Changes

Namakarana (Samskrit: नामकरणम्) is the naming ceremony. Nāma means name of a thing or being. Ever since men evolved a language, they have tried to give names to things of daily use in their life. With the .progress of social consciousness men were also named, because without particular names of individuals it was impossible to carry on the business of a cultured society.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 130-)</ref>

Namakarana (Samskrit: नामकरणम्) is the naming ceremony. Nāma means name of a thing or being. Ever since men evolved a language, they have tried to give names to things of daily use in their life. With the .progress of social consciousness men were also named, because without particular names of individuals it was impossible to carry on the business of a cultured society.<ref name=":12">Pandey, Raj Bali. (1949) ''Hindu Samskaras, A Socio-religious study of the Hindu Sacraments.'' Banaras: Vikrama Publications. (Pages 130-)</ref> To give individual identity in relation with the father, family and society, a name is selected for the child with care.

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

As quoted in Viramotrodaya, Brhaspati with a poetic exaggeration remarks about the desirability of naming: <blockquote>नामाखिलस्य व्यवहारहेतुः शुभावहं कर्मसु भाग्यहेतुः । नाम्नैव कीर्ति लभते मनुष्यस्ततः प्रशस्तं खलु नामकर्म ॥ (Viramotrodaya)</blockquote>“Name is the primary means of social intercourse, it brings about merits and it is the root of fortune. From name man attains fame. Therefore, naming ceremony is' very praiseworthy.”

As quoted in Viramotrodaya, Brhaspati with a poetic exaggeration remarks about the desirability of naming: <blockquote>नामाखिलस्य व्यवहारहेतुः शुभावहं कर्मसु भाग्यहेतुः । नाम्नैव कीर्ति लभते मनुष्यस्ततः प्रशस्तं खलु नामकर्म ॥ (Viramotrodaya)<ref name=":12" /></blockquote>“Name is the primary means of social intercourse, it brings about merits and it is the root of fortune. From name man attains fame. Therefore, naming ceremony is' very praiseworthy.”

The scope of Namakarana is restricted to ceremonial naming process mentioned in Sanatana dharma. It is generally found that the choice of a name for the child is often connected with religious ideas. The child is frequently named after a devata who seems to be regarded its protector or is named after a saint whose blessings are sought for it. Secular ideas are also responsible for determining names. They denote a particular quality in the person named.<ref name=":12" />

The scope of Namakarana is restricted to ceremonial naming process mentioned in Sanatana dharma. It is generally found that the choice of a name for the child is often connected with religious ideas. The child is frequently named after a devata who seems to be regarded its protector or is named after a saint whose blessings are sought for it. Secular ideas are also responsible for determining names. They denote a particular quality in the person named.<ref name=":12" />

== Namakarana Samskara in Vaidika Literature ==

== Namakarana Samskara in Vaidika Literature ==

In the '''Rigveda''', the word, "Naman" or name is of common occurrence. Names of objects and persons are found in the Vedic literature. However, using the secret name as given in the Sutras is not instanced in the Vedic times. The adoption of a second name is assumed for success and distinction in life. The common fashion was to adopt two names. The one name was the popular one, the other being a 'patronymic' or 'matronymic. For example, Rama was the popular name while "Dasarathi" is his patronymic name after his father. In the name "Brhaduktha Vamneya", the second name is derived form "Vamani" (the name of the mother); in such cases, however, it should be noted that parentage was not necessarily direct. A person could be named even after a remote ancestor. Some local names, although not prescribed by scriptures, are found in the Brahmanas, e.g., Kaushambeya (named after Kosambi), Gangeya (named after Ganga) (Shatapatha Brahmana 8.6.8). We find in Ramayana that Sitadevi is called Mythili (named after Mithila).<ref name=":12" />

In the '''Rigveda''', the word, "Naman" or name is of common occurrence. Names of objects and persons are found in the Vedic literature. However, using the secret name as given in the Sutras is not instanced in the Vedic times. The adoption of a second name is assumed for success and distinction in life. The common fashion was to adopt two names. The one name was the popular one, the other being a 'patronymic' or 'matronymic. For example, Rama was the popular name while "Dasarathi" is his patronymic name after his father. In the name "Brhaduktha Vamneya", the second name is derived form "Vamani" (the name of the mother); in such cases, however, it should be noted that parentage was not necessarily direct. A person could be named even after a remote ancestor. Some local names, although not prescribed by scriptures, are found in the Brahmanas, e.g., Kaushambeya (named after Kosambi), Gangeya (named after Ganga) (Shatapatha Brahmana 8.6.8). We find in Ramayana that Sitadevi is called Mythili (named after Mithila).<ref name=":12" /> The earliest reference to Namakarana is traced to as early as Shatapatha Brahmana where it is stated that by such act papa (sins) are removed.<blockquote>तस्मात् पुत्रस्य जातस्य नाम कुर्यात् पापमानमेवास्य तदापहंत्यापि द्वितीयामपि त्रितीयाम् ॥ (Shat. Brah. 6.1.3.9) </blockquote>In the Grhyasutras, except the Gobhila, do not quote Vedic verses to be recited on this occasion, though they lay down rules for the composition of the name. It seems that the Namakarana was more a custom than a ceremony in the beginning. But being the occasion of a great social importance, it was later on included in the Samskaras.<ref name=":12" />

 

In the Grhyasutras, except the Gobhila, do not quote Vedic verses to be recited on this occasion, though they lay down rules for the composition of the name. It seems that the Namakarana was more a custom than a ceremony in the beginning. But being the occasion of a great social importance, it was later on included in the Samskaras.<ref name=":12" />

== Composition of the Name ==

== Composition of the Name ==

According to the Paraskara Grhyasutra, on the tenth day the father should name the child. The name should be of '''two syllables or of four syllables''', beginning with a sonant, with a semivowel in it, with the long vowel or the Visarga at its end, with a Krt suffix, not with a Taddhita suffix.<ref name=":12" />

According to the Paraskara Grhyasutra, on the tenth day the father should name the child. The name should be of '''two syllables or of four syllables''', beginning with a sonant, with a semivowel in it, with the long vowel or the Visarga at its end, with a Krt suffix, not with a Taddhita suffix.<ref name=":12" />

दशम्यामुत्थाप्य ब्राह्मणान्भोजयित्वा पिता नाम करोति १ द्व्यक्षरं चतुरक्षरं वा घोषवदाद्यन्तरन्तस्थं दीर्घाभिनिष्ठानं कृतं कुर्यान्न तद्धितम् २ (Para. Grhy. Sutr. 1.17.1-2)<ref>Paraskara Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Kanda 1 Adhyaya 17])</ref>

द्व्यक्षरं चतुरक्षरं वा घोषवदाद्यन्तरन्तस्थं दीर्घाभिनिष्ठानं कृतं कुर्यान्न तद्धितम् २ (Para. Grhy. Sutr. 1.17.2)<ref name=":0">Paraskara Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%B0%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Kanda 1 Adhyaya 17])</ref>

Vasistha restricts the number to two or four syllables and asks to avoid names ending in "ल (''lakara'')" and र (''rakara'').  

Vasistha restricts the number to two or four syllables and asks to avoid names ending in "ल (''lakara'')" and र (''rakara'').  

“It should be easy to pronounce, not hard to hear, of clear meaning,  charming, auspicious, ending in a long vowel and containing some blessings.’’ She should not be given an awkward name indicating “a constellation, a tree, a river, a mountain, a bird, a servant, and a terror.” Manu forbids to marry girls who were named after these objects.<ref name=":12" />

“It should be easy to pronounce, not hard to hear, of clear meaning,  charming, auspicious, ending in a long vowel and containing some blessings.’’ She should not be given an awkward name indicating “a constellation, a tree, a river, a mountain, a bird, a servant, and a terror.” Manu forbids to marry girls who were named after these objects.<ref name=":12" />

=== उपयुक्तकालः ॥ Suitable Time of Performance ===

=== Name based on Varna ===

 

What a man would be in the world was a foregone conclusion and, accordingly, he was provided with privileges of social significance. But varna system was not peculiar to the Ancient Indians alone. It was prevalent, and is still common, in other Indo-European peoples also.<ref name=":12" />

 

=== Fourfold naming ===

 

=== संस्कारविधिः ॥ Samskara Vidhi ===

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" />

दशम्याम् उत्थितायां स्नातायां पुत्रस्य नाम दधाति पितामाता इति। आपस्तम्बगृह्यसूत्रम् १५.८॥daśamyām utthitāyāṃ snātāyāṃ putrasya nāma dadhāti pitāmātā iti। Āpastambagṛhyasūtram 15.8॥

According to Baudhayana naming ceremony should be conducted on the tenth or the twelfth day <blockquote>दशम्यां द्वादश्यां वा नामकरणम्।२३ (Baud. Grhy. 2.1.23)<ref>Baudhayana Grhyasutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8C%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8%E0%A4%97%E0%A5%83%E0%A4%B9%E0%A5%8D%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A8 Prashna 2 Adhyaya 1])</ref></blockquote>According to the Paraskara Grhyasutra, on the tenth day the mother is awakened, the brahmanas are fed and the father should name the child. <blockquote>दशम्यामुत्थाप्य ब्राह्मणान्भोजयित्वा पिता नाम करोति १ (Para. Grhy. Sutr. 1.17.1)<ref name=":0" /></blockquote>It 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). For a male child the name should have even number of letters whereas it is uneven number of letters for a female child.

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). For a male child the name should have even number of letters whereas it is uneven number of letters for a female child.

== Ayurveda's viewpoint on Namakarana ==

== Ayurveda's viewpoint on Namakarana ==