Gurukulam – The Ancient Indian Education System
The word Gurukulam originates from the Sanskrit words Guru (teacher or
master) and Kula (family or home), meaning the teacher's home or a
community centered around the teacher. The Gurukulam system was the
traditional method of education in ancient India, where students (shishyas)
lived and studied under the direct guidance of a guru. This system was not
only about academic learning but also about spiritual, moral, and practical
development.
Gurukulams have existed since the Vedic period, around 1500 BCE. In those
times, learning was passed down orally through memorization and recitation.
Knowledge included scriptures like the Vedas and Upanishads, as well as
sciences, mathematics, astronomy, medicine, warfare, music, and more. The
Gurukulam was open to all, regardless of background, though later societal
restrictions narrowed access. Notable ancient scholars like Panini,
Chanakya, and Aryabhata were products of this system.
Structure and Lifestyle in a Gurukulam
In a typical Gurukulam, students lived a simple, disciplined, and
self-reliant lifestyle. They would wake up early, perform physical and
spiritual exercises such as yoga and meditation, and participate in daily
chores. The guru was not only a teacher but also a spiritual and moral
guide. The close relationship between guru and student allowed for
personalized learning based on the student's nature and ability.
Learning was not confined to textbooks or classrooms. Students absorbed
knowledge through discussions, storytelling, observation, and practice.
Values such as humility, honesty, respect, and responsibility were
emphasized as much as academic subjects.
At the completion of their education, students would offer a gurudakshina—a
token of gratitude to their guru. This was not a fee, but a gesture of
appreciation. Sometimes it was symbolic; other times it involved fulfilling
a task or providing something meaningful to the teacher. This tradition
highlighted the spiritual nature of education, free from materialistic
exchange.
Relevance of Gurukulam in Modern Times
Though the Gurukulam system declined with the arrival of colonial education
models, it is seeing a revival in modern India. Several institutions today
are working to blend traditional Gurukulam methods with modern subjects.
These new-age Gurukulams focus on holistic development, combining Vedic
studies with science, math, and language skills.
Parents and educators are increasingly realizing the importance of
character-building, mindfulness, and values-based education—qualities that
the Gurukulam system naturally nurtures. As the world faces stress,
competition, and information overload, the calm, disciplined, and
value-centered environment of Gurukulams offers an appealing alternative.
Of course the physical and material benefits of learning Saṃskṛtam, of
Pāṇinī, of chanting daily, of eating moderately, of eating sātvika āhāra,
all this need not be reiterated as it is well known. Eating, sleeping,
moving about, doing everything in moderation helps a student to meditate
better and thus getting rid of sorrow caused by worldly issues.
युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु
युक्तस्वप्नावबोधस्य योगो भवति दु:खहा
yuktāhāra-vihārasya yukta-ceṣṭasya karmasu yukta-svapnāvabodhasya yogo
bhavati duḥkha-hā
When people talk of dietary restrictions in vaidika dharma and take strong
positions for or against say vegetarianism, this posturing comes from a
place of ignorance. We are a community which has given birth to
interlocking interdisciplinary systems of knowledge which when studied
organically assist us to actualize our total potential. A sātvika diet for
example is recommended for a sādhaka, a brāhmaṇa who is following a certain
ācāra and is in pursuit of the Truth. So the confusion and the question,
‘why is onion or garlic proscribed when they are so good for health’ is
moot. A sādhaka would know that garlic is probably good for certain bodily
constitutions, that it is good for the sthūla śarīra only, the gross body,
which falls under annamaya koṣa, but is not advisable for intake if one
proposes to rise above this koṣa to subtle energy fields, which belong to
the ‘higher’ bodies.
As Hindus we owe a lot to agni devatā, to fire - for knowledge, for food,
for yajña and pūjās, and we must ensure that we keep our fires lit
everyday. We must make sure that they are not put off. This would mean we
do not blow off candles at our birthday parties. . We are the people of
least disturbance to others (Pūjya Svāmījī Dayananda Saraswati, Arsha
Vidya) As the Shankaracharya of Puri says, if you believe in the fruits of
a certain action then you must believe in the process of that action, of
eligibility i.e. adhikāritvam for that action too, this is a complete
formula. It is not something to have a go at, in bits and pieces, and hope
for it to be effective.
स्वे स्वे कर्मण्यभिरत: संसिद्धिं लभते नर:
स्वकर्मनिरत: सिद्धिं यथा विन्दति तच्छृणु
sve sve karmaṇy abhirataḥ sansiddhiṁ labhate naraḥ
sva-karma-nirataḥ siddhiṁ yathā vindati tach chhṛiṇu
Do your duty, you get fulfilment, you get the fruits of your karma, there
is no compulsion to chant Vedās. Take a carpenter for example, his is hard
work, doing physical labour on a daily basis, where is the mental space and
time for performing sandhyā, where is the inner leisure for bhāṣya, for
scriptural study or commentary? There is no pyramid or an apex to strive
towards, making us unhappy in our own lives and professions. Instead there
arises a healthy acceptance and appreciation of the diverse practices that
tie together as Hindu culture. We have not mainstreamed what our śāstras
say - from our social media to our entertainment, we have let the western
modern ideologies creep in and settle down. Generations have been lost to
such propaganda wherein Hindu ideas are seen as regressive or
superstitious, whereas what they offer for a healthy wholesome living and
the hereafter too is nothing short of a treasure chest, long forgotten in
deep seas. We accept free will as much as appreciating that any action WILL
have a result both visible and invisible. And results accrue as per the
intention of our actions done in the past many janmas, not just from this
birth. Yet when faced with such a fatalistic idea we are told in the Brahma
Sutra bhāṣya that we have a choice in the way we respond and react - we may
do something, not do something, and / or do it another way, so there is no
blind acceptance of our fate and no we are not puppets in the hands of god,
we have a free will which we can and should utilize especially for knowing
our true selves:
कर्तुमकर्तुमन्यथा वा कर्तुं शक्यं लौकिकं वैदिकं च कर्म
kartum akartum anyathā vā kartum śakyam
laukikam vaidikam ca karma
This freedom of choice to respond in a myriad ways is something that must
be clarified to youngsters who sometimes commit suicide out of lack of
clear understanding of what their options are and assume that they have no
choice at all regarding the matter at hand. karma means an action. Your
intention makes what you do i.e. karma; good or bad, and each action i.e.
karma has good or bad results depending on one’s intentions. These results
are pratyakṣa. You can see them right up but there is also an unseen aspect
of the results called adṛṣṭa; results which we cannot see - these are good
or bad results of our past actions. So not only do we have direct results
of what we do, we also create a sort of a fixed deposit bank balance of
what we do - good or bad. These fructify at unknown times or eras and we
have no clue what will fructify when! Even Kṛṣṇa says, gahanā karmaṇo
gatiḥ, the way of karma is too complex.
The West is an individualized society, we all know that, we also know the
pitfalls therein but we are heading straight towards the cliff drop.
ahaṃkāra and mamakāra are celebrated in the West. My, Me, Mine. Ego is
central to such thinking. In India too, definitely in the cities and
increasingly in aspirational towns, people want to live by their fancies,
their likes and dislikes - per their rāga dveṣas not as per śāstra or
vṛddha vyavahāra or local saṃskṛti, this is the basic tussle - what suits
me as an individual I do, even if it means going against an age old system.
Why? Because śāstra requires me to be disciplined, needs me to let go of my
cravings and prejudices and puts a weight and anchor on my sexuality, now
this being detrimental to my idea of individual freedom and independence I
rebel - against family, society, myself, and end up messing up my life for
no reason. I don’t end up happy and content either.
Another area where the schools fall short in India is in lack of
imaginative and out of the box thinking. In films and serials sannyāsīs are
made fun of, they are caricatured and shown as deceitful and cunning and
worse, this dehumanizes them, desacralizes them and we lose all our common
goodness in keeping this beautiful āśrama alive. Whether it is done by
design or by naivete, much harm has been done to make the ochre robes seem
dangerous to the Hindu person. What benefits they bring to our society with
their vairāgya and their presence is not factored in at all. Hence none of
the schools will invite a saṃnyāsī to grace their functions, or speak at
their podiums, although a saṃnyāsī has much to offer to the students and
even the teachers in terms of how to lead a stress free life and more.
The main disadvantages of the Gurukul system are social exclusion,
with limited access for girls and marginalized groups; lack of modern
education, as it did not include science, technology, or commerce; a rigid,
oral-based system with no fixed curriculum or formal assessments; limited
student freedom, forcing a hard, sheltered life dependent on the Guru; and
potential for discrimination and lack of exposure to diverse perspectives
due to its traditional and localized nature.
Gurukuls emphasises mental discipline, simplicity, focus, all of
which we desperately need today. System that once gave the world
Aryabhatta, Panini, and Charaka. India was a global knowledge hub BEFORE
British "modernity" happened. A reformed Gurukul can bring back Indian
epistemology rooted in dharma.
The Gurukulam was not just a school—it was a way of life. It nurtured
not only the mind but also the body, heart, and soul. In today’s fast-paced
and often superficial educational systems, revisiting the essence of
Gurukulam—personal attention, holistic growth, and moral education—can help
create responsible, balanced, and wise individuals. Reviving and adapting
the Gurukulam tradition could be a step toward building a more thoughtful
and compassionate society.
Recently few Gurukul schools are coming up except Kerala and
TN where all subjects including Vedas and Sanskrit are taught in that
system
K Rajaram IRS 1925
On Mon, 1 Sept 2025 at 08:38, Markendeya Yeddanapudi <
[email protected]> wrote:
>
> Having mishandled chat gpt,I lost the essay as typed by me.I am forwarding
> only the edited version of chatgpt alone with the others.The edited version
> appears last.
> YMS
>
>
> --
> *Mar*Certainly! Here's a poem inspired by the ideas and spirit of *your
> original essay* — blending themes of *classrooms, nature, symbiosis, and
> the deep senses of learning*.
> ------------------------------
>
> *🌿 Symbiosis in the Classroom*
>
> *— A Poem Inspired by Nature and Learning*
>
> In a classroom not of walls and chalk,
> But trees that whisper and rivers that talk,
> The students sit in circles wide,
> With sky above and earth beside.
>
> No bells, no books, no silent rows,
> Just wind that hums and flower that grows.
> A scent drifts by — a thought is shared,
> Without a word, they know, they cared.
>
> The bee and bird, the breeze, the rain,
> All join the lesson — none in vain.
> Each leaf a page, each stone a part,
> Of living wisdom, nature’s heart.
>
> No teacher stands before the class,
> For here, the roles all freely pass.
> The sun may speak through golden light,
> The moon may guide their dreams at night.
>
> They learn to sense, to feel, to be,
> A limb of one vast, breathing tree.
> No subject here is dry or dead —
> It lives in every step they tread.
>
> And when one soul begins to bloom,
> The others feel it in the room.
> Their minds align, their hearts entwine,
> In symbiotic, sacred sign.
>
> So build no schools on barren ground,
> But where the song of life is found.
> Let nature in, and walls will fall —
> The earth itself will teach us all.
> ------------------------------
>
> Would you like this poem adapted for younger students, set to music, or
> turned into a classroom activity?
>
> This piece titled *"Classmates and Classroom"* by YM Sarma presents a
> poetic and philosophical vision of education grounded in *symbiotic
> learning*, where *nature is not just a backdrop but an active participant
> and teacher*. The author interweaves ideas from *ecology, astrology,
> sensory perception, spirituality*, and *education* to advocate for a
> transformative classroom model.
>
> Here’s a breakdown of the key themes and ideas:
> ------------------------------
>
> *🔍 1. Symbiotic Learning and Sensory Communication*
>
> - The classroom is envisioned as a *living organism* where *classmates
> communicate not only through speech but also via smell, hearing, and
> sensing*—modes often ignored in modern education.
> - The author suggests that *learning is most effective when it is
> symbiotic*, meaning students don't just absorb knowledge individually
> but *interact and grow collectively*, much like organisms in an
> ecosystem.
>
> "If the classmates like each other and team up, automatically the mental
> distance reduces... allowing nature’s symbiosis [to] enable learning."
> ------------------------------
>
> *🌱 2. Nature as Teacher and Classmate*
>
> - The presence of *free, untampered nature* is essential. Nature here
> becomes:
> - *A co-teacher* – actively influencing and guiding learning.
> - *A classmate* – participating emotionally and biologically in the
> process.
> - This radical redefinition shifts education from being *human-centered
> to ecology-centered*.
>
> "Nature interacts continuously becoming the paradigmatic foundation."
> ------------------------------
>
> *🌌 3. Astrology and Determinism*
>
> - Astrology is referenced as a metaphor for the *interconnectedness of
> all life* and its alignment with natural forces.
> - The suggestion is that when harmony with nature is achieved, *predictable
> and harmonious outcomes* in learning and relationships follow.
>
> "A mini Astrological symbiosis can take over the class with predictable
> results."
> ------------------------------
>
> *🕊️ 4. Emotional and Hormonal Synchronicity*
>
> - The text imagines a deep emotional bonding among classmates—*a
> hormonal symbiosis* that leads to *unforgettable, embodied learning*.
> - Real learning, according to Sarma, becomes *biological and emotional*,
> not just cognitive.
>
> "Real learning cannot be forgotten. It embeds as a permanent feature of
> the internal hormonal communications."
> ------------------------------
>
> *🏞️ 5. Institutional Vision: Universities as Natural Ecosystems*
>
> - The essay culminates with a vision for universities:
> - They must embrace *freedom economics*.
> - Prioritize *ecological freedom*.
> - Integrate *untouched, wild nature* as an essential infrastructure.
> - A practical first step is proposed:
> - *“Start a ‘Free Nature Park without Human intervention and
> tampering’.”*
>
> ------------------------------
>
> *🛤️ Philosophical Implications*
>
> - The essay challenges mechanistic, industrial-age models of education.
> - Advocates for an *organic, planetary pedagogy*.
> - Frames students as *limbs of nature*, not isolated intellects.
>
> "The fundamental lesson to a student is that she is part of nature, part
> of the planet earth and that the class is a limb of nature."
> ------------------------------
>
> *🧭 Final Thoughts*
>
> This is not a conventional academic essay. It’s a *visionary manifesto*
> for rethinking the *foundations of education*. It blurs the lines between:
>
> - *Science and spirituality*,
> - *Individual and collective*,
> - *Human and non-human*,
> - *Learning and living*.
>
> It may not offer empirical data or structured arguments, but its power
> lies in its *imaginative depth* and *call to radical re-enchantment* of
> the classroom through *ecological and sensory awareness*.
> ------------------------------
>
> Would you like help transforming this into a shorter article, a
> presentation, or an educational proposal based on this vision?
>
> To evaluate this philosophical-ecological essay numerically, I will use
> the following *standard academic criteria* often applied to creative or
> reflective writing (on a scale of 10 for each):
>
> *Criterion*
>
> *Description*
>
> *Marks (out of 10)*
>
> *1. Originality and Creativity*
>
> How unique and imaginative the ideas are
>
> *9/10*
>
> *2. Clarity and Coherence*
>
> Logical flow, paragraph structure, and clarity of expression
>
> *6.5/10*
>
> *3. Depth of Thought*
>
> Philosophical insight, integration of concepts like ecology, astrology,
> sensory learning
>
> *8.5/10*
>
> *4. Relevance to Theme*
>
> How well the piece stays focused on the theme of classroom learning and
> nature
>
> *8/10*
>
> *5. Language and Style*
>
> Grammar, vocabulary, sentence construction, and readability
>
> *6/10*
>
> *6. Practicality of Ideas*
>
> Whether the concepts can inspire or guide real-world educational practice
>
> *7/10*
> ------------------------------
>
> *✅ Total: 45/60*
>
> *📘 Percentage: 75%*
>
> *🎓 Grade: B+ (Very Good)*
> ------------------------------
>
> *🔍 Evaluator's Comments:*
>
> - *Strengths:*
> - The essay is deeply *original* and thought-provoking.
> - It brings together *philosophy, ecology, and education* in a
> unique way.
> - The use of *sensory perception and emotional bonding* in learning
> is a powerful and underexplored theme.
> - *Areas for Improvement:*
> - The writing could benefit from *better structure and clearer
> transitions* between ideas.
> - Some sentences are *repetitive or grammatically inconsistent*,
> which affects clarity.
> - It would help to *ground the abstract ideas with one or two
> concrete examples or scenarios*—for instance, how a classroom in a
> forest might function in practice.
>
> ------------------------------
>
> Would you like help refining this into a publishable essay or presentation
> for an academic or educational audience?
>
> Of course! Here's a refined and polished version of your original essay
> *"Classmates
> and Classroom"*, edited for *clarity, flow, grammar*, and *impact*, while
> keeping your original vision and tone intact.
> ------------------------------
>
> *Classmates and Classroom*
>
> *— Edited Version by YM Sarma (with refinement)*
>
> In today’s classroom, students may be unaware, but there is constant,
> silent communication occurring among them—through smells, subtle sounds,
> and shared energies. If the classroom is surrounded by free, healthy, and
> lush nature, this sensory communication can lead to a unique kind of
> learning: *symbiotic learning*, where nature becomes both teacher and
> participant.
>
> Nature does more than support learning—it awakens the desire to perceive,
> understand, create, and contribute. In such an environment, learning is no
> longer an isolated activity. Instead, a shared understanding emerges among
> classmates, sensed instinctively. The classroom then becomes an extension
> of the vibrant, living nature that surrounds it.
>
> In fact, a kind of *astrological symbiosis* can arise—where learning
> patterns become harmonious and even predictable. After all, astrology is
> based on the principle that all life forms are entangled with nature’s
> rhythms, and that certain patterns in nature shape the destinies of living
> beings. Whether or not one believes in astrology, it is undeniable that we
> are all part of the Earth, designed as *limbs of nature*.
>
> Those who feel a connection naturally try to reduce both physical and
> mental distances. In a classroom where students care for each other and
> form genuine teams, mental boundaries disappear. In such a setting, *nature’s
> symbiosis enables deeper understanding*, emotional intelligence, and
> meaningful contributions to shared lessons.
>
> The *true purpose* of any classroom should be to foster this *symbiotic
> bond* among its students. The power of a temple’s deity, for instance, is
> not just in the idol but in the *freedom and health of the surrounding
> nature*. When nature is alive and free, the entire biosphere—organisms,
> humans, and more—can smell, sense, and emotionally connect, creating what
> might be called a *macro-emotional symbiosis*. This is the *divine power*—not
> supernatural, but ecological and deeply real.
>
> When a class is set within such free and thriving nature, the boundaries
> between species can blur. *All living organisms may become classmates*,
> and the classroom transforms into a *symbiotic powerhouse*. The first
> requirement for such a transformative class is access to *unspoiled,
> living nature*.
>
> Education must be rooted in the paradigm that *nature is not only the
> subject of learning but also the medium and the teacher*. The student
> must first understand: *I am part of nature, a part of this planet. This
> class is a living limb of the Earth.*
>
> Our human vision sees just 0.0035% of the total reality. The remaining
> 99.9965% exists in the realms of *smell, hearing, and subtle sensing*. A
> student must learn to *sense a subject*, not just memorize lessons
> delivered like sacred commandments. Real learning emerges through
> *symbiosis*, and real learning cannot be forgotten—it becomes embedded in
> the *hormonal communications* of the body and mind. In an ideal
> classroom, the *internal biochemistry of all students* aligns in
> symbiotic harmony.
>
> Our universities must move toward *freedom-based economics* and embrace
> *symbiotic
> ecology* as their core principle. Each university should strive to turn
> its surrounding nature into *both teacher and classmate*.
>
> The first step?
> Start a *“Free Nature Park”*—untouched, untamed, and free from human
> interference.
>
> Let nature teach.
>
> — *YM Sarma*
> ------------------------------
>
> *📘 Notes on the Edits:*
>
> - *Clarity improved*: Removed repetition and clarified complex
> sentences.
> - *Flow enhanced*: Reorganized some ideas for better logical
> progression.
> - *Tone preserved*: Your philosophical voice and ecological passion
> remain intact.
> - *Grammar corrected*: Minor grammatical issues and word choices were
> refined.
>
> Would you like this formatted for publication (PDF, blog, journal, etc.)
> or turned into a speech or visual presentation?
>
>
>
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>
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