The Mundaka Upanishad: A Devotional Path to the Imperishable Truth

My dear seekers of wisdom, the ancient wisdom of the Mundaka Upanishad, a profound scripture associated with the Atharva Veda, has once again illuminated the hearts and minds of countless individuals, earning its rightful place among the most cherished books of our time. This timeless text, presented through the lens of the revered Madhva Ācārya, offers a unique and vital perspective—one that emphasizes the religious and devotional aspects of these divine revelations, often overshadowed by their philosophical interpretations.

For too long, the West has primarily understood the Upanishads through the brilliant but singular exposition of Śaṅkarācārya, focusing predominantly on the philosophical. Yet, the very essence of these sacred texts, as understood by the masses of India and elucidated by great Vaiṣṇava teachers like Rāmānuja and Madhva, lies in their capacity to foster faith and devotion. It is this very aspect, previously unexplored in depth for a global audience, that this celebrated work brings to the forefront.

This profound translation introduces readers to Madhva, the great teacher of the dualistic Vedānta, whose teachings, though ancient (born either in 1199 A.D. or 1238 A.D.), resonate with renewed vigor in our modern age. Madhva, a Southern Brahmin known for his liberal education and possibly even a knowledge of Persian, offered a counter-narrative to the prevailing monistic views. While Śaṅkara used the Upanishads to combat Buddhism, Madhva, seeing the Monotheistic doctrine already embedded in the Vedas, brought forth the essential features of every devotional religion: the path of faith and love.

The Mundaka Upanishad guides us on a journey through two forms of knowledge: the lower science (Aparā Vidyā), encompassing the four Vedas (Rig-Veda, Yajur-Veda, Sāma-Veda, Atharva Veda) and their auxiliaries (phonetics, liturgy, grammar, lexicon, prosody, and astronomy), and the higher science (Parā Vidyā), through which the Imperishable is known. This work reveals that these two are not separate but interconnected. The Aparā Vidyā, when used ritualistically, is indeed lower. However, when these very sciences are understood as expressions of Lord Viṣṇu, they transform into the divine Parā Vidyā. As the text emphatically states, "In the Vedas, in the Rāmāyaṇa, in the Purāṇas and the Mahābhārata, throughout these scriptures—in their beginning, middle and end, Viṣṇu alone has been sung everywhere."

The Upanishad powerfully asserts the importance of Karma, but not merely as ritualistic acts. It emphasizes performing actions with the sole motive of pleasing the Lord, for then, even ordinary work becomes Parā Vidyā. Without this divine motivation, such acts are likened to "frail rafts," unable to carry the seeker across the ocean of transmigration. Those who, like "fools remaining in ignorance," believe sacrifices and gifts alone are the highest, will find themselves returning to this world after enjoying temporary heavenly rewards.

The profound insight offered in this book is that the Divine Vision is entirely a matter of grace. It is through the grace of Wisdom, often personified as Vāyu (the Son), or Caturmukha Brahmā, or the Supreme Wisdom of Hari Himself, that the Brahman can be seen. While spiritual practices like truthfulness, penance, right knowledge, and self-control are crucial accessories to meditation, they are not sufficient on their own. As the Upanishad states, "This Self cannot be gained by dissertations devoid of devotion, nor by mere keen intellect, nor by much hearing. It is gained only by him whom the Self chooses. To him this Self reveals His form."

Crucially, this work clarifies the eternal relationship between the individual soul (Jīva) and the Supreme Lord (Brahman). Through the famous metaphor of "Two birds of handsome plumage, inseparable friends, nestle on the same tree," it demonstrates that while both reside in the same body, the Jīva experiences the fruits of action, while the Lord, without partaking, illuminates all. The Jīva, bewildered by divine power, grieves until it sees the Lord as separate and realizes His glory, thereby becoming free from sorrow. This understanding leads to the highest similarity (Sārūpya Mukti) with the Lord, where latent divine powers within the soul unfold.

This extraordinary journey through the Mundaka Upanishad, guided by the profound insights of Madhva Ācārya, offers a compelling and deeply devotional understanding of eternal truths. It is a beacon for all who seek not just intellectual understanding, but a living, loving relationship with the Supreme.

The Chapters of Illumination: A Literary Journey

Chapter 1: The Fountainhead of All Knowledge (First Mundaka, First Khanda)

Our profound journey into the Mundaka Upanishad opens with a sacred overture, a series of peace chants. These ancient invocations are not mere formalities; they are heartfelt prayers for our senses to be attuned to goodness and beauty, for our physical forms to remain strong in service, and for our lives to fulfill their divine purpose (Rig Veda I.89—8). This prepares us for a direct appeal to the all-pervading Supreme: a fervent request that Viṣṇu, the powerful, eternal, and all-knowing preserver, grant us prosperity, well-being, swift progress on our path, and unwavering protection (Rig Veda I, 89—6). Before the core teachings unfold, Madhva Ācārya himself offers a deep salutation to the Puruṣottama, the Supreme Spirit, whose boundless powers, omnipotence, bliss, and eternal, unchanging nature transcend all conception. This reverent prelude sets the stage for the truths to follow.

The very first mantra, Mantra 1.1.1, then unveils the primordial lineage of wisdom, declaring that Brahmā, the Creator and Protector of the entire cosmos, was the first among the shining deities to manifest from Viṣṇu. It was Brahmā who, in turn, imparted the profound science of Brahman—the foundational knowledge of all sciences—to his eldest son, Atharvan. Madhva’s commentary illuminates this, providing cosmological depth by explaining that Atharvan was Brahmā's first-born in the Vaivasvata Manvantara, and offering further insights from the Brahmaṇḍa Purāṇa about the primeval emanations in different cosmic cycles, always affirming Brahmā's ultimate origin from Viṣṇu. This sacred knowledge, this very science of Brahman, was not destined to remain static. Mantra 1.1.2 traces its ancient, unbroken chain of transmission: Atharvan taught it to Aṅgir, who passed it to Satyavāha (Bharadvāja's son), and Bharadvāja then conveyed it to Aṅgiras. This transmitted knowledge is described as having both an exoteric (outer) and esoteric (inner) dimension. Madhva clarifies that this duality does not imply separate teachings but rather different levels of comprehension within the same Vedic texts. A highly refined intellect, capable of grasping the inner purport, perceives the esoteric truth, while a less developed understanding perceives only the outer, exoteric meaning.

Our intellectual quest then takes center stage with Saunaka's profound inquiry to Aṅgiras, articulated in Mantra 1.1.3: What is that single, fundamental insight, that singular knowledge, by which the entirety of existence can be completely known? This is no mere academic question, but a profound, three-tiered yearning: first, to identify the authoritative teachings guiding actions (Karma) and knowledge of divine beings (Devatās); second, to understand what additional wisdom is needed to fully perceive the ultimate outcome of these actions; and third, to discern what more must be understood, even after the fruit of action is perceived, to truly attain it. Aṅgiras's response in Mantra 1.1.4 provides the essential framework: Two distinct yet interconnected forms of knowledge must be acquired, as proclaimed by those who deeply comprehend Brahman: the supreme science and the lesser one. Madhva points out that this concisely addresses the first two parts of Saunaka’s query, suggesting that Aparā Vidyā teaches actions, and this knowledge is perfected by the Supreme Self, the domain of Parā Vidyā. Mantra 1.1.5 then meticulously lists the "lesser sciences," the Aparā Vidyā: the four principal Vedas (Rig, Yajur, Sāma, Atharva) and their six indispensable auxiliary disciplines (phonetics, liturgy, grammar, lexicon, prosody, and astronomy). The "supreme science," however, is succinctly defined as that profound wisdom through which the Imperishable Reality is known.

Madhva’s profound commentary on Mantra 1.1.5 is a true revelation, a cornerstone of this sacred text. He asserts that these very "lesser sciences," initially perceived as inferior, possess the inherent capacity to ascend to the supreme, Parā Vidyā, when they are understood as directly revealing and designating Lord Viṣṇu. As he cites from the hallowed Parama Saṃhitā, "The true devotees of the Lord chanted His praises through all the hymns of the Ṛg-Veda... performing sacrifices solely in honor of Viṣṇu... for in their beginning, middle, and end, Viṣṇu alone has been sung everywhere." This revolutionary insight clarifies that all Vedic mantras, irrespective of their apparent dedication to various deities, ultimately point to Hari. Madhva expresses deep concern over the historical erosion of this understanding, explaining that in the golden Kṛta Age, the Veda was one, known as the "Root-Veda," and all divine names—even Indra, Brahmā, and Rudra—unambiguously designated the Supreme Hari. Later ages, unfortunately, witnessed a fragmentation and degradation of meaning. Thus, a pivotal "First Law" of esoteric interpretation emerges: all words, in their highest and deepest sense, ultimately refer to Viṣṇu, the Supreme God.

The chapter then beautifully delineates the nature of the Imperishable Brahman in Mantra 1.1.6: Those with serene hearts perceive the Imperishable as the origin of all beings, knowing Him to be beyond sight and grasp, without category or specific form, lacking conventional eyes or ears, hands or feet. Yet, He is all-powerful, eternal, all-pervading, exquisitely subtle, the unwavering source of all existence. This describes a Brahman that transcends all material attributes yet is the ultimate, unchanging wellspring of everything. The creative process is further elucidated in Mantra 1.1.7 through three vivid analogies: Just as a spider effortlessly spins and retracts its thread, as herbs spontaneously grow from the earth, and as hair emerges unconsciously from a living person, so too does this entire universe issue forth from the Imperishable. Madhva’s commentary is vital here: these analogies emphatically convey that the material universe is a distinct reality, not a mere transformation (parināma) or an illusion (vivarta) of Brahman. The spider analogy, in particular, highlights that the thread (universe) remains separate from the spider (Brahman) during both creation and dissolution, affirming a dualistic perspective. Similarly, individual souls (Jīvas) emerge from Brahman, carrying their karmic seeds, and the unconscious growth of hair from a conscious being illustrates Brahman's spontaneous and effortless act of creation.

The intricate interplay of Brahman and creation continues in Mantra 1.1.8: The Supreme Brahman, uniting with His inherent Tapas—the fundamental root of both Matter and Thought—then brings forth Matter itself. From this Matter arise Breath, the Mind (Manas), and the Principle of Truth, along with all the worlds and actions (karmas), and indeed, within these actions resides immortality itself. Madhva clarifies that "Tapas" here refers to Brahman's reflective contemplation of the previous cosmic cycle, which He then perfectly reproduces. This explanation underscores that creation arises from Brahman's mere thought, not from any modification or illusory projection, and that Prakṛti (Matter) and Jīvas (souls) exist as eternally co-existing entities. Finally, Mantra 1.1.9 states: From that All-knowing and All-understanding Being, whose primeval wisdom constitutes His Tapas, emerges this fundamental triad: Brahmā, the manifestation of Names and Forms (Nāma-rupa) or the Jīvas, and Matter (Anna) or Prakṛti. Madhva clarifies that "etat brahma" specifically refers to Caturmukha Brahmā. This foundational chapter thus triumphantly establishes Viṣṇu as the singular, supreme reality, the ultimate source of all manifestation, and the final referent of all knowledge. It profoundly introduces the three essential, distinct, yet interdependent entities: God (Brahman), Soul (Jīva), and Matter (Prakṛti).

Chapter 2: The Ascent Through Right Action and Devotion (First Mundaka, Second Khanda)

Our spiritual voyage continues, now delving into the intricate relationship between action and liberation. This section begins by declaring the profound truth of our existence: Everything that is, is the True. The verses then urge us: Therefore, O sincere seekers of truth, consistently engage in those sacred actions which the ancient seers (Kavis) have revealed in their mantras. This devotional path is your sure guide to the world of the Good (Mantra 1.2.1). Madhva’s commentary immediately clarifies the profound identity of "the True" (Satya) as "the Lord." He asserts that all work performed with the genuine intention of pleasing Him—a motive he terms "Satya-kāmāḥ," meaning "devoted to the True" or "desiring to please the Lord"—transcends the mundane and becomes the sacred Parā Vidyā. Without this divine motivation, actions are dismissed as "frail rafts," utterly incapable of carrying the seeker across the turbulent ocean of Saṃsāra, or cyclic existence, becoming merely "adṛḍhā yajña rupāḥ," or unstable sacrificial forms.

The Upanishad then offers a deeper, esoteric understanding of rituals, particularly the Homa or fire sacrifice, in Mantra 1.2.2: When the vital energy, like a vibrant current, flows freely within the fully enkindled vessel of invocation, let the aspirant offer profound invocations of faith between the two sacred oblations of clarified butter. Madhva reveals the inner meaning: true sacrifice occurs when the Kuṇḍalinī energy, the sacred flame, is actively moving through the spinal cord, situated between the vital nāḍis of Iḍā and Piṅgalā. This transforms the body itself into a sacred altar where offerings of pure faith should be made. Exoterically, this refers to the two initial clarified butter oblations ("agnaye svāhā" and "somāya svāhā") offered before any other deity is invoked. Madhva emphasizes that "Karmas" in this context denote all religious duties, including inner discipline like control of thought (Śama) and conduct (Dama), not just outward rituals. The severe consequences of neglecting these sacred practices are outlined in Mantra 1.2.3: The seven heavenly worlds are lost to anyone whose daily fire sacrifice (Agnihotra) is not complemented by offerings at the new moon and full moon, by the quarterly and half-yearly ceremonies, or who fails to honor guests, perform other general sacrifices, neglects the Vaiśva-deva ceremony, or offers incorrectly. Such a person finds their seven worlds utterly destroyed by the Septenary Fire, meaning, this divine fire prevents their entry into those realms. Madhva clarifies that the "Septenary" here refers to Lord Agni, who, when displeased, obstructs the soul's passage to higher worlds. The beautiful, vibrant appearance of the ritual fire is described in Mantra 1.2.4: The black, red, green, yellow, purple or blue, and shining white—these are the seven tongues, or flames, of the fire as it is properly laid on the altar. This refers to the specific named flames of a perfectly kindled fire, essential for effective offerings.

The path to higher worlds, facilitated by these purified offerings, is then unveiled in Mantra 1.2.5: The individual who performs offerings into these luminous (seven) flames at the appointed times is carried beyond their physical state by these very flames, acting as solar rays, to the abode where the Supreme, the sole Lord of all Devas, resides. Madhva provides vital clarity: "Sūrya" here does not refer to the literal sun-god but to Viṣṇu, and His "rays" are the divine powers that transport the soul. This leads to a profound classification of devotees (Bhāgavatas) and their ultimate destinations. The Apratīkālambanās, those who worship the Lord directly without relying on any external symbol, are considered the highest; they are carried directly to Vaikuṇṭha Loka, the supreme abode where Viṣṇu dwells for ages. The Pratīkālambanās (those who use symbols) are further divided: Dehālambanas (seeing the Lord in their own body), such as certain Ṛṣis, reach Satyaloka, the world of Brahmā; while Pratimālambanas (seeing God in an image or external form), like ordinary individuals, initially ascend to Mahar, Jana, or Tapas Lokas, with the potential for further spiritual progress, eventually reaching Satyaloka with Brahmā. Madhva emphasizes that the highest fruits of karma are ultimately realized only through the illumination of true knowledge (Jñāna). The welcoming reception for the ascending soul is beautifully depicted in Mantra 1.2.6: The resplendent deities, thus invoked, joyfully proclaim to the sacrificer: “Come, come!” They carry the worshipper upon the sun's radiant paths, uttering pleasant words, glorifying him with the proclamation: “This is your holy Brahma-world, a realm perfectly created by your own profound thought.” Madhva clarifies that "Sukṛta" signifies "good deeds performed solely for the sake of the Lord," and "Brahma-loka" here specifically refers to the realm of the Supreme Brahman. He further explains that actions performed without personal desire for worldly fruits, but with the profound knowledge that the Lord is the true agent, lead to the Eternal Brahman. Addressing a potential conflict with the path of complete monastic renunciation (Sannyāsa āśrama), Madhva refers to the Bhagavad Gītā, which wisely articulates a twofold path: one for anchorites (Sāṅkhya Yogins) and another for householders (Karma Yogins), each emphasizing actions appropriate to their stage of life. He contrasts the unified worship of Hari in the Krita age (where all names like Indra were understood as referring to Hari’s inner presence) with the fragmented, often self-interested worship that characterized the later Tretā age.

The Upanishad then issues a stern and unequivocal warning against spiritual complacency and superficiality. Mantra 1.2.7 declares: However, these ritualistic practices, these lesser mysteries guided by the eighteen (branches of knowledge or elements), are truly like decaying boats, fraught with danger for the voyager. Those deluded individuals who perceive these as the highest truth and find joy in them are condemned to repeatedly experience birth, old age, and death. This vivid metaphor highlights that ritualistic formalism and the pursuit of temporary, material rewards, when divorced from true devotion and higher wisdom, are ultimately futile and perilous. Such individuals are described in Mantra 1.2.8 as: "Fools lingering in ignorance, yet confident in their own estimations, perceiving themselves as learned, are afflicted by misery, perpetually circling, just like blind individuals being led by other blind individuals." These deluded souls, having deeply dwelt in spiritual darkness, falsely believe themselves to be happy (Mantra 1.2.9). Their deep attachment to the ephemeral rewards of their actions leads to a predictable and painful cycle: upon exhausting their merits in temporary heavenly realms, they inevitably fall back into rebirth, either into this world or even lower planes. The condemnation continues in Mantra 1.2.10: Considering sacrifices and gifts as the pinnacle of achievement, these bewildered souls remain oblivious to any higher ideal. Therefore, after enjoying their rewards in the expansive celestial realms known as Naka, they inevitably return to this mortal world or even descend to a lower existence. Madhva's commentary adds crucial nuance: rebirth is determined by one's perception of Viṣṇu—belief in His absolute supremacy leads to the human world, while considering Him equal to or inferior to other deities leads to realms of Tamas (darkness), a profound point Madhva corroborates with references from the Bhagavad Gītā (IX. 20-24).

In stark contrast to these deluded paths, Mantra 1.2.11 illuminates the true, liberating path: But those individuals who diligently practice meditation and contemplation in seclusion, whose hearts are tranquil, who possess genuine wisdom, and who subsist on alms, they indeed, through the benevolent aid of the sun (symbolizing divine grace), and being purified from all earthly passion (rajas), reach that Immortal Person whose very essence is unchangeable. This profound verse indicates that ultimate wisdom is found not through worldly endeavors but by relinquishing attachment to the fruits of lower works. Thus, the earnest seeker of Brahman, having intellectually comprehended the transitory nature of worlds attained by occult works, must "acquire freedom from desire for them. For the uncreate world of Brahman, cannot be gained through the created worlds. Therefore to know this, let him approach with folded hands, the Guru, who is inspired and dwells constantly in the eternal." (Mantra 1.2.12). This underscores the absolute necessity of seeking direct guidance from a true, realized Master. The chapter culminates with Aṅgiras, the enlightened Guru, compassionately imparting the supreme truth to Śaunaka, whose mental body (chitta) is now perfectly calm and who has achieved thought-control (śama): "To him the wise Aṅgiras fully explained, in all its essence, that Divine Wisdom, by which one knows the True, the Imperishable Person." (Mantra 1.2.13). Madhva’s comprehensive note summarizes the chapter's profound lesson: while the "eighteen sources of Vidyās" (Vedas, Vedāṅgas, Purāṇas, etc.) provide knowledge of karmas, only the knowledge of the Imperishable (Akṣara, Parā Vidyā) harmonizes and fulfills all other branches of learning. Actions performed to please the Lord constitute true "Satya Kāma" and uniquely lead to the Lord's abode, thereby enabling the direct knowledge of God; while other motives lead only to temporary heavens or lower planes. The "Triloki" (Physical, Astral, and Lower Mental planes) is thus revealed as the field of karma, the Kurukṣetra of human striving. This chapter powerfully delineates the profound distinction between actions born of desire, which bind, and those performed with devotion, which elevate the soul towards the Supreme.

Chapter 3: The Grand Tapestry of Creation and Divine Nature (Second Mundaka, First Khanda)

Our exploration now pivots to the very fabric of existence itself, delving into the creation of the cosmos and the inherent nature of the Divine Person. The chapter begins with a profound insight into the nature of individual souls (Jīvas) in Mantra 2.1.1: This represents a fundamental truth concerning individual living entities (Jīvas). Just as from a brightly blazing fire, countless sparks emerge, each resembling the fire itself, so too do diverse Jīvas emanate, O initiated seeker, from the Imperishable Supreme Being, and ultimately return to Him during periods of cosmic dissolution. Madhva's illuminating note clarifies that these "sparks," the Jīvas, are "similar in essence" (Sarūpāḥ) to Brahman, establishing the foundational truth that souls are distinct from, yet inherently akin to, the Supreme, originating from Him and ultimately returning to Him in a state of latency. The Upanishad then reveals the majestic nature of the Divine Person (Īśvara) in Mantra 2.1.2: Verily, this Divine Person possesses no material (Prakritic) body; He exists both within and without all phenomena. He is unborn, devoid of material breath (Prāṇa) and mind (Manas). He is utterly pure, transcending even the imperishable lower matter (Prakṛti) and also higher than the exalted Śrī Tattva (Lakṣmī). Madhva's commentary is crucial here, as he meticulously defines three types of Imperishables: the lowest, which is Jaḍa Prakṛti (inert matter); the higher, identified as Śrī Tattva (the divine consort, Lakṣmī); and the Highest, Lord Vāsudeva Himself, who is the embodiment of supreme bliss. Unlike finite beings, the Lord possesses a divine body composed purely of knowledge and bliss, utterly untainted by the limitations of material form. This enables Him to be both limitless and omnipresent, yet embodied; unborn and beyond fatigue, exerting complete control over Prakṛti and even Lakṣmī herself.

From this Supreme Being then emanate the fundamental components of creation, as articulated in Mantra 2.1.3: From this Divine Source are born Prāṇa (the life-force), Manas (the mind), and all the various senses; likewise, ether, air, light, water, and the earth, which is the support of all, also originate from Him. These seventeen elements (five elements, ten senses, Prāṇa, and Manas) collectively constitute the essential "form side of creation." The chapter then details the Aṅga-Creation in Mantra 2.1.4, a wondrous description of how cosmic elements correlate with the Lord's divine form: From His head emerged the celestial realms (dyu); from His eyes, the sun and moon; from His ears, the boundless space; from His speech, the revealed Vedas; from His energy, the vital Prāṇa; from His heart, the universal mind (Viśva or Rudra); and from His feet, the very earth. Indeed, He is the inner Self residing within all beings. Madhva emphasizes that these names, like dyu, Agni, and Candra, primarily denote the inherent powers residing within Viṣṇu's divine members, which then secondarily give rise to the external phenomena of the cosmos. This demonstrates the intimate co-relation of the Lord's transcendent body with the entire universe.

The intricate process of creation continues in Mantra 2.1.5, which first describes how "From Him are produced the sacrificial fire, and the sacrificial fuel and the good destiny of the sacrificer—from Him the sun and the moon and the rain; and from Him the herbs, with which they sacrifice, grow on the earth." This portion illuminates the divine origin of all aspects related to sacred rituals and the means of sustenance for all beings. This is swiftly followed by the profound Sūkṣma Creation, or subtle emanation: "The Lord Vāsudeva emits seed upon Ramā: and thus many creatures are begotten from that Person." Madhva explains this as the production of Jīvas through the joint cooperation of Vāsudeva and Ramā (Lakṣmī), linking it to Lord Kṛṣṇa's statement in the Gītā (XIV, 4), "I am the seed-giver," thus revealing the subtle creation of souls. Further layers of creation unfold in Mantra 2.1.6, detailing the emergence of the divided Vedas (Ṛk, Sāman, Yajuṣ, Atharva), ordinary and Soma Yajñas, their associated costs, planetary periods, the sacrificer (or the law of cause and effect), and the heavens of the pious (reached by the Sun and Moon paths). This represents the creation of "Cosmic Intelligences" and distinguishes the later, divided forms of the Vedas from their original unified state.

The vast diversity of creation is further emphasized in Mantra 2.1.7: From Him also originate the various classes of gods and demi-gods, all human beings, the beasts and the birds; life and death, the grains of rice and barley, the disciplines of penance and the quality of faith, the virtue of truthfulness and the practice of abstinence – indeed, all existing ordinances find their source in Him. This illustrates the fourteen-fold creation brought forth by the primeval Puruṣa with the help of the Śrī Tattva, indicating that both the highest spiritual faculties (like abstinence and truth) and the lowest vegetative functions originate from this divine union, emphasizing their "dual or sexual origin." The intricate design of living beings is also revealed in Mantra 2.1.8, which states that The seven vital sense-currents are produced from Him, along with their corresponding seven perceptions, the seven distinct kinds of objects of perception, the seven inherent co-relations between these, and the seven specific organs within which these sense currents actively move. For the very purpose of acquiring knowledge, these sevenfold aspects are precisely placed within every human being. Madhva explains these "seven" as functions, perceptions, corelations, and organs, noting that the Prāṇas, when expanded, become the forty-nine Vāyus, signifying the sevenfold division within every world.

The grandeur of Brahman's pervasiveness extends even to the physical world in Mantra 2.1.9: From Him proceed all the vast oceans and towering mountains; from Him flow the rivers in every direction; from Him emerge all the various herbs and the life-sustaining sap. Thus, this Inner Self resides intimately within all beings, as their indwelling spirit. This describes the formation of bodily organs like blood vessels and bones, and reveals that the Lord Himself resides as the Antaryāmin Puruṣa within the "temple of the human body." The chapter culminates in the profound realization that the Lord is the very essence of all creation, His creative act (karma), wisdom (tapas), and eternal freedom (Parāmṛtam) are not separate from Him but are His intrinsic nature. Mantra 2.1.10 declares: This Lord, the Supreme Being, Himself constitutes all: the creative act, the supreme wisdom, and the Highest Immortal. He who comprehends Him thus—as possessing inherent creative power, infinite wisdom, and being the eternal, distinct Person—and meditates upon Him dwelling within the cavity of all hearts, such an initiate joyfully loosens the binding ties of Prakṛti (material nature). Madhva’s commentary on this mantra is paramount: "That which is called the activity of the Lord, that which is styled the wisdom of the Supreme Self, all that verily is the Lord—so also His Divine attributes like strength, power, etc." Unlike in ordinary beings, where action is distinct from the agent, in the Lord, His qualities and activities are one with His very being, as confirmed by the Śvetaśvatara Upanishad: "Wisdom, Power and Action are His essential nature." This initial "parokṣa" or indirect knowledge, gained through study and a Guru's instruction, begins the process of untying the knots of ignorance, setting the stage for direct intuitive perception.

Chapter 4: The Direct Path to Brahman's Vision (Second Mundaka, Second Khanda)

Having meticulously explored the intricate nature of Brahman and His creation, this chapter now illuminates the direct path to His apprehension, initiating a deeper spiritual practice of manana (reflection) and dhyāna (meditation). The Upanishad opens by declaring Brahman's profound omnipresence in Mantra 2.2.1: He is perfectly manifest and intimately near, indeed, actively present within the hearts of all beings. He is the universally acknowledged Highest goal. Know that this entire universe, in all its states—waking, dreaming, or sleeping—all that moves, breathes, or blinks, is fundamentally founded upon Him. He transcends both Being and Non-being, indeed, He is superior even to Brahmā (identified as Wisdom), making Him the supreme object of adoration for all creatures. Madhva’s commentary clarifies that "higher than Wisdom" means "higher than Brahmā," implying transcendence over all created beings, and that Brahman is the foundational reality of all states of consciousness—waking (ejat), dreaming (prāṇat), and dreamless sleep (nimiṣat). Brahman is then precisely described as the subtle yet powerful force in Mantra 2.2.2: He who is resplendent, subtler than the subtlest, upon whom all worlds are founded along with their Rulers, He is this very Imperishable Brahman. He is the ultimate Life-force (Prāṇa), the Revealer of all Sacred knowledge (Vāk), and the Omniscient cosmic Mind (Manas). This indeed is the third profound Truth. He is Immortal, O Somya! Understand that He is the precise target to be pierced. Madhva further elucidates His divine qualities: Viṣṇu is called "Prāṇa" because He is the leader of all, "Vāk" because He is the teacher of all, and "Manas" because He is the adviser of all Jīvas. This mantra also emphasizes that Brahman is the ultimate target of meditation and that manana (reflection) is necessary, following śravana (hearing).

The path to hitting this divine "target" is then unveiled through a famous archery analogy in Mantra 2.2.3: Grasp the sacred syllable (Om) as the formidable bow, and recognize that Brahman is the ultimate aim to be precisely struck. Take up the mighty weapon, the arrow of the mind, sharpened by diligent meditation. Withdraw your senses completely from all external objects, and with your mind profoundly absorbed in the contemplation of that Brahman, strike the target—for truly know, O Somya, that only the Imperishable is the mark to be hit. This is powerfully reiterated in Mantra 2.2.4: The great mystical name (Om) is the bow, the concentrated mind is the arrow, and the Brahman is declared to be the target. It must be struck by an individual whose thoughts are perfectly concentrated, for only then does one truly enter the aim, merging into it. These verses delineate the integrated practice of Śravana (hearing the truth), Manana (reflection upon it), and Dhyāna (meditation), with Om representing the direct means to connect with the Paramātman. The Upanishad emphasizes Brahman as the singular support of all creation—heaven, interspace, mind, and senses—and the refuge of the immortals in Mantra 2.2.5: Within Him are seamlessly woven the heavens, the interspace, and the mind along with all its senses. Know Him alone to be the single support of all, the ultimate Ātman. Abandon all other words (and the worship of all other deities). This (Ātman) is indeed the ultimate refuge of those who are immortal. Madhva clarifies that "amṛta" here specifically refers to the "mukta jīvas," the liberated souls, asserting that the Lord is indeed their ultimate refuge, a truth powerfully affirmed in the Vedānta Sūtra where He is taught as the Highest goal of muktas.

Brahman resides intimately within the heart, where all 72,000 nāḍis (life-webs) converge, like spokes to a wheel's nave. Mantra 2.2.6 states: Within Him are the vital life-webs (nāḍis) perfectly fastened, just as the spokes are fixed to the hub of a chariot wheel. He is this very (Ātman) that pervades the heart, and by His own independent will, He manifests Himself in diverse ways (such as Viśva in the waking state, Taijasa in the dreaming state); and also as a unified One, Prājña, in the dreamless state. Meditate profoundly on this Ātman as Om (the embodiment of all auspicious qualities and the chief aim of the Vedas), in order to acquire perfect knowledge of the Paramātman, who utterly transcends both Prakṛti and the Śrī Tattva. Your ultimate welfare and liberation are found in such knowledge. Madhva explains that Brahman, the Antaryāmin Puruṣa, manifests in our different states of consciousness. Meditation on Om, the sacred syllable embodying all auspicious qualities and the chief aim of the Vedas, is prescribed for attaining knowledge of the Paramātman. The profound truth then emerges: Divine Vision is not merely a philosophical concept but a living reality. In Mantra 2.2.7, it states: He who is all-wise and all-knowing, whose boundless greatness is thus manifested throughout the world, is to be meditated upon as the Ātman residing within the ether of the heart, in that luminous, sacred city of Brahman. He is the supreme controller of the mind and the ultimate guide of the senses and the body; He dwells within the dense body, perfectly controlling the heart. This Ātman, when manifesting Himself as blissful and immortal, is seen by the wise through the profound purity of their heart. Madhva affirms that Lord Viṣṇu, always residing in the heart, manifests as both One and Manifold by His own free will, thereby controlling all beings. He assures us that Divine Vision is indeed possible when the heart is purified by meditation, yielding a blissful, unchanging, and immortal form.

This direct, intuitive perception, known as Aparokṣa Jñāna, is profoundly transformative, as articulated in Mantra 2.2.8: The intricate fetters of the Jīva are decisively cut asunder, the binding ties of the subtle body (Liṅgadeha) and material nature (Prakṛti) are completely removed, and the effects of all his accumulated actions utterly perish, when He who is Supremely High is seen (or, indeed, when the Supremely High casts His glance upon the Jīva). Madhva meticulously lists the five bonds that are shattered by this vision: Avidyā (ignorance), Liṅga-deha (the subtle body), Paramāchādaka Prakṛti (the bond of material nature), Kāma-Krodha (the bond of desire and hatred), and Karma (the accumulated effects of actions, both Sañcita and Āgāmin). This destruction of Avidyā, the primary fetter, occurs through intuitive knowledge, a deeper and more complete liberation than mere intellectual apprehension. The chapter also introduces the mystical Śiśumāra in Mantra 2.2.9, a cosmic constellation and a sacred name for Hari Himself, who serves as a vital celestial threshold for the Jñāni: The Brahman (also known as Śiśumāra), free from all passions and constituent parts, manifests outwardly within the most exalted golden sheath (the Cosmic Egg). That being is utterly pure; That is the highest of all lights; That is what the true knowers of Ātman comprehend. Madhva elucidates that Śiśumāra represents the Cosmic Egg and also the luminous light within our own sun, illuminating all planets. This Brahman can be meditated upon in both His cosmic form as Śiśumāra and in His innermost essence as Gāyatrī.

Ultimately, the chapter culminates in the awe-inspiring declaration of Brahman's absolute supremacy in Mantra 2.2.10: In His resplendent Presence, the sun itself does not shine, nor do the moon and the stars (for His light far surpasses theirs, making them appear dim, like a candle flame in the full glare of noon). Nor do the lightnings illuminate Him, and certainly, this earthly fire pales in comparison. When He alone shines forth, everything else shines only by His borrowed light; indeed, it is by His light that this entire universe becomes manifest. Madhva emphasizes that this means the sun, moon, and stars cannot reveal Brahman; rather, their light depends entirely on Him, shining "after" Him, demonstrating His ultimate, unparalleled effulgence. The chapter concludes with the profound assertion in Mantra 2.2.11: Verily, the Eternally Free is none other than this Brahman. He extends throughout the East and the West, the North and the South, in the zenith above and the nadir below. It is this Brahman alone who pervades all directions, encompassing everything. This Brahman alone is the Full, the complete Plenum that exists throughout all time—the very Eternity. This Brahman is, indeed, the supreme best. Madhva clarifies that the phrase "idam brahma eva viśvam" means this Brahman alone is the "Full" (Pūrṇa), the "All-pervading" (Viśvam) in terms of space, time, and qualities. He is the best, distinct from the Jīva, thereby firmly establishing His supreme, distinct reality. This chapter, therefore, outlines the profound practice of meditation to directly perceive Brahman, emphasizing His immanence in the heart and His transcendent glory as the ultimate source of all light and being, a vision that utterly cuts all bonds and reveals His absolute supremacy.

Chapter 5: The Dance of Distinction and Divine Proximity (Third Mundaka, First Khanda)

This pivotal chapter offers a nuanced and profound understanding of the relationship between the individual soul (Jīva) and the Supreme Lord (Brahman), resolving a central theological debate with remarkable clarity. It begins with the celebrated analogy in Mantra 3.1.1: Two radiant birds, eternally bound as inseparable companions, perch upon the very same tree. Of these two, one diligently partakes of the fruit, savoring it as though always sweet, while the other, without consuming anything, radiates light upon all that surrounds it. Madhva's commentary provides crucial clarity: the "eating bird" is the Jīva, perpetually experiencing the fruits of karma, whether sweet or bitter, bound by the law of necessity. In stark contrast, the "non-eating bird" is the Lord, who observes all without partaking in suffering, consuming only the subtle essence of good deeds. This simile, Madhva asserts, is a direct and forceful refutation of any philosophy that posits the ultimate identity of the Jīva and Brahman, underscoring that while they dwell together, their natures and roles are eternally distinct. The Lord's non-eating implies His transcendence of karmic necessity, while His joy is not sorrow-laden.

The Upanishad then reveals the very root of the Jīva's suffering in Mantra 3.1.2: Though dwelling upon this identical tree, the individual soul (Jīva), profoundly bewildered by the divine power (Māyā), fails to perceive the Supreme Lord, and consequently experiences sorrow. But when that soul finally beholds the eternally worshipped Lord and comprehends His boundless glory, realizing Him to be fundamentally separate from itself, then it becomes utterly liberated from grief and truly fitted for release (Mukti). This "Divine Power" is identified by Madhva as "Anīśā," meaning Hari's unmastered Will, which subtly deludes the Jīva, causing it to feel bound and sorrowful. However, the path to emancipation is clearly laid: recognizing the Lord as separate, independent, and eternally adorable brings freedom from grief, as confirmed by the Brahman Sara. This profound vision of the "golden coloured Creator and Lord," the very Person from whom Brahmā emerges, leads to a transformative state as described in Mantra 3.1.3: When the individual soul (Jīva) perfectly perceives the golden-hued Creator and Lord, recognizing Him as the Supreme Person from whom Brahmā Himself emanates, then the wise seeker, casting off the effects of both virtue and vice, and becoming entirely free from the illusion of Avidyā, attains the highest form of similarity to the Divine. Madhva clarifies that the Lord indeed possesses a visible, color-imbued form. The "highest similarity" (Sārūpya Mukti) attained is not identity but the glorious unfoldment of latent divine powers within the soul, a realization of its inherent kinship with the Lord. The "shaking off virtue and vice" (Pāpe) specifically refers to the destruction of non-prārabdha karma, meaning good deeds whose fruits are not desired are transcended.

The chapter then vividly describes the ideal conduct of a Jīvanmukta, one who has achieved liberation while still embodied, in Mantra 3.1.4: Because the Lord shines forth pervasively within all beings and through all senses, the wise individual, recognizing this truth, ceases all futile controversies. Such a liberated soul profoundly contemplates the Lord, revels in the bliss of His divine company, and even when not in deep trance, remains actively engaged in performing the Lord's works. Indeed, such a Jīvanmukta also serves as a preeminent teacher for those who seek the knowledge of Brahman. Madhva stresses that such a liberated soul, termed "vidvān" (true Jñānin), remains "kriyāvān"—active—diligently working off residual Prārabdha karma and serving humanity. This is not the passive, self-absorbed ideal often mistakenly associated with liberation, but a dynamic engagement born of divine realization. Such a Jñānin perceives all activities, even the functioning of his senses and the cosmic dance, as the Lord's play ("Līlā of Hari"), becoming "Ātmakrīḍa" (absorbed in divine sports) and "Ātmarati" (self-oblivion resulting from the vision of the Divine), yet also emerges from trance to explain sacred texts and guide other seekers. The essential accessories to this divine vision are then enumerated in Mantra 3.1.5: True Ātmaic bliss is verily to be gained through unyielding truthfulness, through rigorous penance, by the acquisition of right knowledge, and through the constant practice of self-control. The faultless devotees, by these means, come to perceive Him, who truly resides within the very center of the body, radiating pure light. Madhva defines these "tapas" as proper performance of one's duties, constant meditation, and the threefold tapas (worship of Devas, Regenerates, Guru, and the Wise). "Jñāna" here implies ripe Aparokṣa knowledge, while "Brahmacarya" refers to celibacy and rigorous sense control. These are the direct means to attain the intuitive vision (Aparokṣa) of the Lord.

The ultimate principle is declared in Mantra 3.1.6: The True alone triumphs, and not the Untrue. By the True, the path known as Devayāna is unfailingly guarded, along which the Sages (Ṛṣis), whose desires are fully satisfied, proceed to that highest abode of the True. Madhva clarifies that "Satyam" is Lord Viṣṇu Himself (possessing all auspicious attributes), and by extension, His intensely devoted followers. "Anṛtam" represents the Asuras, those opposed to the Lord, who thus cannot obtain Him. The Devayāna path, controlled by the Lord, leads the fulfilled Ṛṣis to the highest abode of the True. This also introduces different types of Mukti, such as the destruction of karmic fruits (Karmas), the falling off of the final body, and the various paths to liberation itself (Garuḍa, Śeṣa, Arcis). Madhva details how Jñānins are categorized (highest: Devas; middling: Ṛṣis; lowest: best humans) and links them to specific visions of Brahman—Apratīkālambana (all-pervading vision for Devas), Dehālambana (Bimba-Brahman vision for Ṛṣis, seeing God inside the body), and Pratimālambana (Avatāra-Brahman vision for humans, seeing God outside in symbols or incarnations).

A crucial insight follows in Mantra 3.1.7: That Supreme Truth shines forth as immeasurably great, inherently divine, and utterly inconceivable. He manifests as immense power to ordinary men; and as subtler than the subtlest, He manifests to the Ṛṣis. He appears both far beyond what is distant, and yet intimately here (in the middle), and at the very end—meaning, He is all-pervading to the Devas. For the discerning seekers, when they perceive His appropriate form here (within their own body), in the cavity of the heart, then there is true Release. Madhva clarifies that the one Brahman, by His mysterious and inconceivable power (acintya śakti), appears as Bṛhat (great Virāṭ Puruṣa) for Human Jñānins, as Sūkṣma (smaller than the small, the Bimba Brahman) for Ṛṣis (who achieve antarprakāśa or inner illumination), and as Vyāpta (all-pervading Brahman) for Devas (who perceive Him as both far and near). This highlights the Lord's infinite capacity to manifest in forms appropriate for various levels of perception, with ultimate release granted upon seeing the appropriate form within the heart.

Most profoundly, the chapter reiterates that the divine vision is not achieved through mere senses, revealed texts, or the grace of lesser deities, as stated in Mantra 3.1.8: The Supreme Being cannot be apprehended by the physical senses like the eye, nor by mere revealed scriptures, nor by the grace of any other shining divine entity (deva). Only through the benevolent grace of Wisdom—when one has become entirely free from the qualities of passion (rajas) and inertia (tamas), and has cast off the sixteen-fold subtle body—does one perceive Him by means of unwavering meditation. In other words, only the pure in heart, through meditation, can behold Him who is without a sixteen-fold body, and this perception occurs solely when the grace of Wisdom is bestowed. Madhva emphatically states that this "Wisdom" (Jñāna) is none other than Vāyu (the Son), Caturmukha Brahmā, or Hari Himself, underscoring that divine grace is the immediate cause of Mukti, with meditation serving as the instrumental occasion. "Niṣkalam" means without the sixteen-fold body of the Jīva. The chapter further clarifies in Mantra 3.1.9: The Atomic Self (referring to the Supreme Lord, who is subtle and atomic to some perceptions) is to be known solely by that mind within which, through His grace, the Chief Prāṇa has fully withdrawn the outgoing activities of its subordinate fivefold prāṇas (life-breaths). This is because the fivefold mind of all created beings is perpetually intertwined with these five prāṇas and is consequently never at peace. Furthermore, it is known by that mind which, being perfectly purified, empowers the soul to manifest its intrinsic divine capabilities. Madhva clarifies that the "Atomic Self" (Aṇuḥ) is the Supreme Lord, who is apprehended by thought. The method involves first merging all senses and the mental faculty (citta) into the Mukhya Prāṇa (Chief Vital Air). Then, this Chief Prāṇa, along with the five permanent atoms, is to be merged into the Pure Hari, its ultimate support, allowing the soul to manifest its inherent powers. Thus, ordinary, impure minds cannot perceive God; purity and the grace of Mukhya Prāṇa are essential. The chapter concludes by highlighting the immense glory of the Self-knower in Mantra 3.1.10: Whatever realm (Loka) the individual whose nature has been purified intently desires to reach, or whatever objects of desire he wishes to obtain—to that very realm he instantly transports himself, and those desires he immediately fulfills. Therefore, let any person who genuinely seeks prosperity and fulfillment profoundly honor the individual who knows the Self. This underscores the immense power and fulfillment attained through Aparokṣa Jñāna.

Chapter 6: The Culmination of Devotion and Eternal Freedom (Third Mundaka, Second Khanda)

The final and most triumphant chapter of the Mundaka Upanishad unveils the ultimate destiny of the liberated soul, beginning with a revelation of the Supreme's intimate abode: Mantra 3.2.1 declares: The worshipper of the realized Self (Ātmajña) first comprehends that Prāṇa (the Chief Vital Air) is the supreme dwelling place of Brahman, where the complete, infinite Brahman abides. Then, the Brahman Himself shines forth within the devotee’s heart and becomes the bestower of liberation (mokṣa). The wise, who are entirely free from all desires, and who devoutly worship the Supreme Person (Puruṣa), having transcended the ocean of ignorance and suffering, also attain this pure Brahman. Madhva's commentary is vital here, asserting that Prāṇa is indeed the principal and highest abode of Viṣṇu. He explains that while the Lord is omnipresent, He "enters" and expands the consciousness of the wise through the instrumentality of Prāṇa, invigorating their inner light. This is likened to the manifestation of a subtle presence becoming overtly tangible, not a true entry but a profound deepening of awareness. This spiritual invigorization leads the wise to the "griefless" (Śukra) Brahman, leaving all worldly attachments behind. The chapter then sharply contrasts the consequences of desire in Mantra 3.2.2: The individual who relentlessly pursues objects of desire, believing them to be the ultimate good, is continually reborn into those very realms where such objects can be enjoyed. However, for the one who genuinely aspires for the supreme liberation and whose mind is utterly contented in the Divine, all worldly desires vanish completely, even while dwelling in this very world. This powerful declaration underscores that Aparokṣa Jñāna is the sole means for the complete eradication of all worldly desires.

The Upanishad then delivers a profound truth regarding the attainment of the Self in Mantra 3.2.3: This Supreme Self cannot be gained through elaborate philosophical discourses devoid of devotion, nor by mere sharp intellect or prodigious learning. It is attained solely by the one whom the Self graciously chooses; to that chosen devotee, this Self fully reveals His inherent form. Madhva emphasizes that while study ("Pravacanena") and intellect ("Medhayā") are valuable, they are not sufficient. Bhakti (devotion) on the part of man, coupled with the divine grace of God (when the Self chooses), is the ultimate and principal cause of this supreme, intuitive knowledge. The text further clarifies in Mantra 3.2.4 that proper striving through scriptural means (śravana, manana, etc.), even when initially insufficient for direct vision, are not useless. "This Self is not to be gained by one who is destitute of power, nor by the heedless, nor by one who performs penances not countenanced by scriptures. But the wise, who strives after Him by those means (by śravana, manana, etc., coupled with Bhakti, while praying always for grace) obtains Him and then for him (these become helpful). To Him this Supreme Self manifests in the home of Brahman—reveals Himself through Vāyu." Madhva re-affirms that these disciplined practices are necessary secondary means, with the grace of Vāyu (the Son) and profound Bhakti as the primary factors leading to divine manifestation.

This leads to the blissful state of the sages described in Mantra 3.2.5: The sages, being utterly satisfied through supreme knowledge, contented in heart, with all passions dissolved and minds perfectly tranquil, attain Him, the Brahmā (referring to the first-born Brahma or Vāyu). Being completely freed from all material bodies, these wise ones reach the Omnipresent Lord, indeed, they enter into the All. Madhva clarifies that "Enam" (Him) refers here to Brahmā/Vāyu, also called brahma-dhāma, the abode of Brahman. These sages, especially the Pratīka worshippers (including Ṛṣis and the best among humans), reach Brahmā in Satya Loka, where they are taught by Hiraṇyagarbha, thereby achieving "jñāna-tṛpti" or perfect satisfaction of knowledge through the immediate perception of the Self's true form (Bimba).

The elaborate process of ultimate liberation, as described in Mantra 3.2.6, is a testament to the intricate workings of divine grace and cosmic law: Having meticulously ascertained the true object of knowledge through profound study of the Vedānta, and having thoroughly purified their nature by renouncing the fruits of all actions and diligently performing their duties, the pious souls dwell in the various worlds of Brahmā (the five higher lokas including Vaikuṇṭha). And when the period of Brahmā’s life draws to its close, they relinquish those realms (like Mahar, Jana, Tapas, etc., crossing the elemental spheres) and cast off the bondage of Prakṛti (material nature), thus attaining the highest, supreme liberation. Madhva meticulously details this multi-stage process for human perfects: upon shedding their final body after death, they traverse the Path of Light to higher Lokas. At the time of cosmic dissolution (Parāntakāle), they ascend to Satya Loka, where Brahmā imparts the final wisdom. The Ṛṣis, of a higher spiritual order, reach Satya Loka directly. All these Jñānins, accompanied by Caturmukha Brahmā, then proceed beyond Vaikuṇṭha (the abode of Apratīkālambanas), traversing successive cosmic coverings (tattva-spheres) along with Virāṭ Brahmā. Finally, they plunge into the sacred Virajā river where their subtle bodies (Liṅga Dehas) are shed, and the Prakṛti bond (material entanglement) falls away only with the liberation of the Highest Brahmā. This culminating state is termed "svarūpe avasthānam" (remaining in one's own inherent form). Madhva also provides fascinating detail on the distinct dissolution process for the Devas, who merge into successively higher deities within their hierarchies, ultimately uniting with Viriñca before crossing the Virajā, shedding their final, unique bodies at the time of Pralaya.

Crucially, the Upanishad, in describing this ultimate union, states in Mantra 3.2.7 that the fifteen presiding devas over kalās (faculties), and other devas, along with the Vijñānamaya Jīvātman (the individual soul), "become one" (ekībhavanti) upon entering the highest Imperishable. Here, Madhva's commentary provides the most profound insight, forcefully refuting any notion of absolute identity between the Jīva and Brahman. He asserts that "become one" (ekībhavanti), formed with the cvi suffix indicating becoming what one was not before, holds a threefold meaning, but emphatically does NOT signify a loss of individuality or an essential oneness:

1. Unanimity of opinion (Sāyujya Mukti): The liberated soul achieves the same Will as the Lord, its organs becoming channels for His Will.
2. Similarity in form (Sārūpya Mukti): The Mukta attains a divine body with powers akin to the Lord's.
3. Being in the same locality (Sālokya Mukti): Liberated souls unite in the Lord's specific divine abode. Madhva states: "Jīva and Brahman are essentially the same and no one can make them one in this sense." The kalā devas are merely reflections, and even in release, men remain governed by the devas above them, while all exist firmly established in the Supreme Self.

The evocative analogy of Mantra 3.2.8 powerfully reinforces this distinction and the retention of individuality: "Just as the flowing rivers, whose ultimate destination is the sea, when they finally reach the ocean, appear to become invisible, yet they do not truly lose their inherent substance or individual identity—so too does the wise, liberated soul, without relinquishing its unique individuality, attain the Divine Person who is infinitely Greater than even the greatest beings." Madhva highlights that "vimukta" implies "not losing" one's essence, and that "name and form are never lost actually, even in mukti," citing the scripture: "Unending verily is the name." He beautifully explains that while ordinary perception may lose track of individual water particles in the vastness of the sea, the divine knowledge of the Lord (like Vāyu knowing every particle of a river's water) transcends such limitations, perfectly accounting for distinct yet united existence.

The chapter culminates with the glorious affirmation in Mantra 3.2.9: "He who perfectly comprehends the highest Brahman becomes truly great (meaning, he attains a portion of the greatness of the Brahman). Within his lineage, no one ignorant of Brahman shall ever be born. Such an individual transcends the ocean of sorrow and evil, breaks the fetters of his heart, and becomes immortal." Madhva emphasizes that becoming "great" or "Brahman" here means attaining perfection "according to his fitness," not becoming God Himself, reinforcing that the Jīva remains distinct. He diligently points out that the difference between the Jīva and the Brahman is consistently asserted throughout this Upanishad and by the venerable Bādarāyaṇa in the Vedānta Sūtras, which clearly demonstrate that liberated souls never possess the power to create a universe—that unique attribute belongs solely to the Lord. Madhva also notes that while the children of Devas (who follow the dharma of the Kṛta age) are generally born as Brahma-knowers, the children of human Jñānins are exceptionally, not universally, so.

This sacred Brahma-Vidyā, this supreme knowledge, is not for all indiscriminately. The final verses, Mantra 3.2.10 and Mantra 3.2.11, establish the strict eligibility criteria: it is to be taught "to those only who are religious, who are versed in the sacred lore and firmly devoted to Brahman, who perform themselves the fire sacrifice and have faith in the existence of the Great Sages, who have performed the vow of the head, according to the rule." Mantra 3.2.11 concludes with the solemn declaration: "This is the truth; the sage Aṅgirā declared it of old; let no person who has not performed the vow study it. Om, Hail to the Great Sages, hail to the Great Sages." Thus, the Mundaka Upanishad, through Madhva's luminous and uncompromising interpretation, culminates in the promise of eternal, individual liberation—a state of blissful, inseparable proximity to the supremely compassionate Lord, who remains the ever-beloved object of all adoration. It is a profound journey, best undertaken with reverence, devotion, and the guidance of true wisdom.