I. 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.
II. 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. 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 Jnan (the knower, the known, and the
knowledge).
III. Another name of the sacred thread is Tri-dandi. 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:--(1) the Vakya Sanyama;* (2) the Manas Sanyama;
and (3) 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.
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* Danda and Sanyama are synonymous terms.--A.S.
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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 thread 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 Maha-Bharata, and of Manu, on the same point, are well known and
need nothing more than bare reference. Both Manu and Maha-Bharata--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.
--A. Sarman