THE BRAHMANICAL THREAD

 

By A. Sarman

 

The general term for the investiture of this thread is Upanayana; and the invested is called Upanita, which signifies brought or drawn near (to one’s Guru), i.e., the thread is the symbol of the wearer’s condition.

 

One of the names of this thread is Yajna-Sutra. Yajna means Brahma, or the Supreme Spirit, and Sutra the thread, or tie. Collectively, the compound word signifies that which ties a man to his spirit or god. It consists of three yarns twisted into one thread, and three of such threads formed and knotted into a circle.

 

 

Every Theosophist knows what a circle signifies and it need not be repeated here. He will easily understand the rest and the relation they have to mystic initiation.

 

(Cid's observation: the circle is the symbol of the Logos, and therefore I suppose it symbolizes this union between the human and God.)

 

The yarns signify the great principle of “three in one, and one in three,” thus: The first trinity consists of Atma which comprises the three attributes of Manas, Buddhi, and Ahankara (the mind, the intelligence, and the egotism).

 

The Manas again, has the three qualities of Satva, Raja, and Tama (goodness, foulness, and darkness). Buddhi has the three attributes of Pratyaksha, Upamiti and Anumiti (perception, analogy, and inference). Ahankara also has three attributes, viz., Jnata, Jneya, and Juan (the knower, the known, and the knowledge).

 

Another name of the sacred thread is Tridandi. Tri means three, and Danda, chastisement, correction, or conquest. This reminds the holder of the three great “corrections” or conquests he has to accomplish. These are: the Vakya Sanyama*, the Manas Sanyama and the Indriya (or Deha) Sanyama. Vakya is speech, Manas, mind, and Deha (literally, body) or Indriya, is the senses. The three conquests therefore mean the control over one’s speech, thought, and action.

 

This thread is also the reminder to the man of his secular duties, and its material varies, in consequence, according to the occupation of the wearer. Thus, while the threat of the Brahmans is made of pure cotton, that of the Kshatriyas (the warriors) is composed of flax — the bow-string material; and that of Vaishyas (the traders and cattle-breeders), of wool.

 

From this it is not to be inferred that caste was originally meant to be hereditary. In the ancient times, it depended on the qualities of the man. Irrespective of the caste of his parents, a man could, according to his merit or otherwise, raise or lower himself from one caste to another; and instances are not wanting in which a man has elevated himself to the position of the highest Brahman (such as Vishvamitra Rishi, Parasara, Vyasa, Satyakam, and others) from the very lowest of the four castes.

 

The sayings of Yudhishthira on this subject, in reply to the questions of the great serpent, in the Arannya Parva of the Máha-Bhárata, and of Manu, on the same point, are well known and need nothing more than bare reference. Both Manu and Máha-Bhárata —the fulcrums of Hinduism— distinctly affirm that a man can translate himself from one caste to another by his merit, irrespective of his parentage.

 

The day is fast approaching when the so-called Brahmans will have to show cause, before the tribunal of the Aryan Rishis, why they should not be divested of the thread which they do not at all deserve, but are degrading by misuse. Then alone will the people appreciate the privilege of wearing it.

 

There are many examples of the highest distinctive insignia being worn by the unworthy. The aristocracies of Europe and Asia teem with such.

 

(* Note: Danda and Sanyama are synonymous terms — A. S.)

 

 

(The Theosophist, February 1883, p.109)