पारस्कर गृह्यसूत्र नामकरणम्‌

[subodh kumar]

Respected scholars,

1. Paraskar  Grihya Sutra lays down.

 " द्वयक्षरं चतुरक्षरं वा घोष्वदाद्यन्तस्थम्‌  | दीर्घाभिनिष्ठानं  कृतं कुरर्यान्न तद्धितम्‌ || 1.17.2 "

"अयुजाक्षरमाकारांतँ स्त्रियै तद्धितम्‌  || 1.17.3 

Considering the vast population i wonder if this puts a limitation on the choice of available NAMES, and if there is any basis for male names to consist  of even number of letters and female names to consist of odd number of letters ?

I wonder if the learned scholars will enlighten on this subject. 

With profound regards, 

Subodh Kumar,
C-61 Ramprasth,
Ghaziabad-201011
Mobile-9810612898

Maharshi Dayanand Gosamwardhan Kendra , Delhi-96

http://subodh-vedainspirations.blogspot.com
http://subodh-cowsinindia.blogspot.com

Science is belief in the ignorance of Experts- Richard Feynmann 

[Sivasenani Nori]

On 10 September 2013 19:11, subodh kumar <subod...@gmail.com> wrote:

1. Paraskar  Grihya Sutra lays down.

 " द्वयक्षरं चतुरक्षरं वा घोष्वदाद्यन्तस्थम्‌  | दीर्घाभिनिष्ठानं  कृतं कुरर्यान्न तद्धितम्‌ || 1.17.2 "

"अयुजाक्षरमाकारांतँ स्त्रियै तद्धितम्‌  || 1.17.3 

Considering the vast population i wonder if this puts a limitation on the choice of available NAMES, and if there is any basis for male names to consist  of even number of letters and female names to consist of odd number of letters ?

 

In the Paspasahnika, while discussing the prayojana of studying Vyakarana, under the heading "दशम्यां पुत्रस्य" we find this sentence: याज्ञिकाः पठन्ति - "दशम्युत्तरकालं पुत्रस्य जातस्य नाम विदध्याद्घोषवदाद्यनतरन्तःस्थमवृद्धं त्रिपुरुषानूकमनरिप्रतिष्ठितम्। तद्धि प्रतिष्ठिततमं भवति। द्व्यक्षरं चतुरक्षरं वा नाम कृतं कुर्यान्न तद्धितम्" इति।  Commentators say that this is taken from Grihya-sutras. This is even more restrictive than the above.

 

Even without these restrictions, i.e. including names like Rama and Narayana which start with a vriddhi letter, the most comprehensive list of Hindu names has about 20,000 names. (Maneka Gandhi's "The Book of Hindu Names" had the longest list of names ten years back, when yours truly tried to get a list). This is less than the population of many towns in India, not to mention districts or States. In fact it is not even sufficient to name all the villages in the country, which exceed 6 lakh (Census 2011). Thus the problem is that we have about 20,000 names to uniquely identify nearly 1 crore people. Even if we take that Maneka Gandhi's book is not comprehensive, the essential nature of the problem remains. For instance, there are less than 2 lakh entries in the dictionary by Monier Williams. On this basis, if we take 2 lakh to be the names available, it is nowhere sufficient to name 1 crore people.

 

One way of overcoming this is to attach a second name - that of the father, village, family or such. When even such a viseshana does not do the job fully, a third reference is brought. Example: Maharashtrians include both the father's name and the family name. The same effect is achieved in legal matters (where proper identification of a person is essential) by insisting on name and father's name. In places like Punjab (and Rajasthan?), revenue records have both father's name and grandfather's name to uniquely identify the person.

 

By attaching two names, we get 20,000 x 20,000 = 40,00,00,000, i.e. 40 crore unique labels; by attaching a third name to a person, we get 40 crore x 20,000 = 8,00,000 crore, i.e. 8 lakh crore unique labels.

 

Another way is to use samastapadas for names. In A.P., this is much preferred as only the family name is usually attached to a given name. This is the beauty of language that with 50 varnas, we can name an infinite number of objects, वाङ्मयस्य विचित्रता अनन्ता, as pointed out by Mahakavi Magha:

 

वर्णैः कतिपयैरेव ग्रथितस्य स्वरैरिव ।

अनन्ता वाङ्मयस्याहो गेयस्येव विचित्रता ।। २.७२ ।।

 

Yours truly

N. Siva Senani 

[Sivasenani Nori]

Please read the words 1 crore, as 100 crore in the mail below. - Regards, NSS

[Dr.BVK Sastry (Gmail)]

Namaste

 

So what is in a name ?  How to look at the name - data which runs as   <8 lakh crore unique labels.  > in a community and use it for banking, election and identity purposes? ?

 

How is the name to be decided ? Don’t I have the freedom to have my  own choice name? Can I not call my pet dog by what ever lovely name I want to call ? Why should a gruhya sutra’ decide what should be my social name ?  Why then did Patanjali deliberate on shabda vikruti’s of  ‘GauH’  as goNI, gotA , gAvI..?

 

 

1.      A double fault in interpreting the texts of tradition creates a challenging scenario in understanding the intention of original text. What to speak if  there are multiple faults ?

When the rule - guidance for name giving in  a ‘Samskara’ is ported to  the point of  naming for a social convention (vyavahara)

 

2.      Let us explore the key issues in giving a ‘name’ as:

(a) ‘ rite of passage’ (SamskAra)  (b) as a ‘ social convention’ (vyavahAra)  and (c ) as a ‘mantra –deeksha - nAma’ ( for a yajna/ vidhi / upasanaa / ashrama grahana ).   Each approach has a set of rules  for naming appropriately. The vyakti-nAma (person name)  rules are not same as sthala-nAma (place names) . Why mix up  the rule books and look for compliance ?

 

3.   In the above  segment of entities expecting a ‘ name which is supposed to be compliant with the gruhya sutra’, where does the Paraskara Guhya Sutra apply ?  Can we have a clarity on this technicality ? And if so, how many of the world population – living entities  – places –items – get included or excluded from this criterion ? How does one decide the ‘ linga = gender’ of the target entity ?  

 

Is there a historic compliance trail even within the ‘ most traditional sampradaya aligned families’ for having followed this guidance ?

 

And any ‘prayaschitta’ if there is a violation ?  ( like sagotra vivaha) ?  Of late TV Channels are populated with ‘ Luck-harbinger advisors’ who recommend change of the mobile numbers  and given names over a phone call , using tarot cards ? ! What sampradaya is this ?

 

 

4.  When we miss  (a)   the ‘ ShAstra-SampradAya  - Vedangataa’ approach in studying ‘Vyakarana and Gruhya Sutras’ and  (b)   substitute the social language model in analyzing the ‘ Samskruhtam = language of Yoga’, the double fault foundation has already set in .

 

Consequence is more and more confusion in the name of  ‘Shaastra –Sampradaya compliance’.

 

Regards

BVK Sastry

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निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः।। (भ.गी.)
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