The Inner Self Who Shines: Katha Upanishad

Introduction – Death as a Teacher

Katha Upanishad, belonging to the Katha branch of the Krishna Yajurveda, is one of the most profound texts among the principal Upanishads. Through the remarkable dialogue between young Nachiketas and Lord Yama, it reveals subtle truths about life, death, consciousness, and the ultimate Reality. The teachings of this Upanishad continue to guide seekers toward inner clarity and spiritual understanding.

In the earlier sections of this series, I have discussed the initial stages of Nachiketas’ spiritual journey and the unfolding wisdom offered by Lord Yama. For continuity, readers may refer to:

1. Prathama Valli of Katha Upanishad – Part 1

2. Teachings of Katha Upanishad – Part 2

3. The Path Beyond Death – Part 3

4. Nature of the Atman – Part 4A

In this part, we enter Book 2, Valli 2, where the Upanishad introduces a central and luminous theme:
“The Inner Self Who Shines.”

This Valli consists of fifteen mantras that describe the Self as the indwelling Consciousness, the Life-giver, the unchanging Witness, and the light behind all lights. These verses explain how the body and prana function. They also explain what happens at the time of death, how karma shapes different embodiments, and how the Self remains untouched, pure, and self-luminous.

The original mantras remain unchanged. After each mantra, I will offer a brief explanation along with additional analysis to make the teachings clearer and more accessible.

॥ काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Mantra-1: A City with eleven gates (this body) belongs to the Unborn, Un flickering Consciousness. By meditating on HIM, one does not grieve, He is liberated and being free, He gains emancipation. [  एतद्वै तत् ] This is verily That !

Ekaa-dasha Dwaaram: The Eleven gates of the Body are: Seven openings on the Head[2 Eyes, 2 Ears, 2 Nostrils and 1 Mouth]; Three openings in the lower Body{The Naval, The Genital organ and The Anus}; One opening which is non-physical, positioned at the Crown of the Head, called Brahma-Randhra. 

Brahman: Everything and Everywhere!

Mantra-2: As the SUN, the Supreme dwells in the heavens; as AIR, in the sky; and as FIRE, in the sacrificial altar on Earth. As a guest, the same Reality enters a house. Present in man, present among the gods, and manifest in every sacred offering, this One also appears as forms born of water, earth, ritual, and mountains. Whatever is true, vast, and great is but an expression of That.

Above Mantra teaches on Upasana( Meditation). It reminds that the Self is the same in all beings. That Self has no limits, no boundaries. The Whole Universe is it’s dwelling place.

Brahman: – Director of Prana & Deities:

Mantra-3: He( Brahman) sends Prana upwards; He throws the Apana downwards; that Adorable One seated in the Centre is He, that is worshipped by all the Gods.

Above Mantra gives a focus on the most important function of Supreme Self in our Body which animates by the power and energy provided by Prana, the Vital Life force. There are Five Pranas. Among which two are most import which represent the incoming and outgoing Breath. Obviously other three Pranas are implied.

When the Body is negated, what remains?

Mantr-4: As this gets loosened or detached, the embodied Self, the indweller of the Body gets freed from the body. What then remains here? [एतद्वै तत् ] This is verily That !

When Prana is Negated, What Remains?

Mantra 5: Not by prana, nor by apana, does any mortal live; but it is by something else that they live, on which these two depend.

 Analysis: Mantra 5 deepens the teaching of the previous verse by making a crucial distinction: life does not arise from prana itself. Prana and apana are vital functions, but they do not constitute life; instead, they operate because of the presence of the Self.

This shifts the seeker’s attention away from identifying life with breath or bodily functions. Even though prana is sacred and powerful, it is still instrumental, not ultimate. Just as tools require a craftsman, prana requires the Inner Self. It is the real source of life and awareness.

The Upanishad here dismantles a common misconception: the idea that breathing equals life. If breath alone were life, then prana would be eternal—and it is not. Breath begins and ends, but the light of Consciousness, which animates both inhalation and exhalation, is constant.

By saying “something else,” the mantra points directly to the Self that shines within. It is the very substratum on which all physiological processes depend. Without this Conscious Presence, prana and apana have no meaning or function.

Thus the seeker is guided to look beyond the physical and even beyond the subtle functions, toward the Self that is the real essence of life.

When the Body Departs, What Remains?

Mantra-6: Well, now I will explain to thee this mysterious and ancient truth about Brahman. You wished to know, when death takes place, what becomes of the Soul? O Gautama?

Analysis:

Mantra 6 marks a turning point in the dialogue. Lord Yama now signals that he is about to disclose an ancient, hidden truth. It is a teaching that was revered and carefully preserved by great sages. This shows that the question raised by Nachiketas is not ordinary. He asks not about rituals, wealth, or heavenly enjoyments, but about the ultimate mystery: What happens to the soul after death?

By addressing Nachiketas as “Gautama,” Yama acknowledges him with respect, affirming his sincerity and readiness. The question of death is no longer treated as a frightening subject; instead, it becomes a gateway to the deepest spiritual knowledge.

This mantra prepares the seeker to understand that the Self is not destroyed at death, nor does it travel like a physical object. What leaves the body is not a finite entity but the subtle individuality shaped by karma and impressions. Yama is about to clarify how different destinies unfold depending on a person’s knowledge and actions.

In essence, this verse sets the stage for the profound teachings that follow. They reveal the continuity of consciousness, the laws of karma, and ultimately the Self’s transcendence over birth and death.

Following Mantra gives the answer for the Boon-3. It was asked by Nachiketas, which was about the mystery, the secret behind life and death.

Perspective-1: While in ignorance:

Mantra-7: Entering a womb, some embodied Souls are destined to have a Body; other Souls continue only as plants. It all happens as person’s Karma and Knowledge.

Analysis: Here the Mantra describes the destiny of beings who remain bound by ignorance. After death, the subtle individuality shaped by past actions takes a new embodiment according to accumulated karma. Some enter higher or human wombs, while others enter simpler forms of life. It depends on their tendencies and level of awareness.

This teaching emphasizes that rebirth is not arbitrary. It unfolds according to natural laws—karma (action) and shruta/knowledge (inner development). Until the true nature of the Self is realized, the cycle of birth and death continues.

Thus, Mantra 7 provides the foundation for understanding why beings take different forms after death, answering Nachiketas’ first question about the mystery of what happens to the soul.

Perspective-2: When Knowledge Dawns:

Mantra-8: The Purusha remains awake, while we are in sleep, He shapes the countless objects of our desire. He alone is Pure, He is Brahman; He alone is known as the Immortal. In Him rest all the worlds; verily, there is none who can transcend Him. [  एतद्वै तत् ]This is verily That !

Analysis: This Mantra reveals a deeper truth. It shows the nature of the Inner Self Who Shines. Even when the body sleeps and the mind withdraws, the Self remains awake as the constant witness. Dreams and impressions arise because the substratum of Consciousness is ever-present.

By describing the Purusha as Pure, Brahman, and Immortal, the Upanishad affirms that this Self is not affected by karma, birth, or death. The worlds exist in the Self; the Self does not exist within the worlds. This distinction marks the transition from ignorance to knowledge.

The refrain “This is verily That” (etat vai tat) makes clear that the very Reality Nachiketas seeks is identical with this witnessing, luminous Consciousness.

Mantra 8 therefore answers Nachiketas’ deeper question: What is the true nature of the One beyond death?

The Transcendent Brahman:

Mantra-9: Just as Fire, though one, entering the world, assumes various forms and shapes; so also the immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them (is Transcendent).

Mantra-10: Just as Air, though one, entering the world, assumes various forms and shapes; so also, the immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them (it is Transcendent).

Mantra-11: Just as the Sun, the eye of the whole world, is not tainted by sight and external defects, the immanent Self of all beings, though one, is not tainted by the sorrows of the world, as it is external to them (it is Transcendent).

The One Light Behind All Appearances

Above three Mantras teaches us the Upasana on three basic Elements in nature Fire(Agni), Air(Vayu) and The Sun (Sooryah). They are also regarded as the foremost among the Immanence and the Transcendence of the Supreme Self.  Immanence is the Self within a person and Transcendence is the Omnipresent Self.

Fire takes the shape of whatever fuel it burns, yet fire itself is not altered by the form. Air moves through every space, filling each cavity differently, yet it does not become the shapes it occupies. The Sun illumines all objects, yet it is not tainted by what it reveals. In the same way, the Inner Self Who Shines appears in all beings as consciousness. However, it is never modified by the body, mind, or circumstances of any particular individual.

Through these analogies, the Upanishad reminds us that although the Self expresses itself through every form of life. It is never confined, limited, or affected by any form. This understanding is essential for meditation (upasana). It helps the seeker shift attention from the changing outer forms to the unchanging Presence that supports them.

The doctrine of immanence shows that the Self is intimately present within every being, giving rise to life and awareness. The doctrine of transcendence shows that this same Self is infinite, untouched, and ever free, existing beyond all forms. When these two insights come together, the seeker realizes that the apparent diversity of the world is grounded in a single, indivisible Consciousness.

The Inner Self Who Shines as the Supreme Ruler

Mantra-12: One Supreme Ruler is the inner Self of all; This one quality appears in all individuals. The wise realize Him in their own hearts. To them belong Eternal Joy, to none else.

Mantra-13: He is the Eternal among the non-eternals, the Intelligence among the intelligent ones; Though One, He fulfil many desires. The wise realize Him in their own hearts. To them is Eternal peace, to none else.

Analysis: These two mantras reveal the sovereign nature of the Inner Self, the One who silently governs all without acting, moving, or changing. The Supreme Ruler mentioned here is not a deity separate from the individual. Instead, it is the Consciousness within, the very Light by which all thoughts and experiences are known.

Every living being functions because this inner Presence illumines the mind and empowers the senses. Yet, like space inside a pot, this Self appears as individual in each person, while remaining One and indivisible. This is why the Upanishad declares Him the “Intelligence among the intelligent.” All understanding, clarity, and wisdom arise only through the reflection of this Consciousness in the mind.

The Inner Self Who Shines Beyond All Desires

The phrase “Though One, He fulfils many desires” points to the fact that all experiences—joy, sorrow, aspiration, and memory—are possible only because of the Self’s constant illumination. It does not act, yet everything happens in Its presence. It does not choose, yet all choices are known through It.

The mantras conclude that only those who recognize this Self within their hearts attain eternal joy and peace. Joy belongs to them alone because they no longer depend on the changing world for fulfilment. Peace belongs to them alone because they rest in the awareness of that which never alters, never decays, and never leaves.

Here the Upanishad reaches a powerful message:
Realization is not about gaining something new. It is about recognizing the ever-present Self who silently rules, supports, and shines through all.

The “Self” is Self-Luminous & Shines Variously:

Mantra-14: Nachiketas asks: “[एतद्वै तत्] ‘This is That’—thus do the sages perceive That indescribable highest Bliss. How shall I know That? Does It shine of Itself or does it shine by another light?”

Mantra-15: Lord Yama answers: “The SUN does not shine there, nor the moon, nor the stars; nor the lightning, much less this lamp. When He shines, everything shines after HIM; by His light, all these Shine!”

Analysis : Mantras 14 and 15 bring us to the heart of the Upanishad, where Nachiketas asks an essential question about the Self’s luminosity. His inquiry is subtle: Does the Self depend on anything else for its illumination, or is It self-revealing? This is the mark of a true seeker. Nachiketas is no longer concerned with rebirth, karma, or cosmology. He now seeks to understand the Self as Pure Light, independent of all external sources.

The Inner Self Who Shines: The Source of All Illumination

Lord Yama’s response in Mantra 15 is one of the most celebrated verses in all the Upanishads. Here, the teacher explains that the Self does not require the sun, moon, stars, lightning, or any earthly lamp to shine. All these lights are limited—arising and disappearing in time. They illuminate objects but cannot illumine themselves.

The Inner Self Who Shines is different. It is not illuminated by anything else. Instead, everything is illuminated because of It. The mind, senses, thoughts, and perceptions all function only because they are revealed in the light of Consciousness. Without this Self-luminous Presence, nothing can be known, felt, or experienced.

This is the Upanishadic truth that the sages realized:
The Self is the Light of all lights.
It does not borrow its radiance from any external source. It shines by its own nature, and in that shining, it reveals the entire universe.

Nachiketas’ question and Yama’s answer complete the journey of this Valli. The seeker is guided from the mechanics of the body and prana to the final realization that the foundation of all existence is the Self-luminous, eternal, unchanging Light that shines within everyone.

॥ इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

End of Katha Upanishad Second Book – Section II (Dwitiya Adhyaya: Valli II)

काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली 
        
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥

हँसः शुचिषद्वसुरन्तरिक्षसद्-
    होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
    अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥

न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६॥

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥

अग्निर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥

वायुर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ १०॥

सूर्यो यथा सर्वलोकस्य चक्षुः
    न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा
    न लिप्यते लोकदुःखेन बाह्यः ॥ ११॥

एको वशी सर्वभूतान्तरात्मा
    एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥

नित्योऽनित्यानां चेतनश्चेतनानाम्
    एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां शान्तिः  शाश्वती नेतरेषाम् ॥ १३॥

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४॥

न तत्र सूर्यो भाति न चन्द्रतारकं
    नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
    तस्य भासा सर्वमिदं विभाति ॥ १५॥

  इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Conclusion: The Light of the Self Ends the Cycle of Rebirth

Failure to recognize the Essential Unity of Being is the cause of repeated births. As long as desires remain unfulfilled and the Self is mistaken for the body–mind complex, the subtle individuality continues to move from life to life. This movement—death to death, as the Upanishads call it—arises only from ignorance of our true nature.

But when one realizes the Inner Self Who Shines, the Eternal Reality from whom everything manifests, desires naturally dissolve. Nothing remains to be attained, possessed, or completed. All cravings melt in the radiance of the Self, just as darkness disappears in the presence of sunlight. This state of complete desirelessness is true Nirvana, the end of all becoming.

Nachiketas sought to understand the destiny of the soul after death. Lord Yama, the compassionate teacher, revealed that the soul’s journey depends on karma and knowledge while ignorance binds one to repeated embodiment. Ultimately, he taught that the true Self is self-luminous, immortal, and untouched by birth or death. Knowing this is liberation.

That is the essence of Katha Upanishad:
Realize the light within, and all fear, grief, and rebirth come to an end.

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Recommended Readings

• Back to the Truth: 5000 Years of Advaita — Dennis Waite

• The Ten Principal Upanishads — Shree Purohit Swami & W. B. Yeats

• Brahma Sutra Bhasya of Shankaracharya — Translated by Swami Gambhirananda

• Commentary on Katha Upanishad — Swami Krishnananda

• Katha Upanishad — Swami GuruBhaktananda

• Eight Upanishads, Vol. 1 — Commentary by Shankaracharya, translated by Swami Gambhirananda

• Taittiriya Upanishad with Sri Shankara’s Commentary — Sri Swami Satchidanandendra Saraswati

• Mandukya Upanishad — Swami Krishnananda

• Mandukya Upanishad — Swami GuruBhaktananda

• A-U-M: Awakening to Reality — Dennis Waite

• Panchadasi — Swami Vidyaranya

• Additional reliable resources available online