As India marks five years since the introduction of the National Education Policy (NEP) 2020, a bold transformation is taking shape in classrooms across the country. At the heart of this reform is the NCERT’s upcoming 2025 rollout of revised school textbooks—a visible and symbolic cornerstone of the NEP’s pedagogical shift. These textbooks are more than a curriculum update; they signal an epochal change in how India envisions learning, knowledge, and identity. Moving away from rote memorization, the NEP and its new curricular tools aspire to nurture curious, ethical, and culturally rooted learners through inquiry-based and experiential education, firmly embedded in India’s civilizational ethos.
The revised textbooks mark a decisive philosophical shift. They prioritize frameworks over mere facts, placing emphasis on understanding, questioning, and contextual learning. Constructivist pedagogy forms the intellectual backbone of this transition, encouraging learners to build knowledge through engagement, reflection, and exploration rather than passive intake. This approach sees education not just as information delivery, but as a tool for cultivating independent thinkers capable of critical reasoning and ethical discernment.
A notable innovation within this new pedagogical framework is the integration of the Indian Knowledge System (IKS) into mainstream learning. This inclusion is neither ornamental nor superficial. Rather, it reclaims indigenous wisdom traditions—rooted in epics like the Ramayana, Mahabharata, and Bhagavad Gita, as well as folk narratives and classical philosophies—not merely as cultural artifacts, but as living repositories of ethical, philosophical, and civic ideas. In Class 6 Social Science, for instance, the concept of Bhakti from the Gita is introduced to encourage inclusivity in spiritual practice. Meanwhile, Sanskrit classes delve into verses such as “कर्मण्येवाधिकारस्ते मा फलेषु कदाचन”, teaching the timeless ideal of detached duty.
Modern history textbooks also reflect this ethical lens. Episodes like the Vaikom Satyagraha are taught not just as events, but as explorations into themes of justice and social transformation. Such an approach does not shy away from the uncomfortable. It encourages students to confront complexity and moral ambiguity—key to developing a mature, critically pluralistic worldview.
Parallel to this epistemological reorientation is the NEP’s deep focus on experiential learning. Classrooms are being redesigned as spaces of hands-on inquiry. Children in early grades explore their immediate environment, interact with communities, and learn by doing. A Class 3 EVS lesson might include a neighborhood walk, while Class 6 history tasks students with collecting oral histories. In Class 11 Biology, students investigate real-world questions such as the impact of urban pollution on biodiversity. These shifts link knowledge to lived realities and foster lifelong curiosity.
Further advancing this momentum is the increased attention to marginalized narratives in the revised history and political science curricula. Tribal revolts like the Santhal and Bhil uprisings, once relegated to brief mentions, now occupy central space. Regional movements such as the Travancore Temple Entry agitation are included as pivotal milestones in India’s social evolution. These additions not only empower communities historically left out of the national narrative but also provide all students with a richer, more textured understanding of India’s pluralistic past.
Science education too has undergone a meaningful overhaul. Lessons are now framed around real-world problems—ranging from conducting home energy audits to studying indigenous agricultural techniques such as Zabo and Khadin. These contextual tools link ecological knowledge with sustainability goals, inviting students to examine the intersection of science, ethics, and civic duty. The curriculum thus promotes scientific literacy alongside environmental consciousness, redefining education as both an intellectual and moral pursuit.
Equally significant is the integration of emotional and moral education. Language and literature classes—particularly in the middle grades—utilize folklore, fables, and regional stories to build empathy, fairness, and ethical reflection. Class 4 and 5 English textbooks, for example, draw on Panchatantra tales to engage children in introspective discussions. Students are asked, “What would you do in this situation?”—encouraging them to relate emotionally to moral dilemmas and develop socio-emotional intelligence.
Language pedagogy, meanwhile, champions India’s linguistic diversity. Children are invited to translate proverbs, songs, and idioms from their mother tongues, instilling linguistic pride and cultural confidence. This not only nurtures multilingual competence but also helps preserve regional heritage in a globalized world.
Yet, despite its promise, the reform has not been without controversy. Perhaps the most debated area is the portrayal of historical periods—particularly the Mughal and Delhi Sultanate eras. Critics have raised concerns about the perceived reduction of Mughal content, the highlighting of episodes of religious violence, and the inclusion of a “note on darker periods” in Indian history. Detractors argue that such portrayals risk fostering communal sentiment or ideological bias.
However, defenders of the reforms counter that these changes are anchored in historical documentation and ethical intent. Acknowledging events such as Babur’s conquests, Aurangzeb’s temple destructions, or the imposition of the jizya tax is not about vilification but about intellectual honesty. The aim is to present rulers—regardless of their religion—as complex figures shaped by their times, with both virtues and flaws. Highlighting such events fosters historical maturity and critical thinking among students, allowing them to grapple with the moral complexities of the past.
The inclusion of a cautionary note urging students not to hold present-day communities accountable for historical injustices reflects a deeper civilizational ethic. It serves as a vital pedagogical cue toward reconciliation, pluralism, and the cultivation of an empathetic, non-judgmental worldview. In this context, reducing the overrepresentation of Mughal history is not an erasure but a broadening of scope. By integrating the stories of ancient dynasties, tribal leaders, regional reformers, and unsung heroes, the new curriculum seeks to democratize historical memory. It expands the narrative arc of India’s past to be more representative, inclusive, and multidimensional.
The moral and philosophical grounding of these reforms is unmistakable. Civilizational texts are invoked not as religious impositions, but as sources of universal wisdom. The Bhagavad Gita’s emphasis on svadharma (righteous duty) and detachment is taught as an ethical compass. Similarly, the teachings of the Sikh Gurus—particularly Guru Gobind Singh Ji’s ethos of Sant-Sipahi (saint-soldier)—are presented as models of courage, service, and justice. These foundational texts are not just lessons in values but powerful catalysts for character formation in young citizens.
This civilizational orientation, however, does not imply inward retreat. Rather, it positions Indian education as capable of grappling with global challenges. Themes such as sustainability, equity, and social justice are foregrounded throughout the curriculum. Students are not only rooted in tradition but trained to become globally conscious problem-solvers. By balancing ancient wisdom with modern inquiry, Indian education is being recalibrated for both national pride and international relevance.
Colleges and universities have a critical role in sustaining this momentum. Higher education must deepen this civilizational-pedagogical synthesis by promoting ethical scholarship, fostering interdisciplinary research, and building innovation ecosystems grounded in cultural context. The reformed textbooks lay the foundation—but it is higher education that must translate these principles into knowledge production, policy impact, and societal transformation.
The ultimate challenge lies not in curriculum design, but in implementation. Teachers must be trained not just in content but in pedagogy. Classroom practices must evolve to support inquiry-based, reflective learning. Infrastructure—digital, linguistic, financial—must be strengthened to ensure that these reforms reach every corner of the country, especially marginalized and rural communities.
India stands at a historic juncture. The demographic dividend offers a fleeting window. The education system, if aligned with civilizational wisdom and contemporary demands, can convert this moment into a long-lasting leap toward national rejuvenation. NEP 2020, and particularly the 2025 textbook reforms, represent a decisive step in that direction.
These reforms are not merely about history or pedagogy. They reflect a larger civilizational assertion—a desire to align India’s educational future with its philosophical past, without retreating from the realities of a complex, plural, and dynamic society. If pursued with vision, empathy, and inclusivity, this reimagined education system can empower generations to think critically, act ethically, and contribute meaningfully to a resilient and radiant India.
Dipak Kurmi
Tuesday, July 29, 2025