




































AMERICAN INTERNATIONAL JOURNAL OF HUMANITIES, ARTS AND SOCIAL SCIENCES 7(1) (2025), 6-9 

 

6 

 

    Humanities, Arts and Social Sciences 
                                                             AIJHASS VOL 7 NO 1 (2025) P-ISSN 2643-0061  E-ISSN 2643-010X 

                                                                                                                        Available online at www.acseusa.org      

                                                                                                                                Journal homepage: https://www.acseusa.org/journal/index.php/aijhass 

                                                                                                                                        Published by American Center of Science and Education, USA 

GURU SHISHYA PARAMPARA: RELEVANCE OF YAMA AND NACHIKETA 

STORY IN THE PRESENT EDUCATION SYSTEM              
   

 Rajib Santra (a)1    Rajiba Lochan Mohapatra (b)          

 

(a)Research Scholar, Department of Education, The University of Burdwan, Bardhaman, West Bengal, India; E-mail: rajibsantra123@gmail.com 
(b)Assistant Professor, Department of Education, The University of Burdwan, Bardhaman, West Bengal, India; E-mail: rlmohapatra@edu.buruniv.ac.in 

 

 
A R T I C L E I N F O 

 
 

Article History: 

 

Received: 18th September  2025 

Reviewed & Revised: 18th September   

to 10th November 2025 

Accepted: 15th November 2025 
Published: 17th November 2025 

 

Keywords: 

 

Guru-Shishya Parampara, Yama and 

Nachiketa, Katha Upanishad, Value-

based Education 

 
 

JEL Classification Codes:  

 

I21, I23, Z12 

       

      Peer-Review Model:  

 
      External peer review was done through  

      double-blind method. 
 

 
  

 
A B S T R A C T     

 
The Guru-Shishya Parampara (teacher-student tradition) has long been a foundational pillar of Indian 

education. The success of the ancient education system was due to the strong, unbreakable relationship 

between the Guru (teacher) and the shishya (disciple). The lack of this is the most critical factor in 

educational ruin in modern India. This paper examines the significance of the guru-shishya parampara 

as mentioned in the ancient scripture, the Katha Upanishad, and identifies the pedagogical values 

primarily through the dialogue between Yama, the teacher, and Nachiketa, the disciple. To gather 

relevant data, both the primary source (in this case, the Katha Upanishad) and the secondary sources 

(the articles and analyses by other authors) are used. Data are treated through content analysis. The key 

pedagogical values are patience, self-inquiry, high moral standards, and an insatiable quest for 

knowledge. Nachiketa's qualities of persistence and mentorship of Yama embody a transformative 

learning process. It was grounded in value-based guidance. In contrast, today's education systems often 

focus more on academic success and career skills, while usually neglecting moral and emotional 

development. By analysing pedagogical methods such as the question-and-answer method, the lecture 

method, and value-based learning in the Yama-Nachiketa dialogue, this study advocates reviving ancient 

educational principles alongside modern practices. It proposes embracing Shreya's enduring values (the 

good), not Preya's (the pleasant). This will help in transforming education into a more humane and 

ethically rooted system.  

 
 

© 2025 by the authors. Licensee ACSE, USA. This article is an open access article distributed under 
the terms and conditions of the Creative Commons Attribution (CC BY) license 
(http://creativecommons.org/licenses/by/4.0/). 

                                                                                   

 

INTRODUCTION 

The Guru-Shishya Parampara is a defining aspect of the Indian education system. It represents a holistic approach to 

learning that integrates intellectual, ethical, and spiritual growth (Sharma, 2025). "It is a profound relationship built on trust, 

respect, and a deep sense of dedication” (Srenade Team, 2023, para 2). This relationship has a long-standing history in India, 

dating back to ancient times (Bisht, 2024). This Parampara has developed over time from its origins to the present day. 

Nonetheless, its fundamental themes remain unchanged, such as the Guru (teacher) serving as a mentor and a beacon of 

values, morality, and wisdom (Dhar, 2025). Education is incomplete without the guidance of a mentor or teacher. The 

connection between the Guru and education is akin to the relationship between body and Soul. Just as the body cannot exist 

without the Soul, education likewise holds no significance without a teacher (Bisht, 2024), and the Shishya (pupil) is a part 

of this system. In this context, a Shishya is like wet clay, and the Guru shapes it. This tradition is an enduring educational 

model embedded in Indian civilisation. Where education evolves from mere transactions to profound transformations. We 

see numerous examples from the Vedas, Upanishads, and other ancient scriptures that provide rich information about this 

dynamic tradition (Sharma, 2025; Prashar & Malhotra, 2024; Pal & Chakrabarti, 2024), such as the Katha Upanishad and 

the Yama-Nachiketa tale. 

The Katha Upanishad is one of the principal Upanishads among the Dasopanishads(ten Upanishads) of India 

(Jijeesh, 2021). It has two central characters, namely, Yama and Nachiketa. The Upanishad is a conversational interaction 

between these two enlightened beings. Here, Yama symbolises a deep spiritual quest, intellectual courage, and moral 

integrity. This story explores core themes of life and death, the Atman (Self), and Brahman (ultimate reality), portraying 

Nachiketa as a genuine seeker of truth rather than merely a student. Meanwhile, Yama appears not only as a teacher but also 

                                                      
1Corresponding author: ORCID ID: 0009-0002-0977-0565 
© 2025 by the authors. Hosting by ACSE. Peer review under responsibility of ACSE, USA.  

https://doi.org/10.46545/tqb43h29 

 
To cite this article: Santra, R., & Mohapatra, R. L. (2025). GURU SHISHYA PARAMPARA: RELEVANCE OF YAMA AND NACHIKETA STORY 

IN THE PRESENT EDUCATION SYSTEM. American International Journal of Humanities, Arts and Social Sciences, 7(1), 6-9. 

https://doi.org/10.46545/tqb43h29 

http://creativecommons.org/licenses/by/4.0/)
http://creativecommons.org/licenses/by/4.0/)
http://creativecommons.org/licenses/by/4.0/)
http://creativecommons.org/licenses/by/4.0/)
https://www.openaccess.nl/en
https://doi.org/10.46545/tqb43h29
https://orcid.org/0009-0002-0977-0565
https://orcid.org/0000-0002-7414-2787


Santra & Mohapatra, American International Journal of Humanities, Arts and Social Sciences 7(1) (2025), 6-9 

 

7 

as a compassionate guide offering profound metaphysical wisdom to a deserving disciple (Gupta, 2018). However, the 

present education system and teacher-student relationships have evolved into a more secular, pragmatic approach. This 

education system stresses academic success and preparing students for careers, with teachers mainly concentrating on 

delivering the curriculum and helping students prepare for examinations (Mohan, 2011). Both government and private 

schools provide diverse access to education, but often focus more on academic achievement than on overall development. 

This shift illustrates broader societal trends and the impact of global educational standards, moving away from the 

hierarchical, spiritually centred Guru-Shishya tradition toward a more egalitarian, career-oriented educational environment 

(Nair, 2014). Contemporary teaching methods now include various techniques, such as digital tools and standardised tests, 

marking a move away from the traditional oral and immersive learning approaches of the old system. Despite these 

developments, the enduring impact of the ancient system underscores the core values of respect and knowledge sharing, 

which continue to shape modern education. 

 

DISCUSSIONS 

Overview: The Yama-Nachiketa Narrative in the Katha Upanishad 
The Katha Upanishad begins with a dramatic scene involving a ten-year-old boy named Nachiketa. He sees his father, 

Vajashravasa, performing a fire-sacrifice for personal gain. He repeatedly questions his father about the insincere nature of 

his sacrificial offerings. After that, he sees his father donating old, unproductive cattle to people who are present in his 

house. According to the rule of sacrifice, the sage must donate everything valuable. Nachiketa knew that he was the most 

valuable to his father. Seeing this, he asked his father, “Who did you give me to”?In anger, he curses Nachiketa to "go to 

Yama". Then, determined, Nachiketa travels to the realm of death (Yama). When he arrived at the house of the God of death, 

he saw that Yama was not at home. He waited for three days without food and water until Yama appeared. The God of Death 

(Yama) came to his home and heard about him. He was impressed by Nachiketa's patience and austerity. He said, "You are 

waiting for me without taking anything”. In the Sanatan tradition, when someone comes to your home, you are supposed to 

show them care and hospitality as if they were your guest (Aatithi Devo Bhavo). So, Yama offers him three boons for the 

three days of waiting. In reply, Nachiketa wanted his father to ‘calm down when he sees him’ as his first boon. As a second 

boon, he wishes to acquire knowledge of the fire-sacrifice that leads to heaven. Finally, he asked the most profound question 

as his third boon: "What happens after death”? After hearing this question, Yama initially tries to dissuade Nachiketa by 

offering cattle, jewellery, lands, kingship, long life, and pleasures instead. However, he declined all of Yama's offers, saying 

they were temporary. Instead, he needs wisdom. Yama was impressed with his dedication and devotion. Then Yama starts 

the philosophical discussion and demonstrates discernment between preya (the pleasant) and shreya (the beneficial). 

Hethenis is convinced of Nachiketa’s worthiness and initiates him into the supreme knowledge of the Self (Atman).  

 

Pedagogical Values and Approaches 

Worthiness: An essential quality for students. It means that if you want something, you must first deserve it. In this context, 

Nachiketa asked Yama about what happens after death. He initially ignored this, but his interest, patience, self-conviction, 

and maturity impressed Yama. These qualities demonstrate that he was a true seeker of knowledge. Finally, Yama imparts 

that knowledge to Nachiketa. However, we see this type of student missing in modern education. Most students are satisfied 

with short-term gains. The story is a wake-up call for the intellectual myopia of modern students. 

 

Duty for our Parents: Nachiketa seeks the first boon for his father. He wants his father to be at peace for the rest of his life. 

This desire suggests that our primary responsibility is to care for our parents. This means we have responsibility for our 

parents. Every child should be accountable for taking care of and nurturing their parents, because the Sanatana culture gives 

Pita (father) the same value as God. 

पिताधर्मः पितास्वर्मः पितापििररं्तिः । 

पितररप्रीपतर्ािने्नप्रीयने्तसर्मदेर्ताः ॥ 

Pita Dharm Pita Swarg Pita Hi Param Tapah। 

PitariPritimapannePriyanteSarvadevata॥ 

(Padma Purana1.50.9) 

 

Sacrifice: Nachiketa's second wish is to acquire knowledge of the 'fire sacrifice that leads to heaven'. From this sentence, 

we say that sacrifice is a value. Traditionally, sacrifice refers to the offering of something valuable to a deity as a form of 

devotion or propitiation. In the present, sacrifice is the ignoring of pleasure, enjoyment, etc. In another sense, sacrifice is 

repressing your feelings and emotions: the more you sacrifice, the more respect you gain in society. In daily life, people 

make sacrifices for family, career, or personal growth. Parents often sacrifice time, money, and personal ambitions for their 

children's future. Employees are working long hours or relocating for better opportunities or to support loved ones. Students 

are sacrificing leisure for studies to build a better career. So, sacrifice indicates struggle. It is a key to success. A student 

does not succeed without hard work. Struggle is crucial for a student. Similarly, Nachiketa struggled without food and water 

for the proper knowledge. However, modern students often lack the aptitude for hard work. They fear hard work and always 

want pleasure and enjoyment.  

 

Patience and Discernment: Yama first refuses to answer Nachiketa’s question three times. He is testing his determination 

and curiosity. This pause highlights that genuine knowledge must be earned through persistence, a lesson that challenges 

today's culture of instant gratification among learners. 



Santra & Mohapatra, American International Journal of Humanities, Arts and Social Sciences 7(1) (2025), 6-9 

 

8 

 

Focus on Higher Knowledge: Yama presents various offers to Nachiketa. He rejects these offers. He wants actual 

knowledge about the Soul and what happens after death. Then Yama shifts the discussion toward the eternal truths of Atman 

(Soul), Moksha (liberation), and Dharma (righteous living). This focus aligns with holistic education models that emphasise 

emotional, ethical, and spiritual growth alongside cognitive skills (Dalal, 2014). 

 

Question–Answer Method: Instead of a didactic approach, Yama engages Nachiketa in a dialogue. He is leading him to 

self-inquiry. Nachiketa asks the questions, and Yama answers them. This aligns with the Question-Answering Method in 

modern education, where learners build their understanding through questioning and reflection. 

 

Lecture Method: In Katha Upanishad, Yama instructs to Nachiketa: 

 

शे्रयश्चपे्रयश्चर्नुष्यरे्तस्तौसम्परीत्यपर्पर्नक्तिधीरः । 

शे्रयोपिधीरोऽपिपे्रयसोरृ्णीतेपे्रयोर्न्दोयोर्के्शर्ाद्रृ्णीते॥ 

Sreyashchapreyashchamanuṣhyametastausamparityavivinaktidhiraḥ | 

Sreyo hi dhiro’bhipreyasovṛṇitepreyomandoyogakṣhemadvṛṇite|| 

(Katha Upanishad 1.2.2) 

 

Yama provides Nachiketa with Brahma Jnana (divine knowledge) teachings. Before this teaching, he pronounced this shloka 

and explained it. He wanted to explain to him what is good and what is bad, what should be done and what should not be 

done. Through this, he explained the difference between good and evil and also stated that most people choose Preya 

(pleasant) for happiness and peace. However, we should choose Shreya (good). He uses this type of teaching as both a 

philosophical stance and a pedagogical strategy. Although he employs dialogue-based instruction, it is a core that mirrors 

the lecture method. This method is widely used nowadays. 

 

Ethical Leadership and Value-Based Learning: The Katha Upanishad emphasises the roles of inner realisation and 

steadfast inquiry as essential to both ethical leadership and value-based education. Yama is a divine preceptor of cosmic law 

(Dharma) and a true leader. He teaches that the purpose of life extends beyond mere success to include righteous living and 

inner peace. He encourages not merely accepting external truths, but pursuing a more profound understanding through 

introspection and discernment. Nachiketa exemplifies this spirit by refusing superficial answers and persistently seeking the 

knowledge of the Self. This approach is echoed in the shloka — 

 

"नायर्ात्माप्रर्चनेनलभ्योनरे्धयानबहुनाशु्रतेन। 

यरे्रै्षर्णुतेतेनलभ्यः तसै्यषआत्मापर्रृ्णुतेतन ंस्वार््॥" 

Nayam atmapravacanenalabhyonamedhayanabahunasrutena। 

Yamevaiṣavṛṇutetenalabhyaḥtasyaiṣaatmavivṛṇutetanumsvam॥ 

(Katha Upanishad 1.2.23) 

 

This verse is profoundly relevant to value-based learning and personal growth. This shloka reminds us that true wisdom is 

not merely intellectual or informational, but experiential and transformative. It stresses the importance of sincerity, self-

discipline, humility, and inner readiness in the learner. Nevertheless, the current education system measures knowledge 

through academic performance, information overload, or verbal proficiency. However, the National Education Policy 2020 

is continuously supported by this. 

 

CONCLUSIONS 

The Guru-Shishya Parampara is depicted in the dialogue between Yama and Nachiketa in the Katha Upanishad. It embodies 

enduring educational principles, including patience, self-inquiry, ethical conduct, and the quest for higher knowledge. 

Nachiketa’s resolve and Yama's mentorship highlight a highly personal, transformative learning approach that emphasises 

character development, wisdom, and spiritual growth. In contrast, today's education system tends to focus more on academic 

achievement and preparing students for careers. This system often neglects moral and emotional development. Although 

digital resources and structured curricula are helpful alongside the traditional approach, they highlight the significance of 

value-driven learning and strong teacher-student bonds. Revisiting these stories and applying their principles, particularly 

the emphasis on Shreya (the good) over Preya (the pleasant). It can help modern education evolve toward a more holistic, 

human-centric approach, aligning with policies such as the NEP 2020. 

 

 
Author Contributions: Conceptualization, R.S. and R.L.M.; Methodology, Not applicable; Software, Not applicable; Validation, Not applicable; Formal 

Analysis, Not applicable.; Investigation, R.S.; Resources, R.S.; Data Curation, Not applicable; Writing-Original Draft Preparation, R.S. and R.L.M.; 
Writing -Review & Editing, R.S. and R.L.M.; Visualization, Not applicable; Supervision, R.L.M.; Funding, R.S. and R.L.M. Authors have read and agreed 

to the published version of the manuscript. 

Institutional Review Board Statement: This study was not subject to ethical review or approval because it does not involve sensitive topics or vulnerable 
groups. 

Funding: The authors did not receive any specific funding for this research. 

Acknowledgement: Not applicable.  



Santra & Mohapatra, American International Journal of Humanities, Arts and Social Sciences 7(1) (2025), 6-9 

 

9 

Informed Consent Statement: Informed consent was obtained from all subjects involved in the study. 

Data Availability Statement: The data presented in this study are available on request from the corresponding author. The data are not publicly available 

due to restrictions.  

Conflicts of Interest: The authors declare no conflict of interest.     

 

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