Integrating Indian
Knowledge Systems into Teacher Education: A Path to Holistic and Inclusive
Learning
Dr. Shipra Srivastava
Assistant Professor (B.Ed.)
Hindu Kanya Mahavidyalaya, Sitapur, Uttar Pradesh
ORCID id-
0009-0001-2938-6299
Abstract
Indian Knowledge Systems
(IKS) encompass a rich repository of traditional Indian wisdom, spanning Vedic
sciences, philosophical texts, Ayurveda, Yoga, and diverse regional folk
traditions. These knowledge streams offer holistic, culturally rooted, and deeply
value-based perspectives to the predominantly Western-centric models that shape
most modern education today. The integration of IKS into teacher education is
essential to prepare teachers with the necessary knowledge, skills, and
pedagogical approaches so that they can confidently and meaningfully
incorporate India’s indigenous heritage into today’s classrooms. As highlighted
in the National Education Policy 2020, this shift is not just desirable but
vital for preserving cultural continuity, nurturing critical and creative
thinking, fostering innovation, supporting sustainable living, and gradually
decolonising education at every level. Several encouraging steps are already
being taken. UGC-recognised Faculty Development Programmes on Bharatiya Gyan Parampara,
initiatives by the IKS Division, are helping teachers to explore Indian
philosophy, arts, and practices. These flexible, modular approaches allow
teachers to integrate traditional knowledge without overloading existing
curricula, supported by digital resources and institutional partnerships.
Despite promising prospects, challenges persist, including institutional
resistance, scarcity of standardised training resources, and the need for
rigorous scientific validation to address scepticism. Overcoming these barriers
requires sustained investment in continuous professional development, policy
support, accessible digital infrastructure, and rigorous empirical frameworks.
Ultimately, integrating IKS helps develop future-ready teachers capable of
addressing global challenges through culturally rooted, inclusive pedagogies
that align with the Sustainable Development Goals (SDGs) and promote equity in
diverse classrooms. This paper presents a theoretical analysis based on a
comprehensive literature review, examining the role of teacher education in
facilitating meaningful IKS integration while addressing key challenges and
opportunities.
Keywords: Indian Knowledge System; NEP
2020; Teacher Education; Decolonisation,; Holistic; Inclusive Learning
Introduction
The Indian Knowledge System
carries centuries of accumulated wisdom, shaping life and learning in India. It
includes fields like philosophy, mathematics, astronomy, medicine, ecology, and
arts. It draws on sacred texts like the Vedas, Upanishads, and Arthashastra, as
well as vibrant folk traditions. It emphasises holistic principles, ethical
values, and a deep connection with nature. Unlike modern science, IKS offers
unique perspectives on life and learning (Haloi & Kharbirymbai, 2025).
Integrating IKS into education can foster cultural pride and contextual
learning. It encourages inclusivity and multidisciplinary approaches. Teachers
play a key role in bringing IKS into classrooms. However, many lack the
training to do so effectively. A Western-focused curriculum often overshadows
indigenous wisdom, leaving a gap between global education and India’s heritage.
Specialised training is needed to bridge this gap. It helps teachers deliver
IKS authentically, making lessons engaging and relevant. In India’s diverse
classrooms, IKS has the potential to revitalise education. It supports local
languages and community-based learning, aligning with global efforts to
decolonise education. Challenges exist in preparing teachers for IKS
integration. Western-centric models prioritise standardised tests over cultural
development. This marginalises IKS and weakens cultural identity. Teachers may
lack the skills or confidence to teach concepts like Vedic mathematics or
traditional ecology. Resistance to change and poor documentation further
complicate efforts (Khan & Husain, 2024). There are risks of education
being disconnected from local needs and widening social inequalities without
meaningful reform. To avoid such risks and integrate IKS at all levels in our
education system, we first need to integrate it in our teacher education
programme.
For decades, teacher
training in India has faced criticism for being completely disconnected from
the country’s historical realities and deep indigenous intellectual roots
(Kumar, 2005). When colonial structures
took down local learning systems, they did not simply change the language of
instruction; they fundamentally altered how we value knowledge itself (Tilak,
1986). This ignoring of local traditions for so long has created a significant
gap between community knowledge and formal schooling (Rajpoot & Kanvaria,
2025). Because of this, traditional wisdom is usually dismissed as outdated or
unscientific, leaving entire generations disconnected from their own heritage
(Haloi & Kharbirymbai, 2025).
But how can a nation build
a future-ready education system when its core teaching methods are borrowed
from the past? Integrating IKS into teacher training offers a clear solution to
this ideological dilemma. It’s important to clarify that embracing IKS doesn’t
involve romanticising old texts or simply inserting random historical facts
into a syllabus. Instead, it necessitates a genuine shift towards a flexible,
multidisciplinary, and values-based teaching approach. On the other hand,
trying to make this change without actually restructuring teacher training is
entirely pointless. Teachers are the real gatekeepers of the classroom; if they
are not taught how to appreciate indigenous methods, any new policy will just
lead to superficial compliance. When educators are trained to see the deep connections
between indigenous insights such as environmental ethics, community living, and
mental well-being, etc., modern science, education naturally becomes genuinely
inclusive. This dual fluency helps future teachers to effectively balance
global standards with local practical understanding. The path forward requires
far more than simply introducing a few heritage electives. It calls for a
complete reinvention of the teacher’s role, moving from a machine that delivers
standardised Western curricula to a guide who opens up diverse ways of knowing
(Deivam & Joshi, 2025). Through this structural change, classrooms can
become spaces where ancient wisdom and modern innovation actually improve each
other, ultimately paving the way for a truly resilient, decolonised education
system (MHRD, 2020).
This paper explores how
teacher training can support IKS integration. It identifies challenges and
proposes strategies to combine IKS principles with modern methods.
Historical Trajectory: From Gurukuls
To Colonial Disruption
To really understand why bringing Indian Knowledge Systems into
teacher training feels so urgent right now, we have to look back at how the
country’s learning scenario has evolved and exactly when and where it was fractured.
The Ancient Paradigm:
Holistic and Multidisciplinary Roots - Long before standardised
testing and hyper-specialised, rigid classrooms became the norm, ancient Indian
education operated on a completely different principle. The Indian Knowledge
System has deep roots in India’s history. Ancient Gurukuls were centres of
holistic learning. They followed a deeply personal guru-shishya
(teacher-student) model and emphasised oral traditions and ethical values.
Students studied texts like the Vedas and Upanishads, learned philosophy,
astronomy, and Ayurveda. Gurukuls were often set in nature and fostered both spiritual
and practical skills. Assessments focused on self-control and harmony with the
environment. Sanskrit and regional languages were used, though access was
limited to certain castes. They focused on holistic development, balancing
intense intellectual work with character building, spiritual grounding, and
deep internal reflection through methods like manana (contemplation) and
nididhyasana (deep meditation and assimilation) (Altekar, 1944). In this
era, learning crossed all modern boundaries. Students did not separate the
physical world from their inner lives; language, maths, astronomy, and ethics
were naturally interconnected (Mookerji, 1951). This classical model recognised
that real knowledge has to cover both Para Vidya (higher spiritual wisdom) and
Apara Vidya (secular, practical skills). It built a foundation that aimed for total
human growth rather than narrow, mechanical specialisation (Radhakrishnan,
1929).
Colonial Disruption:
The Epistemological Fracture - This
native system experienced a significant and deliberate disruption under British
rule. The real turning point came with Macaulay’s Minute on Indian Education in
1835. This policy shift was specifically designed to dismantle local learning
networks. The colonial system pushed an English-medium, Eurocentric curriculum
with a very deliberate, practical goal: to create a class of administrative
clerks who could run the machinery of the British Empire (Zastoupil
& Moir, 1999). To achieve this, the colonial government employed the
“Downward Filtration Theory”. The strategy was simple: educate only the upper
classes in Western ideas, expecting their knowledge to gradually spread
throughout the population while gradually eroding local culture along the way. In
the process, colonial authorities openly dismissed indigenous science, maths,
and philosophy as outdated, unscientific myths (Kumar, 2005). This
wasn’t merely a change in school management; it was a profound intellectual
disruption that taught a whole nation to doubt its own heritage.
The Post-Independence Efforts:
Structural Continuity - After India’s
independence, it faced the challenge of rebuilding its fractured national
identity. While significant policy frameworks in 1968 and 1986 did great work
expanding access, building new schools, and promoting foundational literacy, they
neglected to address the fundamental teaching methods. On the other hand, the
deep Eurocentric biases rooted in standard teacher preparation have been
remarkably difficult to change (Tilak, 1986). The rich and interconnected
traditions of IKS never found their way back into mainstream education.
Instead, they were sidelined and regarded more as historical artefacts than as
dynamic, relevant approaches for today’s classrooms (Anand, 2002). As a result,
many generations of teachers were educated to view teaching solely through a
Western perspective, creating a systemic gap that modern reforms are only now
attempting to address.
NEP 2020: A Systematic Revival Of IKS
The effort to bring
back Indian Knowledge Systems isn’t just a passing academic trend. It is
actually a highly structured, government-supported initiative, which is part of
a national strategy. Central to this movement are two significant pillars: the National
Education Policy (NEP) 2020 and the country’s long-term vision of Viksit
Bharat 2047 (MHRD, 2020). These initiatives aim to completely transform
India’s educational system by the time it celebrates its 100th year of
independence. The goal is to shift from a model that simply copies foreign
systems and build one that stands firmly on its own intellectual strengths.
For the first time
in modern policy history, NEP 2020 sees IKS as a key part of teaching, rather
than just a brief history lesson. It calls for integrating IKS across all
education levels, from basic schooling to advanced teacher training (MHRD,
2020). The policy sees this revival as an essential step to decolonise the
Indian mind, restore a clear sense of identity, and build deep cultural
continuity in today's classrooms. Instead of just focusing on the past, this
integration is designed to be relevant today. NEP 2020 promotes cultural
heritage while preparing students for global challenges. It emphasises
experiential learning, multilingualism, and sustainability, and aims to link
traditional ideas such as ecological ethics, ancient mathematics, and holistic
health directly with modern scientific discoveries. The policy counters
colonial legacies by fostering holistic, multidisciplinary education rooted in
Indian values (MHRD, 2020).
Through the
formation of formal administrative networks, such as the dedicated IKS Division
under the Ministry of Education, the government makes sure that traditional
wisdom is thoroughly reviewed, documented, and confirmed. This well-organised
approach completely transforms the discussion. It ensures that indigenous
perspectives are no longer seen as just folklore. Instead, they are recognised
as a dynamic, multidisciplinary field of knowledge aimed at enhancing 21st
century problem-solving skills (Gaur, 2024).
Teacher Training Initiatives
A policy is only as
effective as the teachers who implement it. Understanding this, apex
educational bodies have shifted away from superficial webinars to
comprehensive, systemic capacity-building programmes aimed at transforming how
educators think and teach (UGC, 2023).
The Malaviya
Mission Teacher Training Programme (MMTTP), managed by the UGC and the
Ministry of Education, is the driving force behind this educational reform.
According to its guidelines, IKS is now a permanent part of mandatory faculty
inductions and regular refresher courses. These 100-hour orientation sessions
provide specific micro-credentials. Training focuses on cultural responsiveness
through curriculum design and professional development. They aim to spark a
genuine interest in Bhartiya Gyan Parampara by connecting traditional
insights with modern scientific applications.
Credit-Based
Curricular Mandates: Regulatory bodies
are no longer treating IKS as a minor elective. According to the latest UGC
guidelines, higher education institutions and Teacher Education Institutions must
now include foundational credit courses, interdisciplinary electives, and
formal research internships (UGC, 2023). This change ensures that native
intellectual traditions like tribal conservation methods and ancient math
models get permanently integrated into mainstream lesson plans.
Decolonising the
Curriculum: This significant
structural shift is not about cutting off Indian classrooms from the rest of
the world. It is actually designed to fit smoothly with global standards like
the UN Sustainable Development Goals, especially SDG 4, which focuses on
inclusive, high-quality education. By creating a learning environment that
combines global technical skills with deeply rooted local knowledge,
policymakers believe that India can offer a unique model of sustainability and
overall well-being for the world.
Pedagogical Framework For IKS
Integration
To effectively
transform policy objectives into real classroom practices, it is essential to
develop a solid teaching model that successfully integrates classical Indian
philosophies with established Western learning theories. It is incredibly easy
to view these two intellectual worlds as entirely distinct. Yet, examining
where they overlap structurally shows just how much they can actually elevate
each other. This kind of integration is not about disregarding contemporary
advancements in cognitive science. Instead, the goal is to build a hybrid,
flexible style of teaching that considers the student as a complex human being
rather than just a future employee. However, it seems quite difficult to
incorporate abstract Sanskrit concepts into daily lesson plans without getting
modern students completely confused. The solution may lie in establishing clear
practical equivalents, just like the comparative analysis shown below in
Table-1
Table 1. Comparison of IKS Concepts and Contemporary Pedagogical
Approaches
|
Traditional IKS Concept |
Modern Pedagogical Counterpart |
Practical Application in Teacher Training |
|
Pratyaksha
& Anubhuti (Direct
perception & experiential learning) |
Dewey’s
Experiential Learning (Hands-on,
contextual education) |
Designing
field-based teacher projects that study local practices and traditions
(Dewey, 1938). |
|
Manana
& Nididhyasana (Contemplation
& deep assimilation) |
Freire’s
Critical Reflection (Dialogue
and deep epistemological questioning) |
Peer-led
reflective journals and dialogic seminars analysing pedagogical assumptions
(Freire, 1970). |
|
Katha
& Akhyana (Storytelling
& narrative learning) |
Narrative
& Immersive Pedagogies (Gamification,
case studies, and simulations) |
Utilizing
moral and practical frameworks from classical literature (e.g., Panchatantra,
Jataka tales) to teach classroom ethics and conflict resolution (Bruner,
1996). |
|
Pancha
Kosha Theory (Five
layers of human personality) |
Holistic
Child Development (Cognitive,
affective, and psychomotor domains) |
Training
teachers to map lesson plans addressing physical, energetic, mental,
intellectual, and emotional growth (NCERT, 2022). |
When we take a
closer look at the first pair—Pratyaksha (direct perception) and Anubhuti
(experiential learning); it’s clear how they connect to John Dewey’s (1938)
idea of learning-by-doing. Traditional Indian philosophy teaches us that true
knowledge always begins with direct sensory experiences and hands-on
activities. For teacher training programmes, this means moving away from heavy,
lecture-based teaching. Instead, trainees learn to create field assignments
where school children can interact directly with their environment, such as
exploring local water conservation efforts or testing regional soil
preservation methods. Moreover, using traditional validation systems like Pramanas
to confirm facts encourages systematic questioning and logical reasoning in
science classes, helping students to move beyond just memorising information
(Bhardwaj, 2019). On the other hand, real intellectual depth means going beyond
just experiencing things to really thinking them through. This is exactly where
Manana (active contemplation) and Nididhyasana (deep
assimilation) become crucial tools for an educator. These classical techniques
fit perfectly with Paulo Freire’s (1970) concepts of critical dialogue and
self-reflection. Instead of pushing for rote learning, future teachers are
trained to host collaborative seminars. In these open spaces, students do not
just passively absorb a book; they actively discuss, dissect, debate, break
down, and truly grasp the core concepts.
Finally, we have to
think about the overall makeup of the learner; it’s important to look at the
whole picture. Modern psychology usually divides a child's development into
separate categories like cognitive, emotional, and physical. But the ancient Pancha
Kosha model offers a more holistic view of human personality. It
beautifully connects different layers, starting from the physical body (Annamaya)
and moving up to the emotional and rational levels (Manomaya and Vijnanamaya).
In practice, this five-layered approach has shown that by focusing on a
student’s emotional stability and mindfulness, along with their academic
performance, we can significantly reduce stress and build long-term mental
resilience (Sharma, 2023). The National Council of Educational Research and
Training (NCERT, 2022) has openly written this holistic concept in its latest
curriculum guidelines. By training new educators to design balanced lesson
plans that nurture all five aspects of a child’s character, we can naturally
connect historical heritage with modern cognitive growth. The result is a
highly adaptive classroom environment where ancient wisdom and modern
innovation truly enhance each other.
Key Challenges And Impediments
Despite strong
legislative support and growing cultural interest, integrating Indian Knowledge
Systems from policy papers into classrooms is a huge challenge. While it’s
relatively simple for institutional boards to approve mandatory curriculum
changes. But changing the deeply rooted academic practices of numerous
institutions is a completely different matter. If we look closely at early
implementation audits, it becomes clear that the transition is slowing down
because of several interconnected structural barriers.
1.
Rigid Institutional
Mindsets - The first major challenge is purely ideological. For decades,
India’s higher education system has been heavily influenced by Western teaching
methods, creating a strong institutional inertia that is tough to change
(Kumar, 2005). Many faculty members and administrators view IKS with quiet
scepticism, often seeing traditional knowledge frameworks as unscientific,
outdated, or strictly religious.
2.
Academic Resistance- Since teacher
educators—because teacher educators themselves have been trained exclusively
through a Eurocentric perspective— they often don’t have the language or
open-mindedness required to evaluate concepts like Pramanas or Pancha
Kosha objectively. This mental block leads to a situation where IKS is
either openly resisted or pushed to the very edges of the curriculum, seen as
an unwelcome political requirement rather than a real step forward in cognitive
science. This psychological resistance is closely linked to what sociologists
call "epistemic injustice," where indigenous ways of knowing are
systematically denied intellectual validity by colonised academic structures
(Bhargava, 2013).
3.
Superficial
Implementation- Quantitative surveys
measuring curriculum changes highlight that only about 12.5% of early pilot
higher education institutions have integrated IKS meaningfully (Rajpoot &
Kanvaria, 2025). Most teacher training institutes end up doing the bare minimum
to meet the requirements of regulatory bodies like the UGC or NCTE. Rather
than restructuring core papers like the Philosophy of Education or Learner
Psychology, these centres often just add an optional, non-credit webinar or
add-on certificates. This kind of superficial compliance might tick the boxes
for paperwork, but it doesn’t change the everyday teaching habits of future
educators. Educational analysts have pointed out that such “add-on” approaches treat
native heritage as something exotic and curious rather than a serious,
foundational discipline (Batra, 2014).
4.
Severe Scarcity of
Standardised Resources and Bilingual Literature- Even when an institution is genuinely excited about IKS, it
quickly hits a major roadblock: a severe lack of resources that can be taught.
A huge amount of authentic historical documentation about traditional Indian
sciences, mathematics, and philosophy is either untranslated, scattered across
fragmented palm-leaf manuscripts, or locked away in classical languages like
Sanskrit, Prakrit, and Tamil (Khan & Husain, 2024). This results in a
significant shortage of resources for standard classrooms. There’s a critical
lack of peer-reviewed, standardised textbooks that can accurately translate
these deep classical ideas into modern English or regional languages (Kapoor
& Singh, 2021). Without standardised, high-quality reference materials,
teacher educators have to create their own interpretations, which often leads
to either very diluted content or unverified generalisations.
5.
The “Scientific
Validation” Dilemma- There is a
constant, exhausting struggle between preserving the historical authenticity of
traditional systems intact and putting them through modern scientific tests.
Academic reviewers often worry that making IKS too secular to meet modern
Western scientific standards takes away its holistic nature. Conversely,
presenting traditional frameworks without any modern scientific validation can
turn off students who are used to thinking through today’s scientific methods.
Finding a balanced middle ground, where traditional concepts are seen as
dynamic frameworks that can be tested and used to tackle 21st-century problems,
remains an unsolved challenge in the educational world (Sharma, 2023).
Strategies And Recommendations For IKS
Integration
To truly create a
decolonised classroom, we must go beyond mere administrative policies and build
a sustainable learning environment. This requires a practical strategy that
impacts every aspect of teacher preparation. To ensure future educators view
IKS as a vital methodology, we should focus on restructuring the syllabus,
enhancing digital infrastructure, and forming genuine academic partnerships.
Deep Curricular
Restructuring - The first and most
critical step is to move away from treating IKS as an optional add-on. Instead,
Teacher Education Institutions (TEIs) should integrate these concepts into core
courses. For example, subjects like Philosophy of Education and Learner
Psychology should balance Western ideas with indigenous insights. Trainees
should learn about Piaget and Vygotsky alongside Pancha Kosha theory to align
both with modern cognitive benchmarks (NCERT, 2022). Integration of these
paradigms into the main syllabus will help future teachers to see traditional
wisdom as an equal partner in modern pedagogy, not just a political requirement
(Batra, 2014). The National Council for Teacher Education emphasises that
curriculum reform should redefine professional standards, rather than merely increasing
existing workloads (NCTE, 2021).
Leveraging Digital Tools
and Shared Repositories- A national rollout
requires a strong digital foundation. The Ministry of Education should use
platforms like SWAYAM and the National Digital Library to provide multilingual,
open-access resources, video modules, and micro-credentials to address the
shortage of quality textbooks. These digital hubs can serve as decentralised
training libraries for faculty. To keep content relevant, we should create
community-driven digital libraries. Creating crowdsourced, community-driven
digital libraries and training student-teachers to document and upload local
practices, TEIs can turn community knowledge into classroom resources (Kapoor
& Singh, 2021). Interactive learning repositories help reduce equity gaps
between urban and rural institutes (Singh, 2024).
Fostering Collaborative
Research - To bridge the gap and
connect historical texts with modern science, we need new funding approaches.
The government should offer research grants for collaborative projects between
traditional scholars (Shastris) and modern educational researchers. The
Ministry of Education’s IKS Division is supporting this by establishing IKS
Centres at elite universities (Ministry of Education, 2022). When a traditional
linguistic expert and a contemporary cognitive scientist work together, they
can create validated, peer-reviewed frameworks for a 21st-century learner. This
collaborative research structure ensures that traditional concepts are
continuously tested, updated, and applied to modern issues like using classical
mindfulness and yoga frameworks to address student mental health crises
(Sharma, 2023). Through this systematic, long-term approach, IKS can become a
practical reality in every Indian classroom.
Conclusion
Integrating Indian
Knowledge Systems into teacher education is not just a regressive return to the
past, but a progressive step towards a sustainable, culturally rich, and highly
inclusive educational future. For nearly 200 years, our schools have followed
foreign models, sidelining local insights. That systematically trained
educators to sideline localised insights. Getting rid of these deep-rooted
colonial influences is definitely not something that happens overnight. The
National Education Policy 2020 offers a chance to change this by reshaping our
educational foundation. If our current university systems keep indigenous
frameworks as optional, non-credit weekend workshops, the entire reform will
inevitably slow down. Genuine decolonisation requires deep structural
investment. We have to explicitly integrate classical models like Pancha Kosha
directly into core curricular papers alongside standard Western psychological
theories. Blending ancient wisdom about holistic well-being (Ayurveda
and Yoga), ecological harmony, and open dialogue with the latest digital
tools and modern science will enable India to create a truly resilient learning
system. Expansion of digital repositories and funding cross-disciplinary
research will make sure that traditional
insights are practical for today’s classrooms. Incorporating IKS isn’t about
isolating Indian students; it’s about empowering future teachers to engage in
global academic debates with genuine confidence and unique authority. Only when
our educators become well-versed in both historical heritage and modern
innovation can we create a learning environment that is deeply rooted locally
yet fully competitive across the globe.
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