tuft of hair, cast off the holy thread. He should wear, as his sūṭra (thread), the indestructible and supreme Brahman. On account of (sūchanāṭ) its being an indication, it (thread) is called sūṭra. Sūṭra is the Paramapaḍa (supreme seat). He by whom that sūṭra is known is Brāhman. That sūṭra (thread of Brahman) in which is strung the whole universe like beads on a sūṭra (string), should be worn by the yogin that has known yoga and ṭaṭṭva. The wise man that is in supreme yoga should abandon the outer sūṭra (thread). He who wears (in his heart) this sūṭra of Brāhmic Reality is alone Brāhmaṇa. Through wearing this higher sūṭra, it becomes not a rejected one, not an impure one. Those only whose sūṭra is internal, having the holy thread as jñāna are the real knowers of the sūṭra; they are said to possess the yajnopavīṭa (holy thread). To those whose śikhā (tuft of hair) is jñāna, whose holy thread is jñāna, and whose meditation is upon jñāna, jñāna alone is supreme. It is said that jñāna alone is able to purify. That wise man alone who possesses the jñāna-śikhā like the śikhā (flame) of agni (fire) is said to possess śikhā (tuft of hair). Those that have mere śikhā are no śikhīs. The Brāhmaṇas and others that are entitled to perform the veḍic karmas are allowed to wear the (external) thread, only as an auxiliary to the karmas. It is only veḍic. The knowers of Brahman know that all Brāhmaṇya (the state of Brahman) accrues to him only that has the jñānamaya śikhā (knowledge-tuft of hair) and the ṭanmaya (That or Brahman-ful) upavīṭa (holy thread).

"Having known it, a Brāhmaṇa should take up sannyāsa. Such a sannyāsin, should be, in order to bear the bodily afflictions, with one cloth, bald-headed and without having anything as being required (for his use); or according to rules, he may be (naked) as nature made his body, and should abandon his son, friend, wife, trustworthy relatives, etc., as well as all karmas and love for the universe, the loin-cloth, staff, and covering. Enduring all pairs of opposites without cold or heat, happiness or grief, fame or disgrace, without the six changes, I-ness, malice, pride, ostentation, jealousy, slander of others, love and hate, pleasure and pain, passion, anger, greed and