IKS unit-I.pdf

Unit- I Chapter -1 Introduction of Indian knowledge system and its importance Introduction of Indian knowledge system The education system of ancient times was regarded as a source for the knowledge, traditions and practices that guided and encouraged humanity. From the time of Rigveda onwards, o...

Unit- I Chapter -1 Introduction of Indian knowledge system and its importance Introduction of Indian knowledge system The education system of ancient times was regarded as a source for the knowledge, traditions and practices that guided and encouraged humanity. From the time of Rigveda onwards, our ancient education system evolved over the period and focused on the holistic development of the individual by taking care of both the inner and the outer self. The system focused on the moral, physical, spiritual and intellectual aspects of life. It emphasised on values such as humility, truthfulness, discipline, self-reliance and respect for all creations. Students were taught to appreciate the balance between human beings and nature.Teaching and learning followed the tenets of Vedas and Upanishads fulfilling duties towards self, family and society, thus encompassing all aspects of life. Education system focused both on learning and physical development. In other words, the emphasis was on a healthy mind and healthy body. Importance of Indian knowledge system In an increasingly changing and uncertain world, the significance of preserving and imparting traditional knowledge systems, particularly those rooted in the rich cultural heritage of India, cannot be overstated. Being global citizens, one needs to be rooted in one's own culture and tradition. 1) Pride in Cultural Heritage Introducing young people to Indian knowledge systems instills a sense of pride and appreciation for their cultural heritage. India boasts of diversity of traditions, philosophies, and practices that have endured for centuries, reflecting the country's rich cultural diversity. By learning about ancient Indian texts such as the Vedas, Upanishads, and epics like the Mahabharata and Ramayana, young learners gain insight into the profound wisdom and intellectual achievements of their ancestors. 2) Solving Modern-Day Problems: Indian knowledge systems offer valuable insights that can address contemporary challenges in various domains. From sustainable agriculture practices advocated in ancient texts like the Arthashastra to the holistic healthcare system of Ayurveda, these traditions offer solutions that are both time-tested and environmentally sustainable. By integrating traditional knowledge with modern science and technology, young people can contribute to innovative solutions for pressing issues such as climate change, healthcare, and sustainable development.  3) Holistic Pedagogy: The pedagogical approach of Indian knowledge systems is inherently interesting and holistic, engaging learners on multiple levels. Rather than rote memorization, these systems emphasize experiential learning, critical thinking, and the cultivation of practical skills. Through storytelling, debates, and interactive discussions, students are encouraged to explore complex ideas and develop a deeper understanding of themselves and the world around them. A great change in the current educational process where children are feeling stressed out can be brought when traditional pedagogy is used. 4) Value-Based Education: Indian knowledge systems are deeply rooted in values such as compassion, respect for nature, and the pursuit of truth and righteousness. By imparting these values, education based on Indian knowledge systems nurtures ethical leadership, empathy, and social responsibility in young learners. This value-based approach not only fosters personal growth but also contributes to the development of a more compassionate and sustainable society. 5) Connecting to local culture One of the strengths of Indian knowledge systems lies in their ability to connect learners to their local culture and knowledge. By exploring regional customs, folklore, and indigenous practices, students develop a deeper appreciation for their cultural identity and heritage. This connection to local traditions fosters a sense of belonging and community, empowering young people to become stewards of their cultural legacy. 6) Observational and Experiential: Ganita, rooted in ancient Indian texts like the Sulba Sutras and the works of mathematicians like Aryabhata and Brahmagupta, emphasizes intuitive problem-solving, geometric reasoning, and practical applications. Unlike modern mathematics, which often focuses on abstract concepts and formal proofs, Ganita encourages students to explore mathematical ideas through concrete examples and real-world contexts, fostering creativity and critical thinking skills. Incorporating Ayurveda and Yoga into education not only offers holistic health benefits but also fosters a deeper connection with nature. Ayurveda, the ancient Indian system of medicine, emphasizes the interconnectedness of body, mind, and spirit, and advocates for harmony with nature. By learning about Ayurvedic principles such as the importance of seasonal rhythms, the healing properties of herbs and plants, and the balance of the doshas (body energies), young people gain a profound appreciation for the natural world and their place within it. Similarly, Yoga, an integral part of Indian knowledge systems, offers practices that promote physical well-being, mental clarity, and spiritual growth. Through yoga asanas (postures), pranayama (breath control), and meditation, individuals cultivate a deeper awareness of their bodies, minds, and surroundings. By practicing yoga outdoors or in natural settings, students experience a profound sense of connection with the elements, fostering a reverence for the Earth and its ecosystems. In addition to Ayurveda and Yoga, incorporating knowledge of the local calendar and observational Indian astronomy into education is crucial for fostering a deeper connection with nature and understanding the rhythms of the cosmos. Methodology of Indian knowledge system The ancient system of education was the education of the Vedas, Brahmanas, Upanishads and Dharmasutras. In ancient systems writings of Aryabhata, Panini, Katyayana and Patanjali and the medical treatises of Charaka and Sushruta were also some of the sources of learning. Distinction was also drawn from heritage: something that is handed down from the past, as a traditional tenet: the main principles between Shastras (learned disciplines) and Kavyas (imaginative and creative literature). Sources of learningwere drawn from various disciplines such as Itihas (history), Anviksiki (logic), Mimamsa (interpretation) Shilpa Shastra (architecture), Arthashastra (polity), Varta (agriculture, trade, commerce, animal husbandry) and Dhanurvidya (archery). Physical education too was an important curricular area and pupils participated in krida (games, recreational activities), vyayamaprakara (exercises), dhanurvidya (archery) for acquiring martial skills, and yogasadhana (training the mind and body) among others. The Gurus and their pupils worked conscientiously together to become proficient in all aspects of learning. In order to assess pupils' learning, shastrartha (learned debates) were organised. Pupils at an advanced stage of learning guide younger pupils. There also existed the system of peer learning, like you have group/peer work. In ancient India, both formal and informal ways of education system existed. Indigenous education was imparted at home, in temples, pathshalas, tols, chatuspadis and gurukuls. There were people in homes, villages and temples who guided young children in imbibing pious ways of life. Temples were also the centres of learning and took interest in the promotion of knowledge of our ancient system.Students went to viharas and universities for higher knowledge. Teaching was largely oral and students remembered and meditated upon what was taught in the class. Visual mapping of the various disciplines encompassed in the Vedas indigenous: originating or occurring naturally in a particular place Vihara: Buddhist monastery Gurukuls, also known as ashrams, were the residential places of learning. Many of these were named after the sages. Situated in forests, in serene and peaceful surroundings, hundreds of students used to learn together in gurukuls. Women too had access to education during the early Vedic period. Among the prominent women Vedic scholars, we find references to Maitreyi, Viswambhara, Apala, Gargi and Lopamudra, to name a few. During that period, the gurus and their shishyas lived together helping each other in day-to-day life. The main objective was to have complete learning, leading a disciplined life and realising one's inner potential. Students lived away from their homes for years together till they achieved their goals. The gurukul was also the place where the relationship of the guru and shishya strengthened with time. While pursuing their education in different disciplines like history, art of debate, law, medicine, etc., the emphasis was not only on the outer dimensions of the discipline but also on enriching inner dimensions of the personality. Many monasteries/viharas were set up for monks and nuns to meditate, debate and discuss with the learned for their quest for knowledge during this period. Around these viharas, other educational centres of higher learning developed, which attracted students from China, Korea, Tibet, Burma, Ceylon, Java, Nepal and other distant countries. Ancient Education System, the Takṣaśilā University, the Nālandā University, Alumni, Knowledge Export from Bhārata. The Jataka tales, accounts given by Xuan Zang and I-Qing (Chinese scholars), as well as other sources tell us that kings and society took active interest in promoting education. As a result many famous educational centres came into existence. Among the most notable universities that evolved during this period were situated at Takshashila, Nalanda, Valabhi, Vikramshila, Odantapuri and Jagaddala. These universities developed in connection with the viharas. Those at Benaras, Navadeep and Kanchi developed in connection with temples and became centres of community life in the places where they were situated. These institutions catered to the needs of advanced level students. Such students joined the centres of higher learning and developed their knowledge by mutual discussions and debates with renowned scholars. Not only this, there was also occasional summoning by a king to a gathering in which the scholars of the country of various viharas and universities would meet, debate and exchange their views. Following universities were considered among the best centers of learning in the world. These have been recently declared heritage sites by the United Nations Educational, Scientific and Cultural Organization (UNESCO). TAKSHASHILA OR TAXILA In ancient times, Takshashila was a noted centre of learning, including religious teachings of Buddhism, for several centuries. It continued to attract students from around the world until its destruction in the 5th century CE. It was known for its higher education and the curriculum comprised the study of ancient scriptures, law, medicine, astronomy, military science and the eighteen silpas or arts. Takshashila became famous as a place of learning due to its teachers'expertise. Among its noted pupils were the legendary Indian grammarian, Panini. He was an expert in language and grammar and authored one of the greatest works on grammar called Ashtadhyayi. Jivaka, one of the most renowned physicians in ancient India, and Chanakya (also known as Kautilya), a skilled exponent of statecraft, both studied here. Students came to Takshashila from Kashi, Kosala, Magadha and also from other countries in spite of the long and arduous journey they had to undertake. Takshashila was an ancient Indian city, which is now in north-western Pakistan. It is an important archaeological site and the UNESCO declared it to be a World Heritage Site in 1980. Its fame rested on the University, where Chanakya is said to have composed his Arthashastra. Archaeologist Alexander Cunningham discovered its ruins in the mid-19th century. NALANDA UNIVERSITY Nalanda, when Xuan Zang visited it, was called Nala and was a centre of higher learning in various subjects. The University attracted scholars from different parts of the country as well as the world. The Chinese scholars I-Qing and Xuan Zang visited Nalanda in the 7th century CE. They have given vivid accounts of Nalanda. They have noted that as many as one hundred discourses happened on daily basis, in a variety of disciplines through the methods of debate and discussions. Xuan Zang himself became a student of Nalanda to study yogashastra. He has mentioned that the Chancellor of Nalanda, Shilabhadra, was the highest living authority in yoga. The courses of study offered by Nalanda University covered a wide range, almost the entire circle of knowledge then available. Students at Nalanda studied the Vedas and were also trained in fine arts, medicine, mathematics, astronomy, politics and the art of warfare. The ancient Nalanda was a centre of learning from the 5th century CE to 12th century CE. Located in present day Rajgir, Bihar, India, Nalanda was one of the oldest universities of the world and UNESCO declared the ruins of Nalanda Mahavihara, a world heritage site. The new Nalanda University is envisaged as a centre of inter-civilisational dialogue ROLE OF COMMUNITY At that time, knowledge was considered sacred and no fee was charged. Contributions towards education were considered the highest form of donation. All members of the society contributed in some form or the other. Financial support came from rich merchants, wealthy parents and society. Besides gifts of buildings, the universities received gifts of land. This form of free education was also prevalent in other ancient universities like Valabhi, Vikramshila and Jagaddala. At the same time in the south of India, agraharas served as centers of learning and teaching. Famous Alumnii of the University The Chinese students of the university, such as Xuanzang and Yi Jing, who were some of many translators of Samskṛta texts into Chinese, wrote that Nalanda was a Buddhist foundation, as were Vikramśilā and Odāntapurī, where the central focus were the studies of Buddhist philosophy and practice. Much is not known about the education of Aryabhata, the great mathematician, and astronomer, but some accounts described him as head of the Nälandă University. However, after the fall of Mauryan Empire he might have taken refuge in the southwest coast of Bharata. Asanga and Vasübandhu were the famous professors of this university, both religious and secular subjects were taught to the qualified students, and the high standard of intellectual life was maintained in the university.