The Inner Path of Truth

Notes taken from our study of Mundaka Upanishad with Dr. H. V. Nagaraj Rao

The ātman can only be seen through the path of truth. This truth is not merely an outer statement or moral idea, but something that must be realized through inner discipline. Through discipline within one’s own body, tapas begins to arise. The mind and senses must be brought under control, because only when the mind and senses are controlled is it possible to have a sustained vision of the ātman.

Madhvācārya attributes this realization of the ātman to Viṣṇu and says that Viṣṇu is the keeper of this realization. The truth spoken of here is connected with the famous statement, “Truth alone prevails,” a slogan that has also been adopted by the government of India.

Devayāna and the Path of Truth

The Devayāna is the divine path. The devas are the powers of nature, and yāna means the road upon which they travel. One who understands how the forces of nature behave becomes powerful indeed, because such a person begins to understand the deeper movement of life.

Only one who is free from desire, āptakāma, can see the deeper truths of life. Otherwise, we remain bound by attachment, moving in cycles of attraction and repulsion, trying to obtain what we want and avoid what we do not want.

According to Madhvācārya, this Devayāna is shown to the aspirant by Lord Viṣṇu in the form of satya, truth. Other commentators do not focus specifically on Viṣṇu, but understand this truth as flowing from all forms of divinity.

The Vastness of Brahman

The word bṛhat means great, and Brahman is derived from this sense of greatness. The form of these great truths is beyond our ordinary thinking. Even the vastness of the universe, the solar system, the galaxy, and all that human beings have become aware of is mind-boggling. The truth spoken of in the Muṇḍaka Upaniṣad is comparable to this vastness. It is the biggest of the big and the smallest of the small. It is atomic in size and yet more vast than the largest concepts we are capable of conceiving. It is beyond the normal scope of perception. We can receive only a small glimpse of it.

According to the texts, when this truth is discovered within oneself, in the cave of the heart, one can perceive the higher reality. Normally our attention is turned outward. But when the mind is controlled and turned inward, this higher truth can be perceived.

What the Senses Cannot Grasp

This truth cannot be seen by the eyes. It must be inferred and realized inwardly.

There is the story of a mother and daughter. The mother tells the daughter that rice is drying and says, “Guard the rice, and if crows come, scare them away.” But the mother does not mean only crows. She means any bird or animal that may come and eat the rice. The daughter understands this through inference. Similarly, the vision of the divine is not understood merely by direct sensory perception.

The eye cannot see it, the ears cannot hear it, and the mind cannot grasp it in the ordinary way. The senses cannot comprehend this higher truth. It has to be understood deep within the heart through direct experience. Even when one has this experience, it is still not possible to convey it completely in words. The great seers and thinkers throughout the ages have tried to express it through scripture, poetry, art, and many other forms. These efforts have produced some of the most beautiful creations of human beings.

The Guṇas and the Dominance of Sattva

For this realization to take place, the guṇas must become properly aligned. Sattva must become dominant, while rajas and tamas must be kept in check. At any one time there must be one dominant guṇa; two cannot dominate at the same time. It is said that even the shadow of the other guṇas should not fall upon sattva.

This truth is indivisible. It is accessible through the kind of dhyāna taught by Patañjali. One has to meditate upon that higher truth and contemplate the workings of life, God, and the universe. It is also connected with one’s karma.

We may do many good things in the world, but ultimately it is by divine grace that one is able to see the divine and experience this higher truth.

The Mind as Obstacle and Instrument

The mind is our greatest obstacle, but it is also the very instrument needed to perform the work of spiritual practice. The mind has to be stopped by the mind itself. This is one of the key secrets of yoga and spiritual practice.

Prāṇa also has to be understood within us. Just as a person may have many roles, such as father, teacher, worker, soldier, or farmer, prāṇa also has many roles. The five prāṇa vāyus are expressions of this one prāṇa functioning in different ways. This knowledge must be understood by the mind. The mind is capable of grasping certain concepts that can eventually free it from itself.

Without prāṇa functioning in its proper way, we cannot live or act. It is like the stitching that holds our clothing together. It is an indispensable principle that holds everything together. Though invisible, it is always operating in the background. In the same way, the soul is present in the background, even more subtle than prāṇa. It can be perceived through prāṇa.

Tapas, Reflection, and Ātmajñāna

Though this truth is both the smallest and the most vast reality we can imagine, it can be perceived through tapas and quiet reflection. To such a person, the various aspects of life become clear. The mystery of time, creation, death, life, existence, and all such profound mysteries are revealed in the mystical state entered by the yogi. The Sanskrit word for this is Ātmajñāna, knowledge of the Self.

Respect and Receptivity

In life we may praise many people externally, and we regard many people with respect. The world is full of great people, and our parents should always be given respect. Through this attitude of respect toward others, and especially toward a person who possesses higher knowledge, our own mind becomes receptive.

A person who has this higher knowledge is worthy of great respect. By offering such respect, we open our own mind to higher levels of insight and awareness.

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