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CHAPTER – V
SUMMARY AND DISCUSSIONS
5.1 Introduction
This chapter presents significance of the study, meaning of key words, objectives
and research questions followed by the design of the study. It also presents major
findings of the study followed by discussion, implications, delimitations and suggestions
of areas wherein further research may be conducted.
5.1.1 Holistic Education
Holistic education is a philosophy of education based on the premise that each
person finds identity, meaning, and purpose in life through connections to the
community, to the natural world, and to spiritual values such as compassion and peace
(Miller, 1997).
It is based on the philosophy of ‘holism’. It involves the integration of multiple
layers of meaning and experience through direct engagement with the environment.
Holistic education is more concerned with drawing forth the latent capacities and
sensitivities of the soul than with stuffing passive young minds full of predigested
information. It recognizes the innate potential of EVERY student for intelligent, creative,
and, systemic thinking. It is child-honoring education, because it respects the creative
impulses at work within the unfolding child as much as, if not more than, the cultural
imperatives that conventional schooling seeks to overlay onto the growing personality.
Holistic education is essentially a democratic education, concerned with both individual
freedom and social responsibility.
Holistic education is an education of balance, inclusion, and connection. It
attempts to bring education into alignment with the fundamental realities of nature.
Holistic education cannot be reduced to an educational methodology or a theory of
education. It is a realm of inquiry into teaching and learning, based on principles relating
to human consciousness and the relationship between human beings and their universe.
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Its purpose is to nurture human potential. Holistic education makes the transition from
self-knowledge to the knowledge of the world and from spirituality to society.
Holistic education is a quest for meaning, connection, and wholeness. Education
celebrates learning, achievement, diversity, and a higher vision of humanity. Holistic
education is not a methodology but a comprehensive world view. It is an attitude towards
teaching and learning, as well as toward culture and human development. It is a set of
guiding values, which, to be implemented with integrity, call for much reflection and
self-awareness on the part of the educator. Holistic education poses a persistent question
as to what does it need to make a human being with fullest possible realization of
inherent potentials (Miller, 1991).
Holistic education is education for a culture of peace, for sustainability and
ecological literacy, and for the development of humanity’s inherent morality and
spirituality. It takes us to the Latin root meaning of the word ‘education’ – to lead forth
what is naturally within the human being. It is the kind of education being practiced in
schools like Waldorf Schools and Krishnamurthy Foundation in India. Holistic education
opens up a new and comprehensive perspective on the problems and fragmented reforms
of educational practice and bridges differences of culture, race, ethnicity, socio-economic
class, age, and gender.
Education when understood holistically enables the unfolding of a more inclusive
and sophisticated knowledge of the world, an expansion of possibilities, a deepening of
experience and wisdom. Holistic education focuses on creating a learning community
which will stimulate the growing person’s creative and inquisitive engagement with the
world (Vengopal and Kumari, 2010). It focuses on nurturing healthy, whole, curious
persons who can learn whatever they need to know in any new content. It exhorts us to
look at how we have defined humanness; our untapped potentials; our relationship as
individuals with the larger community, nation, planet, and the universe.
Though Holistic education has emerged in the latter part of the 20th century, some
of its advocates claim that views central to it are not new, but, in fact, timeless and found
in the sense of wholeness in humanity’s religious impetus and spiritual quest which may
be termed as the ‘perennial philosophy’. These timeless and perennially re-seen insights
find their source in various scriptures. Nakagawa (2000) explores a philosophical
254
foundation for holistic education from diverse perspectives of Eastern philosophy. The
essential structure of eastern philosophy lies in the multidimensional understandings of
reality. He explores the practical aspects of the multidimensional holistic education in the
light of Eastern ways of contemplation and art, and the Eastern ways of action and
compassion.
5.1.2 The Bhagwad Gita
Aurobindo (2006), explains that only those scriptures, religions, and philosophies
which can be constantly renewed, relived, being constantly reshaped and developed in the
inner thought and spiritual experience of a developing humanity, continue to be of living
importance to mankind. Bhagwad Gita is one among them.
The language of Bhagwad Gita, the structure of thought, the combination and
balancing of ideas belong neither to the temper of a sectarian teacher, nor to the spirit of a
rigorous analytical dialectics. It is rather, a wide undulating, encircling movement of
ideas which is the manifestation of a vast synthetic mind and a rich holistic experience.
Interpretations of Bhagwad Gita differ as its metaphysical connotation was understood by
men at different times. This is because, the human intellect modifies itself always;
continually dividing and putting together, it is obliged to shift its divisions continually
and to rearrange its synthesis. It is always leaving old expression and symbols for new. If
it uses the old, it so changes its connotations or at least its exact content and association,
that, we can never be quite sure of understanding an ancient text of this kind precisely in
the sense and spirit of it bore to its contemporaries. What is of entirely permanent value
is, that, which besides being universal has been experienced and lived at a higher plane
than intellectual vision.
Bhagwad Gita has contributed to different fields. Bhagwad Gita also has its
relevance to the philosophy of education (Charlu, 1971; Kumari, 2009). According to
Bhagwad Gita, education should lead to an all round development of the individual and
the curriculum should have a variety of subjects to achieve this aim Pandey (1985). Work
has been done in the field of psychology and Bhagwad Gita, especially in areas of
emotional intelligence, guidance and counseling Rama (1996). Studies have been done in
the area of Bhagwad Gita and personality. Samkhya and Bhagwad Gita recognize
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heredity and environment as factors in the constitution and development of personality.
They mainly stress on the training of the will or intellect so as to function according to
the principle of reason and to avoid the forces of restlessness and ignorance (Das, 1975).
5.2 Significance of the Study
If we desire a dynamic, progressive culture and not one that is rigidly fixated
upon the past, then, educational process must take into account the impulses that arise
within the dynamically evolving life of every individual. Curriculum decisions and
learning environments need to meet and accommodate vital energies, not suppress them.
Children need to develop academic capabilities, as they are required to live in a
competitive world. But, much more is the need to face life’s greatest challenges
successfully. Children need to learn about themselves. The value of ‘knowing thyself’ is
so undisputed as to be a cliché, but conveying to children that they are worth knowing
about, seems fundamental to healthy self respect and self esteem. Children also need to
learn about relationships. They also need to learn resilience. Finally, they must learn that
seeing beauty, having awe, experiencing transcendence, and appreciating those timeless
‘truths’ which have inspired and sustained individuals and cultures are a part of natural
life.
It doesn’t appear that we will learn such things from learning more mathematics,
literature, or history. Parents, in increasing numbers are seeking alternatives to
mainstream education. They realize that just learning academics is not enough. Learning
has become a necessary chore, driven by rewards and punishments. It is too often devoid
of direct meaning to the lives of children Parents generally do not come to holistic
education from philosophical musings, but from a perceived need for their children that
they feel is not currently met.
Strains of holistic education are found in the philosophy of Indian educators like
Krishnamurty and Aurobindo (Forbes, 1996; Vengopal and Kumari, 2010) and also in
national documents for education (NPE, 1986; NCF, 2000; NCF, 2005). Some advocates
of holistic education like David Purpel, Forbes, claim that views central to holistic
education are not new, but are, in fact, found in the sense of wholeness in humanity’s
religious impetus. The extended seeing of wholes within wholes, brought many to a
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religiosity that seemed inherent in the approach, and something that most holistic
educators feel is fundamental to what they do. The largest whole which has relationships
to everything; the ultimate ‘more’ from which all the ‘less’ derives, was described as the
‘absolute’, the sacred or some form of ‘ultimate order’.
For many holistic educators, those perennial truths expressed in their general form
rather than a particular form was the key to spirituality that they felt must be a part of
every education. While a few holistic educators refer to the soul or ‘atman’ of traditional
religions, most speak in terms of some universal order, or of common threads running
through all religions, or archetype mythologies, or what Aldous Huxley called the
perennial philosophy. These timeless and perennially re-seen insights find their source in
various scriptures.
Only those scriptures, religions, and philosophies which can be constantly
renewed, relived, being constantly reshaped and developed in the inner thought and
spiritual experience of a developing humanity, continue to be of living importance to
mankind. Bhagwad Gita is one among them. Language of the Bhagwad Gita, the
structure of thought, the combination and balancing of ideas belong neither to the temper
of a sectarian teacher, nor to the spirit of a rigorous analytical dialectics. It is rather, a
wide undulating, encircling movement of ideas which is the manifestation of a vast
synthetic mind and a rich holistic experience.
The uniqueness of Bhagwad Gita among great works of the world is that, it does
not stand apart as a work by itself, nor is it the fruit of the life of spiritual masters. It is
given as an episode in an epic history of nations and their wars, men and their deeds. It
arises out of a critical moment in the soul of one of its leading personage face to face with
the crowning action of his life, a work violent and sanguinary, at the point when he must
either recoil from it altogether or carry it through to its inexorable completion. Therefore
Bhagwad Gita must not be regarded merely in the light of a general spiritual philosophy
or ethical doctrine, but as learning upon a practical crisis in the application of ethics and
spirituality to human life.
As seen in the conceptual framework, Bhagwad Gita has contributed to different
fields. It has contributed to the field of psychology. Bhagwad Gita has contributed
immensely to education and has direct bearing on learning. Bhagwad Gita also has its
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relevance to the philosophy of education (Charlu 1971; Kumari, 2009). It can be thus
seen that Bhagwad Gita contains many ideas which have become the basis for a sound
educational philosophy. The educational philosophy of Bhagwad Gita is quite significant
for various aspects of the educational system in India.
Thus, the investigator is prompted to make an endeavour to study Bhagwad Gita
in the light of Holistic education.
5.3 The Present Study
A Study of Bhagwad Gita in the perspective of Holistic Education. The text of
Bhagwad Gita is studied in the light of the concept of holistic education as generated for
this study, from the available literature on holistic education.
5.4 Meaning of Key Words
• Holistic Education: Holistic education is a philosophy of education based on the
premise that each person finds identity, meaning, and purpose in life through
connections to the community, to the natural world, and to spiritual values such as
compassion and peace (Miller, 1997).
• Bhagwad Gita: Bhagwad Gita is a part of the epic Mahabharata comprising of 18
chapters and 700 shlokas. It is a discourse rendered by Krishna to Arjuna.
5.5 Objectives of the Study
• to generate the concept of holistic education
• to explore the content of Bhagwad Gita for strands of holistic education
• to compare the concepts of holistic education derived from Bhagwad Gita with
those that emerge from concept analysis of holistic education
5.6 Research Questions
1. What are the concepts of holistic education?
2. What are the strands of holistic education in Bhagwad Gita?
3. What are the similarities/differences between the concepts of holistic
education derived from Bhagwad Gita with those that emerge from concept
analysis of holistic education?
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5.7 Design of the Study
Design followed comprised of two phases. In the first phase, grounded theory was
used to analyze the concept of holistic education. Later, in the second phase, Bhagwad
Gita was analyzed in perspective of the concepts of holistic education using content
analysis. (Figure 5.1)
Figure 5.1: Design of the study
5.8 Tools
• Literature on Holistic Education.
• Bhagwad Gita text
• Treatises on Bhagwad Gita
(In context of this study, sources of data are considered as tools.)
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5.9 Sample
From the available literature on holistic education, the investigator has selected
books written by renowned authors like Ron Miller, Jack Miller, Forbes, Nakagawa,
Gallegos, and Clark. Books authored by Ron Miller like Caring for New Life, New
Directions in Education, Renewal of Meaning in Education, Educational Freedom for a
democratic Society and Self Organizing Revolution; Education for Awakening by
Nakagawa, The Holistic Curriculum by John Miller, Nurturing our Wholeness by John
Miller & Nakagawa; Designing and Implementing an Integrated Curriculum by Clark,
Holistic Education: A Pedagogy of Universal Love by Ramon Gallegos and Holistic
Education: An Analysis of its Intellectual Precedents by Forbes.
Treatises on the Bhagwad Gita have been selected keeping in mind authors from
different walks of life. The authors include philosophers like Vivekananda, Al Drucker;
educators like S. Radhakrishnan, Aurobindo, Venkatraman and spiritual leaders like
Turiyananda, Ranganathananda, Sathya Sai Baba. Bhagwad Gita for today by Al
Drucker, Thoughts on the Gita by Swami Vivekananda, Vivekachudamani of
Sri Shankarachaarya- Swami Turiyananda, Bhagwad Gita (Part I&II) – Discourses of
Sri Sathya Sai Baba, Essays on the Gita by Aurobindo, Universal Message of the Gita
(Vol. I, II, & III) by Swami Ranganathananda, Message of the Lord as a practical
philosophy by Dr. Venkataraman, Bhagwad Gita – Dr. S. Radhakrishnan, and Geeta
Vahini by Sri Sathya Sai Baba were treatises on the Bhagwad Gita analysed by the
investigator. The investigator also selected The Bhagwad Gita published by the Gita
Press, Gorakhpur.
5.10 Analysis
Grounded theory was used to generate the concept of holistic education. Later
with the framework of holistic education, Bhagwad Gita was analysed through content
analysis.
5.10.1 Analysis of Holistic Education
Grounded theory was used to generate the concept of holistic education. Books on
holistic education were read by the investigator and data was collected until there was
260
enough data to describe the different points which the investigator came upon. Once, data
became repetitive, it showed that theoretical saturation had been reached, and hence, the
investigator went onto code the data gathered. Refer figure 5.2.
Figure 5.2: Design of Phase I of the study
5.10.1.1 Coding
During coding, the data gathered by the investigator was explored using open
coding to identify analysis to code for meanings. Later, axial coding was used to integrate
the codes of holistic education derived from open coding and central categories were
obtained. This was done along with constant comparison of various codes of holistic
education which had been derived.
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5.10.1.2 Constant comparison
The investigator constantly compared the data to analyze which datum could be
coded together until no variation occurred. In the first stage, data on holistic education
gathered was compared with the previously gathered data under different categories in
order to place them in appropriate categories.
In the second stage, the data on holistic education which had been categorized
were compared with the properties of the category under which they had been coded.
Here, each datum was further compared within the category so as to see whether it fits
into the category.
In the third stage, all the data which had uniform properties were clubbed under
the same categories. The above three stages were followed until theoretical saturation
was reached, i.e. till the data begin repeating while coding and categorizing.
The stage of writing was the fourth and final stage wherein the investigator wrote
down the coded data and memoed them under categories which were the generated
concepts of holistic education.
5.10.2 Analysis of Bhagwad Gita
The investigator translated ‘The Bhagwad Gita’ published by the Gita Press,
Gorakhpur. The translation was done for all shlokas for every chapter and validated
against the treatises on Bhagwad Gita written by different authors comprising of spiritual
leaders, philosophers, and, educators. Bhagwad Gita was analysed using the framework
of concept of holistic education using content analysis. Refer figure 5.3.
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Figure 5.3: Design of Phase II of the study
5.10.2.1 Steps of Content Analysis
Step 1: Define the research questions to be addressed by the content analysis.
This includes what one wants from the texts to be content analyzed. The research
questions will be informed by, indeed may be derived from, the theory to be tested. The
investigator analyzed Bhagwad Gita within the framework of the concepts of holistic
education.
Step 2: Define the population from which units of texts are to be sampled.
The population here refers not only to people but also, and mainly, to text – the
domains of the analysis. The investigator used the text of Bhagwad Gita for analysis. The
treatises on Bhagwad Gita were used to support arguments of analysis.
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Step 3: Define the sample to be included.
The key issues of sampling apply to the sampling of texts: representativeness,
access, size of the sample, and generalizability of the results. The treatises on the
Bhagwad Gita were selected by the investigator keeping in mind authors from different
walks of life. Authors included philosophers like Vivekananda, Al Drucker; educators
like S. Radhakrishnan, Aurobindo, Venkatraman and spiritual leaders like Turiyananda,
Ranganathananda, Sathya Sai Baba.
Step 4: Define the context of the generation of the document.
This will examine, for example: how the material was generated; who was
involved; who was present; where the document comes from; how the material was
recorded and/or edited; whether the person was willing to, able to, and did tell the truth;
whether the data are accurately reported; whether the data are corroborated; the
authenticity and credibility of the documents; the context of the generation of the
documents; the selection and evaluation of the evidence contained in the document.
Bhagwad Gita was written as a part of the epic Mahabharata and it contains the
wisdom imparted by Sri Krishna to Arjuna on the battlefield when he was shirking from
his responsibilities in the name of non-violence.
Step 5: Define the unit of analysis.
The investigator used the sampling units which fell within the framework of the
concepts of holistic education. Recording units are units of description which are
subsumed by the sampling units. These units were used to delineate the concepts of
Bhagwad Gita being analyzed.
Step 6: Decide the codes to be used in the analysis.
The investigator coded the information in the text. This was done repeatedly until
all the data fell into discrete codes.
Step 7: Construct the categories for analysis.
The investigator formed categories which contained the codes. These categories
subsumed more specific categories thereby exhibiting a logical relationship among
them.
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Step 8: Data analysis - Conduct the coding and categorization of data
The investigator took care that coding and categorizing bore resemblance to the
data. Having performed the first coding, the investigator detected patterns, and themes
which helped in making generalizations.
The investigator analyzed Bhagwad Gita in the light of holistic education using
initially 4-5 shlokas. This was then extended to the entire chapter. There was constant
comparison between the codes and categories being formed while this analysis took place
so that the analysis is reliable. Later, gradually the other chapters of the text were
analyzed.
Step 9: Summarizing
By this stage, the investigator was in a position to write a summary of the main
features of the texts, situations researched so far. The investigator summarized the
findings of the analysis which in turn helped to identify the concepts which reflect
holistic education.
Step 10: Making speculative inferences
At this stage, the investigator will be able to draw inferences as to what concepts
of Bhagwad Gita are ‘holistic’ in nature. This led to concepts present in the Bhagwad
Gita which are holistic in nature, but, do not find a place as holistic concepts when
holistic education was being analyzed using grounded theory.
5.11 Findings and Discussion
This section has been divided into four parts. The first part delineates the concepts
of holistic education. The second part highlights the categories of Bhagwad Gita.
The third part delineates concepts which are holistic in nature and find a place in
Bhagwad Gita. The fourth part highlights concepts which are holistic and are found in the
Bhagwad Gita but are not explicitly expounded in the literature of holistic education.
5.11.1 Categories of Holistic Education
Following categories emerged as a result of analysis of literature on holistic
education. Dimensions of Reality, Ultimacy, Perennial Philosophy, Spirituality,
Knowledge of the self, Connection, Wholeness, Relation, Control, Freedom, Holism,
265
Knowledge, Meaning, Intelligence, Learning, Education, Holistic Student, Holistic
Educator, Values, and Holistic education. Refer figure 5.4.
Holistic Education
Intelligence
Spirituality
A Pedagogical Revolution
Holism
Connection
Balance of Spiritual, Cultural, & Social Contexts
Dimensions
Control Meaning
Goals
Students
Values
Education
Principles
Freedom
An Epistemological Revolution
Knowledge
Curriculum
Transdisciplinarity
Learning
Rationale for Holistic Education
Curriculum & Contemplation
Sagacious Competence
Relation
Wholeness
Knowledge of self
Educators
Perennial Philosophy
Ultimacy
Figure 5.4: Categories of Holistic Education
5.11.2 Following categories and codes were drawn through content analysis of text
and treatises on Bhagwad Gita.
Sankhya yoga or Yoga of Discrimination, Virtue, Desires, Anger, Lust & greed,
Effect of grief, Discipline, Education, Teacher, Qualities of an individual, Qualities of a
devotee, Wisdom, Jnaana or knowledge coupled with wisdom, Yoga, , Yogi, Freedom,
Transcendence, Spirituality, Samaadhi, Reality, Human nature, Tapas or penance, Sense
Control, Mind, Equanimity, Self-effort, and Action. Refer Figure 5.5.
266
Bhagwad Gita
Freedom
Spirituality
Wisdom- Intellect, Inner inquiry
Education
Equimindedness- Result of equimindedness
Action- Performing action , Duty, Actions performed by a yogi, Performing Action& Perfection
Desire, anger, lust, greed
Yogi
Reality- Self & Nature of self, Soul
Yoga of Discrimination
Yoga- Yoga & Knowledge
Tapas or Penance
Samaadhi- Salvation & Immortality
Virtue- Truth and Righteousness, Peace, Fortitude or titeekshaa, Fearlessness, Detachment, Unity
Desires, Anger, Lust & greed
Effect of grief
Discipline
Teacher
Qualities of a devoteeQualities of an individual
Mind
Sense control
Transcendence
Human Nature
Jnaana
Figure 5.5: Categories & Codes of the Bhagwad Gita
5.11.3 Concepts in Bhagwad Gita, which are holistic in nature and reflected in
holistic education
On analysis of Bhagwad Gita through the framework of concepts derived from
holistic education, the investigator found the following concepts to be common in both
holistic education as well as Bhagwad Gita. Spirituality & Perennial philosophy,
Universal Reality & Ultimacy, Meditation, Knowledge of one self, Interdependence,
Connectedness, Knowledge, Intelligence, Learning, Functional literacy & Way of
performing actions, Desirable qualities of an individual, Student, and Teacher. Refer
Figure 5.6.
267
Holistic Education
& Bhagwad
Gita
Spirituality & Perennial philosophy
Universal Reality & Ultimacy
Knowledge of one self•Self Actualisation & Transcendence
Interdependence
Connectedness
Knowledge•How to Attain Knowledge?
Intelligence
Functional literacy & Way of performing actions•Self Effort & Duty
Learning•Observation as a method of learning•Condition(s) for Learning
Meditation
Desirable qualities of an individual
Student
Teacher•Qualities of a teacher•Guiding & motivating students•Way to teach
Figure 5.6: Concepts common to Holistic Education & Bhagwad Gita
5.11.4 Concepts in Bhagwad Gita, which are holistic in nature but are not explicitly
expounded in the literature of holistic education studied by the investigator
On analysis of Bhagwad Gita through the framework of concepts derived from
holistic education, the investigator found the following concepts of Bhagwad Gita which
are holistic but are not explicitly expounded in the literature of holistic education
reviewed by the investigator. Nature of Self, Tapas or Penance, Control of Senses,
Equimindedness, Peace, Yoga, Yogi, Desirable qualities of an individual, Controlling
Lust, Wrath, & Desires, Action, Kinds of persons, Knowledge, Kinds of intellect, Kinds
of determination, and Kinds of happiness. Refer figure 5.7.
268
In Bhagwad
Gitanot Holistic Education
Kinds of determination
Controlling lust, wrath, desires
Kinds of persons
Equimindedness•Result of equimindedness
Knowledge•Kinds of knowledge•Who can acquire knowledge
Desirable qualities of an individual
Equimindedness•Result of equimindedness
Action•Three types of action•What causes action?•Way to perform action
Kinds of happiness
Peace•Peace- A result of self control
Yoga
Nature of self•Result of awareness of one’s self•Disciplining of self & inner strength•Transcendence of gunaas
Kinds of intellect
Yogi
Tapas or Penance
Sense Control•One pointedness
Figure 5.7: Concepts in Bhagwad Gita, which are holistic in nature but are explicitly
expounded in the literature of holistic education
According to holistic education, true knowledge involves a mutual relationship
between person and world — a relationship which calls upon us as individuals, and as a
culture, to approach our experience with humility, reverence, imagination, and feeling.
Holistic knowing is deep self-knowledge that engages the person morally and spiritually
with the life around oneself.
Though holistic education has emerged in the latter part of the 20th century, some
of its advocates claim that views central to it are not new, but, in fact, timeless and found
in the sense of wholeness in humanity’s religious impetus and spiritual quest which may
be termed as the ‘perennial philosophy’. These timeless and perennially re-seen insights
find their source in various scriptures. In this study, the investigator has found that
holistic education has its roots in one of the texts of perennial philosophy Bhagwad Gita.
The above findings clearly show that concepts of holistic education are reflected in
Bhagwad Gita.
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5.12 Implications
• Concepts which are holistic in nature in Bhagwad Gita and not explicitly
expounded in the literature of holistic education add on to the body of knowledge
of holistic education. In this light, the study has its bearing on the philosophy of
holistic education.
• The study has its bearing on the curriculum of holistic education. The investigator
has found concepts like detachment, righteousness, virtue, sense control,
equimindedness, wisdom and knowledge of self which appear in Bhagwad Gita
have a direct bearing on the student. Knowledge of nature of reality and inner self
helps one to relate with oneself and other animate and inanimate material around
thus in turn building a harmonious and peaceful relation within and without. In
this light, the curriculum of holistic education needs to incorporate these into its
framework.
• School education curriculum could be revisited in the light of the concept of
holistic education thus generated.
• The aims of education could be relooked keeping in mind concepts like saatvik
jnaana, saatvik dhrti, saatvik individual, self-actualisation, awareness,
transcendence, and ultimacy so as to help create a holistic system of education.
• The study also has implication for teacher education. The teacher education
curriculum needs to incorporate ways by which it prepares teachers in the country
to enable to provide for holistic classroom practices and develop in students the
said holistic values.
5.13 Delimitation of the Study
• The study is limited to one scripture of the perennial philosophy, Bhagwad Gita.
5.14 Suggestion for Further Research
Further research could be conducted on
• Analysis of holistic education in other scriptures of perennial philosophy
• Curriculum of holistic education
• Teaching practices in holistic education
• Aims of education in the perspective of holistic education
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5.15 Conclusion
As claimed by experts in holistic education that it has its roots in the perennial
philosophy, the investigator through the study has found strands of holistic education
present in one of the scriptures of perennial philosophy, Bhagwad Gita. In course of the
study, the investigator found that there were some concepts in Bhagwad Gita which were
holistic in nature but not expounded explicitly in the literature of holistic education
analysed.