Kalpa Vriksha of Kali Yuga

The Fifth Delight

Shri Raghavendra Gurusarvabhauma

21. Jatakarma and Naming Ceremony

When Timmannacharya’s relatives, including his father-in-law, friends, and well-wishers, learned about the joyous occasion of his son’s birth, they arrived for the naming ceremony. Shri Vijayendra Tirtha, upon hearing the news of the birth, sent Annayyacharya, a close relative of Shri Sudheendra Tirtha, with blessings and sacred phalmantrakshata (auspicious fruits and rice).

The Acharya’s house, adorned with fresh mango-leaf decorations, resounded with auspicious music. Hundreds of people, including the town's dignitaries and men and women from the community, gathered to celebrate.

For the Jatakarma (birth ritual) and naming ceremony, Timmannacharya performed rituals including Punyanahavachana (purification), Nandi Shraddha, Navagraha Puja, and Agni Mukha, following all traditional procedures. During the Jatakarma, he conducted the Jatakarma Homa by reciting the eight sacred mantras beginning with “Dhaataa Dadhaatu No”. To complete the ritual for the child’s well-being, he performed fifty-eight offerings into the fire, reciting “Chittam Cha Swaha, Chitraye Idam Na Mama” and other mantras.

As the offerings were made, the fire in the sacrificial altar rose with bright flames, almost symbolically declaring, “In the realm of renunciation and asceticism, there will be no one equal to this child.”

Timmannacharya then performed the ritual by dipping a golden ring in honey and letting the baby taste it, chanting the mantra:

"Angaadangaat Sambhavasi Hridayaad Hridayaad Adhi Atma Vaai Putranamasi Sanjeeva Sharadashavat".

This concluded the Jatakarma ritual, after which he distributed various grains as donations to Brahmins in abundance.

Relatives and guests offered gifts to the parents and the newborn child. As the Sumangalis (married women) performed arati, scholars blessed the child and the family, chanting Vedic mantras such as “Paaptaa Anantarayaaya Shatamanambhavati, Samangaleeyam”.

Finally, Timmannacharya named his son Venkatanatha, inspired by the grace of Lord Venkatesha, from whose boon the child was born. He wished that his son, like Lord Venkatesha—revered by all from the eastern to western horizons, from the Malaya Mountains to Mount Meru—be universally worshipped and respected by people from all walks of life. With this hope, the child was named Venkatanatha.

The scholars of Mimamsa, Vedanta, and other scriptures present at the naming ceremony expressed their interpretations of the appropriateness of naming the child Venkatanatha. One of the Mimamsa scholars remarked, "Just as specific attributes are assigned to sacrifices like the Jyotishtoma Yajna, the name Venkatanatha was chosen for the child to signify those qualities." Another added, "Even without explicitly stating the child’s virtues, the name implies that such attributes already exist within him."

A third scholar said, "The divine qualities of the Supreme Being are also present in this child, and the name was chosen to illustrate this resemblance through analogy." However, another scholar countered, "Not all attributes need to match perfectly when drawing comparisons (Nahi Drishtante Sarvasamyam). Only the relevant virtues present in the child have been considered, making him akin to Venkatesha, and thus, the name is appropriate."

A Vedanta scholar referred to the Bhagavad Gita (Chapter 15): “Mamaivamsho Jivaloke Jivabhutah Sanatanah” (The living being is an eternal part of Myself), as declared by Shri Krishna. This means that the living entity shares a partial likeness with the Supreme Being but is distinct. The scholar argued, "This child is indeed a part of the Supreme Being and is a vessel for the Lord’s complete presence. Hence, naming him Venkatanatha is justified."

Another scholar referred to the Vedic verse, “Angadangat Sambhavasi Atma Vai Putranamasi” (The son is a part of the father), to emphasize that the child is a reflection of his father. They explained, "This name reflects the growth of virtues in the son, the fulfillment of worldly responsibilities, and the execution of the divine will of the Supreme Being. Thus, it is apt to name him Venkatanatha."

Yet another scholar cited the Vedic instruction: “Ekadashi hani pita namakurath” (The father names the child on the eleventh day). They reasoned that the name was chosen to fulfill Lord Venkatesha’s divine command. "As per Lord Venkatesha’s will, the name perfectly suits the child," they concluded.

The scholars debated and deliberated, referencing texts like Angadangat and Mamaivamsha, agreeing that the son is both a reflection of his father and a part of the Supreme Being. Finally, they affirmed, "Since this is directly declared by Krishna Himself, it is most appropriate to say that this child is a part of the Supreme Being (Nahi Drishtante Sarvasamyam)." The name Venkatanatha was thus deemed suitable, and Timmannacharya was praised for the decision.

Everyone present rejoiced upon hearing the scholars' arguments and deliberations. After the ceremony, Timmannacharya offered Phalapuja (fruit offerings), paid respects to the monastery, and distributed betel leaves, areca nuts, and monetary gifts to all Brahmins and married women. He also arranged a feast of delicious food for everyone. The gathering celebrated the fortune of the Acharya and his wife and congratulated them on the birth of their illustrious son.

Jatakarma and Naming Reflections

In the Sri Raghavendra Vijaya, the verse states:

"Ghattate Tanaye Abhida Tadamshe Guna Vriddhartha Manuktis Tadaye Cha | Atideshakrite Harergunaanam Vividante Khalu Jaiminiya Shaunda"

This highlights significant aspects about the naming of the child. The phrase “Harergunaanam Atideshakrite Tadamshe” suggests that the poet Narayanacharya hints at Sri Raghavendra Swami as being an incarnation of the essence of Prahlada. This idea becomes evident upon deeper exploration of the context.

The term “Tadamshe” indicates that, as expressed by the phrase “Harergunaanam Atideshakrite”, the living being (Jiva) is a part of the Supreme Being. This aligns with Lord Krishna’s declaration in the Bhagavad Gita: “Mamaivamsho Jivaloke Jivabhutah Sanatanah” (Living beings, being eternal, are My fragmental parts). Krishna also states in the Vibhuti Yoga chapter: “Prahladashchaasmi Daityanam” (Among the Daityas, I am Prahlada). These descriptions, combined with the poetic implication, strongly suggest that Sri Gururaja is an incarnation of the divine attributes of Sri Prahlada.

Timmannacharya named his son Venkatanatha. The names Venkatanatha, Prahlada, and the ascetic title Raghavendra share a profound connection, as suggested by the poet’s intention. Let us explore this further.

The name Venkatesha, synonymous with Lord Srinivasa, originates from the name of the Venkata Hill. According to the interpretation:

"Ven papam katate yasmad apadahanashaktitah"

(The Venkata Hill burns away sins due to its power to destroy them). Thus, the mountain is celebrated as Venkatachala. The Lord of this sacred hill is referred to as Venkatesha or Venkatanatha. In the Aditya Purana, Lord Venkatesha is praised as:

"Brahma Rudradivadan Tvam Bhaje Venkatanayakam | Nivarayan Dhanishpani Sadhayesani Madhava ||"

This establishes that Lord Venkatesha, who removes sins and grants cherished desires, is aptly named for his qualities of joy and fulfillment.

Since the child was born through Lord Venkatesha’s boon, the scriptural statements “Mamaivamsha” and “Prahladashchasmi” affirm that Venkatanatha is a part of the Supreme Being and an incarnation of Prahlada. Thus, our Venkatanatha, too, removes devotees’ sins, grants their desires, and brings joy.

This interpretation is mirrored in the name Prahlada, derived from the etymology:

"Prakarshena Ahladayati Iti Prahlada"

(One who gives supreme joy). Prahlada’s name signifies one who removes sins, grants cherished desires, and spreads happiness, making it equally meaningful.

Similarly, the name Raghavendra conveys the same essence. Derived from:

"Aghashcha Vencha Aghaven | Aghaven Dhruti Ratiti Aghavendra Rajate Iti Ra Rasa Aghavendra Raghavendra",

the name implies that Sri Raghavendra Swami removes sins, grants desires, and spreads joy, making the name highly significant.

Thus, the names Venkatanatha, Prahlada, and Raghavendra all signify the removal of sins, the granting of wishes, and the spreading of joy, reflecting the divine purpose and greatness of the child who would grow into Sri Raghavendra Swami.

Thus, the words Venkatanatha, Prahlada, and Raghavendra, by their inherent potency (Avayava Shakti) and the abundance of meaning associated with their origins, are etymologically and semantically equivalent. Since Prahlada, like Lord Venkateshwara, is known for removing sins, granting cherished desires, and bringing joy, and because he incarnated as Venkatanatha and later as Raghavendra with the same qualities, the poets have indicated through the verse “Ghatate” that these names were appropriately given to him.

Author

Day by day, Venkatanatha developed like the autumn moon, growing in brilliance. As a child, he brought immense joy to his parents with his natural, playful behavior. Although Venkatanatha played like any ordinary child, every one of his actions seemed to evoke philosophical and spiritual awareness.

As Venkatanatha began crawling around the house, he appeared as if Dharma (righteousness), embodied with the form of the divine cow Kamadhenu, was moving about the house on four legs. Observers remarked, “Oh! Dharma itself, in the form of Kamadhenu, is roaming here.” It was as though the child was hinting, “I, embodying complete Dharma, will bestow desires upon the people of the world in the future, just like Kamadhenu.”

One day, the child placed his thumb into his mouth and began to suck on it. Onlookers marveled, saying, “The scriptures declare that the Supreme Being resides within the heart of a Jiva as the size of a grain of rice and within their physical form as the size of a thumb. By placing his red, coral-like thumb into his lotus-like mouth, this child seems to be teaching us the Vedantic truth that the Supreme Being within his heart is the size of a grain of rice and within his form is the size of a thumb!”

Gradually, the child began to take his first steps. As he toddled, he would stumble, fall, and rise again, as is typical of children. Observing this, people remarked, “Perhaps this child is already practicing bowing and prostrating to the lotus feet of Lord Lakshmikanta (Vishnu)!” They praised him in wonder.

When Venkatanatha was playing in the outer courtyard of the house, he would often fall and get up, covering himself in the dust of the earth. Seeing this, people felt as if Prakriti, the primordial nature that forms the essence of the world and is influenced by the Supreme Being, had become manifest and visible through the child’s form.