty;కులkula= race;తిలకtilaka= excellent one;
ఘనghana= the great;దశరథdasaratha సుతsuta= son; కౌశికkaushika=Vishwamitra; ప్రియpriya= dear;
మునులుmunulu= sages; దీవించేరుdeevincheru=are blessing ముందటmundaTa=in front; భరతుడదెBharatuDade= Bharata+there;
వెనకvenaka=behind; లక్ష్మణుడుlaksmanuDu= lakshmana; సేవించీsevinchi= by serving; వింజామరvimjamara= a white whisk/fan;
Meaning
Sun's dynasty's by birth,Iksvaku's race's excellent one;
The great Dasaratha's son; Vishwamitra's dear one;
sages are blessing; in front is Bharata there
behind Lakshmana serving you with a white fan
కందువకౌసల్యాగర్భ రత్నాకర
చెందిన శ్రీవేంకటాద్రి శ్రీనివాస
సందడి కుశలవులు చదివేరు వొకవంక
చెంది నీరాజసము చెప్పరాదు రామ
kaNduva kausalyA garBa ratnA kara
ceNdina SrIvENkaTAdri SrIni vAsa
saNdaDi kuSalavulu cadi vEru voka vaNka
ceNdi nI rAja samu ceppa rAdu rAma
Word-word:
కందువkanduva=finesse; కౌసల్యాkousalya; గర్భgarbha= womb; రత్నాకరratnakara=jewel heap;
చెందినchendina=belonging; శ్రీవేంకటాద్రిvenkatadri= venkata Hill; శ్రీనివాసSrinivasa
సందడిsandaDi=chaos; కుశలవులుkusalavulu=Lava and Kusa/twin Sons of Rama and Sita; చదివేరు chadiveru= read(???);వొకవంకokavanka= one side
చెందిchendi=belonging; నీnee=your; రాజసముneerajanamu= kingly pride; చెప్పరాదుcheppadaru= cannot say/describe; రామrama= Rama
Meaning:
Finesse kausalya's womb's jewel
belonging to the Venkata hill, Srinivasa
tumulous Lava and Kusa read(???) on one side
belonging your kingly pride/majesty cannot say, Rama!
Discussion:
I'm not quite sure if Annamayya is actually referring to Lava and Kusa to be reading. "Chadumu" means fight/quarrel, while "chaduvu" means learn/read. Lava and Kusa fought with Rama without knowing their relationship. Annmayya could be referring to that but fighting is not a service. So I doubt since it doesnot fit the theme of the poem. I might be missing something here. Any help in this regard is appreciated.
Finally Annamayya retorically says that Rama's Majesty cannot be described/told.
శ్రీమదయోధ్యాధిపతి సీతాపతి
ప్రేమprema= love;నారదుడుnaraduDu= Narada; పాడిpaaDi= sing;పెక్కుpekku= many; రంభాదులాడేరుrambhaduladeru(rambha+aadulu+aaderu)=Rambha+etc.+danced
మోమెత్తిmometti(momu+etti)=(face+lift); కపులెల్లkapulella(kavulu+ella)=monkeys+all; మ్రొక్కేరదివోmrokkeridivo(mrokkeru+idivo)=obeisance+(look)here
Meaning:
Rama, Raghava Rama! RamaChandra Lord!
Sri Ayodhya's Lord and Sita's husband;
With love Narada as he sings many rambha and others dance;
lifting their faces, the monkeys offer obeisance, look
Discussion:
There is an ambiguity in lyrics if the fourth line is referring "kavulella" or "kapuluella". I feel "kapulu" makes more sense since the "kapulu" or monkeys/vanaras are directly related, while "kavulu or poets are a distant reference.
యినవంశకుల జాత ఇక్ష్వాకుకులతిలక
ఘనదశరథసుత కౌశికప్రియ
మునులు దీవించేరు ముందట భరతుడదె
వెనక లక్ష్మణుడు సేవించీ వింజామర
inavaMSa kula jAta ikShvAku kula tilaka
Ganada Saratha suta kauSika priya
munulu dIviN cEru muNdaTa Bara tuDade
venaka lakShma NuDu sEviNce viNjA mara
Word-Word:
యినina= Sun;వంశvamsa= dynasty;కులkula= race; జాతjaatha=group/by birth; ఇక్ష్వాకుIkshvaKu=One of the Kings of Sun dynasty;కులkula= race;తిలకtilaka= excellent one;
ఘనghana= the great;దశరథdasaratha సుతsuta= son; కౌశికkaushika=Vishwamitra; ప్రియpriya= dear;
మునులుmunulu= sages; దీవించేరుdeevincheru=are blessing ముందటmundaTa=in front; భరతుడదెBharatuDade= Bharata+there;
వెనకvenaka=behind; లక్ష్మణుడుlaksmanuDu= lakshmana; సేవించీsevinchi= by serving; వింజామరvimjamara= a white whisk/fan;
Meaning
Sun's dynasty's by birth,Iksvaku's race's excellent one;
The great Dasaratha's son; Vishwamitra's dear one;
sages are blessing; in front is Bharata there
behind Lakshmana serving you with a white fan
కందువకౌసల్యాగర్భ రత్నాకర
చెందిన శ్రీవేంకటాద్రి శ్రీనివాస
సందడి కుశలవులు చదివేరు వొకవంక
చెంది నీరాజసము చెప్పరాదు రామ
kaNduva kausalyA garBa ratnA kara
ceNdina SrIvENkaTAdri SrIni vAsa
saNdaDi kuSalavulu cadi vEru voka vaNka
ceNdi nI rAja samu ceppa rAdu rAma
Word-word:
కందువkanduva=finesse; కౌసల్యాkousalya; గర్భgarbha= womb; రత్నాకరratnakara=jewel heap;
చెందినchendina=belonging; శ్రీవేంకటాద్రిvenkatadri= venkata Hill; శ్రీనివాసSrinivasa
సందడిsandaDi=chaos; కుశలవులుkusalavulu=Lava and Kusa/twin Sons of Rama and Sita; చదివేరు chadiveru= read(???);వొకవంకokavanka= one side
చెందిchendi=belonging; నీnee=your; రాజసముneerajanamu= kingly pride; చెప్పరాదుcheppadaru= cannot say/describe; రామrama= Rama
Meaning:
Finesse kausalya's womb's jewel
belonging to the Venkata hill, Srinivasa
tumulous Lava and Kusa read(???) on one side
belonging your kingly pride/majesty cannot say, Rama!
Discussion:
I'm not quite sure if Annamayya is actually referring to Lava and Kusa to be reading. "Chadumu" means fight/quarrel, while "chaduvu" means learn/read. Lava and Kusa fought with Rama without knowing their relationship. Annmayya could be referring to that but fighting is not a service. So I doubt since it doesnot fit the theme of the poem. I might be missing something here. Any help in this regard is appreciated.
Finally Annamayya retorically says that Rama's Majesty cannot be described/told.
suvvi suvvi suvvani
This is an out and out janapada/ folk song dedicated to women who mass-pound characterized by the "olala" and "suvvi". Women pounding has a cultural significance. Women from a village gather at a place(usually who have some occassion wedding,etc. to be celebrated at their house) with huge/big mortar and pestels and sing songs and grind grains/spices etc.
This song by Annamayya is in third person with Annamayya describing the women pounding. As always Annamayya refers to Venkateswara but as "Konetappa", meaning (Koneti+appa) Koneti's Lord. Koneti is a small pond built near the temple. There is a refernce and detailed description to "koneti rayadu" in another post of Annamayya's popular song "Kondalalo nelakonna...."
Rendition of this song from "Annamayya Janapadalu" audio can be found by clicking here
ప|| సువ్వి సువ్వి సువ్వి సువ్వని | సుదతులు దంచెద రోలాల ||
Suvvi suvvi suvvi suvvani | sudatulu damceda rolala
Word-Word:
చ|| బంగరు చెరుగుల పట్టు పుట్టములు | కొంగులు దూలగ నోలాల |
అంగనలందరు నతివేడుకతో | సంగడి దంచెద రోలాల ||
Bangaru cerugula pattu puttamulu | komgulu dulaga nolala |
amganalamdaru nativedukato | samgadi damceda rolala ||
Word-Word:
బంగరుbangaru= gold/sweet; చెరుగులcherugula= in winnowing; పట్టుpattu= silk; పుట్టములుputtamulu= clothes; | కొంగులుkongulu= the final edge of a sari that goes over the shoulder and accessible to use; దూలగthulaga= to waver; నోలాల |
అంగనలందరుanganalandaru(anganalu+andaru)=women+all; నతివేడుకతో ativEadukato (ati+ vAeDukato) =(great+festive/grandeur)| సంగడిsangaDi=in group; దంచెద రోలాల ||
Meaning:
amongst gold-like winnowing, silk clothes and the sari-edge hung Olala
all women with great grandeur in group pound Olala!
Discussion:
Here Annamayya describes the attire of the women pounding. Amongst the winnowing of grains,and the silk clothes, the one end of the saree that hangs over the shoulder waver. Winnowing can be done while sitting down. However, Annamayya's reference to the fluttering saree edges indicates that in this particular scene, the women are winnowing while standing.
All the women pound the grains with grandeur in a mass-pound gathering.
చ|| కురులు దూలగ మంచి గుబ్బచనులపై | సరులు దూలాడగ నోలాల |
అరవిరి బాగుల నతివలు ముద్దులు | గురియుచు దంచెద రోలాల ||
Kurulu dulaga mamci gubbacanulapai | sarulu duladaga nolala
araviri bagula nativalu muddulu | guriyucu damceda rolala
Word-Word:
కురులుkurulu= hair locks; దూలగtoolaga= as dangled; మంచిmanchi=good; గుబ్బచనులపైgubbachanulapai(gubba+chanula+pai)=(rounded+of the breasts+over) over the rounded breasts; సరులుsarulu=necklaces; దూలాడగtolaDaga(thooli+aaDaga)=(hung+dangling) నోలాల |
అరవిరిaraviri= half blossomed; బాగులనbaagulana= gestures; అతివలుativalu= women; ముద్దులుmuddulu=love/kisses | గురియుచుkuriyuchu=with showering; దంచెద రోలాల ||
Meaning:
hair-locks as dangled, good rounded breasts- over, as necklaces hung and dangled Olala!
half-blossomed gestured women love showering-with, pound Olala
Discussion:
While in the previous stanza Annamayya mentions the overall attire in the sense of clothes, in this stanza, he describes more specific attributes of the women.
The long hair of the women dangled around, and on the bosom dangled the necklaces. The young women, referred as half-blossomed, with their gestures showered love as they pounded.
చ|| ఘల్లు ఘల్లుమను కంకణరవముల | పల్లవపాణుల నోలాల |
అల్లన నడుములు అసియాడుచు సతు | లొల్లనె దంచెద రోలాల ||
Gallu Gallumanu kamkanaravamula | pallavapanula nolala
allana nadumulu asiyaducu satu | lollane damceda rolala
Word-Word:
ఘల్లుGhallu= the sound representative of trinkets; ఘల్లుమను కంకణkankaNa=bracelets; రవములravamula= sounds; | పల్లవpallava=a new leaf; పాణులpaNula= handed ones నోలాల |
అల్లనallana=gently; నడుములుnaDumulu= waists; అసియాడుచుasiaaDuchu= dance like a pendulum rythm; సతులొల్లనెsathulollane(sathulu+ollane)=(women+gently/softly) దంచెద రోలాల ||
Meaning:
Ghallu ghallu from bracelet sounds of the new-leaf-like handed ones Olala
gently waists with dancing like pendulum; the women gently pound Olala
Discussion:
Looks like Annamayya is going in a certain order in describing the women. In the previous stanza he started with describing the hair and then the necklaces, he proceeds to describe the hands and waists in this stanza.
The trinkling sound of the bracelets on the hands, and the waists dancing like pendulum in rhythm during pounding are examples of Annamayya's astute descriptions. Annamayya uses the analogy of "new leaf" for describing the delicate hands.
While pounding, the usual procedure followed is that the women hit the pound with one hand and then pick it with another and hit it again. This process itself is in a rhythm and the hit and pick with another hand actually causes the body, waist in particular to move in a rhythm. Annamayya is referring to this rhythm in this stanza.
చ|| కప్పురగంధులు కమ్మనిపువ్వుల | చప్పరములలో నోలాల |
తెప్పలుగా రతి దేలుచు గోనే- | టప్పని బాడెద రోలాల ||
Kappuragamdhulu kammanipuvvula | capparamulalo nolala
teppaluga rati delucu gone| Tappani badeda rolala
Word-Word:
కప్పురkappura= camphor; గంధులుgandhulu=odored women; కమ్మనిkammani= pleasant; పువ్వుల puvvula= of flowers; చప్పరములలో= under the hood/roof నోలాల |
తెప్పలుగాteppaluga= in heaps; రతిrati= love; దేలుచుteluchu= to show; గోనేటప్పనిKonetappani(koneti+appa)= to the Lord of Koneti బాడెద రోలాల ||
Meaning:
Camphor-odored women , under pleasant flower roofs, Olala
in heaps love/amorous showing to the Lord of Koneti/Venkteswara will sing olala
Discussion:
Under the flowering trees, the women were pounding. hence Annamayya calls the women to be camphor scented. In groups these women sang songs that depicted love towards the Lord of Koneti(Venkateswara).
This song by Annamayya is in third person with Annamayya describing the women pounding. As always Annamayya refers to Venkateswara but as "Konetappa", meaning (Koneti+appa) Koneti's Lord. Koneti is a small pond built near the temple. There is a refernce and detailed description to "koneti rayadu" in another post of Annamayya's popular song "Kondalalo nelakonna...."
Rendition of this song from "Annamayya Janapadalu" audio can be found by clicking here
ప|| సువ్వి సువ్వి సువ్వి సువ్వని | సుదతులు దంచెద రోలాల ||
Suvvi suvvi suvvi suvvani | sudatulu damceda rolala
Word-Word:
సువ్విSuvvi= a chorus sound made during pounding grain; సువ్వి సువ్వి సువ్వనిsuvvani(suvvi+ani)=saying "suvvi" | సుదతులుsudatulu= women; దంచెద రోలాల(danchedaru+olala)= (they pound+a chorus) ||
Meaning:
Suvvi suvvi suvvi! saying suvvi, the women pound O laa laa!
చ|| వనితలు మనసులు కుందెన చేసిటు | వలపులు తగనించోలాల |
కనుచూపు లనెడు రోకండ్లను | కన్నెలు దంచెద రోలాల ||
Vanitalu manasulu kumdena cesitu | valapulu taganimcolala
kanucupu lanedu rokamdlanu | kannelu damceda rolala
Word-Word:
Meaning:
Suvvi suvvi suvvi! saying suvvi, the women pound O laa laa!
చ|| వనితలు మనసులు కుందెన చేసిటు | వలపులు తగనించోలాల |
కనుచూపు లనెడు రోకండ్లను | కన్నెలు దంచెద రోలాల ||
Vanitalu manasulu kumdena cesitu | valapulu taganimcolala
kanucupu lanedu rokamdlanu | kannelu damceda rolala
Word-Word:
వనితలుvanithalu= women; మనసులుmanasulu= hearts; కుందెనkundena=fine gold; చేసిటుchesitu(chesi+itu)=(after doing+here) | వలపులుvalapulu=love/wishes; తగనించోలాలtaganimcherolala(tagani+incheru+olala)=(improper+ wished+a chorus)|
కనుచూపులనెడుkanuchoopulanedu(kanu choopulu+anedu)=eye sight/stares+as said; రోకండ్లనుrokandlanu=mortars | కన్నెలుkannelu= young women; దంచెదరోలాలdanchedarolala= pound/hit |
Meaning:
Women hearts of fine gold, after making, here love/wishes improper wished, Olala!
eye-sight like mortars, young women pound Olala
Discussion:
All the women gather for the pounding of grains. They talk about every wish,improper or proper, while pounding and thus have to make their hearts pure as gold. Annamayya uses an analogy that the women have to pound the stares-like mortars. I am guessing that the women have to overcome the stares as they talk about their improper wishes, or it also could refer to the behaviorial instinct of fighting shy stares from oneself as an improper wish is talked about.
కనుచూపులనెడుkanuchoopulanedu(kanu choopulu+anedu)=eye sight/stares+as said; రోకండ్లనుrokandlanu=mortars | కన్నెలుkannelu= young women; దంచెదరోలాలdanchedarolala= pound/hit |
Meaning:
Women hearts of fine gold, after making, here love/wishes improper wished, Olala!
eye-sight like mortars, young women pound Olala
Discussion:
All the women gather for the pounding of grains. They talk about every wish,improper or proper, while pounding and thus have to make their hearts pure as gold. Annamayya uses an analogy that the women have to pound the stares-like mortars. I am guessing that the women have to overcome the stares as they talk about their improper wishes, or it also could refer to the behaviorial instinct of fighting shy stares from oneself as an improper wish is talked about.
చ|| బంగరు చెరుగుల పట్టు పుట్టములు | కొంగులు దూలగ నోలాల |
అంగనలందరు నతివేడుకతో | సంగడి దంచెద రోలాల ||
Bangaru cerugula pattu puttamulu | komgulu dulaga nolala |
amganalamdaru nativedukato | samgadi damceda rolala ||
Word-Word:
బంగరుbangaru= gold/sweet; చెరుగులcherugula= in winnowing; పట్టుpattu= silk; పుట్టములుputtamulu= clothes; | కొంగులుkongulu= the final edge of a sari that goes over the shoulder and accessible to use; దూలగthulaga= to waver; నోలాల |
అంగనలందరుanganalandaru(anganalu+andaru)=women+all; నతివేడుకతో ativEadukato (ati+ vAeDukato) =(great+festive/grandeur)| సంగడిsangaDi=in group; దంచెద రోలాల ||
Meaning:
amongst gold-like winnowing, silk clothes and the sari-edge hung Olala
all women with great grandeur in group pound Olala!
Discussion:
Here Annamayya describes the attire of the women pounding. Amongst the winnowing of grains,and the silk clothes, the one end of the saree that hangs over the shoulder waver. Winnowing can be done while sitting down. However, Annamayya's reference to the fluttering saree edges indicates that in this particular scene, the women are winnowing while standing.
All the women pound the grains with grandeur in a mass-pound gathering.
చ|| కురులు దూలగ మంచి గుబ్బచనులపై | సరులు దూలాడగ నోలాల |
అరవిరి బాగుల నతివలు ముద్దులు | గురియుచు దంచెద రోలాల ||
Kurulu dulaga mamci gubbacanulapai | sarulu duladaga nolala
araviri bagula nativalu muddulu | guriyucu damceda rolala
Word-Word:
కురులుkurulu= hair locks; దూలగtoolaga= as dangled; మంచిmanchi=good; గుబ్బచనులపైgubbachanulapai(gubba+chanula+pai)=(rounded+of the breasts+over) over the rounded breasts; సరులుsarulu=necklaces; దూలాడగtolaDaga(thooli+aaDaga)=(hung+dangling) నోలాల |
అరవిరిaraviri= half blossomed; బాగులనbaagulana= gestures; అతివలుativalu= women; ముద్దులుmuddulu=love/kisses | గురియుచుkuriyuchu=with showering; దంచెద రోలాల ||
Meaning:
hair-locks as dangled, good rounded breasts- over, as necklaces hung and dangled Olala!
half-blossomed gestured women love showering-with, pound Olala
Discussion:
While in the previous stanza Annamayya mentions the overall attire in the sense of clothes, in this stanza, he describes more specific attributes of the women.
The long hair of the women dangled around, and on the bosom dangled the necklaces. The young women, referred as half-blossomed, with their gestures showered love as they pounded.
చ|| ఘల్లు ఘల్లుమను కంకణరవముల | పల్లవపాణుల నోలాల |
అల్లన నడుములు అసియాడుచు సతు | లొల్లనె దంచెద రోలాల ||
Gallu Gallumanu kamkanaravamula | pallavapanula nolala
allana nadumulu asiyaducu satu | lollane damceda rolala
Word-Word:
ఘల్లుGhallu= the sound representative of trinkets; ఘల్లుమను కంకణkankaNa=bracelets; రవములravamula= sounds; | పల్లవpallava=a new leaf; పాణులpaNula= handed ones నోలాల |
అల్లనallana=gently; నడుములుnaDumulu= waists; అసియాడుచుasiaaDuchu= dance like a pendulum rythm; సతులొల్లనెsathulollane(sathulu+ollane)=(women+gently/softly) దంచెద రోలాల ||
Meaning:
Ghallu ghallu from bracelet sounds of the new-leaf-like handed ones Olala
gently waists with dancing like pendulum; the women gently pound Olala
Discussion:
Looks like Annamayya is going in a certain order in describing the women. In the previous stanza he started with describing the hair and then the necklaces, he proceeds to describe the hands and waists in this stanza.
The trinkling sound of the bracelets on the hands, and the waists dancing like pendulum in rhythm during pounding are examples of Annamayya's astute descriptions. Annamayya uses the analogy of "new leaf" for describing the delicate hands.
While pounding, the usual procedure followed is that the women hit the pound with one hand and then pick it with another and hit it again. This process itself is in a rhythm and the hit and pick with another hand actually causes the body, waist in particular to move in a rhythm. Annamayya is referring to this rhythm in this stanza.
చ|| కప్పురగంధులు కమ్మనిపువ్వుల | చప్పరములలో నోలాల |
తెప్పలుగా రతి దేలుచు గోనే- | టప్పని బాడెద రోలాల ||
Kappuragamdhulu kammanipuvvula | capparamulalo nolala
teppaluga rati delucu gone| Tappani badeda rolala
Word-Word:
కప్పురkappura= camphor; గంధులుgandhulu=odored women; కమ్మనిkammani= pleasant; పువ్వుల puvvula= of flowers; చప్పరములలో= under the hood/roof నోలాల |
తెప్పలుగాteppaluga= in heaps; రతిrati= love; దేలుచుteluchu= to show; గోనేటప్పనిKonetappani(koneti+appa)= to the Lord of Koneti బాడెద రోలాల ||
Meaning:
Camphor-odored women , under pleasant flower roofs, Olala
in heaps love/amorous showing to the Lord of Koneti/Venkteswara will sing olala
Discussion:
Under the flowering trees, the women were pounding. hence Annamayya calls the women to be camphor scented. In groups these women sang songs that depicted love towards the Lord of Koneti(Venkateswara).
