Concept of Oneness in the Upanishads (study)

by Chandra Shekhar Upadhyaya | 2015 | 52,584 words

This page relates ‘Concept of Oneness in Mụndaka Upanishad’ of the study dealing with the Concept of Oneness in the Upanishads—Spiritual teachings of ancient India in the form of Sanskrit literature. The Upanisads teach us the essential oneness of humanity and guide us to the truth that the whole world is a family.This concept of oneness is the very essence of spiritualism, which constitutes the solid structure of Indian culture.

Concept of Oneness in Mụṇḍaka Upaniṣad

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According to Muktikopaniṣad Atharvaveda has three principal Upaniṣads.^[1] These three Upaniṣads are the Mụṇḍaka Upaniṣad, The Māṇḍūkya Upaniṣad and the Praśna Upaniṣad. Śaṃkarācārya, the great commentator has commented on these three Upaniṣads. That is why, these three Upaniṣads are regarded as principal Upaniṣads. Here an attempt has been made to elaborate the concept of oneness as revealed in these three principal Upaniṣads.

The Muṇḍaka Upaniṣad belongs to the Atharvaveda. The term Muṇḍaka has been derived from the root muṇḍ which means ‘to shave.’ One who comprehends the teaching of the Upaniṣad, is shaved or liberated from error and ignorance. The Muṇḍaka Upaniṣad consists of three parts where each part is named as Muṇḍaka. All the Muṇḍaka’s or parts are sub-divided into two sections. This Upaniṣad gives us a clear picture of higher knowledge of the Supreme Being, i.e., Brahman and also the lower knowledge of the empirical world. According to this Upaniṣad, this phenomenal world springs from the Supreme Brahman and it clearly states that one can attain the highest knowledge of the Ultimate Reality, i.e., the Supreme Brahman through the realisation of the Muṇḍaka philosophy.

In the very beginning of this Upaniṣad, it is stated that among all the Gods, first of all, Brahmā, the creator of the world and also the protector of the world was manifested.^[2] Brahmā taught the knowledge of Brahman, the foundation of all kinds of knowledge to Atharvān, his eldest son. Atharvān told it to Aṅgir and Aṅgir passed it to Satyavāha Bhāradvāja and Satyavāha Bharadvāja handed it down to Aṅgiras^[3]

Theosophy or Brahmavidyā is the ultimate knowledge by which one can attain the Brahman, the ultimate cause of this universe. Brahmavidyā is that through which the two aspects of Brahman parā and aparā are fully comprehended. This Brahmavidyā is the base of all kinds of knowledge.

Therefore, Śaunaka the great householder, approaches Angiras respectfully and asks:

‘śaunako ha vai mahāśālo’ṅgirasaṃ vidhivadupasannaḥ papraccha/
kasminnu bhagavo vijñāte sarvamidaṃ vijñātaṃ bhavatīti//’^[4]

[Trans: O Lord, what is the Absolute tattva by knowing which we are able to understand the objects that are comprehended by audition, vision and inference, please tell me the secret.]

Angiras replies that two kinds of knowledge must be known. The knowers of Brahman say, ‘dve vidye veditavye parā caivāparā ca’.^[5]

It means that there are two vidyā s-parā and aparā; the Higher Knowledge and the lower knowledge. Dr. S. Radhakrishnan states that, aparāvidyā is also a kind of knowledge. Its knowledge can not be said as higher knowledge or ultimate knowledge, i.e., Brahmajñāna. It may be regarded as mithyājñāna, i.e., the knowledge which is full of ignorance. The aim of this lower knowledge is also the Highest Reality but through this knowledge the Reality can be achieved in a partial or imperfect manner.^[6] Therefore, according to the Muṇḍaka Upaniṣad the four Vedas, viz., The Ṛgveda, Yajurveda, Sāmveda and Atharvaveda, Śikṣā (phonetics), Kalpa (ceremonial), Vyākaraṇa (grammar), Nirukta (etymology), Chanda (metre), Jyotiṣa (Astronomy) are the lower knowledge. Parāvidyā or Higher Knowledge means the knowledge through which the Imperishable Brahman is known.^[7] The Parāvidyā or Brahmavidyā is the source of all knowledge. By the knowledge of Brahman one can attain the Supreme, i.e., Brahman. That is why, the knowledge through which one can understand the knowledge of the Super Soul, Imperishable and Supreme Brahman is called parāvidyā or Higher Knowledge.

In the sixth mantra of the first Muṇḍaka it is said:

‘yattadadreśyamagrāhyamagotramavarṇamacakṣuḥ śrotraṃ tadapāṇipādam/
nityaṃ vibhuṃ sarvagataṃ susūkṣmaṃ tadavyayaṃ yadbhūtayoniṃ paripaśyanti dhīrāḥ//’^[8]

[Trans: Through the parāvidyā or higher knowledge the wise understands the real nature of Supreme which cannot be perceived and grasped, which is the source less element and also the attributeless, without eyes and ears, which has neither hands nor feet, which is everlasting, multiformed, which is present in everywhere, very subtle element, undiminishing and the root of all living beings.]

The parāvidyā or Brahmavidyā is the science of the Absolute, the science that claims to be the basis of all sciences. Brahman being the all abiding substance, pureconsciousness in essence, its science turns out to be the science of all sciences. Everything in this universe is perceivable through It. This consciousness or Reality, i.e., Brahman is one and unchangeable, undestructible, unaffected, unfettered beginningless, endless, devoid of growth and decay, immortal and fearless. It is the very source of manifested world. The world comes from It, exists in It and returns to It. That is why, the Reality, i.e., Brahman is all pervading; there is nothing which lies outside the domain of Brahman. It is the root of all forces that are active in all creature, matters and God. Therefore, Brahman is the inner controller of this whole universe and all the creature exist within It.

This Ultimate Reality is the root cause of everything. The Muṇḍaka Upaniṣad describes the Absolute, i.e., Brahman is the original source substance (yoni) of all that has come into being (bhūta) in this world. All the visible things are real only for the invisible Supreme Brahman. This Reality, i.e. Brahman is not visible, because it is beyond the range of all the sense organs.

Therefore, It is also beyond one’s grasp. The Muṇḍaka Upaniṣad says:

‘na cakṣuṣā gṛhyate nāpi vācā nānyairdevaistapasā karmaṇā vā/
jñānaprasādena viśuddhasattvastatastu taṃ paśyeti niṣkalaṃ dhyāyamānaḥ//’^[9]

[Trans: Neither through eyes nor through speech nor through other senses; He cannot be realized through austerity; not through Karmas; this bodiless Paramātmā can be seen by; whose senses and heart are pure; by contemplating and meditating; through purified heart and by the unblemished knowledge.]^[10]

The Supreme Brahman is colourless, bodyless and therefore without any sense organs; It is thus sightless, hearingless, handless and feet less. It is all pervading, constant, and so on and so forth. This whole creation, i.e., all the animate and inanimate objects are Brahman.

Brahman is having two lakṣaṇas-taṭastha lakṣaṇa and svarūpa lakṣana. He is himself the creator of the world, he is the sustainer and destroyer and yet idleness (i.e., inactive) is His taṭastha lakṣaṇa. Again the characteristics of Brahman like existence, knowledge and infinity is His svarūpa lakṣaṇa.

It has been said in the Muṇḍaka Upaniṣad that Brahman, which is Imperishable, is the source of all things and beings.

The Upaniṣad has clarified the Brahman as the source of all creation when it states:

‘yathorṇanābhiḥ sṛjate gṛhṇate ca yathā pṛthivyāmoṣadhayaḥ saṃbhavanti/
yathā sataḥ puruṣātkeśalomāni tathākṣarātsaṃbhavatīha viśvam//’^[11]

[Trans: Just as a spider creates its cobweb and then swallows it; just as innumerable herbs sprout from the earth (automatically); just as the hairs grow on a living person; in the same way from imperishable; all things in the world grow.]^[12]

Spider by itself or independently lack of any support spread out the threads, that are indeed non-different from its own body. As the herbs and trees grow inseparably from the earth, as the hair grows on the head and on the body of a living person, so, from the Imperishable Brahman arises the whole universe. All things and beings arise here from the imperishable Brahman. From the above discussion probably it can be said that the world is an illusory appearance of Brahman, which is the Highest Reality. Brahman controls everything in this universe and He is one without a second.

The Muṇḍaka Upaniṣad again states:

‘tapasā cīyate brahma tato’nnamabhijāyate/
annātprāṇo manaḥ satyaṃ lokāḥ karmasu cāmṛtam//’^[13]

[Trans: Through the penance in the form of Saṅkalpa, Brahma increases; from that comes food, from food gradually come vital airs, mind, truth (five elements), all worlds (and Karmas); from Karmas Amṛta. (the inevitable result pleasure or pain) is born.]^[14]

Tapas means instrument of self-controlling, which helps us to do some moral excellence and ultimately it leads us to the path of Brahman. It helps us to understand the real nature of Brahman, which is imperishable. From that imperishable comes food, i.e., annam. Annam (food) is derived from the root ‘ad’ in the sense of that which is eaten, i.e., enjoyed, means the unmanifested (māyā), that is common to all creature. From that unmenifested, i.e., from that food in a state of imminent manifestation was born prānaḥ, i.e., Hiraṇyagarbha, who is common to all the beings in the universe. He is the sum total of all the individuals and being common to all. From that Hiraṇyagarbha evolved manaḥ, from that mind or manas evolved satyam, the five elements like kṣiti, āpa, teja, marut and vyoma. They are called satya, i.e., the gross sat and the subtle tyat. From those five elements, which are called satya, the lokāḥ, i.e., the seven worlds, viz,, bhūlokaḥ, bhubarlokaḥ, svarlokaḥ, mahalokaḥ, janalokaḥ, tapolokaḥ and satyalokaḥ; and karmas, i.e., works performed by men in the world, are produced. From karmas evolved amṛtam, immortality, the fruit of karmas. It is called immortality, since it is not destroyed as long as karma is not eliminated even in long long periods.

Elaborating the nature of Brahman The Muṇḍaka Upaniṣad again states:

‘ya sarvajñaḥ sarvavidyasya jñānamayaṃ tapaḥ/
tasmādetadbrahma nāma rūpamannaṃ ca jāyate//’^[15]

[Trans: He who knows all and perceives all, whose penance is of the nature of knowledge–from him are born this Brahmā (the Hiraṇyagarbha), name, form and food.]^[16]

The Brahman, which is without beginning and end and which is indestructible, apparently transformed into objects, and this is the process through which creation takes place. Brahman, the ultimate cause of the universe is sarvajñaḥ, i.e., he is the knower of all things. He is also ‘sarvavit’, i.e., He knows all things vividly. Brahman’s austerity made up of knowledge. From this Ultimate Reality, Brahmā, i.e., Hiraṇyagarbha was born and also from this Supreme Reality emerged the nāmarupam, i.e., colour and annam (food). Brahman is the Highest Reality and all these things and beings are within it.

The second Muṇḍaka also deals with the concept of parā and aparā vidyā, i.e., higher and lower knowledge. The second Muṇḍaka says that the lower knowledge has also great importance for comprehending nature of Para Brahman (parāvidyā). The aparā or the lower knowledge is the knowledge of the immanent, while parā or the higher is the knowledge of the transcendent and the immanent knowledge is the way to understand the transcendent knowledge. Three Vedas Ṛg, Sāma and Yajur, which are regarded as aparāvidyā deal with sacrificial rituals; and for truth and purity man must perform the sacrifices. Truth and purity always help us to go to the right way and helps us to realise the nature of the Supreme. Thus, aparāvidyā ultimately helps us to understand the nature of Ultimate Reality. The knowledge of Brahman which is Supreme Reality can destroy all our ignorance and actions. According to this Upaniṣad due to ignorance man thinks that the path of ritual is superior. But according to the Muṇḍaka Upaniṣad ritualistic worship performed without knowledge can never lead to enlightenment. According to the Muṇḍaka Upaniṣad knowledge is supreme. It has been mentioned in the Muṇḍaka Upaniṣad that one should perform sacrifices for higher knowledge, i.e., Brahmajñāna.

The Muṇḍaka Upaniṣad says:

eteṣu yaścarate bhrājamāneṣu yathākālaṃ cāhutayo hyādadāyan/
tannayantyetāḥ sūryasya raśmayo yatra devānāṃ patireko’dhivāsaḥ//’^[17]

[Trans: A man who performs sacrifices in the shining flames and offer oblations at the proper time, these (offerings) in the form of the rays of the sun lead him to the world, where the single lord of the Gods presides over all.]

Again,

‘ehyehīti tamāhutayaḥ suvarcasaḥ sūryasya raśmibhiryajamānaṃ vahanti/
priyāṃ vācamabhivadantyo’rcayantya eṣa vaḥ puṇyaḥ sukṛto brahmalokaḥ//’^[18]

[Trans: The shining oblations invite him with the words come come and carry the sacrificer by the rays of the sun worshipping him and saluting him with gratifying words: ‘It is Brahmalokaḥ which you have attained through your good deeds.’]

The single lord of the Gods’ indicates here lord Indra. He who performs sacrifices properly and in right time, gets heavenly rewards. According to Rohit, Mehta, “Heaven is a state of mind. The mind projects its heaven as well as hell, and the heaven of the mind is just the opposite of earthly existence. The performance of sacrifices helps one to arrive at a particular mood of the mind. In this mood man feels happy and relaxed. These sacrifices also help him to contact super-physical entities who help man to attain a frame of mind which he regards as heavenly.”^[19]

The Upaniṣad again and again proclaims that one Supreme Being pervades all and as an all pervading reality He is one and non-dual. Therefore, Reality is one and the whole universe is surrounded by Him. The Muṇḍaka Upaniṣad says that performing sacrifices without worldly attachment only can help human beings to understand the reality.

According to the Muṇḍaka Upaniṣad jñāna or knowledge is the ultimate thing which makes our life free from bondage or it is the ultimate way to liberation, i.e., Brahmaprāpti. This jñāna (knowledge) can destroy all our ignorances. He who thinks himself as wise and learned, he cannot understand the reality. Hence they afflicted with troubles, go about like a blind man led by one who is himself blind.

Brahman, from which the individual souls issue like sparks from fire, is a changeless and constant reality, wherefrom everything in this universe is produced. He controls everything in this whole universe and he is present in the heart of every being. Human beings become liberated with the knowledge of Brahman.

The Muṇḍaka Upaniṣad states that a disciple who is free from worldly enjoyments, whose mind is always free from worries and emotions, who controls his mind from external objects, can understand the Reality, i.e., the proper nature of Brahman. But at that time a disciple should be in contact with the preceptor and the disciple will have to take the idea from his guru. Because, a guru, who is well-versed in both the aparā and parāvidyā, i.e., the lower and higher knowledge, can alone be able to help a seeker to attain his goal. We fail to understand whether the knowledge gathered by us is true or false. Thus, a guru can decide it properly and help us to take the right path. Upaniṣad etymologically reproduces the meaning of sitting down near the teacher (guru) with totality, i.e., with full concentration and faith to receive the secret knowledge. Any deficiency in our direction of thinking, anything wrong in our basic conception, always confuse us from obtaining the Reality. A guru, the knower of Brahmavidyā, can help us to understand the Reality.

In this regard Rohit Mehta says,

“The discovery of Truth is not something which the guru gives and the pupil takes. The discovery of Truth comes only in moments of vigilance–and in this supreme act of vigilance the guru and the pupil must be together.”^[20]

Narrating the nature of Supreme which is none but Brahman itself, the Muṇḍaka Upaniṣad states that all these existing beings can prove the existence of Brahman, because their real nature is Brahman and without the concept of Brahman one cannot think anything in this universe. All things depend upon Him, i.e., Brahman. Keshoram Aggarwal states that, “Just as thousands of sparks of the same form and colour as that of the burning fire come out of it in all the four sides; in the same way at the beginning of the creation different types of beings–bodied and bodiless emanate from the imperishable Supreme Person and merge into the same at the time of final dissolution.”^[21] In reality the sparks are nothing but fire itself. In the same way all the beings existing here and arise from the same Reality are nothing but Paramātman itself.

According to the Muṇḍaka Upaniṣad Brahman is the transcendental reality. Without it our body is meaningless. Because every existing being’s heart is His residence. This is the nondual reality from which Agniḥ arises, whose fuel is indeed the sun. From Agniḥ comes Soma, from Soma comes Parjanya (cloud) and from Parjanya (cloud) originates the herbs and corns of the earth. In this way from that non dual reality the whole beings are produced. From that Brahman all the Gods, Sādhyas (celestials), human beings, beasts and birds, prāṇa (inhaling wind), aprāna (exhaling wind), rice and barley, penance, faith, truth, brahmacarya and vidhiḥ, i.e., rules of sacrifices are all emanated. Saptaḥ prāṇaḥ, i.e., seven prāṇas (life breaths) also spring from Him. According to Vedānta there are five prāṇas, viz., prāṇa, apāna, vyīna, udāna and samāna. The reference of seven prāṇa is not found in any other Upaniṣad and other scriptures, Therefore, saptaḥ prāṇaḥ indicates some vital functions other than above mentioned five life breaths. According to Śaṃkarācārya, saptaḥ prāṇaḥ, i.e., seven life breaths mean the seven bodily orifices, viz., two eyes, two ears, two nostrils and the mouth. From that Reality, which is called Brahman, come forth the seven flames, their fuel, the seven sacrifices, seven worlds, all mountains and oceans. From Him all the rivers of different forms flow out and also from this same reality, i.e., Brahman come all herbs and the juices (rasa). The inner reality, i.e., Ātman along with the all creature are seated in the different bodies nourished by the same juice (rasa).^[22]

Thus, the Muṇḍaka Upaniṣad describe Brahman as the Ultimate Reality of all creature. Nothing is found in this universe aside from this Reality. Knowing the Brahman as the Ultimate Reality of this universe which is one without a second, one can achieve the liberation.

The second part of the second Muṇḍaka explains this concept very beautifully when it states:

‘aviḥ saṃnihitaṃ guhācaraṃ nāma mahatpadamatraitatsamarpitam / ejatprāṇannimiṣañca yadetajjānatha sadasadvareṇyaṃ paraṃ vijñānād yadvariṣṭhaṃ prajanām//’^[23]

[Trans: That which is, very close; the great one known as Guhācara (being seated in the cave of heart); whatever creatures there are–active, breathing and who open and close their eyes are established in it; you all know this; which is Sat and Asat both; worth choosing for all; superiormost; beyond intellect of all creatures.]^[24]

Again,

‘yadarcimadyadaṇubhyo’ṇu ca yasmiṃllokā nihitā lokinaśca / tadetadakṣaraṃ brahma sa prāṇastadu vaṅmanaḥ tadetatsatyaṃ tadamṛtaṃ tadveddhavyaṃ somya viddhi//’^[25]

[Trans: That which is luminous; subtler than the subtlest; in whom all the worlds and inhabitants therein abide; that alone is the imperishable Brahma; that alone is Prāṇa, speech and mind; that alone is truth and immortality itself; O good looking one that alone is the target to be aimed at; shoot at it.]^[26]

The omnipresent reality, who lives in the heart of each living beings is both existence and non-existence, manifest and unmanifest and is beyond our intellect. So, all creation are dependent on that consciousness. The great sage Aṅgiras says to Śaunaka:

‘praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate/
apramattena veddhavyaṃ śaravattanmayo bhavet//’^[27]

[Trans: The Praṇava (the syllable Om) is the bow. One’s self indeed is the arrow. Brahman is spoken of as the target of that. It is to be hit without making a mistake. Thus one becomes united with it as the arrow (becomes one with the target).]^[28]

Here the sage Aṅgiras says to Śaunaka that the syllable Om is the bow, our soul, i.e., jivātman is the arrow and Paramātman is the target. Just as a bow is the cause of the arrow’s hitting the target; so, Om is the bow that brings about the soul’s entry into the Imperishable (Pramātman). That person who is free from blunder and also free from worldly anxieties, who has control over his senses, can successfully reach his destination, i.e., Brahmaprāpti and he becomes one with the Imperishable.

The Muṇḍaka Upaniṣad again states:

‘arā iva rathanābhau saṃhata yatra nādyaḥ sa eṣo’ntaścarate bahudhā jāyamānaḥ/
omityevaṃ dhyāyatha ātmānaṃ svasti vaḥ parāya tamasaḥ parastāt//’^[29]

[Trans: In the heart wherein, all nerves meet together like spokes in the hub of a chariot wheel; in the same heart the Lord manifold in different forms. So, meditating Brahman as Om one may cross the ocean of darkness and attain to the Supreme.]

Brahman is the one hub into which are fitted all the sub-systems. So, meditating Brahman as Om one can be able to realise the nature of Supreme, i.e., Brahman.

Because, Om is the sound that represents the one reality. On this regard Śruti says,

‘tasya vācaka praṇava’,[455
‘omiti ekākṣaraṃ Brahma’,^[30]
‘oṃ tat sat’,^[31]
‘omiti ātman’,^[32]
‘omitidaṃ sarvam’,^[33]
‘oṃkāra evedaṃ sarvam’,^[34] etc.

Whose knowledge is not conditioned by the space and time, who is the highest being of this universe and controller of vital forces and body of all living beings, is seated in the Brahmalokaḥ by the name of Parama Vyoma. Brahmalokaḥ or Brahmapura is the city of Brahman. This is the abode of the Supreme Reality, i.e., Brahman. The city of Brahman is constantly illuminated. The city of Brahman therefore, indicates the lotus of the heart. The Brahman is called Manomaya because He pervades all minds. According to the Muṇḍaka Upaniṣad, the wise man through vijñāna (spiritual knowledge) completely comprehend the nature of Parabrahman, who is regarded as everlasting happiness and Supreme Bliss.

After realising the proper nature of Brahman the state of a human being is described in the Muṇḍaka Upaniṣad thus:

‘bhidyate hṛdyagranthiśchidyante sarvasaṃśayāḥ/
kṣīyante cāsya karmāṇi tasmindṛṣṭe parāvare//’^[35]

[Trans: After knowing Supreme Person who is effect as well as cause Himself, in reality; the knot of the heart of the Jīva is unravelled; all doubts are cut asunder and the actions good as well as evil get perished.]^[36]

In this whole universe the only one and real thing is Paramātman (Brahman). He is both the cause and effect. After realising this (i.e., Brahman) all our doubts are solved, all actions good and bad get dissipated. In this stage jīva is free from all actions and ultimately he is one with the Supreme, i.e., Brahman.

The shining being is the greatest as well as the self of all. It is taintless and partless.^[37] It is free from all ignorance and the illuminator (jyotiḥ).^[38] The ātmavid, i.e., the knower of self only can understand the nature of Brahman.^[39] The Brahman is the ultimate cause and everything existing here are its modification. The Muṇḍaka Upaniṣad says that the sun does not manifest there, i.e., In Brahmalokaḥ; nor the moon, nor the stars, and there the lightings do not shine. Everything shines by the light of that ever shining light. This world is visible only for this Ultimate Reality.^[40]

The first section of the third Muṇḍaka explores the mysteriousness of the ultimate truth, i.e., Brahman and oneness of Individual self and the Supreme Self:

‘dvā suparṇā sayujā sakhāyā samānaṃ vṛkṣaṃ pariṣasvajāte/
tayoranyaḥ pippalaṃ svādvattyanaśnannanyo abhicākasīti//’^[41]

[Trans: The individual soul and the Supreme Power always remain together dwelling in the same body, like two birds sitting on the same tree. One of them eats sweet fruits of different types and other looks only without eating any kind of fruits.]

Here the two birds indicates jivātman (individual self) and Paramātman (Supreme Self). Here the description of the two birds points out that they are two in appearance only. Actually these two are one. They are always united and are understood by the same name and these two are sitting to the same tree (body). Therefore, apparently they appear to be two, but actually they are one. The two exist together. Thus, the eating and the witnessing are simultaneous. It is the one consciousness that witnesses everything, surrounding the whole universe and it sees everything as taking place within itself, as activated by itself. When the individual self understands the nature of Supreme Self, he realises himself as I am this one, who is the self of all and existing in every being; and I am not the other deceptive self delimited by conditions and enchantment by abidyā (ignorance). At that time these two are inseparable and existing as one without a second.^[42]

Everything existing here, i.e., all the living beings are bhūtas. The Muṇḍaka Upaniṣad says that Brahman is the breath shining forth in all beings. He is indeed the life that shines forth through all beings. The puruṣa, i.e., Brahman which is ultimate, is the Prāṇa of all prāṇas (prānasya prāṇaḥ).

The Muṇḍaka Upaniṣad gives attention to the practice of truth, which is considered as the main door for realization of Supreme Being, i.e., Brahman, which is the Ultimate Reality of this universe is the truth, because the self within the body is perceptible through constant practice of truth.

The Muṇḍaka Upaniṣad states:

satyena labhyastapasā hyeṣa ātmā samyagjñānena brahmacaryeṇa nityam/
antaḥśarīre jyotirmayo hi subhro yaṃ paśyanti yatayaḥ kṣīṇadosāḥ//’^[43]

[Trans: By truthfulness, by austerities, by right knowledge and by ceaseless abstinence is that Self to be gained. He whom the sinless ascetics behold is pure and like a light within the body.]^[44]

For attaining the real (i.e., Brahman) we must have to choose the right path (satya panthā). Because, real can help us to attain the real. This Upaniṣad advises to realise the Supreme, i.e., Brahman following the path of satya or truth, tapas or penance and brahmacarya.

The Upaniṣad says,

‘tapasā cīyate brahma’,^[45]
‘tapo brahma’,^[46]
‘satyena panthāvitato devayānaḥ’,^[47]
‘yasmin viśuddhe vibhavatyeṣa ātmā,’^[48] etc.

The Muṇḍaka Upaniṣad appeals all to practice austerity to attain the knowledge of Brahman. According to this Upaniṣad, Brahman is the truth of the truth. Therefore, the Upaniṣad suggests us to follow the path of truth. It again says that a truthful person alone wins not a liar.

The Upaniṣad says:

‘satyameva jayati nānṛtaṃ satyena panthā vitato devayānaḥ / yenākramantyṛṣayo hyāptakāmā yatra tatsatyasya paramaṃ nidhānam//’^[49]

[Trans: Truth alone wins, and not untruth. By truth is laid the path called Devayāna, by which the desireless seers ascend to where exists the supreme treasure attainable through truth.]^[50]

The practice of truth means to learn the principle into practice to lead a disciplined life. It encourages man to think rightly, to speak rightly and to do things in a right manner. According to the Muṇḍaka Upaniṣad one should not diverge from truth which helps us to achieve the ultimate victory. One should practice truthfulness in thought and action. It gives a man faith, fearlessness and freedom. For building a morally strong character and right conduct, the practice of truth is very very important. Because moral or ethical discipline is the foundation of the true knowledge. Man can not attain his goal without the moral and ethical discipline. So, man must try to tread on the right path (satya mārga), which can help him to achieve his goal. According to the Muṇḍka Upaniṣad, a seeker of Brahmavidyā must follow the path of truth. The Śrīmadbhagavadgītā says in this regard that truth consists of a disciplined life which consists of doing the right things like right conduct, right sleep, right wakefulness, right food, right relaxation, right action and right thinking. In this way, the truthfulness in life can help us to realise the proper nature of Supreme, i.e., Brahman. R.G. Desai rightly states, “The truth is the spark which engulfs everything as a blazing fire. The spark does not exist by itself, it is part of the blazing fire.”^[51]

The Muṇḍka Upaniṣad says:

‘yathā nadyaḥ syandamānāḥ samudre’staṃ gacchanti nāmarūpe vihāya/
tathā vidvānnāmarūpādvimuktaḥ parātparaṃ puruṣamupaiti divyam//’^[52]

[Trans: As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form, reaches the self-effulgent Puruṣa that is higher than the higher (Māyā.)^[53]

According to the Muṇḍaka Upaniṣad, one who comprehends the nature of Supreme Brahman, becomes Brahman himself. But at the same time, the Muṇḍaka Upaniṣad says that power of strength is the most important thing in human life for attaining the Supreme Being.

That is why the Upaniṣad says:

‘nāyamātmā balahīnena labhyo na ca pramādāttapaso vāpyaliṅgāt/’^[54]

Through this mantra, the Muṇḍaka Upaniṣad clearly says that for realising the nature of Ātman or Brahman power or energy is very very essential.

The Muṇḍaka Upaniṣad gives the message of self control and to become morally strong through the practice of Brahmacarya. The practice of Brahmacaya can change our personality also. Finally, Brahmacarya helps a man to realise the nature of Supreme Brahman. He who understands the nature of Supreme, i.e., Brahman, becomes Brahman himself.

That is way the Upaniṣad states:

‘brahmavidyāṃ sarvavidyāpratiṣṭhām’^[55]
‘etadyo veda nihitaṃ guhāyaṃ so’vidyāgranthiṃ vikiratīha somya’^[56]
‘tadā vidvānpuṇyapāpe vidhūya nirañjanaḥ paramaṃ sāmyamupaiti’^[57]
‘sa yo ha vai tatparamaṃ brahma veda brahmaiva bhavati’^[58]

The knowledge of the Supreme Self, i.e., Brahman or realisation of Supreme Being is the result of non-separateness with Parama Brahman. Distinctness is the root of doubt, violence, hatred, disbelief, and jealousy. But the concept of oneness helps to bring universal peace and brotherhood which gives us a good environment to live peacefully.

In this way, the Muṇḍaka Upaniṣad gives the message of universal love and brotherhood through the knowledge of one Supreme Being. By suggesting the messages for realising the proper nature of the Supreme Being in various mantras, the Upaniṣad conveys the message of love, universal brotherhood and equality.