is born at least twice – one at physical birth through mother's womb, and second at intellectual birth through teacher's care, the first is marked through Jatakarman samskara ritual, the second is marked through Vidyarambha or Upanayana samskara ritual. During a traditional Jātakarman ritual, the father welcomes the baby by touching the baby's lips with honey and ghee (clarified butter), as Vedic hymns are recited. The first significance of the hymns is medhajanana (Sanskrit: मेधाजनन), or to initiate the baby's mind and intellect in the womb of the world, after the baby's body formation has completed in the womb of the mother. The second part of the hymns wish the baby a long life. The Brihadaranyaka Upanishad, in the last chapter detailing lessons for Grihastha stage of life for a student, describes this rite of passage, in verses 6.4.24 to 6.4.27, as follows, The Upanishad includes prayer to deity Saraswati during this rite of passage, the goddess of knowledge and wisdom in Hindu tradition. It also includes the threefold repetition of "Speech Speech" with the assertion to the baby, "You are the Vedas! so, live a hundred autumns", into the baby's ear by the father. At the end of the ritual pronouncements by the father, he gives the baby to the mother's breast for feeding. While the earliest Dharmasutras list Jatakarma and Namakarama as two different samskara, they evolve into one in many Gryhasutra texts. By Pantanjali's time, these two rites of passage had merged into one, and completed within the first two weeks of the baby's birth, usually about the tenth day. Naming the baby ritual, Namakarana Namakarana (IAST: Nāmakaraṇa, Sanskrit: नामकरण) literally means "ceremony of naming a child". This rite of passage is usually done on the eleventh or twelfth day after birth, and sometimes the first new moon or full moon day after the tenth day of birth. On the day of this samskara, the infant is bathed and dressed in new garments. His or her formal name, selected by the parents, is announced. The naming ritual solemnizes the child as an individual, marking the process by which a child is accepted and socialized by people around him or her. The Satapatha Brahmana verse 6.1.3.9 asserts that the naming ceremony is a cleansing ceremony for the baby. The rite of passage also includes a gathering of friends and relatives of the new parents, where gifts are presented,