Unlike other religious traditions, Hinduism does not originate in a single founder, a single book or a single point in time.
It contains many different beliefs, philosophies and viewpoints, not always consistent with each other.
This is generally a happy ritual - with the tensions of childbirth now over, the family comes together to celebrate the birth of the child with this ceremony.
Namkaran is also called ' Palanarohan' in some traditions, which refers to putting a child into the cradle (Sanskrit 'palana' = cradle; 'arohan' = onboard).
We know very little about Hinduim beyond what can be learned from the Vedas, a collection of hymns and other ritual texts composed in different periods.
These texts contain a lot of material including the teachings of the early sages.
Finally, others, perhaps the majority, have simply accepted the term .
(“eternal law”), a formulation made popular in the 19th century and emphasizing the timeless elements of the tradition that are perceived to transcend local interpretations and practice.
Strictly speaking, the naming ceremony should be held 11 days after birth immediately preceding the ' Sutika' or ' Shuddhikaran' period when the mother and child are confined to intensive post-partum or post-natal care.
However, the 11th day is not fixed and can be decided by the parents based on a priest or an astrologers advice, and can extend even up to the baby's first birthday.
More strikingly than any other major religious community, Hindus accept—and indeed celebrate—the organic, multileveled, and sometimes pluralistic nature of their traditions.
This expansiveness is made possible by the widely shared Hindu view that truth or reality cannot be encapsulated in any creedal formulation, a perspective expressed in the Hindu of consciousness, social and geographic location, and stage of attainment.
The mother and father start the ritual with pranayama, prayers, and mantra chanting in presence of the family priest.