If thoughts were entirely absent during deep sleep, they could not reappear without a source. Therefore, we must admit that thoughts persist in a latent form during deep sleep. These are called tendencies (vAsanA-s), which manifest as mental modifications (vRtti-s) in the waking and dream states.
Thus, thoughts are present across all three states of consciousness. The “I,” as the seer, is itself associated with these internal components. Naturally, such a seer perceives a world that also appears to consist of multiple components. After all, the nature of the seen tends to reflect the nature of the seer. Since the seer appears composite, the seen too appears manifold. Consequently, our entire life becomes a relationship between a divisible seer and a divisible world—a situation that is inherently fraught with conflict, from which we seek release.
The way out of this turmoil, as suggested by the prashna Upanishad, is to cultivate a “spherical vision.” In such an all-encompassing vision, the multiplicity within both the seer and the seen dissolves. As a result, the notions “I am an individual” and “there is a world out there” come to an end. They resolve into that from which they have arisen—the Atman or brahman, which is indivisible and is Pure Knowledge itself. Just as space—and Consciousness as space-like—has no parts, Knowledge too is without parts.
In summary, we must learn to develop a holistic vision. The mind will then function as an integrated whole rather than as a fragmented instrument. How is such a mind cultivated? The Upanishad answers:
यस्मिन्द्यौः पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः ।
तमेवैकं जानथ आत्मानमन्या वाचो विमुञ्चथामृतस्यैष सेतुः ॥ — 2.2.5, muNdaka upa.
[Meaning: Know that Self alone, that is, one without a second, on which are strung heaven, the earth and the interspace, the mind and the vital forces together with all the other organs; and give up all other talks. This is the bridge leading to immortality. (Translation: Swami Gambhirananda).]
The one Self, hidden behind all percepts—from the vast expanse of space to the earth, from the mind to the life-force—must be known. Let attention be fixed on That alone, for It is the substratum of all. All else is to be set aside.
तद्विज्ञानेन परिपश्यन्ति धीरा: … — 2.2.8, muNdaka upa.
[Meaning: Through their knowledge, the discriminating people realize that Self as existing in Its fullness everywhere …]
Realize That through discrimination. The muNDaka Upanishad reiterates what the prashna teaches. One then recognizes all that is as the Self; in other words, everything resolves into the Self.
ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ — 2.2.12, muNdaka upa.
[Meaning: All this that is in front is but brahman, the immortal. brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but brahman, the highest.]
This mantra serves as a profound means by which a truly realized teacher can communicate experiential knowledge to a prepared disciple. One must see that whatever is in front is brahman. Such vision leads to immortality. Change implies the “death” of a prior form, whereas brahman is changeless; therefore, changelessness itself is immortality.
See brahman behind, to the right and left, above and below—and in the intervening space as well. Grasp everything as brahman, without interruption, as declared in the Isha Upanishad:
ईशा वास्यमिदं सर्वं यत्किं च जगत्यां जगत् । — 1, IshAvAsya Upanishad.
[Meaning: Whatever is there changing in this ephemeral world, all that is enveloped by the Lord.]
The Self must be understood as pervading the entire universe without any gap. All other thoughts are to be relinquished; such relinquishment alone is true renunciation (samnyAsa). Having thus let go of all else, one recognizes the entire world as brahman.
The Upanishad next describes how a disciple should prepare to receive Self-knowledge:
तस्मै स विद्वानुपसन्नाय सम्यक्प्रशान्तचित्ताय शमान्विताय ।
येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ — 1.2.13, muNdaka upa.
[Meaning: To him who has approached duly, whose heart is calm and whose outer organs are under control, that man of enlightenment should adequately impart that knowledge of brahman by which one realizes the true and imperishable Purusha. (Translation: Swami Gambhirananda).]
The seeker’s mind must be calm, focused, and composed; only then should the teacher impart Self-knowledge. The human mind tends to remain engaged in activity—whether worldly or spiritual. Even scripturally prescribed actions are still actions. Whenever a thought of action arises, the mind assumes the form of that action. Such modification introduces duality and fragments what is whole.
When the mind is occupied with multiplicity, it cannot remain steady. Therefore, all action-oriented paths to liberation ultimately fall short. The muNDaka Upanishad enjoins us to give up all fragmenting pursuits.
The chapter on the “Renunciation of Action” in the Bhagavad-Gita discusses this in detail. All ritualistic actions (karma) prescribed by scripture are to be relinquished—except those necessary for the maintenance of the body, such as breathing, eating, and basic care. Practices such as repetitive mantra recitation and ritual performance are to be abandoned, as they reinforce multiplicity.
When the mind is emptied of all thoughts, it becomes partless, single-pointed and steady. Then, whether in the past, present, or future, only the undivided substratum is recognized. Space itself is one and indivisible; multiplicity arises only through superimposed objects. Even the fundamental elements—earth, water, fire, and air—are superimpositions upon space.
Throughout life, we attend only to the “occupants” of space, not to space itself as the substratum. Whether noticed or not, space is ever-present—but mere recognition of this fact is insufficient. One must experientially realize this undivided Oneness.
Thus, the intellect must attune itself to that Oneness instead of being preoccupied with objects. We must let go of object-centered thoughts and dissolve superimpositions into their substratum. How is this done?
A truly real entity cannot dissolve; only a superimposed appearance can. This principle is crucial.
Consider an analogy: when we look into a mirror, we may see many reflected objects. When the mirror is removed, those reflections disappear—but the real objects do not. What vanishes are only the unreal images, not the real entities.
Now consider that our “knowledge” (knowing capacity) is like a vast mirror. Everything we see or hear is a reflection within it. Whatever is reflected cannot be independently real; it is an appearance. Our knowing is all-pervasive—it reveals even space itself. Space appears within knowledge, which therefore must be more fundamental than space. Knowledge is unbounded, without edges; nothing lies outside it.
Hence, whatever appears within knowledge is only an image—an appearance, not an independent reality. If we focus solely on objects, ignoring the “mirror,” we take them to be real. But when we are aware of the underlying knowing, we recognize their dependent and apparent nature.
Therefore, keep the mind focused on the knowing principle by which all perceptions are known, remembering its all-pervasive nature. The mind will then remain unfragmented. In contrast, fixation on percepts divides the mind into many.
Turn the mind away from object-centered thinking and free it from fragmentation. Instead of attending to the many forms, attend to that in which all forms arise, recognizing that the true “I” is the very awareness expressed as “I am.” In that recognition, all multiplicity resolves into That.
This, in brief, is the teaching of the muNDaka Upanishad.
[ To Continue … Part – 22 (mANDU 1) ]