Instead, I shall argue, he concentrated in education reform and education activism, which was his way of re-establishing his politics. His idea of India was represented within the model of education he envisioned, and gave shape to, in his school and university in Bolpur. To him, India faced an existential crisis because of its education, and the Independent India needed to rise on the firm foundation of an Indian education system rather than what it inherited from the British. Like his political ideas, his educational ideas also fell outside the mainstream. Indian state, at the time of independence, was built around the European nation-state model, and educational ideals such as Tagore's fell well outside the mainstream. And, despite its marginalisation - it is seen today as one of those marginal experiments rather than something that shaped modern India - the existential problem that Indian democracy faces today may be traced to the broken education Tagore so passionately argued against.
Tagore's key idea perhaps was the rejection of Western education without rejecting the Western enlightenment. By definition, this was a complex position, neither favoured by the moderniser nor the traditionalists. However, Tagore maintained that India needs its own educational ideals consistent with its tradition and values, and yet, this was not about rejecting the world and the new knowledge coming from the West. This was consistent with his idea of India, manifest in his various writings and speeches, a land that accepts everything and rejects nothing, a land of harmony and humanity. His educational ideal, therefore, walked the fine line between the rejection of English language as a medium of instruction, which he thought would divide India and come in the way of creation of a common culture, and acceptance of enlightenment science, which he thought was a great advancement of human knowledge which ought to be shared by everyone.
This was a political position. This was built on the rejection of Lord Macaulay's vision of education to create an intermediate class, who are 'Indian in colour but English in tastes', firmly and unequivocally. In a brilliant satirical skit called 'The Fable of A Parrot', where the tarot gets educated but his soul departs, he laid out his case. He correctly saw the problem that English education created in India.
First, it was education for clerkship: People were getting educated for the jobs in the British administration, but they were being excluded from the latest advances of science and thinking in the Western world. So, it was education in English without the benefits of an English education.
Second, it was dividing India. Education in English was alienating those people who had it from those who did not. It was coming in the way of a common culture, which the traditional education fostered. The English educated felt more at ease with the British, who indeed never treated those Indian Babus as one of their own, than their own.
Third, it was in direct conflict of what Tagore saw as Indian values of 'non-duality in the field of knowledge (seeing not the dialectical relationship of man and nature and man and man, but the harmony), friendship for all the field of feeling and fulfilment of one's duties without the obsession about the results'. Instead, he saw the English education creating division and conflict, a sense of entitlement among the elite and resentment among all others, and a culture of self-advancement without regard to the means.
Despite such well-articulated arguments against the British education, Tagore, however, never championed the Hindu science cult that is in ascendancy in India today. The view that everything was always written in Vedas was an anathema to him. His model of education was open and all embracing. In a memorable statement of Gandhi, who, at the time, was opposed to all things English, he would argue that if any light of knowledge was lit anywhere in the world, Indians ought to benefit from the same. His rejection of English education was neither traditionalist nor nationalist, but rather progressive and universalist.
In the black-and-white world of pre-Independence India, this position might have appeared too nuanced; even after the Independence, his fore-warning was forgotten and Indian policy-makers rushed to build a modern education system around the same English ideals handed down by the colonial administrators. Their vision of a modern India rested on a chain of world class institutions, embodied in the IITs, which was designed to create an elite technocratic class to move India forward. Elsewhere, English was seen as the tool of modernity, and promoted throughout the education system.
In the light of our recent experiences, we know the limits of this system and Tagore's warnings seem prescient. We saw India being divided in the middle, with the English-speaking India leaving the vast majority in deep despair. We saw the naked self-interest manifest eating away all values, and callousness even towards human life and dignity. We are now indifferent to rapes and riots, and more concerned about Sensex than sanity of people around us. This 'crisis of Indian civilisation' may be duly attributed to a failing of the education we built. And, indeed, that makes the case of rediscovering Tagore all over again.