272 bhōgīṃdrulunu mīruṃ̐ bōyi raṃḍu (భోగీంద్రులును మీరుఁ బోయి రండు)

   TALLAPAKA ANNAMACHARYULU

272 భోగీంద్రులును మీరుఁ బోయి రండు

(bhōgīṃdrulunu mīruṃ̐ bōyi raṃḍu) 

INTRODUCTION 

In the entire history of the world, perhaps no one except Annamacharya has ever dared to compose a song like this. Here, he declares that not only mortals but even the gods themselves are subject to the nature of time.

Only a poet who has directly witnessed the beginningless worlds and the eternal Divine could create such wondrous compositions. The words of those great souls who have seen consciousness from its very source may seem unusual to some, yet their courage and their vision of truth must be deeply admired. 

To understand the greatness, the vastness, and the unfathomable depth of Annamacharya’s poetry, this keertana serves as a most illuminating example. 

అధ్యాత్మ​ కీర్తన	Philosophical Poem
రేకు: 70-5 సంపుటము: 1-368	Copper Plate: 70-5 Vol: 1-368
భోగీంద్రులును మీరుఁ బోయి రండు వేగన మీఁదటి విభవాలకు    ॥భోగీంద్రు॥   హరుఁడ పోయిరా; అజుఁడ నీవును బోయి తిరిగిరా మీఁదటి తిరుణాళ్ళకు; సురలు మునులును భూసురలుఁ బోయి రండు అరవిరి నిన్నాళ్ళు నలసితిరి             ॥భోగీంద్రు॥   జముఁడ పోయిరా; శశియు నీవును బోయి సుముఖుఁడవై రా సురలఁ గూడి; గుములై దిక్పతులు దిక్కులకుఁ బోయి రండు ప్రమదాన నిన్నాళ్ళు బడలితిరి ॥భోగీంద్రు॥   నారద సనకసనందనాదులు భూరి విభవములఁ బోయిరండు; దూరముగాఁ బోకిట్టే తొరలి వేంకటగిరిఁ జేరి నన్నిట్లనే సేవించుఁడీ ॥భోగీంద్రు॥	bhōgīṃdrulunu mīruṃ̐ bōyi raṃḍu vēgana mīṃ̐daṭi vibhavālaku ॥bhōgīṃdru॥  haruṃ̐ḍa pōyirā; ajuṃ̐ḍa nīvunu bōyi tirigirā mīṃ̐daṭi tiruṇāḻḻaku; suralu munulunu bhūsuraluṃ̐ bōyi raṃḍu araviri ninnāḻḻu nalasitiri ॥bhōgīṃdru॥   jamuṃ̐ḍa pōyirā; śaśiyu[1] nīvunu bōyi sumukhuṃ̐ḍavai rā suralaṃ̐ gūḍi; gumulai dikpatulu dikkulakuṃ̐ bōyi raṃḍu pramadāna ninnāḻḻu baḍalitiri ॥bhōgīṃdru॥   nārada sanakasanaṃdanādulu bhūri vibhavamulaṃ̐ bōyiraṃḍu; dūramugāṃ̐ bōkiṭṭē[2] torali vēṃkaṭagiriṃ̐ jēri nanniṭlanē sēviṃcuṃ̐ḍī ॥bhōgīṃdru॥

Details and Discussions:

Chorus (Pallavi):

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భోగీంద్రులును మీరుఁ బోయి రండు

వేగన మీఁదటి విభవాలకు          ॥భోగీంద్రు॥

bhōgīṃdrulunu mīruṃ̐ bōyi raṃḍu

vēgana mīṃ̐daṭi vibhavālaku ॥bhōgīṃdru॥  

Telugu Phrase	Meaning
భోగీంద్రులును మీరుఁ బోయి రండు	You people enjoying the senses, you are permitted to exit and return
వేగన మీఁదటి విభవాలకు	(వేగన = సందడి, సంబ్రమము, gaiety and action) for upcoming gaiety and action

Literal Meaning:

Lord speaking to Gods

“You people enjoying the senses,

you are permitted to exit and return for upcoming gaiety and action”

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Interpretative Notes: 

This is among the most unusual and profound of Annamacharya’s poems. Its full intent may forever remain beyond our grasp, yet one thing shines clear — it depicts a divine moment of farewell, when the Lord Himself bids the gods to depart. 

It seems to allude to pralayam — the great dissolution of the worlds. The scriptures tell us that during this cosmic withdrawal, all beings must perish; only the blessed few, sheltered by divine grace, continue to exist in the subtle presence of the Lord. 

Here, Annamacharya appears to name those blessed ones — not as mythic figures, but as living witnesses in an intimate conversation he alone could perceive.

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First Stanza:

హరుఁడ పోయిరా; అజుఁడ నీవును బోయి

తిరిగిరా మీఁదటి తిరుణాళ్ళకు;

సురలు మునులును భూసురలుఁ బోయి రండు

అరవిరి నిన్నాళ్ళు నలసితిరి       ॥భోగీంద్రు॥

haruṃ̐ḍa pōyirā; ajuṃ̐ḍa nīvunu bōyi

tirigirā mīṃ̐daṭi tiruṇāḻḻaku;

suralu munulunu bhūsuraluṃ̐ bōyi raṃḍu

araviri ninnāḻḻu nalasitiri ॥bhōgīṃdru॥

Telugu Phrase	Meaning
హరుఁడ పోయిరా; అజుఁడ నీవును బోయి	Shiva You are permitted to go.  Brahma, you may leave.
తిరిగిరా మీఁదటి తిరుణాళ్ళకు;	You may return to the next festivities.
సురలు మునులును భూసురలుఁ బోయి రండు	The Demigods of the heaven, the revered sages, brahmins, you also may leave
అరవిరి నిన్నాళ్ళు నలసితిరి	(అరవిరి - సగము విచ్చిన పువ్వు, half opened flower) you have been working hard  all these times

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Literal Meaning:

O Great Lords — Shiva, you may depart; Brahma, you too may leave.
You may return when the next divine celebration unfolds.
You gods of heaven, revered sages, and noble Brahmins — you also may go now.
You have toiled long and hard; Your Eyes (flowers of effort) are half-open and weary. 

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Interpretative Notes: 

We must not confine the Lord to human measures of time or imagination. In the realm of Lord, time is not a factor at all. We must understand the realm entered by these great men is beyond any conceivable idea. Therefore, linking it to our ordinary existence must be avoided. Annamacharya’s poems are not myths or metaphors — they are direct records of his visionary experience. 

In this scene, the Lord seems to address His celestial assembly, not in farewell but in assurance. He celebrates the cycle of creation — the endless renewal that follows dissolution. 

The Lord has no concept of “before” or “after.” (like our time scale). What seems like departure and returns to us is but a rhythmic breath in His eternal being. Thus, the “next festivities” mentioned here are not a future in time, but the next pulse of existence itself — the unfolding of a new creation after cosmic rest. 

Through this divine dialogue, Annamacharya offers a glimpse into that boundless awareness where even gods and worlds must pause — and the Lord alone remains awake.

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Second Stanza:

జముఁడ పోయిరా; శశియు నీవును బోయి

సుముఖుఁడవై రా సురలఁ గూడి;

గుములై దిక్పతులు దిక్కులకుఁ బోయి రండు

ప్రమదాన నిన్నాళ్ళు బడలితిరి ॥ భోగీంద్రు॥

jamuṃ̐ḍa pōyirā; śaśiyu[1] nīvunu bōyi

sumukhuṃ̐ḍavai rā suralaṃ̐ gūḍi;

gumulai dikpatulu dikkulakuṃ̐ bōyi raṃḍu

pramadāna ninnāḻḻu baḍalitiri ॥bhōgīṃdru॥ 

Telugu Phrase	Meaning
జముఁడ పోయిరా; శశియు నీవును బోయి సుముఖుఁడవై రా సురలఁ గూడి;	O Lord of Death, you may Go and return soon. O Lord of Moon  Return soon along with God in Heaven
గుములై దిక్పతులు దిక్కులకుఁ బోయి రండు	O guardians of directions! You have been burning (in slow fire) of work of securing the Dharma
ప్రమదాన నిన్నాళ్ళు బడలితిరి	In that errand, you have been happy, but now getting tired.

Literal Meaning: 

O Yama, Lord of Death, you may depart;
O Moon, you too may withdraw and

 return with a pleasant face when the gods reassemble.
The guardians of directions, return to your abodes;
All of you have willingly laboured long enough

through these days of joy and movement.

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Interpretative Notes: 

Now imagine the mind of yogi.

Perfectly aligned with that of God.

They are not two minds,

but One the very source of the creation

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Annamacharya has transcended
the fear of death, the lure of life, and the ceaseless dance of opposites.
From that still summit, he beholds even the gods themselves
withdraw into silence. 

This stanza unfolds like a divine dusk —
a sacred pause in the cosmic rhythm,
when Death, the Moon, and the Lords of the Directions
are lovingly asked to rest. 

“జముఁడ పోయిరా” — this is no command of dismissal,
but a benediction of release.
Even Death has served its purpose —
to dissolve the bindings of attachment,
to remind beings of the fleeting shimmer of existence.
Now, even Death may rest. 

“శశియు నీవును బోయి తిరిగిరా” —
the Moon, symbol of mind and reflection,
is asked to dim its wavering glow and return renewed.

The guardians of the directions —
eternal sentinels of order and dharma —
are told with compassion:

your watch has been long,

your labour noble;

rest now in the stillness that awaits. 

Through these words,
the Lord speaks in the poet’s inner silence —
a voice of serene authority,
untouched by creation or destruction. 

Annamacharya’s vision, therefore,
is not of apocalypse but of awakening:
the return of the phenomenal into the eternal,
of movement into stillness,
of multiplicity into pure consciousness.

 

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Third Stanza:

నారద సనకసనందనాదులు

భూరి విభవములఁ బోయిరండు;

దూరముగాఁ బోకిట్టే తొరలి వేంకటగిరిఁ

జేరి నన్నిట్లనే సేవించుఁడీ ॥భోగీంద్రు॥

nārada sanakasanaṃdanādulu

bhūri vibhavamulaṃ̐ bōyiraṃḍu;

dūramugāṃ̐ bōkiṭṭē[2] torali vēṃkaṭagiriṃ̐

jēri nanniṭlanē sēviṃcuṃ̐ḍī       ॥bhōgīṃdru॥ 

Telugu Phrase	Meaning
నారద సనకసనందనాదులు	(Lord dearly and specially addressing the assemblage of Great Sages) Narada, Sanaka Sananda, Sanatkumara and Sanatana.
భూరి విభవములఁ బోయిరండు;	You have enjoyed great time. Now you may leave.
దూరముగాఁ బోకిట్టే తొరలి వేంకటగిరిఁ	However, you shall not move far away. Keep yourself around the Sacred Hill of Venkatagiri
జేరి నన్నిట్లనే సేవించుఁడీ	You continue the devotion you have ever exhibited.

 

Plain Prose Meaning:

To the great sages —

Narada, Sanaka, Sanandana, Sanatkumara, and Sanatana —

the Lord speaks with tender intimacy:

“You have long rejoiced in abundance and splendour;

now you too may withdraw.

Yet do not wander far —
stay near the sacred hill of Venkatagiri,
and continue your eternal service to Me as you always have.”.

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Interpretative notes: 

First stanza

We may note that Shiva and Brahma

are very kind, benevolent and ready to grant anything sought by the devotees.

Lord is very happy with them. 

Second Stanza:

The Vast Cosmic Machinery, Death and Lord of Passion

They hold the Dharma and generally benevolent.

Lord accepts them.

 

Third Stanza:

The great sages

They have the same mind of the Lord.

He does not wish them away.

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Here we glimpse a profoundly compassionate dimension of the Lord —,

He now turns to the sages — the timeless witnesses of Truth.

Even in dissolution (pralaya), He bids them not to depart too far,

but to dwell close to His presence,

in the sanctified stillness of Venkatagiri. 

This is not mere geography —
Venkatagiri here becomes a symbol of the inner sanctum of awareness,
the sacred space where consciousness remains undisturbed
even as all forms dissolve.

In this verse, Annamacharya’s voice merges with that of the Lord:
he speaks from within the divine mind,
inviting all seekers to remain anchored in remembrance
when the world around them fades into illusion.

When everything transient has withdrawn —
gods, death, time, directions, and even light —
what remains is devotion itself,
the serene flame that neither creation nor destruction can quench.

The meditative mind that serves the Lord is the one eternal principle.
All else — however radiant, vast, or mighty —
melts back into silence.

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The meditative mind that truly serves lord is the only permanent thing in this world. All other things, however wonderful, great, big or small gets dissolved. A mind that occupies the sacred space transcends time and earthly connections. 

Now request reader to refer poem from Gajendra Moksha, Telugu Bhagavatam by Pothana.

లోకంబులు లోకేశులు
లోకస్థులుఁ దెగినఁ దుది నలోకం బగు పెం
జీకటి కవ్వల నెవ్వం
డేకాకృతి వెలుఁగు నతని నే సేవింతున్.

(భావము: లోకాలు, లోకాలను పాలించేవారు, లోకాలలో ఉండేవారు అందరు నశించిన అనంతరం, ఆ కారు చీకట్లకు ఆవతల అఖండమైన రూపంతో ప్రకాశించే ఆ దేవుణ్ణి నేను సేవిస్తాను.)

When worlds and their wardens fade into night,
and all that breathes dissolves in shadow’s sea,
I shall bow to Him — the One beyond all sight,
whose boundless being shines eternally,
the deathless Light no darkness can decree. 

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The Message of this Poem

Annamacharya

In this out of the world poem

Assures the devotees,

Beyond the delusion

The only that exists is Lord Himself

“Take his name and become free of bondage.”

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