Anthropos 56 (2): 293–313 | issn0587-5161 | e-issn 2630-4082
Integration of the Bharatiya
Knowledge System (bks) for Holistic
Development as Envisaged in National
Education Policy 2020: A Theoretical
Analysis
Alok Gardia
Banaras Hindu University, India
alok.edu@bhu.ac.in
Jagriti Singha
Banaras Hindu University, India
jagritisingha@gmail.com
Deepa Mehta
Banaras Hindu University, India
deepamehta.edu@bhu.ac.in
© 2024 Alok Gardia, Jagriti Singha, and Deepa Mehta
Abstract.Ancient Bharat, i.e. Ancient India, was an epicentre of knowl-
edge, characterised by a profound tradition that integrated spiritual-
ity, philosophy, and science. The Bharatiya Knowledge System, com-
monly known as the Indian Knowledge System (iks) comprises a com-
pendium of knowledge, customs, practices, and beliefs transmitted
down through generations in India. The Upanishads and the Vedic
texts – Rigveda, Yajurveda, Samaveda, and Atharvaveda – offered a
comprehensive framework for understanding life and the universe in
general. The Bhartiya Knowledge System’s (bks), holistic approach to
education emphasizes moral, spiritual, and intellectual development.
The Gurukul System was a very popular educational system in an-
cient Bharat. The subjects taught covered a wide range, including San-
skrit, religious literature, logic, and metaphysics. The guru played a
very significant role and not only gave instructions but set examples
for others to follow. The holistic development of the individual, which
went beyond academic knowledge and included emotional, bodily, and
spiritual well-being, was one of the main goals of the Bhartiya Knowl-
edge System. A crucial factor that contributed to this all-encompassing
development was the practice of yoga, which was documented in an-
cient literature. Yoga was not just a kind of physical exercise but also
https://doi.org/10.26493/2630-4082.56.293-313
Alok Gardia, Jagriti Singha, and Deepa Mehta
a means of achieving self-discipline, mental clarity, and spiritual en-
lightenment. The National Education Policy 2020 seeks to bring this
age-old knowledge back into the current educational system. It envi-
sions a curriculum that fosters mental resilience, a closer relationship
with one’s inner self, and overall well-being. The nep 2020 acknowl-
edges the value of traditional Bharatiya wisdom, particularly in pro-
moting students’ emotional stability, mental well-being, and personal
development. The paper follows a theoretical analysis approach, focus-
ing on the conceptual foundations and philosophical underpinnings
of the ancient Bharatiya Knowledge System. The analysis comprises a
thorough examination of primary sources, including the Vedas, Up-
anishads, and other classical writings and secondary literature, com-
mentaries and contemporary interpretations. The integration of these
ancient concepts within contemporary education through nep 2020,
the role of yoga in personality development, and the holistic nature
of the ancient education system are among the key themes that are
explored. The theoretical framework explores the tenets of Bharatiya
Knowledge Practice, emphasizing the connections between traditional
knowledge and contemporary educational needs. As a result, the study
shows how the ancient Bharatiya Knowledge System provides an inte-
grative, holistic model of education and development that is still very
relevant to contemporary teaching methods, especially when it comes
to improving students’ mental and emotional health.
Key Words:Ancient Bharat, Bharatiya Knowledge System (bks), holis-
tic development, National Education Policy 2020
Integracija starodavne indijske vednosti v vzgoji in izobraževanju,
kot ju predvideva nacionalna vzgojno-izobraževalna politika
2020: teoretska analiza
Povzetek. Starodavni Bharat oz. Indija je bila središče znanja, za kate-
rega je bila značilna bogata tradicija, ki je povezovala duhovnost, fi-
lozofijo in znanost. Upanišade in vedska besedila – Rigveda, Jadžur-
veda, Samaveda in Atharvaveda – so ponujali celovit okvir za razu-
mevanje življenja in vesolja na splošno. Celostni pristop bks (Bhar-
tiya Knowledge System) k izobraževanju poudarjamoralni, duhovni in
intelektualni razvoj. Izobraževalni proces v gurukulih, tradicionalnih
vzgojnih sistemih, je poudarjal izkustveno učenje, samorefleksijo in
raziskovanje, saj je bilo učenje razumljeno kot vseživljenjsko prizade-
vanje. Guru je imel zelo pomembno vlogo in ni le dajal navodil, temveč
je predstavljal zgled, ki so ga drugi posnemali. Vsestranski razvoj po-
sameznika – ki je presegal akademsko znanje in je vključeval čustveno,
telesno ter duhovno blaginjo –, je bil eden glavnih ciljev indijskega sis-
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Integration of the Bharatiya Knowledge System
tema znanja. Ključni dejavnik, ki je prispeval k temu vsestranskemu
razvoju, je bila praksa joge, ki je bila dokumentirana v starodavni litera-
turi. Joga ni bila le vrsta telesne vadbe, temveč tudi sredstvo za dosega-
nje samodiscipline, duševne jasnosti in duhovnega razsvetljenja. Naci-
onalna izobraževalna politika (National Education Policy (nep) 2020)
poskuša to starodavno znanje vključiti v sedanji izobraževalni sistem.
Predvideva učni načrt, ki spodbuja duševno odpornost, tesnejši odnos
z notranjim jazom in splošno dobro počutje. nep 2020 priznava vred-
nost tradicionalne indijske modrosti, zlasti pri spodbujanju čustvene
stabilnosti, duševnega blagostanja in osebnega razvoja učencev. Čla-
nek sledi pristopu teoretične analize in se osredotoča na konceptualne
temelje ter filozofske podlage starodavnega indijskega sistema znanja.
Z metodo teoretične analize se raziskava osredotoča na filozofske in
konceptualne temelje starodavnega indijskega sistema znanja. Analiza
obsega temeljito analizo primarnih virov, vključno z vedami, upani-
šadami in drugimi klasičnimi spisi, ter sekundarne literature, komen-
tarjev in sodobnih interpretacij. Vključevanje teh starodavnih koncep-
tov v sodobno izobraževanje preko nep 2020 skupaj z vlogo joge pri
razvoju osebnosti in celostne narave starodavnega izobraževalnega sis-
tema predstavlja ključne obravnavane teme. Teoretični okvir raziskuje
načela indijske prakse znanja in poudarja povezave med tradicional-
nim znanjem ter sodobnimi izobraževalnimi potrebami. Študija posle-
dično pokaže, kako starodavni indijski sistem znanja zagotavlja inte-
grativni in celostni model izobraževanja ter razvoja, ki je še vedno zelo
pomemben za sodobne metode poučevanja, zlasti ko gre za izboljšanje
duševnega in čustvenega zdravja učencev.
Ključne besede: starodavna Indija, indijski sistem vednosti, celovita
vzgoja, indijska izobraževalna politika
Introduction
The National Education Policy (nep) 2020 prioritises the integration of
Bharatiya Knowledge System into the modern educational curriculum,
intending to amalgamate traditional knowledge from diverse domains
such as science, philosophy, medicine (Ayurveda), arts, and culture with
modern education, thus promoting a more comprehensive learning ex-
perience grounded in India’s deep heritage; essentially striving to recon-
cile ancient Indian wisdom with contemporary knowledge frameworks.
The deep heritage of ancient Bharatiya philosophy and wisdom serves as
an inspiration for the National Education Policy 2020 (Government of
India, Ministry of Human Resource Development n.d.). Bharat has tra-
ditionally been an epicentre for learning. Bharat’s rich culture, wealth,
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beliefs, philosophies, art, architecture, and educational methods enticed
travellers from all over the world (Timane and Wandhe 2024; Basham
1954). The educational system of ancient Bharat was well-known for the
traditions, customs, and wisdom that served to educate and enlighten
people (Radhakrishnan 1953). This lays the foundations for investigat-
ing Bharat’s historic educational system and realizing its impact on so-
cietal norms and values. Our ancient Bharatiya educational system de-
veloped over time, starting from the Rigveda, and was centred on the
holistic development of the individual by adhering to both the inner and
outer self. Intellectual, physical, spiritual, and moral aspects of life were
the main objectives of the ancient Bharatiya education system (Kumari
2017). It placed a strong focus on virtues, including discipline, humility,
honesty, self-reliance, and respect for all living things. The appreciation
of the harmony between humans and the environment was imparted to
the students. The Taittiriya Upanishad emphasizes the responsibility of
students toward society, particularly through the lens of Dharma, which
refers to righteous duty (Olivelle 1996). It encourages students to uphold
moral values, contribute positively to their families and communities, and
share knowledge to foster collective growth. Bharat has a long history of
educational practices that are realistic, pragmatic, attainable, and compat-
ible with everyday life. Prominent educational establishments such asNa-
landa and Takshashila, which offered a comprehensive, multidisciplinary
education and lured academia from all over the world, serve as exam-
ples of Bharat’s rich intellectual legacy. nep 2020 continues the tradition
by emphasizing how important it is for people to develop across all levels
– moral, social, physical, emotional, and intellectual. With an emphasis
on the highest human aspirations of knowledge, wisdom, and truth, nep
2020 aims to incorporate indigenous knowledge systems and traditional
wisdom into the contemporary educational framework. Recognizing the
significance of these components, nep 2020 seeks to provide a more cul-
turally responsive and comprehensive educational framework that equips
students for twenty-first-century problems. Modern educational systems
can incorporate the most effective techniques from past centuries. The
objective ofnep2020 is to establish a dynamic and inclusive learning en-
vironment that fosters creativity, critical thinking, and cultural apprecia-
tion by incorporating parts of the Bharatiya Knowledge System into the
educational system. The knowledge and methods of historical scholars
and organizations can be used inmodern educational systems to improve
students’ moral, intellectual, and social development.
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Sources of Knowledge in Ancient Bharat
The Vedas, Brahmanas, Upanishads, and Dharmasutras were the prin-
cipal texts used in the ancient Bharatiya educational system. Learn-
ing also came via the writings of authors such as Aryabhata, Panini,
Katyayana, and Patanjali, as well as from the medical texts written by
Sushruta and Charaka. Furthermore, a distinction was made between
Kavyas (creative and imaginative literature) and Shastras (learned disci-
plines). Various disciplines, including Itihas (history), Anviksiki (logic),
Mimamsa (interpretation), Shilpashastra (architecture), Arthashastra
(polity), Varta (agricultural, trade, commerce, and animal husbandry),
and Dhanurvidya (archery), were used as sources of knowledge. A major
part of the curriculum included physical education, where students en-
gaged in a variety of activities such as yogasadhana (mind and body train-
ing), dhanurvidya (archery for learning martial arts), vyayamaprakara
(exercises), and krida (games and leisure activities) (Singh 2017). The
gurus and their students together worked tirelessly to hone all areas of
knowledge. Peer learning was another method that was in place in an-
cient times. Learned debates, or shastrartha, were arranged to evaluate
students’ learning, where less experienced students were supervised by
more experienced students (Selvamani 2019).
Both formal and informal educational systems existed in ancient Bharat.
Indigenous education was imparted in chatuspadis, gurukuls, pathsha-
las, tols, temples, and homes. There were adults in houses, villages, and
temples who helped young children adapt religious practices. Addition-
ally, temples served as educational hubs and helped in advancing ancient
knowledge systems. For further education, students attended universities
and viharas. Most of the time, instruction was given orally, and pupils
took notes and meditated upon what was taught in the class. Gurukuls,
named after sages, and sometimes referred to as ashrams, which served as
residential centres for learning, were educational institutions where hun-
dreds of students studied together. Even in the early Vedic era, women
had access to education. There are references to several well-known fe-
male Vedic intellectuals, includingMaitreyi, Viswambhara, Apala, Gargi,
and Lopamudra. The Guru-Shishya relationship, lineage, or parampara
constituted the foundation of the ancient Bharatiya education system.
The Guru, or teacher, served as the preceptor of wisdom, nurturing and
caring for his trainees as if they were his sons. The students, referred to
as Shishyas resided in the Guru’s abode, known as the gurukul, where
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they studied the Vedas, and served the Guru as if he were their father
(Pal and Chakrabarti 2024). The gurus and their shishyas coexisted, sup-
porting each other in every aspect of life. The primary goals were self-
actualization, maintaining discipline, and an extensive education. While
pursuing their education in various fields, such as debating arts, history,
law, medicine, etc., the focus was placed on developing the inner as well
as the external aspects of every person’s personality. In their pursuit of
knowledge, monks and nuns built several monasteries and viharas where
they could meditate, engage in discourse, and meet with scholars. Other
higher education institutions grew up around these viharas, drawing stu-
dents from far-off places like China, Korea, Tibet, Burma, Ceylon, Java,
and Nepal (Ghonge, Bag, and Singh 2020).
Bharatiya Knowledge System: AWay of Life
Knowledge was free at the time and was regarded as sacred. Donations
for education were regarded as the highest form of giving. Society, par-
ents, and affluent companies provided financial support. In addition to
buildings, gifts of land were given to the universities and free education
programmeswere offered at other ancient universities like Jagaddala, Val-
abhi, and Vikramshila. Agraharas functioned as educational hubs dur-
ing the same period throughout southern Bharat. Other cultural institu-
tions known as Ghatika and Brahmapuri were also present in the king-
doms of South Bharat. A Ghatika was a sort of educational institution
that taught both religion and other subjects. An agrahara was a larger
establishment, a community of erudite Brahmins with its own govern-
ing body and resources supported by contributions from the commu-
nity. The ancient Bharatiya educational system continued as indigenous
schools, ashrams, and temples. In the Medieval Period, Madrasas and
Maktabs were incorporated into the educational system. During the Is-
lamic period, Madrasas served as institutions of higher education and
Maktabs were built for younger students for primary education (Biswas
2016). Indigenous schooling was quite popular in pre-colonial Bharat.
This was an extension of the earlier-implemented formal system. Thema-
jority of the education in this system was spiritual and religious. Similar
schools existed in various parts of Bharat, such as pathshalas in western
Bharat, chatuspadis in Bihar, and tols in Bengal. Donations and local re-
sources funded education. According to references found in books and
memoirs, locals also sponsored education in southern Bharat. The an-
cient Bharatiya educational system placed a strong emphasis on develop-
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ing every aspect of themselves inside and out. As a result, in the mod-
ern educational setting in Bharat, emphasis is being placed on connect-
ing learning to real-world applications. Educationists nowadays acknowl-
edge the value of multilingual and multicultural instruction in bridging
the gap between traditional and ancient knowledge and modern educa-
tion, which as a result, has contributed to the holistic development of the
physical, intellectual, and spiritual aspects of life.
The first stage of the Ashrama system, which generally corresponds
to the first eight years of a person’s existence, is defined as learning to
live independently. The following stage is typically a period of knowl-
edge acquisition and preparation for leading a fulfilled life (Rajagopalan
2021). During the Brahmacharya Ashrama (the first stage of life in the
Vedic ashrama system), students underwent Gurukulavasam, a period
of residency in the guru’s abode, dedicated to learning and discipline.
Some scholars assert that the Gurukulavasamwas more holistic and pro-
vided students with knowledge of the world (Aparavidya) in addition to
knowledge of religion and spirituality (Paravidya) (Sreekala Devi and Pil-
lai 2012). Teachers during this stage initiate all of the learning, and the
pupils are seen as passive recipients of this information. It is common
practice to make a negative comparison between this and contemporary
educational ideas such as ‘activity-based learning’ and ‘student-initiated
learning,’ which are praised for their emphasis on the student within the
classroom. In contrast to this interpretation, the Brihadaranyaka Upan-
ishad describes education as a three-step process that includes sravana,
which refers to hearing from the instructor; manana, which refers to as-
similation by the student through contemplation and reflection; and Ni-
didhyasana, which refers to concentrated contemplation of truth to real-
ize it (Sreekala Devi and Pillai 2012). This concept emphasizes student-
centred education,with the guru serving as a resource person and facilita-
tor. In addition, for the students to achieve greater levels of learning, they
were required to demonstrate shraddha, which is a term thatmeans com-
mitment and steadfastness. This placed the students in control of chart-
ing their course of learning (Chidbavananda 1964). According to Sreekala
Davi and Pillai (2012), the typical age of entry was the eighth year of an
individual’s life; however, it might stretch up to the twelfth year of the
student’s life, depending on the readiness of the student.
Through national assemblies and philosophical discussions, knowl-
edge from a variety of disciplines, including philosophy, medicine, and
military sciences, was shared at learning centres like Takshashila and
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Alok Gardia, Jagriti Singha, and Deepa Mehta
Nalanda, which served as the nucleus of intellectual exchange (Chat-
topadhyay 2023). Contemporary scholars agree that this method pro-
moted moral and ethical growth in addition to intellectual understand-
ing. Nowadays, to achieve the goal of well-rounded human development,
educationists perceive these ideas as a means of integrating older holis-
tic methods with modern educational systems. The goal of the ancient
Bharatiya Education System was to develop the human personality in
an orderly, systematic, and comprehensive manner. The concept of Pu-
rushartha, originating from Purusha (self) and Artha (goal), indicates
four principal objectives of existence: Dharma (duty), Artha (wealth),
Kama (desire), andMoksha (liberation) (Badjatya 2024). It is based on the
Vedas, Upanishads, Smritis, and Mahabharata and promotes a life that is
in harmony with the body, mind, intellect, and soul, giving a reasonable
approach to fulfilling human urges while acknowledging their validity
(Suman and Ashok 2015).
• Dharma:Dharma stands for morality, duty, righteousness, and ethi-
cal behaviour. It is the desire to live according to one’s moral convic-
tions, obligations, and societal expectations. Dharma places a strong
emphasis on keeping moral principles, pursuing the path of righ-
teousness, and contributing what is necessary to benefit society, the
entire cosmos, and the self.
• Artha: Artha represents the desire for material prosperity, wealth,
and well-being. To sustain oneself and one’s family entails acquiring
resources, maintaining one’s financial stability, and ensuring one’s
economic security. Within the frameworks of ethics and social duty,
artha includes the satisfaction of material needs and aspirations.
• Kama: The pursuit of desires, sensual pleasure, and aesthetic gratifi-
cation is referred to as kama. It includes the fulfilment of emotional,
physical, and sensory needs, such as those found in relationships,
love, art, music, and other forms of enjoyment. Kama acknowledges
the value of embracing happiness, beauty, and other sense pleasures
in life.
• Moksha: The ultimate state of liberation, spiritual enlightenment,
and freedom from the cycle of birth and death (samsara) can be
represented as moksha. Seeking self-realization, transcendence, and
unity with the divine or ultimate reality are all part of it. Moksha is
the accomplishment of spiritual freedom and enlightenment, as well
as the soul’s release from material attachments (Panchal 2023).
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The Purusharthas provide a complete framework that helps people bal-
ance their pursuit of money, pleasure, righteousness, and spiritual eman-
cipation to negotiate the intricacies of human existence. People can work
toward holistic development, moral behaviour, financial success, emo-
tional fulfilment, and spiritual enlightenment by incorporating these four
objectives throughout their lives. This will eventually result in a happy
and meaningful existence (Suman and Ashok 2015).
Ancient Bharatiya education was designed to cultivate dedicated, re-
sponsible, and devout individuals who actively engaged in societal con-
tributions (Rangachar 1964, 36). An additional component of the ancient
Bharatiya educational systemwas teaching students about civic and social
responsibilities. The pupils were not expected to live as hedonistic indi-
viduals. They were frequently reminded of their social responsibilities.
The concept of perfection played a central role in the development of the
human intellect and spirit in the ancient Bharatiya educational system.
Individuals in ancient Bharatiya education were focused on strengthen-
ing several major universal attributes that, when combined, create a bet-
ter kind of person. Any free, developed society is built on the foundation
of human values, including trust, respect, honesty, dignity, and courtesy
(Markandan 2001). These attributes are not necessarily substantially dif-
ferent from what contemporary educational systems attempt to instil in
their pupils. The key purposes of ancient Bharatiya education include:
• Fit for Society: The aim was to prepare students to live moral and
prosperous lives within society. This required reminding pupils of
their responsibilities to the community as well as establishing in
them a sense of civic and social duties.
• Civic and Social Duties: The emphasis of ancient Bharatiya educa-
tion was on fostering in pupils a sense of social awareness and civic
duty. They were encouraged to live non-selfish lives based on mak-
ing positive contributions to society.
• Useful Members of Society: The primary objective was to create peo-
ple who could actively work to improve society. Students were en-
couraged and inspired to contribute to their communities by pro-
moting the value of social responsibility and philanthropy (Sssihl,
2020).
• Character Development: Ancient Bharatiya education placed a great
focus on character development alongside academic knowledge.
The development of virtues, moral principles, and ethical values –
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Alok Gardia, Jagriti Singha, and Deepa Mehta
all necessary for living a righteous and moral life – was emphasized
for the students.
• Holistic Development: Bharatiya education in ancient times was
structured around basic ethical principles aiming to support peo-
ple’s progress on all levels, including moral, intellectual, spiritual,
and physical. The goal of this all-encompassing strategy is to de-
velop complete and balanced citizens who can make meaningful
contributions to society and lead prosperous lives (Radhakrishnan
1992).
By concentrating on these goals, education in ancient Bharat aimed to
produce people who were not only knowledgeable but also morally pure,
socially conscious, and able to significantly contribute to the well-being
of society as a whole.
nep2020’s Vision Integrating Ancient Bharatiya
Pedagogical Practices
Modern educational systems can incorporate the most effective tech-
niques from past centuries. Education in ancient Bharat was focused on
the complete realization and emancipation of the self rather than just the
acquisition of knowledge for practical purposes. Thenepemphasizes the
highest human aspirations of knowledge, wisdom, and truth while at-
tempting to include indigenous knowledge systems and ancient Bharatiya
wisdom into the contemporary educational framework. Acknowledging
the significance of these elements, thenep seeks to develop a more com-
prehensive and culturally embedded educational framework that equips
students for the challenges of the twenty-first century (Mukherjee 2015).
The study of Sanskrit’s linguistic, spiritual, and religious facets is neces-
sary to preserve its peace, humanism, and fraternity.One of the keymark-
ers of a society’s well-being, wealth, and security is its level of education.
The process of education provides people with lifelong abilities that are
useful. The creative capacity of Bharat has been substantially damaged by
foreign invasion, which has resulted in the loss of traditional knowledge
systems and the repression of local innovation (Kumar 1991). Western
and Arabic/Persian influences were incorporated into Bharatiya art, lit-
erature, and architecture as a result of the legacy of colonialism, Islamic
conquest, and the Mughal reign. The consequence of this was the ab-
sorption of cultures, the disruption of social and economic systems, and
the loss of intellectual capital. The modern Bharatiya educational system
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Integration of the Bharatiya Knowledge System
is primarily dominated by Western ideas, literature, culture, and stem
fields. Western education and learning methodologies are being used in
Bharat to create graduates without adding any qualitative value that is ap-
propriate. The children born into this system have lost their identity and
are turning into fully American or British colonists. The greatest poet in
history, Kalidasa, is mostly unknown to the majority of our children de-
spite being an integral part of Bharatiya culture. It is advised that students
learn ancient as well as modern philosophy and value systems to revive
the Bharatiya tradition. The greatest texts, such as The Life Divine, The
Foundation of Bharatiya Culture, and Yoga Synthesis, need to be included
in our school curricula (Raina 2021). Hence, through ancient literature,
texts, and history students in modern times learn about their rich culture
and heritage.
Four Vedas: The Sources of the Philosophy in Ancient Bharat
The Vedas are the oldest and most sacred scriptures of Hinduism, serv-
ing as the foundation of spiritual, philosophical, and scientific thought in
ancient Bharat. It is a source of Ancient Bharatiya history and provides
direction and purpose for followers. The Rigveda, Samaveda, Yajurveda,
and Atharvaveda are among the Vedas, which form the basis of Bharatiya
culture (Sahoo 2024). Ancient Education in Bharat was founded on these
four Vedas. People can acquire an in-depth knowledge of the overarching
structure of ancient Bharatiya culture as well as the philosophy of life by
studying these Vedas. As a result, the Upanishads, Smritis, Puranas, and
all other Bharatiya literature and philosophy acknowledge the supremacy
of the Vedas. Through them, we can understand the culture, civilization,
life, and philosophy of the ancient Bharatiya people. The Vedas represent
the primary objective of human existence. The Bharatiya philosophy of
life has never accepted that life is purposeless.
• Rigveda: In Hinduism, the Rigveda is regarded as one of the four sa-
credVedic texts. TheRigveda is the oldest andmost important of the
four Vedas, forming the foundation of Hindu philosophy, spiritual-
ity, and culture. The Rigveda shaped the spiritual, social, and intel-
lectual landscape of ancient Bharat, influencing later Hindu scrip-
tures like the Upanishads, Puranas, Mahabharata and Ramayana.
Certain prayers from the Rigveda, including the well-known Gaya-
tri mantra found in the Samaveda andYajurveda, have preserved the
human soul and reached the pinnacle of wisdom. Rigveda Samhita
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is an anthology with more than ten thousand verses organized into
ten mandalas, or books, and more than a thousand hymns, known
as suktas. The praise and worship of the gods is the central theme of
the hymns and lyrics, which also have various philosophical and
thought-provoking contexts. The issues addressed in the hymns
were those that dealt with the then socioeconomic challenges (Rad-
hakrishnan and Moore 1957).
• Samaveda: The focus of the Samaveda is on the music of the hymns
and traditions. It is comprised of approximately 1,875 verses, thema-
jority ofwhich are translated from theRigveda, particularly from the
eighth and ninth books of the Rigveda. It is divided into two primary
pieces: the Purvarchika, which is the first part, and the Uttararchika,
which is the second part. Within each of these sections, numerous
sorts of chants are meant for particular rituals, most notably the So-
mayaga (‘Samaveda’ n.d.).
• Yajurveda:TheYajurveda comprises a series of writtenmantras. The
Hotri (priest) is in charge of singing hymns during sacrifices, butAd-
hvaryus (the priest’s assistants) lead the first class of Vedic priests in
singing hymns that are directly associated with the dedication rit-
uals. For this reason, a distinct training institution was founded to
instruct these priests. While the Yajurveda contains basic kinds of
prose composition, the Upanishads are the pinnacle of Bharatiya lit-
erature. In the Yajurveda, an understanding of both the religious and
secular facets of Bharatiya culture can be obtained.
• Atharvaveda: The fourth Veda was subsequently referred to as the
Atarvaveda. Hymns, spells, and incantations are all included in the
Atharvaveda, which is a collection of texts that focuses on rituals,
healing, and everyday living (Vashney and Suresh 2015). It differs
from the otherVedas in that it contains philosophical discourses and
covers practical issues of life.
Education in Ancient Bharat: Processes and Methods
The Gurukul system was a holistic and immersive educational approach
that was used in ancient Bharat. In this system, students lived with their
Guru (teacher) to acquire information in an atmosphere that was both
rigorous and caring. Unlike modern institutional education, the Gurukul
system emphasized experiential learning, ethical development, and prac-
tical application of knowledge. The subjects ranged from religion to phi-
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Integration of the Bharatiya Knowledge System
losophy, medicine, literature, military, astrology, history, and mathemat-
ics. Students were encouraged to pursuewisdom throughout their lives by
being active participants in their intellectual and spiritual development
rather than just passive recipients of knowledge (Radhakrishnan 1953).
The ancient Bharatiya education system was based on a three-step learn-
ing process. The first step, known as Sravana (Listening), required learn-
ers to pay close attention to the Guru’s teachings, which were communi-
cated verbally. This approach followed to the Sruti tradition, which did
not involve the writing down of information but rather the vocal trans-
mission of information, hence highlighting the significance of auditory
learning and memory. Students were expected to comprehend the fun-
damental truths that were disclosed by the Guru, and listening was not a
passive activity but rather an active involvement (Simjith and Vasudevan,
2017).
During the Manana (Reflection and Contemplation) period, students
were required to analyse, contemplate, and internalise the knowledge that
they had gained through Sravana. Critical thinking and reasoning were
emphasised throughout this stage, and students were given the oppor-
tunity to construct their own interpretations and test their own under-
standing through discussion and debate. Shastrartha (philosophical de-
bates) and group discussions were essential for assessing and improving
students’ conceptual understanding (Kumar 1991).
Nididhyasana (Application) focused on the practical application of the
acquired knowledge. The students were encouraged to integrate what
they were learning into their everyday lives, which ensured that they
gained experiential wisdom rather than just theoretical understanding.
This phase sought to promote intellectual, spiritual, and ethical growth by
transforming intellectual knowledge into lived experience and achieving
a profound alteration of the self (Simjith and Vasudevan, 2017).
TheVedic education system employed three? primary teachingmethod-
ologies:
• Oral Transmission (Shruti and Smriti Tradition), where students
memorized Vedic hymns and Rigvedic verses. This guaranteed the
transmission of knowledge from one generation to the next before
the emergence of written texts. Mnemonic techniques, including
recitation, repetition, and chanting, were implemented to improve
retention (Altekar 2009).
• The Gurukul method emphasized reflective thinking (Chintan and
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Alok Gardia, Jagriti Singha, and Deepa Mehta
Manana Shakti), which went beyond the concept of memorisation.
Students were able to build their autonomous thought processes
through the use of this method, which acknowledged that reasoning
and self-inquiry were essential components of the learning process.
The principle of thought (Manana Shakti) was considered superior
to the mere accumulation of information, making self-education
and intellectual exploration essential components of learning (Ku-
mar 1988).
• Debate, also known as Shastrathra, was an quintessential part of
Vedic education. During this time, students engaged in intellectual
discourse to challenge and increase their level of comprehension.
This approachwas helpful in developing a culture of critical inquiry,
as well as in enhancing reasoning abilities and elucidating concepts.
Students were allowed to engage in rigorous debates on philosoph-
ical issues, which assisted them in developing their ability to think
independently and apply logical thinking while attempting to solve
problems (Shireeshkumar, Gore, and Popatwar 2023).
The all-encompassing educational approach of ancient Bharat ensured
that students developed not only intellectual acumen but also moral in-
tegrity and life skills. Ethical and spiritual disciplines were taught along-
side astronomy, mathematics, medicine, and strategy to develop well-
rounded people. The Gurukul system was a powerful form of education
that went beyond academics to change the ethical and intellectual fabric
of society (Altekar 2009). This was made possible by the focus placed on
experiential learning, critical reflection, and ethical living.
Role of Yoga in Personality Development
Within the framework of traditional Bharatiya philosophy and the prac-
tice of Yoga, the Niyamas are inward constraints or observances that
direct people toward self-improvement, self-control, and spiritual ad-
vancement. The Yamas, as they are known in the context of ancient
Bharatiya philosophy and education, are self-disciplines or ethical disci-
plines that direct people’s behaviour and social relationships. The Yamas
are regarded as essential guidelines for moral behaviour and spiritual de-
velopment. The practice of Yoga Sastra includes five Yamas that serve as
guidelines for ethical behaviour and self-control (Agrawal and Pandey
2022). These are:
• Ahimsa (Non-violence): This concept places a strong emphasis on
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Integration of the Bharatiya Knowledge System
acting with compassion and non-violence toward all living things. It
means refraining fromharming oneself or others, including physical
or mental abuse. Ahimsa encourages compassion, understanding,
and harmonious coexistence.
• Satya (Truthfulness): Satya is the dedication to speaking, thinking,
and responding with truthfulness. It means refraining from dishon-
esty, deceit, and cheating. Satya practice promotes sincerity, moral-
ity, and genuineness in interpersonal interactions.
• Asteya (Non-stealing): Asteya places a strong emphasis on abstain-
ing from coveting, stealing, or taking something that is not one’s
own. It entails being truthful in one’s economic dealings, treating
others with respect, and learning to be content with what one has.
• Brahmacharya (Celibacy or Continence): This has traditionally
been considered as one of the Yamas in yoga practice. It entails ex-
ercising restraint, self-control, and directing one’s energies toward
spiritual endeavours. Brahmacharya promotes sensory experiences,
relational discipline, and vital energy conservation.
• Aparigraha (Non-greed or Possessiveness): Aparigraha stresses con-
tentment, simplicity, and non-attachment in daily life. It entails ab-
staining from excessive association with material belongings, col-
lecting, and selfishness. Aparigraha encourages generosity, detach-
ment, and an emphasis on inner richness as opposed tomaterial pos-
sessions. People develop self-discipline, moral integrity, and ethical
behaviour in their daily lives by adhering to the Yamas. The Yamas
direct people toward a path of self-awareness, self-improvement,
and themoral life by serving as principles for harmony, compassion,
and spiritual development.
As part of the practice of Yoga Sastra, there are five Niyamas that centre
on developing beneficial attributes and attitudes within oneself. The five
Niyamas are:
• Saucha (Cleanliness and Purity): Saucha places a strong emphasis
on the body, mind, and thoughts being virtuous and clean. It en-
tails upholding mental clarity, emotional purity, and physical hy-
giene. Saucha promotes punctuality, neatness, and clarity for both
one’s external surroundings and internal state.
• Santosha (Contentment): Santosha denotes inner satisfaction and
contentment with one’s situation and experiences. It entails embrac-
ing and enjoying life as it comes, free from an obsessive need for
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Alok Gardia, Jagriti Singha, and Deepa Mehta
morematerial goods, money, or approval from others. Santosha cul-
tivates calmness, thankfulness, and peace of mind.
• Tapas (Self-Control and Hard Work): Tapas is the discipline, aus-
terity, and readiness to work hard for one’s own development and
spiritual advancement. It includes exercising restraint, tenacity, and
devotion in one’s undertakings. Tapas develops inner strength, per-
sistence, and determination.
• Svadhyaya (Self-Study and Self-Reflection): Svadhyaya emphasizes
self-study, introspection, and lifelong learning. It encompasses the
study of sacred texts, scriptures, and philosophical teachings, as well
as self-reflection on one’s thoughts, emotions, and behaviours. Svad-
hyaya fosters intellectual growth, self-awareness, and self-discovery.
• Ishvarapranidhana (Surrender to a Higher Power): This emphasizes
giving in to a higher or divine power. It entails admitting and accept-
ing the existence of a higher reality beyond individual control and
cultivates humility, faith, and trust in a greater purpose or guiding
force (Patal 2019).
The Niyamas are a set of rules for cultivating virtues, good traits, and
attitudes that aid people on their path to inner peace and self-realization
(Iyengar 1965). Through the Niyamas, people achieve inner purity, con-
tentment, self-discipline, self-reflection, and submission to a higher force
(Bhatta 2009). These qualities promote spiritual development and align-
ment with higher ideals. Teaching used to take into account the qualifica-
tions (leadership qualities) of students (adhikaritva), but in the modern
educational system, this is difficult to do. The teachers of old possessed
some innate qualities (shtrotriyam, brahmanistha) that enabled them to
impart knowledge of both the highest spiritual and worldly nature. To-
gether, the Niyamas and Yamas (self-restraints) provide a comprehen-
sive ethical and moral framework for those who want to reform them-
selves and live a holistic, well-rounded life (Bhavanani, Ramanathan, and
Madanmohan 2013). The setting in which students and teachers inter-
act has drastically changed, with a greater emphasis now being placed
on student-centric strategies for helping students develop their greatest
abilities. Vocational training was integral to the earlier education system,
but reviving it poses challenges. To achieve the best outcomes, it is es-
sential to blend traditional education’s wisdom with the modern system’s
strengths. Since yoga emphasizes the cultivation of the body and mind,
the present-day educational system admires it as one such technique that
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Integration of the Bharatiya Knowledge System
can be utilized to bridge the gap between ancient and modern value sys-
tems (Ranade and Nikam 2023). The practical benefits of yoga are being
recognized in various domains of life. Yoga is an emerging field that re-
quires greater emphasis in modern curricula. As a cohesive and rigorous
multifaceted discipline, it plays a vital role in fostering holistic person-
ality development. It occupies a unique place in the modern world as a
process of refinement of the physical, intellectual, emotional, social, and
spiritual arena of an individual. The present education system accentu-
ates only some of the aspects of the personality of a student but is lacking
in the holistic development of personality. Students are facing numerous
issues and difficulties on a physical, emotional, and intellectual level as
a result of this. The preventive, restorative, and nurturing principles of
yoga can offer guidance for a holistic personality (Naragatti, Hosakote,
and Anburani 2023).
Implementational Strategies
In contemporary Bharat, the curriculum in all disciplines is primarily
shaped by current Western intellectual and cultural traditions. While
knowledge from diverse intellectual traditions can be enlightening, no
single framework offers the absolute or best way to understand nature
and reality. The dominance of a monocultural approach in the Bharatiya
education system has resulted in an excessive dependence on Eurocen-
tric knowledge frameworks, epistemologies, and ontologies. The lasting
impact of colonialism is apparent in Bharat’s most prestigious academic
institutions. The National Education Policy (nep) 2020 seeks to amal-
gamate traditional knowledge systems with contemporary educational
practices, acknowledging the profundity of ancient Bharatiya wisdom.
This method recognises Bharat’s profound intellectual heritage while
aiming to render education more culturally grounded, inclusive, and re-
sponsive to societal demands. nep 2020 aims to establish an accessible,
holistic, and successful learning framework by incorporating Indigenous
educational traditions. This policy is based on the pursuit of knowledge
(Jnan), truth (Satya), and wisdom (Pragya), which are historically con-
sidered the ultimate human endeavours in Bharatiya philosophy.
An essential implementation strategy of nep 2020 is the integration of
traditional knowledge systems into contemporary curricula. Education
is conceived as a mechanism for cultivating moral consciousness and
intellectual capacities, promoting a holistic perspective that transcends
materialistic pursuits. The policy encourages a multidisciplinary, flexi-
309
Alok Gardia, Jagriti Singha, and Deepa Mehta
ble approach, providing students with multiple entry and exit points fol-
lowing the completion of Class 10. This approach empowers students
to make well-informed decisions, guaranteeing that education remains
readily accessible, personalized to their needs, and appropriately related
to what they desire. The National Curriculum Frameworks for School
Education (ncf-se) 2023 and Foundational Stage (ncf-fs) 2022 empha-
sise an in-depth foundation of traditional education.Modern educational
systems draw inspiration from the Gurukul system, which is renowned
for fostering self-reliance, discipline, and moral principles. These frame-
works seek to cultivate well-rounded persons endowed with a profound
sense of responsibility and purpose by integrating contemporary instruc-
tional strategies with traditional wisdom. Other than that, nep 2020 em-
phasises the importance of yoga, meditation, and ancient wellness prac-
tices rooted in texts such as the Gita and the Upanishads. These compo-
nents support mental, emotional, and physical health, highlighting the
importance of education in developing resilient and thoughtful individ-
uals.nep2020 proposes a dynamic, inclusive, and future-ready education
system by blending traditional knowledge with modern techniques. This
approach not only equips students with critical thinking and creativity
but also ensures that learning remains deeply rooted in Bharatiya values
and intellectual traditions.
Conclusion
The incorporation of ancient Bharatiya knowledge and traditions within
the framework of the National Education Policy of 2020 (Government of
India, Ministry of Human Resource Development n.d.) has the potential
tomake a substantial contribution to the achievement of the policy’s aims
of providing an education that is both holistic and inclusive. Addition-
ally, the emphasis placed on experiential learning through practices such
as Sravana, Manana, and Nididhyasana helps to cultivate critical think-
ing, self-reflection, and a profound comprehension of information, which
is in line with thenep 2020’s emphasis on competency-based education.
In addition, traditional educational models, such as the Gurukulamodel,
emphasize individualized instruction andmentoring, both of which have
the potential to contribute to increased student engagement and achieve-
ment. According to the findings of several studies, modern education
can solve contemporary difficulties, such as mental well-being and emo-
tional resilience, by combining these old traditions. The National Edu-
cation Policy 2020 (nep 2020) unveils the capacity to propel a more bal-
anced, inclusive, and transformative educational landscape that not only
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Integration of the Bharatiya Knowledge System
prepares students for academic achievement but also for personal and
social growth. This is accomplished by drawing on the rich heritage of
Bharatiya knowledge and its pedagogical practices.
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