MĀNASA DEHA GEHA

The following translation and commentary on song 11 of Śrīla Bhakti Vinod Ṭhākur’s Śaraṇāgati is formatted in this order:

1. The original text of each verse of Śrīla Bhakti Vinod Ṭhākur’s composition in Bengali script,
2. Translations of non-Bengali words or synonyms for uncommon Bengali words in Bengali script,
3. The original text of each verse in roman transliteration,
4. Transliterations of non-Bengali words or synonyms for uncommon Bengali words in Roman script,
5. A verse-ordered word by word gloss of each verse,
6. A prose-ordered word by word gloss of each verse,
7. A prose translation of each verse,
8. Commentary on particular phrases in each verse.

Verse 1

মানস, দেহ, গেহ, যো কিছু মোর ।
অর্পিলুঁ তুয়া পদে নন্দকিশোর ॥১॥

মানস: মন; গেহ: গৃহ; অর্পিলুঁ: অর্পণ করিলাম; তুয়া: তোমার ।

mānasa, deha, geha, yo kichhu mora
arpilu̐ tuyā pade nanda-kiśora [1]

mānasa: mana; geha: gṛha; arpilu̐: arpaṇa karilāma; tuyā: tomāra.

mānasa–mind; deha–body; geha–home; yo kichhu–whatever; mora–mine; arpilu̐–I have offered; tuyā–Your; pade–at the feet, nanda–of Nanda; kiśora–O adolescent son. [1]

mānasa–Mind, deha–body, geha–home, [and] yo kichhu–whatever [else may be] mora–mine arpilu̐–I have offered [at] tuyā–Your pade–feet, kiśora–O adolescent son nanda–of Nanda! [1]

Mind, body, home, and whatever else may be mine I have offered at Your feet, O son of Nanda!

yo kichchu mora: “Whatever else may be mine.” This expression is drawn from a verse of Śrī Yāmun Āchārya in his Śrī Stotra-ratna (49):

vapur-ādiṣu yo ’pi ko ’pi vā
guṇato ’sāni yathā-tathā-vidhaḥ
tad ahaṁ tava pāda-padmayor
aham adyaiva mayā samarpitaḥ

“Whatever body and so on I may have (mind, identity, possession, relationships, etc.), and however I may be situated amidst the modes of nature—today I have offered that entire ‘I’ at Your lotus feet.”

In his Śrī Yāmuna-bhāvāvalī (21), Śrīla Bhakti Vinod Ṭhākur has elaborated on this verse as follows:

hari he!
strī-puruṣa-deha-gata varṇa-ādi dharma yata
tāhe punaḥ deha-gata bheda
sattva-rajas-tamo-guṇa- āśrayete bheda punaḥ
ei-rūpa sahasra prabheda [1]

“O Hari! There are bodily differences between women and men, bodily differences amidst the social and occupational orders (varṇas and āśrams), and bodily differences based on the modes of goodness, passion, and ignorance. In this way there are thousands of differences.

ye kona śarīre thāki ye kona avasthā rākhi
se saba ekhana tava pāya
sa̐pilāma prāṇeśvara mama bali’ ataḥpara
āra kichhu nā rahila dāya [2]

“In whatever body I may live and in whatever condition I may remain, I have now offered all of this at Your feet, O Lord of my heart! Hereafter, no further responsibility remains mine.

tumi prabhu rākha māra saba tava adhikāra
āchhi āmi tomāra kiṅkara
e bhakti-vinoda bale tava dāsya-kautūhale
thāki yena sadā sevāpara [3]

“O Lord, You may protect me or You may kill me. You have full proprietorship over me as I am Your servant. This Bhakti Vinod says, ‘May I remain in the festival of servitude unto You, ever devoted to Your service.’”

Verse 2

সম্পদে বিপদে জীবনে মরণে ।
দায় মম গেলা তুয়া ও-পদ-বরণে ॥২॥

দায়: দায়িত্ব ।

sampade vipade jīvane maraṇe
dāya mama gelā tuyā o-pada-varaṇe [2]

dāya–dāyitva.

sampade–in good fortune; vipade–in misfortune; jīvane–in life; maraṇe–in death; dāya–responsibility; mama–my; gelā–has gone away; tuyā–Yours; o–those; pada–feet; varaṇe–by embracing. [2]

sampade–In good fortune [and] vipade–in misfortune, jīvane–in life [and] maraṇe–in death, mama–my dāya–responsibility gelā–has gone away varaṇe–by embracing o–those pada–feet tuyā–Yours. [2]

In good fortune and in misfortune, in life and in death, my responsibility has gone away by embracing Your feet.

sampade vipade: “In good fortune and in misfortune.” Sampad here refers generally to happiness, success, accomplishment, excellence, prosperity, health, and so forth. Vipada, its antonym, refers to adversity, danger, poverty, sickness, failure, ruin, destruction, calamity, or death.

A surrendered soul’s prayers are never for the attainment of any form of sampad or freedom from any form of vipada. They are based, rather, on the experience that everything that happens is itself the Lord’s grace and as such is already most conducive to realising one’s natural spiritual fortune. Lord Brahmā thus addresses Śrī Kṛṣṇa:

tat te ’nukampāṁ susamīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk
(Śrīmad Bhāgavatam: 10.14.8)

“One who sees Your mercy perfectly, endures the reactions to one’s past actions, and with one’s mind, body, and words lives in submission to You is an heir to liberation (freedom from ignorance and engagement in Your eternal service).”

Further, Queen Kuntī prays to Śrī Kṛṣṇa for worldly misfortune (vipada) because therein she finds more intensely the growth of her spiritual fortune:

vipadaḥ santu tāḥ śaśvat tatra tatra jagad-guro
bhavato darśanaṁ yat syād apunar bhava-darśanam
janmaiśvarya-śruta-śrībhir edhamāna-madaḥ pumān
naivārhaty abhidhātuṁ vai tvām akiñcana-gocharam
(Śrīmad Bhāgavatam: 1.8.25–6)

“O master of the universe, let all those misfortunes come again and again wherein we may have the sight of You and not again the sight of material existence (those misfortunes are my spiritual fortune, and material fortune is actually my misfortune). A person swelling with pride as a result of birth, power, learning, or beauty can never chant Your Name; You are attainable only by those who have nothing (except You; those who have no mundane ego or desire and have surrendered fully unto You).”

dāya mama gelā: “My responsibility has gone away.” By surrendering to the Lord, all responsibility for one’s well-being no longer remains one’s own and is transferred to the Lord. In Śrīmad Bhagavad-gītā, Śrī Kṛṣṇa declares that He personally sees to all the necessities of the surrendered souls:

ananyāś chintayanto māṁ ye janāḥ paryupāsate
teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham
(Śrīmad Bhagavad-gītā: 9.22)

“I sup­ply and pro­tect the neces­sit­ies of those who medit­ate on Me exclus­ively, serve Me in all respects, and are ever dedicated to Me.”

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śuchaḥ
(Śrīmad Bhagavad-gītā: 18.66)

“Abandon all duties and surrender exclusively unto Me. I will liberate you from all sins (all the negative consequences of neglecting your worldly duties). Do not hesitate.”

Śrīman Nityānanda Prabhu’s vivid assurance to Mother Śachī of the Lord’s full acceptance of responsibility for her demonstrates the depth to which the Lord holds the surrendered souls dear and personally sees to the their welfare:

hena prabhu buke hāta diyā āpanāra
āpane sakala bhāra laila tomāra
vyavahāra paramārtha yateka tomāra
mora dāya prabhu baliyāche bāra bāra
bhāla haya ye-mate, prabhu se bhāla jāne
sukhe thāka tumi deha samarpiyā tāne
(Śrī Chaitanya-Bhāgavat: Antya-khaṇḍa, 1.166–8)

“With His hand on His heart, the Lord has personally taken charge of you. Again and again, He has said, ‘All your practical and spiritual necessities are My responsibility.’ The Lord knows well how good will be brought about for everyone, so fully surrender yourself to Him and live happily.”

varaṇe: “By embracing.” This is to say that offering oneself and all one possesses to the Lord is an expression of embracing the Lord’s guardianship, which is itself the basis (aṅgī) of all other aspects of śaraṇāgati.

Verse 3

মারবি রাখবি যো ইচ্ছা তোহারা ।
নিত্যদাস প্রতি তুয়া অধিকারা ॥৩॥

মারবি: মারিবে; যো: যে; তোহারা: তোমার ।

mārabi rākhabi yo ichchhā tohārā
nitya-dāsa prati tuyā adhikārā [3]

mārabi–māribe; yo–ye; ichchhā–desire; tohārā–tomāra. [3]

mārabi–You may kill; rākhabi–You may protect; yo–what; ichchhā–wish; tohārā–Your; nitya–eternal; dāsa–servant; prati–over; tuyā–Yours; adhikārā–proprietorship. [3]

mārabi–You may kill [me or] rākhabi–You may protect [me] yo–as [is] tohārā–Your ichchhā–wish. adhikārā–The proprietorship prati–over [Your] nitya–eternal dāsa–servant [is] tuyā–Yours. [3]

You may kill me or You may protect me as You wish. You have full proprietorship over Your eternal servant.

nitya-dāsa: “Eternal servant.” Śrī Chaitanya Mahāprabhu has taught:

jīvera ‘svarūpa’ haya—kṛṣṇera ‘nitya-dāsa’
(Śrī Chaitanya-charitāmṛta: Madhya-līlā, 20.108)

“The nature of the jīva is that of an eternal servant of Kṛṣṇa.”

Realisation of this leads one to the assurance that Lord has absolute mastery over the soul and that the Lord’s leverage of His mastery over the soul is itself the soul’s fortune and fulfilment.

Verse 4

জন্মাওবি মোয়ে ইচ্ছা যদি তোর ।
ভক্তগৃহে জনি জন্ম হউ মোর ॥৪॥

জন্মাওবি: জন্ম করাইবে; মোয়ে: আমাকে; তোর: তোমার; জনি: যেন; হউ: হউক ।

janmāobi moye ichchhā yadi tora
bhakta-gṛhe jani janma ha-u mora [4]

janmāobi–janma karāibe; moye–āmāke; tora–tomāra; jani–yena; ha-u–ha-uka. [4]

janmāobi–You may cause to take birth; moye–me; ichchhā–wish; yadi–if; tora–Your; bhakta–of a devotee; gṛhe–in the home; jani–may; janma–birth; ha-u–be; mora–my. [4]

[You may cause] moye–me janmāobi–to take birth [again] yadi–if [that is] tora–Your ichchhā–wish. jani–May mora–my janma–birth ha-u–be gṛhe–in the home bhakta–of a devotee. [4]

If it is Your desire that I take birth again, then let me do so in the home of Your devotee.

bhakta-gṛhe jani janma ha-u mora: “Let me take birth in the home of Your devotee.” Lord Brahmā has similarly prayed to be born in even the most minute form amidst Śrī Kṛṣṇa’s dearmost devotees, the residents of Śrī Vṛndāvan Dhām:

tad bhūri-bhāgyam iha janma kim apy aṭavyāṁ
yad gokule ’pi katamāṅghri-rajo-’bhiṣekam
yaj-jīvitaṁ tu nikhilaṁ bhagavān mukundas
tv adyāpi yat-pada-rajaḥ śruti-mṛgyam eva
(Śrīmad Bhāgavatām: 10.14.34)

“Let me attain the great fortune of receiving any birth at all (even that of a blade of grass) here in this forest or in Gokula and being bathed in the foot-dust of those whose entire life is Lord Mukunda, the dust of whose feet the Vedas are searching for still to this today.”

Śrī Kṛṣṇa’s intimate friend and confidant Uddhava has similarly prayed:

āsām aho charaṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ svajanam ārya-pathañ cha hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
(Śrīmad Bhāgavatam: 10.47.61)

“Oh! Let me attain any birth at all amongst the shrubs and vines in Vṛndāvan that are touched by the foot-dust of the gopīs who have given up their relatives and the path of nobility, which are difficult to renounce, and followed Mukunda’s footsteps, for which the Vedas search.”

Śrīla Raghunāth Dās Goswāmī has elaborated:

yat kiñchit tṛṇa-gulma-kīkaṭa-mukhaṁ goṣṭhe samastaṁ hi tat
sarvānandamayaṁ mukunda-dayitaṁ līlānukūlaṁ param
śāstrair eva muhur muhuḥ sphuṭam idaṁ niṣṭaṅkitaṁ yāchñayā
brahmāder api sa-spṛheṇa tad idaṁ sarvaṁ mayā vandyate
(Śrī Vraja-vilāsa-stava: 102)

“Everything—the grass, shrubs, insects, and other creatures—in Vraja is completely joyful, dear to Mukunda, and fully supportive of His Pastimes. Again and again the scriptures explain this, and even Brahmā, Uddhava, and other great souls pray to them. With longing, I offer obeisance to them all.”

Verse 5

কীট-জন্ম হউ যথা তুয়া দাস ।
বহির্মুখ ব্রহ্ম-জন্মে নাহি আশ ॥৫॥

kīṭa-janma ha-u yathā tuyā dāsa
bahir-mukha brahma-janme nāhi āśa [5]

kīṭa–of a worm; janma–the birth; ha-u–let be; yathā–so long as; tuyā–Your; dāsa–servant; bahirmukha–averse; brahma–of Brahmā; janme–the birth; nāhi–no; āśa–desire. [5]

ha-u–Let [me] have janma–the birth kīṭa–of a worm yathā–so long as [I can be] tuyā–Your dāsa–servant. [I do] nāhi–not [have] āśa–any desire janme–for a birth [as an] bahirmukha–averse brahma–Brahmā. [5]

Let me be born as a worm so long as I can be Your servant. I have no desire to be born even as a Brahmā averse to You.

kīṭa-janma ha-u: “Let me be born as a worm …” This expression is drawn from a verse of Śrī Yāmun Āchārya in his Śrī Stotra-ratna (52):

tava dāsya-sukhaika-saṅgināṁ
bhavaneṣv astv api kīṭa-janma me
itarāvasatheṣu mā sma bhūd
api me janma chaturmukhātmanā

“Let me take birth, even as a worm, in the home of those whose only attachment is to the happiness of Your service. Never let me take birth, even as Brahmā, in any other condition.”

In his Śrī Yāmuna-bhāvāvalī (22), Śrīla Bhakti Vinod Ṭhākur has elaborated on this verse as follows:

hari he!
veda-vidhi-anusāre karma kari’ e saṁsāre
punaḥ punaḥ jīva janma pāya
pūrva-kṛta-karma-phale tomāra vā ichchhā-bale
janma yadi labhi punarāya [1] tabe eka kathā mama śuna he puruṣottama
tava dāsa-saṅgi-jana-ghare
kīṭa-janma yadi haya tāhāteo dayāmaya
rahiba he santuṣṭa antare [2]

“O Hari! Engaging in karma within the material world according to the directives of the Vedas, the jīva takes birth again and again. If according to the results of my previous actions or because Your will, I am to be reborn, then please hear one plea from me, O Supreme Person! If in the home of those who are attached to Your servants I am born even as a worm, then I will remain fully satisfied within, O merciful Lord!

tava dāsa-saṅga-hīna ye gṛhastha arvāchīna
tāra gṛhe chaturmukha-bhūti
nā hao kakhana hari! kara-dvaya yoḍa kari’
kare bhakti-vinoda minati [3]

“May I never been born as Lord Brahmā in the home of householders who are averse [to You] and devoid of attachment to Your servants, O Hari! Joining his palms, Bhakti Vinod submits this earnest prayer.”

Lord Brahmā has similarly prayed:

tad astu me nātha sa bhūri-bhāgo
bhave ’tra vānyatra tu vā tiraśchām
yenāham eko ’pi bhavaj-janānāṁ
bhūtvā niṣeve tava pāda-pallavam
(Śrīmad Bhāgavatam: 10.14.30)

“O Lord! Let me attain the great fortune—in this birth or in another, even as an animal—of becoming one of Your devotees and serving Your blossom-like feet.”

Verse 6

ভুক্তি-মুক্তি-স্পৃহা-বিহীন যে ভক্ত ।
লভইতে তাঁক সঙ্গ অনুরক্ত ॥৬॥

লভইতে: লাভ করিতে; তাঁক: তাঁদের; অনুরক্ত: অনুরাগ ।

bhukti-mukti-spṛhā-vihīna ye bhakta
labha-ite tā̐ka saṅga anurakta [6]

labha-ite–lābha karite; tā̐ka–tā̐dera; anurakta–anurāga. [6]

bhukti–enjoyment; mukti–liberation; spṛhā–desire; vihīna–completely free; ye–who; bhakta–devotees; labha-ite–to attain; tā̐ka–their; saṅga–association; anurakta–love. [6]

bhakta–Devotees ye–who [are] vihīna–completely free [from] spṛhā–desire [for] bhukti–enjoyment [and] mukti–liberation— [I] anurakta–love labha-ite–to attain tā̐ka–their saṅga–the association. [6]

I love to attain the association of devotees who are completely free from desire for enjoyment and liberation.

bhukti-mukti-spṛhā-vihīna ye bhakta: “Devotees who are completely free from desire for enjoyment and liberation.” This expression is drawn from a verse of Śrī Yāmun Āchārya in his Śrī Stotra-ratna (53):

sakṛt tvad ākāra-vilokanāśayā
tṛṇī-kṛtānuttama-bhukti-muktibhiḥ
mahātmabhir mām avalokyatāṁ naya
kṣaṇe ’pi te yad viraho ’ti-duḥsahaḥ

“Please bring me into the sight of those great souls who out of longing to once behold Your figure consider unparalleled enjoyment and liberation to be straw, those great souls whose separation is extremely difficult to bear for a moment even for You.”

In his Śrī Yāmuna-bhāvāvalī (23), Śrīla Bhakti Vinod Ṭhākur has elaborated on this verse as follows:

hari he!
tomāra ye śuddha-bhakta tomāte se anurakta
bhukti mukti tuchchha kari’ jāne
bāreka dekhite tava chid-ākāra-śrī-vaibhava
tṛṇa bali’ anya sukha māne [1]

“O Hari! Your pure devotees who are attached to You, who know enjoyment and liberation to be trifling, and who consider pleasures other than once beholding the divine glory of Your spiritual form to be straw …

se saba bhaktera saṅge līlā kara nānā-raṅge
viraha sahite nāhi pāra
kṛpā kari’ akiñchane dekhāo mahātma-gaṇe
sādhu vinā gati nāhi āra [2]

“You perform Pastimes of various forms of delight with all these devotees, and You cannot tolerate their separation. Please mercifully give this destitute one the sight of these great souls. I have no shelter other than these sādhus.

se bhakta-charaṇa-dhana kabe pāba daraśana
śodhiba āmāra duṣṭa mana
e bhakti-vinoda bhaṇe kṛpā habe yata-kṣaṇe
mahātmāra habe daraśana [3]

“When will I attain the sight of the fortune that is the feet of these devotees? When will I be able to purify my wicked mind? This Bhakti Vinod says, ‘As long as You are merciful, I will have the sight of these great souls.’”

bhukti-mukti-spṛhā: “Desire for enjoyment and liberation.” Śrīla Rūpa Goswāmī has identified the pursuit of bhukti, known in general as karma, and the pursuit of mukti, known in general as jñān, as the primary obstructions to the cultivation pure bhakti:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā
(Śrī Bhakti-rasāmṛta-sindhu: Pūrva-vibhāga, 1.11)

“Pure bhakti is constant endeavour to please Kṛṣṇa that is free from fleeting desires and unobstructed by exploitation (karma) and renunciation (jñān).”

Further, he has explained that one cannot attain pure bhakti until one completely lets go of these pursuits (Śrī Bhakti-rasāmṛta-sindhu: 1.2.22):

bhukti-mukti-spṛhā yāvat piśāchī hṛdi vartate
tāvad bhakti-sukhasyātra katham abhyudayo bhavet

“So long as the two wtiches of desire for enjoyment and liberation remain in the heart, how can the joy of bhakti manifest there?”

Verse 7

জনক, জননী, দয়িত-তনয় ।
প্রভু, গুরু, পতি তুহুঁ—সর্ব্বময় ॥৭॥

দয়িত: প্রিয়; তুহুঁ: তুমি; তুহুঁ সর্ব্বময়: সর্ব্বব্যাপী তোমার সম্বন্ধ-মাখা ।

janaka, jananī, dayita-tanaya
prabhu, guru, pati tuhu̐—sarvamaya [7]

dayita–priya; tuhu̐–tumi. [7]

janaka–father; jananī–mother; dayita–beloved; tanaya–son; pra­bhu–Lord; guru–spiritual master; pati–husband; tuhu̐–You; sarvamaya–everywhere. [7]

janaka–Father, jananī–mother, dayita–beloved tanaya–son, pra­bhu–Lord, guru–spiritual master, pati–husband— tuhu̐–You [are] sarvamaya–everywhere. [7]

Father, mother, beloved son, Lord, Guru, husband—You are everywhere.

janaka, jananī, dayita-tanaya, prabhu, guru, pati: “Father, mother, beloved son, Lord, Guru, husband.” This expression is drawn from a verse of Śrī Yāmun Āchārya in his Śrī Stotra-ratna (57):

pitā tvaṁ mātā tvaṁ dayita-tanayas tvaṁ priya-suhṛt
tvam eva tvaṁ mitraṁ gurur api gatiś chāsi jagatām
tvadīyas tvad bhṛtyas tava parijanas tad gatir ahaṁ
prapannaś chaivaṁ sa tv aham api tavaivāsmi hi bharaḥ

“You are the father, You are the mother, You are the beloved son, You are the dear well-wisher, You are the friend, You are the Guru, and You are the shelter of the world. I am Yours, I am Your servant, I am Your attendant, and I hold You as My shelter. I am surrendered unto You, and as such I am indeed Your own and Your dependent.”

In his Śrī Yāmuna-bhāvāvalī (26), Śrīla Bhakti Vinod Ṭhākur has elaborated on this verse as follows:

hari he!
tumi jagatera pitā tumi jagatera mātā
dayita-tanaya hari tumi
tumi suhṛn mitra guru tumi gati kalpa-taru
tvadīya-sambandha-mātra āmi [1] tava bhṛtya-parijana- gati-prārthī akiñchana
prapanna tomāra śrī-charaṇe
tava sattva tava dhana tomāra pālita jana
āmāra mamatā tava jane [2]

“O Hari! You are father of the world. You are the mother of the world. You are the beloved son, O Hari! You are the well-wisher, the friend, and the Guru. You are the shelter and the wish-fulfilling tree. My relationship with You is simply that I am Your servant, Your attendant, and a beggar of Your shelter. I am destitute and surrendered unto Your divine feet. I am Your creation, Your property, and Your dependent. My sense of ‘mine’ is in being Your own.

e bhakti-vinoda kaya ahaṁtā-mamatā naya
śrī-kṛṣṇa-sambandha-abhimāne
sevāra sambandha dhari’       ahaṁtā-mamatā kari
tad-itare prākṛta-vidhāne [3]

“This Bhakti Vinod says, ‘No (mundane) sense of ‘I’ and ‘mine’ arises within understanding of one’s relationship with Śrī Kṛṣṇa, but by embracing a relationship of service (with Śrī Kṛṣṇa), I do maintain a sense of ‘I’ and ‘mine’ (for the sake of that service). Any sense of ‘I’ and ‘mine’ apart from this arises only as a result of mundane discrimination.’”

tuhu̐ sarvamaya: “You are everywhere.” In his Śrī Laghu-chandrikā-bhāṣya, Śrīla Bhakti Rakṣak Śrīdhar Dev-Goswāmī Mahārāj comments, “Sarva-vyāpī Tomāra sambandha-mākhā: the deep touch (lit. ‘smear’) of my relationship with You is all-pervading.” In other words, “In all my relationships, essentially it is You with whom I am relating.”

Verse 8

ভকতিবিনোদ কহে শুন কান ! ।
রাধানাথ ! তুহুঁ হামার পরাণ ॥৮॥

কান: কানাই; হামার: আমার; পরাণ: প্রাণ ।

bhakati-vinoda kahe śuna kāna!
rādhānātha! tuhu̐ hāmāra parāṇa [8]

kāna–kānāi; hāmāra–āmāra; parāṇa–prāṇa. [8]

bhakati-vinoda–Bhakti Vinod; kahe–says; śuna–please listen; kāna!–O Kṛṣṇa!; rādhānātha!–O Lord of Rādhā!; tuhu̐–You; hāmāra–my; parāṇa–life. [8]

bhakati-vinoda–Bhakti Vinod kahe–says, śuna–“Please listen, kāna!–O Kṛṣṇa! rādhānātha!–O Lord of Rādhā! tuhu̐–You [are] hāmāra–my [very] parāṇa–life. [8]

Bhakti Vinod says, “Please listen, O Kāna! O Rādhānāth! You are my very life.”

parāṇa: “Life.” This is to say, “You are the sole focus of my loving attachment.”