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The name of the Brāhmaṇa should be expressive of ‘peace,’ that of the Kṣatriya, of ‘protection’; that ot the Vaiśya, of ‘prosperity,’ and that of the Śūdra, of ‘submissiveness.’ — (32)

Medhātithi’s commentary (manubhāṣya):

[What appears to be the meaning is that] the actual term (‘śarman,’ etc.) should form part of the name, — and that the two terms (mentioned in the preceding and the present verse) should appear in the order stated, the ‘auspicious’ term coming at the beginning and the term ‘śarman’ at the end (of the name), — as illustrated above (‘Go-śarman,’ ‘Dhana-śarman’ and so forth).

But this would not be possible in regard to the names of the Kṣatriya and the rest; because the term ‘rakṣā.’ (‘security,’ which is mentioned in connection with the Kṣatriya) is of the feminine gender, and as such could not be co-ordinated with the names of males. Hence in view of conformity, and in view also of actual practice, and also in view of the two verses being syntactically distinct, we should take them as complementary to each other; the sense being that the ‘auspicious name’ (mentioned in the preceding verse) should he ‘expressive of śarman, Peace’ — this term standing for refuge, shelter, happiness. It is only if we take the term ‘śarman’ of the text as standing for what is developed by it, that we have the possibility of names ending in ‘svāmū,’ ‘datta,’ ‘bhūti,’ and the rest; the name ‘Indrasvāmī’ meaning ‘he who has Indra for his shelter’; ‘Indra-datta’ also signifies the fact of Indra being the shelter.

Similarly with all the rest (the names of the Kṣatriya, etc.)

“What does this argument mean — that, in view of the two verses being syntactically distinct, we should take them as complementary to each other? Por the same reason, why are not the two sentences ‘one should sacrifice with Vrīhi’ and ‘one should sacrifice with Yava’ taken as complementary (and not as optional alternatives, as they have been taken)?”

What we have said is only what is indicated (by the words of the Text). The Text being the work of a human writer, if he had intended the statements to be optional alternatives, he should, for the sake of brevity, have said ‘the name should be either auspicious or expressive of peace’; when we have two distinct syntactical constructions, there are two verbs, and this becomes too prolix (and the prolixity cannot be justified except by taking the two as complementary). [All this reason ng, based upon intention and propriety of speech, cannot apply to the case of Vedic sentences, where there is no author.]

‘Rakṣā,’ is ‘protection,’ ‘preservation.’

‘Puṣṭi’ is ‘prosperity’ as well as ‘security.’ Such names as ‘Govṛddha’ ‘Dhanagupta.’

‘Preṣya’ is ‘submissive’; such names as ‘Brāhmaṇa-dāsa,’ and ‘Devadāsa,’ which means (respectively) ‘submissive to, dependent upon, the Brāhmaṇa’ and ‘submissive to and dependent upon a deity.’ — (32)

Explanatory notes by Ganganath Jha:

This verse is quoted in Vīramitrodaya (Saṃskāra, p. 243) also; and in Smṛticandrikā (Saṃskāra. p. 55) as laying down the subsidiary titles of the four caste-names; — also in Vidhānapārijāta (p. 309); — and in Nirṇayasindhu (p. 178).

Parāśaramādḥava (Ācāra, p. 441) quoting the verse explains it to mean that ‘śarman’ must be the suffixed word to the Brāhmaṇa’s name.

Nārayaṇa and Rāghavānanda opine that the name of the Brāhmaṇa must always contain the word ‘śarman’ itself. But Medhātithi and several others hold that the name should connote what is connoted by the term ‘śarman.’

The present day practice, however, follows the former explanation — ‘śarman’.being regarded now as the suffixed title to every Brāhmaṇa’s name.

Comparative notes by various authors:

Pāraskara-Gṛhyasūtrā, 1. 17.4. — ‘Śarma for the Brāhmaṇa, Varma for the Kṣatriya, Gupta for the Vaiśya.’

Vyāsa-Smṛti (Vīramitrodaya-Saṃskāra, p. 213). — ‘Śarma is the name commended for the Brāhmaṇa, Varma for the Kṣatriya, Gupta for the Vaiśya, and Dāsa for the Śūdra.’

Yama-Smṛti (Do.). — ‘Śarma and Deva for the Brāhmaṇa, Rājā for the Kṣatriya, Gupta and Datta for the Vaiśya and Dāsa for the Śūdra.

These titles have been thus explained by Āśvalāyanāchārya: — ‘The name of the Brāhmaṇa should end with Śarma because he imparts Śarma (happiness) to the world through his religious character, calmness and self-control; that of the Kṣatriya should end with Varmā, because like the Varma (armour), he protects the world from the three kinds of pain; that of the Vaiśya should end with Gupta, because he fosters (gopāyati) the people by giving them money at certain times; that of the Śūdra should end with Dāsa, because he keeps the twice-born people satisfied by constant service.’

VERSE 2.33

Section X - The ‘Naming Ceremony’ (nāmadheya)

स्त्रीणां सुखौद्यमक्रूरं विस्पष्टार्थं मनोहरम् ।
मङ्गल्यं दीर्घवर्णान्तमाशीर्वादाभिधानवत् ॥३३॥

strīṇāṃ sukhaudyamakrūraṃ vispaṣṭārthaṃ manoharam |
maṅgalyaṃ dīrghavarṇāntamāśīrvādābhidhānavat ||33||

That of women should be easily pronouncible, not harsh, of plain meaning, heart-captivating and auspicious; it should end in a long vowel and contain a benedictory term. — (33)

Medhātithi’s commentary (manubhāṣya):

Inasmuch as significance has been attached to the mention of the ‘male’ child (in verse 29), what has been said in the preceding verses is not applicable to women; and the present verse is going to lay down rules regarding the names of women.

‘Easily pronouncible’; — that which can be easily pronounced; the name of women should be such as can be uttered, with ease, even by women and children. It is mostly women and children that have got to deal with women; and the woman’s organ of speech being not very efficient, she cannot pronounce each and every Sanskrit word; hence the Text lays stress upon this pronouncibility in the case of feminine names. This however docs not mean that the masculine names may be unpronouncible. As examples of ‘pronouncible’ names wo have, ‘Maṅgala-devī,’ ‘Chārudati,’ ‘Suvadanā,’ etc., and as counter-examples (i.e., of unpronouncible names), ‘Śarmiṣṭhā,’ ‘Suśliṣṭāṅgī,’ and the like.

‘Not harsh,’ — i.e., not denoting any thing harsh; names denoting harsh things are such as ‘Ḍākinī’ (Sorceress), ‘Paruṣā’ (Rough) and so forth.

‘Of plain meaning,’ — whose moaning does not need to be explained before it is comprehended; which, as soon as it is heard, couveys its meaning to the learned and the unlearned alike. As examples of names with meanings not plain, we have, (a) ‘Kāmaniḍhā’ and (b) ‘Kāriṣagandhī’; the meaning of these terms is not comprehended until the following explanations have been provided: — (a) ‘who is, as if it were, the very receptacle of love, she in whom all love is contained,’ and (b) ‘Kārīṣagandhī’ is the ‘daughter of Kariṣagandhi.’

‘Heart-captivating,’ — that which pleases the mind; e.g., ‘Śreyasī’; while of the contrary kind we have the name ‘Kālākṣī.’

‘Auspicious,’ — such as ‘Śarmavatī’; of the contrary kind is the name ‘Abhāgā,’ ‘M andabhāgā.’ ‘Ending in a long vowel,’ — that which has a long vowel at the end. Contrary to this is the name ‘Śarat.’

‘Āśīrvāda’ is that which denotes benediction; ‘abhidhāna’ is term; and when the two are compounded in tho dhāraya form, we get the meaning ‘benedictory term’; and the name that contains such a term is called ‘āśīrvādābhidhānavat,’ ‘containing a benedictory term.’ Examples of such names — ‘Saputrā,’ ‘Bahuputrā,’ ‘Kulavāhikā’; these are benedictory names; of the contrary kind are such names as, ‘Apraśastā,’ ‘Alakṣaṇā.’

“What is the difference between ‘auspicious’ and ‘benedictory’?”

None whatsoever. The second epithet has been added only for the purpose of filling up the metre. — (33)

Explanatory notes by Ganganath Jha:

This verse is quoted in Parāśaramādhava (Ācāra, p. 441), which cites the typical female name ‘Śrīdāsī.’

This is quoted also in Smṛtitattva (p. 631).

Vīramitrodaya (Saṃskāra, p. 243) quotes the verse, and having explained the words, cites as examples — ‘Yaśodā’ (easily pronouncible) ‘Kulaghnī’ (harsh) — ‘Indirā’ (not of plain meaning) — ‘Kamahīyā’ (heart-captivating) — ‘Subhadrā’ (auspicious) — and ‘Saubhāgyavatī’ (containing a benedictory term).

Vidhānapārijāta (p. 310) simply quotes the verse; — and Aparārka (p. 27) quotes it as laying down rules regarding the first part of female names.

This is quoted in Smṛti candrikā (Saṃskāra, p. 55), which adds the following notes — ‘sukhodyam,’ easily pronouncible, — ‘maṅgalyam’ denoting auspiciousness; — ‘dīrghavarṇa, the long ī. or ā.

Comparative notes by various authors:

Laghuśātātapa, 35. — ‘The girl should not be named after a river or an asterism or a tree; nor should she have a terrifying name.’

Āśvalāyana-Gṛhyasūtra, 1.15.9. — ‘The names of girls should consist of an odd number of letters.’

Gobhila-Gṛhyasūtrā, 2.7.15. — ‘The names of girls should be soft and consisting of an odd number of letters.’

Śaunaka (Vīramitrodaya-Saṃskāra, p. 213). — ‘The name of males should contain even, and of females odd, number of letters.’

Baijavāpa (Vīramitrodaya-Saṃskāra, p. 243). — ‘The name of the woman should consist of three letters and should end in the long ī.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 243). — ‘The name of males should contain an even number of letters, and of females odd number of letters.’

VERSE 2.34 [The Ceremony of ‘First Egress,’

(niṣkramaṇa) and that of ‘First Feeding,’ (annaprāśana)]

Section XI - The Ceremony of ‘First Egress,’ (niṣkramaṇa) and that of ‘First Feeding,’ (annaprāśana)

चतुर्थे मासि कर्तव्यं शिशोर्निष्क्रमणं गृहात् ।
षष्ठेऽन्नप्राशनं मासि यद् वैष्टं मङ्गलं कुले ॥३४॥

caturthe māsi kartavyaṃ śiśorniṣkramaṇaṃ gṛhāt |
ṣaṣṭhe'nnaprāśanaṃ māsi yad vaiṣṭaṃ maṅgalaṃ kule ||34||

In the fourth month should be performed the ceremony of the child’s ‘Egress’ from the room; and in the sixth month the ceremony of ‘Feeding’; or, whatever might be regarded as auspicious in the family. — (34)

Medhātithi’s commentary (manubhāṣya):

‘In the fourth month’ — from birth — ‘should be performed the ceremony of the child’s egress’ — being taken out of the room and shown the sun. This implies that for three months the child should he kept in the lying-in room itself.

The common name ‘child’ is used, with a view to include the śūdra also.

Similarly ‘in the sixth month,’ the ceremony of First Feeding on grains. For five months the child should he kept purely on milk.

‘Or, whatever might be regarded as auspicious’ — conducive to welfare — ‘in the family’ of the child; such well-known rites, for instance, as making offerings to Pūṭanā, to Śakunika, to certain trees, etc., etc. This may he done at specified times.

This last clause is meant to apply to all ceremonies; so that the naming also may he done according to family custom, even though it be not in strict conformity with the rules laid down above. Hence with different families, such names become possible as — ‘Indrasvāmī,’ ‘Indraśarman’ ‘Indrabhūti,’ ‘Indrarāta,’ Indraviṣṇu,’ ‘Indradeva,’ ‘Indrajyotiṣ,’ ‘Indrayaśaṣ,’ and so forth. — (34)

Explanatory notes by Ganganath Jha:

‘Yadveṣṭam maṅgalam kule’ — Medhātithi, along with Govindarāja and Kullūka, takes this as applicable to all the sacraments. — ‘Kula’ is family, not tribe.

The first half of the verse is quoted in Parāśaramādhava (Ācāra, p. 442), and the second half in Madanapārijāta (p. 360) and in Vīramitrodaya (Saṃskāra, p. 267), which latter remarks that this option regarding family-custom applies only to the sacrament of the First Feeding. The verse is quoted in

Smṛticandrikā (Saṃskāra, pp. 55 and 57), which adds that the ‘Gṛha,’ ‘house,’ means the one in which birth has taken place; — in Gadādharapaddhati (Kālasāra, p. 218); — and in Nṛsiṃhaprasāda (Saṃskāra, p. 366).

Comparative notes by various authors:

Viṣṇu, 1.1.5. — ‘In the fourth month, showing of the Sun; and in the sixth the feeding on grains.’

Yājñavalkva, 1.12. — ‘During the fourth month the Going Out; during the sixth the feeding on grains.’

Āśvalāyana-Gṛhyasūtrā, 1.16.1. — ‘During the sixth month, feeding on grains.’

Pāraskara-Gṛhyasūtra, 1.17.19-5.1. — ‘The rite of Going Out during the fourth month, and the feeding on grains during the sixth month.’

Bhaviṣya-Burāṇa (Vīramitrodaya-Saṃskāra, p. 250). — ‘On the twelfth day the taking out of the baby from the house.’

Bṛhaspati (Vīramitrodaya-Saṃskāra, p. 250). — ‘The Going Out on the twelfth day, during the third month.’

Laugākṣi (Vīramitrodaya-Saṃskāra, p. 250). — ‘The showing of the Sun during the third fortnight; and the feeding on grains, during the sixth month, on the cutting of teeth’ (p. 267).

Yama (Vīramitrodaya-Saṃskāra, p. 250). — ‘During the third month should be done the showing of the Sun, and the showing of the Moon during the fourth month; the Going Out during the fourth month.’

[The several texts prescribing the third and the fourth month for this Rite are to be reconciled as referring respectively to the showing of the Sun and the showing of the Moon.]

Yama (Vīramitrodaya-Saṃskāra, p. 267). — ‘The feeding on grains should be done during the sixth or eighth month.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 250). — ‘The Going Out of the baby should be performed during the fourth month, and during the sixth month it may be carried to the temples of gods.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 267). — ‘The feeding on grains is to be done during the sixth month, or during the even months succeeding.’

Śaunaka (Vīramitrodaya-Saṃskāra, p. 250). — ‘During the fourth or the sixth month is to be performed the Going Out of the baby by the father or guardian.’

Nārada (Vīramitrodaya-Saṃskāra, p. 267). — ‘The best time for the feeding on grains is during the sixth solar month; if it is not done during that month, it should be done during either the eighth or the ninth or the tenth or the twelfth month.’ [The ninth month is prescribed with special reference to girls.]

Nārada (Vīramitrodaya-Saṃskāra, p. 269). — ‘The first feeding on grains should be for males during the sixth month and for females, during the fifth or seventh month; or during the eighth, ninth or tenth month.’

Śaṅkha-Likhita (Vīramitrodaya-Saṃskāra, p. 268). — ‘The feeding on grains on the lapse of a year.’

Śaṅkha (Aparārka, p. 268). — ‘Feeding on grains after one year; or after half-year, say some.’

Bṛhaspati (Aparārka, p. 26S). — ‘The feeding on grains is to be done after the 150th and before the 180th day.’

[Of the various alternatives laid down, one should adopt that which is in accordance with the practice in his family.]

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 268). — ‘The feeding on grains of male babies should be done during the even months, and that of female babies during the odd months.’

As regards the food to be given, says Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 276). — ‘During the sixth month one should feed the baby with grains mixed with goat-meat, or partridge-meat, or rice mixed with butter, or rice mixed with curd, or rice mixed with honey, or grains mixed with curd and butter.’

Śāṅkhāyaua-Gṛhyasūtra (Vīramitrodaya-Saṃskāra, p. 277). — ‘The first feeding during the sixth month, with goat-meat or partridge-meat or fish or butter-rice or rice mixed with curd, honey and butter.’

Mārkaṇḍeya (Vīramitrodaya-Saṃskāra, p. 275). — ‘The child should be fed on rice cooked in milk.’

Purāṇa (Aparārka, p. 25). — ‘During the fourth month, the child shall be shown the moon; O King, the taking out of the house should be done on the twelfth day; such is the opinion of some people.’

Lokāksi (? Laugākṣi; Parāśaramādhava, p. 442). — ‘Showing of the sun during the third fortnight.’

VERSE 2.35 [Tonsure (cūḍākarma)]

Section XII - Tonsure (cūḍākarma)

चूडाकर्म द्विजातीनां सर्वेषामेव धर्मतः ।
प्रथमेऽब्दे तृतीये वा कर्तव्यं श्रुतिचोदनात् ॥३५॥

cūḍākarma dvijātīnāṃ sarveṣāmeva dharmataḥ |
prathame'bde tṛtīye vā kartavyaṃ śruticodanāt ||35||

In view or the injunctions or the Veda, the Tonsure-ceremony of all twice-born children should be performed, according to law, in the first year or the third. — (35)

Medhātithi’s commentary (manubhāṣya):

‘Cūḍā’ is the tuft of hair on the crown of the bead’; and the ceremony for the purpose of this is called ‘Cūḍākarman,’ ‘Tonsure’; this name ‘Tonsure’ is given to that ceremony which consists in the cutting of the hair in such a manner as to leave well-arranged tufts of hair on certain parts of the head.

This may be done ‘in the first year or the third’; — this option being due to considerations of the good and evil aspects of planets.

‘In view of the injunctions of the Veda’: — this is merely explanatory: the fact of the entire contents of the work being based upon the Veda having been already stated before. Or, the term may he taken here as not necessarily standing for the injunctive texts, but including the Mantras also; and as a matter of fact, we have the mantra, ‘yatkṣureṇa mārjayet, etc.,’ (Pāraskara-gṛhyasūtra, 2.1.1), which is indicative of the Tonsure-ceremony, in the same manner as the Mantra ‘yāñjanā pratinandanti, etc.,’ (Pāraskara, — 3.2.2) indicates the Aṣṭakā-rites. So that what the phrase means is that the ceremony should be performed with mantras. As to the particular details (regarding the mantras, etc.), these are learnt from the Gṛyhasūtra.

From this it follows that this sacrament is not to he done for the Śūdra; which is also clear from the mention of the ‘twice-born.’ As for the shaving of hair without any restriction as to time, this is done for special purposes, and may he done for the Śūdra also: this is not interdicted. — (35)

Explanatory notes by Ganganath Jha:

‘Dharmataḥ’ — ‘according to Law’ (Nārāyaṇa and Nandana); — ‘for the sake of spiritual merit’ (Kullūka).

This verse has been quoted in Parāśaramādhava (Saṃskāra, p. 605) for the purpose of showing that even a boy who has not cut his teeth can be ‘one who has had Ids Tonsure performed.’

It is quoted in Smṛti-tattva (p. 653) — which points out that the time most suited for the ceremony is the third, not the first year and it bases this on the distinct declaration by Śaṅkha that — ‘for the rite of Tonsure, the third year is what has been accepted by all the Gṛhyasūtras.’ It also quotes it on p. 922, with a view to show that the time for the ceremony is not fixed, there being an option as to its being done in the first, third, or even the fifth year.

It is quoted in Vīramitrodaya (Saṃskāra, p. 296), where it is explained that the presence of the particle ‘vā,’ ‘or’, implies that the rite may be performed in the second year also; this latter is also sanctioned by a text from Yama.

Madanapārijāta (p. 34) also quotes it without adding any Explanatory notes. — It is quoted in Smṛticandrikā (Saṃskāra, p. 58); — in Hemādri (Pariśeṣa, p. 742); — in Saṃskāramayūkha (pp. 29 and 128), which quotes Medhātithi to the effect that the term ‘dvijātīnām’ indicates that this rite is not to be performed for the Shudra.; — in Nṛsiṃhaprasāda (Saṃskāra, p. 36c); and in Gadādharapaddhati (Kālasāra, p. 219).

Medhātithi has described this ceremony as that ‘which consists in the cutting of the hair in such a manner as to leave well-arranged tufts of hair on certain parts of the head.’

Further details have heen supplied in Madanapārijāta (p. 361), which quotes Lokākṣi (called Laugākṣi in Smṛtitattva, p. 653) describing the ‘Cūḍā’as ‘a line of hair, towards the right among the Vaśiṣṭhas, on both sides among the Airis and Kāśyapas, and in five places among the Āṅgirasas; some people keep a single line; others only the top-tuft, shaped like the leaf of the banyan tree — and adds that the exact form is to be determined by the Gṛhyasūtra, of the man concerned.

Comparative notes by various authors:

Viṣṇu, 27.12. — ‘Tonsure is performed in the third year.’

Yājñavalkya, 1.12. — ‘Tonsure is to be performed according to family-custom.’

Āśvalāyana-Gṛhyasūtrā, 1.17.1. — ‘Tonsure in the third year; or in accordance with the custom of the family.’

Pāraskara- Gṛhyasūtrā, 2.1.2. — ‘The performance of Ton-sure for the one-year-old child: or during the third year.’

Gobhila-Gṛhyasūtrā, 1.9.1. — ‘The performance of Tonsure in the third year.’

Vaśiṣṭha (Vīramitrodaya-Saṃskāra, p. 296). — ‘The performance of Tonsure has been prescribed for all castes; by Tonsure is the life-span enhanced, by Tonsure is it reduced. It should be performed during the third or the fifth year, or according to the practice obtaining in the family. It may be performed also during the seventh year from either birth or the taking of the Fires.’

Yama (Vīramitrodaya-Saṃskāra, p. 996). — ‘Before the completion of the year, Tonsure should be performed; or during the second or the third year.’

Āśvalāyana (Vīramitrodaya-Saṃskāra, p. 297). — ‘Tonsure is recommended during the third or the fifth year; or even earlier, but during the odd year, or during the sixth year; or along with the Upanayana.’

Bṛhaspati (Vīramitrodaya-Saṃskāra, p. 296). — ‘Counting either from conception or from Birth, — during the fifth or the seventh year should be performed for the male as well as the female child.’

Nārada (Vīramitrodaya-Saṃskāra, p. 996). — ‘The learned recommend the third vear from Birth as the best; the fifth and the seventh years from Birth are to be regarded as mediocre and the worst time would he the tenth or the eleventh year from Birth. — The Tonsure of children should he performed either, before the end of the first year, or in the third or fifth year, or according to the family-custom.’

Atri (Do., p. 298). — ‘Tonsure during the third year is conducive to the fulfilment of all desires; that during the first year is conducive to longevity and Brāhmic glory; that during the fifth year leads to the acquisition of cattle; during the even years, it is to be deprecated.’

Nṛsiṃha (Do.). — ‘Tonsure is to be performed during either the first or the third or the fifth year; after the lapse of the third part of the year.’

Laugākṣi (Do., p. 299). — ‘Tonsure should be performed during the third year, after the lapse of its third part.’

[The upshot of the whole is that Tonsure may he performed during any of the following years — 1st, 3rd, 5th, 7th, 10th, 11th, — or on the Upanayana-day; — or according to the custom prevailing in the family.]

[The form in which the Tonsure is to be performed, the shape that is to be given to the hair on the head, the keeping of the Śikhā, — all this is described in detail in the Vīramitrodaya-Saṃskāra, p. 315.]

Baijavāpa (Parāśaramādhava, p. 413). — ‘Tonsure during the third year.’

Śaṅkha (Do.). — ‘Tonsure during the third or the fifth vear.’

Śaunaka (Do.). — ‘Tonsure during the third year, or according to the family-custom.’

Lokākṣi (Do.). — ‘For those belonging to the Vaśiṣṭha Gotra, the tuft is towards the right, for those of Atri or Kāś-yapa, on both sides; for those of Bhṛgu, it should be all shaven; for those of Aṅgiras, there are five tufts; others have the tuft in the form of a semi-circle.’

Śaṅkha-Likhita (Aparārka, p. 29). — ‘Tonsure during the third or the fifth year.’

Vyāsa (Do.). — [Lays down the auspicious days, etc.]

VERSE 2.36 [Initiation (upanayana)]

Section XIII - Initiation (upanayana)

गर्भाष्टमेऽब्दे कुर्वीत ब्राह्मणस्यौपनायनम् ।
गर्भादेकादशे राज्ञो गर्भात् तु द्वादशे विशः ॥३६॥

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