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The Cultural Significance of Personal Names in India Has Been Stressed by Previous Writers.^ Elaborate Rules Are Laid Dovm by Different Grhyasutras

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The Cultural Significance of Personal Names in India Has Been Stressed by Previous Writers.^ Elaborate Rules Are Laid Dovm by Different Grhyasutras 134 The cultural significance of personal names in India has been stressed by previous writers.^ Elaborate rules are laid dovm by different Grhyasutras. There is a great diver­ gence of view as to the time when the child was named. Several times are suggested in the ancient literature and in the sutras and smrtis. It appears from Kane’ s study that the literary data about naming falls into three or four distinct periods such as, (1) Vedic, (2) Sutra, (3) Smrti and (4) Nibandha. Vedic Period In the vedic period a man had at least two names. One of these was supposed to be secret (guhya) known to the parents only. Thus, in the literature of the period he is referred to by two names. One of them was his own name and the other either his gotra name or patronymic or sometimes (rarely) matronymic. When the three names ar& mentioned, the first name was a person’ s ordinary name, the second a derivative from his father’ s name and the last derived from his gotra, e.g. Trasadasyu (his own name), Paurukutsya (son of Purukutsa), 2 Gairiksita (descendant of Giriksita). ^ Kane, P.V ., ’ Naming a Child’ , IHQ XIV, 224-44. Sankalia H.5., 2 Rg V.33.8. 135 SGtra Period Very elaborate rules are given in the Gyhya i>Qtras about naming a child. They may be grouped into three classes : (i) The Aevalayana^ and the Apastamba^ tell us that after or on the 10th day a son should be given a name be­ ginning with (a) Sonant, semi-vowel in the middle and visarga at its end and consisting either of two or four syllables, two for firm position and four, for spiritual glory. (b) The first part of the name being a noun, the second part a verb. (c} Another name after naksatra which was to be secret. ( ii) A daughter should be given a name of uneven syllables. , 5 6 In the second class, we have Hiranyakesi, BhSradvija, Gobhila,^ ^Slfikhfiyana,^ Baudhfiyana,^ Kh6diri\nd MBnava^^ g^hyasQtras. gr. 1.15, S.B.E. Vol. 29.183. ^Ap.gr. I5.e-11, S.B.E. Vol. 30.282-283. ^S.B.E. Vol. 30.214. ^1.26. ^ Il-I* 23.31. ^S.B.K. Vol. 30.57. • ?o II.3.6. u 1^ Mfinava 1.18.1. ^1.24.4-6, S.B.F.. Vol. 29.50. 136 The Gobhila-grhyfisQtra prescribes the giving of a secret name at the tine of Jatakarma, and says that NSaakarana is to be performed after the passing of ten nights, a hundred nif-hts or a year from the birth. The Khfidira seems to sug­ gest the same. Janan&dHrdhvam dasarStrachchhataratrfit SaftvatsarSdvS nSma kurySt II Kh&dira, |I.3«6. According to the Gobhila and MSnava, the girl*s name should end in da. (iii) The PSraskara, Baudh&yana ^and the ^e^a slitras lay down certain rules. (a) NSmakarana sh(xild be on the lOth or I2th day. ( b) One name after naksatra and the second at the upanayana. A Drahmana*s name should end in'barman*, a Ksatriya*s in 'Varman*, a Vaisya^s in '^upta* and a ^Gdra's name should end in ’ bhrtya* or 'dfisa*. 12 According to the VarSha Grhya sQtra, a father’ s name should be avoided and a rlrl*s name should not be after a river, naksatra, the moon, the sun, Pusan or should not >,e a name ending in raksita or dattl preceded by the name of a deity. ^^Kane, op. c it., 234. 12varaha £r. 2. 137 13 In P5nlnl*s time names after nakeatras were common. He gives several rules for deriving names of males and fe­ males. Smrti Period Manu gives only two rules about giving a name. (1) The name of a Br&hnana should be indicative of a maAgala, of a Ksatriya strength, of a Vaisya wealth and of :^ddra lowness. (2) An upapada to the name of a BrSima^a should be iarman (happiness or blessing). An upapada to the name of a king should indicate protection, to the name of a Vaisya, an upapada should indicate prosperity and of a i^udra, indi­ cating dependence or service. Nibandha Period The MitSksara. a c.ommentary on the Yajnavalkya Smrti quotes ^aftkha, who says that a father should give a name 14 connected with a family deity. It appears that in the times of the Brahmanas nakfatra- names were secret and so art not met with. Gradually these ceased to be secret and became common. IV.3.34-37; VII 3.lS. Mitakgara, 1 .12. Paijiinl gives the names derived from ^ravifthS, Ph&l- gunl) Anuradh&i Sv&ti, Tifya, Punarvasu without adding any termination sig^nify ’ bom on’ In the Junagadh inscription of Rudradfiman, the brother- in-law of Chandragupta is said to have been a Vaisya named Pusyagupta. The KahfibhSsya^^ speaks of boys named Tisya and Punarvasu and cites ChitrS, Revatl, Rohini, as names of women born on these naksatras. We know the king Pusyamitra, the founder of the ^uhga dynasty. Buddhists also had nak- satra names, e.g. KiOggaliputta Tissa, AsS^ha, PhSguna, SvStiguta Pusarakhita are mentioned in the SSnchi inscrip- tions. According to the mediaeval works on Jyotisa ” each of the 2'/ naksatras is divided into 4 p3dae and to each pSda of a nakfatra a specific letter is assigned e.g. Chu, Che, Cho and La for the four p&das of Asvini from which a person born in a particular pada of Asvini was called either OhQ^a- 18 mani, Ghedisa, Cholesa, Laksamana." The naming of a child in different periods thus shows the social fashions of the time. IV .3.34. Kielhorn F ., Vol. 1.231; Vol. 11.30?. ^ 11.95 Kane, op.cit., 236. 139 The inscriptions from >^lch the material is collected roughly cover a period of ten centuries ( from the 300 A.iJ. t® the 13th century A .D .). The material that we get from the inscriptions is not of a uniform nature. Personal names. sip;nify the religious tendencies of the persons. They help us in understanding the castes and sub-castes. We can have some idea of the original habitat of certain present-day castes and their probable ethnic origin and the probabl*» origin of certain surnames. A critical study of these records gives us the follow­ ing data : 1. Names of the ruling kings and other male members of the royal family and names of the queens. 2. Names of the donee 3r&hmanas and their fathers* sometimes grandfathers* names. 3. Names of the officials. 4. Names of the srefthi and sadhu (merchant class). 5. Names of the commemorated persons. 6. Names of ordinary women (other than the royal family). 7. Names of other non-Brahmin castes and religion, e.g. Jaina, bauddha, Kayastha, etc. Names of the Members of Royal Families The Vlk5takas The royal nauios in the available VakStaka inscriptions 140 throw light on th^ir caste and provenance. The eleven inscriptions mention that the V5k5taka« belonged to Visnu- vrddha ;:otra. This is mentioned for the first time in the records of Pravaraaena II. Why should this be so? Does this suggest that the later members of the family sought to trace thf»lr descent from an ancient iBrahmanic gotra? In the SOtra period, drauta Sutras of "Apa6tamba,^^and 20 PaudhSyana uei*uiuii ”Visnuvriddha’ . 6 0 it is clear that this is a Brahmanic gotra and the VSkatakas who professed to be­ long to this gotra were orieinally Brahmanas. It may further 21 be said that they were higvedins or Krsna Yajurveains, because Visnuvriddha gotra occurs only aaon^. the listu of these iirahmanas. 22 According to the V5yu PurSna, Vindhyas&kti, the founder of the VSkltaka dynasty, flourished near cast Malwa. ""atah Kolikilebhyascha "Vindhya. 23 Jaktirbhavisyati" Vayupura^ia. Garbe, XXIV, 6l9. 20 Caland, W., Vol. Ill (1913), 434. 21 Chitrava, biddesvara sSatri, Uesastha Kirvodi Brahmana Parichaya Grantha, 286. Apte, H.N., \ayu Parana, {^iinandasraria Sanskrit granjpfhSvali) Aahyaya 4^1 sloka 363* 23 Apte, W.N., Vavu Purana, ( AnandSsrania Sanskrit grantUrtVaifci, iidiiy3ya 99.363* HI Thp name ox Viiidhyasakti suegests that the king flourished in th?^ valley of the Vlndhy^. -WlC However the Puranic account and the very name of founder r Vindhyasakti as well as the names of later kings of the dynasty suggest that the dynasty was Ksatriya. VSyupurana Includes Vindhyasakti among Yavana kings, as Kolikilas are styled Yavanas. Ihis may indicate the absorption of th». foreigners in the Indian culture, vdio adopted Indian religions, customs, etc. \ ignuvriddlia gotra 24 Jayaewal mentions that ’Visnuvriddha’ is a subdivision 25 of the BhSradvSjas, but Brough states that ’Visnuvriddha* ie the subdivision of Kevala-Ahirirasa Ihis name is also important from another point of view. Probably this ie \.iw earliest epigraphical reference to the 'Visnuvriddha* gotra. The Kausitaki Br5hmana mentions Varsnivriddha gotra. Hence O A Brough remarks, " as against VSrsnivriddha, the wfltra lists all have ’Visnuvriddha’ , a form of which is further supported by later inscriptione.” Here the replacement of Vrsni by Jayaswal, K.F., History of India, p. 62. 25 John Brough, The Karly Brahmanlcal System of Gotra <<nd Pravara. fcl • Brough, op. c it.. Preface, XIII. 142 by Vlsnu may have been assisted by a soml-Prakritic form Vieni. Does this consideration help to explain the apotheosis of the pastoral hero Krsna of Vrsni race as an incarnation of Visnu rather than of some other deity?” It may mean that the deification of Krsna as Visnu took place between the composition of the Kauoitaki Br5hniana and the V^kStaka period; and since V^s^i is one of the names of the YSdava tribes to which Krsna belonged, ♦Virsniv^iddhas' were Ksatriyas.
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