KANDA SHASTI VIRATHAM

Skanda Shasti or Kanda Shasthi Vrata

Kanda Shasthi Vratam is an important observance to LORD KARTHIKEYA. It is observed in the Tamil month of Aippasi ,after Deepavali( October - November) and most devotees fast during the 6-day period.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,-all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

There is no common method of Skanda Shasti fasting. Different devotees observe it differently. But there are some basic rules followed by all the devotees.Non-vegetarian food is completely avoided during the period. Those who are observing the fast make it a point to read scriptures related to Lord karthikeyan ( Kanta Shasti Kavasam or Subramaniya Bhujangam,kandaguru kavasam,kanda puranam.)Most devotees also visit Skanda temples during the period.

Sashti: Sashti is the sixth phase of moon. This is an auspicious day for lord Muruga. According to the legend, Lord Muruga slayed the demon Soorapadman on sashti and every sashti is devoted to Lord karthikeya. This vratham is observed by all devotees of Lord karthikeya. This vratham is observed to get progeny

Kanda Shasti fasting, some devotees only take a single meal a day. Some take the meal at noon and others at night. Some devotees take only fruits and juices ,coconut water and lime juice,during the 6-day period.

The Shasti fasting begins with sunrise. The fast is broken on the next day morning after praying to Lord Surya (Sun God).Most people observing the fast make it a point to visit Murugan Temple on this day. It is a complete fast in many places. But this might not be quite possible for many people due to job, health and other reasons. So many people take some sort of vegetarian food on this day – this is usually a single meal in the afternoon or night.
Many people take for a fruit diet on the day. Some avoid solid food.In several Kerala Muruga temples, many devotees eat a single rice meal at noon given from the temple. The cooked rice is consumed without any major side dishes.The method of fasting differs from region to region. But all non-vegetarian food is avoided on the day.
Devotees listen to stories related to Skanda and reading of Skanda Purana. Another activity during the day is the reciting of Kanta Shasti Kavasam.
Fasting is not just abstaining from food but it also an attempt to instill positive thoughts. Many people use fasting as a means to fight against anger, lust, impatience and other negative tendencies. All Vratas associated with Hindu religion is an attempt to realize the Brahman.
Kanda Shasti Vratam is observed once a year in the month of ‘Aippasi’ (October–November) starting from the ‘piratamai’ the 1st phase of the brightening moon.Of all Kanda temples it is the one in Tirunchendur in Tamil Nadu, India that draws the largest number of Kanda devotees. All roads, at the time of the Vratam, seem to lead to Tirunchendur. Beside the temple by the sea there appears to be a sea of heads. The Kantan's Tiruvilaiyaadal (divine sport) Soora Samharam is enacted during the sixth day of the festival. This is a drama to grant a great boon to Curapatman by Kantan. Curapatman is given the honour of becoming Kantan's vehicle mayil vahanam (peacock vehicle) and ceval kodi (the rooster on Kantan’s flag).Skanda shasti means trimph of lord Subhramanya over the evil sura padma.The son of lord Siva killed the demon sura padma with his holy spear(vel) and brought relief and joy to the suffering demi Gods and humanity.Allegorially the vel represents Jana sakti(Power of wisdom) of the lord. Sura padma the demon of ego and ignorance with in us. Lord subhramanya is hence considered to be the personification of wisdom itself. The five days prior to skanda shashti are days of severe austerities for the devotees of Muruga. The day after skanda shshti is celebrated as Deva sena Kalyanam

This is celebrated with great eclat in temples, especially in the six places sacred to Muruga .
(Aaru padai veedu, in Tamil) -

Tiruchendur, http://tiruchendur.org/
Tirupparankunram, http://murugan.org/temples/parankundram.htm
Pazhamudir solai, http://www.templenet.com/Tamilnadu/m003.html
Palani, http://palani.org/
http://en.wikipedia.org/wiki/Palani
Swamimalai, http://murugan.org/temples/swamimalai.htm
http://en.wikipedia.org/wiki/Swamimalai
and Tiruttani. http://murugan.org/temples/tiruttani.htm
http://en.wikipedia.org/wiki/Tiruttani
The glory of Lord Muruga from one of the six scriptures in His praise, namely: Tirumurukarruppadai, Kandar Kalivenba, Kandar Anubhuti, Kandar Alankaram, Kanda Sashti Kavacam and Kanda Puranam.

Sattiyila irundha agapayil varum( this proverb is mostly misunderstood like only if something is there in the vessel it would come in the spoon) actually the proverb means if u follow sashti viratham ( it comes twice in a month) one would concieve.sashti viradhamirundhal agapai(uterus) il varum.





http://www.sivanandadlshq.org/religions/skanda.htm

http://www.indiadivine.org/articles/420/1/Kanda-Shasti-Vratam/Page1.html

http://www.sriveeramakaliamman.com/festivals.htm#m

Skanda Sasti Kavacham part 1

skanda sasti kavacham

Kural Venpa
Thuthiporkku val vinai pom,Thunbam pom,Nenjil pathiporkku selvam palithu kadithongumNishtayum kaikoodumNimalar Arul kanthar sashti kavacham thanai
Kaappu
amarar idar theera amaram purinthakumaranadi nenjeh kuri

Kavacham
Sashtiyai nokka saravana bavanaar

sishtarukku uthavum sengkathir velon

paatham irandil panmani sathangai

geetham paada kinkini yaada

maiya nadam seiyum mayil vahananaar (5)vaasavan maruhaa varuha varuha

nesak kuramahal ninaivon varuha

aarumuham padaitha aiyaa varu

haneeridum velavan nitham varuha

sirahiri velavan seekkiram varuha (15)

saravana bavanaar saduthiyil varuha

rahana bavasa ra ra ra ra ra ra

rarihana bavasa ri ri ri ri ri ri ri

vinabava sarahana veeraa namo nama

nibava sarahana nira nira nirena (20)

vasara hanabava varuha varuha

asurar kudi kedutha aiyaa varuha

yennai yaalum ilaiyon kaiyil

pannirendu aayutham paasaan gusamum

parantha vizhihal pannirandu ilanga (25)
virainthu yenaik kaakka velon varuha

aiyum kiliyum adaivudan sauvum

uyyoli sauvum uyiraiyum kiliyum

kiliyum sauvum kilaroli yaiyum

nilai petrenmun nithamum olirum (30
Shanmuhan neeyum thaniyoli yovvum

kundaliyaam siva guhan thinam varuha

aaru muhamum animudi aarum

neeridu netriyum neenda puruvamum

panniru kannum pavalach chevvaayum (35
nanneri netriyil navamanich chuttiyum

eeraaru seviyil ilahu kundalam

umaariru thinpuyathu azhahiya maarbil

palboo shanamum pathakkamum tharith

unanmanipoonda navarathna maalaiyum (40)
Muppuri noolum muthani maarbum

Sepppazhahudaiya thiruvayir unthiyum

thuvanda marungil sudaroli pattum

navarathnam pathitha nartchee raavum

Thiruvadi yathanil silamboli muzhangaseha

gana seha gana seha gana segana

moga moga moga moga moga moga mogana

naha naha naha naha naha naha nahena

digu kuna digu digu digu kuna diguna (50)


ra ra ra ra ra ra ra ra ra ra ra ra ra ra ra

ri ri ri ri ri ri ri ri ri ri ri ri ri ri ri

du du du du du du du du du du du du du du du

dagu dagu digu digu dangu dingugu

vinthu vinthu mayilon vinthu
Munthu munthu muruhavel munthu

yenthanai yaalum yehraha selva

mainthan vehndum varamahizhnth thuthavum

laalaa laalaa laalaa vehsham

umleelaa leelaa leelaa vinothanendru (60)
Unthiru vadiyai uruthi yendrennum

yen thalai vaithun yinaiyadi kaaka

yennuyirk uyiraam iraivan kaaka

panniru vizhiyaal baalanaik kaakaa

diyen vathanam azhahuvel kaaka (65)
Podipunai netriyaip punithavel kaaka

kathirvel irandu kanninaik kaaka

vithisevi irandum velavar kaaka

naasihal irandum nalvel kaaka

pesiya vaaythanai peruvel kaaka (70)
Muppathirupal munaivel kaaka

seppiya naavai sevvel kaaka

kannam irandum kathirvel kaaka

yennilang kazhuthai iniyavel kaaka

maarbai irathna vadivel kaaka (75
Serila mulaimaar thiruvel kaaka

vadivel iruthol valamberak kaaka

pidarihal irandum peruvel kaaka

azhahudan muthuhai arulvel kaaka

pazhu pathinaarum paruvel kaaka (80
Vetrivel vayitrai vilangave kaaka

sitridai azhahura sevvel kaaka

naanaam kayitrai nalvel kaaka

aan penn kurihalai ayilvel kaaka

pittam irandum peruvel kaaka (85)
Vattak kuthathai valvel kaaka

panai thodai irandum paruvel kaaka

kanaikaal muzhanthaal kathirvel kaaka

aiviral adiyinai arulvel kaaka

kaihal irandum karunaivel kaaka (90)
Munkai irandum muranvel kaaka

pinkai irandum pinnaval irukka

naavil sarasvathi natrunai yaaha

naabik kamalam nalvel kakka

muppaal naadiyai munaivel kaaka (95)
Yeppozhuthum yenai yethirvel kaaka

adiyen vasanam asaivula neram

kaduhave vanthu kanahavel kaaka

varum pahal thannil vachravel kaaka

arai irul thannil anaiyavel kaaka (100
Yemathil saamathil yethirvel kaaka

thaamatham neeki chathurvel kaaka

kaaka kaaka kanahavel kaaka

noaka noaka nodiyil noaka

thaakka thaakka thadaiyara thaakka (105)
kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga

NithyaSree Mahadevan Skanda Sasti Kavacham part 2

thaakka thaakka thadaiyara thaakka
Paarka paarka paavam podipada

billi soonyam perumpahai ahala

valla bootham valaashtihap peihal

allal paduthum adangaa muniyum

pillaihal thinnum puzhakadai muniyum (110)



kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
anji nadungida arandu purandida

Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda.
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga
Polippum sulukkum oruthalai noyum

vaatham sayithiyam valippu pitham (150)

soolai sayam kunmam sokku sirangu

kudaichal silanthi kudalvip purithi

pakka pilavai padarthodai vaazhai

kaduvan paduvan kaithaal silanthi

parkuthu aranai paru arai yaakkum (155)

yellap piniyum yendranaik kandaa

lnillaa thoda nee yenak arulvaay

puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda
Eerezhula hamum yenak uravaah

aaanum pennum anaivarum yenakka

amannaal arasarum mahizhnthura vaahavum (160
unnai thuthikka un thirunaamam

saravana bavane sailoli bavanee

thirupura bavane thigazholi bavane

paripura bavane pavamozhi bavane

arithiru maruhaa amaraa pathiyai (165)

kaathu thevarkal kadum sirai viduthaay

kanthaa guhane kathir velavane

kaarthihai mainthaa kadambaa kadambanai

idumbanai yendra iniyavel muruhaa
thanihaa salane sangaran puthalvaa (170)

katirkaa mathurai kathirvel muruhaa

pazhani pathivaazh baala kumaara

aaavinan kudivaazh azhahiya vela

senthil maamalai yuryum sengalva raaya

asamaraa purivaazh shanmuha tharase (175)
kaarar kuzhalaal kalaimahal nandraay

yennaa irukka yaan unai paada

yenai thodarnthu irukkum yenthai muruhanai

padinen aadinen paravasa maaha

aadinen naadinen aavinan poothiyey (180
nesamudan yaan netriyil aniya

paasa vinaihal patrathu neengi

unpatham perave unnarulaaha

anbudan rakshi annamum sonnamum

metha methaaha velaayu thanaar (185
sithi petradiyen sirappudan vazhga
vaazhga vaazhga mayilon vaazhga

vaazhga vaazhga vadivel vaazhga

vaazhga vaazhga malai guru vaazhga

vaazhga vaazhga malai kura mahaludan (190)

vaazhga vaazhga vaarana thuvasam

vaazhga vaazhga yen varumaihal neenga
yethanai kuraihal yethanai pizhaihal

yethanai adiyen yethanai seiyinum

petravan neeguru poruppathu unkadan (195)

petraval kuramahal petravalaame

pillai yendranbaay piriya malithu

mainthan yenmeethu unmanam mahizhntharuli

thanjam yendradiyaar thazhaithida arulsey

kanthar sashti kavasam virumbiya (200)
baalan theva raayan paharn thathai

kaalaiyil maalaiyil karuthudan naalum

aasaa rathudan angam thulakki

nesamudan oru ninaivathu vaahi

kanthar sashti kavasam ithanai (205)

sindhai kalangaathu thiyaani pavarhal

orunaal muppathaa ruru kondu

othiyeh jebithu uhanthu neeraniya

ashta thikkullor adangalum vasamaay

thisai mannar yenmar seyalathu (sernthangu) arulvar (210)
maatrala rellaam vanthu vananguvar

navakol mahizhnthu nanmai alithidum

navamatha nenavum nallezhil peruvar

enthanaalum eerettaay vaazhvar

kantharkai velaam kavasa thadiyai (215)
vazhiyaay kaana meiyaay vilangum

vizhiyaal kaana verundidum peigal

pollathavarai podi podi yaakkum

nallor ninaivil nadanam puriyum

sarva sathuru sankaa rathadi (220)
arintha yenathullaam ashta letchmihalil

veera letchmikku virun thunavaaha

soora bathmaavaith thunithagai yathanaal

iruba thezhvarkku uvan thamuthalitha

gurubaran pazhani kundrinil irukkum (225)

chinna kuzhanthai sevadi potri
yenai thadu thaatkola yendrana thullum

meviya vadivurum velava potri

thevargal senaa pathiye potri

kuramahal manamahizh kove potri (230
thiramihu thivya thehaa potri

idumbaa yuthane idumbaa potri

kadambaa potri

kanthaa potri

vetchi punaiyum veleh potri

uyargiri kanaha sabaikor arase (235

mayilnada miduvoy malaradi saranam

saranam saranam saravanabava Om

saranam saranam shanmuhaa saranam

saranam saranam shanmuhaa saranam

NAMES BASED ON BIRTH STARS

Name according to aksara corresponding to nakshatra:
Each naksatra is divided into four equal parts. Each part is assigneda syllable. After determining which nakshatra and which quarter ofthe nakshatra that the child was born in, a name shoul be chosenwhich begins with syllable corresponding to the particular quarter ofthe nakshatra. Any syllable with an "o" sound may substitute an "au"sound. An syllable with an "e" sound may substitute an "ai"sound. "S" may be substituted for "s".
Nakshatra at birth: 1st, 2nd, 3rd, and 4th quarters or padas of it:
asvina cu, ce, co, la,
bharani li, lu, le, lo,
krtikka a, i, u, e.
rohini o, ba, bi, bu,
mrga sirsa be, bo, ka, ki,
ardra ku, gha, na, cha,
punarvasu ke, ko, ha, hi,
pusya hu, he, ho, da,
aslesa di, du, de, do,
magha ma, mi, mu, me.
purva phalguni mo, ta, ti, tu.
uttara phalguni te, to, pa, pi.
hasta pu, sa, na, tha,
citra pe, po, ra, ri.
svati ru, re, ro, ta.
visakha ti, tu, te, to.
anuradha na, ni, nu, ne.
jyestha no, ya, yi, yu.
mula ye, yo, bha, bhi.
purvasadha bhu, dha, pha, dha.
uttarasadha bhe, bho, ja, ji.
abhijit ju, je, jo, kha.
sravana khi, khu, khe, kho.
dhanistha ga, gi, gu, ge.
satabhisa go, sa, si, su, sa, si, su.
purva bhadra se, so, se, so, da, di.
uttara bhadrapada du, tha, jha, na (and tra)
revati de, do, ca, ci
According to zodiac sign:
Begining with the letters as follows:
21 March/ 20 April mesa / Aries : a, la
21 April/ 20 May vrsaba / Taurus; u, va, i, e, o
21 May/ 20 June mithuna /Gemini; ka, cha, bha, na
21 June/ 20 July karkara / Cancer; bha, ha
21 July/20 Aug simha / Leo: ta, ?
21 Aug/ 20Sept kanya / Virgo; pa, tha, ya, na
21 Sept/ 20 Oct tula / Libra: ra, tav21 Oct/ 20 Nov vrsicha / Scorpio; na, ya
21 Nov/ 20 Dec dhanus / Sagitarius: bha, bha, pha, dha
21 Dec/ 20 Jan makara /Capricorn; tha, ja
21 Jan/ 20 Feb kumbha /Aquarius: ga, sa
21 Feb/ 20 March mina / Pisces: da, ca na, jha
Name after Month deity
The second mode of naming was based on the deity of the month in which the child was born. According to Gargya, the names of thedeities of months beginning from Margasirsa are Karnna, Ananta,Achyuta, Chakri, Vaikuntha, Janardana, Upendra, Yjnapurusa, Vasudeva,hari, Yogisa, and Pundarikaksa. The child was given a second nameconnected with the deity of the month. The above names are all ofVaisnava sect and they originated much later than the sutra period.
Name after Family deity
The third name was given according to the family deity. A familydeity was a god or goddess worshipped in a family or tribe from everyearly times. The people naming a child after it thought that thechild would enjoy special protection of the deity. The deity may beVedic e.g. Indra, Soma, varuna, Mitra, Prajapati, or Puranic e.g.Krishna, rama, Sankara, Ganesa etc.
While naming the child, the wordDasa or Bhakta (a devotee) was added to the name of the deity.

Popular Name

The last mode of naming was popular.The formation of this name mainlydepended on the culture and education of the family.Forbidden or prohibited namesThe following female names should be avoided.Names after a constellation such as Rohini, Revati etc. should beavoided. Names of trees and plants such as Champa, Tulasi etc., Names of rivers such as Ganga, Yamuna, Saraswati etc. Names formed on thebasis of lowering merit like ChandaliNames of mountains like Vindhyachal, Himalaya,etc.,Names of birdslike Kokila, Hansa etc., Names of snakes such as Sarpini, Nagin, etcNames suggestive of menial servants or other orderlies like Dasi,kinkakari etc., Names that create an awe or fear like Bheema,Bhayankari, Chandika etc.,. The above types of names are prohibitednames for female children.

NAMA KARANA

NAMA KARANA
(Giving a Name to the child)
Nama karana, or name giving, in which the father officially and publically declares the name of the child for all to know and use. The ceremony of naming a child. Nama literally means 'name' and karana means 'to make, to effect'.

The child should be named on the tenth, twelfth, hundred and first day, (101 st), or one full year from his birth.
It may be convenient to also do the Niskramanam ceremony at this time. (If the Niskra)

Then the house is cleaned and purified, and the child and mother ceremonially bathed. Friends and relatives are invited to see the child and participate in the celebration. The puja involves, other than the child and priest, the father, mother, and sometimes the paternal grandmother. First the mother covers the child in a new cloth. She wets the child's head with water, symbolically bathing him, and then gives the child either to the father or the paternal grandmother. Next, the priest invokes the blessings of Agni, the planetary bodies, and other gods.

The mother, holding the child covered in clean cloth, should be situated on the husband's right side.
She should give the child to her husband and pass behind him and come to his left side. She should sit facing east on kusa grass with tips facing northamanam is included then do the Nama Karanam in the home first and then take the child to the temple, alternatively take the child to the temple and do both Niskramanam first then Naama Karanam .That day to the ceremony, the house is given a proper wash and purified with some rites. The child and the mother are given a ceremonial bath. The child, covered with clean cloth, is held by the father during the ceremony. Symbolic offerings are made to various deities and a proper name is chosen as per the prescribed convention. This name is uttered by the parents in the child’s ear three times. The child is blessed by the elders and the brahmins present and they call the child by the new name.The name of a child may be derived from the star constellation of its birth, the deity associated with the Hindu month in which it was born or the family deity. Apart from the tradition, the child’s name may be chosen depending on a popular choice in the household, which is the norm in today’s society.
The Hindu scriptures also prescribe a set of inauspicious names belonging to constellations, tree, plants and rivers, which should be avoided. Some names which may seem to belong to a servant or other similar lower status person and the names that may sound fearful are also not recommended.

The Nakshatra name:

This is given according to the constellation, or Nakshatra, (the stars. see Panchangam) the child is born under. Each constellation has a name, and several letters of the Sanskrit alphabet are also assigned to it. The Nakshatra name could therefore be the name of the constellation itself, or begin with any of the letters assigned to that constellation.
The name of the deity of the month:

Each month of the Hindu calendar is associated with a particular deity, which usually has several names. The child's second name is one of the names of the deity of the month in which it is born.
The name of the family deity: Every Namakarana family has one deity who has been worshipped for generations. The name of this deity is given to protect the child from evil.
The popular name:

This is the name that the child is known by. It depends on the culture and education of the family, and should be auspicious.
The name should be easy to pronounce and sound pleasant;
It should contain a specified number of syllables and vowels;
It should indicate the sex of the child;
It should signify fame, wealth, or power; and
It should be suggestive of the caste of the family. A priest making a child's horoscope during the naming ceremony. Namakarana meanings in the belief that this will frighten away diseases, and evil spirits and influences
Nowadays, this ceremony usually takes place on the twelfth day after birth. It is not a formal ceremony, but more of an opportunity to invite family and friends to celebrate the baby's arrival. There is usually a havan, and then the child's name is announced to the gathering. Usually only a Nakshatra name and a popular name are given.
The priest makes an astrological calculation according to the time and date on which the child is born. On this basis, he prescribes a letter of the alphabet with which the child's Nakshatra name should begin. If the family is agreeable, this name doubles as the popular name as well. Usually, however, the nakshatra name is not used, and the child is given another name by which he is commonly known

This ceremony is performed, normally, on the tenth or twelfth day after birth. If there are inconveniences it is taken to the end of the first year. The appropriate day for this function is the 10th, 12th or 16th day of the childs birth. Failing to perform it on any of these days, an auspicious day, say the Vedas should be chosen for the purpose  after the 16th day of the childs birth.
After preliminaries the parent gives the offering to gods, touches the breath of the child symbolizing the awakening of its consciousness and says in its ear: Your name is.. thrice. The Brahmins and elders are asked to follow, calling the child by that name and blessing it. A personality is sought to be given.

The Namakaranaceremony was performed on the tenth or the twelfth day after the birth of the child with the single exception of the secret name whichwas given, in the opinion of some, on the birth day. But the lateroptions range from the tenth up to the first day of the second year.One authority says, "The naming ceremony should be performed on thetenth, twelfth, hundredth day or at the expiry of the first year."This wide option was due to the convenience of the family and healthof the mother and the child. But the option from the tenth up tothirty second day was due to the different periods of ceremonialimpurities prescribed for different casts. In the opinion of Brihaspati, "The naming ceremonies should be performed on the tenth,twelfth, thirteenth, sixteenth, nineteenth, or thirty-second day after the birth of the child." But according to astrological workseven these dates were to be postponed if there was any naturalabnormality or lack of religious propriety. "If there be a Samkranti(the passage of the sun from one zodiac to another), and eclipse orsraddha, the ceremony cannot be auspicious." There were otherprohibited days also which should be avoided.

http://www.hknet.org.nz/namakarana.html