Indian classical model An elaborate knowledge transfer model is found in the Indian classical texts such as Upanishads (Upanishads

are the essential part of Vedas, the ancient mythological texts of Indian philosophy) and Bhagavad Gita (Bhagavad Gita is a part of the Great Indian epic Mahabharata believed to be written in 3000 BC. Many translations are available; the one used in this paper is by Warrier [35]). Sage Adi Shankara who lived in the 8th century compiled this knowledge transfer model in his book Viveka Choodaamani (Many translations are available; the one used in this paper is by Sankaranarayanan [36]). The book was written in Sanskrit, the then popular language Indian classical system divides the subject of knowledge into three groups, namely: dhibhoutikam, dhidaivikam and dhyatmikam. dhibhoutikam is the knowledge of matter and physical energy. All the hard sciences form the subject matter of this group. dhidaivikam is the knowledge about the meta-physical entities such as the deities, which are considered to be the controller of matter and energy mentioned earlier. The dhyatmikam is the study about one's own self. The subtlety of the knowledge increases from dhibhoutikam through dhyatmikam. The latter is considered to be the subtlest of all sciences ( Bhagavad Gita). Considering this aspect, the foundations and the process of the knowledge transfer recommended are different for each of them. The proposed KT model is based on the one that is recommended for the dhyatmikam. This model is observed to be the most suitable for transfer of abstract tacit knowledge. A pictorial representation of this model is given in figure 4

Figure 4: Indian Classical Model The model accomplishes the knowledge transfer in four steps, namely: 1. Preparation (V, V, S and M)

2. Learning (Sravanam, Mananam) 3. Internalization (Nididhyasanam), and 4. Implementation (Sakshatkaram, Margadarsanam) Preparation The model insists that the knowledge seeker must be first prepared to receive the knowledge. This idea is supported by the contemporary theories as well. The following four approaches are suggested as the means of preparing the knowledge seekers: 1. Questioning the status quo (Vivekam) 2. Realizing the need for change (Vairagyam) 3. Physical & mental restraint from old practices (Samadishatka Sampatti) 4. Motivation to excellence (Mumukshatvam) The four steps V, V, S, and M in the model describe the Preparation Learning Garvin [10] observes that learning is an art of open, attentive listening. It is very difficult to become knowledgeable in a passive way. Learning is achieved in two steps namely, listening (Sravanam) and contemplating (Mananam). During the listening session the knowledge provider will articulate the knowledge to be imparted. There will be multiple sessions in which the knowledge will be imparted in steps. The mode of transfer will be texts, or selfelucidations. This will be a spaced input for the knowledge seeker to comprehend and internalize the learning The effectiveness of learning process depends upon the expertise of the knowledge provider. Hinds et al. [37] state that novices instructed by experts perform better than novices instructed by beginners on abstract tasks. The expert needs to be knowledgeable about the content and subject matter. Wiig [8] observes that the expert must listen actively and without bias and not show judgment of students contributions. The expert can give positive, constructive content contributions. He must guide the critical thinking process step-by-step, provide control to keep participants in line, keep the process flowing, and make sure every contributor is heard The contemplation process continues till the knowledge is understood by the seeker without any doubts. The knowledge provider looks for an opportunity to dispel the doubts and the knowledge seeker waits for an opportunate moment to seek clarifications. At the end of repeated contemplation the seeker is endowed with full (theoretical) knowledge Internalization

Wiig [8] observes that direct imparting of a teachers knowledge by giving students information or answers, without involving them in a problem-solving process, is not enough to support the development of critical thinking. This is because imparted information may not be processed and integrated, and therefore may not become the ownership of the learner. Internalization (Nididhyasanam) fosters critical thinking and allows learners to construct their own knowledge. They come to own the new knowledge and this in turn empowers them. The recipient first experiments the knowledge with the known tools and techniques before trying newer innovative techniques. The expert monitors the progress of the seeker till the internalization is complete. This monitoring is normally done through questioning. The intimate relationship between the source and the seeker during the earlier processes also helps the source to understand the state of mind of the seeker during internalization. At this stage, the chance for a wrong judgment is almost nix Implementation Realization (Sakshatkaram) of internalized knowledge results from putting the same into use. In this process the information received is converted into knowledge through direct experience. At the end of the successful knowledge transfer the knowledge seeker attains proficiency in analyzing, categorizing, synthesizing, evaluating, deciding and applying the knowledge. This is known as critical thinking ability. According to Wiig [8] in essence the four abilities of the critical thinker are: 1. Ability to analyze data by manipulating, abstracting, subsuming parts, and categorizing 2. Ability to identify the data needed to clarify a given subject or topic by accessing, processing, and developing understanding 3. Ability to relate new and old knowledge by seeing connections, similarities and differences, and allegorizing 4. Ability to make inferences and predictions, and hypothesize, apply, and create new visions With these abilities the recipient is all set to implement the concepts using the tools he has learnt. The conviction obtained out of internalization provides the necessary mindset to innovate and excel in the chosen initiative. The seeker is now equipped to coach other seekers (Margadarsanam) using various tools and techniques (Upakaranam)