Name: Tanya Singh

Roll No.: 2022/05/019

Question: Do you agree that the indigenous education system prevalent in India during the
late 18th and 19th centuries was a ‘beautiful tree’? Discuss?
Answer: The question of whether the indigenous education system that existed in India
during the late 18th and 19th centuries can be called a “beautiful tree,” as described by
Mahatma Gandhi, is a topic of considerable debate among historians and scholars. Gandhi
used the term “beautiful tree” to emphasize the vibrancy and richness of traditional Indian
education, which he believed was systematically undermined and eventually destroyed by
British colonial rule. This essay will explore the key themes surrounding this question and
provide a balanced analysis.

During the late 18th and 19th centuries, India’s indigenous education system was a complex,
multifaceted structure deeply tied to the country’s cultural and religious traditions. It was
composed of a broad network of schools and institutions that offered educational
opportunities to people from various sections of society, including marginalized groups. The
system was decentralized, with local communities, religious organizations, and institutions
taking responsibility for its functioning.

One of the primary arguments supporting the idea of the indigenous education system as a
“beautiful tree” is its inclusivity and accessibility. Unlike the formal education system
introduced by the British, which was largely designed to serve the elite, the traditional Indian
system allowed access to education for individuals from all strata of society. Furthermore, it
was a flexible system, where students could pursue their education at their own pace.

The question of whether the indigenous education system that existed in India during the late
18th and 19th centuries was a “beautiful tree,” as famously described by Mahatma Gandhi,
remains a subject of considerable debate among scholars and historians. Mahatma Gandhi
coined the term “beautiful tree” to emphasize his belief that the traditional Indian education
system was a flourishing and vibrant institution, which he contended was later uprooted and
decimated by the arrival and actions of British colonial rulers. This essay will delve into the
major themes and discussions surrounding this question and, in doing so, provide a
thoughtful analysis of the issue.

India’s indigenous education system during this period was a complex and deeply embedded
structure, one that was rooted in the country’s rich cultural, religious, and societal traditions.
The system was characterized by an extensive network of schools and educational institutions
that provided learning opportunities to people from a variety of backgrounds, including those
from marginalized and impoverished communities. One of the most notable features of this
system was its decentralized nature, with local communities and religious institutions
assuming a major role in its maintenance and functioning.

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A primary argument supporting the idea of the indigenous education system as a “beautiful
tree” is its inherently inclusive and accessible nature. In contrast to the formal British
education system that was introduced later and primarily catered to the elite, the traditional
Indian system offered educational opportunities to people across all social strata. It was a
system that allowed individuals from various walks of life to engage with learning, and it did
so in a manner that was highly adaptable. Students were free to pursue their studies at a pace
that suited them and according to their own unique interests and goals.

The introduction of British colonial rule in India had a profound impact on the indigenous
education system. British administrators, like Lord Macaulay, who famously argued for the
introduction of English education, viewed the traditional system as outdated and ineffective
in preparing Indians for the modern world. Macaulay’s Minute on Education in 1835
advocated for the replacement of indigenous systems with English-language schools that
would produce a class of educated Indians who could assist in administering the colony.

One of the key documents that highlights the state of indigenous education before British
reforms is the 1822 survey conducted by Thomas Munro, the governor of Madras. Munro’s
survey revealed that traditional schools were prevalent even in remote villages and that
education was relatively accessible. However, the British reformers chose to overlook this
and pushed forward with their own education policies, leading to the gradual dismantling of
the traditional system.

The colonial education system was designed to produce clerks and administrators who could
work for the British bureaucracy. It emphasized Western science, history, and philosophy,
sidelining Indian knowledge systems and classical education. This shift had far-reaching
consequences, as it alienated generations of Indians from their cultural heritage while
creating a class of English-educated elites who often viewed their own traditions as inferior.

Historian Dharampal, who has written extensively on the subject, describes the indigenous
education system as “a vast and complex network of institutions that provided education to a
large number of people, including the poor and the marginalized” (Dharampal, 1983). He
goes on to emphasize that the system was "highly decentralized, with local communities and
religious institutions playing a significant role in its functioning” (Dharampal, 1983). These
characteristics, Dharampal argues, made the system not only inclusive but also well-
integrated into the fabric of Indian society at the time.

Another important argument in favor of the indigenous education system is its close
relationship with Indian culture and tradition. The system placed significant value on the
study of classical texts, such as the Vedas and the Upanishads, as well as the development of
artistic and practical skills in areas like music, dance, and visual arts. By encouraging the
study of these subjects, the system played a key role in preserving and promoting Indian
cultural identity, which, in turn, contributed to the nation’s broader social and political
development.

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Historian Bipan Chandra underscores this point by stating that “the indigenous education
system was an integral part of Indian culture and tradition, and played a significant role in
preserving and promoting Indian identity” (Chandra, 2009). Furthermore, Chandra argues
that this educational system helped “create a sense of national consciousness and unity
among Indians, which was essential for the country’s struggle for independence” (Chandra,
2009). Through its emphasis on traditional knowledge and skills, the indigenous system
fostered a connection to India’s past while also contributing to the formation of a collective
identity that became crucial in the country’s later fight for freedom.

Despite these strengths, there are also notable criticisms of the notion that the indigenous
education system was a “beautiful tree.” One significant criticism revolves around the
system’s fragmented and disorganized nature. Unlike a cohesive, nationalized system, the
indigenous education system in India varied widely across regions and communities, with
each having its own distinct set of educational practices and traditions. This fragmentation
made it difficult for students to move between regions or to pursue higher education, as there
was no standardization or uniformity in educational practices across the country.

Historian Sumit Sarkar highlights this issue, stating that “the indigenous education system
was highly fragmented and disorganized, with different regions and communities having their
own separate systems of education” (Sarkar, 2002). He further argues that this lack of
cohesion “made it difficult for students to move from one region to another or to pursue
higher education” (Sarkar, 2002). This disorganization, while perhaps reflective of the
decentralized nature of the system, also posed challenges for its overall effectiveness and
efficiency, particularly as the world began to modernize.

Another common criticism of the indigenous education system is that it was not well-
equipped to deal with the challenges posed by modernity and industrialization. As the world
rapidly evolved and new technological and economic demands emerged, the traditional
Indian education system, with its focus on classical texts and traditional skills, was seen as
being out of sync with these new realities. Critics argue that this focus on the past left India at
a disadvantage in terms of competing with other countries on the global stage, particularly
when it came to economic and technological progress.

Historian Irfan Habib discusses this issue, noting that “the indigenous education system was
not equipped to meet the challenges of modernity and industrialization, and was largely
focused on the study of classical texts and the development of traditional skills” (Habib,
2000). He goes on to argue that this misalignment with modern needs “made it difficult for
India to compete with other countries in terms of economic and technological development”
(Habib, 2000). According to this perspective, while the indigenous system may have been
valuable in certain cultural and social contexts, it ultimately fell short in preparing India for
the rapid changes that came with industrialization.

By analyzing the above arguments we can say that indigenous system prevalent during the
18th and 19th centuries was a beautiful tree. When considering the theme of continuity and

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change, it is evident that the indigenous education system has left a lasting impact on Indian
society and culture. Many of the traditional knowledge systems and skills that were preserved
through this system continue to hold relevance in contemporary India. At the same time, the
modern education system that was introduced by the British has had a profound influence on
the country’s economic and technological development, helping to propel India into the
modern world. As such, it is crucial to recognize the value of both systems and to explore
ways in which they can be integrated to offer the best of both worlds—combining the
strengths of traditional knowledge with the demands of modern society.

References:
Chandra, B. (2009). India’s Struggle for Independence. New Delhi: Penguin Books.
Dharampal. (1983). The Beautiful Tree: Indigenous Indian Education in the Eighteenth
Century. New Delhi: Biblia Impex.
Habib, I. (2000). The Agrarian System of Mughal India. New Delhi: Oxford University Press.
Sarkar, S. (2002). Modern India: 1885-1947. New Delhi: Macmillan India.

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