Talk on Indian Knowledge Systems in Curriculum @ Samvit Sangam

 Talk on Indian Knowledge Systems in Curriculum

@ Samvit Sangam

Namaste to all.

I feel honoured to speak on Indian Knowledge Systems in Education at Samvit Sangam, organized by Samvit Research Foundation. I had the privilege to represent Jnana Prabodhini and speak at Samvit Sangam — a one-day symposium on the integration of Indian Knowledge Systems (IKS) in school education.

I’ll keep to the time and share a few key points and practices from Jnana Prabodhini, so we can stay on track with the schedule.

In the inaugural session, Anuragji raised important questions regarding the term Indian Knowledge System—its acronym IKS, and whether we ought to replace it with Bhartiya Gyan Parampara. For clarity, I will continue to refer to it as IKS-Parampara.

The distinction between “Indian Knowledge System” and “Bhartiya Gyan Parampara” is significant. The English term “system” invokes several dimensions: What is the foundation of this system? What are the sources of its knowledge? What methods are employed within it? What are the strategies for its revival?

In contrast, the term Parampara refers to a deeper, living tradition—transmitted through experience, practice, and embodiment. While knowledge may be universal, the approach to knowledge and the purpose behind acquiring it differ substantially between Bhartiya Parampara and the Western model.

If we are sincere about integrating IKS into our education system, we must begin with rethinking the purpose of learning itself. The process must start with “why”—the intention behind learning—before moving toward the “how” and “what.”

IKS-Parampara and the Nature of Learning

I would like to share a meaningful shloka from our Bhartiya Gyan Parampara, which you can read on the slide:
                               अथा॑धिविद्यम् । आचार्यः पूर्वरूपम् ॥

अन्तेवास्युत्तररूपम् । विद्या सन्धिः ।

प्रवचनं सन्धानम् । इत्यधिविद्यम् ॥

This ancient verse explains the essence of education in our Bhartiya tradition. It means:
The teacher is the earlier form; the student is the later form.

The knowledge is the meeting point,

and the act of teaching is the link between them.

In Bhartiya Parampara, education is seen as a relationship where the teacher represents the earlier form, the student the latter, and knowledge is the purpose; and learning is the space where both meets.

Learning to do Swadhyaya, self-directed leaning and especially learning by teaching—Pravachan—becomes the bridge between them. This reminds us that learning is not only about information.

It is a living process—a relationship

where the teacher shares wisdom with care,

and the student receives it with respect and interest.

Together, they bring knowledge to life.

We often frame education as either teacher-centric or student-centric. However, in our tradition, the process is defined by the purpose of learning. Whether teacher-led or student-led, what matters is the authentic process of generation or creation of knowledge, i.e., knowledge-centric education. In this approach, the emphasis is not solely on content, but on cultivating the ability to learn—nurturing curiosity, inquiry, and observation, which leads to a learning-centric design.

The question is: Do we, as educators, cultivate curiosity and inquiry in our students required for learning-centric design? And more importantly—are we, as teacher curious about the world around us?

If this foundational orientation is established, the rest—curriculum, textbooks, pedagogy—follows organically.

Why Before What

To start with let’s revise what is curriculum?

Curriculum is the complete learning journey — not just a syllabus. It includes what to learn (subjects, skills), how to learn (activities, projects), and how to assess (questions, observation). It also nurtures values, attitudes, and life skills — guiding teachers to support each child’s growth in knowledge, thinking, and character.

The on slide there is a table comparing current education system with IKS-Parampara in curriculum on three parameters

First, the philosophical foundation: IKS is rooted in a holistic and spiritual vision—emphasizing self-discipline, compassion, service, and Dharma. In contrast, the current education system which we define as modern system is largely secular and analytical, focusing on specialization and equity in an objective sense.

Second, the knowledge approach: IKS promotes an integrated view of learning, where philosophy, science, arts, ethics, and skills are all interconnected. However, in today’s system, knowledge is fragmented into separate subjects, often detaching theory from real-life application.

Third, the assessment approach: IKS encourages reflective, continuous learning with an emphasis on inner transformation, whereas the current system is driven by exams, rigid outcomes, and performance-based evaluation.

In current modern education, we typically begin with “What will the child learn?”—starting from the content and textbooks. Teachers are given material designed by others, and only later consider how and why to teach it.

IKS-Parampara inverts this order. The learner is a seeker. The process begins with “why,” followed by “how,” and then “what.” Starting with “what” weakens the foundation of learning.

In today's education system, we often see a capsule or package approach where students receive subject-based inputs, chapter-wise knowledge, and learn mainly to pass exams. Recently I heard of the introduction of a curriculum module on Ananda under value education.

Is it possible and wise to package Ananda as values-based education package, a standalone topic?

A few years ago, in Maharashtra, a textbook titled Swa-Vikas was introduced as a separate syllabus on self-development, with its own assessments. Current model of education we can have such value-based topics as standalone modules.

IKS-Parampara guides us that attitudes and values cannot be taught as separate lessons. Values must emerge through integrated exposure, experience, and reflection during learning process.

To practice IKS-Parampara in curriculum design, we need to think about designing interdisciplinary, holistic education—not fragmented, compartmental knowledge delivery.

Learning must support holistic development—intellectual, emotional, physical, spiritual, and moral. In some schools, this integrated model is already a visible practice.

Approaches required to integrate IKS principles with current education system:

Generalised Instruction vs Personalised Instruction

The current system is designed to deliver content to the masses, offering the same input to all, leading to generalised instruction. IKS-Parampara says: Every child is unique. Though we acknowledge this as a principle, our education systems rarely reflect it in learning-teaching practices.

 Is there a space in our classrooms for a child to ask: “This is my question; this is what I want to learn”?

IKS-Parampara in curriculum design demands this space, as it sees the learner as a seeker. The IKS-Parampara in curriculum design must allow for individual curiosity and motivation. Inputs must be relevant, personal, and engaging.

IKS-Parampara: Cake or Icing?

Often, IKS is treated as an add-on—an attractive layer on top of the existing system. But if the core remains unchanged, the integration is superficial.

To genuinely integrate IKS, we must revisit our educational foundations. The analogy is IKS-Parampara is a Cake or Icing?

There are two approaches to IKS in the curriculum presented on the screen.

The first is the intrinsic view — this means we embed IKS subjects, content, values, and practices directly into what students learn. For example, adding lessons on Ayurveda, ancient mathematics, temple architecture, or stories from Indian epics that teach us about our ancient knowledge about subjects. Some people think IKS is like icing on the cake of modern education, a heritage to be known or preserved, a Indian knowledge history one should know. 

The second is the extrinsic view — here, we use the IKS philosophy to shape the entire curriculum design itself. This is deeper. It’s like not just adding some Indian topics, but reimagining the very structure of how we teach — making it more connected, reflective, and life-oriented.

But we must move beyond that. It is not just decoration — it must become the base, a heritage to be practiced. The analogy is that of grafting—a strong traditional rootstock with current content grafted on top. The plant’s strength comes from its roots.

By doing this, we don’t reject modern knowledge. We root it in our own tradition, giving it strength, meaning, and purpose.

This is how Bharatiya Gyan Parampara can truly guide curriculum — not just in adding content, but in creating a way of learning that is holistic, value-based, and culturally grounded.

IKS: Learners Journey in Curriculum

We must train students to develop as Vidyārthi—seekers of knowledge, not merely informed. Vidyārthi – The Seeker of Knowledge: the student is full of curiosity, wonder, and questions. The role of education at this stage is to awaken curiosity, not just to give answers. The core values are inquiry and a love for learning. In our current system, we often focus too quickly on information delivery and learning outcomes.

To achieve this, we must first teach the skills of learning: how to observe, how to ask questions, how to design an experiment. When children learn how to learn, they become lifelong learners.

The second stage is Vratārthi – The Aspirant of a Vow. In this stage, the learner develops discipline and commitment. They take a kind of "vow" defining the discipline required for learning. True learning requires self-discipline. The concept of brahmacharya—a life committed to learning—is deeply relevant. It is not about restriction but about conscious focus and self-awareness.

The third and final stage is Vidyāvratī – One who lives by Knowledge.

At Jnana Prabodhini, at the time of Vidyavrat Samskar, we introduce both aspects—Vidyārthi and Vratārthi—ultimately leading to developing the learner as Vidyāvratī.

We must help children to cultivate all five dimensions—physical, vital, emotional, intellectual, and spiritual—not as isolated capsules, but as an integrated journey. To achieve such holistic development, our students take vratas—resolutions—to work on aspects such as: Yuktaharvihar, Indriya-saiyaman, Swadhyay-Pravachan, Sadguru Sewa, and Upasana, reflecting the objective of nation-building through character-building.

At the beginning of the academic year, students participate in Varsharambha Saṃskāra—a ritual where each sets personal goals: which books to read, which places to visit, whom to interview. These become their individual syllabi. Classes and teachers also set collective goals. It is a shared journey of purpose and responsibility.

Education must lead to man-making and nation-building. Indian Knowledge Systems aim to create self-regulated, wise individuals—committed to society and nature. Both learning experiences are focused to nurture Sankalp Shaki i.e. resoluteness.

Rediscovering Purpose

A critical challenge today is to reimagine the space between instruction and realization. In many ancient narratives and stories, we learn of disciples’ profound inner transformation, though the texts remain silent on the details of how the transformation took place. We need to revisit scriptures to discover the processes of learning.

To achieve this, we must go beyond adding information about IKS in the curriculum. We must reflect and evolve educational activities using the extrinsic view of IKS about curriculum. That means shaping the structure, methods, and aims of education itself through Bhartiya thought.

Let’s discuss with the example of Śikṣāvallī: IKS-Parampara for curriculum design.

 The Śikṣāvallī of the Taittirīya Upaniṣad articulates key concepts: Svādhyāya—learning through self-study, and Pravacana—learning by teaching. Pravacana is not merely delivering knowledge, but deepening one’s understanding by articulating it.

Anuvaka 9 of the Taittiriya Upanishad provides timeless guidance for living and learning through values - essential principles for curriculum design. Ritam and Satyam promote truth, integrity, and critical thinking. Tapas, Dama, and Shama trains the mind building discipline and perseverance necessary for a resilient learning journey. Agnihotra and Atithi Devo Bhava instil a deep sense of responsibility, service, and respect. Praja, Prajnan, and Prajati awaken a stewardship mindset as custodians of knowledge and as active contributors to the future of society.

Swādhyāya fosters self-directed learning—encouraging students to study independently and reflect deeply. It nurtures inner curiosity and a desire for self-mastery, making learners seekers rather than just answer-writers. Pravachana sharpens communication and collaborative learning—it teaches students to express their thoughts clearly.  

Such values and principles, when integrated into the curriculum will help take education beyond information and marks, making IKS not an add-on, but the soul of education.

The objective of an IKS-based curriculum is not just to nurture knowledgeable students, but to develop wise, responsible, and self-regulated individuals.

At Jnana Prabodhini, our five pillars of education are: Knowledge, Skill, Motivation, Attitude, and Life Goal—integrated with IKS-Parampara. While most schools focus only on Knowledge and Skill, IKS in curriculum should also emphasize the remaining three.

IKS-Parampara: approaches for effective learning

Dynamic approaches to effective learning emphasize active, experiential, and self-directed strategies. Experiential learning involves activity-based methods such as projects encouraging learners to engage actively.  Immersive learning goes beyond the classroom through real-world experiences like internships, fieldwork, and living alongside role models.

Self-directed learning empowers students to take ownership of their education by defining personal resolutions or goals.

IKS approach integrates these three key modes experiential learning (learning by doing), immersive learning (learning by living together), and self-directed learning (learning driven by personal inquiry).

At Jnana Prabodhini, we strive to integrate these three modes of learning.

For example, in project-based learning, the project must originate from the learner’s own curiosity, ideas, and inquiry. Project-based learning is about exploring, investigating, and creating. The teacher’s role is to hold the space for exploration, guide students in acquiring inquiry processes, and help them reflect on the purpose behind their inquiry.

For experiential learning, we organize Sahadhyay Din—an Experiential Learning Day. Let me share one experience observed during a day-long visit to an art gallery and museum. After the visit, students were asked to pick an artefact from the museum and relate it to human experience and reflect on human life for their presentation. One group selected a painting where the artist had reversed the conventional approach—using oil paints to depict rivers and watercolours to paint buildings.

Traditionally, we guide them to use oil paints for depicting solid, stable structures like buildings—because of their thick, controlled nature—and watercolours to represent flowing elements like rivers, allowing for freedom and spontaneity.

In their presentation, the students explored the theme of human life by experimenting with these two mediums in a symbolic way. Their interpretation was that while humans appear to be in motion externally, they may be stagnant internally or Vise versa when externally not doing anything lot of thinking going on internally. This insight revealed the power of connecting art to life.

This experiential learning day activity helped students reflect deeply becoming a medium for the internalization of learning.

I would like to share one experience to conclude, especially as teachers from Rashtrotthana Vidya Kendra are in the audience. A few years ago, we took our students on a bicycle yatra from Pune to Kanyakumari, and Rashtrotthana Vidya Kendra graciously hosted us in Karnataka. The students cycled around 80 km a day, staying in local schools, and even after a long ride, they engaged in game sessions with the host students.

At one such stay, after an evening walk in the town and before going to bed, the students would massage each other’s legs with oil—caring for one another with genuine affection. That evening, elderly, wrinkled woman—an Amma—called all the teachers and students to gather outside. The teachers were initially concerned, thinking the students might have done something mischievous while roaming in the town. But when everyone assembled, Amma performed an act to ward off the evil eye, symbolically protecting the children. In Marathi, we call this action drusht kadhaṇe; in Hindi, nazar utārna—I don’t know the Kannada word for this ritual.

Later, through a local mediator, we asked her why she had done this. She said, “These children are from the land of my deity, Vittal. They are my children. And as an Amma, a mother, will always want to protect her children.” Though she had never visited Pandharpur, her gesture transcended language of affection reflecting Bhartiya culture.

For our students, this became a profound lesson in unity, belonging, national integration, and experiencing Atithi Devo Bhava—far more impactful than any textbook could offer. Such immersive experiences remain with us for life. Integrating IKS-Parampara in curriculum can lead to the design of such transformative learning experiences.

In conclusion, I would like to end with a mantra as a formula to integrate IKS-Parampara into the curriculum:

ॐ सह नाववतु।
सह नौ भुनक्तु।
सह वीर्यं करवावहै।
तेजस्वि नावधीतमस्तु
मा विद्विषावहै।
ॐ शान्तिः शान्तिः शान्तिः ॥
(तैत्तिरीयोपनिषद् ब्रह्मानंदवल्लीतील – शांतिपाठ)

May we all be protected and nourished.  May we work together with great energy, and may our intellect be ever-sharpened. Let there be no animosity among us as we move forward in unity and purpose.

We must live alongside our students, learn with them, and achieve together. Co-learning and shared experiences should be at the cornerstone of our pedagogy.

Let teachers and students walk the same path of knowledge, when we will learn and grow together with educational practices rooted in heritage, we may build a model truly aligned with the aspirations of the National Education Polic, NEP2020.  This is what we should strive for—designing new models rooted in IKS-Parampara.

Dhanyavad.

Prashant Divekar

Jnana Prabodhini, Pune

17th June 2025, Bharatiya Vidya Bhavan, Bengaluru

Samvit Sangam: A one-day symposium on

IKS Integration in School Education

Three Pillers: IKS in - Ambience, Curriculum & Practice

Highlights:

Number of Participants: 250 +

Number of States Participated: 6

Number of Academic Institutions Participated: 65 +

Number of Speakers: 10