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== Fourfold Naming ==
== Fourfold Naming ==
The ancient practice of naming which is currently followed by a very few people lately. Names are based according to
The ancient practice of naming is currently followed by a very few people lately. Names were given based on practices in various paramparas as the society evolved. Four categories can be summarized as below
# Nakshatranama - the nakshatra in which the child is born
# Nakshatranama - the nakshatra in which the child is born
# Vyāvahārikanāma - popular name
# Vyāvahārikanāma - popular name
The Grhyasutras knew the Nakshatra name and the popular name. The rest were unknown to them. The system was fully worked out by the latter Smrtis and the astrological works. This development was due to the rise of religious sects and astrology. The sectarian religions gave birth to the family deities. Naming according to Nakshatras was a part of astrological influence which were later expanded to the concept that every period of time was presided over by a deity.<ref name=":12" />
The Grhyasutras knew the Nakshatra name and the Vyavaharanama or the popular name. The rest were unknown to them. The system was fully worked out by the latter Smrtis and the astrological works. This development was due to the rise of religious paramparas and astrology. The sectarian religions gave birth to the family deities. Naming according to Nakshatras was a part of astrological influence which were later expanded to the concept that every period of time was presided over by a deity.<ref name=":12" />
==== Nakshatra Nama ====
==== Nakshatra-Nama (based on nakshatra) ====
Nakshatranama is the name derived from the from the name of a Nakshatra (a lunar asterism) under which the child was born, or from its presiding deity; with the name given by the father or an elderly member of the family. The deities presiding over the Nakshatras are given in the Taittriya Samhita. For example, if a child was born under the constellation Ashvini, he was named Ashvinikumara. Another method of naming the child after the constellation was also current. The letters of the Sanskrit alphabets are believed to be presided over by different constellations. A child who was born under Ashvini, which presides over the latters Chu-Che-Cho-La was named Chunni, Chetana, Chowdeshvara or Lakshmana according to the different padas (parts) of the constellations.
Nakshatranama is the name derived from the from the name of a Nakshatra (a lunar asterism) under which the child was born, or from its presiding deity; with the name given by the father or an elderly member of the family. The deities presiding over the Nakshatras are given in the Taittriya Samhita. For example, if a child was born under the constellation Ashvini, he was named Ashvinikumara. Another method of naming the child after the constellation was also current. The letters of the Sanskrit alphabets are believed to be presided over by different constellations. A child who was born under Ashvini, which presides over the letters Chu-Che-Cho-La was named for example, Chunni, Chetana, Chowdeshvara or Lakshmana respectively according to the different padas (parts) of the constellations. The Letters/Syllables corresponding to the different nakshatra padas are found in the Panchangas.<ref name=":12" />
According to 'Baudhayana, the name derived from the constellation was kept secret.
According to 'Baudhayana, the name derived from the constellation was kept secret. Nakshatranama is described in [[Jatakarma (जातकर्म)|Jatakarma]] where this name is given to the child in many instances and kept as a secret until the child is ready for Upanayana and subsequently used while performing yajnas. Since the decline in yajnas this practice of naming the child during Jatakarma is followed very rarely in the present times.<ref name=":12" />
==== Masadevata-Nama (based on month deity) ====
The second mode of naming was based on the deity of the month in which the child was born. According to Gargya, the names of the deities of months beginning from Margashirsa are Krsna, Ananta, Achyuta, Chakri, Vaikumtha, Janardana, Upendra, Yajnapurusa, Vasudeva, Hari, Yogisha, and Pundarikaksa. The child was given a second name connected with the deity of the month. The above names are all of Vaisnava sect and they originated much later than the Sutra period.<ref name=":12" />
==== Kuladevata-Nama (based on family deity) ====
The third name was given according to the family deity. A family deity was either a devi (female) or a devata (male) worshipped in a family or tribe from early times. The people naming a child after it thought that the child would enjoy special protection of the deity. The deity may be Vedic e.g. Indra, Soma, Varuna, Mitra, Prajapati, or Puranic e,g. Krsna, Rama, Sankara, Ganesha etc. While naming the child, the word Dasa or Bhakta “a devotee” was added to the name of the deity.
==== Vyavaharika-Nama (popular name) ====
The last mode of naming was popular. The popular name was meant for general use in the society and was very important from the practical point of view. The rules of the composition given above were consulted in framing this name. The formation of this name mainly depended on the culture and education of the family. This name was desired to be auspicious and significant. Naming convention to a certain extent followed the use of above three criterial to a certain extent in certain families the present times. Some principles to be followed in naming can be summarized as below.
# it should be easy to pronounce and sweet to hear
# it should indicate the sexual difference
# names of men and women were to be so selected as to be indicative of their natural built and disposition (men are hardy and robust, women are naturally tender and lovely)
# Female names generally should end in आ-karanta and इ/ई-karanta and should contain uneven number of syllables/letters
# name should be significant of fame, wealth, power etc
# name should be suggestive of the varna (though it is not practiced in the present times) suggesting their social status without any inquiry.
==== Repulsive name ====
This is so far as the scriptural methods of naming were concerned. But the common people must have' taken many other things into consideration, as they do even now. The unfortunate parents who had lost their previous issues gave the child an awkward name, repulsive and disgusting, frighten away demons, diseases and death.<ref name=":12" />
== संस्कारविधिः ॥ Samskara Vidhi ==
== संस्कारविधिः ॥ Samskara Vidhi ==
=== उपयुक्तकालः ॥ Suitable Time of Performance ===
=== उपयुक्तकालः ॥ Suitable Time of Performance ===
Generally the eleventh day or twelfth day is prescribed as the suitable time to perform this samskara, however we do have exceptions based on various situations.
{| class="wikitable"
{| class="wikitable"
!
!
|The naming ceremonies should be performed on the tenth*, twelfth, thirteenth, sixteenth, nineteenth or thirty-second day after the birth of the child.<ref name=":12" />
|The naming ceremonies should be performed on the tenth*, twelfth, thirteenth, sixteenth, nineteenth or thirty-second day after the birth of the child.<ref name=":12" />
|}
|}
<nowiki>*</nowiki>According to the Harihara Bhashya of Paraskara Grhyasutra, the term दशम्याम् (Dashamyam) is explained thus: <blockquote>दशम्यामिति सूतकान्तोपलक्षणम् । ततश्च यस्य [वर्णस्य] यावन्ति दिनानि सूतकम्, तदन्तदिने सूतकोत्थापनमित्यर्थः । </blockquote>Dashamyam means the tenth day. It should be noted that both Jaata-Asoucha and Mrta-Asoucha are stipulated for a period of ten days. So after the tenth day i.e., on the next day, the eleventh day, Namakarana has to be performed after the purificatory bath of the mother and child. But according to astrological works even these dates were to be postponed if there was any natural abnormality or lack of religious propriety. If there be a Sankranti (the passage of the sun from one zodiac to another), and eclipse or Shraddha, the ceremony cannot be auspicious.
<nowiki>*</nowiki>According to the Harihara Bhashya of Paraskara Grhyasutra, the term दशम्याम् (Dashamyam) is explained thus: <blockquote>दशम्यामिति सूतकान्तोपलक्षणम् । ततश्च यस्य [वर्णस्य] यावन्ति दिनानि सूतकम्, तदन्तदिने सूतकोत्थापनमित्यर्थः । </blockquote>Dashamyam means the tenth day. It should be noted that both [[Jaata-Asoucha (जाताशौचम्)|Jaata-Asoucha]] and [[Mrta-Asoucha (मृताशौचम्)|Mrta-Asoucha]] are stipulated for a period of ten days. So after the tenth day i.e., on the next day, the eleventh day, Namakarana has to be performed after the purificatory bath of the mother and child. But according to astrological works even these dates were to be postponed if there was any natural abnormality or lack of religious propriety. If there be a Sankranti (the passage of the sun from one zodiac to another), and eclipse or Shraddha, the ceremony cannot be auspicious.<ref name=":12" />
At the expiry of impurity caused by birth, the house was washed and purified, and the child and mother bathed. Before the proper ceremony the preliminary rites were performed. Then the mother, having covered the child with pure cloth and wetted its head with water, handed it over to the father (Gobhila Grhyasutra 2.7.15). After this, offerings were made to Prajapati, date, constellation, their deities, Agni and Soma. The father touches the child most probably, to awaken its consciousness and to draw its attention towards the ceremony. The ceremony should be done on tenth day* or on a date after tenth day according to Apastamba. <blockquote>दशम्याम् उत्थितायां स्नातायां पुत्रस्य नाम दधाति पितामाता इति। आपस्तम्बगृह्यसूत्रम् १५.८॥daśamyām utthitāyāṃ snātāyāṃ putrasya nāma dadhāti pitāmātā iti। Āpastambagṛhyasūtram 15.8॥</blockquote>
=== Ceremonies ===
At the expiry of impurity caused by birth, the house was washed and purified, and the child and mother bathed. Before the proper ceremony the preliminary rites were performed. Then the mother, having covered the child with pure cloth and wetted its head with water, handed it over to the father (Gobhila Grhyasutra 2.7.15). After this, offerings were made to Prajapati, date, constellation, their deities, Agni and Soma. The father touches the child most probably, to awaken its consciousness and to draw its attention towards the ceremony. The ceremony should be done on tenth day* or on a date after tenth day according to Apastamba.<blockquote>दशम्याम् उत्थितायां स्नातायां पुत्रस्य नाम दधाति पितामाता इति। आपस्तम्बगृह्यसूत्रम् १५.८॥daśamyām utthitāyāṃ snātāyāṃ putrasya nāma dadhāti pitāmātā iti। Āpastambagṛhyasūtram 15.8॥</blockquote>
On the tenth day, after the mother wakes up, takes bath, both the father and mother establish the name.<blockquote>द्व्यक्षरं चतुरक्षरं वा नाम . . . । आपस्तम्बगृह्यसूत्रम् १५.९॥ dvyakṣaraṃ caturakṣaraṃ vā nāma । . . . Āpastambagṛhyasūtram 15.9॥</blockquote>The name should consist of two or four letters. There are other conditions regarding the form of the name in different Gṛhyasūtras. This is called Vyāvahārikanāma (the name useful for day to day worldly transactions).
On the tenth day, after the mother wakes up, takes bath, both the father and mother establish the name.<blockquote>द्व्यक्षरं चतुरक्षरं वा नाम . . . । आपस्तम्बगृह्यसूत्रम् १५.९॥ dvyakṣaraṃ caturakṣaraṃ vā nāma । . . . Āpastambagṛhyasūtram 15.9॥</blockquote>The name should consist of two or four letters. There are other conditions regarding the form of the name in different Gṛhyasūtras. This is called Vyāvahārikanāma (the name useful for day to day worldly transactions).