The Reform Movements in Western India was a series of social and religious reforms that took place in the 19th century. The movement was led by a number of prominent personalities, including:

• Jyotirao Phule (1827-1890): Phule was a Marathi social reformer who is best known for his work to uplift the lower castes. He founded the Satyashodhak Samaj in 1873, which was a social reform movement that advocated for equality for all castes.
• Mahadev Govind Ranade (1842-1901): Ranade was a justice of the Bombay High Court and a leading figure in the Prarthana Samaj, a religious reform movement that advocated for a more rational and ethical Hinduism.
• Gopal Krishna Gokhale (1866-1915): Gokhale was a politician and social reformer who is best known for his work to improve the lives of the poor and the downtrodden. He was a follower of Ranade and the Prarthana Samaj.

Other Reform Movements

• These and other reformers worked to bring about a number of changes in Indian society, including
• The abolition of sati, the practice of burning widows on their husband’s funeral pyres
• The reform of Hindu marriage laws, which allowed for widow remarriage and prohibited child marriage
• The improvement of the status of women, including the right to education and property ownership
• The upliftment of the lower castes, including the right to education and employment
• The Reform Movement in Western India was a significant event in Indian history. It helped to lay the foundations for the social and political reforms that would take place in the 20th century.
• The Reform Movement in Western India was also organized in a number of ways. There were a number of social reform societies and religious reform movements that were active in the region. These organizations held meetings, published pamphlets and books, and lobbied the government for change.
• The Reform Movement in Western India was a complex and multifaceted movement. It was not always successful in achieving its goals, but it did help to bring about a number of important changes in Indian society.

Important Personalities and Organisation in Reform Movements

Paramhans Mandali

• Paramahansa Mandali, founded in 1849 in Bombay (now Mumbai), was the first socio-religious organization in Maharashtra, India. It was established by Dadoba Pandurang, Durgaram Mehtaji, and a group of their friends. The organization operated as a secret society and aimed to reform Hindu religion and society.
• The ideology of Paramahansa Mandali was closely related to that of Manav Dharam Sabha, another organization founded in 1844 in Surat. Dadoba Pandurang assumed leadership of Paramahansa Mandali after leaving Manav Dharma Sabha. He outlined the principles of the movement in “Dharma Vivechan” for Manav Dharma Sabha and “Paramhansik Bramhyadharma” for Paramahansa Mandali.
• The seven principles outlined by Dadoba Pandurang included:
  • Worshiping God alone.
  • True religion is based on love and moral conduct.
  • Spiritual religion is unified.
  • Every individual should have freedom of thought.
  • Actions and speech should be consistent with reason.
  • Humanity is one caste.
  • The right kind of knowledge should be accessible to all.
• The founders of Paramahansa Mandali believed in the worship of one God and emphasized that true religion should be rooted in love and moral behavior. They also sought to challenge caste rules and practices. In their meetings, the members of Paramahansa Mandali would consume food cooked by lower-caste individuals, promoting social equality. Additionally, the organization advocated for widow remarriage and women’s education.
• Paramahansa Mandali had branches in Satara, Pune, and other towns in Maharashtra. Many young educated Brahmins from Maharashtra joined the organization. However, the movement faced a decline and eventually collapsed after 1860.
• Despite its eventual end, Paramahansa Mandali played a significant role in the social and religious reform movements of Maharashtra during the 19th century. It contributed to the promotion of social equality, widow remarriage, and women’s education in the region.

Balshastri Jambhekar

• Balshastri Jambhekar (1812-1846) was a pioneer of social reform through journalism in Bombay; he attacked Brahminical orthodoxy and tried to reform popular Hinduism.  He started the newspaper Darpan in 1832.
• Known as the father of Marathi journalism, Jambhekar used the Darpan to awaken the people to an awareness of social reforms, such as widow remarriage, and to instil in the masses a scientific approach to life.
• In 1840, he started Digdarshan which published articles on scientific subjects as well as history.
• Jambhekar founded the Bombay Native General Library and started the Native Improvement Society of which an offshoot was the Students Literary and Scientific Library.
• He was the first professor of Hindi at Elphinston College, besides being a director of the Colaba Observatory.

Bhaskar Pandurang Tarkhaddar

• Bhaskar Pandurang Tarkhadkar (1816-1847) – a Maharashtrian intellectual from around the region of Mumbai City District, was a prominent member amongst the early critics of colonial rule in India. He was a leading contributor to the formation of early nationalist thinking in India and was among the forerunners of the economic drain theory.
• Writing under the pseudonym of ‘A Hindoo’, Tarkhadkar presented a critical analysis of British rule in a famous series of eight long letters published in the Bombay Gazette in July-October, 1841.
• He denounced the British Rule for the economic drain and ruin it wrought upon India, and condemned it for its miserly education policy, racial discrimination, injustice towards native princes, and so on.
• He also criticised them for falsification of Indian History (by historians such as James Mill), and for waging imperial wars in Afghanistan and China. With a hard blow, Tarkhadkar demolished the notion of ‘Divine providence’, associated with and spread by the British to justify colonisation.
• He was perhaps the first in the country to declare concepts such as altruistic colonial rule, propagated by the British, as false. Sources tell us that the Englishmen were “wonderstruck” reading the letters of Tarkhadkar.
• By presenting a seething but logical nationalistic critique of colonial rule, Tarkhadkar proved instrumental in shaping the views of and inspiring many future nationalists.

Karsandas Mulji (25 July 1832 – 28 August 1871) 

• He was a Gujarati language journalist, writer and social reformer from India. He was born to a Kapol Vaniya family in Surat, Gujarat.
• He was educated at the Elphinstone Institution in Bombay. After completing his education, he became a teacher at a vernacular school.
• In 1855, he founded the Satyaprakash, a weekly newspaper in Gujarati. The newspaper was a platform for Mulji to express his views on social and religious reform.
• He was a strong advocate for widow remarriage, female education, and the abolition of caste discrimination.
• In 1862, he was sued for libel by the Maharajas, the hereditary high priests of the Pushtimarg Vaishnavism sect. Mulji won the case, which was a major victory for freedom of speech in India. Mulji died in 1871 at the age of 39. He is considered one of the pioneers of the Indian social reform movement.
  • Here are some of his notable contributions to the field of social reform:
  • He was a strong advocate for widow remarriage.
  • He was a vocal critic of the caste system.
  • He campaigned for female education.
  • He was a staunch supporter of freedom of speech.
  • Mulji’s work had a significant impact on the Indian social reform movement. He was a pioneer in the fight against social injustice and inequality. His work helped to pave the way for the many social reforms that were to come in the years after his death.

Gopal Hari Deshmukh

• Gopal Hari Deshmukh also known as “Lokahitawadi”, was a writer and social reformer from Maharashtra. He was born on 18 February 1823 and died on 9 October 1892. Gopal Hari Deshmukh was born into a Chitpavan Brahmin family in 1823. Deshmukh began his career as a translator for the government under the British Raj. In 1867, the government appointed him a small cause judge in Ahmedabad, Gujarat. He worked as a Diwan also in Ratlam state.
• Deshmukh began writing articles aimed at social reform in Maharashtra at the age of 25, under the pen name Lokhitawadi, for the weekly Prabhakar. During the first two years, he wrote 108 articles on social reform. That group of articles has come to be known in Marathi literature as Lokhitawadinchi Shatapatre. He took a leadership role in founding Gyan Prakash, Indu Prakash, and Lokhitwadi periodicals in Maharashtra.
• He wrote Panipat War, Kalyog, Jatibhed, and Lankecha Itihas. He also worked to translate English works into Marathi. In 1880, he was a member of the Governor General’s Council and a judge. He wore a handspun khadi to the Delhi Durbar in 1876 as a supporter of national self-reliance.
• “Lokahitawadi,” a great social reformer and rational thinker, encouraged people to be self-sufficient and seek Western education. These, he believed, were tools for cultivating a rational outlook and addressing the country’s pressing issues. Humanitarianism and social service, he argued, should be India’s driving forces.
• He was a brilliant scholar who published hundreds of articles on social issues as well as volumes on history. In his essay “Lokahitawadi”, he lamented widespread ignorance, outdated social values, religion’s dominance in social life, and the upper classes’ selfishness. He was a strong supporter of women’s rights and a proponent of female education.

Facts about his life

• In Maharashtra, the English-educated generation began to question old traditions, institutions, values, customs, and faces, putting them to the test of reason. Following this re-examination, they realised that society needed to be reformed to fit the new environment. As a result, three different types of thought currents emerged. These were represented by three notable individuals, namely Gopal Hari Deshmukh alias Lokhitwadi, Vishnubuwa Bramhahari and Jyotiba Phule. These thought currents may be designated as ‘all-sided reformism’, ‘revivalism’ and ‘populism’ respectively.

Books

• His larger works are primarily historical in nature. From 1848 onwards, he published a series of short articles on religious, social, political, economic, and educational topics in the periodical ‘Prabhakar.’
• These one hundred and eight articles known as Shatapatre were collected in 1860 as part of ‘Lokhitwadikrta Nibandha sangraha’.
•  The Shatapatree is an outspoken, impatient, and penetrating analysis of society’s ills. He wrote a book called Svadhyaya Athava Aryavidyancha Krama, Vichar ani Pariksana (study of the sequence of Aryan learnings, thought, and review), which is more moderate in diction and contains the views of an experienced, mature reformer.
• The ‘Shatapatree’ and the ‘Svadhaya’ are the keys to unlocking Lokhitwadi’s mysteries. Both books essentially teach the same thing, but the latter is more clearly devoted to the Vedic era.
•  The Shatapatree demonstrates an unusual grasp of current events. It’s amazing to see how modern and secular his outlook is at such a young age.
• He spared no one’s life or the follies of his countrymen who were to blame for the country’s current state of destitution.
• He was the first to question long-standing authority and traditions. He recognised the value of Western education and the power of knowledge.

Social reformer

• He was convinced that this was necessary for societal reform. He defined reform as a path toward the common good.
• His thoughtful reflections on religion, politics, economics, social issues, and administrative matters are revealed in the hundred epistles.
• His criticism of social issues was all-encompassing. The Epistles demonstrate his patriotic zeal and deep love for his homeland.
• They express the profound sadness felt by Maharashtra’s intellectual class over the country’s loss of political independence.
• He was the first to consider the factors that contributed to our loss of independence. He blamed the loss on eight factors, which he dubbed “Hindushashtak” (eight aggregate causes of the ruin of Hindus).
• Ignorance, loss of learning, the dominance of foolish Brahmins, misguided religious notions, fatalism, and blind traditionalism were the causes he enumerated to avoid overlapping in his argument.

His letters

• His letters provide insight into the values that guided his journalism and reform efforts over the course of his life. ‘I request all you people to begin to read, to read new books and newspapers and observe what is happening around you,’ he wrote.
• Disseminate knowledge of God and the universe to all people. Stop being a slacker. Assign the position of leader to the person who is the most intelligent among you. Follow his instructions to the letter.
•  All men should strive for unity. Remember that there should be no schism between us. Expand your knowledge and move forward. Keep an eye on how the government works, who is in charge, and how he acts.

Religious ideas

• According to Lokhitwadi, religion must be approached rationally. ‘Hindus have not yet begun to think for themselves, It is still not clear to them that the mind is a big sacred book and that the written sacred books are all inferior to it’ he wrote.

According to him:

• He came to the conclusion that the claims of the Holy Scriptures needed to be tested by reason when judging his own religion from a practical standpoint.
• The Vedas were composed by rishis, who were great saints and writers, but not divine beings.
• Castes were established based on the characteristics of people and their occupations, rather than on a divine decree.
• The avatars were heroic heroes who were brave and virtuous. Only the Puranas gave rise to the belief in reincarnation.
• Mantras’ effigy is fictitious. Astrology is a deception.
• It is necessary to combat Sati customs, such as widows’ hair cutting, child marriage, and the prohibition of widows remarrying, as well as other similar practices.
• However, religion, when understood as a path to God, should not be condemned.

Prathana samaj

• Lokhitwadi shared Prarthana Samaj’s philosophical outlook. He believed that the universe has only one ruler.
• The absolute being and the human soul are fundamentally different. The human soul is of a lower nature, whereas God is all-powerful. He is responsible for the universe’s creation, preservation, and destruction.
• The universe does not become unreal as a result of the changes it undergoes. The world’s reality is a matter of personal experience.
• He also made his contribution to the development of liberal political philosophy. He was primarily inspired by the dynastic lineage of Jeremy Bentham, James Mill, and J.S. Mill.
• He claimed that the state exists to serve the people’s best interests.

According to him:

• The government has a responsibility to safeguard individual liberty. The views of the people are taken into account in a good state, and its administration is based on their consent. The ruler should be chosen by the people and subject to removal if he abuses his power. There is no divine institution that creates kings. Government should be based on the rule of law. Citizens have the same rights and responsibilities. For the sake of the state’s protection, legislation should be equal for all, regardless of caste or creed.
• Lokhitwadi recognised that the principle of equality should be applied to the English-Indian relationship as well.
• In contradiction to some of his other statements, he added that the current form of government was not for the Indians’ benefit and did not provide them with the rights that they were due.
• This was written by him in 1848. He advocated for the creation of an Indian Parliament in which the wisest people were elected, regardless of caste, religion, or whether they were foreign or indigenous. This was a risky proposition.

Karsandas Mulji

• Karsandas Mulji, a contemporary of Dadabhai Naoroji, played a significant role as an Indian social reformer, particularly in the realm of women’s emancipation. Despite facing personal and professional challenges, Mulji dedicated himself to various professions and advocated for social change.
• Mulji’s ideas were influenced during his time at Elphinstone College, where he interacted with notable figures such as Dadabhai Naoroji and Mahadev Govind Ranade. The Elphinstonians, well-versed in Western texts and the language of the new elites, held influential positions in the British-led administration. Mulji, too, faced ridicule for his adoption of Western attire, reflecting the impact of Macaulay’s educational policies.
• Mulji’s reformist endeavours became evident with the publication of an essay advocating foreign travel in 1853. This essay, presented at the Buddhi Vardhak Hindu Sabha, elevated his reputation as a rising star in the reformist circles. However, his support for widow remarriage led to his expulsion from his widowed aunt’s home and withdrawal from Elphinstone College.
• He went on to work as a newspaper editor and school administrator, and in 1855, he established the reformist paper “Satya Prakash,” which targeted the conservative Gujarati Hindu community. Despite having a small subscription base, the paper had a significant impact on the community.
• Mulji’s legacy is primarily defined by an article titled “The Original Religion of the Hindus and the Present Heterodox Opinions,” published in 1860. This reformist critique of the Vallabhacharya sect and accusations against a Maharaja of sexual misconduct with devotees led to a libel case filed against Mulji. The highly publicized trial resulted in the Court dismissing the claims of the Maharaja, which was seen as a victory for reform-minded liberals.
• While some consider Mulji as an “Indian Luther” for exposing corrupt practices in religious circles, historian J Barton Scott suggests a more nuanced interpretation. Scott argues that Mulji should be viewed within a network of reformist exchanges rather than simply as a Protestantizing force in Hinduism. Mulji’s reform agenda aimed not only to liberate liberal subjects but also to produce them, contributing to the development of Indian liberalism.
• In assessing Mulji’s legacy, it is important to acknowledge his significant contributions to social reform, particularly in the realm of women’s emancipation. His efforts to challenge social norms and advocate for equality paved the way for future reformers and played a crucial role in shaping Indian liberalism.

Gopal hari Deshmukh

• Gopal Hari Deshmukh, popularly known as “Lokahitawadi,” was a renowned writer and social reformer hailing from Maharashtra. Born on February 18, 1823, into a Chitpavan Brahmin family, Deshmukh began his career as a translator for the British Raj government. He held various positions such as a small cause judge in Ahmedabad, Gujarat, and served as a Diwan in the Ratlam state.
• At the age of 25, Deshmukh started writing articles focused on social reform in Maharashtra under the pen name Lokahitawadi, which translates to “one who works for the welfare of all.” These articles were published in the weekly Prabhakar. Over a span of two years, he wrote 108 articles on social reform, collectively known as Lokhitawadinchi Shatapatre in Marathi literature. Deshmukh played a leading role in the establishment of Gyan Prakash, Indu Prakash, and Lokhitwadi periodicals in Maharashtra.
• Deshmukh’s written works include topics such as the Panipat war, Kalyog, Jatibhed, and Lankecha Itihas. He also worked on translating English works into Marathi. In 1880, he served as a member of the Governor General’s Council and held a judicial position. As a supporter of national self-reliance, Deshmukh wore handspun khadi, a symbol of Indian self-sufficiency, to the Delhi Durbar in 1876.
• Lokahitawadi, a prominent social reformer and rational thinker, advocated for self-sufficiency and the pursuit of Western education. He believed that these factors were essential in cultivating a rational perspective and addressing the pressing issues faced by the country. Deshmukh emphasized the importance of humanitarianism and social service as the driving forces for the progress of India.
• Gopal Hari Deshmukh, known as Lokahitawadi, was not only a prolific writer but also a brilliant scholar who contributed extensively to social issues and history. In his essays, also titled “Lokahitawadi,” he expressed his concerns about widespread ignorance, outdated social values, the dominance of religion in social life, and the selfishness of the upper classes. He was a strong advocate for women’s rights and emphasized the importance of female education.
• During the time when Maharashtra witnessed the emergence of English-educated individuals questioning traditional norms and institutions, Gopal Hari Deshmukh, Vishnubuwa Bramhari, and Jyotiba Phule represented three distinct streams of thought: “all-sided reformism,” “revivalism,” and “populism,” respectively.
• Deshmukh’s larger works primarily focused on historical subjects. Starting in 1848, he published a series of short articles on religious, social, political, economic, and educational topics in the periodical called “Prabhakar.” These articles, collectively known as “Shatapatre,” were later compiled and published in 1860 as “Lokhitwadikrta Nibandha Sangraha.”
• The “Shatapatre” represents a bold and penetrating analysis of the societal issues of its time. Deshmukh’s book “Svadhyaya Athava Aryavidyancha Krama, Vichar ani Pariksana” explores the sequence of Aryan learning and provides a more moderate perspective, reflecting the views of an experienced and mature reformer. Both “Shatapatre” and “Svadhyaya” offer insights into the ideas and thoughts of Lokahitawadi.
• Deshmukh’s writings demonstrate an exceptional understanding of contemporary events, displaying a modern and secular outlook from a young age. He fearlessly criticized the flaws and shortcomings of his fellow countrymen, attributing the current state of destitution to their actions.
• As one of the pioneers to challenge established authority and traditions, Deshmukh recognized the value of Western education and the transformative power of knowledge. His works and ideas played a significant role in shaping social reform movements during his time.
• Gopal Hari Deshmukh, or Lokahitawadi, believed that societal reform was essential for the common good. His extensive reflections on religion, politics, economics, social issues, and administrative matters are evident in his hundred epistles.
• His criticism of social issues was comprehensive, reflecting his patriotic zeal and deep love for his homeland. The epistles expressed the profound sadness felt by the intellectual class in Maharashtra over the loss of political independence.
• Deshmukh was among the first to analyze the factors that led to the loss of independence. He identified eight causes, known as “Hindushashtak,” which included ignorance, loss of learning, the dominance of misguided Brahmins, flawed religious beliefs, fatalism, and blind adherence to traditions.
• In his letters, Deshmukh shared the values that guided his journalism and reform efforts throughout his life. He emphasized the importance of reading new books and newspapers, disseminating knowledge, and actively participating in governance.
• Religion, according to Lokahitawadi, should be approached rationally. He believed that Hindus needed to think for themselves and recognize the power of the human mind as superior to written sacred texts. Deshmukh questioned the divine origins of the Vedas, attributed the establishment of castes to characteristics and occupations, regarded avatars as heroic figures rather than divine beings, dismissed the efficacy of mantras and astrology, and advocated for the abolition of harmful customs like Sati, child marriage, and the prohibition of widow remarriage.
• Despite his critique of certain religious practices, Deshmukh acknowledged that religion, when understood as a path to God, should not be condemned. He advocated for a rational and compassionate approach to religious beliefs and practices.
• Lokahitawadi, influenced by the Prarthana Samaj, embraced the philosophical outlook that there is only one ruler of the universe. He recognized the fundamental difference between the absolute being and the human soul, emphasizing that God is all-powerful and responsible for the creation, preservation, and destruction of the universe. Despite the changes the world undergoes, he believed it remains real based on personal experience.
• Lokahitawadi also contributed to the development of liberal political philosophy, drawing inspiration from the lineage of Jeremy Bentham, James Mill, and J.S. Mill. He asserted that the purpose of the state is to serve the best interests of the people.
• According to Lokahitawadi, the government has a responsibility to protect individual liberty. A good state considers the views of its people and governs with their consent. The ruler should be chosen by the people and held accountable if they abuse their power. He rejected the notion of divine institutions for kingship and advocated for a government based on the rule of law. He believed in equal rights and responsibilities for all citizens, regardless of caste or creed. He emphasized the importance of equal legislation for the protection of the state.
• However, Lokahitawadi also acknowledged that the current form of government did not benefit Indians and failed to grant them their due rights. In 1848, he proposed the creation of an Indian Parliament where the wisest individuals would be elected irrespective of caste, religion, or origin. This idea was considered daring and potentially controversial at the time.

Vishnushastri Pandit

• Vishnushastri Pandit, born in 1827 in Satara, was a prominent social reformer dedicated to the emancipation of women. He received his education in Sanskrit from his father, Parasuramashastri. As the editor of the weekly newspaper ‘Induprakash,’ Vishnushastri fearlessly expressed his reformist views, particularly regarding the upliftment of women. He actively worked towards their welfare by delivering lectures in villages, and writing extensively on various issues such as women’s education, widowhood, hairdressing, migration, intermarriage, and caste discrimination.
• He founded the ‘Punarviha Uttejak Mandali’ and played a significant role in raising public awareness. He translated Ishwarchandra Vidyasagar’s book ‘Vidhwa Vivah’ into Marathi, coinciding with the passing of a government law recognizing widow remarriage. To demonstrate his commitment to his ideals, he himself married a widow, setting an example for others. In 1865, due to Vishnushastri Pandit’s influence, Narayan Bhide, a lawyer from Pune, also married a widow.
• Aside from his contributions as a social reformer, Vishnushastri Pandit made substantial contributions to the field of literature. Some of his notable works include ‘Brahman Kanya Vivah Vikha’ (Brahman Girl’s Marriage), ‘Purusha Sukta Prachasha,’ ‘Widow Marriage,’ ‘History of Hindustan,’ ‘Gatha of Tukaram Baba’s Abhanga,’ ‘Sanskrit and Dhatukosh,’ and ‘English and Marathi Lexicon.’ These works showcase his diverse interests and intellectual pursuits.

Ramkrishna Gopal Bhandarkar

• Dr Ramkrishna Gopal Bhandarkar was a prominent figure in Maharashtra during the late 19th and early 20th centuries. He made significant contributions as an academician, a Prarthana Samajist (member of the prayer society), and a social reformer.
• Born on July 6, 1837, in Malvan, Ratnagiri district, Maharashtra, Bhandarkar received his early education at Ratnagiri’s English High School and later attended Elphinstone College in Mumbai. He excelled as a student and received scholarships that supported his studies. Under the guidance of his teachers, Dadabhai Nowrojee and Mr Owen, he developed analytical abilities and became outspoken. He was well-informed about scientific developments in Europe. Bhandarkar was appointed as a Fellow at the Elphinstone Institute in 1858 and obtained his B.A. in Mathematics in 1862. Subsequently, he pursued an M.A. in Sanskrit, learning the language in a non-traditional manner due to his mathematics background. He studied under Sanskrit scholars and pandits in Mumbai and Pune, becoming well-versed in Nyaya, Vyakarana, and Vedanta. Bhandarkar’s self-study fostered inquisitiveness, integrity, and truthfulness, making him more open-minded than orthodox pandits.
• Bhandarkar’s reputation as an academician led to his appointment as the Headmaster of Ratnagiri High School in 1865. During his tenure, the school’s students won the prestigious “Jagannath Shankarsheth Scholarship” for Sanskrit. In 1868, he became a Sanskrit teacher and later an Assistant Professor at the Elphinstone Institute in Mumbai. In 1882, Bhandarkar was appointed as a Professor of Sanskrit at the Deccan College in Pune.
• Bhandarkar’s interest in Oriental research was sparked when Dr. Manekji Adarjee showed him a copper plate with an ancient Devanagari inscription in 1870. This event marked the beginning of his Oriental research. He studied Pali and Ardhamagadhi languages, which aided his exploration of Buddhist literature. Bhandarkar published numerous research papers in European journals and authored several notable books, including “Early History of Deccan” (1884), “Vaishnavism – Shaivism and Other Minor Religions” (1913), “A Peep into Early History of India” (1920), and “Collected Works of R. G. Bhandarkar” (1933).
• Bhandarkar received recognition and honours for his research contributions. He was awarded Honorary Membership of the Royal Asiatic Society of Great Britain and Ireland, elected as a Fellow of the German Oriental Society, and granted a PhD degree by Goettingen University in Germany in 1885. In 1891, he received the C.I.E. (Companion of the Indian Empire) from the British Government. Bhandarkar became the Vice Chancellor of Bombay University in 1893, the first Indian to hold that position. He received an L.L.D. degree from Bombay University in 1904 and a Ph.D. degree from Calcutta University in 1908.
• On his 80th birthday, July 6, 1917, the Bhandarkar Oriental Research Institute was established in Pune as a tribute to his contributions. The institute focuses on oriental research, particularly on topics such as the Mahabharata, Vedas, Puranas, Buddhism, and Jainism.

Vishnu Shastri Chipalunkar

• Vishnushastri Chiplunkar, popularly known as Savai Shastribuwa, was a prominent 19th-century Marathi writer and educationist from Pune, India. Born on May 20, 1850, in Pune, Chiplunkar was the son of Krushnashastri Chiplunkar, a renowned social reformer and scholar.
• After completing his bachelor’s degree in arts from Deccan College in 1872, Chiplunkar worked as a school teacher in Pune for several years. However, due to his politically polarizing writings, he was transferred to Ratnagiri. Undeterred by the transfer, he continued to write and served as an editor for various periodicals, including Sanskrit Kavipancaka, Shalapatraka, and Nibandhamala.
• Chiplunkar used his writings to engage in political battles and address social injustices, exerting a significant influence on Marathi literature. He co-founded two influential newspapers, Kesari and Mahratta, along with Bal Gangadhar Tilak and Gopal Ganesh Agarkar. In 1880, he established the New English School and later co-founded the Deccan Education Society with Tilak and M.B. Namjoshi. Chiplunkar’s contributions extended to the printing industry as well. He set up two presses, Aryabhushan Press, primarily for printing newspapers and books, and Chitrashala Press, specializing in the production of chromolithographs and postcards.
• Tragically, Chiplunkar passed away at the young age of 32 on March 17, 1882. Despite his short life, he left a lasting impact on Marathi literature and education.
• Chiplunkar’s legacy is a subject of debate. Ravinder Kumar, in his book “Western India in the Nineteenth Century,” suggests that Chiplunkar aligned himself with the proponents of change rather than the orthodox Shastris (a scholarly community). According to Kumar, Chiplunkar envisioned Maharashtra playing a progressive role in India’s development after undergoing social reforms and political regeneration.
• However, Richard Cashman, in his book “The Myth of the Lokmanya: Tilak and Mass Politics in Maharashtra,” presents an alternative perspective. Cashman suggests that Chiplunkar criticized liberals advocating widow remarriage and liberal Hinduism, viewing them as influenced by Western principles. He is also believed to have spoken out against intellectuals critical of Brahmins and Hinduism.
• In conclusion, Vishnushastri Chiplunkar, or Savai Shastribuwa, was a significant figure in 19th-century Marathi literature and education. His writings, co-founding of influential newspapers, establishment of educational institutions, and contributions to the printing industry left a profound impact on society. While there are differing interpretations of his beliefs and ideologies, his contributions to Marathi literature and education remain an important part of Maharashtra’s cultural heritage.

Gopal Ganesh Agarkar

• Gopal Ganesh Agarkar was a prominent social reformer, educationist, and thinker from Maharashtra, India. He was born on July 14, 1856, in the village of Tembhu in the Satara district of Maharashtra.
• Agarkar received his education in Karad and later worked as a clerk in a court there. In 1878, he earned his B.A. degree, followed by an M.A. in 1880.
• He played a significant role in the field of education and social activism. Alongside Bal Gangadhar Tilak, Vishnushastri Chiplunkar, Mahadev Ballal Namjoshi, V. S. Apte, V. B. Kelkar, M. S. Gole, and N. K. Dharap, Agarkar co-founded important educational institutions such as the New English School, the Deccan Education Society, and Fergusson College. He served as the second principal of Fergusson College from August 1892 until his death.
• Agarkar was the first editor of Kesari, a well-known Marathi-language weekly newspaper founded by Lokmanya Tilak in 1880-1881. However, ideological differences between Agarkar and Tilak led to his departure from Kesari. They disagreed on the priority of political reform versus social reform, with Agarkar emphasizing the immediate need for social reform. Consequently, Agarkar started his own periodical called Sudharak, through which he campaigned against the injustices of untouchability and the caste system. He also advocated for widow remarriage and criticized blind adherence to tradition and the glorification of the past.
• Agarkar’s contributions to social reform and education were significant, but unfortunately, he suffered from severe asthma throughout his life. He passed away on June 17, 1895, due to his respiratory condition.
• Among his notable publications are “Futke Nashib” (Biography), “Alankar Mimmansa,” and “Dongarichy Turangatil 101 divas” (1882).
• To honor his memory, a locality in Andheri, Mumbai, has been named Agarkar Chowk. Gopal Ganesh Agarkar’s work and legacy continue to inspire and shape social reform movements in Maharashtra.

Dhondo Keshav Karve

Dr. Dhondo Keshav Karve, also known as Anna Karve, was a pioneering figure in women’s empowerment and social reform in India. Born on April 18, 1858, in Ratnagiri, Maharashtra, he dedicated his life to advocating for women’s rights and promoting widows’ education during the pre-independence era. Here are some key facts about his life and contributions:

• Karve’s early life was marked by the prevalent practice of child marriages. At the age of fourteen, he was married to an eight-year-old girl named Radhabai, arranged by his parents.
• Unfortunately, Radhabai passed away during childbirth in 1891, leaving Karve with a young son named Raghunath Karve, who later became a visionary social reformer himself, focusing on sex education and birth control.
• After the death of his first wife, Karve remarried a 23-year-old widow named Godubai, who had been widowed at just eight months old.
• He pursued his education and earned a bachelor’s degree in mathematics from Elphinstone College in Mumbai (formerly Bombay).
• Karve served as a mathematics teacher at Fergusson College in Pune, Maharashtra, from 1891 to 1914. Influenced by prominent figures such as Pandita Ramabai, Vishnushastri Chiplunkar, and Iswar Chandra Vidyasagar, he became inspired to campaign for women’s empowerment.
• In 1893, he founded the “Widhawa-Wiwahottejak Mandali” (Society to Remove Obstacles to Marriages of Widows) to promote widow remarriage and support the orphaned children of widows. The organization was later renamed “Widhawa-Wiwaha-Pratibandh-Niwarak Mandali.”
• Karve established the “Hindu Widow’s Home Association” (also known as Hindu Widows Home or Widows Home Association) in 1896. This organization provided shelter and education for widows in Hingane, Maharashtra. The location was chosen as Karve had been expelled from Pune’s orthodox Brahmin community due to his support for widow remarriage and women’s education.
• Despite facing financial challenges, Karve continued his social reform efforts. He would walk from Hingane to Pune for many years to teach mathematics at Fergusson College and collect small amounts of money.
• In 1907, he founded Mahila Vidyalaya, a school for women. In 1908, he established the Nishkam Karma Math (Social Service Society) to train workers for the widows’ home and Mahila Vidyalaya.
• Karve’s most significant achievement was the establishment of India’s first university for women in 1916. Taking inspiration from the Women’s University in Tokyo, Japan, the university initially started with just five students in Pune.
• He also founded the Training College for Primary School Teachers and the Kanya Shala, a girls’ school, in 1917-1918.
• Karve’s relentless efforts received recognition and support. In 1920, philanthropic industrialist Vithaldas Thackersey donated 1.5 million Indian rupees to the women’s university, which was then renamed “Shreemati Nathibai Damodar Thackersey (S.N.D.T.) Indian Women’s University” in his honor.
• He authored two autobiographies: “Atmawrutta” in Marathi (1928) and “Looking Back” in English (1936).
• Karve represented India at international conferences and gatherings. He attended the Primary Teachers’ Conference in Malvern, England, in March 1929, where he spoke about “Women’s Education in India” at a meeting of the East India Association in London.
• In December 1930, he embarked on a yearlong tour of Africa, sharing information about his work for women in India in various places such as Mombasa, Kenya, Uganda, Tanganyika, and Zanzibar.
• The S.N.D.T. University established its first college in Mumbai in 1931 and later moved its headquarters to the same city.
• Karve founded the “Samata Sangh” (Association for the Promotion of Human Equality) in 1944. Five years later, in 1949, the Government of India officially recognized S.N.D.T. University as a proper statutory university.
• In recognition of his contributions, the Government of India awarded Karve the Padma Vibhushan, the second-highest civilian honor, in 1955. On his centennial birthday in 1958, he received the Bharat Ratna, India’s highest civilian honor.
• To commemorate his birth centenary, the Indian government issued stamps featuring a living person for the first time in independent India in 1958.
• Dhondo Keshav Karve passed away on November 9, 1962, in Pune, India, at the age of 104.
• Dr. Dhondo Keshav Karve’s pioneering efforts in women’s empowerment and education have had a lasting impact on Indian society, and his legacy continues to inspire generations.

Behramji. M. Mlabari

Behramji Merwanji Malabari, born on May 18, 1853, in Baroda (present-day Vadodara, Gujarat), made significant contributions to women’s rights and social reform in India. Here are key facts about his life and achievements:

• Malabari was taken in by Merwanji Nanabhai Malabari, the childless owner of a drugstore trading in sandalwood and spices from the Malabar Coast. He adopted him and gave him the surname ‘Malabari.’ In 1885, Behramji founded Seva Sadan, a humanitarian organization dedicated to the welfare of socially vulnerable individuals, particularly women. He actively opposed child marriage and forced widowhood.
• He gained recognition in the United Kingdom for his advocacy of women’s rights, especially the rights of Hindu widows.
• Malabari wrote editorials in his own magazine and letters to the editors of The Times regarding the case of Rukhmabai, a child bride who was ordered to live with her husband in 1885. The case garnered attention from prominent figures such as Florence Nightingale and Max Müller, who provided commentary on it.
• His reformist stance played a role in the passage of the Age of Consent Act in India in 1891.
• Malabari visited the United Kingdom in 1890 and published “The Indian Eye on English Life; or, Rambles of a Pilgrim Reformer” in 1893, chronicling his journey and observations of British life.
• He had an early interest in journalism and literature and published “Nitivinod” (Pleasure of Morality), a compilation of Gujarati poems, in 1875. Alfred Tennyson, a renowned English poet of the time, praised his literary work “The Indian Muse in English Garb” in 1877.
• His editorials on the Rukhmabai case brought significant attention to the issue, and through his efforts and William Thomas Stead’s agitation in the Pall Mall Gazette, the Criminal Law Amendment Act of 1885 and the Age of Consent Act of 1891 were passed.
• Malabari played a crucial role in the translation of Max Müller’s Hibbert Lectures into Indian languages. He believed that the Hindu priesthood misinterpreted the Vedas and Upanishads. At Müller’s request, he performed the Gujarati translation with the assistance of N. M. Mobedjina. He also made efforts to have the lectures translated into other languages such as Marathi, Bengali, Hindi, and Tamil.
• Despite distancing himself from the organization, Malabari attended the Indian National Congress in Bombay in 1885. He was a nationalist and had a close friendship with Dadabhai Naoroji, one of the founders and leaders of the Congress.
• Behramji Merwanji Malabari’s contributions to women’s rights and social reform in India were instrumental in bringing about legislative changes and raising awareness about important issues. His work continues to inspire efforts towards gender equality and social justice.

Vitthal Ramji Shinde

• He was a revered social reformer, researcher, writer, and proponent of anti-untouchability activism and religious unity. He was born on April 23, 1873, in the Jamkhandi village of Karnataka to a traditional Maratha family, his parents being Ramjibaba and Yamunabai. He married his paternal cousin Rukmini at the age of nine. An incident resulted in their family losing the prestige and prosperity they once enjoyed. Shinde’s father then took up work as a teacher and administrator. He also belonged to the Warkari sect, native to Pandharpur, whose members rejected discrimination based on the caste system. Shinde’s mother was equally peace-loving, and the atmosphere at home was staunchly opposed to casteism.
• The passage provides a detailed account of the life and contributions of Vitthal Ramji Shinde, highlighting key aspects as follows:

Background:

• Shinde matriculated from an English-language school in Jamkhandi in 1891 and later enrolled at Pune’s Fergusson College in 1893.
• Influenced by the works of Max Mueller and the preaching of Reverend J.T. Sunderland, he developed a monotheistic worldview.
• Shinde received scholarships from Sayajirao Gaekwad III, the Maharaja of Baroda, and studied theology at Manchester College in Oxford from 1901 to 1903.
• He represented the monotheistic Brahmo community in India at the Triennial International Conference on Liberalism in Amsterdam in 1903.

Religious and Social Initiatives:

• After returning to India, Shinde became a religious preacher at the Mumbai Prarthana Samaj in 1903 and initiated various initiatives, such as the Postal Mission, liberal reading groups, and the Young Brahmo Sangh.
• He published religious writings in the newsletters of the samaj and actively worked for the upliftment of the depressed classes.

Depressed Classes Mission of India:

• In 1906, Shinde founded the Depressed Classes Mission of India, under the guidance of Justice N.G. Chandavarkar, to uplift and empower the oppressed sections of society.
• The mission established schools and lodging houses in Mumbai and other locations, with branches in Pune, Manmad, Akola, Nagpur, and more.
• Within six years, the mission had several schools, teachers, students, lodging houses, and allied societies.

Ahalyashram and Legacy:

• In 1912, Shinde moved the mission’s headquarters to Pune and built the Ahalyashram, continuing the work started by Mahatma Phule.
• Shinde’s efforts laid the foundation for progressive movements that emerged after 1920, and his legacy was carried forward by Dr Babasaheb Ambedkar.

Political and Social Movements:

• Shinde participated in various political, social, and educational movements, including the Civil Disobedience Movement led by Mahatma Gandhi.
• He campaigned against the prostitution of young girls and advocated for mandatory primary education.
• Shinde also presided over a farmers’ convention in Pune, leading to the withdrawal of proposed bills on the tax increase and land fragmentation.

Research and Writing:

• Shinde conducted research and wrote on various topics, including untouchability, sociological issues, and the development of bhakti in Maharashtra.
• His writings were published in articles and collected in volumes, reflecting his scholarly pursuits and contributions.
• Overall, Vitthal Ramji Shinde played a significant role in religious and social reform, working for the upliftment of the oppressed and advocating for progressive causes. His work and writings continue to inspire and shape social movements in India.

N. M. Joshi

Narayan Malhar Joshi, also known as Nana Saheb Joshi, was a prominent social and political figure in India. Here are the key points about his life and contributions:

• Narayan Malhar Joshi was born on June 5, 1879, in Goregaon, Kolaba district.
• He co-founded the All India Trade Union Congress in 1920, an organization dedicated to advocating for the rights of workers.
• Joshi was a member of the Bombay Provincial Congress Committee, actively involved in the political activities of the Indian National Congress.
• He was also a prominent member of the People’s Volunteer Brigade (PVB), a group involved in nationalist activities.
• On April 12, 1942, Joshi presided over a public meeting of the PVB organized by the Bombay Provincial Congress Committee. The gathering had around 25,000 attendees in Goregaon, Bombay.
• During his speech at the meeting, Joshi discussed the political situation in Delhi, including the arrest of national leaders like Mahatma Gandhi and Pandit Nehru. He emphasized the breakdown of negotiations between the British and the All-India Congress leaders.
• Joshi also highlighted the commendable social work done by the Muslim League in relation to Air Raids Precautions (ARP) during World War II, emphasizing the importance of communal harmony.
• Joshi’s support for the Quit India Movement was evident in his resignation as the president of the PVB on September 11, 1942.
• Apart from his political involvement, Joshi established the Social Service League and served as a Member of the Legislative Assembly (MLA), although the specific constituency is not mentioned.
• Narayan Malhar Joshi passed away at the age of 76 on May 30, 1955, after a long and influential career as a social and political leader and activist.
• Narayan Malhar Joshi’s contributions to the trade union movement, his involvement in political organizations, and his support for the Quit India Movement made him an important figure in India’s struggle for independence.

FAQs

Q1. What were the key social and religious movements that emerged in 19th-century India?

Ans. During the 19th century, India witnessed the emergence of several significant social and religious movements, including the Brahmo Samaj, the Arya Samaj, the Aligarh Movement, and the Ramakrishna Mission. These movements sought to address social issues such as the caste system, the status of women, and religious practices, aiming for social and religious reforms within Indian society.

Q2. How did social and religious reformers in 19th-century India challenge traditional practices and beliefs?

Ans. Social and religious reformers in 19th-century India challenged traditional practices and beliefs through various means. They advocated for the abolition of social evils such as Sati, the promotion of education for women, the upliftment of the lower castes, and the propagation of rational and scientific thinking. Leaders like Raja Ram Mohan Roy, Swami Dayananda Saraswati, Sir Syed Ahmed Khan, and Swami Vivekananda played pivotal roles in challenging these traditional norms and promoting progressive ideals.

Q3. What were the main objectives of social and religious movements during the 19th century in India?

Ans. The primary objectives of the social and religious movements in 19th-century India were to eradicate social evils, promote education and modern scientific thinking, advocate for the rights of women, challenge the caste system, and foster national unity and pride. These movements aimed to create a more egalitarian and progressive society, free from the shackles of traditional and outdated customs and beliefs.

Q4. What was the significance of the social and religious reforms in 19th-century India for the Indian independence movement?

Ans. The social and religious reforms in 19th-century India played a crucial role in shaping the Indian independence movement. They laid the groundwork for the assertion of Indian identity and fostered a sense of national unity and pride. These movements contributed to the awakening of social consciousness, which eventually led to the mobilization of the masses against British colonial rule. The ideas of social equality, education, and empowerment advocated by these movements became integral components of the larger struggle for independence in India.

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