Текст 16

নারায়ণের চিহ্নযুক্ত শ্রীহস্ত–চরণ ।
এই শিশু সর্ব লোকে করিবে তারণ ॥ ১৬ ॥
на̄ра̄йан̣ера чихна-йукта ш́рӣ-хаста чаран̣а
эи ш́иш́у сарва локе карибе та̄ран̣а
на̄ра̄йан̣ера — Господа Нараяны; чихна — со знаками; ш́рӣ — на ладонях и подошвах стоп; эи — этот; ш́иш́у — ребенок; сарва — все три мира; карибе — освободит.

Перевод:

«Ребенок этот имеет на ладонях и на стопах все знаки Господа Нараяны. В Его силах освободить все три мира».

Комментарий:

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Текст 17

এই ত’ করিবে বৈষ্ণব–ধর্মের প্রচার ।
ইহা হৈতে হবে দুই কুলের নিস্তার ॥ ১৭ ॥
эи та’ карибе ваишн̣ава-дхармера прача̄ра
иха̄ хаите хабе дуи кулера ниста̄ра
эи — этот ребенок; карибе — совершит; ваишн̣ава — вайшнавизма, или преданного служения; дхармера — религии; прача̄ра — проповедь; иха̄ — от этого; хабе — будет; дуи — двух; кулера — династий; ниста̄ра — освобождение.

Перевод:

«Ребенок этот будет проповедовать вайшнавскую религию и дарует освобождение всем родственникам по линии матери и отца».

Комментарий:

Только Сам Нараяна или Его истинный представитель может проповедовать вайшнавизм, или религию преданного служения. Когда на свет появляется вайшнав, он дарует освобождение всем родственникам по отцовской и материнской линии.

Текст 18

মহোৎসব কর, সব বোলাহ ব্রাহ্মণ ।
আজি দিন ভাল,—করিব নামকরণ ॥ ১৮ ॥
mahotsava kara, saba bolāha brāhmaṇa
āji dina bhāla, — kariba nāma-karaṇa
mahotsava — a festival; kara — observe; saba — all; bolāha — call; brāhmaṇa — the brāhmaṇas; dina — day; bhāla — auspicious; kariba — I shall perform; nāma — the name giving ceremony.

Перевод:

“I propose to perform a name-giving ceremony. We should observe a festival and call for the brāhmaṇas because today is very auspicious.

Комментарий:

It is a Vedic principle to observe a festival in connection with Nārāyaṇa and brāhmaṇas. Giving a child a particular name is among the purificatory processes known as daśa-vidha-saṁskāra, and on the day of such a ceremony one should observe a festival by worshiping Nārāyaṇa and distributing prasādam, chiefly among the brāhmaṇas.
When Nīlāmbara Cakravartī, Śacīmātā and Jagannātha Miśra understood from the marks on the Lord’s lotus feet that child Nimāi was not an ordinary child but an incarnation of Nārāyaṇa, they decided that on that very same day, which was very auspicious, they should observe a festival for His name-giving ceremony. In this connection we can particularly see how an incarnation of the Supreme Personality of Godhead is ascertained by His bodily symptoms, His activities and the prediction of the śāstras. By factual evidence a person can be accepted as an incarnation of God, not whimsically or by the votes of rascals and fools. There have been many imitation incarnations in Bengal since the appearance of Lord Caitanya, but any impartial devotee or learned man can understand that Lord Caitanya Mahāprabhu was accepted as an incarnation of Kṛṣṇa not on the basis of popular votes but by evidence from the śāstras and bona fide scholars. It was not ordinary men who accepted Śrī Caitanya Mahāprabhu as the Supreme Personality of Godhead. In the beginning His identity was ascertained by learned scholars like Nīlāmbara Cakravartī, and later all His activities were confirmed by the six Gosvāmīs, especially Śrīla Jīva Gosvāmī and Śrīla Rūpa Gosvāmī, and many other learned scholars, with evidence from the śāstra. An incarnation of God is such from the very beginning of His life. It is not that by performing meditation one can become an incarnation of God all of a sudden. Such false incarnations are meant for fools and rascals, not sane men.