Green Message: The Evergreen Messages of Spirituality, Sanskrit and Nature

अनासक्तोऽनिकेतस्तु स्तुति_निन्दा_विवर्जितः ।
आत्मतुष्टो_ऽनहंवादी त्यक्ताखिल_शुभाशुभः ॥१२६॥
Anaasakto-[A]niketas-Tu Stuti_Nindaa_Vivarjitah |
Aatmatusstto_[A]naham-Vaadii Tyakta-Akhila_Shubha-Ashubhah ||126||

Meaning:
126.1: (Salutations to Sri Ramakrishna) Who was Unattached to Worldly things [Anasakta], not possessing even a House [Aniketa] (His only Wealth being pure Devotion towards God); Who was indifferent to the Praises and Blames of the World [Stuti Ninda Vivarjita] (His Mind being surrendered to the Will of God only),
126.2: Who was ever Contended in the Self (which is the abode of the Divine) [Atma Tusthi], And was free from Egoism (which is the root of all Attachments) [Anaham Vadi]; Who was indifferent to everything which the worldly-minded people refer to as good and bad [Tvakta Akhila Shubha Ashubha] (His Mind being always turned towards the Divine).






ईशार्पित_मनोबुद्धि_योगमाया_समावृतः ।
शुभनामा शुभागारः शुभारीः शुभदर्शनः ॥१२७॥
Iisha-Arpita_Mano-Buddhi_Yogamaayaa_Samaavrtah |
Shubha-Naamaa Shubha-[A]agaarah Shubha-[A]ariih Shubha-Darshanah ||127||

Meaning:
127.1: (Salutations to Sri Ramakrishna) Whose Mind and Intellect were fully surrendered to God [Isha Arpita Mana Buddhi], Who was enveloped by Yogamaya (The Divine Mother) (Who operated through Him) [Yogamaya Samavrita],
127.2: (Who is fully Divine at His Core and Auspicious) Whose Name is Auspicious [Shubha Nama], Whose Dwelling (i.e. Form) is Auspicious [Shubha Aagara], Whose Blessing (Grace) is Auspicious [Shubha Aashii] and Whose Sight is Auspicious [Shubha Darshana].






निगीर्णाहं_ममज्ञानो द्वेषहीनो गतव्यथः ।
समद्रष्टा क्षमावांश्च अनपेक्षो विश्वनायकः ॥१२८॥
Nigiirnna-Aham_Mama-Jnyaano Dvessa-Hiino Gata-Vyathah |
Sama-Drassttaa Kssamaavaamsh-Ca Anapeksso Vishva-Naayakah ||128||

Meaning:
128.1: (Salutations to Sri Ramakrishna) Whose "I-ness" (which became vast and merged with the Divine "I") swallowed all His "my-ness" (i.e. Egoism) [Nigirna Aham Mama Gyana], thus making Him free from the sense of Enmity towards anyone [Dvesha Hina], and free from other Mental Afflictions due to Egoism [Gata Vyatha],
128.2: Therefore, Who saw all with the vision of Equanimity [Sama Drasta] and an attitude of Forgiveness [Kshamavan], without expecting anything in return [Anapeksha]; Thus He was a true Well-Wisher of the World, a Leading-Ideal of the highest kind Who does good seeing the Divine Presence in all [Vishva Nayaka].






पीयूष_रसपाथोधिः कथामृत_प्रवर्षणः ।
अस्पष्ट_मधुरालापो ग्राम्यभाव_प्रदर्शकः ॥१२९॥
Piiyuussa_Rasa-Paathodhih Kathaa-[A]mrta_Pravarssannah |
Aspasstta_Madhura-[A]alaapo Graamya-Bhaava_Pradarshakah ||129||

Meaning:
129.1: (Salutations to Sri Ramakrishna) Who was an embodied Ocean of Nectar (of Divine Bhavas) [Piyusha Rasa Pathodhi], showering Nectar-like Words of Divine Wisdom to the Devotees (the waves of which charmed them and uplifted them at the same time) [Katha Amrita Pravarshana],
129.2: Whose Sweet Speech became indistinct when he was inebriated with Divine Ecstasy (and the Devotees visibly felt the surge of Divine Love in the environment) [Aspastha Madhura Aalapa]; Who exhibited the attitude of a simple villager (speaking simple words interspersed with humour but deep in meaning) which charmed the Devotees (and made them feel that God is near and accessibe) [Gramya Bhava Pradarshaka].






सर्वज्ञाता त्वविज्ञातो विश्वयोनिः स्वयंजनुः ।
सर्वेश्वरः स्वतन्त्रश्च एकरूपोऽनेकरूपकः ॥१३०॥
Sarva-Jnyaataa Tv[u]-Avijnyaato Vishva-Yonih Svayam-Januh |
Sarve[a-Ii]shvarah Svatantrash-Ca Eka-Ruupo-[A]neka-Ruupakah ||130||

Meaning:
130.1: (Salutations to Sri Ramakrishna) Who (being One with Brahman) is the Knower of All [Sarva Gyata] but Who Himself (i.e. Whose essential Nature) is Unknown (to spiritually ignorant people) [Avigyata]; Who is the Source of the Universe [Vishva Yoni] and took birth by His own Will [Svayam Januh],
130.2: Who is the Lord of All [Sarva Ishvara]; Whose essential Nature is not dependent on any other Light (but Who Himself is the Light behind All) [Svatantra]; Who is One, of the form of Brahman [Eka Rupa], but assumes many forms out of His Cosmic Will [Aneka Rupa].






अनुद्विग्नो_ऽमलप्रज्ञो वीत_मानावमानकः ।
प्रार्थनीयो_ऽप्यर्थशून्यो_ऽव्यक्तः सुव्यक्ति_कारणम् ॥१३१॥
Anudvigno_[A]mala-Prajnyo Viita_Maana-Avamaanakah |
Praarthaniiyo_[A]py[i]-Artha-Shuunyo_[A]vyaktah Suvyakti_Kaarannam ||131||

Meaning:
131.1: (Salutations to Sri Ramakrishna) (Who completely surrendered Himself to the Divine Mother; Therefore) Who was free from Worries (of the World) [Anudvigna]; (Divine Mother operated through Him; Therefore) Whose Wisdom was untainted (by worldly worries and self-considerations) [Amala Pragya]; (Divine Mother filled Him with Bliss; Therefore) Who was indifferent to the Honours and Dishonours (of the World) [Vita Mana Avamanaka],
131.2: (Divine Mother was always behind Him; Therefore) Who was implored (for Wealth) [Prarthaniya], even though Who Himself did not possess any Wealth [Artha Shunya]; (Who was One with the Brahman Consciousness of the Divine Mother; Which is) Not Perceptible to the Senses [Avyakta] but Which is the cause behind making things distinctly Perceptible to the Senses [Suvyakti Karanam].






अजेयो जयशीलश्च निःस्पृहोऽपि तपःपरः ।
अजोऽपि जायमानो वा अपापः पापमोचनः ॥१३२॥
Ajeyo Jayashiilash-Ca Nihsprho-[A]pi Tapa- Parah |
Ajo-Api Jaayamaano Vaa Apaapah Paapa-Mocanah ||132||

Meaning:
132.1: (Salutations to Sri Ramakrishna) Who (as Divine Consciousness) cannot be Conquered [Ajeya], but (for the Devotees) Who is easily Conquered (by Pure Devotion) [Jayashila]; Who (as Divine Consciousness) is free from any Longing [Nispriha], but (for the Devotees) Who undertook great Austerities (longing for their Fruits) [Tapah Parah],
132.2: Who (as Divine Consciousness) does not take Birth [Aja], but (for the Devotees) Who takes Birth again and again (to show them the way to God) [Jayamaana]; Who (as Divine Consciousness) does not have any Sin [Apaapa], but (for the Devotees) Who takes on their Sins to liberate them from the bondage of the World [Paapa Mochana]; (Thus He is an unique combination of the Divine in Human form sporting with the Devotees).






सर्वधर्म_सरित्सिन्धुः सद्भक्त_हृदयाश्रयः ।
मुनि_योगि_यति_ध्येयो वीतराग_गतिप्रदः ॥१३३॥
Sarva-Dharma_Sarit-Sindhuh Sad-Bhakta_Hrdaya-[A]ashrayah |
Muni_Yogi_Yati_Dhyeyo Viita-Raaga_Gati-Pradah ||133||

Meaning:
133.1: (Salutations to Sri Ramakrishna) Who is a Spiritual Ocean into which all rivers of Religions flow into [Sarva Dharma Sarit Sindhu]; (Of all the aspirants of the different Religions) Those who are the true Devotees feel His Presence in their hearts (attracting them towards Him) [Sad Bhakta Hridaya Ashraya],
133.2: (The true Devotees who are) The Munis, Yogis and Yatis (Ascetics), take Him as the object of Meditation (to experience the Divine state deeply); (Among these Devotees) Those who are really devoid of Passion and Attachment (and long for God only), He elevates them to higher Spiritual state or even give them Liberation [Vita Raaga Gati Prada].






ब्रह्मस्तुतो ब्रह्म_मुखाधिवासो
ब्रह्माण्डगो ब्रह्म_मुखार्चनार्हः ।
ब्रह्मादि_बोधातिग_शेमुषीको_
ब्रह्मार्पितो ब्रह्मविगाहि_चेताः ॥१३४॥
Brahma-Stuto Brahma_Mukha-Adhivaaso
Brahmaanndda-Go Brahma_Mukha-Arcana-Arhah |
Brahma-[A]adi_Bodha-Atiga_Shemussiiko_
Brahma-Arpito Brahma-Vigaahi_Cetaah ||134||

Meaning:
134.1: (Salutations to Sri Ramakrishna) Who is praised by Lord Brahma (He Himself being the Incarnation of Vishnu) [Brahma Stuta]; Who abided in the exalted state in the juncture of Brahman (and the World) (Bhavamukha) [Brahma Mukha Adhivasa],
134.2: Who abides as the Universe (pervading it) [Brahmanda Ga] and is worthy of the praise of Lord Brahma [Brahma Mukha Archana Arha],
134.3: Whose realisation had surpassed the perception of God with forms - Brahma and others (Saguna Brahman) (and entered the realm of Nirguna Brahman) [Brahma Aadi Bodha Atiga Shemushi],
134.4: Who was surrendered to Brahman (Absolute Consciousness) [Brahma Arpita] and Whose Consciousness was immersed in Brahman [Brahma Vigaahi Ceta].






सत्कर्म_लीलाप्रकटः सुदृष्टिः
सुदृष्टिदः संसृति_पाशनाशी ।
श्रद्धानिवासः सुमनो_विलासः
कन्दर्पहृत् कामकला_विलोपी ॥१३५॥
Sat-Karma_Liilaa-Prakattah Sudrssttih
Sudrsstti-Dah Samsrti_Paasha-Naashii |
Shraddhaa-Nivaasah Sumano_Vilaasah
Kandarpa-Hrt Kaama-Kalaa_Vilopii ||135||

Meaning:
135.1: (Salutations to Sri Ramakrishna) Who manifested Divine Sports in His life depicting performance of activities oriented towards God [Sat Karma Leela Prakata], depicting a full vision of life oriented towards God [Su Drishti],
135.2: Who gives (i.e. inspires in others) that vision of life directed towards God [Su Drishti Da] and destroys the bondages of the Samsara [Samsriti Pasha Nashi],
135.3: Who dwells in the Heart which is filled with Faith in God [Shraddha Nivasa], and manifests in the Mind which is directed towards God [Sumana Vilasa],
135.4: Whose Presence removes Lust [Kandarpa Hrit], and also carries away all other forms of Desires from the Mind [Kamakala Vilopi].






भक्तेश्वरो भक्तवरस्_तपस्वी
भक्तिप्रकाशः प्रिय_भक्तिभावः ।
भक्तप्रियो भक्तवृतस्_तमोहा
भक्तावतारो भव_कर्णधारः ॥१३६॥
Bhakte[a-Ii]shvaro Bhakta-Varas_Tapasvii
Bhakti-Prakaashah Priya_Bhakti-Bhaavah |
Bhakta-Priyo Bhakta-Vrtas_Tamo-Haa
Bhakta-Avataaro Bhava_Karnnadhaarah ||136||

Meaning:
136.1: (Salutations to Sri Ramakrishna) Who is the Lord for the Devotees [Bhakta Ishvara]; A Lord Who assumed the form of the highest Devotee (to exhibit pure and intense Devotion towards God) [Bhakta Vara]; A Lord Who assumed the form of a Tapasvi (to exhibit great austerities for the sake of God) [Tapasvi],
136.2: Who revealed great Devotional Feelings (which stirred the hearts of the Devotees) [Bhakta Prakasha]; Who revealed Devotional Feelings channeled towards one's chosen Ideal (which is suited to specific individual temperament) [Priya Bhakti Bhava],
136.3: To Whom the Devotees are very Dear [Bhakta Priya], Who was surrounded by Devotees [Bhakta Vrta] whose darkness of minds (Ignorance) He removed [Tamaha],
136.4: Who has incarnated for the sake of the Devotees [Bhakta Avatara], whose life in this World He guides like a helmsman (to take them towards God) [Bhava Karnadhara].






भक्तिप्रभो भक्तगणादृतो वै
सुग्रन्थदीपो यमभीतिहारी ।
सुव्यक्त_वक्षःस्थित_हार_तुल्यो
भ्रम_प्रमादाकलितो मदारिः ॥१३७॥
Bhakti-Prabho Bhakta-Ganna-[A]adrto Vai
Sugrantha-Diipo Yama-Bhiiti-Haarii |
Suvyakta_Vakssah-Sthita_Haara_Tulyo
Bhrama_Pramaada-Akalito Mada-Arih ||137||

Meaning:
137.1: (Salutations to Sri Ramakrishna) Whose Life is like a Light of Devotion [Bhakti Prabha], the Light which the Devotees Worship to gain Love of God [Bhakta Gana Aadrita],
137.2: The Light which illuminates the religious Scriptures like a Lamp (and explains their deepest meanings) [Su Grantha Deepa], the Light which takes away the Fear of Yama (God of Death) (by filling the heart with Love of God) [Yama Bhiti Haari],
137.3: The Light which abides in the Heart of the Devotees as distinctly as a Garland (with His Picture) hanging on their Chest [Suvyakta Vaksha Sthita Haara Tulya],
137.4: The Light which prevents Confusion which results in Errors and Insanity in life [Bhrama Pramada Akalita]; (And finally) The Light which is an enemy to Pride (and its root Egoism) [Mada Ari].






अनन्तभावो जितशास्त्रसारो
दाक्षिण्यदायी कलिदोषनाशी ।
असीमरूपः समतानिदानं
दिव्याकृतिर्_दिव्यमुख_प्रकाशी ॥१३८॥
Ananta-Bhaavo Jita-Shaastra-Saaro
Daakssinnya-Daayii Kali-Dossa-Naashii |
Asiima-Ruupah Samataa-Nidaanam
Divya-[A]akrtir_Divya-Mukha_Prakaashii ||138||

Meaning:
138.1: (Salutations to Sri Ramakrishna) Who manifested innumerable Spiritual Moods [Ananta Bhava] which conquered (i.e. visibly brought out) the Essence of the Scriptures [Jita Shastra Saara],
138.2: (Whose Divine Life) Gave the Skill (and Power to conduct life oriented towards God) [Dakshinya Daayi] to the people of this Age, and consequently removed various defects of Kali Yuga (all essentially arising due to ignoring the Divine dimension in life) [Kali Dosha Naashi],
138.3: Who depicted through His Samadhis the Infinite Conscious Form (Brahman) of God [Ashima Rupa], which acts as an even substratum for the various Faiths (and harmonizes them) [Samata Nidana],
138.4: Who manifested a Divine Form (which remained in Bhavamukha) [Divya Aakriti] with a Divine Face (which radiated the Bliss of God) [Divya Mukha Prakashi] (which instilled faith in the Divine and new enthusiasm in life feeling God to be nearer to us Who accepts our loving service).






सर्वात्मकः सर्वसुलक्षणांगो
निष्काम_कर्मप्रकटः परेशः ।
सुधामयः स्निग्ध_रसार्द्रभावः
सर्वंसहः सर्व_घटाधिरूढः ॥१३९॥
Sarva-[A]atmakah Sarva-Sulakssanna-Ango
Nisskaama_Karma-Prakattah Pare[a-Ii]shah |
Sudhaamayah Snigdha_Rasa-[A]ardra-Bhaavah
Sarvam-Sahah Sarva_Ghatta-Adhiruuddhah ||139||

Meaning:
139.1: (Salutations to Sri Ramakrishna) Who is of the nature of the Soul of All [Sarva Atmaka]; Whose Body was endowed with all Auspicious characteristics [Sarva Sulakshana Anga],
139.2: Who illustrated through His life the performance of Activities without any Desire (but as a means to Worship God with Devotion) [Nishkama Karma Prakata]; Who is the Supreme Lord Himself [Para Isha],
139.3: Who was filled with the Nectar of Devotion [Sudhamaya] and was moist with the feelings of Love and Friendliness towards all [Snigdha Rasa Ardra Bhava],
139.4: Who impels the life of All (as the in-Dweller) [Sarvam Saha], and resides within the Bodies (i.e. Heart) of All (as the witnessing Soul) [Sarva Ghata Adhiruddha].






सदाप्रफुल्लो_ऽशुभनाशि_नामा
कल्याणवर्षी सुखदायि_मुर्तिः ।
विशुद्ध_विज्ञानमयो_ऽप्रमेयो
विशुद्धसत्त्वः सुविशाल_वक्षाः ॥१४०॥
Sadaa-Praphullo_[A]shubha-Naashi_Naamaa
Kalyaanna-Varssii Sukha-Daayi_Murtih |
Vishuddha_Vijnyaanamayo_[A]prameyo
Vishuddha-Sattvah Suvishaala_Vakssaah ||140||

Meaning:
140.1: (Salutations to Sri Ramakrishna) Whose Divinity is ever in Bloom [Sadaa Praphulla]; (Therefore) Whose Name destroys Inauspiciousness [Ashubha Naashi Naama], ...
140.2: ... and showers Auspiciousness [Kalyana Varshi]; (Therefore) Whose Form bestows Happiness (and showers Peace) [Sukhadaayi Murti],
140.3: Whose Essence is made of Pure Knowledge of God (flowing out as Devotion) [Vishuddha Vigyanamaya] whose expanse is Immeasurable [Aprameya],
140.4: That Pure Essence (of Immeasurable expanse) [Vishuddha Sattva] is ever in Bloom in His Form, is ever in Bloom within His Large Heart [Suvishala Vaksha].






अगाधसत्त्वो_ऽमितवीर्य आत्मा
तत्त्वप्रकाशी सुतनुर्_महात्मा ।
अखण्डरूपो निखिलावतंसः
संसार_सारावगतो निरीहः ॥१४१॥
Agaadha-Sattvo_[A]mita-Viirya Aatmaa
Tattva-Prakaashii Sutanur_Mahaatmaa |
Akhanndda-Ruupo Nikhila-Avatamsah
Samsaara_Saara-Avagato Niriihah ||141||

Meaning:
141.1: (Salutations to Sri Ramakrishna) Whose Divine Essence is Fathomless [Agadha Sattva]; Whose Divine Essence is of Immeasurable Power (being One with the Divine Mother) [Amita Virya]; Whose Divine Essence is the Glorious Atman (Self) [Aatmaa],
141.2: Whose Form manifests the Glory of that Divine Essence [Tattva Prakashi]; Whose divinely Beautiful Form manifests that Glory [Su Tanu], the Glory of the Infinite Atman [Maha Atman],
141.3: That Infinite Atman is an Undivided Whole [Akhanda Rupa], enveloping the Whole Universe and glorifying it like an Ornament [Nikhila Avatamsa],
141.4: Who knew that Infinite Atman as the essence behind the Samsara (Worldly Existence) (which otherwise is fleeting outwardly) [Samsara Sara Avagata], and was therefore Desireless to the worldly desires (and always turned towards the Divine) [Niriha].






मायाश्रयो मनोऽभीष्टो मायाधीशः सुरेश्वरः ।
मोदमानो मनोहारी मायातीतस्_तुरीयचित् ॥१४२॥
Maayaa-(Aa)shrayo Mano-[A]bhiisstto Maayaa-[A]dhiishah Sure[a-Ii]shvarah |
Modamaano Mano-Haarii Maayaa-[A]tiitas_Turiiya-Cit ||142||

Meaning:
142.1: (Salutations to Sri Ramakrishna) Who takes refuge in Maya (by His Own Will) [Maya Ashraya] and fulfills the various Wishes of the (Devotees') Minds (e.g. To see one's chosen Ideal in one's preferred way) [Mana Abhishta]; Who Himself is the Controller of Maya [Maya Adhisha] and the Lord of the gods [Sura Ishvara],
142.2: Who is full of Joy [Modamana] and captivates the Minds of the Devotees [Mana Haari] with His Presence; (The Presence) Whose essence lies beyond Maya [Maya Atita] in the fourth state of Consciousness of Turiya [Turiya Chit].






मङ्गलो मोहनो मूर्तो मायागूढ_स्वरूपकः ।
नवदश_महाभावो राधिकामय_जीवितः ॥१४३॥
Manggalo Mohano Muurto Maayaa-Guuddha_Svaruupakah |
Navadasha_Mahaabhaavo Raadhikaamaya_Jiivitah ||143||

Meaning:
143.1: (Salutations to Sri Ramakrishna) Who had an Auspicious [Mangala] and Enchanting [Mohana] embodied Form [Murta], whose core was filled with the hidden Power of Maya (Power of Divine Mother) (from which arose numerous Spiritual Moods) [Maya Guddha Svarupaka],
143.2: Who manifested nineteen great Spiritual Moods of Mahabhava (like Radhika) [Navadasha Mahabhava] and lived immersed in them like Radhika (during His Sadhana of Madhura Bhava) [Radhikamaya Jivita].






ऋत_सत्य_तपः पूर्णो नित्ययुक्तो_ऽखिलेश्वरः ।
ऋतम्भरो धरादेवो लोकातीतः चिदम्बरः ॥१४४॥
Rta_Satya_Tapah Puurnno Nitya-Yukto_[A]khile[a-Ii]shvarah |
Rtambharo Dharaa-Devo Loka-Atiitah Cid-Ambarah ||144||

Meaning:
144.1: (Salutations to Sri Ramakrishna) Who is an incarnation of the Cosmic Being filled with the sense of Divine Order (Rita) (manifested as dependence on the Will of the Divine Mother); filled with Truth (Satya) (manifested as God-Realization being the final aim of life); and filled with Austerities (Tapah) (manifested as the various sadhanas undertaken to realize God) [Rita Satya Tapah Purna]; Who is always in communion with the Divine [Nitya Yukta] and Who is the God Himself presiding over All [Akhila Ishvara],
144.2: Who bears the Divine order [Ritambhara] and is the Lord of the Earth [Dhara Deva]; Whose Divine Essence (however) is beyond all Lokas [Loka Atita] in the Sky of Divine Consciousness (Chidakasha) [Chit Ambara].






अमरश्चामृताधारो_ऽमृतभाषो_ऽमृतेक्षणः ।
अकलः सकलः सूरी_रञ्जनश्चाचलश्चलः ॥१४५॥
Amarash-Ca-Amrta-[A]adhaaro_[A]mrta-Bhaasso_[A]mrte[a-Ii]kssannah |
Akalah Sakalah Suurii_Ran.janash-Ca-Acalash-Calah ||145||

Meaning:
145.1: (Salutations to Sri Ramakrishna) Who is Immortal (in Essence) [Amara] and the Receptacle of the Nectar of Immortality [Amrita Aadhara]; (The Nectar from that Receptacle flowed out as) Whose Nectar-like Speech (while conversing with the Devotees) [Amrita Bhaasha] and Nectar-like Glances (while showering His Grace on the Devotees) [Amrita Ikshana],
145.2: Who is without any Parts (abiding as the Divine Consciousness which is an undivided Whole) [Akala], yet Who divides Himself in Parts (and spreads Himself in Creation) [Sakala]; Who is filled with Knowledge [Suri] which Delight others (showering the speech of Nectar) [Ranjana], which remains Immovable (in Samadhi) [Achala] and which Moves (manifesting various Spiritual Moods) [Chala].






मातृप्राणः पितृप्राणः सखिप्राणो नृवल्लभः ।
दरिद्रप्राण आचार्यो दीनेशो दीनवत्सलः ॥१४६॥
Maatr-Praannah Pitr-Praannah Sakhi-Praanno Nr-Vallabhah |
Daridra-Praanna Aacaaryo Diine[a-Ii]sho Diina-Vatsalah ||146||

Meaning:
146.1: (Salutations to Sri Ramakrishna) Who dearly loved His Mother [Matr Prana], Who dearly loved His Father [Pitr Prana], Who dearly loved His Friends [Sakhi Prana], Who (in general) was the beloved of all Persons [Nr Vallabha],
146.2: Who dearly loved the Poor (and offered help in several occasions through Mathur Babu) [Daridra Prana]; Who was a Spiritual Teacher [Acharya] Who acted both as the Lord of those in Misery (due to lack of Spiritual Knowledge) by awakening Divine Insight within them [Dina Isha], and (also acted as) the Parent of those in Misery by nurturing them like Children (to make them fit to receive the Spiritual Knowledge) [Dina Vatshala].






अप्राकृतवपुः पूज्यः प्रेमोन्मत्तस्_तपोमयः ।
ध्येयो_ऽचलप्रतिष्ठश्च मोहङ्कषः कृपामयः ॥१४७॥
Apraakrta-Vapuh Puujyah Premo[a-U]nmattas_Tapomayah |
Dhyeyo_[A]cala-Pratisstthash-Ca Mohang-Kassah Krpaamayah ||147||

Meaning:
147.1: (Salutations to Sri Ramakrishna) Who had a special Divine Body [Aprakrita Vapuh] which is to be Worshipped (to imbibe the Divine Sentiments) [Pujya]; The Divine Body was Intoxicated with Divine Love [Prema Unmatta] and filled with Austerities (directing the full life force towards God) [Tapomaya],
147.2: That Divine Body is an object of Meditation [Dhyeya] and established in the Immovable realm of the Divine [Achala Pratishtha]; From It descends Divine currents which removes Delusions [Mohangkasha] and brings down the Grace of the Divine [Kripamaya].






सत्यः सत्याश्रयः शर्वः सत्यात्मा सत्यसम्भवः ।
परसत्यापरोक्षी चापूर्व_सत्यप्रभाषणः ॥१४८॥
Satyah Satya-[A]ashrayah Sharvah Satya-[A]atmaa Satya-Sambhavah |
Para-Satya-Aparokssii Ca-Apuurva_Satya-Prabhaassannah ||148||

Meaning:
148.1: (Salutations to Sri Ramakrishna) Who is the Truth [Satya]; Whose Refuge is the Truth [Satya Aashraya]; That Truth is Auspicious [Sharva]; From that Auspiciousness manifested a Soul of Truth [Satya Aatmaa] and Truth incarnated as the visible Sri Ramakrishna [Satya Sambhava],
148.2: Who directly experienced the Supreme Truth of the Divine [Para Satya Aparokshi] and explained that Truth through His Extraordinary discourses [Apurva Satya Prabhashana].






महाहृष्टो महादृप्तो महामोह_विनाशकः ।
घनीभूत_मनोयोगो माधुर्यघन_विग्रहः ॥१४९॥
Mahaa-Hrsstto Mahaa-Drpto Mahaa-Moha_Vinaashakah |
Ghaniibhuuta_Mano-Yogo Maadhurya-Ghana_Vigrahah ||149||

Meaning:
149.1: (Salutations to Sri Ramakrishna) Who was filled with the Great Rapture of Divine Consciousness [Maha Hrishta], and was possessed by the Great Madness of Divine Yearning [Maha Dripta]; (The Meditations on Whose Divine Ecstasy) Destroys the Great Delusions of the Worldly Life (Samsara) [Maha Moha Vinashaka],
149.2: Whose Mind was turned inwards in condensed Yoga (i.e. Devotional Communion with God which was very intense as if solidified) [Ghanibhuta Mana Yoga]; And Whose embodied Form was densely filled with the Sweetness of the Divine [Madhurya Ghana Vigraha].






अहेतुक_कृपासिन्धुः अभिमान_विमर्दकः ।
मूर्तिपूजा_रहस्यज्ञो_ऽशेष_संशय_वारकः ॥१५०॥
Ahetuka_Krpaa-Sindhuh Abhimaana_Vimardakah |
Muurti-Puujaa_Rahasya-Jnyo_[A]shessa_Samshaya_Vaarakah ||150||

Meaning:
150.1: (Salutations to Sri Ramakrishna) Who is an Ocean of Unconditional Grace [Ahetuka Kripa Sindhu]; (The Grace which also) destroys the Egoism in subtle form which obstructs one's Spiritual Progress [Abhimana Vimardaka],
150.2: Who knew the Secret of Image Worship (as actually worshipping the Image of Divine Consciousness) [Murti Puja Rahashya Gya]; And also removed endless Spiritual Doubts (by actually stirring one's heart towards the Divine mood) [Ashesha Samshaya Vaaraka].




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Translated by greenmesg

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