Angiras replying to a question: "what is that, knowing which, everything becomes known?", says that experiential knowledge of the Brahmn, with the guidance of a realised guru alone can open the finite mind to its own cosmic universe. Angiras draws a distinction between acquired knowledge — intellectually grasped or ritualistically gathered — and intuitive knowledge, the spiritual experience itself, beyond the web of the mind. He goes on to differentiate between the transitory character of the materialistic path and its fleeting benefits, and the permanent nature of the path of renunciation which the sage saw as a prerequisite to attain real happiness.

Guru Angiras explains the intricate relationship between the universe and Self: "As a spider throws afar its web and gathers in as well, so does the universe emerge from the imperishable Self". The cause-effect simily point to the underlying origin of all projected things which though are real from our time-space continuum, are also finite and limited in nature.

Angiras draws another famous parallel. "...Two birds living together, each the friend of the other, on the same tree.... one eats the sweet fruit of the tree and the other simply looks on". The first bird is the jivatma, the finite self, eating and thereby experiencing both pleasure and pain, part of the inexorable cycle of desire and karma. The observer bird is the real Self witness to the turbulence alongside, quietly nudging us back to the "real-reality", as we tumble along in our search for the elusive musk fragrance.

Angiras lays down the process for disciplining and purifying the finite self, a four-fold measure which the great sage saw as cardinal to the spiritual quest: first and foremost was Truth, Second was tapa or austerities to focus on something higher than outward distractions. Third was wisdom which could be seen as a measure of discrimination. The last was purity which Angiras felt was necessary to transform the dross of the basic instincts in man, though he held it up only as a prerequisite for Sannyas. Angiras then declares "Satyamave Jayate... — Truth alone triumphs", the cardinal principle of Truth, to be practised as a striving towards perfection, where the finite self would expand and merge into a universal consciousness.

Angiras expounds his concept of jnana in the central word of the Upanishad itself 'mundaka', which etymologically refers to a person who has shaved the hair off his head. In the larger sense, Guru Angiras meant that munda, the shaving off, symbolises the shaving off of the layers of ignorance which cover us all , to enable us to see ourselves as one with the universal Self.