|naamkrAN: NAMING OF BABIES:..Some basic vEDik facts.....|
sNskaar = veDik rites and
ritutal needed in birth-death cycle of an aatma (soul)
sNskaar: veDik rites and ritutal needed in birth-death cycle of an aatma (soul) with a human body
Posted by Champaklal Dajibhai Mistry. Last updated on May 21, 2005.
NAMING BABIES IN
wife of SHRii raam,
the 8th avtaar of viSH`ANu-DEv,
asked vaalmiikii-muni what names
she should give to her twin boys born,
"All babies are born with names given by
And saying this and after meditating on
creator bRH`m, vaalmiikii-muni
replied that these two
boys will be called lv and
was blessed and ordained by pRjaapti bRHmaa,
the grandfather of all creations, to
be the first poet in creation by composing raamaayAN
which is the epic of
SHRii raam life as 8th avtaar of
viSH`ANu-DEv, taken to restore
rule of DHARm in
tETRaa-yug when king
raavAN who after conquering the
domains of bhu (pruthvi-lok=domain
of mortals), buARv (space) and
of immortals) ruled with his aDHARmik
reign of terror.
Here are some of the
from various vEDik texts
on the subject of NAMES found in creation:
was told his name by the divine voice of
creator bRH`m when he asked
"who am I?" pRjaapti bRHmaa
is the creator of everything that has existed, that exists, and
that will exist in a universe .
Among peoples of
vEDik lifestyle, the babies are named starting with the
sNskRUt alphabets allocated to
each of the 12 raashi (zodiac
birth signs). raashi is
determined from astronomical almanac called
pNchaaNg from the time of birth, day of birth and place of
Among peoples of
vEDik lifestyle, a baby is given name on the sixth day
after birth when SHSH`THii-maataa
is propitiated in a pUUjaa
to protect the child from all evils during her growth to adulthood.
The naming of a baby is also done after 10 or 38 days or of birth and
within a year depending on the local and regional
vEDik customs and traditions.
Names of rivers, mountains in
vEDik texts should not be used for
Names of DEvo,
DEviio, (gods and goddesses) and sacred words from
vEDik texts also should not be
used because if one invokes these names and words in anger or
inappropriately then one are committing sacrilege.
One's name given at birth should not be
changed or altered during the life time as the change will have effect on
the personal traits. This is because you name is connected to your
kARm and life path of your
previous lives and the current life.
All names have meanings in
sNskRUt language and languages
derived from sNskRUt even if
the name has to be broken down into component syllables.
prescribes the formula of giving a name with four components: the
nKSHTR name, the name of the
DEv (deity) of the month, the
family Dev's (deity) name, and
the popular name by which the child will generally be addressed. (nKSHTR
means an asterism in moons' path determined through
astronomical calculations based on day, time and place of birth)
FAMILY CUSTOMS OF
(Naming ceremony which is one of the total of 16 sNskaar
(vEDik passage of life rites from birth to death)
(From various web sites:)
is the traditional vEDik
practise of naming the baby child. naam
literally means 'name' and krAN
means 'to make, to effect'.
ceremony is held at home or in a temple where the father of the child
whispers the name in the child'.
The ceremony usually takes place on the
twelfth day after birth.
vEDik name is a difficult process. Friends and relatives
are invited celebrate the naamkrAN
In some peoples a designated person such as
father's sister in a family is called upon to name a new born.
According to the
gRUH sUUTR, there are 5 requisites to selecting a name
for the baby. This is the name that the child is will be called. It
depends on the culture, vEDik
belief system & education of the family, and should be auspicious.
1. The name of the baby should be easy to pronounce and sound pleasant.
2. The baby name should contain a specified number of syllables and
3. The name should indicate the sex of the baby.
4. The baby' name should signify wealth, fame or power.
5. The name should be suggestive of the caste of the family.
The naamkrAN ceremony varies depending on
family, local and regional customs and traditions. In a typical
naamkrAN ceremony, the mother and
child are given a ritual bath. The mother wraps the baby in a piece of new
cloth, applies kajal to its eyes, and makes a little beauty mark on the
The baby is then placed in the father's lap to be blessed. The priest
offers prayers to all the gods and to aGNi-DEv
presiding over fire) and invokes purifying
mNTR, the pNch-mHaa-BHUUto*
, and the spirits of the forefathers, and entreats them to bless and
protect the child. He also places the sheet on which the child's horoscope
is written, in front of the image of the deity, for its blessings.
Then, the father leans towards the baby's right ear, and whispers its
chosen name. Usually, the father does not whisper directly into the
child's ear, but uses a betel leaf or its silver imprint, or a few leaves
of kusaa grass to direct the words to the child's ear.
pNch-mHaa-BHUUto are five fundamental elements of creation
out of which bodies of all creations are composed of:
(space), 2. vaayu
(air), 3. tEjs (energy of
bRH`m that empower all
functions), 4. ap (water) and
5. pRUthvii (earth).
|(Presently the subject of NAMES is being
studied and researched in vEDik texts.
As the compilation of knowledge is made it will be published on the
vED page on this
PVAF web site)