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The term "Gurukul" is derived from two words: Guru, meaning teacher, and kula, meaning family or home. It was an ancient educational system in India where students lived near or with the guru in the same house. Unlike modern education systems, which involve schools, textbooks, tests, and returning home daily, the Gurukul system focused on applied knowledge, discipline, and hard work. It emphasized holistic learning, encompassing professional, social, religious, and spiritual education. Originating around 5000 BCE, Gurukuls played a significant role during the Vedic period. Admission to Gurukuls varied based on caste, and the system lacked strict syllabi. Instead, Gurus tailored lessons to individual students' understanding and abilities (Das, n.d.).
Students in Gurukuls studied a wide range of subjects, including Sanskrit, Grammar, Astronomy, Mathematics, Ayurveda (Medicine), Philosophy, Political Science, Economics, Yoga, and Dhanurved (Warfare). In addition to academics, students were involved in day-to-day chores like cleaning, cooking, and physical fitness which was thought to teach students discipline, humility and a sense of responsibility. The fundamental idea behind the Gurukul system its emphasis on personalized training (Das, n.d.). Ancient Gurukuls included yoga for character building and discipline among students. The goal of integrating yoga into the educational system was to emphasize a holistic learning that fostered physical, mental and spiritual growth. This setting reflected the ancient Indian philosophy that education should be a way of life, not just the acquisition of knowledge. Unlike modern schools, where education is compartmentalized into subjects and often limited to classrooms, Gurukuls provided an all-encompassing life education. The teacher-student ratio was small, ensuring personalized attention.
Incorporating yoga and mindfulness programs into schools and universities, similar to ancient practices in Gurukuls, can improve students' focus and resilience. For instance, many universities now offer yoga courses to enhance mental well-being. The close teacher-student relationship in the Gurukul system can inspire contemporary models of mentorship, where educators provide individualized guidance and foster a strong moral foundation. In modern education systems this can be seen as a mentorship program at a university where professors serve as personal advisors, helping students with career and life goals, mirrors the guru-shishya (teacher-student) relationship. The residential and community-based setup of Gurukuls encouraged collaboration, responsibility, and teamwork—values that are critical for success in today’s interconnected world. An example of this includes modern residential colleges, like those in the Ivy League, which adopt this concept by encouraging living-learning environments where students engage in collaborative projects and community service.
Students in Gurukuls were taught practical skills alongside academics, preparing them for real-life challenges. This is particularly relevant in an era where employers seek practical experience and soft skills. Programs like internships and co-op education in universities (e.g., the College Connection Program) reflect this principle by blending academic knowledge with practical application. The Gurukul model instills ethical values, discipline, and respect, which can counteract the increasing commodification of education in contemporary times. Schools with programs in moral and civic education (e.g., character-building workshops) can draw inspiration from the Gurukul tradition to instill integrity and empathy in students. At institutions like Del Mar College, the College Connection Program reflects a modern adaptation of the Gurukul philosophy by ensuring students are not only academically prepared but also equipped with practical skills and mentorship opportunities. This holistic approach aligns with the Gurukul ideal of preparing students for both professional success and responsible citizenship.
Gurukul also has similarities to modern universities providing students with a comprehensive education that equips them for upward mobility. This in turn increases academic success and retention rates in students allowing them to make positive contributions to society and also giving them a path to upward social mobility. This concept aligns with Labaree’s Concept of Social Mobility- Higher education serves as a means to improve societal and economic standing.
In ancient India, yoga was limited to certain social groups. For example, due to the caste system in India, people who belonged to the Dalit groups were not allowed to participate in these activities. The caste system, or varnas, was established and practiced during the Vedic period (c. 1500–c. 500 BCE). The varnas were divided into four categories. The first was the Brahmins, which included scholars, priests, and gurus. The second was the Kshatriyas, comprising warriors, kings, and administrators. The third was the Vaishyas, consisting of traders, landowners, and merchants. The fourth was the Shudras (laborers). A fifth group, which was not considered part of the varna system, were the Dalits (untouchables), who were assigned tasks considered "polluting," such as the removal of human waste. The Brahmins served as teachers, with children from royal families as their students. However, the Vaishyas, Shudras, and Dalits faced increasing discrimination and were excluded from access to knowledge, places of worship, and education. In response to this oppressive socio-political climate, other religions like Jainism and Buddhism emerged during this period. It was in this context that the Yoga Sutra was composed, primarily for the exclusive elite. The spiritual dimension of yoga served as a marker of wisdom and enlightenment in ancient education systems.
Elite universities today often favor privileged groups, which reinforces inequalities. This concept aligns with Labaree's (2004) discussion of the paradoxical nature of higher education, where it promotes social mobility but also perpetuates social stratification. In contrast, the development of yoga programs at local colleges expands accessibility and reflects broader efforts, such as scholarships in the United States, to help students overcome financial barriers.
From a historical perspective, the spiritual dimension of yoga served as a mark of wisdom and enlightenment in ancient education systems. In the present, universities confer social prestige upon graduates, aligning with Stevens et al. (2008) description of the "Temple" role in higher education. The integration of yoga into education in the past is reflected in its modern use, such as programs in higher education that help reduce stress and improve focus. This aligns with the "Hub" role, which connects different institutional sectors (Stevens et al., 2008).
Globalization of Yoga
Swami Vivekananda introduced yoga to the West, framing it as a comprehensive philosophical and practical system, suitable for integration into education. Unconventional educational methods can foster creativity among students. Students start seeing education as a place where passion can be born instead of viewing education as a chore or burden. Vivekananda’s emphasis on yoga as a tool for personal mastery and enlightenment aligns with liberal arts education values, where interdisciplinary learning encourages intellectual and ethical growth. Universities globally now recognize yoga as an interdisciplinary subject, offering courses in philosophy, health sciences, and psychology. For instance, the University of California incorporates yoga philosophy into its holistic health curriculum.
International Yoga Day
Every year on June 21 , millions of people from eighty-four countries around the world observe the International Day of Yoga. This year International Yoga Day was celebrated in New York’s Time Square. Click on the YouTube link below to watch.
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