Narayaneeyam Dashakam 44
Nāmakaraṇam and Jātaka Karma (Naming Ceremony & Casting of Horoscope)
गूढं वसुदेवगिरा कर्तुं ते निष्क्रियस्य संस्कारान् ।
हृद्गतहोरातत्त्वो गर्गमुनिस्त्वत् गृहं विभो गतवान् ॥१॥
guuDhaM vasudeva giraa kartuM te niShkriyasya samskaaraan |
hR^idgatahOraa tattvO gargamunistvad gR^ihaM vibhO gatavaan ||1||
In this verse, the poet explains how Sage Garga at the house of Nanda and conducted the holy rituals in the name of Krishna as directed by Vasudeva. The rituals were performed in secret since the divine essence of Krishna could not be disclosed publicly. Even the Lord, who is essentially above action and beyond the demands of the world (niskriyasya), experienced the normal samskaras of a normal child. These ceremonies were performed privately by Sage Garga who was well versed with the science of astrology and cosmic time (hora tattva).
This verse is an indirect confirmation that although the Divine is above systems such as astrology, destiny, and ritual, he permits them to work within the human realm and hence, justifies social order but is not confined to it. This verse provides a balance in the contemporary world where tradition is usually either followed blindly or casually dismissed. It implies that cultural traditions and rites of passage are not a meaningless formality; they play the role of establishing a sense of identity and continuity. It promotes the honoring of traditions in families without superstition and respect of knowledge without arrogance.
नन्दोऽथ नन्दितात्मा वृन्दिष्टं मानयन्नमुं यमिनाम् ।
मन्दस्मितार्द्रमूचे त्वत्संस्कारान् विधातुमुत्सुकधी: ॥२॥
nandO(a)tha nanditaatmaa bR^indiShTaM maanayannamuM yaminaam |
mandasmitaardramuuche tvatsamskaaraan vidhaatumutsukadhiiH ||2||
In this verse, Nanda, full of delight and heartfelt joy, received respectfully the revered sage Garga, who was well respected by ascetics. Nanda said with a gentle smile sweetened by devotion and humility that he would have the sacred rites performed on little Krishna. His were not mere hospitality, but gratitude and reverence. He knew the greatness of the sage and was blessed that such a noble soul had been sent to his house. Being an eager and faithful mind, he asked that the samskaras of Krishna be performed in the proper way.
यदुवंशाचार्यत्वात् सुनिभृतमिदमार्य कार्यमिति कथयन् ।
गर्गो निर्गतपुलकश्चक्रे तव साग्रजस्य नामानि ॥३॥
yaduvamshaachaaryatvaatsunibhR^itamidamaarya kaaryamiti kathayan |
gargO nirgata pulakashchakre tava saagrajasya naamaani ||3||
Sage Garga, filled with joy and spiritual excitement, said that since he was the preceptor of the Yadu dynasty, the ceremony ought to be conducted in great secrecy. With this understanding, and deeply moved with divine emotion, he performed the naming ceremony for the Lord and His elder brother.
कथमस्य नाम कुर्वे सहस्रनाम्नो ह्यनन्तनाम्नो वा ।
इति नूनं गर्गमुनिश्चक्रे तव नाम नाम रहसि विभो ॥४॥
kathamasya naama kurve sahasranaamnO hyanantanaamnO vaa |
iti nuunaM gargamunishchakre tava naama naama rahasi vibhO ||4||
In what way shall I give a name to Him that has a thousand names? Or to him who hath no end of names?
It is thus, Sage Garga, in secret, gave you a name, O Lord.
There is the slightest irony in the verse. He, the One who has many names, who is not to be limited, not to be defined, is being ceremonially named in a little pastoral scene. Garga is aware of the paradox. And how do we have the Infinite in one word? But to enter the world, he adopts a name – silently, reverently.
In this verse, there is the conflict of infinity and identity.
First, it admits the fact that the Divine is beyond all names. A name limits; it defines; it draws boundaries. But there is no limit to the Absolute. It is philosophically impossible to name the Infinite. Yet, practically necessary.
Second, it emphasizes wisdom. Garga knows theology. He realizes the enormity of the Lord. He does not give a name casually. He pauses. He reflects. He is aware of the weakness of language when he applies it. That silence is spiritual maturity.
Third, it is carried out in silence (rahasi). Not that the event is not important, but simply because the Infinite does not require advertisement. The divine does not require presentation.
This verse is also a challenge of religious inflexibility. In case individuals claim that there is only one name or one shape of the Divine, they disregard this basic lesson the Infinite cannot be monopolized.
The verse encourages expansiveness psychologically. Assuming that the Divine has an infinite number of names, reality is multi-dimensional. Truth is not one-dimensional. Perspective matters.
कृषिधातुणकाराभ्यां सत्तानन्दात्मतां किलाभिलपत् ।
जगदघकर्षित्वं वा कथयदृषि: कृष्णनाम ते व्यतनोत् ॥५॥
kR^iShidhaatuNakaaraabhyaaM sattaanandaatmataaM kilaabhilapat |
jagadaghakarShitvaM vaa kathayadR^iShiH kR^iShNa naama te vyatanOt ||5||
The verse gives the explanation of the multiple meaning of the name Krishna according to Sage Garga.
Giving it a derivation based on the root, karsi and the syllable, na, the sage meant that You are of the nature of existence and bliss. The name, combined, suggests Sat-Chit-Ananda pure being, consciousness and bliss.
This is to say that Krishna is not just a historical child in Gokula. He is the metaphysical Absolute.Or, in other words, He absorbs negativity and uplifts. and so the sage gave Him the name ‘Krishna’.
In this case, naming is philosophical. The word used should be in line with reality.
That raises a hard question:
Are our names and positions what we identify with?
When an individual identifies him or herself as a leader, is his or her action worth that title? When a person identifies him/herself as spiritual, does his/her behaviour depict existence-bliss consciousness? Or are we empty-headedly using titles?
The poem compels the correspondence of word and existence.
अन्यांश्च नामभेदान् व्याकुर्वन्नग्रजे च रामादीन् ।
अतिमानुषानुभावं न्यगदत्त्वामप्रकाशयन् पित्रे ॥६॥
anyaashcha naamabhedaan vyaakurvannagraje cha raamaadiin |
atimaanuShaanubhaavaM nyagadattvaamaprakaashayan pitre ||6||
In this verse, Sage Garga is mentioned as carrying on with the naming ceremony. He gave Balarama (such as Rama and others) different names, and even though he pointed out the exceptional nature of Krishna, he never publicly announced Him the Supreme Being in the presence of Nanda.
This verse brings out something that is unobtrusive yet so mighty; the truth was unveiled – but in a proportionate measure. Sage Garga did not lie. He did not hide the greatness of Krishna, neither did he publicly declare, “This is the Supreme Lord.”
Why?
Because context matters.
Not all truths are to be said in all environments. Wisdom is not merely being knowledgeable of truth, but being knowledgeable of the amount of truth there can be in a situation. Complete disclosure is not necessarily the best virtue. Time, emotional ability, and relationship issues are important.
Think of leadership or education– the areas that are very relevant to your work. You can break a person by telling them all about their weaknesses in a single blow. When you show a person his or her full potential too early, they will fall under pressure. Revelation must be calculated growth.Wisdom is knowing:
What to say
When to say it
How much to say
स्निह्यति यस्तव पुत्रे मुह्यति स न मायिकै: पुन: शोकै: ।
द्रुह्यति य: स तु नश्येदित्यवदत्ते महत्त्वमृषिवर्य: ॥७॥
snihyati yastava putre muhyati sa na maayikaiH punaH shOkaiH |
druhyati yaH sa tu nashyedityavadatte mahattvamR^iShivaryaH ||7||
The great sage said to Nanda, “Whoever loves this son of yours shall never again be deluded by the sorrows of the world, which are born of illusion. Whosoever hates Him will certainly perish.” It is Sage Garga who keeps on his silent revelation to Nanda. He does not explicitly state that Krishna is the Supreme Lord, but he leaves a strong impression of what happens when a person is connected with Him.
This is not merely a theological verse. It describes human behavior.
You are molded by whatever you love so much.
Whatever you hate intensively poisons you.
When you always love truth, growth, compassion–you come to bear them.
When you feed jealousy, hatred, or resentment all the time- your mind gets reshaped to be negative in nature.
Neuroscience nowadays confirms what this verse was suggesting centuries ago: repetitive emotional patterns are wiring the brain.
Love reorganizes you upward.
Loathing reforms you into a downward direction.
जेष्यति बहुतरदैत्यान् नेष्यति निजबन्धुलोकममलपदम् ।
श्रोष्यसि सुविमलकीर्तीरस्येति भवद्विभूतिमृषिरूचे ॥८॥
jeShyati bahutaradaityaan neShyati nijabandhulOkaM amalapadam |
shrOShyati suvimalakiirtiirasyeti bhavadvibhuutiM R^iShiruuche ||8||
The sage said: “He will destroy numerous mighty demons. He will bring His own people to the stainless state. You shall hear of His most pure glories all over.”
Here, Garga Muni is still revealing the greatness of Krishna, in a cautious manner without coming out all the way to disclose his divinity.
The demons in the modern world are no longer gigantic blue-skinned beings. They are ego, corruption, addiction, distraction and moral compromise. To overcome them discipline and clarity is needed, and not mythology. This is not a verse that glorifies Krishna.
And it is the silent rule of greatness:
Conquer the destructive forces.
Uplift your people.
Establish a strong reputation based on integrity.
अमुनैव सर्वदुर्गं तरितास्थ कृतास्थमत्र तिष्ठध्वम् ।
हरिरेवेत्यनभिलपन्नित्यादि त्वामवर्णयत् स मुनि: ॥९॥
amunaiva sarvadurgaM taritaastha kR^itaasthamatra tiShThadhvam |
harirevetyanabhilapannityaadi tvaamavarNayat sa muniH || 9||
Sage Garga assures the family that they will overcome all the challenges, threats and difficulties through this God child. He tells them to remain tough and calm believing that Godly protection is already with them.
By Him alone you will pass through all hardships is not only about the physical safety. The term sarvadurgaM means everything that has to do with difficulties fear, insecurity, confusion, attachment, ego, and suffering. The verse is confident in one of its ideas: external arrangements are not what makes one really secure but the adherence to the Divine Principle.
गर्गेऽथ निर्गतेऽस्मिन् नन्दितनन्दादिनन्द्यमानस्त्वम् ।
मद्गदमुद्गतकरुणो निर्गमय श्रीमरुत्पुराधीश ॥१०॥
garge(a)tha nirgate(a)sminnandita nandaadi nandyamaanastvam |
madgatamudgatakaruNO nirgamaya shriimarutpuraadhiisha ||10||
When Sage Garga left Little Krishna there, He continued His sport, and Nanda was pleased and all the Vrinda were pleased, and celebrated you joyfully. The last stanza concludes this Dashakam with the request of Bhattathiri, “O Lord of Guruvayur (Marutpuradheesha), full of compassion, take away my affliction and give me moksha.”