Read annamayya padatattva sAraM tattvaM text version

Please note: The rAga names are either originally used by SrI annamayya or used by some other musicians. Different musicians use different rAga for the same song depending upon their likings (manOdharma). If a rAga is denoted by rAga x / rAga y-i.e., rAga x was designated by SrI annamayya while, rAga y is used by the musicians. SrI annamayya used very often rAgAs like dESALaM, dESAkShi, sAmaMtaM, Ahiri, SrI, SaMkarABaraNaM, Bairavi, guMDakriya, hejjijji, sALaMganATa, bauLi, muKAri, etc... I understand fro my Tamil friends, the word alamEmaMga means the Goddess lakShmi (who sits on the lotus flower), the Consort of Lord SrI vEMkaTESa (SrI bAlAji). SrI annamayya composed lyrics on SrI bAlAji and His Consort. 1)bauLi pa|| SrImannArAyaNa SrImannArAyaNa | SrImannArAyaNa nI SrIpAdamE SaraNu || ca|| kamalAsatI muKakamala kamalahita | kamalapriya kamalEkShaNa | kamalAsanahita garuDagamana SrI | kamalanABa nIpadakamalamE SaraNu || ca|| paramayOgijana BAgadhEya SrI | paramapUruSha parAtpara paramAtma paramANurUpa SrI | tiruvEMkaTagiri dEva SaraNu || 1)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 1

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caraNaM1: The Lord is praised as the Sun very dear to the lotus faced consort kamala of the Lord. He is dear to kamala with His eyes resembling lotus petals. The Lord, whose vehicle is garuDa the great bird and also whose lotus like naval has brahma the creator, is the supreme one. SrI annamAcArya surrenders to such Lord's lotus feet. caraNaM2: SrI annamAcArya praises the Lord, the supreme all pervading soul, as the ultimate destination for all the supreme sages. The Lord of the holy SrI vEMkaTAcalaM manifests everywhere even in the tiniest atom. SrI annamAcArya surrenders to such supreme Lord. 2)nATa pa|| nArAyaNatE namO namO | nArada sannuta namO namO || ca|| murahara Bavahara mukuMda mAdhava | garuDagamana paMkajanABa | parama puruSha BavabaMdha vimOcana | naramRuga SarIra namO namO || ca|| jaladhi Sayana ravicaMdra vilOcana | jalaruha Bavanuta caraNayuga | balibaMdhana gOpa vadhU vallaBa | naLinOdaratE namO namO || ca|| AdidEva sakalAgama pUjita | yAdavakula mOhanarUpa |

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 2

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vEdOddhara SrI vEMkaTanAyaka | nAda priyatE namO namO ||

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 3

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jaladhi ¾ayana ravica¯dra vilµcana | jalaruha bhavanuta cara³ayuga | baliba¯dhana gµpa vadhÀ vallabha | na©inµdarat£ namµ namµ || ¡did£va sakal¡gama pÀjita | y¡davakula mµhanarÀpa | v£dµddhara ¾r§ v£¯ka¿an¡yaka | n¡da priyat£ namµ namµ ||

Synopsis: SrI annamayya describes in this lyric the different incarnations taken by the Lord viShNu to protect dharma, the righteous duty. pallavi: Oh Lord nArAyaNa. You are worshiped by nArada, and I bow to you. caraNaM 1: You are the destroyer of mura, the demon and also the destroyer of pApa. Hence, You are called as murahara. You are the mukuMda, and the mAdhava. Your travel everywhere using garuDa, the bird as the vehicle and You have lotus at your navel. You, the supreme Lord, are the liberator of all the types of entanglements and bondage. You took the combined form of animal and man (nRusiMha), and I bow to you. caraNaM 2: You lie on an ocean and Your eyes are the sun and the moon. Lord Brahma, who was born out of a lotus out of Your naval, worships Your feet. You as vAmana subdued Bali and You are the Lord of gOpika ladies (wives of cow-keepers). I bow to You who has lotus in Your stomach. caraNaM 3: You are the prime God and all the sacred scriptures worship You. You are the enticing Lord kRuShNa of yAdava community. You, SrI vEMkaTESvara, uplifted the vEda scriptures as varAha mUrti (which were submerged deep below the ocean water). You love music dearly and I bow to You. 3)SaMkarABaraNaM pa|| alarulu kuriyaga nADenadE | alukala gulukula nalamElmaMga || ca|| araviri sobagula nativalu meccaga | aratera maraguna nADenadE | varusa pUrvaduvALapu tirupula | harigaragiMpucu nalamElmaMga || ca|| maTTapu malapula maTTela kelapula | taTTeDi naDapula dATenadE | peTTina vajrapu peMDepu taLukulu | aTTiTTu cimmucu nalamElmaMga || ca|| ciMdula pATala siri polayATala | aMdela mOtala nADenadE | kaMduva tiruvEMkaTapati meccaga | aMdapu tirupula nalamElmaMga || 3)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 4

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 5

ka¯duva tiruv£¯ka¿apati meccaga | a¯dapu tirupula nalam£lma¯ga || Synopsis: SrI annamayya imagined alamElmaMga dancing before the Lord Sr vEMkaTESvara in kUcipUDi style. He described the style of dancing and how the Lord got pleased by the dance. pallavi: While the flowers are showering on her, alamElmaMga, the beloved one of the Lord vEMkaTeSa, danced with her hair moving in an enchanting style. This can be interpreted several ways (if you are a dancer). 1) The flowers showered as an applause from heaven while she was dancing with her hair moving in a enchanting style. 2) The flowers decorated in her hair, did spread all over while she was so immersed in dancing to the Lord with her hair moving in an enchanting way. 3) Those (her close friends), who were witnessing her dance with her hair moving in an enchanting style, showered flowers as an applause. caraNam 1: The beautiful ladies (who were her close friends), who were like budding flowers (i.e. half blossomed flowers), were full of praise while she was dancing behind an half transparent screen. In the olden days, while the ladies were dancing in kUcipUDi dance style, there should be a screen between the body. dancer and the audience to show half of her body In an orderly fashion, she danced vigorously in the earlier stage, pleasing the the Lord. caarNaM 2: Twisting around slowly with her jiggling ornaments decorated on her toes, she exhibited graceful steps. While dancing, her diamond ring (around ankles ­ called gaMDa peMDEraM or kaDiyam in Telugu) scattered bright light shades helter skelter. caraNaM 3: Amidst beautiful dancing steps to go with the style of singing, she did the dancing gracefully with the tinkling bells around the ankles. While the Lord with mischievous laugh applauded, she gracefully danced. 4)bauLi pa|| taMdanAna Ahi taMdanAna pure | taMdanAna BaLA taMdanAna || ca|| brahma mokaTE parabrahma mokaTE | parabrahma mokaTE parabrahma mokaTE ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 6

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 7

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 8

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ta¯dan¡na ¡hi ta¯dan¡na pure | ta¯dan¡na bha©¡ ta¯dan¡na || brahma moka¿£ parabrahma moka¿£ | parabrahma moka¿£ parabrahma moka¿£ || ka¯duvagu h§n¡dhikamu li¯du l£vu | a¯dariki ¾r§har£ a¯tar¡tma | i¯dulµ ja¯tukulami¯t¡ noka¿£ | a¯dariki ¾r§har£ a¯tar¡tma || ni¯¢¡ra r¡ju nidri¯cu nidrayu noka¿£ | a¯¢an£ ba¯¿unidra adiyu noka¿£ | me¯¢aina br¡hma³u¢u me¿¿ubhÀmi yoka¿£ | ca¯¢¡lu ¢u¯¢£¿i saribhÀmi yoka¿£ || anugud£vatalakunu alak¡ma sukhamoka¿£ | ghanak§¿a pa¾uvulaku k¡ma sukhamoka¿£ | dinamahµ r¡tramulu tegi dhan¡¢hyunakoka¿£ | vonara nirup£dakunu vokka¿£ aviyu || korali ¾i½¿¡nnamulu gonu n¡kaloka¿£ | tirugu du½¿¡nnamulu tinu n¡kaloka¿£ | paraga durga¯dhamulapai v¡yuvoka¿£ | varusa barima©amupai v¡yuvoka¿£ || ka¢agi y£nugu m§da g¡yu ye¯¢oka¿£ | pu¢ami ¾unakamu m§da bolayu ne¯¢oka¿£ | ka¢u bu³yulanu b¡pa karmulanu sarig¡va | ja¢iyu ¾r§ v£¯ka¿£¾vara n¡mamoka¿£ ||

Synopsis: This lyric is a folksong called "taMdAna padaM" emphasizes on equality among all the people irrespective of cast and creed. SrI annamAcArya condemned strongly the unequal treatment of the people in the society- some with respect, and others with disrespect, based on their cast and creed. This folk song; "taMdAna padaM" is sung with a folk instrument called "Dappu, a sort of purcussion (musical) instrument" to propagate the real satyaM (truth) of equality of all human beings in this world. pallavi: "taMdAna " is the punch chorus line with rhythm in the song. The words-Ahi, pure, BaLa are the folk slang words used to express the excitement or ecstasy or appreciation to stress the exciting high spirits of the singer. caraNaM 1: The name of the one supreme Lord (brahma) SrIhari, uttered by the high cast people "brAhmin" community or uttered by the low cast people "caMDAala", is the same. caraNaM 2: Lord SrIhari is the indwelling Spirit in all the beings. All the beings in the creation by the Lord are equal because the indwelling spirit in every creature is one and the same. caraNaM 3: Be it a king or a servant, "Sleep" is same for all. Be it a high cast "brAhmin" or the lowest cast "caMDAala", they all live on the same earth (created by the Lord).

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 9

caraNaM 4: Either for the angels or the insects or the animals, the sexual pleasure is the same. The rich as well as the poor experience the day and night equally the same way. caraNaM 5: Some could afford to eat gourmet delicious food and some could only afford to eat spoiled (condemned) food. But their tongues that taste the food are alike. The air in the atmosphere is the same which carries fragrance as well as bad and unbearable dirty smell. caraNaM 6: Sun shines alike on an elephant or a dog, Only the Lord vEMkaTESvara's nAma smaraNa is the sole Savior for all the people (good or bad) . 5)kApI pa|| jO acyutAnaMda jO jO mukuMdA | rAve paramAnaMda rAma gOviMdA || ca|| naMduniMTanujEri nayamumIraMgA | caMdravadanalu nIku sEvacEyaMgA | aMdamuga vAriMDla ADucuMDaMgA | maMdalaku doMga mA mudduraMgA || ca|| pAlavArASilO pavaLiMcinAvu | bAlugA munuluku aBayamiccinAvu | mElugA vasudEvukudayiMcinAvu | bAluDai uMDi gOpAluDainAvU || ca|| aTTugaTTina mIgaDaTTe tinnADE | paTTi kODalu mUtipai rAsinADE | aTTE tinenani yatta yaDuga vinnADE | gaTTigA nidi doMga koTTumannADE || ca|| gollavAriMDlaku gobbunaku bOyi | kollalugA trAvi kuMDalanunna nEyi | cellunA maganAMDra jeligi yISAyI | cillatanamulu sEya jellunaTavOyi || ca|| rEpalle satulella gOpaMbutOnu | gOpamma mIkoDuku mAyiMDlalOnu | mApugAnE vacci mA mAnamulanu | nI pApaDE cerice nEmaMdumamma || ca|| okaniyAlini decci nokani kaDabeTTi | jagaDamulu kalipiMci satipatula baTTi | pagalu nalujAmulunu bAluDai naTTi | maganAMDra cEpaTTi madanuDai naTTi || ca|| gOvardhanaMbella goDugugAga paTTi| kAvarammuna nunna kaMsu paDagoTTi | nIvumadhurApuramu nEla cEbaTTi | ThIvitOnElina dEvakI paTTi || ca|| aMgajuniganna mA yanna yiTu rArA | baMgAru ginnelO pAlu pOsErA | doMga nIvani satulu poMgucunnArA | muMgiTanADarA mOhanAkArA || ca|| aMgugA tALLapAkannayya cAlA | SRuMgAra racanagA ceppenI jOla | saMgatiga sakala saMpadalu nIvELA | maMgaLamu tirupaTla madanagOpAlA || 5)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 10

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 11

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 12

5)k¡p§ pa|| jµ acyut¡na¯da jµ jµ muku¯d¡ | r¡ve param¡na¯da r¡ma gµvi¯d¡ || ca|| na¯duni¯¿anuj£ri nayamum§ra¯g¡ | ca¯dravadanalu n§ku s£vac£ya¯g¡ | a¯damuga v¡ri¯¢la ¡¢ucu¯¢a¯g¡ | ma¯dalaku do¯ga m¡ muddura¯g¡ || ca|| p¡lav¡r¡¾ilµ pava©i¯cin¡vu | b¡lug¡ munuluku abhayamiccin¡vu | m£lug¡ vasud£vukudayi¯cin¡vu | b¡lu¢ai u¯¢i gµp¡lu¢ain¡vÀ || ca|| a¿¿uga¿¿ina m§ga¢a¿¿e tinn¡¢£ | pa¿¿i kµ¢alu mÀtipai r¡sin¡¢£ | a¿¿£ tinenani yatta ya¢uga vinn¡¢£ | ga¿¿ig¡ nidi do¯ga ko¿¿umann¡¢£ || ca|| gollav¡ri¯¢laku gobbunaku bµyi | kollalug¡ tr¡vi ku¯¢alanunna n£yi | cellun¡ magan¡¯¢ra jeligi y§¾¡y§ | cillatanamulu s£ya jelluna¿avµyi || ca|| r£palle satulella gµpa¯butµnu | gµpamma m§ko¢uku m¡yi¯¢lalµnu | m¡pug¡n£ vacci m¡ m¡namulanu | n§ p¡pa¢£ cerice n£ma¯dumamma || ca|| okaniy¡lini decci nokani ka¢abe¿¿i | jaga¢amulu kalipi¯ci satipatula ba¿¿i | pagalu naluj¡mulunu b¡lu¢ai na¿¿i | magan¡¯¢ra c£pa¿¿i madanu¢ai na¿¿i || ca|| gµvardhana¯bella go¢ugug¡ga pa¿¿i| k¡varammuna nunna ka¯su pa¢ago¿¿i | n§vumadhur¡puramu n£la c£ba¿¿i | ¿h§vitµn£lina d£vak§ pa¿¿i || ca|| a¯gajuniganna m¡ yanna yi¿u r¡r¡ | ba¯g¡ru ginnelµ p¡lu pµs£r¡ | do¯ga n§vani satulu po¯gucunn¡r¡ | mu¯gi¿an¡¢ar¡ mµhan¡k¡r¡ || ca|| a¯gug¡ t¡©©ap¡kannayya c¡l¡ | ¾»¯g¡ra racanag¡ ceppen§ jµla | sa¯gatiga sakala sa¯padalu n§v£©¡ | ma¯ga©amu tirupa¿la madanagµp¡l¡ || Synopsis This is a lullaby song on the Lord SrI vEMkaTESvara : treating Him as a small child exhibiting all the childish pranks. The musicians generally sing 2 to 3 caraNAs only. pallavi : O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! Come on, the everlasting bliss giving rAma (pleasing to every body with His divine beauty), gOviMda ( the one controls the senses, one takes care of the animals and animal nature, etc.) . O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNaM 1: You entered the abode of naMda. You were served by the affectionate ladies whose faces were as beautiful as the moon. You played gracefully in their houses and at the same time acted mischievously like a thief in a cowherd. O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNaM 2: You, enacting the role of a boy (viShNu the Lord) slept in a milky

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 13

ocean and gave assurance to the Sages from fear and insecurity. You were born as a great boy to vasudEva and being as a mesmerizing boy. You acted as a shepherd to the cattle ( ruler of the senses.. gO means senses as well as cattle and He ruled the animal like quality of the senses as well. caraNaM 3: You ate the thick scale of cream formed on the milk. You, holding the daughter-in-law in the house, applied the cream to her mouth. When the mother-in-law in the house questioned the daughter-in-law after seeing her face, You confirmed that the daughter-in-law was the thief stealing the cream. You told the mother-in-law to beat the daughter-in-law. O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNaM 4: You entered (as if You have the right) the cow-keeper's houses and ate ghee in the earthen vessels. Later You, the Lord, committed adultery with the wives of the cow-keepers. Are these acts of misbehavior worthy of Your stature? O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNaM 5: In Repalle (actually it is vrEpalle), the wives of the cow-keepers, went to yaSOda and complained "Your son came to our houses and committed adultery with us and how best can we explain His misbehavior? What else can we say?" O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caarNaM 6: You managed to swap the wives of the cow-keepers while sleeping, so that the character of the cow-keepers could be questioned for infidelity. Thus, You managed to create troubles in the relationships amongst the cow-keepers. You behaved like a boy day time hours and later You committed adultery with the wives of the cow-keepers. O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNam 7: You made the gOvardhana mountain as an umbrella to protect the men, women children and the cattle. You killed the arrogant kaMsa. You, the kid of dEvaki, flourished in mathurA city. O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNam 8: Come on, the one who is the father of the manmatha (the Cupid

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 14

Lord), the personification of beauty and love. I poured milk in a cup made of gold. The women folk around were taking pleasure in accusing you as a thief. Why all this, You the handsome fellow, why not You play in front of me (so that I can watch you) . O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! caraNam 9: In a glorious manner, annamayya sang Your lullaby song embellished with romance. This will bless all the wealth and prosperity O romantic gOpala. O unending pleasure giving Lord sleep sleep! O mukuMda sleep sleep ! 6)nATa pa|| namO namO raGukula nAyaka divijavaMdya | namO namO SaMkara nagajAnuta || ca|| vihita dharma pAlaka vIra daSaratha rAma | gahana vAsini tATaka mardana- | ahalyA SApa vimOcana asurakula BaMjana | sahaja viSvAmitra savana rakShaka || ca|| hara kOdaMDa hara sItAMganA vallaBa | Kara dUShaNAri vAli garvApaha | taraNi danujAdi tarucara pAlaka | Saradhi raMga kRutya saumitri samEta || ca|| biruda rAvaNa SirO BEdaka viBIShaNa varada | sAkEta puravAsa rAGava nirupama | SrI vEMkaTa nilaya-nija pura | vara vihAra, puMDarIkAkSha || 6) -

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 15

ZÀ|| ZÀ|| ZÀ||

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6)dxU e|| d¥ix d¥ix kN¡K¡m dxjK bypyRpIbõ | d¥ix d¥ix qIKk dMRxd¡Z || P|| pytyZ ck§i exmK pzk bqka kxi | Mtd pxsydy ZxUK ik§bd- | Atmõx qxe py¥ixPd As¡kK¡m hIRd | stR pyqûxiyöZ spd k±K || P|| tk ¥KxbIW tk szZxIMdx pmøh | Lk b¢rYxky pxmy Mkûxet | ZkYy bd¡Rxby Zk¡Pk exmK | qkcy kIM K£Zõ s¦iyöZy s¥iZ || P|| gyk¡b kxpY qy¥kx ¥hbK pyhzrY pkb | sx¥KZ e¡kpxs kxNp dyk¡ei | öqz ¥pIKU dymj-dyR e¡k | pk pytxk, e¡IWkzKx± || 6)n¡¿a pa|| namµ namµ raghukula n¡yaka divijava¯dya | namµ namµ ¾a¯kara nagaj¡nuta || ca|| vihita dharma p¡laka v§ra da¾aratha r¡ma | gahana v¡sini t¡¿aka mardana- | ahaly¡ ¾¡pa vimµcana asurakula bha¯jana | sahaja vi¾v¡mitra savana rak½aka || ca|| hara kµda¯¢a hara s§t¡¯gan¡ vallabha | khara dÀ½a³¡ri v¡li garv¡paha | tara³i danuj¡di tarucara p¡laka | ¾aradhi ra¯ga k»tya saumitri sam£ta || ca|| biruda r¡va³a ¾irµ bh£daka vibh§½a³a varada | s¡k£ta purav¡sa r¡ghava nirupama | ¾r§ v£¯ka¿a nilaya-nija pura | vara vih¡ra, pu¯¢ar§k¡k½a || Synopsis SrI annamAcArya prays to Lord rAma describing : his great heroic deeds of punishing the wicked in oder to protect the pious people. pallavi: Salutations to raGu dynasty hero, Lord rAma whom salute the dEvata caln. Salutations to rAma who is worshiped by SaMkara and pArvati, the daughter of the himAlaya. caraNaM1: He is the protector of dharma. He was king daSaratha's the heroic son. He was the destroyer of the demon tATaki living in the sky. He redeemed Ahalya from her curse. He was the eliminator of the demons' race. He was the protector of viSvAmitra's yaj~jam (vedic sacrifice). Salutations to Him. caraNaM2: He lifted and broke Siva's bow and became the husband (Lord) of sIta. He was the enemy of Kara and dUShaNa demons. He subdued the pride of vAli and protected sugrIva, the king of monkey race. He is the ruler of the Gods like sUrya (taraNi.. means sUrya as well as earth, I took the meaning

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 16

sUrya and danuja..means demon as well as dEvata.. I took the meaning dEvata), the unmoving things (like tress, mountains,...etc) and the moving beings (like people, birds, animals, ..etc). He, along with lakShmaNa constructed the bridge across the sea. caraNaM3: He killed rAvaNa and blessed viBIShaNa (by making him the king of laMka). Thus He became famous rAma. He lived in uniquely famous city sAkEtapuraM. He is no other than the lotus eyed SrI vEMkaTapati residing in this Gracious abode. Salutations to Him. 7)ABOgi pa|| aMtaryAmi alasiti solasiti | iMtaTa nI SaraNide joccitini || ca|| kOrina kOrkulu kOyani kaTlu | tIravu nIvavi teMcaka | BArapu baggAlu pApa puNyamulu | nErupula bOnIvu nIvu vaddanaka || ca|| janula saMgamula jakka rOgamulu | vinu viDuvavu nIvu viDipiMcaka | vinayapu dainyamu viDuvani karmamu | canadadi nIviTu SAMtaparacaka || ca|| madilO ciMtalu mailalu maNugulu | vadalavu nIvavi vaddanaka | eduTane SrI veMkaTESvara nIvade | adana gAcitivi aTTiTTanaka || 7)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 17

¨sÁgÀ¥ÀÅ §UÁ먀 ¥Á¥À ¥ÀÅtåªÀÄÄ®Ä | £ÉÃgÀÄ¥ÀÅ® ¨ÉÆäêÀÅ ¤ÃªÀÅ ªÀzÀÝ£ÀPÀ || ZÀ|| d£ÀÄ® ¸ÀAUÀªÀÄÄ® dPÀÌ gÉÆÃUÀªÀÄÄ®Ä | «£ÀÄ «qÀĪÀªÀÅ ¤ÃªÀÅ «r¦AZÀPÀ | «£ÀAiÀÄ¥ÀÅ zÉÊ£ÀåªÀÄÄ «qÀĪÀ¤ PÀªÀÄðªÀÄÄ | ZÀ£ÀzÀ¢ ¤Ã«lÄ ±ÁAvÀ¥ÀgÀZÀPÀ || ZÀ|| ªÀÄ¢¯ÉÆà aAvÀ®Ä ªÉÄÊ®®Ä ªÀÄtÄUÀÄ®Ä | ªÀzÀ®ªÀÅ ¤ÃªÀ« ªÀzÀÝ£ÀPÀ | JzÀÄl£É ²æà ªÉAPÀmÉñÀégÀ ¤ÃªÀzÉ | CzÀ£À UÁaw« CnÖlÖ£ÀPÀ || 7)B¥hxMy e|| AIZkõxiy AmsyZy ¤sxmsyZy | CIZU dz qkYy¤b ¤Rx¶yZydy || P|| ¥Kxkyd ¥Kxk§K¡m¡ ¥Kxjdy KUø¡ | Zzkp¡ dzppy ¤ZIPK | hxke¡ gMÞxm¡ exe e¡Yõi¡m¡ | ¥dk¡e¡m ¥gxdzp¡ dzp¡ pÅdK || P|| Rd¡m sIMi¡m R¯ ¥kxMi¡m¡ | pyd¡ pyW¡pp¡ dzp¡ pyWyeyIPK | pydje¡ ¤¤bdõi¡ pyW¡pdy Kk§ii¡ | Pdbby dzpyU¡ qxIZekPK || P|| iby¥mx PyIZm¡ ¤¤imm¡ iY¡M¡m¡ | pbmp¡ dzppy pÅdK | Fb¡U¤d öqz ¤pIK¥Uqûk dzp¤b | Abd MxPyZypy A¼y¼dK || 7)¡bhµgi pa|| a¯tary¡mi alasiti solasiti | i¯ta¿a n§ ¾ara³ide joccitini || ca|| kµrina kµrkulu kµyani ka¿lu | t§ravu n§vavi te¯caka | bh¡rapu bagg¡lu p¡pa pu³yamulu | n£rupula bµn§vu n§vu vaddanaka || ca|| janula sa¯gamula jakka rµgamulu | vinu vi¢uvavu n§vu vi¢ipi¯caka | vinayapu dainyamu vi¢uvani karmamu | canadadi n§vi¿u ¾¡¯taparacaka || ca|| madilµ ci¯talu mailalu ma³ugulu | vadalavu n§vavi vaddanaka | edu¿ane ¾r§ ve¯ka¿£¾vara n§vade | adana g¡citivi a¿¿i¿¿anaka || Synopsis: SrI annamayya in this lyric. expresses his tired mundane life in a philosophic mood. He says that everyone should stay away from fascinating worldly pleasures and should surrender to SrI vEMkaTESa for liberation. pallavi: Oh the indwelling Conscience of mine, the Lord! I am tired and exhausted of the mundane life. I surrender myself at Your feet. caraNaM 1: All the numerous desires cling to me firmly as heavy bonds until they are snapped by You. All the sins and virtues are in fact heavy bonds. They will cling to me unless You throw them out. caraNaM 2: Entanglement with society and people means bondage problems which will not disappear until You get rid of them. Listen folks-The misery, associated with socializing, will lead to unending karma (fate), the deep entanglement unless You (the Lord) put a damper. caraNaM 3: The agony of mind and the associated sinful thoughts will cling to the person unless with determination rejected by the person. SrI

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 18

vEMkaTESa is In front of you to protect you without any hesitation. 8)suraTi pa|| iMtakaMTE Ganamika lEdu | saMtata sauKyamu janArdananuDE || ca|| Baya nivAraNamu paramAtmuni stuti | jaya kAraNa mISvara ciMta | ayuta puNyaPala macyutuni sEva | kriyatO nijamerigina vAriki || ca|| karmaharamu SrIkAMtu darisanamu | dharmarAsi mAdhavu SaraNu | armili saMpada lanaMtuni tagulu | nirmalamuga pUnina dAsulaku || ca|| AgamOktamI harikaiMkaryamu | BOgamu viShNuni pUja idi | yOgamu SrIvEMkaTOttamuni koluvu | bAgulu nErcina prapannulaku || 8)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 19

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Ak§iymy sIeb mdIZ¡dy ZM¡m¡ | dyk§imi¡M e¢dyd bxs¡mK¡ || P|| BM¥ix°iz tky¤¤KIKkõi¡ | ¥hxMi¡ pyrê¡dy e¢R Cby | ¥jxMi¡ öqz¥pIK¥UxÀi¡dy ¤Kxm¡p¡ | gxM¡m¡ ¥dk§Pyd öeeË¡mK¡ || 8)sura¿i pa|| i¯taka¯¿£ ghanamika l£du | sa¯tata saukhyamu jan¡rdananu¢£ || ca|| bhaya niv¡ra³amu param¡tmuni stuti | jaya k¡ra³a m§¾vara ci¯ta | ayuta pu³yaphala macyutuni s£va | kriyatµ nijamerigina v¡riki || ca|| karmaharamu ¾r§k¡¯tu darisanamu | dharmar¡si m¡dhavu ¾ara³u | armili sa¯pada lana¯tuni tagulu | nirmalamuga pÀnina d¡sulaku || ca|| ¡gamµktam§ harikai¯karyamu | bhµgamu vi½³uni pÀja idi | yµgamu ¾r§v£¯ka¿µttamuni koluvu | b¡gulu n£rcina prapannulaku || Synopsis: In this lyric, SrI annamayya expresses the greatness of SrI vEMkaTESa who takes care of one in every way if only one approaches Him. pallavi: When the ever pleasing Lord is the eternal source of bliss, what else is greater ? caraNaM 1: One, who praises the Lord, does not need to fear from any thing. If one thinks of the Lord, every thing will be successful. One, who serves the Lord, accumulates a lot of puNyaM if one knows the truth. caraNaM 2: One's karma (fate) will mitigate if one sees the Lord. One, who surrenders to mAdhava, the Lord, will be on the right path of duty, the dharma. If one serves the Lord sincerely, the Lord blesses with all kinds of wealth. caraNaM 3: Complete surrender to the Lord hari, is the only valuable effort of pleasure as per the vEda. That is the only noble service which leads to liberation which is recognized by the wise people. 9) rAmakriya pa|| iMtakaMTE dagubaMdhu liMka nunnArA | yeMtasEsinA nIku nedurADEnA || ca|| kOpagiMci caMkabiDDa gOri talli diMcitEnu | paipai nE paDugAka pAsipoyyInA | vOpaka nAnEramula kogi nIvu vEsaritE | nIpAdAlE gatigAka nE mAnEnA || ca|| cadiviMcE ayyagAru jaMkiMci cUcitEnu | vodigi caduvugAka vOpavanInA | yeduTiguNamulaku neMta nIvu dobbinAnu | yide nIkE mokkudugA kiMka mAnEnA || ca|| cekku mITi pAlu peMcinadAdi vOyagAnu | gakkana miMguTagAka kAdanInA | yikkaDa SrIvEMkaTESa yiTula rakShiMcaga | nikki nE meratugAka nE mAnEnA ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 20

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 21

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yedu¿igu³amulaku ne¯ta n§vu dobbin¡nu | yide n§k£ mokkudug¡ ki¯ka m¡n£n¡ || cekku m§¿i p¡lu pe¯cinad¡di vµyag¡nu | gakkana mi¯gu¿ag¡ka k¡dan§n¡ | yikka¢a ¾r§v£¯ka¿£¾a yi¿ula rak½i¯caga | nikki n£ meratug¡ka n£ m¡n£n¡ ||

Synopsis : In this lyric, SrI annamayya praises SrI vEMkaTESvara as He never neglects His devotees no matter how irresponsible, negligent and ignorant the devotees are. pallavi : Where can I find proper relative than You? Whatever You do, I am not going to question You. caraNaM 1: When the mother becomes angry with the child(whom she is carrying), she drops the child on the floor. In spite of that, still the child crawls on her with affection. Similarly, even if You get annoyed with my evil doings, I will still hold on to Your feet considering them as the "last resort, the Savior". caraNaM 2: Even if the teacher doubts at the student while teaching, the student will be after the teacher to learn. Similarly, even if You keep doubting my manners, I will still bow to You only. caraNaM 3: Even if the nanny pinches the cheeks of the baby, the moment she starts feeding milk, the baby starts drinking the milk. Similarly, even You, SrI vEMkaTESvara show hesitation to protect me, I will still blush while praising You. 10)sALaMganATa pa|| SrAvaNabahuLAShTami jayaMti nEDu | sEviMcarO narulAra SrIkRuShNuDItaDu || ca|| pAliMpa vasudEvuni pAliTi BAgyadEvata | dEvaki ganinaTTi divyaratnamu | cEvamIra suralarakShiMcEkalpavRukShamu | yIvELa janmiMcinADu yide kRuShNuDu || ca|| haraviriMcAdulaku nAdimUlakAraNamu | paramamunula tapaHPalasAramu | garuDOragEMdrulaku galigina nidhAnamu | yiravugA nudayiMce nide kRuShNuDu || ca|| balu yOgISvarula brahmAnaMdamu | celagu BAgavatula ciMtAmaNi | alamElmaMgaku pati yaTTe SrIvEMkaTAdri- | nilapai janmiMcinADu yide kRuShNuDu || 10)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 22

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 23

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Synopsis : In this lyric, SrI annamayya praises the birth of Lord kRuShNa and identifies Lord kRuShNa is none other than SrI vEMkaTESvara, the husband of alivElmaMaga. pallavi : Today is the SrAvaNa bahuLa aShTami ( the eight moon day of the second half of the SrAvaNa month (according to Lunar calendar) usually falls either in July or August) celebration day for the Lord kruShNa. Let us worship Him. caraNaM 1: The Lord SrI kRuShNa is there to take care of vasudEva ( the imprisoned father of SrI kRuShNa) and to make vasudEva prosperous. SrI kRuShNa is the devine gem like boy born to dEvaki, the wife of vasudEva. SrI kRuShNa, who is like the mighty boon-gift giving tree to the dEvatA clan, is born today. caraNaM2: SrI kRuShNa is the root cause of the existence of the Gods Siva and brahma. SrI kRuShNa is the great benediction of the intense penance by the great sages. He is the greatest source of prosperous wealth for garuDa, the great bird (vehicle of Lord viShNu) and AdiSESha (the serpent king, the sleeping bed of viShNu). How conveniently, SrI kRuShNa is born to day! caraNaM 2: SrI kRuShNa, is the bliss for the greaest yOgi clan and is like the greatest boon-gift giver to His devotees. He was born on this earth to become the husband of alivElmaMga, the Lord SrI vEMkaTESvara. 11)mALavi/kuraMji pa|| SrAvaNabahuLAShTami navarEtri kADanu | SrIviBuDudayiMce celulAra vinarE || ca|| asuralaSikShiMca namarularakShiMca | vasudhaBAramella nivAriMpanu | vasudEvunikini dEvakIdEvikini | asadRuSamagu kRuShNu DavatAramaMdenu || ca|| gOpikala manniMca gollalanellA gAvaga | dApai munulanellA dayasEyanu | dIpiMca naMduniki dEviyainayaSOdaku | yEpuna sutuDai kRuShNu DinniTA berigenu || ca|| pAMDavula manupaga padAruvEla beMDlADaga | niMDi SrIvEMkaTAdripai nilucuMDagA | naMDa nalamElmaMga nakkuna gAgaliMcaga | daMDiyai gRuShNuDu taganutikekkenu ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 24

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 25

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d§pi¯ca na¯duniki d£viyainaya¾µdaku | y£puna sutu¢ai k»½³u ¢inni¿¡ berigenu || p¡¯¢avula manupaga pad¡ruv£la be¯¢l¡¢aga | ni¯¢i ¾r§v£¯ka¿¡dripai nilucu¯¢ag¡ | na¯¢a nalam£lma¯ga nakkuna g¡gali¯caga | da¯¢iyai g»½³u¢u taganutikekkenu ||

Synopsis: This is another song composed by SrI annamayya on the birth of the Lord SrI kRuShNa. In this song, the achievements of the Lord are described in a brief manner. SrI annamayya finally identifies that SrI kRuShNa is none other than SrI vEMkaTESvara, the husband of alivElmaMaga. pallavi : The Lord was born at midnight of SrAvaNa bahuLa aShTami ( the eighth moon day of the second half of the SrAvaNa month (according to Lunar calendar) usually falls either in July or August). Friends!You all hear this news. caraNaM1: The unparalleled all mighty SrI kRuShNa was born to vasudEva and dEvaki to punish the demons, to protect the divine clan and to reduce the burden of the earth. It is generally presumed, when the evil takes over the good nature, it becomes unbearable for the earth. caraNaM 2: The great SrI kRuShNa grew up with naMda nad yaSOda to redeem gOpika ladies, to protect the shepherds and to be near to the sages in order to be merciful to them. caraNaM 3: SrI kRuShNa became famous by taking care of the pANDavAs, marrying the 16000 wives (consorts of His soul in deep madhura Bakti), by residing in vEMkaTAdri, the Tirulmala and finally by marrying alivElmaMga. 12) bauLi / varALi pa|| ennaDokO suj~jAnamu yI yAtmaku | kannu lediTivi cUci kAlamu niTTAyanu | ca|| hEyamulO suKamu yeMgililO suKamu | kAyamu nammikadA kaShTapaDenu | pAyamulO cavulu pApamulO cavulu | mAyalu nammikadA manasUniTTAyanu || ca|| kallalOnibaduku kAsuvIsapubaduku | kallari prANAlu nammi kaTTupaDenu | yelli nETi talapu yiMdriyAla talapu | kolla saMsAramugUDi guNamuniTTAyanu || ca|| aMgaDibeTTE sirulu yalayiMpulO sirulu | doMgajIvuDu yiTlAnE toTrupaDenu | aMgapu SrIvEMkaTESuDaMtalO manniMcagAnu | muMgilellA mOkShamAya muccaTE yiTTAyenu || 12) /

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 26

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 27

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Synopsis: This is a lyric which talks about Soul-searching by SrI annamAcArya. The composer, the great devotee of SrI bAlaji, felt he wasted his life time seeing all the things in front of him, pondering over earthly mundane things (nothing but illusion). He was wondering if he would ever realize the truth that "The Lord is the only truth and every thing else is illusion. Only that is the moment of the realization when he notices that the Lord bAlAji is in front of him to grant the mOkSha (liberation)". As long as one is enamoured by the worldly mundane pleasures due to mAya, he/she is entangled in clutches of emotions and their consequences. When one rejects these with firm determination, and truly seeks the knowledge of the God, he/she is on the right path to salvation. palalvai: when do I get the bliss of the true knowledge-self-realization of the Atma (i.e. Atma j~jAnam). All my life span is wasted by seeing the things in front of me and thinking "This is the truth!" caraNaM1: After all , when I asks for happiness, it is always accompanied by disgust and despair as well as impurity (as it is like a second-hand merchandize used by somebody else earlier). If I asks for enjoyment in youth, it is always accompanied by sins and adultery. All these mixed bag of experiences and hardships are happening because of mAya (illusion) that I believed so far whatever looked before the eyes "is true". In other words, the true happiness lies in realizing the Lord. caraNam2: Living in the dream-world of happy and wonderful life, and contemplating about the worldly riches, I gambled my life and got involved in complicated entanglements. My thoughts and ruminations of yesterday and today "are always centered around mundane pleasures (like money, sex, position, etc.)" put me deeper and deeper into the miseries of day to day life (saMsAra bAdha). caraNam3: Like the mercahndise display in the market to attract attention, I,

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 28

the jIva (a part the atma impaired by the mAya and hence, lost its true self. The atma is pure and still longing for union with God) have been stumbling and faltering. By the pardon granted by the vigrhaM of the Lord SrI vEMkaTESa being in my front yard (muMgili, i.e. aMgapu-three feet way ), I have the great opportunity to obtain mOkShaM (union with God). 13)Karaharapriya pa|| okapari kokapari koyyAramai | mokamuna kaLalella molacinaTluMDe || ca|| jagadEka patimEna callina karpUra dhULi | jigigoni naluvaMka ciMdagAnu | mogi caMdramuKi nuramuna nilipe gAna | pogaru vennela digabOsinaTluMDe || ca|| porimerugu cekkula pUsina taTTu punugu | karigi yirudesala kAragAnu | karigamana viBuDu ganuka mOha madamula | torigi sAmaja siri tolaki naTTuMDe || ca|| merayu SrIvEMkaTESu mEna siMgAramugAnu | taracaina sommulu dhariyiMcagA | merugu bODI alamElu maMgayu tAnu | merupu mEGamu gUDi merasinaTTuMDe || 13)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 29

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13)Lktköeyj e|| HKeky ¤KxKeky ¤KxÐxk¤¤i | ¤ixKi¡d Kn¤mmø ¤ixmPydUø¡I¤W || P|| RM¥bK eZy¥id Pmøyd Kk§e¢k c¢ny | RyMy¤Mxdy dm¡pIK PyIbMxd¡ | ¤ixMy PIöbi¡Ly d¡ki¡d dymy¤e Mxd | ¤exMk¡ ¤p¤Ëm byM¥gxsydUø¡I¤W || P|| ¤exky¤ik¡M¡ ¤P¯¡m e¢syd Z¼¡ e¡d¡M¡ | KkyMy jyk¡¤bsm KxkMxd¡ | KkyMid pyh¡W¡ Md¡K ¥ixt ibi¡m | ¤ZxkyMy sxiR syky ¤ZxmKy d¼¡I¤W || P|| ¤ikj¡ öqz¥pIK¥Uq¡ ¥id syIMxki¡Mxd¡ | Zk¤¤Pd ¤sxÏ¡m¡ ckyjyIPMx | ¤ik¡M¡ ¥gxWz Am¥im¡ iIMj¡ Zxd¡ | ¤ik¡e¡ ¥iNi¡ M¢Wy ¤iksyd¼¡I¤W || 13)kharaharapriya pa|| okapari kokapari koyy¡ramai | mokamuna ka©alella molacina¿lu¯¢e || ca|| jagad£ka patim£na callina karpÀra dhÀ©i | jigigoni naluva¯ka ci¯dag¡nu | mogi ca¯dramukhi nuramuna nilipe g¡na | pogaru vennela digabµsina¿lu¯¢e || ca|| porimerugu cekkula pÀsina ta¿¿u punugu | karigi yirudesala k¡rag¡nu | karigamana vibhu¢u ganuka mµha madamula | torigi s¡maja siri tolaki na¿¿u¯¢e || ca|| merayu ¾r§v£¯ka¿£¾u m£na si¯g¡ramug¡nu | taracaina sommulu dhariyi¯cag¡ | merugu bµ¢§ alam£lu ma¯gayu t¡nu | merupu m£ghamu gÀ¢i merasina¿¿u¯¢e || Synopsis: One of the romantic songs composed by SrI tALLapAka peda tirumalAcAri. In this song, the prEma Bakti is expressed very well describing the romantic episode of the devine couple,SrI bAlAji with His Consort alamElmaMga. A friend of mine, Sri Yadavalli Adinarayana Sastri from Secunderabad (Andhra Pradesh) made useful comments and I incorporated some of them. I thank him for these comments. pallavi: In this song, the composer describes the beauty of the divine couple SrI vEMkaTESa and his Consort alamElmaMga. Everytime the Lord looks at His Consort, She looks enticingly graceful with her charming body movements and Her face radiating with splendid features. caraNaM1: The camphor powder sprinkled on the body of the Lord fell all over the bosom of his consort as if sparkling moon light is shining on her. caraNaM2: The perfume « punugu », produced from an animal, was dripping down both the cheeks of the Lord who walks gracefully like an elephant (Generally graceful walk of a distinguished person is compared to the gentle and majestic walk of an elephant). The dripping « punugu », appeared like that ichor ( mada jalaM ) dripping down the jaws of a male elephant. caraNaM3: While alamElmaMga was dancing, her ornaments were sparkling

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 30

on the dark bluish body of SrI vEMkaTESa. Of course, alamElmaMga was glittering by his side as if the lightening is flashing amidst dark cloud (Here, the Lord is popularly known as bluish dark colored person-nIla mEGa SyAma.) in the sky. 14)muKAri pa|| brahmakaDigina pAdamu | brahmamu dAne nI pAdamu || ca|| celagi vasudha golicina nI pAdamu | balitala mOpina pAdamu | talakaka gaganamu tannina pAdamu | balaripu gAcina pAdamu || ca|| kAmini pApamu kaDigina pAdamu | pAmutala niDina pAdamu | prEmapu SrIsati pisikeDi pAdamu | pAmiDi turagapu pAdamu || ca|| parama yOgulaku pari pari vidhamula | vara mosageDi nI pAdamu | tiru vEMkaTagiri tiramani cUpina | parama padamu nI pAdamu || 14)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 31

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ögÖKWyMyd exbi¡ | ögÖi¡ bx¤d dz exbi¡ || ¤PmMy ps¡c ¤MxmyPyd dz exbi¡ | gmyZm ¥ixeyd exbi¡ | ZmKK MMdi¡ ZËyd exbi¡ | gmkye¡ MxPyd exbi¡ || P|| Kxiydy exei¡ KWyMyd exbi¡ | exi¡Zm dyWyd exbi¡ | ¥öeie¡ öqzsZy eysy¤KWy exbi¡ | exiyWy Z¡kMe¡ exbi¡ || P|| eki ¥jxM¡mK¡ eky eky pyci¡m | pk ¤ixs¤MWy dz exbi¡ | Zyk¡ ¥pIKUMyky Zykidy P¢eyd | eki ebi¡ dz exbi¡ || 14) mukh¡ri pa|| brahmaka¢igina p¡damu | brahmamu d¡ne n§ p¡damu || ca|| celagi vasudha golicina n§ p¡damu | balitala mµpina p¡damu | talakaka gaganamu tannina p¡damu | balaripu g¡cina p¡damu || ca|| k¡mini p¡pamu ka¢igina p¡damu | p¡mutala ni¢ina p¡damu | pr£mapu ¾r§sati pisike¢i p¡damu | p¡mi¢i turagapu p¡damu || ca|| parama yµgulaku pari pari vidhamula | vara mosage¢i n§ p¡damu | tiru v£¯ka¿agiri tiramani cÀpina | parama padamu n§ p¡damu ||

Synopsis: This is an AdhyAtmika (Philosophical song) praising the Lord's greatness of His feet. If one says "SaraNaM" to His feet, the unlimited benediction and Grace will shower upon the person. Every part of the Lord is supreme and hence, it is needless to say that His feet are supreme, Supreme self as well. pallavi: The Lord brahma washed these the feet and these feet are the Supreme Self. caraNaM1: In the vAmanAa avatAraM, the asked went to the king bali (who never refused any thing if asked/begged)by anybody) as a meek brAhmin and asked the king three feet of space. With one foot alone the Lord measured the entire earth (in fact occupied the whole earth). The Lord used the second foot was put on the head of the mighty king bali. The Lord occupied the entire sky (space) with one more foot space. By putting His foot on the king balai, He redeemed the demon king from all the sins. caraNaM2: By touching ahalya (who sinned by doing adultery unknowingly and subsequently cursed by her husband RuShi gautama) with the Lord's feet all the sins of ahalya were cleansed. These feet were placed on the head of a vicious snake king kALIya (Lord kRuShNa as a boy danced with His feet on the head of kALIya, the serpent to punish the serpent which was troubling the cowherd of naMda). The same sacred feet were comforted by Lakshmi (The

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 32

Goddess lakShmi is known as "caMcala"-Her ever changing moods) as her ever changing thoughts and moods were curtailed by serving Lord's feet. caraNaM3: By taking refuge in the Lord's feet, the great souls like Rushis got benefited in every way. Finally, these sacred feet pointedly show that tiru vEMkaTagiri is the ultimate abode for all the BaktAs!. 15) mALavi/nATa pa|| dEva namO dEvA | pAvanaguNagaNaBAvA || ca|| jagadAkAracaturBuja | gagananIlamEGaSyAma | nigamapAdayuga nIrajanABa | agaNitalAvaNyAnanA || ca|| GanavEdAMtai gaNana vudAra | kanakaSaMKacakrakarAMkA | dinamaNiSaSAMkadivyalOcana | anupamaravibiMbAdhara || ca|| BAvajakaMjaBavajanaka | SrIvanitAhRudayESa | SrIvEMkaTagiriSiKaravihAra | pAvanaguNagaNaBAvA || 15) /

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 33

²æêÉÃAPÀlVj²RgÀ«ºÁgÀ | ¥ÁªÀ£ÀUÀÄtUÀt¨sÁªÁ || 15) ixnpy/dxU e|| ¥bp d¥ix ¥bpx | expdM¡YMYhxpx || P|| RMbxKxkPZ¡k§h¡R | MMddzm¥iNqõxi | dyMiexbj¡M dzkRdxh | AMYyZmxpYõxddx || P|| Nd¥pbxI¤¤Z MYd p¡bxk | KdKqILPöKKkxIKx | bydiYyqqxIKbypõ¥mxPd | Ad¡eikpygyIgxck || P|| hxpRKIRhpRdK | öqzpdyZxt£b¥jq | öqz¥pIKUMykyqyLkpytxk | expdM¡YMYhxpx || 15) m¡©avi/n¡¿a pa|| d£va namµ d£v¡ | p¡vanagu³aga³abh¡v¡ || ca|| jagad¡k¡racaturbhuja | gaganan§lam£gha¾y¡ma | nigamap¡dayuga n§rajan¡bha | aga³ital¡va³y¡nan¡ || ca|| ghanav£d¡¯tai ga³ana vud¡ra | kanaka¾a¯khacakrakar¡¯k¡ | dinama³i¾a¾¡¯kadivyalµcana | anupamaravibi¯b¡dhara || ca|| bh¡vajaka¯jabhavajanaka | ¾r§vanit¡h»day£¾a | ¾r§v£¯ka¿agiri¾ikharavih¡ra | p¡vanagu³aga³abh¡v¡ || Synopsis: The Lord's virtues are praised in this song to promote the devotion in the people. pallavi: Salutations to You the Lord, You are always with pure qualities. caraNaM1: You are the personification of the universe, and You are with four hands. You shine with dark bluish colour all over the earth and the sky (space). O Lord with lotus flower in Your naval (the Lord brahama is seated in that flower) . vEdAs can be understood by taking refuge in Your two feet . You are the Lord with unparalleled handsome face. caraNaM2: pUrva BAgaM (karma kAMDaM) and uttara BagaM, also known as vEdAMta (j~jAna kAMDaM) are the 2 parts of vEdas. By Your Grace, the vEdAMta can be understood « who You are » by the BaktAs. You have a golden conch and a discuss atteched to Your hands. The sun and the moon are Your two eyes. You have unparalleled reddish colored (like the sun with aruNa kAMti) lips. caraNaM3: You are the father of both manmatha (who is the generator of all kinds of thoughts) and brahma who was born out of a lotus flower. You are the lovely consort of Sri mahAlakShmi You reside in the Sri VEnkatagiri .

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 34

16)sAmaMtaM pa|| sahajavaiShNavAcAravartanula- | sahavAsame mAsaMdhya || ca|| atiSayamagu SrIharisaMkIrtana | satataMbunu mAsaMdhya | mati rAmAnujamatamE mAkunu | caturata merasina saMdhya || ca|| paramaBAgavata padasEvanayE | saravi nenna mAsaMdhya | sirivarumahimalu celuvoMdaga vE- |saraka vinuTe mAsaMdhya || ca|| maMtukekka tirumaMtra paThanamE | saMtatamunu mAsaMdhya | kaMtuguruDu vEMkaTagirirAyani | saMtarpaNamE mAsaMdhya || 16) -

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 35

sykypk¡ityim¡ ¤Pm¡¤pxIbM ¥p- |skK pyd¡¤U ixsIcõ || P|| iIZ¡¤K¯ Zyk¡iIöZ eVd¥i | sIZZi¡d¡ ixsIcõ | KIZ¡M¡k¡W¡ ¥pIKUMykykxjdy | sIZk§eY¥i ixsIcõ || 16)s¡ma¯ta¯ pa|| sahajavai½³av¡c¡ravartanula- | sahav¡same m¡sa¯dhya || ca|| ati¾ayamagu ¾r§harisa¯k§rtana | satata¯bunu m¡sa¯dhya | mati r¡m¡nujamatam£ m¡kunu | caturata merasina sa¯dhya || ca|| paramabh¡gavata padas£vanay£ | saravi nenna m¡sa¯dhya | sirivarumahimalu celuvo¯daga v£- |saraka vinu¿e m¡sa¯dhya || ca|| ma¯tukekka tiruma¯tra pa¿hanam£ | sa¯tatamunu m¡sa¯dhya | ka¯tuguru¢u v£¯ka¿agirir¡yani | sa¯tarpa³am£ m¡sa¯dhya || Synopsis: Those, who are doing the rituals arcaras, saMdhyA vaMdanaM, yaj~jAs and yAgaMs, might have accused SrI annamAcArya "You are always singing songs on the Lord ,but you are not at all giving importance to the religious rituals". SrIannamayya responds nicely as " serving vaiShnava AcAaryAs, prostrating to viShNu BaktAs as well as always being associated with them and always chanting tiru and dwaya maha maMtrAs as per the the rAmAnuja siddhAMtaM are nothing but our daily rituals (nitya karmAs)". nitya karmAs are generally described as : 1. daily rituals - saMdhyA vaMdanam, nityAgni hOtraM etc. 2. naimittika karma - occasional rituals - doing pitru tarpanaM etc. 3. kAmya karma - rituals ecting benefits - yaj~ja yAgaMs, etc. pallavi: By being in the company of SrI vaiShNava AcAara followers is the daily ritual of performing saMdhyA vaMdanaM. caraNaM1: Singing the glory of Lord SrI hari with emotion of Bakti is always our sandhya. Following the rAmAnuja's way of SrI vaiShnavism in all our thoughts, is the dextrous way of performing saMdhyA vaMdanaM. caraNaM2: Rendering the service at the feet of the great devotees of Lord viShnu is our way of performing saMdhyA vaMdanaM. Without loosing patience and joyfully listening to the great glories of Lord SrImannArayaNa is our way of performing saMdhyA vaMdanaM. caraNaM3: Our way of performing saMdhyA vaMdanaM is chanting always

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 36

the splendid tiru maMtra (aShTAkSharImaMtraM) . Spending time in entertaining santarpaNAs (food feeding) to the needy people (as well as to the scholarly Pandits) in the name of SrI vEMkaTESvara is our way of performing saMdhyA vaMdanaM. 17) dEsALaM/Sahana pa|| akkaTA rAvaNu brahma hatya nIku nEDadi | pukkiTa purANa liMga pUja nIku nEDadi || ca|| guru hatya brahma hatyanu gUDi drONAchAryu vaMka | hari nI kRupa narjunukavi lEvAya | yeravugaa gallalADi yEchina dharma rAjunaku | paraga nI yanumati bApamu lEdAyanu || ca|| adivO rudruni brahma hatya bAya gAsi icci | podalina nIvatani bUjiMtuvA | adana pArvatIdEvi kAtaMDE nI maMtramicce | vadaru mATala mAyA vachanAlEmiTiki || ca|| tagilina nI nAmamE tAraka brahmamai | jagamu vaari pApAlu santatamU baapa gAnu | migula SrI vEMkaTESa nEDa mIku pAtakAlu | nagubaaTu liMtE kAka nAnA dESamula || 17) /

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 37

UÀÄgÀÄ ºÀvÀå §æºÀä ºÀvÀå£ÀÄ UÀÆr zÉÆæÃuÁZÁAiÀÄÄð ªÀAPÀ | ºÀj ¤Ã PÀÈ¥À £ÀdÄð£ÀÄPÀ« ¯ÉêÁAiÀÄ | AiÉÄgÀªÀÅUÁ UÀ®è¯Ár AiÉÄÃa£À zsÀªÀÄð gÁdÄ£ÀPÀÄ | ¥ÀgÀUÀ ¤Ã AiÀÄ£ÀĪÀÄw ¨Á¥ÀªÀÄÄ ¯ÉÃzÁAiÀÄ£ÀÄ || ZÀ|| C¢ªÉÇà gÀÄzÀÄæ¤ §æºÀä ºÀvÀå ¨ÁAiÀÄ UÁ¹ EaÑ | ¥ÉÇzÀ°£À ¤ÃªÀvÀ¤ §ÆfAvÀĪÁ | CzÀ£À ¥ÁªÀðwÃzÉë PÁvÀAqÉà ¤Ã ªÀÄAvÀæ«ÄZÉÑ | ªÀzÀgÀÄ ªÀiÁl® ªÀiÁAiÀiÁ ªÀZÀ£Á¯ÉëÄnQ || ZÀ|| vÀV°£À ¤Ã £ÁªÀĪÉÄà vÁgÀPÀ §æºÀäªÉÄÊ | dUÀªÀÄÄ ªÁj ¥Á¥Á®Ä ¸À£ÀÛvÀªÀÄÆ ¨Á¥À UÁ£ÀÄ | «ÄUÀÄ® ²æà ªÉÃAPÀmÉñÀ £ÉÃqÀ «ÄÃPÀÄ ¥ÁvÀPÁ®Ä | £ÀUÀĨÁlÄ °AvÉà PÁPÀ £Á£Á zÉñÀªÀÄÄ® || 17) ¥bsxnI/qtd e|| A¯Ux kxpY¡ ögÖ tZõ dzK¡ ¥dWby | e¡¯yU e¡kxY myIM e¢R dzK¡ ¥dWby || P|| M¡k¡ tZõ ögÖ tZõd¡ M¢Wy ¥öbxYxPxkõ¡ pIK | tky dz K£e dk§R¡d¡Kpy ¥mpxj | ¤jkp¡Mx MmømxWy ¥jPyd ck§i kxR¡dK¡ | ekM dz jd¡iZy gxei¡ ¥mbxjd¡ || P|| Aby¥px k¡öb¡dy ögÖ tZõ gxj Mxsy C¶y | ¤exbmyd dzpZdy g¢RyIZ¡px | Abd exkûZz¥bpy KxZI¥W dz iIöZiy¤¶ | pbk¡ ixUm ixjx pPdx¥miyUyKy || P|| ZMymyd dz dxi¥i ZxkK ögÖ¤¤i | RMi¡ pxky exexm¡ sÇZi¢ gxe Mxd¡ | iyM¡m öqz ¥pIK¥Uq ¥dW izK¡ exZKxm¡ | dM¡gxU¡ myI¥Z KxK dxdx ¥bqi¡m || 17) d£s¡©a¯/¾ahana pa|| akka¿¡ r¡va³u brahma hatya n§ku n£¢adi | pukki¿a pur¡³a li¯ga pÀja n§ku n£¢adi || ca|| guru hatya brahma hatyanu gÀ¢i drµ³¡c¡ryu va¯ka | hari n§ k»pa narjunukavi l£v¡ya | yeravug¡ gallal¡¢i y£cina dharma r¡junaku | paraga n§ yanumati b¡pamu l£d¡yanu || ca|| adivµ rudruni brahma hatya b¡ya g¡si icci | podalina n§vatani bÀji¯tuv¡ | adana p¡rvat§d£vi k¡ta¯¢£ n§ ma¯tramicce | vadaru m¡¿ala m¡y¡ vacan¡l£mi¿iki || ca|| tagilina n§ n¡mam£ t¡raka brahmamai | jagamu v¡ri p¡p¡lu santatamÀ b¡pa g¡nu | migula ¾r§ v£¯ka¿£¾a n£¢a m§ku p¡tak¡lu | nagub¡¿u li¯t£ k¡ka n¡n¡ d£¾amula || Synopsis: In this lyric, SrI annamayya mockingly tells us that any thing done (be it evil or a sin) with the approval of Lord nArayaNa,will be exonerated. For example: Killing great brAhmin rAvaNa (happens to be a demonic king), making arjuna to kill his teacher drONA, making dharmarAj to tell untruth, etc. were approved by the Lord. Therefore, the sin has to be defined as the act that is against the will and wish of Lord. pallavi: You, the Lord nArayaNa killed rAvana, a great demon king (at the same time , a great devotee of Lord Siva and a scholarly brAhmin as well) Should it be it be considered a great sin?. Apparently, You worshiped Lord

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 38

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Siva. It was said that You did it to get rid off the above sin of killing a brAhmin as well as Lord Siva's devotee. This sort of story is simply meaningless as You killed rAvaNa who went against Your order thus doing great sin. caraNaM1: Even though arjuna killed his guru, drONAcArya who was also a brahmin, arjuna was not blamed for his sins due to Your blessings only, yudiShTira (dharmaraj) had to lie in the battlefield. Yet he did not get the blame of sinning because Your made him to lie. caraNaM2: Lord rudra snatched away one of the 5 heads of Lord brahma at the very begining of this universe, You t rid of that sin by taking him to Gaya and make him performing pitRukAryaM there. Thus You got rid of Lord rudra's sin. In such a case, how can You worship siva?. According to the purANAs-when brahma was born out of Narayana's navel, he had 5 heads. When brahma created rudra, rudra plucked one of the head of brahma and consequently brahma became 4 headed Lord). Lord Siva only gave the tAraka maMtraM (which gives liberation from the cyle of births and deaths) to His wife pArvati dEvi (who chants rama namam always). It means that You did not worship rudra. Why should anybody bother about foolish and baseless words? caraNaM3: Just by the touch of Your tAraka nAmaM (by the tongue), all the sins of the people in the universe will disapear. O Sri Venkatesa ! You are spotless and how can the sins get near you? All these foolish sayings point to the stupidity and shameful ignorance of the people in the world. In this song, the composer, establishes the fact that even the Lord Siva advocates the hari nAmaM as supreme tarakanAmaM and any thing done with the approval of the Lord hari is puNya. At the same time, any thing done against the will of the Lord hari is sin and punishable. 18)navarOj pa|| cittaja guruDa nIku SrImaMgaLaM nA- | cittamulO hari nIku SrImaMgaLaM || ca|| baMgAru bommavaMTi paDati nuramumIda | siMgAriMcina nIku SrImaMgaLaM || ca|| raMgumIra pItAMbaramu molagaTTukoni | ceMgiliMcE harinIku SrImaMgaLaM ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 39

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viMta nIlamuvaMTi veladini pAdamula | ceMta buTTiMcina nIku SrImaMgaLaM || kAMtula kaustuBamaNi gaTTuka BaktulakellA | ciMtAmaNivaina nIku SrImaMgaLaM || aridi paccala vaMTi yaMgana SirasumIda | sirula dAlcina nIku SrImaMgaLaM || garima SrIvEMkaTESa GanasaMpadalatODi | sirivara nIku nivE SrImaMgaLaM || -

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 40

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cittaja guru¢a n§ku ¾r§ma¯ga©a¯ n¡- | cittamulµ hari n§ku ¾r§ma¯ga©a¯ || ba¯g¡ru bommava¯¿i pa¢ati nuramum§da | si¯g¡ri¯cina n§ku ¾r§ma¯ga©a¯ || ra¯gum§ra p§t¡¯baramu molaga¿¿ukoni | ce¯gili¯c£ harin§ku ¾r§ma¯ga©a¯ || vi¯ta n§lamuva¯¿i veladini p¡damula | ce¯ta bu¿¿i¯cina n§ku ¾r§ma¯ga©a¯ || k¡¯tula kaustubhama³i ga¿¿uka bhaktulakell¡ | ci¯t¡ma³ivaina n§ku ¾r§ma¯ga©a¯ || aridi paccala va¯¿i ya¯gana ¾irasum§da | sirula d¡lcina n§ku ¾r§ma¯ga©a¯ || garima ¾r§v£¯ka¿£¾a ghanasa¯padalatµ¢i | sirivara n§ku niv£ ¾r§ma¯ga©a¯ ||

Synopsis: SrI annamayya describes the Lord as the most handsome person dressed well with ornaments studded with stones (navaratna) and wishes celestial prosperity to the Lord! pallavi: Lord SrI vEMkaTESa! Celestial prosperity to You, the teacher (father is considered here as the teacher) of manmatha, the amorous and handsome cupid, caraNaM1: Young lady Lakshmi , a beautiful golden idol decorated Your chest like an ornament (i.e. residing in Your heart). Such a Lord SrI vEMkaTESa! Celestial prosperity to You . caraNaM2: You glittering with the golden colored (i.e. yellowish) gorgeous silk cloth around Your waist. Such a Lord SrI vEMkaTESa! Celestial prosperity to You . caraNaM3: From Your holy feet that are sparkling with beautiful precious blue stones, emerged the pious lady (gaMgA river). Such a Lord SrI vEMkaTESa! Celestial prosperity to You . caraNaM4: You, wearing the glittering kaustuBa maNi (the precious gemstone emerged from the milky ocean) is the greatest gift giver (ciMtAmaNi) to all Your devotees. Such a Lord SrI vEMkaTESa! Celestial prosperity to You . caraNaM5: It is amazing (aridi) to see the bright yellow colord Goddess mahAlakshmi with all types of ornaments decorated is Your most beloved Consort. Such a Lord SrI vEMkaTESa! Celestial prosperity to You . caraNaM6: O Great vEMkaTESa! You possess the abundant wealth and You are the best consort of Sri Mahalakshmi, the goddess of wealth. Celestial

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 41

prosperity to You . 19)sAmaMtaM /ABOgi pa|| manujuDai puTTi manujuni sEviMci | anudinamunu duHKamaMdanElA || ca|| juTTeDugaDupukai coranicOTlu cocci | paTTeDugUTikai batimAli | puTTinacOTikE porali manasupeTTi | vaTTilaMpaTamu vadalanEraDugAna || ca|| aMdarilO buTTi aMdarilO berigi | aMdari rUpamu laTudAnai | aMdamaina SrIvEMkaTAdrISu sEviMci | aMdarAnipadamaMde naTugAna || 19) /

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 42

Synopsis: In this lyric, SrI annamayya advocates the mortal human beings, to serve the Lord vEMkaTESa instead of running after other mortal human beings every day, seeking mundane favors. It also advocates selfless dedicated service to the needy-human beings wherein the the Lord resides. The saying goes as-serving the needy human beings is nothing but serving the Lord who is omniscient and all-pervading! pallavi: Being born as mortal human being why do you serve the mortal human beings( in order to get some filthy mundane favors)? As a consequence, you continue to suffer everyday. caraNaM1: To fill up your small stomach, you wander around forbidden places. You beg for a fistful of food. You crave hard to live a happy life at your own place. You get entangled in trivial and futile things. caraNaM2: Instead of doing the above said things, serve the Lord who is born with you (i.e., who is dwelling in you right from the birth), who is interacting with you (as a sub-conscience) , and who is just around you (Omnipresent). Serve the handsome Lord vEMkaTESa and reach the unique place of the Lord. 20)hiMdOLa pa|| adivO alladivO SrIharivAsamu | padivEla SEShula paDagala mayamu || ca|| ade vEMkaTAcala maKilOnnatamu | adivO brahmAdula kapurUpamu | adivO nitya nivAsamaKila munulaku | ade cUDaDade mrokkuDA naMdamayamu || ca|| ceMgaTa nalladivO SEShAcalamu | niMginunna dEvatala nijanivAsamu | muMgiTa nalladivO mUlanunna dhanamu | baMgAru SiKirAla bahu brahmamayamu || ca|| kaivalya padamu vEMkaTa nagamadivO | SrIvEMkaTapatiki sirulainadi | BAviMpa sakala saMpada rUpamadivO | pAvanamulakella pAvanamayamu || 20)

20) 20)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 43

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 44

alladihO", the very first song on SrI vEMkaTESa. pallavi: "Look at the holy residence of SrIhari . It is embellished with ten thousand hoods of AdiSESha, the divine serpent king. caraNaM1:"That is vEMkaTAcalaM" the most supreme one. Lord brahma and others consider this as unique one. That is onsidered as the permanent abode to all the saints. Look at it and salute to the most blissful one! caraNaM2: Look at "SEShAcalaM!" , one of the seven hills of Tirumala where SrI vEMkaTESa resides. This is also the true abode of angels in the sky. Right in front of you is the secret treasure as if the Absolute spirit in true form is glittering with golden peaks. caraNaM3: Look at "vEMkaTanagaM (namely the main hill among the seven hills)", the Supreme Spiritual body. It is the treasure house of SrI vEMkaTESa. If properly perceived, it's the the Treasure House. It is the holiest amongst the holy things. The inherent yOga power of the human being, the "kuMDalinI yOga" fits excellently with the entire description of the seven hills. As per the yOgaSAstra, every devotee's ultimate goal is to experience the true form of God in the region of his/her head called 'sahasrAraM'. In other words, if one reaches the holy seven hills of Tirumala with utmost sincere devotion, the salvation is ensured. 21)rAgamAlika pa|| lAlanucu nUcEru lalanalirugaDala | bAlagaMDavIra gOpAlabAla || -- (nIlAMbari) ca|| uduTa gubbala sarasamu luyyAla lUga | padari kaMkaNaravamu bahugatulamrOga | vodigi ceMpala koppu lokkiMta vIga | muduru cemaTala naLikamulu toppadOga || -- (mOhana) ca|| solapu teligannugava cUpuliruvaMka | malayu ravaLulaku bahumArunu beLaMka | koladi kOvigamulu krOlumadanAMka- | mulagrENisEyu ravamulu vaDidalaMka || -- (hussEni) ca|| sarusa padamulu jaMga cApucE bAya | gurulIla mIgaLLa gucceLLarAya | karamUlamula kAMti kaDujAyajEyu | sarasa nurukusuma vAsana leduruDAya || -- (sAraMga) ca|| koladi nunumEnula kUnalasi yADa | melakuvatO nokarokari mecci sarigUDa | talalUci cokki cittaru bommalADa | alari yellaru mOhanA kRutulu cUDa || -- (kApI) ca|| lalita tAMbUla rasakalitaMbulaina | taLuku daMtamulu keMpula guMpulIna | molaka vennela DAlu musuru konitOna |

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 45

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 47

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l¡lanucu nÀc£ru lalanaliruga¢ala | b¡laga¯¢av§ra gµp¡lab¡la || -- (n§l¡¯bari) udu¿a gubbala sarasamu luyy¡la lÀga | padari ka¯ka³aravamu bahugatulamrµga | vodigi ce¯pala koppu lokki¯ta v§ga | muduru cema¿ala na©ikamulu toppadµga || -- (mµhana) solapu teligannugava cÀpuliruva¯ka | malayu rava©ulaku bahum¡runu be©a¯ka | koladi kµvigamulu krµlumadan¡¯ka- | mulagr£³is£yu ravamulu va¢idala¯ka || -- (huss£ni) sarusa padamulu ja¯ga c¡puc£ b¡ya | gurul§la m§ga©©a gucce©©ar¡ya | karamÀlamula k¡¯ti ka¢uj¡yaj£yu | sarasa nurukusuma v¡sana leduru¢¡ya || -- (s¡ra¯ga) koladi nunum£nula kÀnalasi y¡¢a | melakuvatµ nokarokari mecci sarigÀ¢a | talalÀci cokki cittaru bommal¡¢a | alari yellaru mµhan¡ k»tulu cÀ¢a || -- (k¡p§) lalita t¡¯bÀla rasakalita¯bulaina | ta©uku da¯tamulu ke¯pula gu¯pul§na | molaka vennela ¢¡lu musuru konitµna | celagi selavula muddu cirunavvul¡na || -- (lalita) malaya m¡ruta gatulu m¡¿iki jela¯ga | paluku gapurapu t¡vi paipai mela¯ga | palug¡na lahari yi¯pula r¡lgaraga¯g¡ | balasi vinuv¡ri cevi ba¢alika dola¯ga || -- (madhyam¡vati) lalan¡ jan¡p¡¯ga lalita sumac¡pa | jalajalµcana d£va sadgu³a kal¡pa | talapu lµpala melagu tattvaprad§pa | bha©ira ga¯¢apar£¾a param¡tmarÀpa || -- (sura¿i)

Synopsis: This is a lullaby song, wherein the gOpikAs (milk maids) were singing a lullaby song in a passionate mood. pallavi: O mighty boy gOpAla! The gOpikAs, while singing lullaby song "saying lAli lAli.. Tis is the word generally used while singing to make the baby go to sleep in Andhra Pradesh)", were rocking the cradle from both the sides of the cradle. caraNaM1: When they were rocking the cradle, the golden ornaments decorating their bodies were dancing on their breasts. The bangles on their wrists were making rhythmic sounds. Their hair, tied in a tuft, got loosened and was spreading on her temples with droplets of sweat. caraNaM2: With the sounds ringing around them, their eyes were wandering all sides (like the eyes of a deer.. generally the eyes of a young lady are compared metaphorically as those of a deer). caraNaM3: While they were singing as well as stepping forward and backward to rocking the cradle, their dress around their waist was also swinging nicely.

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 48

While swinging the cradle, their hands were glittering (due to the colorful bangles). caraNaM4: The jasmine flowers decorating the tuft of their hair, is spreading the fragrance all around, the gOpikAs were praising the gracefully moving body of each other, and in a good coordinated way, they were swinging the cradle. The heads of the toys decorating the cradle are also swinging rhythmically as if everybody were appreciating Your (the Lord's) romantic figure. caraNaM5: The ladies were mulching the tAMbUlaM(pawn made of beetle leaves) and hence, their lips are reddish in color. With their red lips, while they were smiling wholeheartedly, it looked as if the moon is gleaming nicely. caraNaM6: There was a nice cool breeze around, Aromatic camphor is spreading fragrance all around. The melodious lullaby song was even melting the hard stones (This is a metaphor used to describe the melody of a song which can move the emotions of even the stone-heart fellow). Such a melodious song can get rid of anybody's agony. caraNaM7: In this caraNaM, the gOpikAs praise the Lord by by invoking Him. You are the cupid arrow for the beautiful ladies (gOpikAs). O lotus eyed Lord, You are the embodiment of all the virtues. You are the indwelling voice of the cosmic message prompting to the persons. O the mightiest Lord! 22) SaMkarABaraNaM pa|| ADarO pADarO AnaMdiMcarO | vEDuka mokkarO vij~jAnulu || ca|| hari rakShakuDai yaMdari kuMDaga | paragaga badikEru brahmAdulu | garima nataDE cakramu cEpaTTaga | surigi pAri rade cUDuDu suralu || ca|| padilapuviShNuDe prANamai yuMDaga | yidivO melagEru yIjIvulu | modalunu yitaDE mUlamai yuMDaga | podale nItanipaMpuna lOkamulu || ca|| SrI vEMkaTAdrini SrIpati yuMDaga | tAvula nilicenu dharmamulu | yIvala nitaDE yiccETivaramula | pAvanulai ridE prapannulu || 22)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 49

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 50

pallavi: O wise people! Sing and dance while invoking the Lord with salutations. caraNaM1: Under safty-net of the Lord hari, even the Lord brahma and other dEvatAs are surviving. If the Lord gets angry and threatens with His disk, even the dEvatAs start running away with fear. caraNaM2: When the Lord viShNu is dwelling inside of the bodies, everybody starts breathing. He is the root cause of existence for every thing, then the different planets of the world are surviving. caraNaM3: As the Lord is residing in the Tirumala Hills, there is righteousness in the world. All the people are getting rid of their agony and cruel deeds because of the Grace of the Lord. 23)sAmaMtaM pa|| koMDalalO nelakonna kOnETi rAyaDu vADu | koMDalaMta varamulu guppeDuvADu || ca|| kummara dAsuDaina kuruvaratinaMbi | yimmanna varamulella niccinavADu | dommulu sEsinayaTTi toMDamAM cakkuravarti | rammanna cOTiki vacci namminavADu || ca|| accapu vEDukatODa nanaMtALuvAriki | muccili veTTiki mannu mOcinavADu | maccika dolaka dirumalanaMbi tODuta | niccanicca mATalADi noccinavADu || ca|| kaMcilOna nuMDa dirukaccinaMbi mIda | karuNiMci tanayeDaku rappiMcina vADu | eMci yekkuDaina vEMkaTESuDu manalaku | maMcivADai karuNa bAliMcinavADu || 23)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 51

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 52

Synaopsis: In this lyric, SrI annamayya srongly extols that sincere devotion to the Lord is the only way to obtain the Lord's grace. The fact, that the God gives importance to the sincere devotion of a person but not judging the caste and creed of the individual, is the theme of this lyric. pallavi: The Lord, who resides on the Tirumala Hills, is called here as "kOnETirAya" (i.e., The king of a small lake that is adjacent to the Tirumala Temple). He is there to fulfil the wishes of the devotee in abundance. caraNaM1: The Lord granted whatever kuruvarati naMbi the pot maker had naMbi, asked for. He granted boons to the emperor Tondaman, the greatest devotee whenever he desperately needed His (Lord's) help. caraNaM2: Without any expectation from anaMtALuvAr the Lord came in anaMtALuvAr, diguise as a small kid and joyfully carried the mud in helping His devotee, anaMtALuvAr in digging a well (for watering the plants in the garden raised for the sacred service of the Lord). The Lord is the most beloved One to tirumalanaMbi (another devotee) who was always very eager to chat with the Lord. caraNaM3: The Lord, eventhogh residing as Lord varadarAja (another form of Lod viShNu) in Kanchi of Tamilnadu State, India, blessed tirukaccinaMbi, a devotee. If we (wherever we are) express our sincere devotion to the Lord SrIvEMkaTESa, His mercy will shower on us. 24)lalita pa|| ShODaSa kaLAnidhiki ShODaSOpacAramulu | jADa tODa niccalunu samarpayAmi || ca|| alaru viSvAtmukuna kAvAhanamidE | sarva nilayuna kAsanamu nemminidE | alagaMgA janakuna karGya pAdyAcamanAlu | jaladhi SAyikini majjanamidE || ca|| varapItAMbarunaku vastrAlaMkAra midE | sari SrI maMtunaku BUShaNamulivE | dharaNI dharunaku gaMdha puShpa dhUpamulu | tiramidE kOTi sUrya tEjunaku dIpamu | ca|| amRuta mathanunaku nadivO naivEdyamu | ravicaMdra nEtrunaku gapraviDemu | amarina SrI vEMkaTAdri mIdi dEvuniki | tamitO pradakShiNAlu daMDamulu nivigO || 24)

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 53

24) 24) || Ê|| Ê|| Ê||

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 54

Synopsis: SrI annamayya describes the daily pUjA ritual adopted by priests in a temple as well as by people at home. There is only one Lord who is omnipresent everywhere, omnipotential.. etc., as per the Hindu religion. But such Supreme Lord with unlimited virtues and attributes is incomprehensible for ordinary human beings like us. Hence, the ancient saints have conceptualized such Supreme Lord with limited number of virtues and attributes in the form of a mUrti (also called vigrahaM) representing the virtues/attributes so that it is easy for the ordinary human beings to concentrate on such a mUrti (for example: gaNESa, Siva, viShNu, rAmA, SrI vEMkaTESa, kRuShNa, lakShmi, aMba,...etc) for meditation (dhyAnaM). Different mUrtis were conceptualized because persons like us may have a liking for a particular mUrti. It does not matter what mUrti one worships, as long as he/she worships the preferred mUrti with dedication and devotion, the Supreme Lord blesses the devotee via the chosen mUrti form. One should be so obsessed with the chosen attribute/form with intense devotion that the same form/attribute should be seen everywhere and in every thing. But at the same time one should not discriminate from one attribute form from the other as The Lord is in every form and in everything everywhere. Nothing is different from the Lord. Great devotees like Sri tyAgarAja sang in praise of every attribute/form even though his chosen attribute/form is rAma the embodiment of supreme beauty and righteous behavior. Sri tyAgarAja visualized rAma in all the forms everywhere and in everything. As a matter of fact, the Supreme Lord appears in any form which the devotee desires to see the form of his/her liking. In short, this is the essence of pUjA rituals of the Hinduism. The sages also developed a set of maMtrAs and stOtrAs for worshiping the vigrha (mUrti) with a set of daily rituals. If once, one gets the concentration to do the meditation with his/her mind on such a mUrti, the Supreme Lord blesses the individual to realize the Lord. So the pUja ritual starts with invoking the mUrti as a special Guest in the house of the devotee. If once the Lord is considered as an important Guest, there are a sequence of services to make the special Guest comfortable and pleased. If the special Guest is pleased, then the devotee gets blessed by the Guest. In this lyric, all the services rendered to the Guest are narrated in a sequential manner. From ancient times, it is a well known fact that the devotees who perform the rituals of pUja with sincere devotion are blessed by

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 55

the Lord. pallavi: The Lord, who is the embodiment of sixteen attributes, who is in the form of a mUrti (SrI vEMkaTESa vigraha) is daily offered sixteen types of services regularly as part of the Hindu ritual. caraNaM1: After (1) welcoming the Supreme Soul of the entire universe, a comfortable (2) seat is offered to the Lord who dwells in every thing. The Lord, from whose feet the river Ganga emerged, is offered 'arGyaM', 'pAdyaM', 'AcamanaM' while chanting vEda maMtra. Here the Lord is invited as guest and hence, it is customary to (3) wash His feet with sacred water, pour some water to (4) cleanse His hands and then offer water to take care of (5) His thirst (after all He came from ... far away land !). After that He who sleeps in the ocean (Lord nArAyaNa resides in the ocean) is given the (6) ablution. A beautiful golden yellow costumed viShNu, is offered proper dress (6) and He is aptly decorated (7). Next the Lord who is master of all wealth, is offered the (8) ornaments. The Lord who bears the earth (which produces all types of flowers fragrances, etc.), are offered fragrant (9) flowers, (10) sandalwood paste and (11) incense to. The Lord, who has the brilliant effulgence of a million Suns, is (12) exposed to the sacred lamp. caraNaM3: The Lord, who distributed nectar to the dEvatAs is offered sumptuous (13) food. The Lord, whose one eye is sun and another eye is the moon, is offered (14) tAMbUlaM (pan with beetle leaves) with the fragrance of camphor. Finally, the Lord vEMkaTESa that graced on the holy vEMkaTAdri (Tirumala Hills) are offered (15) reverential salutations by circumambulating (16) humble prostrations . These are the 16 services need to be done daily to worship the Lord who is invoked in the form of vigraha with sixteen virtues. In fact whole of the day several other services can be offered to the Lord... After doing the above 16 pUjA rituals which include making the Lord go to sleep with lullaby following the tOmalA sEva (service), pUlaMgi sEva, cradle sEva to make the Lord go to sleep, waking Him up early in the morning (praBAta sEva), etc. Just as a child pretends to have a virtual friend (even a doll), and starts

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 56

playing like awakening the virtual friend/doll from sleep, then tooth brushing, pampering, bathing, feeding and making the virtual friend/doll go to sleep..etc, a true devotee treats the Lord (in the form of mUrti) in a similar way with intense devotion and achieves the mOkSha (free from births and deaths), the ultimate goal by the Grace of the Supreme Lord via the mUrti. There are lyrics of SrI annamAcAri connected with each kind of sEva. Similarly, the Saint SrI tyAgarAja composed several lyrics on all the above mentioned aspects of sEva. 25)tillAMg pa|| EmokO ciguruTadharamuna eDaneDakastUri niMDenu | BAmini viBunaku vrAsina patrikakAdukadA || ca|| kaliki cakOrAkShiki kaDakannula keMpaitOcina | celuvaMbippuDidEmO ciMtiMparEcelulu | salupunaprANESvarupai nATinayAkonacUpulu | niluvunaperukaganaMTina netturukAdukadA || ca|| paDatiki canugavamerugulu paipai payyedavelupala | kaDumiMcina vidhamEmO kanugonarE celulu | vuDuganivEDukatO priyuDottina naKaSaSirEKalu | veDAlagavEsavikAlapu vennelakAdukadA || ca|| muddiya cekkula kelakula mutyapu jallula cErpula | voddikalAgulivEmO UhiMparE celulu | gaddari tiruvEMkaTapati kaugiTayadharAmRutamula | addina suratapu cemaTala aMdamu kAdukadA || 25)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 58

addina suratapu cema¿ala a¯damu k¡dukad¡ || Synopsis: This is a romantic song describing romance of the Lord SrIvEMkaTESa with His consort alamElmaMga (i.e., the unision of jIvAtma with paramAtma). Devotees like Bakta jayadEva, mIrAbAi, kShEtrayya and many others also composed romantic lyrics on rAdhA-mAdhavaM (i.e., the unision of jIvAtma with paramAtma). This comes under the category of madhura Bakti as per Bakti tattvaM. In this lyric, the heroine alamElmaMga spent a romantic night with the Lord. When She was coming out of the bed room, all Her friends were making sarcastic and romantic jokes on Her after seeing Her face with all sorts of markings indicating Her romantic amorous night. pallavi: A comment by one friend of Her: Why all over Her lips, tender like the sprouts, are exposing the marks of kastUri (musk)? A comment by another friend of Her: May be the Lady would have written a letter to Him with Her lips! caraNaM1: A comment by another friend of Her: Her eyes that look like the eyes of cakOra bird (a metaphor used generally to describe the eyes of a beautiful lady in a poetic style ) are shining like rubies. Can any of you guess the reason for this peculiar beauty? A comment by another friend of Her: Her looks, like arrows, pierced Her Lord and withdrew them all of a sudden. Such piercing arrow-like looks might have left touch of blood markings and hence, Her eyes become red. Could it be? caraNaM2: A comment by another friend of Her: A part of SArI that covers the chest of a lady is called payyeda in Telugu. The payyeda showed the marks of the sparkling glow of her beautiful breasts. Could you find out the reason for such a glow? A comment by another friend of Her: In a romantic ecstasy of excitement, Her Lord could have pressed Her breasts with His nails implanting the marks in the shape of the crescent moon. Could it be like the shining of the moonlight in a hot summer night?

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 59

caraNaM3: A comment by another friend of Her: There were drops of water shing like pearls on Her pretty cheeks. Could you guess the reason-might be due to intense romantic sexy night? A comment by another friend of Her: O cunning vEMkaTapati! Sweating all over with the ecstatic romantic excitement of love for Her, You could have kissed Her lotus like face with Your sweet lips. That could be the the reason for His sweat drops dripping (on Her cheeks)? 26) varALi pa|| mahi nudyOgigAvale manujuDainavADu | sahajivale nuMDEmI sAdhiMpalEDu || ca|| vedaki talacukoMTE viShNuDu gAnavaccu | cedari marxacitE sRuShTi cIkaTau | podali naDacitEnu BUmellA meTTi rAvaccu | vidiriMcitE gAlamu nimiShamai tOcu || ca|| vEDukatO jadivitE vEdaSAstrasaMpannuDau | jADatO nUrakuMDitE jaDuDaunu | vODaka tapasiyaitE vunnatOnnatuDau | kUDaka sOmariyaitE guNahInu Daunu || ca|| muraharu golicitE mOkShamu sAdhiMcavaccu | veraverxagakuMDitE vIriDiyaunu | SaraNaMTE SrIvEMkaTESvaruDu rakShiMcunu | paraga saMSayiMcitE pAShaMDuDaunu || 26)

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26) pkxny e|| ity d¡¥bõxMyMxp¤m id¡R¡¤¤WdpxW¡ | stRyp¤m d¡I¥Wiz sxcyIe¥mW¡ || P|| ¤pbKy ZmP¡¤KxI¥U pyrê¡W¡ Mxdp¶¡ | ¤Pbky ilPy¥Z s£ræy PzKU¦ | ¤exbmy dWPy¥Zd¡ h¢¤imøx ¤i¼y kxp¶¡ | pybykyIPy¥Z Mxmi¡ dyiyr¤¤i ¥ZxP¡ || P|| ¥pW¡K¥Zx Rbypy¥Z ¥pbqxösësIeË¡W¦ | RxW¥Zx d¢kK¡IWy¥Z RW¡W¦d¡ | ¥pxWK Zesy¤¤j¥Z p¡Ë¥ZxËZ¡W¦ | K¢WK ¥sxiky¤¤j¥Z M¡Ytzd¡ W¦d¡ || P|| i¡ktk¡ ¤MxmyPy¥Z ¥ix±i¡ sxcyIPp¶¡ | ¤pk¤plMK¡IWy¥Z pzkyWyj¦d¡ | qkYI¥U öqz¥pIK¥Uqûk¡W¡ k±yIP¡d¡ | ekM sIqjyIPy¥Z exrIW¡W¦d¡ || 26) var¡©i pa|| mahi nudyµgig¡vale manuju¢ainav¡¢u | sahajivale nu¯¢£m§ s¡dhi¯pal£¢u || ca|| vedaki talacuko¯¿£ vi½³u¢u g¡navaccu | cedari maºacit£ s»½¿i c§ka¿au | podali na¢acit£nu bhÀmell¡ me¿¿i r¡vaccu | vidiri¯cit£ g¡lamu nimi½amai tµcu || ca|| v£¢ukatµ jadivit£ v£da¾¡strasa¯pannu¢au | j¡¢atµ nÀraku¯¢it£ ja¢u¢aunu | vµ¢aka tapasiyait£ vunnatµnnatu¢au | kÀ¢aka sµmariyait£ gu³ah§nu ¢aunu || ca|| muraharu golicit£ mµk½amu s¡dhi¯cavaccu | veraveºagaku¯¢it£ v§ri¢iyaunu | ¾ara³a¯¿£ ¾r§v£¯ka¿£¾varu¢u rak½i¯cunu | paraga sa¯¾ayi¯cit£ p¡½a¯¢u¢aunu || Synopsis: In this song, SrI annamayya, emphasizes on the role of self-effort. With self-effort one can achieve anything and nothing can be achieved otherwise. pallavi: In this world, it is essential for a man to be engaged in work. The lazy one is useless and cannot achieve anything. caraNaM1: If one does the soul search and analyzes, he/she can become the Lord (i.e., a way of saying ahaM brahmAsmi). If one forgets his/her original self due to delusion, whole of the universe will be dark. If one makes a serious effort to walk, he/she can cover the entire globe (i.e. With serious effort one can achieve any thing). Instead, if one sleeps (i.e. Wastes his/her time doing nothing), the time will fleet like a minute. caraNaM2 : One, who studies with enthusiasm (i.e., seeks after true

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 61

knowledge), can become the master of vEdAs (the true knowledge). One, who makes no effort at all, will become a stupid. One, who meditates, will become the greatest. One, who is lazy, will loose his/her character. caraNaM3: One can attain mOkSha (salvation) by serving Murahara (i.e., Lord viShNu). One, who does not make any effort to find proper direction to his/her destiny, will be a worthless fellow. One, who surrenders sincerely (i.e. SaraNAgati aspect), will be protected by the Lord vEMkaTESa. Instead, if one doubts (the ability of the Lord), he/she will becomes a useless fellow. 27)Suddha dhanyAsi pa|| BAvamulOna bAhyamunaMdunu | gOviMdagOviMda yani koluvavO manasA || ca|| hari yavatAramulE aKila dEvatalu | harilOnivE brahmAMDamulu | harinAmamulE anni maMtramulu | hari hari hari hari hari yanavO manasA || ca|| viShNuni mahimalE vihita karmamulu | viShNuni pogaDeDi vEdaMbulu | viShNuDokkaDE viSvAMtarAtmuDu | viShNuvu viShNuvani vedakavO manasA || ca|| acyutuDitaDE Adiyu naMtyamu | acyutuDE asurAMtakuDu | acyutuDu SrIvEMkaTAdri mIda nide | acyuta acyuta SaraNanavO manasA || 27)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 62

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ºÀj£ÁªÀĪÀÄįÉà C¤ß ªÀÄAvÀæªÀÄÄ®Ä | ºÀj ºÀj ºÀj ºÀj ºÀj AiÀÄ£ÀªÉÇà ªÀÄ£À¸Á || ZÀ|| «µÀÄÚ¤ ªÀÄ»ªÀįÉà «»vÀ PÀªÀÄðªÀÄÄ®Ä | «µÀÄÚ¤ ¥ÉÇUÀqÉr ªÉÃzÀA§Ä®Ä | «µÀÄÚqÉÆPÀÌqÉà «±ÁéAvÀgÁvÀÄäqÀÄ | «µÀÄÚªÀÅ «µÀÄÚªÀ¤ ªÉzÀPÀªÉÇà ªÀÄ£À¸Á || ZÀ|| CZÀÄåvÀÄrvÀqÉà D¢AiÀÄÄ £ÀAvÀåªÀÄÄ | CZÀÄåvÀÄqÉà C¸ÀÄgÁAvÀPÀÄqÀÄ | CZÀÄåvÀÄqÀÄ ²æêÉÃAPÀmÁ¢æ «ÄÃzÀ ¤zÉ | CZÀÄåvÀ CZÀÄåvÀ ±ÀgÀt£ÀªÉÇà ªÀÄ£À¸Á || 27)q¡Æ cdõxsy e|| hxpi¡¥mxd gxtõi¡dIb¡d¡ | ¥MxpyIb¥MxpyIb jdy ¤Kxm¡p¥px idsx || P|| tky jpZxki¡¥m ALym ¥bpZm¡ | tky¥mxdy¥p ögÖxIWi¡m¡ | tkydxii¡¥m AËy iIöZi¡m¡ | tky tky tky tky tky jd¥px idsx || P|| pyrê¡dy ityi¥m pytyZ Kk§ii¡m¡ | pyrê¡dy ¤exM¤WWy ¥pbIg¡m¡ | pyrꡤWx¯¥W pyqûxIZkxáW¡ | pyrê¡p¡ pyrê¡pdy ¤pbK¥px idsx || P|| APõ¡Z¡WyZ¥W Bbyj¡ dIZõi¡ | APõ¡Z¡¥W As¡kxIZK¡W¡ | APõ¡Z¡W¡ öqz¥pIKUxöby izb dy¤b | APõ¡Z APõ¡Z qkYd¥px idsx || 27)¾uddha dhany¡si pa|| bh¡vamulµna b¡hyamuna¯dunu | gµvi¯dagµvi¯da yani koluvavµ manas¡ || ca|| hari yavat¡ramul£ akhila d£vatalu | harilµniv£ brahm¡¯¢amulu | harin¡mamul£ anni ma¯tramulu | hari hari hari hari hari yanavµ manas¡ || ca|| vi½³uni mahimal£ vihita karmamulu | vi½³uni poga¢e¢i v£da¯bulu | vi½³u¢okka¢£ vi¾v¡¯tar¡tmu¢u | vi½³uvu vi½³uvani vedakavµ manas¡ || ca|| acyutu¢ita¢£ ¡diyu na¯tyamu | acyutu¢£ asur¡¯taku¢u | acyutu¢u ¾r§v£¯ka¿¡dri m§da nide | acyuta acyuta ¾ara³anavµ manas¡ || Synopsis: Sri annamAcAri stresses the importance of chanting the Lord's nAma maMtraM (gOviMdA.... gOviMdA) wholeheartedly as well as loudly uttering the nAma maMtaraM by one's lips (i.e; manasA vAcA) in order to get the Grace of the Lord. pallavi: Wholeheartedly as well as loudly uttering the nAma maMtaraM by one's lips (i.e; manasA vAcA), invoke and praise the Lord as gOviMda, gOviMda. caraNaM1: All the forms of dEvatAs are the Lord SrI hari's incarnations only. All the parts of of this universe are parts of SrI hari Himself. All the vEdic maMtrAs are none other than SrI hari names. O my mind! So, chant hari, hari, hari, hari, all the time, caraNaM2: The Lord viShNu's great manifestations (virtues) stipulate the rules and regulations in the universe. All the vEdAs praise the Lord viShNu only. Lord viShNu is the One who dwells inside the entire Universe. O my mind! So, try to search for viShNu, all the time.

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 63

caraNaM3: The starting point and the ending point (of this Universe) is none other than the Lord acyuta Himself (One who exists all the time). The destroyer of the asuras, the demons is none other than the Lord acyuta Himself who is residing in Tirumala Hills (vEMkaTAdri). O my mind!So, seek for His asylum (SaraNAgati), for protection. 28)muKAri pa|| palumaru puTla paMDaganu | ciluku ciDakkani ciMdaganu || ca|| ULLa vIdhula puTla kRuShNuDu | tALLu tegipaDa tannaganu | peLLu kaThillu peThiLLu ciThillani | peLLuga mrOse penuravamu || ca|| baMgaru biMdela pAlu perugulu | muMgiTa negayucu mOdaganu | kaMgu kaLiMgu kaThiMgu KaNiMgani | raMgu mIra penuravamulai || ca|| niggagu vEMkaTa nilayuDiTu pA | laggalika pagula aDuvaganu | baggu baggilani paramAmRutamulu | guggili padanuga guriyaganu || 28)

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 64

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em¡ik¡ e¡Uø eIWMd¡ | Pym¡K¡ PyW¯dy PyIbMd¡ || D¦× pzc¡m e¡Uø K£rê¡W¡ | Zxס ¤ZMyeW ZËMd¡ | ¤eס KVymø¡ ¤eVyס PyVymødy | ¤eסM ¥öix¤s ¤ed¡kpi¡ || P|| gIMk¡ gyI¤bm exm¡ ¤ek¡M¡m¡ | i¡IMyU ¤dMj¡P¡ ¥ixbMd¡ | KIM¡ KnyIM¡ KVyIM¡ LYyIMdy | kIM¡ izk ¤ed¡kpi¡¤¤m || P|| dyMÞM¡ ¥pIKU dymj¡WyU¡ ex | mMÞmyK eM¡m AW¡pMd¡ | gMÞ¡ gMÞymdy ekixi£Zi¡m¡ | M¡MÞymy ebd¡M M¡kyjMd¡ || 28)mukh¡ri pa|| palumaru pu¿la pa¯¢aganu | ciluku ci¢akkani ci¯daganu || ca|| À©©a v§dhula pu¿la k»½³u¢u | t¡©©u tegipa¢a tannaganu | pe©©u ka¿hillu pe¿hi©©u ci¿hillani | pe©©uga mrµse penuravamu || ca|| ba¯garu bi¯dela p¡lu perugulu | mu¯gi¿a negayucu mµdaganu | ka¯gu ka©i¯gu ka¿hi¯gu kha³i¯gani | ra¯gu m§ra penuravamulai || ca|| niggagu v£¯ka¿a nilayu¢i¿u p¡ | laggalika pagula a¢uvaganu | baggu baggilani param¡m»tamulu | guggili padanuga guriyaganu || Synopsis: Sri annamAcAri very nicely describes the childish franks of the Lord kRuShNa in this song teasing the gOpikAs. pallavi: There is a festival called puTla paMDaga (this is a folk festival of olden times may be observed even now in the villages!!!- a set of earthen pots with milk, and curd with cream are hung upon trees with ropes and the milkmaids go round the trees singing and dancing making sound rhythmically with small wooden sticks (kOlATaM). While dancing, they make holes in one of the pots to make the contents spill over. Then they drink the spilled contents before the contents touch the ground... This is just to imitate the childish franks of the Lord kRuShNa). On such a festival day, the contents (milk and curd with cream) of the pots are spilling over making sound like "ciDakk ciDDakk". caraNaM1: Lord kRuShNa (bAla kRShNa), started kicking the pots hung on the trees in the streets (for the sake of fun), the pots started breaking making a rhythmic sounds like "peThiLLu, ciThillu...". caraNaM2: Lord kRuShNa (bAla kRShNa) started kicking the golden vessels (containing milk and curd with cream) in the front yard of the houses to fly in the air making many loud sounds like "kaThiMg, KaNiMg....". caraNaM3: Like this, SrI vEMkaTESa (who is none other than bAla kRuShNa) made the milk spilling all over. Such a spilled milk became the holy nectar

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 65

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because the Lord touched it. 29) maMgaLakauSi / kuraMji pa|| ADarO pADarO apsarOgaNamu | vIDemu liMdarO vibhavamu nEDu || ca|| kamalAramaNuni kaLyANamunaku | taminade garuDadhwaja mesage | temalucu mrOsenu divyaduMdubhulu | gamaniMcharO divigala dEvatalu || ca|| velayaga lakShmIvibhuni peMDlikini | balasi aMkurArpaNa madivO | kalagona niccEru gaMdhAkShatalavE | celagi kaikonarO SrIvaiShNavulu || ca|| baDi SrI vEMkaTapatiki SrIsatiki | aDarina talabAlaMde nide | naDaci paruShalu nAnA mukhamula | muDupulu caduvarO muyigA narulu || 29) /

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 66

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¤pmjM m±§izpyh¡dy ¤eIWøyKydy | gmsy AIK¡kxk§eY iby¥px | Km¤Mxd dy¥¶k¡ MIcx±Zm¥p | ¤PmMy ¤¤K¤Kxd¥kx öqz¤¤prêp¡m¡ || gWy öqz ¥pIKUeZyKy öqzsZyKy | AWkyd ZmgxmI¤b dy¤b | dWPy ek¡rm¡ dxdx i¡Li¡m | i¡W¡e¡m¡ Pb¡p¥kx i¡jyMx dk¡m¡ || ma¯ga©akau¾i / kura¯ji ¡¢arµ p¡¢arµ apsarµga³amu | v§¢emu li¯darµ vibhavamu n£¢u || kamal¡rama³uni ka©y¡³amunaku | taminade garu¢adhvaja mesage | temalucu mrµsenu divyadu¯dubhulu | gamani¯carµ divigala d£vatalu || velayaga lak½m§vibhuni pe¯¢likini | balasi a¯kur¡rpa³a madivµ | kalagona nicc£ru ga¯dh¡k½atalav£ | celagi kaikonarµ ¾r§vai½³avulu || ba¢i ¾r§ v£¯ka¿apatiki ¾r§satiki | a¢arina talab¡la¯de nide | na¢aci paru½alu n¡n¡ mukhamula | mu¢upulu caduvarµ muyig¡ narulu ||

Synopsis: In this lyric, SrI annamAcAri describes the marriage some of the festivities of SrI vEMkaTESa and alamElmaMga His consort. There are several songs by the composer describing the marriage festivities of the divine couple. pallavi: O divine dancers come and dance while singing. That is the tAMbUlaM (pawn of beetle leaves) to the Lord. caraNaM1: For the marriage of the divine Goddess lakShmIdEvi's husband (bAlAjI), the eagle bird's presence is the symbol. O the dwellers of the divine lands, watch at the drum beats of the divine musical instruments. caraNaM2: You see this (the drum beats) is the indication of the start of the holy divine marriage of the lakShmIdEvi's husband (bAlAjI). In a pompous way during the marriage festival, perfumed paste (gaMdhaM) and the akShatAs (yellow colored rice) are being distributed. O vaiShNavAs, please receive them nicely. caraNaM3: As per the procedure, the talaMbrAlu ( yellow rice) is poured now on the heads of SrI vEMkaTESa and alamElmaMga His consort to mark the joyous occasion. O the people, walk from different directions in groups and start giving the marriage gifts to the divine couple. 30)dhanyAsi pa|| baMDi viraci pinnapApalatO nADi | duMDagIDu vacce dObUci || ca|| verugu vennalu briyamuna vE- | maru mucciliMcu mAyakADu | veravunnAdana vidhamu dAcukoni | doradoMga vacce dObUci ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 67

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paDacu gubbeta parapupaipOka | muDi goMgu nidramuMpunanu | paDiyu dA vadda bavaLiMcinaTTi | tODuku doMga vacce dObUci || gollepallelO yillillU cocci | kollelADina kODekADu | yellayinA vEMkaTESuDu idE | tolliTi doMga vacce dObUci ||

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 68

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verugu vennalu briyamuna v£- | maru muccili¯cu m¡yak¡¢u | veravunn¡dana vidhamu d¡cukoni | dorado¯ga vacce dµbÀci || pa¢acu gubbeta parapupaipµka | mu¢i go¯gu nidramu¯punanu | pa¢iyu d¡ vadda bava©i¯cina¿¿i | tµ¢uku do¯ga vacce dµbÀci || gollepallelµ yillillÀ cocci | kollel¡¢ina kµ¢ek¡¢u | yellayin¡ v£¯ka¿£¾u¢u id£ | tolli¿i do¯ga vacce dµbÀci ||

Synopsis: Sri annamAcAri described the childish franks of SrI vEMkaTESa (bAla kRushNa) in this song. pallavi: A demon, in the form of a cart, was broken into pieces by the child, bAla kRuShNa (the Lord) who later started playing the hide and seek game with other children as an innocent kid. caraNaM1: The cunning bAla kRuShNa willingly stole the milk and curd with cream. He later went to the home playing the game of a (fearing) boy as if "a thief came (who did the stealing)". caraNaM2: He got into the bed of a young breasted sleeping lady and started playfully complaining "a thief came into the house" caraNaM3: He went into each house of the village of cowmaids and did adultery with them. He was the first thief who played the hide and seek game and He was none other than the Lord SrI vEMkaTESa Himself. 31)dhanyAsi pa|| BAvayAmi gOpAlabAlaM mana- | ssEvitaM tatpadaM ciMtayEhaM sadA || ca|| kaTi GaTita mEkhalA khacita maNi GaMTikA- | paTala ninadEna viBrAjamAnaM | kuTila pada GaTita saMkula SiMjitAnataM | caTula naTanA samujjvala vilAsaM || ca|| niratakara kalitanavanItaM brahmAdi- | sura nikara BAvanA SOBita padaM | tiruvEMkaTAcala sthita manupamaM hariM | parama puruShaM gOpAlabAlaM || 31) 31) 31) || Ê||

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SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 69

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31)zsÀ£Áå¹ ¥À|| ¨sÁªÀAiÀiÁ«Ä UÉÆÃ¥Á®¨Á®A ªÀÄ£À- | ¸ÉìëvÀA vÀvÀàzÀA aAvÀAiÉÄúÀA ¸ÀzÁ || ZÀ|| PÀn WÀnvÀ ªÉÄÃR¯Á RavÀ ªÀÄt WÀAnPÁ- | ¥Àl® ¤£ÀzÉãÀ «¨sÁædªÀiÁ£ÀA | PÀÄn® ¥ÀzÀ WÀnvÀ ¸ÀAPÀÄ® ²AfvÁ£ÀvÀA | ZÀlÄ® £Àl£Á ¸ÀªÀÄÄdÓ÷é® «¯Á¸ÀA || ZÀ|| ¤gÀvÀPÀgÀ PÀ°vÀ£ÀªÀ¤ÃvÀA §æºÁä¢- | ¸ÀÄgÀ ¤PÀgÀ ¨sÁªÀ£Á ±ÉÆéüvÀ ¥ÀzÀA | wgÀĪÉÃAPÀmÁZÀ® ¹ÜvÀ ªÀÄ£ÀÄ¥ÀªÀÄA ºÀjA | ¥ÀgÀªÀÄ ¥ÀÅgÀĵÀA UÉÆÃ¥Á®¨Á®A || 31)cdõxsy e|| hxpjxiy ¥MxexmgxmI id- | ¥sþpyZI ZZ§ebI PyIZ¥jtI sbx || P|| KUy NUyZ ¥iLmx LPyZ iYy NIUyKx- | eUm dyd¥bd pyöhxRixdI | K¡Uym eb NUyZ sIK¡m qyIRyZxdZI | PU¡m dUdx si¡¸ûm pymxsI || P|| dykZKk KmyZdpdzZI ögÖxby- | s¡k dyKk hxpdx ¥qxhyZ ebI | Zyk¡¥pIKUxPm ÓyZ id¡eiI tkyI | eki e¡k¡rI ¥MxexmgxmI || 31)dhany¡si pa|| bh¡vay¡mi gµp¡lab¡la¯ mana- | ss£vita¯ tatpada¯ ci¯tay£ha¯ sad¡ || ca|| ka¿i gha¿ita m£khal¡ khacita ma³i gha¯¿ik¡- | pa¿ala ninad£na vibhr¡jam¡na¯ | ku¿ila pada gha¿ita sa¯kula ¾i¯jit¡nata¯ | ca¿ula na¿an¡ samujjvala vil¡sa¯ || ca|| niratakara kalitanavan§ta¯ brahm¡di- | sura nikara bh¡van¡ ¾µbhita pada¯ | tiruv£¯ka¿¡cala sthita manupama¯ hari¯ | parama puru½a¯ gµp¡lab¡la¯ || Synopsis: This is a lyric on the Lord bAla kRuShNa's (bAla gOpala) graceful features. pallavi: I always think of pretty child bAla kRuShNa always. My mind always thinks of serving His holy feet. caraNaM1: A golden belt, studded with sparkling gems and jingling bells, decorates around His waist. He, walking in a zigzag way, is a lovely toddler who iss fond of performing thrilling acts. caraNaM2: His hands are always wet with butter. Lord brahma and other Dieties set their minds on His auspicious feet. He is none other than hari, Lord SrI vEMkaTESa dwelling in the holy vEMkaTAcalaM, (Tirumaala Hills). He is the Supreme Lord, the bAla gOpAla. 32)mOhana pa|| cEri yaSOdaku SiSuvitaDu | dhAruNi brahmaku taMDriyu nitaDu || ca|| solasi jUcinanu sUryacaMdrulanu | lalivedajalleDu lakShaNuDu |

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 70

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nilicina niluvuna niKila dEvatala | kaligiMcu surala ganivO yitaDu || mATalADinananu mariyajAMDamulu | kOTulu voDameTi guNarASi | nITuga nUrpula niKila vEdamulu | cATuva nUreTi samudruDitaDu || muMgiTa polasina mOhana mAtmala | poMgiMcE Gana puruShuDu | saMgati mAvaMTi SaraNAgatulaku | aMgamu SrI vEMkaTAdhipuDitaDu ||

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32)¥ixtd e|| ¥Pky j¥qxbK¡ qyq¡pyZW¡ | cxk¡Yy ögÖK¡ ZIöWyj¡ dyZW¡ || P|| ¤sxmsy R¢Pydd¡ s¢kõPIöb¡md¡ | mmy¤pbR¤møW¡ m±Y¡W¡ | dymyPyd dym¡p¡d dyLym ¥bpZm | KmyMyIP¡ s¡km Mdy¥px jyZW¡ || P|| ixUmxWyddd¡ ikyjRxIWi¡m¡ | ¥KxU¡m¡ ¤pxW¤iUy M¡Ykxqy | dzU¡M d¢k§e¡m dyLym ¥pbi¡m¡ | PxU¡p d¢¤kUy si¡öb¡WyZW¡ || P|| i¡IMyU ¤exmsyd ¥ixtd ixÃm | ¤exIMyI¥P Nd e¡k¡r¡W¡ | sIMZy ixpIUy qkYxMZ¡mK¡ | AIMi¡ öqz ¥pIKUxcye¡WyZW¡ || 32)mµhana pa|| c£ri ya¾µdaku ¾i¾uvita¢u | dh¡ru³i brahmaku ta¯¢riyu nita¢u || ca|| solasi jÀcinanu sÀryaca¯drulanu | lalivedajalle¢u lak½a³u¢u | nilicina niluvuna nikhila d£vatala | kaligi¯cu surala ganivµ yita¢u || ca|| m¡¿al¡¢inananu mariyaj¡¯¢amulu | kµ¿ulu vo¢ame¿i gu³ar¡¾i | n§¿uga nÀrpula nikhila v£damulu | c¡¿uva nÀre¿i samudru¢ita¢u || ca|| mu¯gi¿a polasina mµhana m¡tmala | po¯gi¯c£ ghana puru½u¢u | sa¯gati m¡va¯¿i ¾ara³¡gatulaku | a¯gamu ¾r§ v£¯ka¿¡dhipu¢ita¢u ||

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 71

Synopsis: In this lyric, Sri annamAcAri describes the Lord SrI vEMkaTESa's Supreme virtues. pallavi: The Lord is the child to yaSOda. He is the father of the Lord brahma as well. caraNaM1: If the desperate and tired ones look at Him, He inspires them with the efflugence of the sun and moon (sun and moon are His eyes). He is the creator of the all the dEvatAs. Because He is the treasure house for them, they are steadily running their portfolios. caraNaM2: If He talks, all the parts of the entire Universe will appear in His mouth. He is the embodiment of all the great virtues and grants boons in abunadance. caraNaM3: He is the graceful and handsome person before you. He, the great Lord, overwhelmingly pleases all the souls. For the people like us, seeking protection by surrendering, He, SrI vEMkaTESa, is the One Super Soul to take care of.

SrI annamAcArya kIrtana-meaning-by SrIrAmacaMdra mUrti SiShTlA (Sree Sistla), 11/07/09, 72

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annamayya padatattva sAraM tattvaM

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