Dharmashastra : Einführung und Überblick

10. Sakramente und Übergangsriten (samskara)

2. Während der Kindheit

von Alois Payer

mailto: payer@payer.de

Zitierweise / cite as:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Überblick. -- 10. Sakramente und Übergangsriten (samskara). -- 2. Während der Kindheit. -- Fassung vom 2004-04-07. -- URL: http://www.payer.de/dharmashastra/dharmash102.htm -- [Stichwort].

Erstmals publiziert: 2004-02-04

Überarbeitungen: 2004-04-07 [Ergänzungen]; 2004-02-12 [Ergänzungen]

Anlass: Lehrveranstaltung 2003/04

Unterrichtsmaterialien (gemäß § 46 (1) UrhG)

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung der Herausgeberin.

Dieser Teil ist ein Kapitel von:

Payer, Alois <1944 - >: Dharmashastra : Einführung und Übersicht. -- http://www.payer.de/dharmashastra/dharmash00.htm

Dieser Text ist Teil der Abteilung Sanskrit von Tüpfli's Global Village Library

0. Übersicht

• 3. Jâtakarman
  • 3.1. Jâtakarman: Pâraskara-grhya-sûtra I.16
  • 3.2. Jâtakarman nach A. Hillebrandt
  • 3.3. Jâtakarman: Manu II, 29
• 4. Nâmadheya = Namensgebung
  • 4.1. Nâmadheya = Namensgebung: Pâraskara-grhya-sûtra I.17
  • 4.2. Nâmadheya = Namensgebung nach A. Hillebrandt
  • 4.3. Nâmadheya = Namensgebung: Manu II, 30-33
  • 4.4. Heutige Hindu-Namen
  • 4.5. Indian Last Names
  • 4.6. South Indian Naming "Fundas"
• 5. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana)
  • 5.1. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana): Pâraskara-grhya-sûtra I.17.6f.; I.19
  • 5.2. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana) nach A. Hillebrandt
  • 5.3. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana): Manu II, 34
• 6. Tonsur = Cûdâkarana
  • 6.1. Tonsur = Cûdâkarana: Pâraskara-grhya-sûtra II.1
  • 6.2. Tonsur = Cûdâkarana nach A. Hillebrandt
  • 6.3. Tonsur = Cûdâkarana: Manu II, 35
  • 6.4. Tonsur = Cûdâkarana im heutigen Nepal

3. Jâtakarman

3.1. Jâtakarman: Pâraskara-grhya-sûtra I.16

Das Pâraskara-grhya-sûtra gehört zum Vâjasaneyin-Zweig des Weißen Yajur-Veda. Deswegen sind die Mantras sehr oft der Vâjasaneyi-samhitâ entnommen

Der Vâjkasaneyin-Zweig des Weißen Yajurveda umfasst folgende autoritativen Werke:

1. Yajur-Veda: Vâjasaneyi-Samhitâ in zwei Rezensionen (Mâdhyandina, Kânva)
2. Shatapatha-Brâhmana
3. Brhad-Âranyaka
4. Brhad-Âranyaka-Upanishad, Îsha-Upanishad
5. Kâtyâyana-Shrautasûtra
6. Pâraskara-Grhyasûtra
7. Kâtyâyana-Shulvasûtra

Übersetzung nach Adolf  Friedrich Stenzler <1807 - 1877>, 1878

Pâraskara: Indische Hausregeln. Sanskrit und deutsch hrsg. von Adolf Friedrich Stenzler.  -- II. Pâraskara. -- Leipzig : Brockhaus, 1876-1878.
2 Bde in 1.

Die deutsche Übersetzung ist leicht und preiswert zugänglich in:

Asiatische Philosophie - Indien und China [Elektronische Ressource]. -- Berlin : Directmedia, 2003. -- 1 CD-ROM. -- (Digitale Bibliothek ; 94). -- Systemvoraussetzungen: PC ab 486; 16 MB RAM; MS Windows (95, 98, ME, NT, 2000 oder XP); CD-ROM-Laufwerk; Grafikkarte ab 640 x 480, 256 Farben. -- ISBN: 3-89853-194-5

Abb.: Friedrich Stenzler (1807 - 1877; Professor in Breslau ab 1833)

Hermann Oldenberg (1854-1920), der alle Grhysûtras ins Englisch übersetzte

The Grihya-sutras : rules of Vedic domestic ceremonies / translated by Hermann Oldenberg. -- Oxford, Clarendon Press, 1886-92. -- 2 Bde. --  (Sacred books of the East ; vol. 29, 30)

schreibt als Kritik an Stenzlers Übersetzung:

"THE Grhya-sûtra of Pâraskara, which belongs to the White Yajur-veda and forms an appendix to Kâtyâyana's Shrauta-sûtra, has been edited, with a German translation, by the scholar who was the first to make a Grhya, text accessible to Orientalists and to begin to grapple with the first and most serious difficulties that beset its interpretation, and who has continued since to do more than anyone else towards elucidating that important branch of Vedic literature. It would be very unbecoming in any one engaged in the study of Grhya, texts, not to acknowledge most warmly the debt of gratitude which he owes to Professor Stenzler. At the same time the respect due to the veteran editor and interpreter of Âshvalâyana and Pâraskara not only allows, but requires that one who proposes to himself the same task at which Prof. Stenzler has worked with so much learning, should state as clearly as possible what that distinguished scholar has left for others to do, and why one who prepares an English translation of Pâraskara has a very different task from merely translating into English the German translation of Prof. Stenzler. If I may venture to express in one word the difference between Prof. Stenzler's method, as I understand it, for getting at the meaning of a doubtful or obscure passage, and the method which I have endeavoured to follow, I should say that with Prof. Stenzler the first step and, I believe, in many cases also the last step is to ask how Jayarâma and Râmakrshna understand the passage in question, while I hold that we ought rather to make ourselves independent from those commentators in the sense in which Prof. Max Miiller once expressed himself, 'not that I ever despise the traditional interpretation which the commentators have preserved to us, but because I think that, after having examined it, we have a right to judge for ourselves.' There exists a commentary on the Pâraskara-Grhya which far surpasses in trustworthiness Jayarâma's Sajjanavallabha and Râmakrshna's Samskâraganapati, and which is not composed by an author who, as says Goethe, — im Auslegen ist munter; Legt er nicht aus, so legt er unter. [Hier zitiert Oldenberg falsch, die Goethe-Stelle heißt richtig zitiert: Im Auslegen seid frisch und munter! Legt ihr's nicht aus, so legt was unter. (Zahme Xenien II)] But the leaves of that commentary are scattered through a good many volumes. Here we find a few lines of it in the Shatapatha Brâhmana or in Kâtyâyana's Srauta-sûtra; there Shankâyana or Âshvalâyana has preserved a word or a sentence that belongs to it; or the law-books of Manu or Yâjnavalkya help us to understand a difficult or doubtful aphorism of our text. In one word: the only true commentary on a work like Pâraskara's Grhya is that which the ancient literature itself furnishes. No one will say that in Prof. Stenzler's translation and notes this commentary has not been consulted. But it has been consulted perhaps not quite as much as it ought to have been, and Râmakrshna. and Jayarâma have been consulted too much. They have been consulted and followed in many instances, where a continued consideration of what can be the meaning of a word and what can not, and of what the parallel texts say with regard to the subject in question, would have shown that those commentators, instead of interpreting Pâraskara's meaning, father on him vague opinions df their own." [a.a.O. -- Part I. -- S. 263f.]

Sechzehntes Kapitel.

1. Wenn sie gebären will, besprengt er sie mit Wasser¹³³, indem er den Vers spricht: »Es rühre sich der zehnmonatliche«, welcher vor dem Verse: »Du deren« steht.¹³⁴

¹³³ Shatapathabrâhmana 14, 9, 4, 22 (Br. Âr. 6, 4, 23).

¹³⁴ Vâjasaneyi-samhitâ 8, 28. 29.

2. Dann den Vers beim Abgehen der Nachgeburt: »Es gehe ab die bunte, schleimige Nachgeburt, dem Hunde zum Essen, nicht mit Fleisch, o Wohlgenährte! nicht an irgend etwas hängend falle ab die Nachgeburt.«¹³⁵

¹³⁵ So glaube ich den Vers übersetzen zu müssen, der, wie viele andere Verse, bei Pâraskara in verdorbener Fassung erscheint. In seiner ursprünglichen Gestalt steht er AS. 1, 11, 4. Dort wird der Wunsch ausgesprochen, die Nachgeburt möge abgehen weder an Fleisch (mâmse), noch an Fett (pîvasi), noch an Mark (majjasu) haftend (âhatam). - Jayarâma erklärt çevalam durch picchalam jalopacitam vâ, schleimig oder wässerig.

3. Wenn ein Knabe geboren ist, vollzieht er an ihm, ehe die Nabelschnur durchschnitten ist, die Handlungen des Verstanderzeugens und die Lebensgebung.

4. Mit dein Ringfinger, auf welchem ein goldener Ring steckt, gibt er ihm Honig und Butter zu essen, oder bloss Butter, indem er spricht: »Erde lege ich in dich, Luft lege ich in dich, Himmel lege ich in dich. Erde, Luft, Himmel, Alles lege ich in dich.«¹³⁶

¹³⁶ Dies ist die Handlung des Verstanderzeugens. Nach Br. Âr. 6, 4, 25 flüstert der Vater, ehe er dem Knaben zu essen gibt, dreimal das Wort »Rede« (vâc) in das rechte Ohr. Ein besonderer Name wird der Handlung dort nicht gegeben. Im Shatapathabrâhmana 14, 9, 4, 25 heisst sie Lebensgebung und das Verstanderzeugen fehlt.

5. Dann vollzieht er die Lebensgebung.

6. An dem Nabel oder an dem rechten Ohre spricht er leise: »Agni ist lebensvoll; er ist durch die Bäume lebensvoll; durch dieses Leben mache ich dich lebensvoll. - Soma ist lebensvoll; er ist durch die Kräuter¹³⁷ lebensvoll; durch dieses Leben u.s.w. - Das Brahma ist lebensvoll; es ist durch die Brâhmanas lebensvoll; durch d.L. u.s.w. - Die Götter sind lebensvoll; sie sind durch das Unsterbliche lebensvoll; durch d.L. u.s.w. - Die rishis sind lebensvoll; sie sind durch die Gelübde lebensvoll; durch d.L. u.s.w. - Die Väter sind lebensvoll; sie sind durch die Opfertränke (svadhâ) lebensvoll; durch d.L. u.s.w. - das Opfer ist lebensvoll; es ist durch die Opferlöhne (dakshinâ) lebensvoll; durch d.L. u.s.w. - Das Meer ist lebensvoll; es ist durch die Flüsse lebensvoll; durch d.L. u.s.w.« -

¹³⁷ saushadhîbhih ist vedische Licenz statt sa oshadhîbhih. Jayarâma S. VPrâtiç. 3, 14. TPr. 5, 17. - Vgl. TS. 2, 3, 10, 3 wo aber sa oshadhîbhih steht.

7. Und dreimal den Vers: »Dreifaches Leben.«¹³⁸

¹³⁸ Vâjasaneyi-samhitâ 3, 62.

8. Wenn er wünscht, dass der Knabe hohes Alter erreichen möge, streichele er ihn mit dem Vâtsapra- Liede.¹³⁹

¹³⁹ Vâjasaneyi-samhitâ 12, 18-29.

9. Von dem Anuvâka: »Aus dem Himmel« lässt er den letzten Vers weg.¹⁴⁰

¹⁴⁰ Von den zwölf Versen des Anuvâka Vâjasaneyi-samhitâ 12, 18-29 lässt er den letzten Vers weg. Die Anfangsworte: divas pari sind besonders genannt, um anzuzeigen, dass nicht der Anuvâka Vâjasaneyi-samhitâ 3, 11 u.f. gemeint sei. Râmakrshna

10. Nachdem er nach den einzelnen Himmelsgegenden fünf Brâhmanâs gestellt, spreche er: »Athmet ihn an.«¹⁴¹

¹⁴¹ Vgl. Shatapathabrâhmana 11, 8, 3, 6.

11. Der östliche spreche: »Athme aus!«

12. »Athme durch!« der südliche.

13. »Athme ab!« der westliche.

14. »Athme auf!« der nördliche.

15. »Athme zusammen!« spreche der fünfte, indem er nach oben blickt.

16. Oder der Vater thue dies selbst, indem er in der Reihe herumgeht, wenn keine Brâhmanâs da sind.

17. Er spricht das Land an, in welchem der Knabe geboren ist: »Die Erde¹⁴² kennt dein Herz, welches am Himmel am Monde haftet. Ich kenne es, möge es mich kennen, mögen wir sehen hundert Jahre, mögen wir leben hundert Jahre, mögen wir hören hundert Jahre!«

¹⁴² bhûmi ist nach den Commentaren Nom. Sing. wie Rgveda 9, 61, 10. (Vgl. Benfey Gr. p. 294, 8.)

18. Dann streichelt er ihn und spricht: »Werde ein Stein, werde eine Axt, werde ungeschmolzenes Gold. Du bist mein Selbst, Sohn genannt; du lebe hundert Jahre!«¹⁴³

¹⁴³ Shatapathabrâhmana 14, 9, 4, 26. In der Kaush. Up. 2, 11 steht hiranyam astritam (wie Âçv. Gri 1, 15, 3), was der Commentar durch âstritam »weit verbreitetes Gold« erklärt.

19. Dann spricht er die Mutter des Knaben an: »Du bist Idâ, die Tochter von Mitra und Varuna; o Heldin, einen Helden hast du geboren. Du sei heldenbegabt, die uns heldenbegabt gemacht.«¹⁴⁴

¹⁴⁴ Shatapathabrâhmana 14, 9, 4, 27. Br. Âr. 6, 4, 28.

20. Dann wäscht er ihre rechte Brust und gibt sie (dem Knaben) mit dem Verse: »Diese Brust.«¹⁴⁵

¹⁴⁵ Vâjasaneyi-samhitâ 17, 87.

21. Mit dem Verse: »Deine Brust«¹⁴⁶ die linke. Mit diesen beiden Versen.

¹⁴⁶ Vâjasaneyi-samhitâ 38, 5. Shatapathabrâhmana 14, 9, 4, 28. Br. Âr. 6, 4, 27.

22. Ein Wassergefäß setzt er nieder bei ihrem Haupte¹⁴⁷ und spricht: »Ihr, o Wasser, wachet für die Götter; wie ihr für die Götter wachet, so wachet für diese Wöchnerin mit ihrem Söhnlein.«¹⁴⁸

Abb.: "Ein Wassergefäß setzt er nieder bei ihrem Haupte" [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

¹⁴⁷ Das Gefäss bleibt dort stehen, bis die Frau wieder aufsteht. Jayarâma

¹⁴⁸ Alle Handschriften haben jâgratha statt jâgritha. Das letzte Mal soll das Praes. statt des Imperat. stehen.

23. Nachdem er in der Gegend der Thür das Wöchnerinfeuer angelegt, opfert er bis zum Aufstehen (der Frau) in den beiden Dämmerungen Senfkörner mit Reiskörnern gemischt im Feuer, indem er spricht: »Çanda und Marka, Upavîra, Çaundikeya, Ulûkhala, Malimluca, Dronâsa, Cyavana schwinde von hier! Svâhâ! - Âlikhan, Animisha, Kimvadanta, Upaçruti, Haryaksha, Kumbhin, Çatru, Pâtrapâni, Nrimani, Hantrîmukha, Sarshapâruna, Cyavana schwinde von hier! Svâhâ!«¹⁴⁹

¹⁴⁹ Man verbinde Çandâ-Markâ als duales Dvandva (° kau). Jayarâma nimmt die beiden Namen als Plurale, die er durch den Singularis erklärt. - Die Namen dieser bösen Geister, welche den Kindern Krankheit bringen, sind zum Theil dunkel, Çanda und Marka (der Droher und der Schädiger) werden an verschiedenen Stellen als Priester der Asuras erwähnt. Çaundikeya, von Çundikâ, Anschwellung der Mandeln. Ulûkhala, Mörser, nach Jayarâma s.v.a. âçritaghâtaka, der diejenigen vernichtet, welche Schutz bei ihm suchen. Malimluca, der sich versteckende, d.i. nach Jayarâma apratikârya, dem man nichts anhaben kann, oder atimalinâçaya, der sich im Dunkel aufhält. Dronâsa nach Jayarâma: Langnase (vgl. drunasa), nach dem Pet. Wb. Trogmaul, Kufenmaul. Cyavana, der Beweger. Âlikhan, der Kratzende, Aufreissende. Animisha, der die Augen nicht schliesst. Kimvadantah erklärt Jayarâma ab plurales Beiwort, welches sich auf die sämmtlichen genannten Geister beziehen soll (die schwatzhaften). Upaçruti, der Horcher. Haryaksha, Gelbauge. Kumbhin, nach Jayarâma der Geist, welcher kumbhayati d.h. stambhayati starr macht, lähmt. Çatru, der Feind. Pâtrapâni, Schüsselhand. Nrimani? Jayarâma: nrin minoti hinasti, Mannschädiger. Hantrîmukha, Mordmaul, Jr: hantrî himsâ hananam mukhe yasya. Sarshapâruna, Senfgrau. - Suçruta 6, 27 zählt neun Geister (graha), welche Kinderkrankheiten verursachen; die Namen sind aber von den obigen verschieden.

24. Wenn Kumâra¹⁵⁰ (den Knaben) anfällt, bedeckt der Vater ihn mit einem Netze oder mit dem Oberkleide, nimmt ihn auf den Schoss und spricht leise: »Der bellende¹⁵¹; der schön bellende, der bellende, der Kinderbändiger! Cet, cet, Hündchen! Lass! Verehrung sei dir, der Sîsara¹⁵², Kläffer¹⁵³, Krümmer! Das ist wahr, dass dir die Götter einen Segen gaben; hast du etwa dies Kind gewählt? Cet, cet, Hündchen! Lass! Verehrung sei dir, der Sîsara, Kläffer, Krümmer! Das ist wahr, dass Saramâ deine Mutter, Sîsara dein Vater, der schwarze und der bunte¹⁵⁴ deine Brüder. Cet, cet, Hündchen! Lass! Verehrung sei dir, der Sîsara, Kläffer, Krümmer!«

¹⁵⁰ Kumâra ist der Kriegsgott, der auch bei Suçruta 6, 27 mit seinem anderen Namen Skanda als der erste der neun Krankheitsgeister genannt wird.

¹⁵¹ Vgl. kurkura bei AK. und Hem. - Jayarâma: bhashanâkhyo bâlagrahah,

¹⁵² Jayarâma: angasâraka, also: der die Glieder in Bewegung setzt.

¹⁵³ Jayarâma: lâpanarocaka.

¹⁵⁴ Die Hunde des Gottes Yama. AS. 8, 1, 9.

25. Dann streichelt er ihn und spricht: »(Das Kind) beugt sich nicht¹⁵⁵, es weint nicht, es schauert nicht, es schwindet nicht, zu welchem wir sprechen und welches wir streicheln.«

¹⁵⁵ Oder: »Das krankt nicht«, nach der Lesart des Prayoga. S. krit. Anm.
 

3.2. Jâtakarman nach A. Hillebrandt

"Jâtakarman (jâtakrtya, vardhâpana). — Wir können vier Ceremonien unterscheiden, das Âyusya, »die Belebung«, das Medhâjanana »Verstandgebung«, das Stanapratidhâna, »das Darreichen der Brust«,  und das Nâmakarana, »Namengebung«. Die Ceremonien gelten nur für Knaben (Komm, zu Hiranyakeshin 2, 4, 5); nach manchen auch für Mädchen, nur unter Wegfall der Sprüche (Âshvalâyana 1,15,1.10). Die ersten beiden Handlungen werden unmittelbar nach der Geburt vollzogen. Pâraskara 1, 16, 3 sagt »ehe die Nabelschnur abgeschnitten ist«, Âshvalâyana 1, 15, 1 »ehe der Knabe von andern berührt wird« (vgl. auch Manu II, 29) und Gobhila 2, 7, 17 lässt den Vater, wenn ihm die Geburt des Kindes gemeldet wird, rufen: »wartet mit dem Abschneiden des Nabels und dem Darreichen der Brust«. Khâdira 2, 2, 32. Pâraskara stellt im Gegensatz zu anderen das Medhâjanana dem Âyusya voran (1, 16, 3). 1. Âyusya und Prâsana. Nach Shankhâyana 1, 24, 1 atmet der Vater auf dem neugeborenen Kinde dreimal aus und ein mit den Worten: »mit der Rc atme ein usw.« Hierauf wird Butter mit Honig und saure Milch mit Wasser zusammengegossen oder Reis und Gerste zusammengemahlen und der Knabe dreimal mit Hilfe eines goldenen Gegenstandes gespeist »Honigspeise reiche ich dir usw.« bis zu den Worten »lebe hundert Herbste in dieser Welt N. N.« wird dabei gesagt und damit zum ersten Male der Name genannt Nach Mândûkeya stösst man noch schwarzweisse und rote Haare eines schwarzen Stieres, mischt sie jenen vier Substanzen bei und lässt viermal essen. Pâraskara. 1, 16, 6 ist ausführlicher. Zuerst flüstert der Vater über dem Nabel oder dem rechten Ohr einige auf langes Leben bezügliche Sprüche (»Agni ist lebensvoll usw.«) und, wenn er ihm hohes Alter wünscht, streichelt er ihn mit dem sog. Vâtsapraliede (RV. X, 45; Vâjasaneyi-samhitâ 12, 18ff.). Dann stellt er fünf Brahmanen nach den fünf Gegenden auf, welche der Reihe nach sagen »prâna«, »vyâna«, »apâna« usw. (vgL M. MÜLLER, SBE. 15, 94 und SPEIJER 66). Findet der Vater keine Brahmanen, so thut er dies selbst, indem er um das Kind Himmelsgegend für Himmelsgegend herumgeht (16ff.) Die Gegend, in der das Kind geboren ist, bespricht er mit dem Mantra: »ich kenne, o Erde usw.« und dann berührt er das Kind mit den (auch an andrer Stelle gebrauchten) Worten: »sei ein Stein, sei eine Axt usw.« (S. Br. 14, 9, 4, 26). Sehr kurz sind Âshvalâyana und Gobhila, welche das »Beatmen« des Kindes nicht kennen. Abweichend Hiranyakeshin 2, 3, 2, welcher nach der Geburt auf einen Stein eine Axt und darauf Gold legen lässt und nachdem man diese so umgekehrt hat, dass der Stein oben liegt, wird der Knabe darüber gehalten (ebenso Vaikhânasa 3, 14) und mit Segenswünschen für sein Leben angeredet: »sei ein Stein, eine Axt usw.« Hierauf folgt die oben beschriebene Räucherung. 2. Medhâjanana. Sehr kurz ist Âshvalâyana 1, 15, 2. Er schreibt vor (das Gesicht) über das Ohr des Kindes zu beugen und zu flüstern: »Weisheit gebe dir Gott Savitr usw.«; darauf folgt, unter Berührung der Schultern, der Spruch »sei ein Stein usw.« und die Namengebung (siehe viele einzelne Abweichungen bei SPEIJER 59). Nach Shankhâyana 1, 24, 9. 10 wird »Verstand« dadurch bewirkt, dass man dreimal in das rechte Ohr des Kindes das Wort: »Sprache« sagt und dann den Spruch: »die göttliche Sprache, mit dem Geiste sich vereinend usw.« recitirt Bei andern ist mit der Ceremonie eine Speisung des Kindes verbunden. Gobhila 2, 7, 20 lässt ebenso (wie beim Âyusya) Butter essen oder nimmt sie mit einem goldnen Gefäss, opfert sie in den Mund des Knaben mit dem Verse: »Verstand mögen dir Mitra-Varuna geben« usw. Ebenso oder nur unerheblich anders Khâdira 2, 2, 34. Pâraskara 1, 16, 4, der mit dem vierten, goldbesteckten Finger Honig und Butter oder nur Butter zu essen geben lässt; Hiranyakeshin 2, 3, 9. Âpastamba. 15, 4 (siehe auch S. Br. 14, 9, 4, 25, Br. Up. 6, 4, 24 ff.). Wesentlicher als durch die Handlungen, weichen die Sütra's von einander durch die Sprüche ab. 3. Das Baden und Darreichen der Brust — Nach der »Verstandeserzeugung« befiehlt er (Gobhila 2, 7, 22), »schneidet die Nabelschnur ab« und »reichet die Brust«. Hiranyakeshin 2, 3, 10. Vaikhânasa 3, 15 lassen den Knaben mit lauwarmem Wasser baden und die Sprüche sagen: »ich löse dich von Ksetri, von Nirrti usw.« Dann setzt der Vater ihn auf den Schooss der Mutter, wäscht erst die rechte Brust und lässt ihn trinken, dann die linke. Pâraskara 1, 16, 19—21. Âpastamba 15, 4. Letzterer schreibt noch vor, dem Knaben nach dem Bade mit einem messingnen Gefäss gesprenkelte Butter zu geben, den Rest mit Wasser zu mischen und alles im Kuhstall auszugiessen. Alle drei (Âpastamba Pâraskara Hiranyakeshin) verzeichnen noch den Gebrauch, nach der ersten Brustreichung zu Häupten der Frau verdeckt einen Wasserkrug hinzusetzen und sie mit einem Spruch dem Schutz der Wasser anzuvertrauen. »Wachet, o Wasser, im Hause. Wie ihr unter den Göttern wachet, so wachet über der Frau, die einen guten Sohn hat« (Pâraskara, Hiranyakeshin). Nur bei Shankhâyana 1, 24, 11 finde ich den Brauch, nach dem medhâ-janana Gold mit einem Hanffaden an seine (ihre?) rechte Hand zu binden, bis die Mutter aufsteht, und es danach, nach dem zehnten Tage, entweder Brahmanen zu geben oder es sich selbst zu nehmen. Wenn das Jâtakarman zur rechten Zeit versäumt worden ist, ist es nachzuholen. Shankhâyana 5, 7. Litt SPEIJER, Jätakarman, Leiden 1872 (geht ausführlich auf Paddh. und Comm. ein)." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. -- Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 45f.]

3.3. Jâtakarman: Manu II, 29

[Section IX. THE 'JÂTAKARMA' SACRAMENT]

29. FOR THE MALE CHILD, BEFORE THE CUTTING OF THE UMBILICAL CORD THE PERFORMANCE OF THE JÂTA-KARMA (BlRTH-RITE) HAS BEEN ORDAINED : (IT CONSISTS OF) THE FEEDING OF HIM WITH GOLD, HONEY AND BUTTER, TO THE ACCOMPANIMENT OF MANTRAS.

Medhâtithi 'Vardhana' is cutting. 'Jâtakarma' is the name of the particular rite. The exact form of this rite is to be learnt from the Grhya-sûtras. In answer to the question as to which is the act to which the name 'Jâtakarma' is applied, the author adds—'the feeding with gold, honey and butter.' 'Of him,' refers to the child; or, it may refer to the rite; the sense being that 'of this' rite of Jâtakarma, the principal part consists in the feeding of the child to the accompaniment of mantras. 'To the accompaniment of mantras', —i.e. the act should be done along with the reciting of mantras. Though the present text does not specify the mantras, yet, since all Smrtis have the same end in view, we must accept those same mantras that are prescribed in other Smrtis. Hence it follows that the mantras that should be recited are those that have been mentioned in the Grhya-sûtras. "If it is necessary to call in the aid of the Grhya-sûtras, the substances (Gold, Honey and Butter) also need not have been mentioned here; as in the Grhya-sûtra we find the following words (in Âpastamba's Grhya-sutra, 1,15.1).— 'The child should be made to eat butter, honey and the essence of gold with a golden ladle, with the mantra, Prati dadâmi madhunno ghrtasya etc.' Further, there are many Grhya-sûtras; the mantras also that are prescribed in the various Grhyasûtras are different ; the very procedure of the rite is variously prescribed ; so that (if we were to seek for information from the Grhyas) we would fail to know which one of these we should adopt. It might be argued that the name of the particular Vedic Rescension (which the performer has studied and with which a particular Grhyasûtra is connected) would help to determine the exact procedure to be adopted. But in that case, there can be no use in Manu laying down the 'Birth-rite ' and the other sacraments ; as these also could be learnt from the Grhyasûtras themselves. Every Grhyasûtra is named after a particular Vedic Rescension,—e.g., 'Grhya of the Kathas,' 'Grhya of the Âshvalâyanas' and so forth ; so that a man would naturally adopt that procedure which is laid down in the Grhya that is named after the Rescension to which he belongs." To the above our answer is as follows :—The fact that the substances (Honey, etc.) mentioned in the text are just those prescribed in the Grhyas in connection with the 'Jâtakarma,' shows that the rites mentioned (here and in the Grhya) are the same. This is what leads us to the recognition that—'the rite ordained here having the same name and the same substances as those found in the Grhyas, this must be the same as that.' In several cases we recognise a thing through its qualities. And when the rites are one and the same, if a certain detail is not mentioned in one text, it has to be brought in from the other text, specially when there is no inconsistency between the two. It has been decided that the act (of Agnihotra) prescribed in the several rescensional Vedic texts is one and the same-; and the analogy of this leads us to conclude that the act (of the sacrament) as prescribed in the several Smrtis (of Manu and of the Grhyasûtras) must be one and the same. As regards the uncertainty that has been urged by the objector as to the exact procedure to be adopted, in face of there being many, Grhyas laying down diverse procedures,—our answer to that is that 'all the Grhyas being equally authoritative, what one has got to do is that when the details varying in them are those relating to the end, he may adopt any one of them optionally, while if the details varying relate to different purposes, he should employ them all. The name of the Vedic Rescension can never form the determining factor. Because the name of the Vedic text in relation to a particular individual is not such an invariable factor as his 'gotra and pravara' are ; for a man is called after that Vedic Rescension which he happens to study : if he has studied the 'Kâthaka' rescension he is called 'Kâthaka,' and if he has studied the Rgveda, he is called 'Bahvrca '; and in regard to studying there is no such hard and fast rule as that 'such and such a man should study only such and such a rescensional text.' Then again, a man very often studies several Vedic texts, as is ordained (by Manu, in 3.2)—'Having studied the Vedas &c. &c.'; and one has studied all the three Vedas comes to be known by all such names—as 'Kauthuma' (Sâmavedin) ' Kâthaka ' (Yajurvedin) and 'Bahvrca' (Rgvedin); and in this case one must have recourse to option. For the man however who studies a single Vedic text, it is only right that he should adopt the procedure prescribed in the Grhya that is named after that Vedic text; in fact, he can follow only that procedure ; as he has studied only the mantras occurring in that particular text ; and these alone he can recite (properly). In fact the only knowledge that he possesses of the Rite is what is derived from that particular text. "As for the man's knowing the mantras, since the Veda is studied only for the performance of the rites, the man would read up just those mantras (also of the other texts) that might be used in a certain performance." Our answer to this is that the study of the Veda is undertaken in virtue of the Injunction of 'Vedic study;' and until one has studied the Veda, he is not entitled to perform any religious act ; it is not (as the objector thinks) that the Veda is studied only for the performing of the acts. In fact, the name that has been applied to the various Grhyas—as ' this is the Grhya of the Kathas,' ' this is the Grhya of the Vâjasaneyins' and so forth—is simply for the purpose of indicating what particular mantras have to be employed by certain persons ; and when the majority of mantras prescribed in a certain Grhya happen to be those that have been read in a particular Vedic text, that Grhya comes to be named after that text. Further, when Grhya Smrti is a trustworthy source of knowledge, even though it may be named after the 'Kathas,' it cannot fail to make its purport known to the Rgvedins also ; and what forms the purport of the Vedas and the Smrtis is that 'such and such an act should be done.' So that when one has come to know that 'this should be done,' there can be nothing to limit the performance of that act to any particular class of persons, unless there is a Vedic text specifying any particular performer;—as for instance, when the performance of the Tanûnapât Prayâja is restricted to the 'Vasishtha' clan,—or a distinct prohibition sets aside the said 'performability.' Neither of these two circumstances is present in the case in question. Nor can it presumed that the Rgveda is not an authority for the Kathas, or vice versa. Because until a particular Vedic text has been actually studied, there is no difference between the 'Katha' and the 'Non-Katha.' As regards the 'Gotra' (the Clan-name), this is fixed for each man (being determined by his birth). So that the 'Grhya' of a man does not stand on the same footing as his 'Gotra.' This [that the Grhya of the man is that connected with the Vedic text that he has studied] is what is meant bjr the assertion—'He who renounces his own Grhyasûtra and acts according to another Grhyasûtra &c.' In fact the man can carry into practice the precepts of that text only which he has studied. Consequently if one were to give up the rules of his own Vedic text to perform a rite in accordance with the Vedic text studied by his forefathers, and adopt the procedure laid down in the Grhyas belonging to this latter, he would incur the sin of 'renouncing his own Vedic text' ; or in this case the sin of 'renouncing the text' will have been committed by the father who did not teach the boy that particular text which had been continually studied in his family; and no blame attaches, in this, to the boy himself. In a case where the boy has lost his father and betakes himself to the teacher, as Jabâla is described as having done, it would be right for the Teacher to teach him that Text which had been studied in the boy's family,—in accordance with the law 'one should proceed by the path by which his father and grandfather have proceeded' (Mann, 4.178); 'and the renouncing of the hereditary Vedic text' would be justifiable only in the event of its study being absolutely impossible. From all this we deduce the following conclusion :—All the sacraments—'Jâtakarma' and the rest—have been prescribed in all the Smptis; and where they lay down different details pertaining to diverse purposes, they should all be employed; but when any such details pertain to the same end and are mutually inconsistent, then there should be an option as to the particular detail to be employed. 'Of the male child'—is added with a view to exclude the female and the sexless child. Others however have held that there is no special significance attaching to the masculine gender of the word; because the context refers to all ' twice-born' persons in general as to undergo the sacramental rites. That which is meant to be 'consecrated' forms the principal factor ; and it has been decided that no significance attaches to any such qualifications gender, number and the like, when applied to the principal factor; e.g., even though the washing of the cups is laid down in the words—'one should wash the cup' (in the singular),— yet all the cups are washed. Similarly when it is laid down, that 'the man who is feverish, or just free from fever, should be fed at the close of the day,'—the feverish woman also is fed at that same time; and it is because the present verse affords the idea of the sacrament being performed for females also that the Author has added the interdict (in 2.66) that 'the whole of this is to be done for women without Mantras' [otherwise, if the present verse itself had excluded the women, there would be no point in this further interdict]. Then again, marriage (which is also a sacrament) is actually spoken of (in 9. 203) in connection with Eunuchs. Our answer to the above is as follows :—The word 'male' does not denote the 'human' genus in general, in the way that the word 'man' does ; and it is only if it did have that denotation that there might be some ground for not attaching any significance to the gender expressed by the particular case-ending. What the word 'male' denotes in all cases is a particular gender in the form of masculinity, as pertaining to all things, moving and unmoving, corporeal and incorporeal. In the present case the gender is denoted by the basic noun ('pumân' in 'purushah') itself: and it is only in connection with what is denoted by the case-ending, that the question of significance or non-significance can arise ; and the reason for this lies in the fact that the denotation of number (or gender) is not the only function of the case-ending,—it may have its use simply in the denoting of any one of several such factors as the 'accusative character' and so forth [so that if no significance is attached to any one of these several factors, it does not matter]. In the present case however (where the gender is denoted by the basic noun itself), if no significance were attached to the gender, then the word 'pumân' would become absolutely meaningless. As in the very instance cited above, full significance is actually attached to the denotation of the basic noun 'Cup'; and this is done simply because the sentence would, otherwise, become absolutely meaningless. The following argument might be urged—" It is not only what is signified by the case-ending that may be non-significant ; as a matter of fact, the denotation of the entire word, if it qualifies the subject, is regarded as non-significant. For instance, in the case of the text which lays down an expiatory rite in the case of one for whom  'both offering materials have been spoilt'—though we have the word 'both,' yet the expiatory rite is performed even on the spoiling of oven one of the two materials, milk and curd; and no significance is attached to the denotation of the entire word 'both ' (which qualifies the subject.)" To this objection some people offer the following answer:— The present case is not analogous to the case just cited. In the latter, the 'Pancasharâva rite' (which is the expiatory rite referred to) is not done for the sake of the offering-material ; all that is meant is that the spoiling of the materials provides the occasion for the performance of the rite;— while in the case in question, the sacraments are done for the sake of the Boy. This difference (between the two cases) however is of no consequence at all. Because as a matter of fact, it is only with a view to avoid a syntactical split that significance is not attached to qualifications; and even though the Rite were for the sake of the material, that would not prevent the said syntactical split. Hence the real answer to the objection is as follows :— The passage beginning with 'vaidikaih karmabhih, etc.' (Verse 26) is what constitutes the original injunction of the 'Jâtakarma' sacrament; and throughout this passage it is the male that is indicated as the person to be 'consecrated.' So that if no significance were attached to this male-character, the whole passage would become meaningless. It is this same consideration which leads us (in the case of the passage cited by the objection) to attach due significance to the denotation of the word 'offering-material' (even though none is attached to its qualification 'both '). " Well, then the sacraments would be performed for the Shûdra also; as the passage does not specify any particular caste." Certainly there is no possibility of the sacraments for Shûdras, because sacraments are performed to the accompaniment of Mantras. Or, we may take the term 'of the twice-born persons' occurring in a supplementary passage, as providing the necessary restriction. Nor does the term 'of the twice-born persons' in the said passage pertain (as a qualification) only to what is therein enjoined; so that it cannot be urged that, 'in as much as the necessity of their consecration has been mentioned in that passage, no significance can attach to the term 'male' in the present passage ; just as none is attached to the term 'both' in the passage referred to above." As for the fact of a later text (Verse 66) speaking of the Rites for females being 'without mantras,' this could be taken as an independent injunction; without necessarily depending upon the fact of the 'sacrament with mantras' being possible for women also (under the present verse; of which the later verse has been regarded as an exception, by the objector above). As for the 'marriage of sexless persons';—'sexless' persons are of various kinds—e.g., those whose semen is ' airy,' (Impotent), those who have the signs of both sexes (Hermaphrodite), and those whose organs are inactive All these people cannot be excluded from all the 'sacraments '; because, in the first place their impotence etc., cannot be detected at the time (during infancy).when the 'Jâtakarma' and the other (earlier) sacraments are performed; and secondly (even when detected) the said impotence, etc., may be such as might be cured, and certainly a characteristic that is not of a permanent character can never serve as a disqualification. For instance, absence of wealth; this is not a permanent characteristic, like the caste of a person; for the man who has no wealth comes to acquire wealth ; having remained poor for a long time, a man becomes very rich in a single day. It is on the killing of such a (confirmed and permanent) eunuch that one becomes purified (of the sin) by the giving of  a load of dry grass; and the reason for this lies in the fact that he has had no 'sacraments,' he has not been 'initiated,' and his life is of no use to any person. From all this it follows that the present text prescribes the sacraments for males only,—the later Verse (66) prescribes them for:females as to be done 'without mantras,'—and for eunuchs there are no sacraments at all. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

This verse is quoted in Parâsharamâdhava, (Âcâra, p. 446), and in Madanapârijâta (p. 36), where it is explained that on the expiry of the limit mentioned in verse 38, the boy becomes a 'Vrâtya', 'apostate', and can be invested only after having become sanctified by the performance of the Vrâtyashtoma rite. Madanapârijâta (p. 36) goes on to add that the dumb and the insane, as never fit for the sacraments, are not to be regarded as 'apostates' by reason of the omission of the sacraments ; so that in the event of their having children these latter do not lose their Brahmanahood or their right to the sacraments. Vîramitrodaya (Samskâra, p. 347) quotes this verse as from Manu and Yama both. [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part II: Explanatory. --1924.  -- z. St.]

Parallelstellen: Mahâbhârata (Âjagara Parva., 34).—(The first line of Manu repeated.) Vishnu (Smrti, 1.27.4).—' On the birth of the child, the Jâtakarma.' Âshvalâyana (Grhyasûtra, 15.1.3).—'When the boy is born, before he has been touched by any other person, he should be made to eat, with a golden spoon, butter, honey and gold, with the mantra—'Pra te dadhâmi, etc.'—'The following mantra is to be recited into the ear of the child—medhânte devah savitâ, etc.' —' The shoulders are touched with the mantra—Ashmâ bhava'; etc. Âshvalâyana (Vîra-Samskâra, p. 193).—'The Jâtakarma should be performed by the twice-born immediately on the birth of the child.' Gobhila (Grhyasûtra, 2.7.21).—'Taking hold of the boy as soon as he is born, one should make an offering into his mouth, with the mantra Medhânte mitrâvarunau, etc.' Âshvalâyana (Vîra-Samskâra, p. 191).—'When the boy is born, the Father should perform the Jâtakarma sacrament after having performed the Nândâ-shrâddha.' Jâbâli (Ibid).—'Before the umbilical cord has been cut, the Shrâddha consequent on child-birth should be performed.' Garga (Ibid).—' The Jâtakarma is prescribed as to be performed, as soon as the boy is born, before he is put to the mother's breast, or before the umbilical cord has been cut.' Shankha (Parâsharamadhava, p. 440).—* To all members <tf his family he shall give quadrupeds, grains, gold and other things.' Shankha-Likhita (Ibid). — ' On birth, there is Jaâakarma ; and feeding of the child with barley-flour, honey, butter, by means of a golden spoon.' Baijavâpa (Ibid).—'As soon as the boy is born, before the cutting of the cord, he should be fed with water touched with gold, and also with curd, honey, butter.' Vishnudarmottara (Ibid.).—'On the birth of the son, the Shrâddha should be performed before the cutting of the umbilical cord ; or after the expiry of the period of impurity.' Vyâsa (Do.)—' When the man is away from home, or when his wife is in her courses, when he has no materials nor Brahmanas at hand, he shall perform the Birth-shrâddha with gold.' Samvârta (Parâsharamadhava, p. 439).—'On the birth of the son, bathing with clothes on has been prescribed for the father.' Âdityapurâna (Ibid, p. 410).—'At the Birth-shrâddha one shall not offer cooked food to the Brahmanas.' Pâraskara (Ibid, p. 440).—'When the boy is born,before the cord is cut, one should perform rites tending to longevity and intelligence ; uttering into his right ear, the word 'Vâk' and then his secret name,' Brahmapurâna (Aparârka, p. 26) and Âdityapurâna, (Parâsharamadhava, p.440).—'Gods and Pitrs come to the house of the twice-born whenever a son is born ; therefore on that occasion, sacred rites should be performed ; one should give away gold, land, cows and chariots, umbrellas, goats, garlands, sesamum, houses and much wealth, and after performing the shrâddha, he should offer cooked food to Brahmanas.' Hârîta (Do.)—' On the birth of the son, the Pitrs become delighted ; hence that day is sacred ; hence one should give away vessels full of sesamum, along with gold ; and having invited Brahmanas, one should make offerings to the Pitrs ; and prior to the cutting of the umbilical cord, they make offerings to Prajâpati for the due fulfilment of the sacrament; there is impurity after the cutting of the cord.' Jaimini (Parâsharamadhava, p. 439).—' There is no impurity until the umbilical cord has been cut.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

4. Nâmadheya = Namensgebung

4.1. Nâmadheya = Namensgebung: Pâraskara-grhya-sûtra I.17

Abb.: Nâmadheya  [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

Übersetzung nach Adolf  Friedrich Stenzler <1807 - 1877>, 1878

Pâraskara: Indische Hausregeln. Sanskrit und deutsch hrsg. von Adolf Friedrich Stenzler.  -- II. Pâraskara. -- Leipzig : Brockhaus, 1876-1878.
2 Bde in 1.

 Siebzehntes Kapitel.

1. Am zehnten Tage lässt der Vater die Frau aufstehen, speist die Brâhmanas und gibt dem Kinde den Namen.

2. Er gebe ihm einen zweisilbigen oder viersilbigen, mit tönendem Laute zu Anfang, einem Halbvokal in der Mitte und langem Auslaute, einen Krit- Namen, nicht einen Taddhita.

3. Einem Mädchen einen Namen von ungrader Silbenzahl, auf â endigend, einen Taddhita.

4. Der Name eines Brâhmana soll Glück bedeuten, der eines Kshatriya Kraft, der eines Vaiçya »beschützt.«

4.2. Nâmadheya = Namensgebung nach A. Hillebrandt

"Nâmakarana, nâmadheyakarana. Namengebung. — Das Kind erhält zwei Namen (Hiranyakeshin 2, 4, 12), einen geheimen, den nur Vater und Mutter wissen, und einen für gewöhnlichen Gebrauch. Das »guhyam nâma« ist eine alte und auch dem Rgveda. sowie den Brâhmana's bekannte Sitte und bezweckt seinen Träger vor Zauber zu schützen, da Zauber erst durch Verbindung mit dem Namen wirksam wird (WEBER, Naks. 2, 317. STENZLER, zu Âshvalâyana. 1, 15, 8). E inen dritten Namen für einen Somayâjin erwähnt Hiranyakeshin 2,4,15. Die Zeit des nâmakararna geben die Sûtren verschieden an. Nach Shankhâyana 1, 24, 2 wird das guhyam oder rahasyam nâma bald nach der Geburt erteilt, indem es in dem Spruche: »ich gebe dir Honig« am Ende eingefügt wird; der Name für den gewöhnlichen Gebrauch im Einverständnis mit den Brahmanen (brâhmanajushtam) am zehnten Tage (24,6; 25,8). Fast ebenso Âpastamba 15, 2. 8; Khâdira 2, 2, 30; 3, 6; Gobhila 2, 7, 15. 16 (dieser schon beim soshyantî-karma). Pâraskara 1, 17, 1, der den Geheimnamen nicht kennt, spricht nur vom zehnten Tage. An Stelle der zehn Tage können auch 100 Nächte oder ein Jahr treten (Gobhila 2, 8, 8; Khâdira 2, 3, 6). Hiranyakeshin nennt den zwölften Tag 2, 4, 6. 10. Asvalâyana. gibt einen bestimmten Tag überhaupt nicht an, lässt das also aus andern Büchern ergänzen (STENZLER zu 1, 15, 4). Beschaffenheit des Namens. — Er soll für Knaben gleichsilbig sein Âshvalâyana 1, 15, 4; zweisilbig Âpastamba 15, 9. Pâraskara 1, 17, 2; Shankhâyana 1, 24, 4; Hiranyakeshin 2, 4, 10; zweisilbig für den, der Festigkeit wünscht Asv. 1, 15, 4. 6, oder viersilbig Âpastamba 15, 9; Pâraskara 1, 17, 2; Shankhâyana 1, 24, 4; Hiranyakeshin 2, 4, 10; viersilbig für den, der brahmavarcasa wünscht Âshvalâyana 1, 15, 4. 6; oder sechssilbig Shankhâyana 1, 24, 4, mit einem tönenden Laut beginnend Âpastamba 15, 9; Âshvalâyana 1, 15, 4. Gobhila 2, 8, 14. Pâraskara 1, 17, 2. Shankhâyana 1, 24, ,4; Hiranyakeshin 2, 4, 10. Mit einem Halbvokal in der Mitte Âpastamba, Âshvalâyana, Pâraskara, Gobhila, Shankhâyana, Hiranyakeshin Mit einem langen Vokal oder Visarga am Ende Âpastamba. Gobhila, Pâraskara, Hiranyakeshin, (Visarga Âshvalâyana); z. B. devah,, bhûridâvâ (s. den Comm. zu Hiranyakeshin). Krtsuffix, nicht Taddhita Gobhila, Pâraskara, Shankhâyana Für einen Brahmanen auf sharman, für einen Kshatriya auf varman, für einen Vaishya auf gupta endend Pâraskara 1, 17, 4. Er kann die Partikel su enthalten Âpastamba 15, 10, Hiranyakeshin 2, 4, 10. Der erste Teil ist ein Nomen, der zweite ein Verbum Âpastamba 15, 9. Für Mädchen soll der Name ungleichsilbig sein. Âpastamba 15, 11; Âshvalâyana 1, 15, 4; Gobhila 2, 8, 16; Pâraskara 1, 17, 3; auf -dâ (?) enden Gobhila; Taddhita auf â Pâraskara Weiteres siehe Manu 2, 30 ff. Nirnayasindhu 3, 1 fol. 10b und die Comm. (Vgl. auch das Citat Mahâbhs. I, Shankhâyana 4, Z. 22 ff.). Dies ist der vyâvahârika. Der andere Name ist ein Gestirnname (Âpastamba 15, 2; Hiranyakeshin 2, 4, 13; WEBER, Naks. 2, 316) wie z. B. rauhina, shravishtha. Während bei Hiranyakeshin die Wahl, welches der Geheimname sein soll, wie es scheint beliebig ist, erklärt Âpastamba 15, 3 den Naksatranamen als den Geheimnamen (siehe auch Agnisvâmin zu Lâtyâyana 1, 3, 18). Über die Naksatranamen handelt ausfuhrlich Pânini (siehe WEBER l. c.; vgl. auch die Darstellung des nâmakarana im Baudhâyanaprayogamâlâ bei SPEIJER, Jâtakarma p. 125). Âshvalâyana 1, 15,8 erwähnt (statt des guhya) den abhivâdaniya den der Vater erdenken soll, d. i. der Name, mit dem der Schüler sich benennt, wenn er jemand begrüsst (Manu 2, 122). Den sollen, nach demselben Grhya, (nur) Vater und Mutter bis zur Einführung beim Lehrer wissen. Dieser Name, der von einer Gottheit oder einem Gestirn, nach einigen auch vom Geschlecht abgeleitet werden soll (Gobhila 2, 10, 24. 25. Khâdira 2, 4, 12) wird nach Âshvalâyana, wie sich aus dem Zusammenhange ergibt, schon nach der Geburt beschlossen, während nach Gobhila (nicht nach Khâdira) ihn erst der Lehrer gibt. Es wird mehrfach vorgeschrieben, dass der Vater den Vyâvahârikanamen zuerst der Mutter sagen soll (Gobhila 2, 8, 17; Khâdira 2, 3, 12) oder dass Vater und Mutter ihn zuerst aussprechen sollen (Âpastamba 15, 8; Hiranyakeshin 2, 4, 11). Die Verleihung des Namens am 10. resp. 12. Tage, das ist zugleich der Tag, an dem die Frau aufsteht (Âpastamba 15, 8; Pâraskara 1, 17, 1; Shankhâyana 1, 25, 1), geht mit Feierlichkeit vor sich. Nach Pâraskara und Hiranyakeshin 2, 4, 10 werden Brahmanen gespeist. Ausführlich ist Gobhila und ebenso Khâdira (2, 8, 9 resp. 2, 3, 6 ff.). Gobhila lässt den, der die Namensgebung vollziehen soll, sich hinter dem Feuer, mit dem Gesicht nach Osten auf die Darbhagräser niedersetzen und ihm durch die Mutter das mit einem frischen Gewände bekleidete Knäblein so reichen, dass sein Kopf nach Norden gerichtet ist. Dann opfert er dem Prajâpati, dem Geburtstage, dem Nakshatra des Geburtstages und der Gottheit des Nakshatra. Er berührt die Sinnesorgane des Gesichtes und bei dem Mantra: »N. N., gehe ein in den Monat des Ahaspati« setzt er den Namen des Kindes ein. Diesen Namen verkündet er zuerst der Mutter und eine Kuh ist der Opferlohn." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 46f.]

4.3. Nâmadheya = Namensgebung: Manu II, 30-33

[Section X. The 'Naming Ceremony']

30. ONE SHOULD HAVE HIS 'NAMING' (NÂMADHEYA) DONE ON THE TENTH OR THE TWELFTH (DAY), ON AN AUSPICIOUS LUNAR DATE AND AT AN AUSPICIOUS MOMENT. AND UNDER A PROPITIOUS LUNAR ASTERISM.

Medhâtithi One should perform the 'naming,' 'Nâmadheya,' of the child on the tenth or the twelfth day. No significance is meant to be attached to the sense of the causative affix in 'Kârayet,'should have it done.' For the Grhyasûtra simply says—'On the tenth day the father should take up the child and perform his naming' (without the causal form). The term 'Nâmadheya' means simply 'nâma' 'name'; and it is that word by which a person is called during life. In as much as the section has started with the mention of the 'Jâtakarma,' as to be done 'before the cutting of the umbilical cord,' it follows that the 'tenth' and 'twelfth' (of the Text) refer to the day as counted from the day of birth ; and they do not refer to the lunar dates. On this point some people have held that the mention of the 'tenth day' is only meant to indicate the 'passing of the days of impurity'; the past-participle epithet 'atîtâyâm,' 'having passed,' being understood. So that the meaning is that, 'for the Brahmana the Naming should be done after the lapse of the tenth day, for the Kshatriya after the lapse of the twelfth day, and for the Vaishya after the lapse of the fifteenth day.' This explanation, however, is not right. For there being no ground for taking the words in the indirect figurative sense suggested, the ceremony could very well be performed during the period of impurity, just like the 'Birth-rite.' If the feeding of the Brahmanas were enjoined (as a necessary accompaniment of the Rite), then there might be some justification for the suggested figurative interpretation. If the 'tenth' or the 'twelfth' day happen to fulfil the conditions mentioned in the second line of the verse, then the ceremony should be done on those days. Otherwise it should be performed on some other auspicious lunar date. The 'auspicious lunar dates' are the second, the fifth (day of the lunar month), and so forth. 'Punya' 'auspicious' means commended. The ninth, fourteenth and such other days (of the lunar month),— which are commonly called 'Riktâ'—are 'not commended,' 'inauspicious.' 'Muhûrta,' 'moment' stands for what is called 'lagna' (the point of time indicated by the 'contact with the Horizon,' i.e., the 'rising' of a particular Zodiacal Sign), Aquarius, and the rest. 'At a moment that is auspicious,'—i.e., which is not possessed by any evil planet, which is looked upon by Jupiter and Venus. Such 'auspiciousness' of the moment can be ascertained with the help of the science of Astrology. 'Under a propitious lunar asterisk,'—the 'lunar asterisms' are those beginning with Shravishthâ ; and that day on which these happen to be 'propitious.' The ' propitiousness' of the Lunar Asterism consists in its being free from the contact of 'malignant' and 'evil' planets, as also from the condition of 'Vyatîpâta' (a malignant aspect of the Sun and the Moon). The particle 'Vâ' in the Text has a collective sense (meaning 'and') ; hence the meaning is that 'the ceremony should be performed on an auspicious day, and at an auspicious moment, and under a faultless lunar asterism.' The due combination of all these conditions can be ascertained with the help of the Science of Astrology. The final upshot of tlie whole comes to this:—'The ceremony should never be performed before the tenth or twelfth day,—and after these days it may be performed only at the auspicious moment on that day which is found to be under a propitious lunar asterism.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu-Smrti, 27.5. — ' The naming should be done after the lapse of the period of impurity.' Yâjnavalkya, 1.12. — 'The naming on the eleventh day.' Âshvalâyana (Grhyasûtra, 1.4). — 'They should give him a name.' Pâraskara (Grhyasûtra, 1.17.11). — 'On the tenth day, the father should take him up, and after having fed the Brahmanas, should perform the naming ceremony.' Gobhila (Grhyasûtra, 2.7.7). — 'On the expiry of ten days, or hundred days, or a year, after birth, the Naming.' Jyotirvasishtha (Vîra.-Samskâra, p. 231). — 'The naming of the boy should be done either on the day of birth, or on the twelfth day, or in special cases, on the tenth day.' Maheshvara (Ibid). — ' The Jâtakarma and the naming of the boy should be done either by the father or brothers at the time of birth; or on the twelfth day from birth, or on the first day. [The naming on the day of birth refers to the imparting ol a secret name, which is done along with the J`^atakarma ; see above.] Vishnu-purâna (Ibid}. — 'The father should do the naming on the tenth day.' Vyâsa (Ibid). — 'Some wise men hold that the naming is to be done on the tenth day ; others mention the twelfth day ; and others hold that it should be done after the lapse of one month.' Nârada (Do.) — 'From the birth, on the tenth day, or the elfth day, is performed the naming of Brahmanas ; of the other two castes, it is on the expiry of the period of impurity ; —so also for Shudras; but some people hold that the naming of the Shudra should be done on the thirty-first day.' Shankka (Do.)—'The naming has been prescribed as to be done on the lapse of the period of impurity.' Vasistha (Do.)—'The naming is prescribed as to be done on the tenth or the twelfth day.' Brhaspati (Do.)—'The naming should be done, for the Brahmana, on the tenth or the twelfth day ; for the Kshattriya on the thirteenth day ; for the Vaishya on the sixteenth day ; and for the Shudra either on the nineteenth (v. 1. twentieth) or the thirty-second (v. 1. twenty-second) day.' Mahâbhârata (Do.)—'The naming of the twice-born castes should be done on the twelfth, the sixteenth, the twentieth and the twenty-second day respectively; for the Brahmana it may be done on the tenth also.' Bhavishyapurâna, (Do.)—'On the expiry of the twelfth night, or, according to others, on the expiry of one month, or, according to others, on the eighteenth day.' [Thus we find that the choice lies among the following days—the day of birth, tenth, eleventh, twelfth, thirteenth, sixteenth, eighteenth, nineteenth, twenty-second, thirty-first, hundred and first and the end of a year.] As regards the 'punya tithi, muhûrta and nakshatra' the reader is referred to the Vîramitrodaya-Samskâra, pp. 234-237. [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

31. THE NAME OP THE BRAHMANA SHOULD BE AUSPICIOUS, THAT OF THE KSHATRIYA CONNECTED WITH POWER, THAT OF THE VAISHYA ASSOCIATED WITH WEALTH ; WHILE THAT OF THE SHUDRA CONTEMPTIBLE.

Medhâtithi The Author now proceeds to determine the form of the name to be given to the child. 'Mangalyam,' 'auspicious' means 'mangalâya hitam' or 'mangalâya sâdhu,' 'conducive to welfare.' The 'welfare' meant here is that which consists in the fulfilment of something desirable, in the shape of longevity, wealth and such other things as lead to physical and mental pleasure. And a term can be said to be 'conducive,'—'hita' or 'sâdhu'—to this welfare, only when it connotes it; and it is in this sense that we have the Nominal Affix ('yat' in 'mangalyam'). Further, by being 'conducive' it is not meant that it should always express the actual fulfilment of a desirable thing; but that it may also express the desirable thing itself. This connotation of the desirable thing may be either by means of compounds, such as 'âyusiddhi' (accomplishment of longevity), 'dhanasiddhi' (acquisition of wealth), 'putra-lâbha' (obtaining of a son), and so forth,—or by a nominal affix connoting 'conduciveness' 'effectiveness,' or 'purpose.' But the Grhyasûtra has prohibited the use of a name ending in a Nominal affix—'One should fix a name ending with a Verbal, not one with a nominal affix'—says Pâraskara. And as for compounds also, there is a combination of the denotations of two words; so that there is a chance of the name consisting of many letters; the text is going to lay down certain appendages to the actual names, such as 'the name of Brahmana should end in Sharman, and so forth ' (Manu, 2.82); so that if the name consists of three or four letters, along with the appendage 'sharman'. it would come to consist of five or six letters; and this would go against the rule that 'the name should consist of two or four letters.' (Baudhâyana and Âpastamba). From all this it follows that such words should be employed as names as are connotative of things that are desired by most people,—e.g., son, cattle, landed property, daughter, wealth and so forth; and these should end with the term 'sharman'. Thus it is that such names become possible as 'Go-sharman.' 'Dhana-sharman,' 'Hiranya-sharman,' 'Kalyâna-sharman' 'Mangala-sharman' and so on. Or, the term 'mangala'  may be taken as standing for 'Dharma' 'Merit'; and 'mangalya' in that case would mean that which is conducive to merit (meritorious). "What is it that is conducive to merit ?" All those words that constitute the names of Deities; e.g., 'Indra,' 'Agni' 'Vâyû'; also the names of sages—e.g. 'Vasistha,' 'Vishvâmitra,' ' Medhâtithi'; these latter also are 'conducive to merit'; as is clearly indicated by such directions as— 'one should mate offerings to the sages,' 'one should meditate upon the men of pious deeds,' 'one who desires prosperity should, on rising in the morning, repeat the names of Deities, sages and of the Brahmanas of pious deeds.' The epithet 'mangalya' 'auspicious' (meritorious) serves to preclude all 'inauspicious' names, such as 'Yama,' 'Mrtyu' and the like; and also those that are meaningless— such as '*Dittha' and the like. 'That of the Ksattriya connected with power'—i.e., expressive of power. The 'anvaya' (expressed by 'anvita' in the compound 'balânvita' means connection; and the only connection that a word can have with a thing is the relation of being connotative of it.—'Power' is strength ; and the word: that connotes this should be used as the name for the, Kshattriya, e.g., 'Shatruntapa' 'Duryodhana' 'Prajâpâla.' The several kinds of names have been mentioned (in the text), as indicative of the several castes. Similarly, 'that of the Vaishya associated with wealth.' It is not meant that only synonyms of 'dhana' should be used,—such as 'Dhana, 'Vitta,;' Svâpateya,'—but that any word that may be in any way connotative of wealth should be used. 'Or, what is meant is that either such words as 'dhana' ('wealth') and the like should be used, or such as signify connection with wealth; such as 'Dhanakarkarman' 'Mahâdhana' ' Goman,' ' Dhânyagraha' Throughout this verse, such is the meaning—of the term 'connected With power' and 'associated with Wealth.' If this were not what is meant, the text would have said simply ' the names of power should be used.' And in that case, since the words actually denotative of power would be very few in number, while the number of individuals to be named would be endless,—all usage (based on names) would come to an end. 'That of the Shudra contemptible,'—such as 'Krpanaka,' 'Dîna' 'Shavaraka,' and so forth. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Shankha (Smrti, 2.3).—'The name of all castes should consist of an even number of letters; an auspicious one for the Brahmana, one endowed with strength for the Kshattriya.' Vishnu (Smrti, 1.27.6-9).—'The Brahmana's name should be expressive of auspiciousness—the Kshattriya's expressive of strength,—the Vaishya's expressive of wealth,—the Shudra's expressive of depreciation.' Vîramitrodaya (Samskâra. p. 237).—Names are of four kinds : connected with family-deity, connected with month, connected with asterism, and temporal.   Says Shankha.—'The father should fix a name connect ed with the family-deity,' i.e., a name consisting of words expressive of the Deity. Gârgya.—' The father should impart to the boy the name of the month and the name of the preceptor. The months have been declared to have the following names : Mârgashîrsha—Krsna, Pausha—Ananta, Mâgha— Acyuta, Phâlguna—Cakrî, Caitra—Vaikuntha, ( Vaishâkha,—Janârdana, Jyaistha,—Upendra, Âshâdha— Yajnapurusha. Shrâvana—Vâsudeva. Bhâdra—Hari âshvina-Yogisha, Kârttika—Pundarîkâksha.' Shankha-Likhita.—' Either the father or some other senior member of the family should fix a name connected with the asterism.' This name has been held to be the one to be used when the person bearing the name accosts a superior. Says Baudhâyana—'This name in accordance with the asterism is the secret one, which is known only to the father and the mother and which the boy is to use in accosting. Also Âshvalâyana—'The accosting name should be known only to the father and the mother ; as it is under this name that the boy is initiated.' Also Shaunaka, 'That name under which he is to be initiated, and by which he will do the accosting of the teacher,—should also be fixed at the time of the naming ceremony. This accostive name should be pronounced by the father very silently, so that others may not know it. This initiative name the parents should bear in mind.' Like the names attached to the months the names attached to the asterisms are as follows:— Agni (Krttikâ), Prajâpati (Rohinî), Soma (Mrgashiras), Rudra (Ârdrâ), Diti (Punarvasû), Brhaspati (Pushyâ), Sarpa (Ashleshâ), Pitr (Maghâ), Bhaga (Pûrvaphalgunî), Aryamâ (Uttaraphalgunî), Savitr (Hastâ), Tvashtr (Chitrâ), Âyus (Svâtî), Indra-Agni (Vishâkhâ), Mitra (Anurâdhâ), Indra (Jyesthâ), Nirrti (Mûlâ), Apas (Pûrvâshâdhâ), Vishvedevas (Uttarâshâdhâ), Vishnu (Shravanâ), Vasu (Dhanishthâ), Varuna (Shatabhisha), Ajaikapât (Pûrvabhâdra), Ahirbudhnya (Uttarabhâdra), Pûshan (Revatî), Ashvins (Ashvinî), Yama (Bharanî). But according to Baudhâyana, the "name connected with the asterism" is in accordance with the names of the asterisms themselves—such as 'Rohinî,' 'Bharanî,' and the rest ; and not in accordance with the name of the deity attached to each asterism. According to the astrologers however each asterisrn has four letters assigned to it (such as cû-ce-co la assigned to Ashvinî, and so forth, and "the name connected with the aterism of Ashvinî," would be the name whose first letter consists of one of these four letters) The 'temporal name' has been described by Brhaspati as 'conducive to all kinds of business.' It is this name that has been laid down by Âshvalâyana as having for its first letter one of the ghosha-letters, in its middle one of the antastha letters ; ending with the visarga, containing either two or four vowels ; and in male names the number of letters should always be even. But Baijavâpa—'The father fixes the name, which consists of either two or three or four letters, or of unlimited number of letters.' Vasistha—'The name should consist of either two or four vowels, but those ending in l or r should be avoided.' The Mahâbhâsya—'The first letter of the name should be ghosavat, the middle one of the antastha letters, it should not be similar to the names of the ancestors, or of the enemy ; it should be one formed with a verbal affix, not with a nominal affix.' Âshvalâyana—'That name is best which consists of either four or two letters, which is in consonance with that of the grandfather' (this last includes also the gods). Kapila-Samhitâ—'On the eleventh day, in due form, the name should be given, which is in consonance with the family-custom, and resembles the name of the gods or of the parents.' Baijavâpa (Aparârka, p. 27).—'The father gives a name either of one letter or two letters or three letters or four letters, or of letters without limit ; it should be one formed with a verbal, never with a nominal, affix.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

32. THE NAME OF THE BRAHMANA A SHOULT BE EXPRESSIVE OF 'PEACE,' THAT OF THE KSHATTRIYA, OF 'PROTECTION' ; THAT OF THE VAISHYA, OF 'PROSPERITY,' AND THAT OF SHÛDRA, OF 'SUBMISSIVENESS.'

Medhâtithi [What appears to be the meaning is that] the actual term ('sharman,' etc.) should form part of the name, — and that the two terms (mentioned in the preceding an the present verse) should appear in the order stated, the 'auspicious' term coming at the beginning and the term 'sharman ' at the end (of the name), — as illustrated above ('Go-sharman.' 'Dhana-sharman,' and so forth.) But this would not be possible in regard to the names of the Ksattriya and the rest ; because the term 'rakshâ,' ('security,' which is mentioned in connection with the Kshattriya) 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 be 'expressive of sharman, Peace'—this term standing tor refuge, shelter, happiness. It is only if we take the term 'sharman,' of the text as standing for what is developed by it, that we have the possibility of names ending in 'svâmî,' 'datta,' 'bhûti,' and the rest; the name 'Indrasvâmî' 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 Ksattriya, 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? For the same reason, why are not the two sentences 'one should sacrifice with Vrîhi' 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 reasoning, based upon intention and propriety of speech, cannot apply to the case of Vedic sentences, where there is no author.] 'Rakshâ,' is 'protection,' 'preservation.' 'Pushti,' is 'prosperity' as well as 'security.' Such names as 'Govrddha,' 'Dhanagupta.' 'Preshya' is 'submissive'; such names as 'Brahmana-dâsa' and 'Devadasa,' which means (respectively) 'submissive to, dependent upon, the Brahmana' and 'submissive to and dependent upon a deity.' [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Pâraskara-Grhyasûtra, 1. 17.4.—'Sharma for the Brahmana, Varma for the Kshattriya, Gupta for the Vaishya.' Vyâsa-Smrti (Vîra.-Samskâra, p. 213)..—'Sharma is the name commended for the Brahmana, Varma for the Kshattriya, Gupta for the Vaishya, and Dâsa for the Shudra.' Yama-Smrti (Do.).—(Sharma and Deva for the Brahmana, Râja for the Kshattriya, Gupta and Datta for the Vaishya and Dâsa for the Shudra. These titles have been thus explained by Âshvalâyanâcarya:—'The name of the Brahmaa should end with Sharmâ because he imparts Sharmi (happiness) to the world through his religious character, calmness and self-control ; that of the Kshattriya should end with Varmâ, because like the Varma (armour), he protects the world from the three kinds of pain ; that of the Vaishya should end with Gupta, because he fosters (gopayati) the people by giving them money at certain times ; that of the Shudra should end with Dâsa, because he keeps the twice-born people satisfied by constant service.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

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.

Medhâtithi Inasmuch as significance has been attached to the mention of the 'male' child (in verse 39), 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 pronounclble';—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 does not mean that the masculine names may be unpronouncible. As examples of 'pronouncible' names we have, 'Mahgala-devî,' 'Cârudati,' 'Suvadanâ,'  etc., and as counter-examples (i.e., of unpronouncible names), 'Sharmishthâ' 'Sushlishtângî' and the like. 'Not harsh,'—i.e., not denoting any thing harsh ; names denoting harsh things are such as 'Dâkinî' ' (Sorceress), 'Parushâ' (Rough) and so forth. 'Of plain meaning,'—whose meaning does not need to be explained before it is comprehended ; which, as soon as it is heard, conveys its meaning to the learned and the unlearned alike. As examples of names with meanings not plain, we have, 'Kâmanidhâ' and 'Kârishagandhî'; the meaning of these termslis not comprehended until the following explanations have been provided :— 'who is, as if it were, the very receptacle of love, she in whom all love is contained,' and 'Kârîshagandhî' is the 'daughter of Karishagandhi.' 'Heart-captivating,' — that which pleases the mind ; e.g., 'Shreyasî'; while of the contrary kind we have the name 'Kâlâkshî,' 'Auspicious,' — such as 'Sharmavatî'; of the contrary kind is the name 'Abhâgâ,' 'Mandabhâgâ.' 'Ending in a long vowel,' — that which has a long vowel at the end. Contrary to this is the name 'Sharat.' 'Âshîrvâda' is that which denotes benediction ; 'abhidhana' is term ; and when the two are compounded in the Karma-dhâraya form, we get the meaning 'benedictory term '; and the name that contains such a term is called 'âshîrvâdâbhidhânavat,' 'containing a benedictory term.' Examples of such names — 'Saputrâ,' 'Bahuputrâ,' 'Kulavâhikâ'; these are benedictory names ; of the contrary kind are such names as, 'Aprashastâ,' 'Alakshanâ.' "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. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Laghushâtâtapa, 35.—'The girl should not be named after a river or an asterism or a tree; nor should she have a terrifying name.' Âshvalâyana-Grhyasutra, 1.15.9.—'The names of girls should consist of an odd number of letters.' Gobhila-Grhyasutra, 2.7.15.—'The names of girls should be soft and consisting of an odd number of letters.' Shaunaka (Vîra-Samskâra, p. 243).—'The name of males should contain even, and of females odd, number of letters.' Baijavâpa (Vîra-Samskâra, p. 243).—'The name of the woman should consist of three letters and should end in the long î.' Âshvalâyana (Vîra-Samskara, p. 243).—'The name of males should contain an even number of letters, and of females odd number of letters.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

4.4. Heutige Hindu-Namen

Gute Erklärungen von Hindu-"Vornamen" gibt:

Abb.: Maneka Gandhi <1956 - > [Bildquelle: http://www.satyamag.com/apr03/baker.html. -- Zugriff am 2004-01-26]

Gandhi, Maneka <1956 - >: The Penguin book of Hindu names. -- New Delhi : Penguin Books India, 1993. -- 522 S. -- ISBN 0-14-012841-7

Aus dem Vorwort:

"The Vedic rishis believed that the name defined the child's character—its face, figure, temper, morals, tastes and profession. The name Anamika or 'without a name' for instance, would ensure that the child's future was what she wanted to make it—since she was not hedged in by any preordained limitations. Most of us look for phonetically pleasing names without realizing their significance. But Minna means 'fat' and Ambika means 'little mother', Sita means 'furrow', Mina means 'fish' and Draupadi has no meaning other than 'daughter of Drupada'. A number of names which are very common do not have any meaning at all Anita, Lina, Rina and Tina for instance, come from languages other than Indian. If Roma is of Indian origin it means 'hairy'! The Phul, Sona and Pyar family (Phulvati, Phulrani, Sonalika, Sonam, Pyari) have no roots in Sanskrit, Pali or any of the classical Indian languages. Rishma and Rashmini simply do not exist. Malvika is a combination name that has no meaning. (There is however a plant of the Ipomoea family called Malvika.) My mother's name Amteshwar is a corruption of, I think, Amritesvara or lord of the Amrita. Alternatively it has no meaning at all. Names like Bina are distortions of Vina (the musical instrument), Bihari is not from Bihar, for instance, but from Vihari or roamer. I have left out the local versions of the classical name (Poonam comes from Purnima, Rakhi from Rakshaka, for instance) or the local diminutives or corruptions (e.g. Lacchman or Lakha for Lakshman, Upinder for Upendra, Vanti for Vati). The only exception I have made is for Rima which is a corruption of Hrim—since this happens to be my copy editor's name! A lot of the names in India are combination names. Two primary names (usually of two gods or of a god and goddess) taken and made into one. For instance Ramakrishna or Radheshyam and in some cases, the conjoining of two gods produces an entirely new deity. I have tried to give as many combinations as possible, especially where there is a historical or mythological person with that compound. However the compounds can be infinite—and a lot of distortion of the primary names takes place in the mixture. Punjab is full of Gurveens, Tarveens, Harleens, Hargurbirinders and Harkirats. Some combinations are unique to certain regions in the country. The suffixes of Jit, Mita and Inder/Indra to the main name are usually from Punjab, Haryana and Rajasthan. Swamy, Appa, Amma show Tamil Nadu and Karnataka. The nagas or serpents who formed such an integral part of pre-Vedic and Vedic mythology are now confined to south and east India—e.g. Seshan, Nagabhushan, Phenamani. Even Manasa, the goddess of serpents, is a name far more common in Bengal than anywhere else in India." [a.a.O., Introduction]

4.5. Indian Last Names

A discussion on Indian last names. Explains why some Indians want you to call them by their last names, why that girl you know and her fiance have the same last name, why Singh and Patel are such common surnames and a host of other things you have wondered about Indian names but were too shy to ask. My name is V Lakshmanan; I go by the name Lakshman and have been asked a few hundred times why the hell I want people to call me by my last name. Out of the explaining I have done (varying in duration from 15 sec that's how I want it, damn you to an hour) comes this page. The basic reason is that most Indians do not have family names . Faced with having to come up with a last name, Indians have resorted to various means to get last names. Some of these are so common that most people do not even realize that they have had to , in effect, discover their last names ... Common methods of arriving at a last name In the order of what I believe are the most common to the least (I have no hard facts on that though), most Indians fix their last names through one of these means: Caste names . Mohandas Gandhi , Independence era Indian leader belonged to the caste of Gandhis ("grocers" -- he was a lawyer before he became a political leader; caste names do not necessarily indicate occupation). This is very much like Western last names like Carpenter and Smith until you realize most Indians tend to marry within their caste. Gandhi's wife's maiden name, mother's maiden name and grandmother's maiden name were all probably Gandhi too even if they came from unrelated families. Caste names are not really family names. e.g. Patel, Iyer, Mudaliar are all caste names. Subcaste names . Balgangadhar Tilak another Independence era leader's last name belongs to this category. This is more common among castes, that like the Brahmins, are spread throughout the country. People of different subcastes may intermarry; hence, these are even more like Western last names. However, while you can say a Schindberg is Jewish, can you tell which tribe of Israel he belongs to? e.g. Kamath and Shenoy are both Konkani Brahmin last names .. Religion . Zail Singh , one of India's ex-presidents was a Sikh scholar. Sikhs, followers of a faith founded during the Moghul rule in India, often have the middle name Singh and a last name that belongs to their clan (Sikhs don't have castes) or town e.g. batting sensation Navjot Singh Siddhu. But some Sikhs may drop the clan name... and Singh then becomes the last name! Similarly, Jains, followers of Mahavir a contemporary of the Buddha, have the last name Jain. Consequently, they share their last name with a whole religion, not just a caste ... Singh, on the other hand, is the preferred surname of several North Indian Hindus and is not exclusively used by Sikhs. An interesting note: Sikh women may have the last name Kaur. Thus, within a family, you have two last names! Town Name . Maharajapuram Santhanam , the late Carnatic singer was from the town of Maharajapuram. His given name was Santhanam. His not so famous son is Maharajapuram Ganesh... This is common among artistes of the Carnatic music tradition and people from Andhra Pradesh. People migrating out West sometimes invert the order, thus attaining names similar in origin to that of Louis D'Amato. Others (e.g. Maharashtrians) add suffixes such as "kar" to the name of their town before using it as a last name. Descriptive Many Keralites esp. Syrian Christians use as their last name the "tharavaad" -- a description of their ancestral home. I can't think of any famous examples but names like Pramod Perumparambil and Paul Chemmanoor (the guy who brought it to my attention) fall under this category. Only given name . R.K. Narayan , Indian writer of English fiction goes by the name Narayan. His brother, an equally famous cartoonist, is R.K. Laxman. The R.K. connotes the family they come from but Narayan's son will have the name K.N. Something. Got the idea? This is common among South Indians and is how my name goes. Lev Nikolaevitch Tolstoy, the Russian author of War and Peace, had he been South Indian would have been named N.Lev :) Inverted Patronym . Chitra Visweswaran is a dancer whose last name is either a patronym or the given name of her husband. More common among women, the inverted patronym is also adopted by people migrating out West who want to be called by their given names without having to explain like I do ... Their last names are then the given names of their fathers / husbands. This is common among South Indians. Split Names . Kishore Kumar , Hindi filmdom's melodious voice had one of those names that is very easy to split. The second part becomes a convenient last name. This is also common among Muslims with two names. e.g. Abdul Kalam, the Indian Space researcher. Invented Family Name . Jawaharlal Nehru , India's first Prime Minister had an invented family name. Nehru was a family name adopted by his father when they arrived in Allahabad from Kashmir. Thus, his wife's maiden name was not Nehru. This is obviously an exception to the statement that Indians do not have last names. Another example is the name of Rajesh Pilot, Indian ex-minister, who attached his surname after a stint in the Indian Air Force. Notable exceptions There are of course exceptions, Indians who do have last names. Invented Family Names such as that of Jawaharlal Nehru and Rajesh Pilot. The Anglo last name of Anglo-Indians -- desendants of British and Indian parents. Portugese-Goan last names like Fernandes. Syrian-Christian last names like Verghese are actually Malayali renderings of the Hebrew/Greek originals (eg. Verghese is George). Since these would be first names of some forefather several generations back, we could call these last names. They do not change from generation to generation and are family-specific. Third or later generation expatriate Indians and others who now have last names that were the given names of one of their ancestors or have intermarried enough to ensure that the last names are not caste/religion names in disguise. In article <328DCE31.7753@soho.ios.com>, S. Prabaharan wrote: >I am sure a lot of you had to explain to your western >counterparts why your first and last names are switched. >It seems only Tamils do this. The North Indians, the Telugus, >and the Sinhalese use a last name. Any reason why the Tamils >do not use a last name? Did they ever use a last name? Is it >a western tradition only? Many Tamils use a "vilasam". That gives the initials (and in Tamil, the first letter is actually a syllable) of all your paternal ancestors upto, say, 7 generations. This keeps every one readily identifiable. For e.g., in a reasonably-sized community, Mu.Ko.Ka.Mu.Tha.Er. Ganesh would be the cousin of Mu,Ko.Ka.Mu.Tha.Ka. Ganesh. Nowadays, the complete "vilasam" is used only in solemn occasions -- more commonly, only the first initial (father's) is used. As for why we don't use a last name, my guess is that a last name like a caste name is really not identification enough." [Quelle: http://www.geocities.com/Tokyo/Bridge/1771/Desh/nms.html. -- Zugriff am 2004-01-26]

4.6. South Indian Naming "Fundas"

"(Fundas is college slang in Madras for "intricacies") South Indians get the worst of the insistence on first and last name among Indias. Most North Indians have a family name. Like Patel, Shah etc. The North Indian naming convention is similar to the Western one where a person has a given name and a family name with the family name succeeding the given name. Sometimes, a middle name is also there. So a person named ``Samarth H. Shah'' (he's a friend of mine), has a first name of ``Samarth'', middle initial of ``H'' and a last name of ``Shah''. South Indians don't follow this convention. There is no concept of family name. The family's ancestral village/town and father's name is used for that purpose. This is abbreviated into an initial. The father's name is also abbreviated into an initial. Only the given name is written expanded. A person is identified by his given name alone. Another interesting point is that the father's family's ancestral home is used the mother and father are from different places. Some people drop the ancestral home prefix. My family hails from a town called Palayamkottai in South India. My father's name is Sankaralingam. My name is ``Palayamkottai Sankaralingam Ranganathan''. I write my name and sign as ``P S Ranganathan''. Another friend does not use the ancestral place prefix. His given name is ``Shivakumar'' and his father's name is ``Gurumurthy''. He writes his name as ``G Shivakumar''. There is no convenient mapping to the first, middle, last formula of Western naming. Suppose the place name is used as the last name, following the logic that it is the one that is common to all members of the family and hence similar to the last name. Then it results in the completely nonsensical construction "Dear Mr Palayamkottai". This happened to my brother when he visited Pakistan. He got hotel notes and receipts issued to ``Mr Palayamkottai''. And using the father's name for last name results in "Mr Sankaralingam" which is wrong by South Indian convention in which a person is identified by his given name. Hence it would be normally interpreted to mean something addressed to my father. Using my given name for last name results in total chaos, because then my first name would be place name nor my father's name. Strangers would call me ``Ranganathan'' and close friends would call me ``Palayamkottai''!!!! I took the relatively safe route of using my father's name as the last name and my given name as the first name. I get all letters from foreign universities addressed to "Mr Sankaralingam." I know it is too much trouble to rewrite the software all over the world to take this into account, but at least human-written letters can be done correctly ..." [Quelle: P S Ranganathan. -- http://www.geocities.com/SiliconValley/Heights/5445/sname.html. -- Zugriff am 2004-01-26]

5. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana)

5.1. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana): Pâraskara-grhya-sûtra I.17.6f.; I.19

5. Im vierten Monate das Ausgehen.

Abb.: Nishramana [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

6. Er lässt ihn zur Sonne aufblicken, indem er den Vers: »Jenes Auge«¹⁵⁶ spricht.

¹⁵⁶ Vâjasaneyi-samhitâ 36, 24.

 Neunzehntes Kapitel.

1. Im sechsten Monate das Füttern mit Reis.

2. Nachdem er eine Topfspeise gekocht, die beiden Buttertheile geopfert, opfere er zwei Butterspenden, (die erste mit dem Verse): »Die Göttin Rede erzeugten die Götter, sie sprechen die Thiere jeder Gestalt. Sie, die liebliche, die uns Saft und Kraft spendende Kuh, die Rede komme schön gepriesen zu uns her. Svâhâ!«

3. (Dann mit dem Verse): »Der Reichthum möge uns heute«¹⁶¹ die zweite.

¹⁶¹ Vâjasaneyi-samhitâ 18, 33.

4. Dann opfert er (vier Spenden) von der Topfspeise: »Durch den Aushauch möge ich Speise geniessen. Svâhâ!« »Durch den Abhauch möge ich Düfte geniessen. Svâhâ!« »Durch das Auge möge ich Gestalten geniessen. Svâhâ!«
»Durch das Ohr möge ich Ruhm geniessen. Svâhâ!«

5. Nachdem er gegessen, thut er alle Geschmäcke, alle Speise in ein Gefäss und gibt dann dem Kinde zu essen.

Abb.: Annaprâshana [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

6. Stillschweigend oder indem er sagt: »wohlan!« »Das Wort 'wohlan' (gebrauchen) die Menschen«, so heisst es in der Çruti.¹⁶²

¹⁶² Shatapathabrâhmana 14, 8, 9, 1. Br. Âr. 5, 8, 1.

7. Mit dem Fleische der Lerche (füttert er das Kind) wenn er wünscht, dass seine Rede befördert werde.

8. Mit dem Fleische des Rebhuhns, wenn er ihm Genuss von Speise wünscht.

9. Mit Fischen, wenn er ihm Schnelligkeit wünscht.

10. Mit dem Fleische der Krikashâ¹⁶³, wenn er ihm Lebensdauer wünscht.

163 Jayarâma erklärt das Wort durch kankanaharikâ. Vielleicht ist es s.v.a. krikana, AK. Perdix silvatica. Râmakrshna's Erklärung durch godhâ, Eidechse, ist schwerlich richtig.

11. Mit dem Fleische der Âti¹⁶⁴, wenn er ihm göttlichen Glanz wünscht.

¹⁶⁴ âti ist nach Jayarâma Râmakrshna ein Schwimmvogel.

12. Mit dem Fleische, von allen, wenn er ihm alles wünscht.

13. Oder alle Speisen unter einander gemischt. Dann Speisung der Brâhmanas.

5.2. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana) nach A. Hillebrandt

"Der erste Ausgang findet nach Pâraskara 17, 5. 6 im vierten Monat statt, wobei der Vater sein Kind die Sonne anblicken lässt mit Vâjasaneyi-samhitâ 36, 24. Ähnlich Kaushika 58, 18 Comm. Die erste Speisung des Knaben mit fester Nahrung geschieht nach übereinstimmender Vorschrift aller Sütra's (nur mit Ausnahme Gobhila's, der die Ceremonien nicht kennt) im sechsten Monat. Wie überall, so zeigen sie auch im einzelnen vielfache Abweichungen, die einer besonderen Erwähnung nicht bedürfen. Hiranyakeshin 2, 5 lässt nach einer Reihe von Spenden, Speisung der Brahmanen usw. ihm zuerst dreimal saure Milch, Honig und Butter geben und nachher andere Speise; während Âpastambap. 16, 2 jene drei Ingredienzien mit einem Mus zusammen gibt und hinzufügt, dass einige auch Rebhuhnfleisch, reichen. Sehr viel sorgfältiger in der Wahl der Speise sind Âshvalâyana (1, 16), Shankâyana (1,27, 1 ff.) und Pâraskara (1,19, 2ff.); danach soll der, der Nahrung wünscht, Ziegenfleisch (Shankhâyana, Âshvalâyana) oder Haselhuhn (Pâraskara) geben; zu Brahmavarcas verhilft Rebhuhnfleisch ( Shankâyana,  Âshvalâyana) oder vom Vogel âti (Pâraskara); zu Schnelligkeit Fischspeise (Shankâyana, Pâraskara), zu Ansehen (tejas) Ghrtamus (d. h. Reis mit Butteraufguss) (Shankhâyana, Âshvalâyana), zu Beredsamkeit Bhâradvâjifleisch (Pâraskara), zu hohem Alter Krkasâ-fleisch (Pâraskara) usw. Pâraskara eigen ist die Vorschrift, dass nach zwei Butterspenden mit Versen an Vâc und Vâja vier Spenden von einem Sthâlipâka geopfert werden mit den Sprüchen: »Durch Prâna möchte ich Speise geniessen, Svâhâ!«, »Durch Apâna möchte ich die Wohlgerüche geniessen«, »Durch das Auge möchte ich die Gestalten geniessen«, »Durch das Ohr möchte ich Ruhm geniessen«. Nachdem er selbst gegessen hat, thut er alle Arten von Speisen und Gerüchen in ein Gefäss und lässt den Knaben leise oder mit dem Zuruf »hanta« essen. Eine Unterscheidung von Knaben und Mädchen finden wir bei Âshvalâyana. (1, 16, 6), der bei Mädchen nur die Handlung, ohne Sprüche vorschreibt." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 48f.]

5.3. Der erste Ausgang (Nishkramana) und die erste Speisung mit fester Nahrung (Annaprâshana): Manu II, 34

[Section XI. The Ceremony of 'First Egress,' Niskramana and that of 'First Feeding,' Annaprashana.]
 

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.

' 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 be kept in the lying-in room itself. The common name 'child ' is used, with a view to include the shûdra also. Similarly 'in the sixth month,' the ceremony of First Feeding on grains. For five months the child should be kept purely on milk. 'Or, whatever might le regarded as auspicious' — conducive to welfare — 'in the family' of the child ; such well-known rites, for instance, as making offerings to Pûtanâ, to Shakunika, to certain trees, etc., etc. This may be done at specified times. PÛTANÂ. A female demon, daughter of Bali. She attempted to kill the infant Krshna by suckling him, but was herself sucked to death by the child. [Quelle: Dowson, John <1820-1881>: A classical dictionary of Hindu mythology and religion, geography, history, and literature. -- London, Trübner, 1879. -- s.v.] This last clause is meant to apply to all ceremonies ; so that the naming also may be 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 — Indrasvâmî, Indrasharman, Indra-bhûti, Indrarâta, Indravishnu, Indradeva, Indrajyotish, Indrayashas, and so forth. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu, 1.1.5.—'In the fourth month, showing of the Sun; and in the sixth the feeding on grains.' Yâjnavalkya, 1.12.—' During the fourth month the Going Out; during the sixth the feeding on grains.' Âshvalâyana-Grhyasûtra, 1.16.1.—'During the sixth month, feeding on grains.' Pâraskara-Grhyasûtra, 1.17.19-5.1.—'The rite of Going Out during the fourth month, and the feeding on grains during the sixth month.' Bhavishya-Purâna (Vîra-Samskâra, p. 250).—'On the twelfth day the taking out of the baby from the house.' Brhaspati (Vîra-Samskâra, p. 250).—'The Going Out on the twelfth day, during the third month.' Laugâkshi (Vîra-Samskâra, 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 (Vîra-Samskâra, 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 (Vîra-Samskâra, p. 267).—' The feeding on grains should be done during the sixth or eighth month.' Âshvalâyana (Vîra-Samskâra, 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.' Âshvalâyana (Vîra-Samskâra, p. 267).—' The feeding on grains is to be done during the sixth month, or during the even months succeeding.' Shaunaka (Vîra-Samskâra, p. 250).—' During the fourth or the sixth month is to be performed the Going Out of the baby by the father or guardian.' Nârada (Vîra-Samskâra, 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.] Nârada (Vîra-Samskâra, 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.' Shankha-Likhita, (Vîra-Samskâra, p. 268).—'The feeding on grains on the lapse of a year.' Shankha (Aparârka, p. 268).—'feeding on grains after one year; or after half-year, say some.' Brhaspati (Aparârka, p. 263).—'The feeding on grains is to be done after the 150th and before the 180th day.' [Of tne various alternatives laid down, one should adopt that which is in accordance with the practice in his family.] Vasistha (Vîra-Samskâra, 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 Âshvalâyana (Vîra-Samskâra, 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.' Shankhâyana-Grhyasutra (Vîra-Samskâra, 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.' Mârkandeya (Vîra-Samskâra, p. 275).—'The child should be fed on rice cooked in milk.' Purâna (Aparârka, 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.' Lokâkshi (? Laugakshi; Parâsharamâdhava, p. 442).— 'Showing of the sun during the third fortnight.' [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

6. Tonsur = Cûdâkarana

Abb.: Eine der Arten von Tonsur von Brahmanen, 1851 [Bildvorlage. http://www.shashitharoor.com/articles/folklore.htm. -- Zugriff am 2004-02-12]

Abb.: Tonsur eines Brahmanen, 1836 [Bildvorlage: http://www.wmcarey.edu/carey/wc_brahmin.jpg. -- Zugriff am 2004-02-12]

6.1. Tonsur = Cûdâkarana: Pâraskara-grhya-sûtra II.1

Abb.: Cûdâkarana [Bildquelle: India mystica : multimedia CD-Rom on the ancient teachings of India. -- Magic Software, ©2000]

Abb.: Hindu-Mädchen nach Tonsur [Bildquelle: http://people.netscape.com/rupesh/picture.html. -- Zugriff am 2004-02-12]

Erstes Kapitel.

1. Bei einjährigen Knaben findet das Bereiten der Haarlocke statt.

2. Oder in dem noch nicht abgelaufenen dritten Jahre.

3. Bei dem sechzehnjährigen das Schneiden des Backenbartes.

4. Oder wie es in jeder Familie Sitte ist.

5. Nachdem er die Brâhmanas gespeist, nimmt die Mutter den Knaben, badet ihn, zieht ihm zwei ungebrauchte Kleider an, legt ihn auf ihren Schoss und setzt sich westlich vom Feuer nieder.

6. Nachdem (der Vater, von der Frau) berührt, die Butterspenden¹ geopfert, giesst er nach dem Essen (der Neigen) heisses Wasser in kaltes und spricht: »Mit heissem Wasser, o Vâyu, komm herbei, ungebundener, die Haare schneide.«²

¹ d.h. die vierzehn Spenden von den beiden Buttergüssen an, bis zu der Spende an den Opferförderer. S. oben 1, 5, 3. 4.

² Vgl. AS. 6, 68, 1.

7. Beim Abschneiden des Backenbartes spricht er: »die Haare und den Bart.«

8. Dann wirft er in das Wasser ein Stück frischer Butter oder geschmolzener Butter oder saurer Milch.

9. Daraus nimmt er etwas und benetzt den rechten Backenbart indem er spricht: »Die von Savitri erzeugten himmlischen Wasser mögen deinen Körper netzen zum langen Leben, zum Glanze.«³

³ Vâjasaneyi-samhitâ Kânva 3, IX, 3. Kâty. Çr. 5, 2, 14.

10. Nachdem er mit dem Stachel eines Stachelschweines (die Haare) aus einander gestrichen, legt er drei Kuçahalme dazwischen mit dem Spruche: »O Kraut.«⁴

⁴ Kâty. Çr. 5, 2, 15. Vâjasaneyi-samhitâ 4, 1.

11. Dann nimmt er das eiserne Messer mit dem Spruche: »Du bist heilbringend«⁵, und mit dem Spruche: »Ich scheere«⁶ schneidet er das Haar ab. - »Mit welchem Messer der weise Savitri (das Haar) des Königs Soma, des Varuna schor, mit demselben scheeret, ihr Brâhmanas, diesen hier, dass er lange lebend, bejahrten Leibes sei.«⁷

⁵ Vâjasaneyi-samhitâ 3, 63, a.

⁶ Vâjasaneyi-samhitâ 3, 63, b.

⁷ TBr. 2, 7, 17, 2. Vgl. AS. 6, 68, 3.

12. Mit diesem Spruche schneidet er (die Kuçahalme) mit den Haaren ab⁸ und wirft sie in ein Stück Dünger von einem Bullen, welches nördlich (vom Feuer) gehalten wird.

⁸ Vgl. Kâty. Çr. 5, 2, 17. Comm.

13. Dies thut er noch zweimal stillschweigend.

14. Das Benetzen und das Folgende thut er auch mit den beiden anderen Haarbüscheln.

15. Zunächst hinten mit dem Spruche: »Das dreifache Leben.«⁹

⁹ Vâjasaneyi-samhitâ 3, 62.

16. Dann links mit dem Spruche: »Durch welchen gekräftigt du zum Himmel wandeln und lange die Sonne sehen mögest, mit dem Spruche scheere ich dich zum Leben, zum Dasein, zum schönen Ruhme, zum Wohlsein.«¹⁰

¹⁰ Ich habe paçyâsi geschrieben statt paçcâddhi der Handschriften. Hienach ist die krit. Anm. zu berichtigen.

17. Dreimal umkreist er mit dem Messer das Haupt rechts herum.

18. Beim Schneiden des Backenbartes auch das Gesicht.

19. (Dazu spricht er): »Wenn mit dem schneidigen Messer, dem schön gestalteten der Scheerer die Haare schiert, so reinige das Haupt, raube ihm nicht das Leben.«¹¹

¹¹ Die Commentare erklären ihre Lesart majjayatâ durch samskurvatâ. Vgl. Dhâtu P. 28, 122. masj çuddhau. An den in den krit. Anm. angeführten Stellen steht vapasi.

20. Beim Schneiden des Backenbartes (fügt er hinzu): »und das Antlitz.«

21. Nachdem er mit demselben Wasser den Kopf benetzt, gibt er dem Barbier das Messer mit den Worten: »Ohne zu verwunden schneide ab.«

22. Das Uebriglassen der Haare geschieht nach dem Gebrauche.¹²

¹² Die Zahl der Locken, welche beim Scheeren des Hauptes stehen gelassen werden, richtet sich nach der Zahl der Ahnherren, welche der Mann, je nach seiner Familie, nennen muss, wenn er bei Anlegung des Opferfeuers Agni zu Hülfe ruft (beim pravara). Vgl. Samsk. Kaust. Fol. 111, a. Nirnaya Sindhu 3, 1, Fol. 13, b.

23. Nachdem er das Stück Dünger mit den Haaren in einem Kuhstall oder einem Pfuhl oder in der Nähe von Wasser verdeckt niedergelegt, gibt er dem Lehrer den Lohn.

24. Beim Schneiden des Backenbartes eine Kuh.

25. Nach dem Schneiden des Backenbartes soll der Schüler ein Jahr lang Keuschheit bewahren und sich nicht scheeren, oder zwölf Tage, oder sechs Tage, oder wenigstens drei Tage.

6.2. Tonsur = Cûdâkarana nach A. Hillebrandt

"Cûdâkarana, Caula. — Im Anschluss an das annaprâsana stellen die Sûtren die Herstellung der Haartracht dar, Âpastamba lässt die Beschreibung des Upanayana vorausgehen, auf deren Einzelheiten er 16, 8 verweist. Die von den meisten vorgesehene Zeit ist das dritte Jahr nach der Geburt; doch lassen  Âshvalâyana (1, 17, 1), Pâraskara,(2, 1, 4) auch den Familienbrauch gelten. Pâraskara nennt wie Vaikhânasa 3, 23 und Shankhâyana auch das erste Jahr (2, 1, 1; resp. 1, 28, 4), letzterer fugt noch hinzu, dass die Ceremonie für einen Kshatriya im fünften, für einen Vaisya im siebenten Jahre stattfinde. Die lichte Monatshälfte und ein glückliches Nakshatra hebt Hiranyakeshin 2, 6, 2 hervor. Âpastamba schreibt als Gestirn Punarvasû vor (16, 3). Die erforderlichen Utensilien sind nach Gobhila (2, 9, 4), der sie am vollständigsten aufzählt, 21 Darbhabüschel, ein Bronzegefäss mit heissem Wasser, ein Messer von Udumbaraholz oder ein Spiegel, die im Süden niedergelegt werden; dabei steht ein Barbier mit einem Messer in der Hand. In den Norden kommen Kuhdünger (nach Kaushika. 53, 10 wird daraus ein Topf gemacht, den ein befreundeter Brahmane hält), ein Gericht von Reis und Sesam, mehr oder weniger gekocht. Etwas anders Shankhâyana 1, 28, 6. Vor dem Hause wird auf einer mit Kuhmist bestrichenen Fläche Feuer angelegt (Gobhila 2, 9, 2; Shankhâyana 1, 28, 5; Hiranyakeshin 2, 6, 2; Âpastamba 16, 5) und vor das Feuer werden Schalen hingesetzt, die der Reihe nach mit Reis, Gerste, Bohnen und Sesam gefüllt sind. Der Knabe wird, in reine Gewänder gekleidet, von der Mutter hinter dem Feuer auf den Schooss genommen (Pâraskara 2, 1, 5.  Âshvalâyana 1, 17, 2). Einige Vorschriften über die Stellung der Personen sind nicht von Belang. Warmes und kaltes Wasser wird zusammengegossen ( Âshvalâyana 1, 17, 6; Pâraskara 2, 1, 6; Hiranyakeshin 2, 6, 5; Âpastamba 16, 8 und 10, 5); nach Pâraskara 2, 1, 8 noch frische Butter, oder geschmolzene Butter oder saure Milch (cf. auch  Âshvalâyana 1, 17, 7). Die Haare werden befeuchtet, zunächst die rechte Haarflechte, dann Kushastengel genommen und in bestimmt vorgesehener Weise zwischen die Haare gelegt. In den Einzelheiten Weichen unsere Texte ab. »Einige« benutzen, wie Shankhâyana 1, 28, 10 sagt, einen Stachelschweinstachel zum Ordnen des Haares. Diese »Einige« sind Pâraskara 2, 1, 10 und Âpastamba 16, 6 (woraus nicht folgt, dass der jetzige Text beider Werke Shankhâyana vorgelegen hat). Letzterer schreibt noch 3 Darbhabüschel und ein Bündel unreifer Udumbara-früchte zu dem Zwecke vor. Gobhila eigen ist die Benutzung zweier Messer, des hölzernen und eisernen, die in folgender Weise verwendet werden. In die rechte Flechte die Darbhahalme niederdrückend, ergreift er mit der Rechten das Udumbaramesser oder den Spiegel, legt es darauf nieder mit »o Axt verletze nicht«. Dreimal stösst er es, ohne zu schneiden, vorwärts, einmal mit dem Spruch: »Womit Pûsan Brhaspati's«, zweimal leise. Dann erst schneidet er mit dem eisernen (âyasa) die Haare. Die andern kennen nur das letztere, auch als lauha oder lohakshura ( Âshvalâyana 1, 17, 9; Shankhâyana 1, 28, 14) bezeichnet. Auf das Abschneiden der rechten Haarlocke folgt das des Hinterkopfhaares und der linken Haarlocke. Die abgeschnittenen Haare werden mit den Kushaschossen jedesmal auf den Kuhmist geworfen oder erst der Mutter gegeben ( Âshvalâyana 1, 17, 11), die sie dahin wirft. Am Schluss werden sie damit zusammen fortgeschafft und im Kuhstall, in einem Wasserpfuhl, in der Nähe des Wassers, im Walde, bei einem Udumbarabaum, auf einem pflanzenreichen Platz vergraben oder auf Darbhagras gelegt. Das Messer wird abgewischt und hingelegt; nach einem (nicht ganz deutlichen) Sûtra darf der Barbier es drei Tage lang nicht verwenden (Hiranyakeshin 2, 6, 10). Alle Handlungen geschehen mit Sprüchen bei Knaben, ohne Sprüche bei Mädchen (Shankhâyana 1, 28, 22, Gobhila 2, 9, 23. 24). Nach dem Scheren (Âpastamba 16, 11) wird das Haar geordnet nach dem Brauch der Familie oder auch yatharshi (Hiranyakeshin 2, 6, n. Âpastamba 16, 6. Vaikhânasa 3, 23). Die Kommentare erklären den letzteren Ausdruck dahin, dass man so viele Sikhâs mache als beim Pravara Rshi's genannt werden, also eine für den, der einen Rshi in seiner Ahnenliste nennt, zwei für den, der zwei hat usw. Ein Kommentar giebt auch an, wie die S. anzubringen sind. Soll nur eine sein, dann mitten auf dem Kopf, bei zweien eine mitten, eine vorn; bei dreien hinten, mitten und vorn, oder rechts, in der Mitte oder links usw. Am Ende der Ceremonie erhält der Brahmane (âcârya Pâraskara 2, 1, 23) ein beliebiges Geschenk, nach Gobhila 2, 9, 29 eine Kuh usw.; der Barbier empfängt nach Shankhâyana 1, 28, 24 die Gefässe mit den verschiedenen Samen, nach Hiranyakeshin 2, 6, 14 Reis mit Butter. Die Eltern reichen (nach Kaushika) einander dreimal den Knaben. Litt. GERINI, Chulakantamangala or the tonsure Ceremony äs performed in Siam. Bangkok 1893 (prefacc vom 6. März 1895); verfolgt die Geschichte der Tonsur in Siam von ihrer Einführung dort durch brahmanische Einwanderung an." [Quelle: Hillebrandt, Alfred <1853-1927>: Ritual-Litteratur, vedische Opfer und Zauber. --Strassburg, Trübner 1897. -- 199 S. -- (Grundriss der indo-arischen Philologie und Altertumskunde ; III,2). -- S. 49f.]

6.3. Tonsur = Cûdâkarana: Manu II, 35

[Section XII. Tonsure.]

35. IN VIEW OF THE INJUNCTIONS OF THE VEDA. THE TONSURE-CEREMONY OF ALL TWICE-BORN CHILDREN SHOULD BE PERFORMED, ACCORDING TO LAW, IN THE FIRST YEAR OR THE THIRD.

'Cûdâ' is 'the tuft of hair on the crown of the head' ; and the ceremony for the purpose of this is called 'Cûdâ-karman,' '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 be 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, 'yat kshurena mârjayet, etc.' (Paâaskara-grhyasûtra, 2.1.1), which is indicative of the Tonsure-ceremony, in the same manner as the Mantra 'yân janâ. pratinandanti, etc.' (Pâraskarâ, — Grhyasûtra. 3.2,2) indicates the Ashtakâ-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 Grhyasûtra. From this it follows that this sacrament is not to be done for the Shûdra; 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 be done for the Shudra also: this is not interdicted. [Übersetzung: Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Vol. I,2. --1921.  -- z. St.]

Parallelstellen: Vishnu, 27.12.—'Tonsure is performed in the third year.' Yâjnavalkya, 1.12.—'Tonsure is to be performed according to family-custom.' Âshvalâyana-Grhyasûtra, 1.17.1.—'Tonsure in the third year; or in accordance with the custom of the family.' Pâraskara-Grhyasûtra, 2.1.2.—'The performance of Tonsure for the one-year-old child : or during the third year.' Gobhila-Grhyasûtra, 1.9.1.—'The performance of Tonsure in the third year.' Vasistha (Vîra-samskâra, 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 (Vîra-samskâra, p. 296).—'Before the completion of the year, Tonsure should be performed; or during the second or the third year.' Âshvalâyana (Vîra-samskâra, 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.' Brhaspati (Vîra-samskâra, 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.' Nârada (Vîra-samskâra,, p. 996).—'The learned recommend the third year from Birth as the best; the fifth and the seventh years from Birth are to be regarded as mediocre and the worst time would be the tenth or the eleventh year from Birth.—The Tonsure of children should be 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 Brahmic glory; that during the fifth year leads to the acquisition of cattle; during the even years, it is to be deprecated.' Nrsimha (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.' Laugakshi (Do., p. 209).—'Tonsure should be performed during the third year, after the lapse of its third part.' [The upshot of the whole is that Tonsure may be 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 Shikhâ,—all this is described in detail in the Vîramitrodaya-Samskâra, p. 315.] Baijavâpa (Parâsharamâdhava, p. 443).—'Tonsure during the third year.' Shankha (Do.).—'Tonsure during the third or the fifth year.' Shaunaka (Do.).—'Tonsure during the third year, or according to the family-custom.' Lokakshi (Do.).—'For those belonging to the Vasistha Gotra, the tuft is towards the right, for those of Atri or Kâshyapa, on both sides; for those of Bhrgu, it should be all shaven; for those of Angiras, there are five tufts; others have the tuft in the form of a semi-circle.' Shankha-Likhita (Aparârka, p. 29).—'Tonsure during the third or the fifth year.' Vyâsa (Do.).—[Lays down the auspicious days, etc.] [Manu: Manu-smrti : the laws of Manu ; with the Bhasya of Medhathiti / transl. by Ganganatha Jha. - Calcutta : University of Calcutta. -- Notes. -- Part III: Comparative. --1926.  -- z. St.]

6.4. Tonsur = Cûdâkarana im heutigen Nepal

Tale of Topi & Tupi By Dhurba K Deep Many non-Hindus must be very curious to know the significance of the hair knot (we call tupi) of a Hindu male who is supposed to keep it to prove his Hinduism. The custom of keeping this sacred hair knot is very Hindu. A man neglecting to do this is believed to be deprived of the full merits of religious ceremonies. Many young educated men do not seem to bother to keep this custom any more. But in the rural areas it is a living practice to this day. Cutting the hair of a Hindu boy for the first time is a ceremony in itself. We call this ceremony Chudakarma or the tonsure ceremony. According to the prescription of the old Hindu scriptures this ceremony should be performed when the baby boy is either one year or three years old. However this period now seems to expand into any convenient size one wants. Some interesting features of this ceremony include: The moistening of the child’s head with Luke warm water and cow milk which is obviously to facilitate the shaving. The wetting of the child’s head of tonsure is mentioned in the Atharvaveda. It also refers to the prayer for longevity to the shaving razor and the sun. Parent’s prayer to the razor for non-injury to the child. Throwing away the hair already cut off mixed with cowdung into a safe place where evil eyes of spirits cannot reach. The main purpose and significance behind this ceremony is to achieve good health and longevity for the child. Shastra says, " Life is prolonged by tonsure; without it, it is shortened". The scriptural object of this hair cutting ceremony is fairly supported by many medical books of the ancient. The top hair is believed to remind a Hindu male of his ultimate or highest goal, which is to be one with God. Keeping the top hair also serves a very practical purpose for protecting the child’s head which is highly susceptible to injury. Sushruta, an old text says that inside the head near the top, is the joint of a Sira (artery) and Sandhi (a critical juncture). There in the eddy of hairs is the vital spot called Adhipati (overlord). Any injury to this part might cause a sudden death. So the Hindus through this timeless custom are advised to take a very good care of their sacred hair as well as head. This custom seems to have necessitated a Hindu man to wear a cap, which certainly signifies a great honour for human head. The old orthodox people in Nepal even today do not like to see a Hindu man without any cap on. To them it is very irreligious and ungraceful. The black Bhadgaule cap is the national hat of Nepal. Cap, whether coloured or plain, have nothing to do with caste system." [Quelle. http://www.nepalnews.com.np/contents/englishweekly/sundaypost/2002/mar/mar17/recollection.htm. -- Zugriff am 2004-01-27]

Zu Kapitel 10,3: Upanayana