YAJNOPAVITA-A SACRED SYMBOL. WHAT DOES IT SIGNIFY ?

YAJNOPAVITA-A SACRED SYMBOL. WHAT DOES IT SIGNIFY ?

Dharamdev Vidyamartand 

(Published in Vedic Magazine September 1924, Ashwin 1981)

 My Brahma Samaj friends with whom I generally come in contact now, while admitting that Arya Samajists are rational in most of their doctrines, find fault with us mainly in the matter of using sacred thread. They fail to understand why we, who are deadly opposed to all sorts of idolatry, attach so much significance to the use of the Yajnopavita, which according to them is superstitious thing (irrational), denoting a particular caste? Even amongst us, the majority do not know why the authors of Smrities have regarded Yajnopavita as a sacred symbol. Let me explain today the significance of this sacred symbol as I understand it.

The first question that presents itself before us in this connection is whether there is any sanction for the use of Yajnopavita in the Vedas or not. In answer to it, I have only to say that in Yajurveda Ch. 16 verse 17 the words "उपवीनिते पुष्तानां पतये नम:' clearly occur which means Let us bow before using  Yajnopavita who is powerful. The adjective "उपवीति" has a clear reference to the use of the sacred thread for good people. In the Rigveda also "युवा सुवासा: परिवीत आगात्" these words we come across in 318 where परिवित may be interpreted as either wrapped in clothes or wearing Yajnopavita as Rishi Dayananda has explained it in the Satyarth Prakash. Then in the Brahmacharya Sukta of the Atharvaveda (11/5), we read about the Upanayana ceremony as follows: -

आचार्य उपनयमानो ब्रह्मचारिणं कृणुते गर्भमन्तः ॥ Atharva 11-5-3 i. e. The Acharya while performing the Upanayana Sanskar of a Brahmachari investing him with sacred thread and initiating him into Gayatri keeps him, so to speak, in his own womb. Unmistakable reference to the Upanayana can not be denied in this Mantra. It is not for the Veda Sanhitas to give details of the Sanskaras. That is the function of Brahmanas and Grah Sutras which all agree in giving a prominent place to the use of the sacred thread in Upanayana ceremony. So much for sacred thread from the standpoint of the original Veda. As for the Brahmanas and the Sutras, the sanction for the use of the Yajnopavita there, is beyond the least shadow of a doubt. The well-known verse quoted in the Sanskarvidhi from the following Mantra  is worth mentioning. 

यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात् ।

आयुष्यमग्यं प्रतिमुञ्च शुभ्रं यशोपवीतं बलमस्तु तेजः ॥

In this verse the Yajnopavita has been regarded as a sacred symbol and the cause of longevity, strength and vigour. Let us see now who are entitled to use this sacred symbol. In northern India the right of the first three Varnas for using sacred thread is not called into question even by the most orthodox people. According to the orthodox section or the Hindu community those, persons born in the Shudra or the untouchable castes and females - are not entitled to use the sacred thread and to study the Holy Scriptures-the Vedas. Here in Southern India Brahmanas alone have tried to monopolize the Vedic lore. They claim that they only are entitled to study the Vedas and also to use sacred thread which is a symbol there of as subsequently explained. In Bangalore and other places I have challenged the Brahmanas to quote even a single authority from the Shastras in support of their claim but none has yet ventured to take up the gauntlet thrown by me. They admit that their claim is founded not on the Shastric authority but on tradition. What I have to say on this subject is, that all persons of good character who are intelligent enough to understand the Vedas have a right to use the sacred thread. In the Parashar Grihya Sutra we are told "शूद्रा णाम दुष्ट कर्म णामुपनयनम्  " i. e. the Upanayana of even the persons born in the Shudra family who are of good character is sanctioned by the Shastras. Wherever there is a prohibition, it is for Shudras who may be characterized as follows:

सर्वभक्षरतिर्नित्यं, सर्वकर्म करोऽशुचिः | त्यक्तवेदस्त्तवनाचार: स वै शूद्र इति स्मृत:||.

Mahabharat, Shanti Parva, Ch. 189.

That is to say-The Shudra is he who eats all sorts of things and does all sorts of works; who is unclean and without character who has given up the study of the Veda. In whatever family such a man may be born he is a Shudra. Yes, indeed such persons are not entitled to study the Holy Scriptures. Even if they are taught the sacred books, they will try to fulfil their self interest and nothing else. As for the females, it is needless to say that in ancient times, that in ancient India they were enjoying not only the right to  study the Vedas but also of being seers and propagators of Vedic truths. That they used the sacred thread after their Upanayana ceremony is clear from the following passages found in the Harita, Yama and some other Smritis.

द्विविधाः स्त्रियो ब्रह्मवादिन्यः सद्योवध्वश्च । तत्र ब्रह्मवादिनीनामु. पनयनमग्नीन्धनं वेदाध्ययनं स्वगृहे भिक्षाचर्येति । पुराकाले कुमा रीणां मौञ्जी बन्धनमिष्यते । अध्यापनं च वेदानां, सावित्रीबचनं तथा ॥ i. e., women are of two kinds, Brahma Vadinis and Sadyovadhus. In the case of the Brahmavadinis, Upanayana Sanskar is to be performed and then they are to be taught the Vedas, perform Agnihotra and to beg alms at their own homes. In ancient days such a thing was commonly  practiced. In the Gobhil and Parashar Grihya Sutra also we come across passages like ' प्रावृतां यज्ञोपवीतिनीमभ्युदानयन् जपेत सोमोऽद्द् गन्त्रवयिति स्त्रिय उपनीता अनुपनीताश्च' where the words यज्ञोपवीतिनी and  उपनीता used as adjectives for females clearly indicate that in good old days they had every right to the sacred thread. It is also important  to note here, that among the Parsis even to this day both males and females use sacred thread which they call as Kushti. 

Now to come to the main question of the significance of the Yajnopavita. The reason why I have discussed the subject of the right of using the sacred thread at such a length is to show that it does not denote a particular caste. Why then do we regard it as a sacred symbol? It is because the Yajnopavita reminds us of our duties and responsibilities. I need not say again that the custom of using the Yajnopavita of six threads that is in vogue in some parts is not Shastric. It is all fabrication of the Pauranic age when women were debarred from the study of the Vedas and the use of the sacred thread. It seems the householders took upon themselves the right of their wives and even to this day are seen wearing Yajnopavita of six threads though it is not sanctioned by the Shastras as far as I can say. What I am going to say, therefore, is based on this conception of the Yajnopavita of three threads. In my opinion the Yajnopavita mainly denotes the following things. 

(1) The study of the Vedas  chiefly deals with knowledge.  The Vedas are four in number and are also referred to as त्रयी विद्या. Everyone who is invested with sacred thread must make it a point to study the Vedas to the best of his ability.

(2) Yajnopavita is a symbol to remind us of our duty of preserving threefold purity, involving the purity of (1) body (2) mind and (3) tongue. It is enjoined upon every Arya to keep up this threefold purity without which he is no Arya at all. 

(3) Yajnopavita is a sacred symbol to put us in mind of three sorts of debts or obligations (ऋण) which are known as देवऋण, ऋषिऋण and पितृऋण. God has created Sun, Moon, Stars, and these wonderful things for our benefit, so we are under His obligation, to get rid of which we have to devote heart and soul to His contemplation and to please Him by our selfless actions done for the good of the humanity at large. Seers and sages  have put us under their obligation by bequeathing to us Sacred Books like the Upanishads by reading which we can attain the knowledge of the Brahman to a certain extent. We are highly indebted to our parents who have undergone many discomforts and inconveniences in bringing us up.

(4) Yajnopavita is a symbol denoting threefold peace. Peace is of three kinds which is known in the Shastras as अध्यात्मिक, आधिभौतिक  and आधिदैविक or representing respectively individual, social and cosmic peace. It is the duty of every Arya who claims to be the follower of the Vedic Dharma and for that purpose uses Yajnopavita, his utmost to establish this threefold peace. Though it is not entirely in our hands to establish cosmic peace, yet if individuals and societies follow the righteous path, the cosmic peace will surely be established, as cyclones, floods and earthquakes etc. are the results of national or social collective sins. Nothing happens arbitrarily in this world. The whole world, material as well as moral is being governed by the Supreme Power and Intelligence by whatever name men may call Him.

(5) Yajnopavita is a sacred symbol that may remind us of our duty of developing ourselves harmoniously. Harmonious development consists in the growth of body, mind and soul going side by side. It should be the aim of every Arya to develop himself harmoniously by adopting all possible means for the growth of the physical, mental and spiritual powers.

(6) Yajnopavita is a sacred symbol which reminds us of . ज्ञान (knowledge) कर्म (selfless actions or Yajnas) and भक्ति (devotion).  Though generally these three are supposed to be quite separate paths independent of each other, yet according to the Vedic Dharma all  three are essential and they are not opposed to each other. None of them is sufficient to lead us to God separately. Knowledge without action and devotion is like a lame person. Action and devotion without knowledge may be compared to the blind persons who are not in a position to lead us to our destination. Let then all the Aryas while using sacred thread remember each day that it is their primary duty to aim at attaining God by following this threefold path of knowledge, action and devotion that must go side by side, never in opposite directions.

To sum up-these and similar other duties of the Aryas are symbolized by three threads of the Yajnopavita. We are entirely mistaken if we think that the mere use of the sacred thread raises us to a higher level or is in itself a meritorious act of any value. Manu - the Law giver warns us against such a notion saying in clear terms 'न लिङ्ग धर्म कारणम्' i.e. a symbol is not the cause of Dharma. I may even say that not to use sacred thread and such other symbols does not make a man sinner only on that account. But  in view of the significance of this sacred symbol as indicated above, I would like to boldly say that it helps us to lead a pure life and discharge our duties to a certain extent and is to be used by us for that reason. But are not idols or images helpful in the same way to remind us of God someone boldly questions me?. My answer is in the emphatic 'no.' An inanimate object like an image which is the making of an artist, prepared out of clay. stone, iron or gold has not the least similarity with God who is All-Bliss, All-Knowledge and All-Power. Sun, moon, stars, mountains and seas etc. which are the direct wonderful creation of God can remind us of their creator in a far better way than the making of an artist. Moreover, God being Omnipresent and Formless cannot have any image at all. But in the case of the Yajnopavita no such objection  can be raised with any sense. Ordinary human beings who are apt to forget their duties and responsibilities so often can not altogether dispense with symbols. Even to persons of higher type symbols are often helpful. It is not without any reason that all nations and people of all denominations use symbols of some sort. What is after all a National flag? Is it not a symbol of simplicity, unity and peace as explained by Mahatma Gandhi? What is a Cross which Christians generally use to remind them of their Master? Is it not a symbol ? Undoubtedly these are useful symbols and we should not find fault with the people of other nations and religious denominations so far as they make use of symbols that are innocent in themselves with no evil motives. Persons like Vedic Sanyasis who have risen far above the necessity of being reminded of their duties and responsibilities by outward symbols can (according to the Shastras) easily dispense with even such sacred symbols as the Yajnopavita. This exposition of the significance of the sacred thread, I believe will satisfy even the most sceptic people and will convince them of its utility as a sacred symbol if only they are not intent upon rejecting every such explanation.