UPSC NCERT Notes – Medieval History – Social and Religious Reform Movements

The Social and Religious Reform Movements in India during the modern era heralded a significant socio-cultural transformation, fundamentally reshaping the nation’s outlook and ethos. These movements, spanning the 18th and 19th centuries, emerged as responses to the prevalent socio-religious orthodoxy, colonial rule, and the challenges posed by modernity. In the backdrop of British colonialism and the stratified social structure of Indian society, these reform movements sought to challenge oppressive norms, promote social equality, and rejuvenate religious practices. The UPSC NCERT notes on Modern History meticulously detail the dynamics, ideologies, and impact of these reform movements, offering a comprehensive understanding of their role in shaping India’s journey towards socio-cultural renewal and eventual independence.

Introduction

•  The British conquest of India in the eighteenth and nineteenth centuries exposed significant weaknesses and deficiencies in Indian social institutions. Consequently, numerous individuals and movements emerged, seeking to reform and revitalize society by bringing about changes in social and religious practices.

The same forces that fueled the Indians’ resistance against British rule also prompted efforts to reform their social and religious lives.

• The conquest of India, a vast country, by a small number of British and the influence of Western culture, highlighted serious flaws in Indian society, sparking a new awakening
• While a considerable number of Indians initially rejected Western ideas, a gradual shift occurred, with some coming to believe that India had fallen behind in the race for civilization. Many saw the adoption of Western knowledge as essential for the regeneration of Indian society. Thus, the British conquest elicited diverse reactions in Indian society, as outlined below.
• Revulsion against Hindu Religion and Culture: The Derozians, English-educated Bengali youth, exemplified this trend by abandoning old religious ideas and traditions. Instead, they embraced practices considered offensive to Hindu sentiments, such as drinking wine and eating beef.
• According to the Best of the East and the west Individuals, led by Raja Ram Mohan Roy and Keshub Chunder Sen, exhibited a more nuanced response to Western ideas. While they were drawn to Western values, they adamantly refused to sever ties with their own religion. Instead, they aimed to reform their religion and society, mirroring the transformations undertaken by Europeans.
• Another response manifested in the emergence of Neo-Hinduism, denying Western superiority and emphasizing India’s spiritual past, which held valuable lessons for the West. Consequently, numerous individuals and groups endeavored to reform and revitalize society along modern lines, collectively termed the Indian Renaissance. The 19th century in India witnessed various socio-cultural reform movements across the country.

Prevalent Social Issues of the Early 19th Century

• The Social Reform Movement encompassed various agendas, with a primary focus on improving the status of women in society and eliminating untouchability.

The fight for the betterment of women’s status stemmed from issues such as:

• The low status of women in society.
• The purdah system.
• Early marriage of girls.
• Prohibition of widow remarriage.
• Sati practice.
• Economic and social dependency of women.
• Denied access to education.
• Lack of inheritance rights.
• Termination of marriages.
• Prevalence of polygamy among Hindus and Muslims.
• Gender inequality.
• Female infanticide.
• The fight against untouchability aimed to eradicate caste-based exploitation, as the caste system determined a person’s loyalties even before birth. 
• Caste coefficients regulated various aspects of life, including dress, food, residence, access to temples, and the sources of drinking and irrigation water.

Causes of Socio-Religious Reform Movements

• The examination of the background and prevailing circumstances related to the Socio-Religious Reform Movements in 19th-century India indicates the following as the primary causes for these movements:

Establishment of British Rule

• One significant factor contributing to the social and cultural awakening in the 19th century was the establishment of British Rule in India. 

The British Rule deeply influenced the political, economic, social, and cultural life of the country, creating conditions conducive to intellectual growth.

Emergence of Middle Class

• The middle class emerged in India under British rule, with industrialization and mass education playing crucial roles in its formation.
• Western education produced early leaders of social-religious reforms, benefiting the entire Indian system.
•  Since the middle class predominantly resided in urban areas, the earliest manifestations of these movements were observed in urban settings.

Role of Modern Western Education

• The introduction of Western education led to the growth of intelligentsia and fueled concepts of liberalism and rationalism. The educated intelligentsia integrated Indian masses into a modern nation, organizing various Socio-Religious Reform Movements in the country.

Socio-Cultural Awakening

• Virtually every major modern Indian political or social figure contributed to the popular Indian language press for social and cultural awakening.
• Newspapers such as Amrit Bazaar Patrika, Som Prakash, and Sanjivani in Bengali; Rast Goftar and Gujarat Samachar in Gujarati; Indu Prakash, Dhvan Prakash, Kesari, and Sudharak in Marathi; Swadesmitra in Tamil; Andhra Prakasika and Andhra Patrika in Telugu; Matrubhoomi in Malayalam; Hindi Pradeep, Hindustani, Aaj, and Pratap in Hindi; and Azad, Akhbar-i-Am, and Koh-i-Noor in Urdu, along with Utkal Dipika in Odia, were among the major newspapers of that time.

Press Growth and its Role

• The press served as a crucial medium of communication and functioned as a tool for shaping opinions. From Raja Ram Mohan Roy to Gandhiji, individuals utilized the press to form and propagate their opinions.

Raja Ram Mohan Roy, for instance, published journals in Bengali, Persian, and Hindi to disseminate scientific temperament among the people.

•  Similarly, in Maharashtra, Gopal Hari Deshmukh, popularly known as Lokhitawadi, played a similar role.

Classification of Reform Movements

• Educated Indians were particularly drawn to the combination of rationalism and humanism. They began scrutinizing all religious and social practices based on the principles of reason, discarding anything that did not withstand the test of modern knowledge. Practices such as pollution and purity, image worship, pilgrimages, and elaborate rituals were found to be obsolete, while the knowledge in the Geeta and the Vedanta remained relevant.

This scrutiny led to the emergence of several socio-religious reform movements, often classified into two groups:

• Reformist Movements: Movements like the Brahmo Samaj, Prarthana Samaj, and the Aligarh Movement aimed at changing the fundamental systems and structures of society through gradual reforms within the existing framework.
• Revivalist Movements: Movements like the Arya Samaj, Ramakrishna Mission, and the Deoband Movement sought to revert to the societal systems of the past, considered superior to the present degenerate form.

Brahmo Samaj and Raja Ram Mohan Roy

• The Brahmo Samaj stands out as the initial and influential organization dedicated to social and religious reform. It rejected idol worship and abandoned meaningless rites and rituals. Importantly, the samaj advocated against attacking any religion.

To promote the monotheistic doctrine of Hindu scriptures, Raja Ram Mohan Roy founded the Atmiya Sabha (1815-19). Later, in 1828, he established the Brahmo Sabha, which evolved into the Brahmo Samaj.

• The Brahmo Samaj espoused the belief that God is the cause and source of all existence; thus, nature, Earth, and heaven are all His creations.
• This conception of God within the Brahmo Samaj excluded doctrines like incarnation and mediation. It did not recognize any specially privileged priestly class as intermediaries between God and humanity. Sacrifice was not permitted in the Brahmo Samaj, and the religion emphasized the love of mankind, irrespective of color, race, or creed, with service to humanity regarded as the highest rule of life.

Raja Ram Mohan Roy

• Raja Ram Mohan Roy, often described as the Father of Modern India, played a pivotal role in various aspects of national life, striving for the regeneration of the Indian nation. In 1820, he authored the book “Percepts of Jesus.” Having mastered several languages, he published his first philosophical work, “Tuhfat-ul Muwahhidin” (A Gift to Monotheists), in 1805. In this work, he analyzed major world religions through the lens of reason and social comfort.
• Raja Ram Mohan Roy and his associates confronted severe enmity and ridicule from orthodox Hindus. However, the influence of Brahmo Samaj expanded, with branches opening in various parts of the country. Although the number of Brahmo Samajists was not large, they represented a new spirit of rationalism and reform.
• Raja Ram Mohan Roy adhered to the philosophy of Vedanta, grounded in the principles of reason. He vehemently campaigned against the oppressive system and, under the governance of Lord William Bentinck in 1829, successfully advocated for the abolition of the Sati system.
• Raja Ram Mohan Roy actively opposed female infanticide, advocating for equal rights and education for women. He provided enthusiastic support to David Hars, who established the renowned Hindu College in Calcutta. Additionally, Raja Ram Mohan Roy founded Vedanta College in 1825, offering courses in both Indian and Western social and physical sciences.
• His recognition of the universal character of the principles of liberty, equality, and justice showcased his understanding of the significance of the modern age.

Adi Brahmo Samaj and Bharatiya Brahmo Samaj

• In 1866, a division occurred within the Brahmo Samaj. Debendranath Tagore established Adi Brahmo Samaj, while Keshab Chandra Sen led the formation of Bharatiya Brahmo Samaj.

Keshab Chandra Sen and his group held more radical views than other Brahmo Samajists. They advocated freedom from caste and customs, as well as from the authority of scriptures.

• Embracing progressive practices, they promoted intercaste marriages and widow remarriages, opposed the custom of purdah, and condemned societal inequalities.
• These radical views led to the split in 1866, and Keshab Chandra Sen went on to establish the Temple of New Dispensation and the Indian Reform Association.

Dharma Sabha

• Dharma Sabha was established in 1830 in Calcutta under the leadership of Raja Radhakant Deb. 
• The primary aim of the Sabha was to counter the pro-Western, value-oriented propaganda promoted by the Brahmo Samaj.
• Additionally, Dharma Sabha strongly opposed Lord William Bentinck’s legislation to ban Sati in 1829. The Sabha aimed to preserve the existing socio-religious beliefs and practices within Hinduism.

Tattwabodhini 

• Tattwabodhini Sabha, meaning Truth Searching Society, emerged in Calcutta on October 6, 1839, after a split from the Brahmo Samaj.
• Founded by Debendranath Tagore, it sought to propagate the original ideas of Ram Mohan Roy. 
• The main objective of the Sabha was to promote a more rational and humanist form of Hinduism based on Vedanta and the Upanishads, the concluding part of the Vedas. 
• The Sabha actively encouraged a systematic study of India’s past in the Bengali language and played a crucial role in fostering a rational outlook among the intellectuals of Bengal.

The Young Bengal Movement

• The Young Bengal Movement was an intellectual and radical movement among the youth of Bengal. Led by Henry Vivian Derozio (1809-1831), a young Anglo-Indian, the movement was inspired by the French Revolution. 
• Derozio, who taught at the Hindu College from 1826 to 1831, encouraged his followers to think freely, question authority, uphold ideals of love, liberty, equality, and freedom, and challenge moral customs and traditions. 
• Despite its influence on the intellectual youth, the Young Bengal Movement, also known as the Derozians, failed to have a lasting impact. Derozio’s removal from the Hindu College in 1831 and the lack of support from other social groups or classes hindered the movement’s long-term success, as it lacked a substantial connection with the masses.

Prarthana Samaj

• Prarthana Samaj, established in 1867 with the assistance of Keshub Chandra Sen, was founded by Atmaram Pandurang. Serving as a precursor to the Paramahansa Sabha, Prarthana Samaj operated like a society aimed at spreading liberal ideas discreetly. It actively encouraged the dismantling of caste and communal barriers.
• Prominent members of this organization included Mahadev Govind Ranade, RG Bhandarkar, and NG Chandavarkar, and it had affiliations with the Bhakti cult in Maharashtra. Within Prarthana Samaj, discussions encompassed social issues such as the disapproval of the caste system, women’s education, widow remarriage, and raising the age of marriage for both males and females.

Justice Ranade and Prarthana Samaj

• Justice Mahadeo Govind Ranade emerged as the most influential member of Prarthana Samaj. 
• Under his guidance, the Widow Remarriage Association was formed in 1861, focusing on spreading education among widows.
• He actively worked towards the expansion of education among widows and played a crucial role in the establishment of Sharada Sadan, dedicated to spreading education among widows. Ranade founded a girls’ college in 1861 and the Deccan Education Society in 1887 in Poona.

Satyashodhak Samaj and Jyotiba Phule

• Jyotiba Phule founded the Satyashodhak Samaj in Pune (Maharashtra) on September 24, 1873.
• This social reform society aimed to promote education and increase social rights, justice, and political access for underprivileged groups.
• Opposing Brahminical supremacy, the Satyashodhak Samaj primarily focused on uplifting dalits, shudras, and women in Maharashtra. Phule’s works, including “Sarvajanik Satyadharma” and “Gulamgiri,” served as sources of inspiration for the masses.

Jyotiba Phule:

• Jyotiba Phule (1827-1890), born in Satara, Maharashtra, belonged to the Mali (gardener) community and spearheaded a potent movement against upper-caste dominance and Brahminical supremacy. In 1873, he established the Satyashodhak Samaj (Truth Seeker’s Society), with leadership from backward classes such as Malis, Telis, Kunbis, Saris, and Dhangars.

Phule was a staunch advocate of gender equality and played a pioneering role in women’s education. Collaborating with his wife, Savitribai, he inaugurated a girls’ school in Poona.

• Additionally, Phule initiated the widow remarriage movement in Maharashtra and founded a home for widows in 1854. Recognized for his social reform endeavors, he was bestowed with the title Mahatma.
• Savitribai Phule, the wife of Jyotirao Phule, served as India’s first female teacher and a dedicated social reformer focusing on women and lower castes. She courageously raised her voice against the oppressive social system prevalent in 19th-century Pune, Maharashtra. Her contributions centered around principles of rationality, truth, equality, and humanity.

GH Deshmukh:

• GH Deshmukh advocated the reorganization of society based on modernity, secularism, and humanism. His notable works, including “Panipat War,” “Jatibhed,” “Lankecha Itihas,” and “Kalyog,” positioned him as the Morning Star of the National Movement in India.

Arya Samaj and Swami Dayanand Saraswati:

• Swami Dayanand Saraswati formally established the first Arya Samaj unit in Bombay in 1875, with its headquarters in Lahore. The principles of Arya Samaj include the belief that God is the efficient cause of all true knowledge and everything known through knowledge.
• God exists and radiates bliss. He is formless, all-knowing, omnipresent, the foundation of all, the ruler of all, immortal, fearless, eternal, holy, and the creator of everything. He alone deserves worship.

The Vedas constitute the scriptures containing all true knowledge. It is the foremost duty of all Aryas to read, teach, recite, and listen to the Vedas.

• The primary objective of the Arya Samaj is to contribute to the well-being of the world, encompassing physical, spiritual, and social goodness for all.
• Our interactions with others should be guided by love, righteousness, and justice. Avidya (ignorance) should be dispelled, and Vidya (knowledge) should be promoted.
• One should not be satisfied with advancing one’s own welfare alone; instead, one should seek personal good through promoting the welfare of all.
• Individuals should consider themselves bound by societal rules designed to enhance the well-being of all, while also being free to follow rules for individual well-being.

Shuddhi Movement

• Dayanand endeavored for the reversion of Hindus who had converted to other religions like Islam and Christianity. To achieve this, he organized a purification ceremony known as Shuddhi.

Dayanand Saraswati

• At the age of 14, Dayanand Saraswati rebelled against idol worship. Shortly after, he left home and adopted the life of a wandering scholar in pursuit of knowledge. 
• During this period, he attained proficiency in the Sanskrit language and literature. In 1863, Dayanand commenced preaching his doctrine, emphasizing the existence of one God to be worshipped not in the form of images but as a Spirit.
• Swami Dayanand Saraswati asserted that the Vedas encompassed all the wisdom bestowed upon humanity by God, contending that the fundamentals of modern science could be found therein.
• He regarded the Vedas as the bedrock of Hinduism, representing the true original essence of the religion. 
• His guiding principle was “India for the Indians,” advocating a return to the Vedas to revive Vedic learning and uphold the purity of Vedic religion, distinct from a revival of Vedic times. Spreading this message nationwide, he founded the Arya Samaj in Bombay in 1875, with his most significant work being the “Satyarth Prakash.” Among his other notable works are “Veda-Bhashya Bhumika” and “Veda Bhashya.”

Ramakrishna Mission and Swami Vivekananda:

• Ramakrishna Paramahansa, a key reformer in the latter half of the 19th century, served as a temple priest at Dakshineswar, near Calcutta.
• Embracing the sanctity of all faiths after interactions with leaders of different religions, he became a source of religious discussions and guidance for contemporaries like Keshab Chandra Sen and Dayanand. 
• To propagate Ramakrishna’s teachings, Swami Vivekananda, his favored disciple, established the Ramakrishna Mission in 1897 at Belur Math near Calcutta (now Kolkata). The mission’s motto, “The best way to serve God is to serve mankind,” reflected its commitment to social service. 

Over the years, the Ramakrishna Mission has evolved into a robust center for various public activities, including disaster relief, healthcare, and education.

Swami Vivekananda

• Vivekananda (1863-1902), originally named Narendranath Dutta, possessed a character distinct from that of his master, Ramakrishna.
• He delved into the depths of Indian and Western philosophies but struggled to find peace of mind until he encountered Ramakrishna.
• Not content with a focus solely on spirituality, Vivekananda was deeply concerned about the deteriorating condition of his motherland. After touring all of India, he observed pervasive poverty, a decline in mental vigor, and a lack of hope for the future. He candidly declared that the responsibility for the nation’s misery and degeneration rested with its people. Urging his fellow countrymen to work for their own salvation, Vivekananda took on the task of awakening them, highlighting their weaknesses and inspiring them to strive for a new state of affairs. His vision encompassed compassion for the poor, providing food for the hungry, and enlightening the masses.
• A dedicated group of workers, trained through the Ramakrishna Mission, joined him in advocating for Practical Vedanta to lead a peaceful life.

Parliament of Religions, 1893

•  Vivekananda’s international activities contributed to promoting an understanding of Indian culture worldwide. In 1893, he participated in the All World Religious Conference (Parliament of Religions) in Chicago, USA. His address at the event left a profound impression on people from other countries, elevating the prestige of Indian culture globally.

Theosophical Movement

• The Theosophical Society, founded by Westerners inspired by Indian thought and culture, had Madame HP Blavatsky (1830-91) laying its foundation in the USA in 1875. Later, Colonel MS Olcott (1832-1907) joined her in New York.
• 1882, they shifted their at Advar, in Madras. The members of this society believe that a special relationship can be established between a person’s soul and God by contemplation, prayer, revelation, etc. 

The society accepts the Hindu beliefs in reincarnation, and karma and draws inspiration from the philosophy of the Upanishads and Samkhya, Yoga and Vedanta School of Thought It aims to work for the universal brotherhood of Itaimnity without distinction of race, creed, sex, caste or color.

• The society also seeks to investigate the unexplained laws of nature and the powers latent in man.
• The Theosophical Movement gave a sense of pride to Indians by praising Indian culture.

In India, the movement became popular with the election of Mrs Annie Besant as its President. Mrs Besant was well acquainted with Indian thought and culture and her approach was Vedantie as is very evident from her remarkable translation of the Bhagavad Gita

• The Theosophical society provided a common denominator for the various sects and fulfilled the urge of educated Hindus.
• Its impact was limited to a small segment of the westernized class.

Annie Besant

• Annie Besant arrived in India in 1893. She laid the foundation of the Central Hindu College in Banaras, in 1898, where both the Hindu religion and the Western scientific subjects were taught. The college became the nucleus for the formation of Banaras Hindu University in 1916. 
• Mrs Besant also did much for the cause of female education.  She also formed the Home Rule League on the pattern of the Irish Home Rule Movement.
• The college curriculum included both Hindu religion and Western scientific subjects. The college became the basis for the formation of Banaras Hindu University in 1916.
• Annie Besant took enormous efforts towards the cause of the education of women.

Muslim Reform Movements

• In the early 19th century, the Muslim community witnessed signs of awakening, led by figures like Syed Ahmed Barelvi in Uttar Pradesh and Haji Shariatullah in Bengal. 
• They perceived the degeneration of Islam in India and believed it had fallen under British influence.
• Their mission was to purify and strengthen Islam, focusing on Islamic learning.
• Contrary to some sections of Hindus, the influence of Western ideas and modern education among Muslims occurred later, primarily due to the traditional stance of the Ulema, who were custodians of Islamic learning, and the reluctance of upper-class Muslims to accept British rule.
• Despite this, a few movements emerged, aiming to promote modern education and address social issues like purdah and polygamy.
• The Mohammedan Literary Society of Calcutta, founded in 1863 by Nawab Abdul Latif, was among the earliest organizations working toward the spread of modern education.

Wahabi Movement

• The Wahabi Movement, also known as the Walliullah Movement, represented the earliest organized Muslim response to Western influences.

Rooted in revivalism, it drew inspiration from the teachings of Shah Walliullah. Shah Walliullah, a prominent Indian Muslim leader of the 18th century, expressed concerns about the degeneration among Indian Muslims.

• The movement emphasized two main ideals: creating harmony among the four schools of Muslim jurisprudence and reviving Islamic principles.
• In the quest for reform within the Muslim community, various movements emerged, each with its distinctive features and objectives.
• Founded by Syed Ahmed Barelvi, the Wahabi Movement aimed to integrate the best elements from all four Islamic schools. 
• A key tenet was the acknowledgment of individual conscience in matters of religion. When interpretations from the Quran and Hadis conflicted, Syed Ahmed Barelvi advocated that individuals could rely on their judgment and conscience to make decisions.
• Initially focused against Sikhs in Punjab, the movement shifted its focus to the British after the annexation of Punjab in 1849. However, the British suppressed the movement in the 1870s using their superior military force.

Titu Mir’s Movement:

• Titu Mir, a disciple of Syed Ahmed Barelvi, organized Muslim peasants against Hindu landlords and British indigo planters. Despite British records portraying it as militant, the movement was only involved in a confrontation with British police in the last year of Titu Mir’s life, leading to his death in AD 1831.

Faraizi Movement:

• The Faraizi Movement, founded by Haji Shariatullah, gained popularity in East Bengal. Emphasizing the Islamic faith, it aimed to eliminate social innovations prevalent among Muslims in the region.
• Under the leadership of Haji’s son, Dadu Mian, the movement became revolutionary from AD 1840 onwards.

Dadu Mian established an organizational system from the village to the provincial level, with authorized deputies known as Khalifas at each level. Additionally, the Faraizi organized paramilitary forces to combat Hindu landlords and even the police.

Ahmadiyya Movement

• Founded in 1889 by Mirza Ghulam Ahmed, the Ahmadiyya Movement adhered to liberal principles.
• It positioned itself as the standard-bearer of the Mohammedan Renaissance, embracing the universal religion of all humanity, similar to the Brahmo Samaj. Notably, it opposed Jihad, which denotes a sacred war against non-Muslims.

Ahrar Movement (Majlis-i-Ahrar-i-Islam)

• Consisting primarily of nationalist Muslims, particularly religious leaders in Punjab, the Ahrars formed the Majlis-i-Ahrar-i-Islam. Former members of the provincial branch of the All India Khilafat Committee, convened the first Ahrar conference on July 31, 1931, to achieve independence for the country.

Sikh Reform Movements

Nirankari Movement

• Baba Dayal Das established the Nirankari Movement in the 1840s. He preached against Hindu ceremonies practiced by some Sikhs, condemning idol worship and rituals. Emphasizing the worship of God as Nirankari (formless), he urged disciples to follow the Shabad (preaching) of the Guru, serve their parents, and abstain from bad habits.

Singh Sabha

• Founded in 1875 in Amritsar under the guidance of Thakur Singh Sandhawalia and Giani Gian Singh, the Singh Sabha aimed to bring the benefits of Western enlightenment to the Sikh community through Western education.
• Missionaries, who were both extensive and steeped in history, sought to counter Christian influence on the Sikh community. Their mission aimed to rejuvenate the community through the publication of religious texts and books and the propagation of knowledge. As part of their efforts, the Sabha established Khalsa schools and colleges.

Akali Movement

• Before 1920, Sikh Gurdwaras were under the control of mahants who treated offerings and other Gurdwara income as their earnings.
• The British government supported these mahants as a counterbalance to the growing nationalism among Sikhs. 
• Tensions escalated to the point where the priest of the Golden Temple issued a hukamnama (injunction) against Ghadarites, labeling them as responsible for the Jallianwala Bagh massacre and awarding them a saropa.

The Gurdwara Reform Movement emerged, advocating for the liberation of Gurdwaras from corrupt mahants and their transfer to a representative Sikh body.

• Under mounting pressure, the Gurdwaras were under the control of the elected Shiromani Gurdwara Prabandhak Committee in November 1920.
• This movement evolved into the Akali movement, eventually splitting into three factions: moderate nationalist reformers, pro-government loyalists, and the political arm of Sikh communalism.

Namdhari Movement

• Founded by Babe Ram Singh (1816-1885) in 1857, the Namdhari Movement was inspired by Balak Singh of the Kuka movement, whom Ram Singh had joined in 1841. 
• The movement adopted rituals modeled after Guru Gobind Singh’s establishment of the Khalsa, emphasizing the wearing of the five symbols but substituting a stick for a sword.
• Abandoning practices such as worshiping gods, idols, tombs, trees, and snakes, and refraining from vices like drinking, stealing, falsehood, slandering, and backbiting were central tenets of the reform movement.

Reform Movement Among the Parsis

• The Parsi Religious Reform Association, established in Bombay in 1851 by Furdunji Naoroji and SS Bengalee, with financial support from KN Kama, saw Furdunji Naoroji as its President and SS Bengalee as its Secretary. In the 1840s, Furdunji Naoroji edited Fam-i-Famshid, a journal dedicated to defending Zoroastrianism. Additionally, he authored several pamphlets and published the book “Tarika Farthestin” in 1850.
• A small group of educated Parsis, including Dadabhai Naoroji, JB Wacha, SS Bengalee, and Furdunji Naoroji, formed the Rahnumai Mazdayasnan Sabha (Parsi Reform Society) in 1851.
• The movement’s main voice was the Sabha’s journal, Rast Goftar. These leaders criticized elaborate ceremonies associated with betrothals, marriages, and funerals, opposed infant marriage, and discouraged the use of astrology. 
• Over time, Parsis emerged as one of the most progressive sections of Indian society.

Other Reform Movements

SNDP Movement

• The Shri Narayana Dharma Paripalana Yogam, or SNDP Movement (1902-03), was a significant initiative for the emancipation of oppressed sections of society initiated by Sree Narayana Guru in Kerala. 
• Born in 1854 into an Ezhava family, considered untouchables, Narayana Guru received a Sanskrit education and dedicated himself to uplifting the Ezhavas and other oppressed communities.

Nair Movement

• Commencing in 1861 under the leadership of CV Raman Pillai, K Rama Krishna Pillai, and M Padmanabha Pillai, the Nair Movement opposed Brahminical dominance. Raman Pillai formed the Malayali Memorial in 1891, while Padmanabha Pillai established the Nair Service Society in 1914.

Aravippuram Movement (1888)

• Also recognized as the Ezhava movement, the Aravippuram Movement was initiated by Sri Narayana Guru in 1888 at Aravippuram in Kerala. The movement aimed to counter Brahmin domination and advocate for the rights of oppressed classes, particularly the Ezhavas or Iravas caste in Kerala. Sri Narayana Guru himself belonged to the Ezhava caste.

Seva Sadan

• Behramji M Malabari, a Parsi social reformer, dedicated his life to combating child marriage and enforced widowhood. In 1885, he established Seva Sadan as a social reform and humanitarian organization, focusing on the care of socially discarded and exploited women of all castes. The organization provided education, welfare, and medical services.

Seva Samiti

• Founded in 1914 at Allahabad (now Prayagraj), Seva Samiti was another organization initiated by Hridayanath Kunzru, a prominent member of the Servants of India Society. The objective of Seva Samiti was to organize social services during natural disasters like floods and epidemics, promote education, cooperation, and sanitation, uplift depressed classes, reform criminals, and rescue those who had fallen.

Temple Reform Movements

• Numerous reformers in Southern India dedicated their efforts to reforming practices associated with Hindu temples.
• They advocated for the abolition of Devadasis, temple servants often associated with the temples. Additionally, they urged that the wealth accumulated by some affluent temples should not be controlled solely by priests but should be subject to public oversight.
• In various temples, individuals from the so-called lower castes were denied entry, and in some instances, access to roads adjacent to the temples was restricted for them. Reformers initiated impactful movements advocating for temple entry and challenging other detrimental practices linked to temples.

Paramhansa Mandali

• Founded in 1849 by Dadoba Pandurang and Bal Shastri Jambhekar, Paramhansa Mandali members consumed food prepared by individuals from lower castes. The organization endorsed widow remarriage and the education of women.

The Radhaswami Movement

• Established in 1861 by Agra banker Tulsi Ram, widely known as Shiv Dayal Saheb or Swamiji Maharaj, the Radhaswami Movement centers around the belief in one supreme creator.

Self-Respect Movement

• A radical movement initiated in Tamil Nadu in 1925 by EV Ramaswami Naicker, also known as Periyar, the Self-Respect Movement opposed Brahman domination. Periyar advocated for simple marriages without Brahman priests and rituals, forced temple entry, and the burning of Manusmriti.

Deva Samaj

• Founded in 1887 in Lahore by Shiv Narain Agnihotri, a former follower of the Brahmo Samaj, Deva Samaj’s teachings were compiled in a book called Deva Shastra. Emphasizing the supreme being, the soul’s eternity, the Guru’s supremacy, and the importance of good actions.

Veda Samaj

• The Veda Samaj emerged as a significant social reform movement in Southern India. Established in Madras in 1864, it owed much of its inception to the endeavors of Sridharalu Naidu and Keshab Chandra Sen.
• The fundamental philosophies of the Veda Samaj closely resembled those of the Brahmo Samaj, particularly in the realm of theistic principles.

Jat-Pat Todak Mandal

• Founded in Lahore in 1922, the Jat-Pat Todak Mandal emerged as a splinter group with a more militant anti-caste stance within the Arya Samaj. Members committed themselves to an agenda of anti-caste advocacy, alongside promoting interdining and intermarriage.

Bahujan Samaj Movement

• The Bahujan Movement endeavors to challenge prevailing narratives and advocate for equality and justice for marginalized groups within a caste-ridden society. In the post-1919 period, Bhaskar Rao Jadhav, influenced by Jyotiba Phule’s ideas, established an anti-Brahman and staunchly anti-Congress party. This party aimed to combat the caste system and claimed to represent the Bahujan Samaj against moneylenders and Brahmans.
• Starting in 1920, Mukundrao Patil began publishing a Satyashodhak Paper and Din-Mitra.

Namshudras

• The Namshudras, impoverished untouchable peasants in Bengal, were aligned with the British Government and stood against the national movement. Collaborating with Muslims, they opposed Hindu nationalists and championed the abolition of Zamindari as a central feature of their program.

Mahar Movement

• Under my leadership, the Mahar Movement marked the embracing of Buddhism, completely renouncing Hinduism. 

The Mahars, constituting a significant portion (10%) of the population among the scheduled castes in Maharashtra, traditionally served as village watchmen, messengers, and removers of cattle carcasses.These roles, handed down through generations, were compensated in kind.

• Occupying a low position in the caste and occupational hierarchy, the Mahars faced numerous religious, economic, educational, and political disadvantages. Consequently, the Mahar movement’s ideology represents a complete rejection of the hierarchical and unequal aspects associated with the religion of caste Hindus.

Social Service League

• Founded in 1911 by Narayan Malhar Joshi, a prominent member of the Servants of Indian Society, the Social Service League took initiatives such as establishing day and night schools, libraries, and dispensaries, and launching boys’ clubs and scout corps.

Servants of Indian Society

• Gopal Krishna Gokhale founded the Servants of Indian Society in 1905 to build a dedicated group committed to social service and reforms. The society excelled in famine relief, union organization, cooperatives, and uplifting tribals, and the depressed classes.

Justice Party Movement

• Initiated by TM Noor, P Tyagraj Chettiar, and CN Mudaliar in Chennai (Tamil Nadu), the Justice Party Movement protested against Brahmin domination in government service, education, and politics. Their primary medium of expression was the newspaper ‘Justice.’

Bahiskrit Hitkarini Sabha

• Founded by Dr. B.R. Ambedkar in 1929 in Bombay, the Bahiskrit Hitkarini Sabha aimed to propagate social equality among Hindus and untouchables. It also demanded constitutional safeguards for the depressed classes.

Harijan Sevak Sangh

• Launched by Mahatma Gandhi in Pune, the Harijan Sevak Sangh focused on eliminating untouchability and social discrimination against untouchables.
• The term “Harijan” or the “Children of God” was coined by Gandhi, and he started the publication ‘Harijan’ while imprisoned in Yerwada Jail. The Harijan Sevak Sangh, established in 1932, aimed to improve the conditions of untouchables.

Bhakti and Neo-Vedantic Movements

• Initiated by Hindu religious and social reformers, these movements aimed to remove untouchability by integrating Dalits into the caste system. The pioneers of these movements asserted that untouchability was not an intrinsic part of Hinduism or the caste system. 

The neo-Vedantic and non-Brahmin movements played a catalytic role in fostering anti-caste or anti-Hinduism Dalit movements in various parts of the country.

Sanskritisation Movements

• In the early years, many untouchables and intermediate castes sought to elevate their social and economic status within the caste hierarchy through caste competition, engaging in battles for higher positions. 
• They adopted Sanskritic customs, abandoning aspects of their cultural practices. These phenomena are commonly referred to as Sanskritisation movements.

Prominent Reformers of the 19th Century

Several notable reformers emerged in the 19th century, including

Ishwar Chandra Vidyasagar

• Serving as the Principal of the Sanskrit College in Calcutta, Ishwar Chandra was bestowed with the title of Vidyasagar by the college.
• He introduced the study of modern Western thought in the Sanskrit College and admitted students from the so-called lower castes to study Sanskrit.
• Facing opposition from orthodox Hindus, Vidyasagar strongly supported the causes of widow remarriage and the education of girls. He is hailed as the Father of the Modern Bengali Language.
• Authoring several books, including Betaal Pancha Binsati, Jeebancharit, Bodhadoy, Upakramanika, and Kothal Mala, Vidyasagar also contributed to journalistic publications like Tattvabodhini Patrika, Somprakash, Sarbashubhankari Patrika, and Hindu Patriot.
• Vidyasagar played a pivotal role in legalizing Widow Remarriage in 1856 through his efforts. He advocated for the higher education of women, leading a powerful movement during the 1840s and 1850s. His intellectual prowess earned him the title “Vidyasagar,” meaning Ocean of Knowledge.

Pandita Ramabai

• Born on April 23, 1858, into a Marathi-speaking Brahmin family, Pandita Ramabai Dongre dedicated her efforts to advancing the cause of women’s education and emancipation during the 19th and 20th centuries.
• Recognized as a Sanskrit scholar, she became the first woman to receive the titles of “Pandita” and “Sarasvati” after successfully undergoing examinations by the faculty of the University of Calcutta.

Ramabai aligned herself with the Brahmo Samaj, a movement opposing the deeply ingrained caste system. In a deliberate act challenging societal norms, she married Bipin Behari Medhvi, a man from a socially ostracized lower caste.

• Following her husband’s demise, Ramabai relocated to Pune, where she established the Arya Mahila Samaj in 1883. The organization aimed to foster women’s education and liberate them from the oppression of child marriage.
• During a visit to England in 1883, Ramabai underwent baptism in Wantage. Subsequently, she traveled to the United States in 1886 to attend the graduation ceremony of her relative, Anandibai Joshi, India’s first female doctor.
• In her 1887 book titled “The High Caste Hindu Woman,” Ramabai shed light on prevalent social issues such as child marriage, the plight of child widows, and the oppression faced by women in British India.

Mukti Mission

• Returning to India in 1889, Ramabai, with the support of MG Ranade, founded a school for child widows in Pune named Sharada Sadan. Under the pressure exerted by high-caste Hindu groups, she later moved the school to a nearby village called Kedgaon and renamed it the Mukti Mission.

Gopal Ganesh Agarkar

• A staunch advocate of rationalism, individualism, equality, and humanism, Gopal Ganesh Agarkar strongly believed in the transformative power of education and the press to disseminate these principles.

Dissenting against prevalent societal ills, Agarkar initiated the publication of his periodical “Sudharak” in 1887. Through this platform, he waged a campaign against the injustices of untouchability and the caste system.

Balshastri Jambhekar

• A trailblazer in utilizing journalism for social reform in Bombay, Balshastri Jambhekar boldly confronted Brahminical orthodoxy and endeavored to reform popular Hinduism. In 1832, he founded the newspaper “Darpan.”
• Known as the father of Marathi journalism, he initiated the publication of Digdarshan in 1840, which featured articles covering scientific subjects and history.

Kandukuri Veeresalingam

• Kandukuri Veeresalingam, a prominent social reformer and writer from the Madras Presidency, is hailed as the key figure in the Telugu Renaissance movement. Notably, he established Andhra Pradesh’s first Brahmo Mandir in Rajahmundry in 1887, earning him the title “Ram Mohan Roy of Andhra Pradesh.”
• Veeresalingam was an early advocate for women’s education and the remarriage of widows. In 1876, he launched the journal “Viveka Vardhini,” addressing women’s issues prevalent during that era. 

Additionally, he contributed to literature with plays like “Prahlada” (1886) and “Satya Harischandra” (1886). His novel “Rajashekhara Charita” (1880) is widely acknowledged as the first Telugu novel.

Caste Movements and Organisation

Movement/Organisation	Year	Place	Founder
Satya Shodhak Samaj	1873	Maharashtra	Jyotiba Phule
Aruvippuram Movement	1888	Aruvippuram, Kerala	Shri Narayan Guru (1856-1928)
Shri Narayan Dharma Paripalana Yogam or SNDP Movement	1902-03	Kerala	Shri Narayan Guru, Dr Palpu, and Kumaran Asan
The Depressed Class Mission Society	1906	Bombay	Vitthal Ramji Shinde
Bahujan Samaj	1910	Satara, Maharashtra	Mukundrao Patil
Justice (Party) Movement	1915-16	Madras (Tamil Nadu)	C Natesa Mudaliar, Taravath Madhavan Nair, and P Tyagaraja Chetti
Depressed Class Welfare Institute (Bahishkrit Hitkarni Sabha)	1924	Bombay	Dr Bhimrao Ramji Ambedkar
Self-Respect Movement	1925	Madras (Tamil Nadu)	EV Ramaswami Naicker Periyar
Harijan Sevak Sangh	1932	Pune/Delhi	Mahatma Gandhi
Dravida Munnetra Kazhagam	1944		Conjeevaram Natarajan Annadurai and Ramaswami Naicker

Socio-Religious Reform Movements and Organisations

Movement/Organisation	Year	Place	Founder(s)
Swaminarayan Sampraday	1800s	Gujarat	Swami Sahajanand (original name Ghanshayama)
Atmiya Sabha	1815	Calcutta	Raja Rammohan Roy
Wahabi Movement	1820	Rohilakhand	Shah Waliullah popularized by Syed Ahmad of Rae Bareli
Brahmo Samaj	1828	Calcutta	Raja Rammohan Roy, Keshub Chandra Sen, C. Debendranath Tagore, Derozio, Rasik Krishna Mallick, Tarachand Chakraborty, Krishnamohan Banerjee
Young Bengal	1826	Calcutta	Derozio, Rasik Krishna Mallick, Tarachand Chakraborty
Dharma Sabha	1830	Calcutta	Radha Kanta Deva
Rahnumai Mazdayasnan Sabha	1851	Bombay	SS Bengali, Naoroji Fundonji, JB Nacha, etc
Radha Swami Satsang	1861	Agra	Tulsi Ram, also known as Shiva Dayal Saheb
Prarthana Samaj	1867	Bombay	Keshub Chandra Sen
Indian Reform Association	1870	Calcutta	Behramji M. Malabari
Arya Samaj	1875	Bombay	Swami Dayananda Saraswati
Theosophical Society	1875	New York	Madame Helena Petrovna Blavatsky and Colonel Henry Steel Olcott
Deccan Education Society	1884	Pune	Mahadev Govind Ranade, VG Chibdonkarm, Gopal Ganesh Agarkar, etc
Seva Sadan	1885	Bombay	Behramji M. Malabari
Ramakrishna Mission	1897	Belur	Swami Vivekananda
Indian National Social Conference	1887	Bombay	Mahadev Govind Ranade and Raghunath Rao
Deva Samaj	1887	Lahore	Shiv Narayan Agnihotri
Madras Hindu Association	1892	Madras	Viresalingam Pantalu
Bharat Dharma Mahamandal	1902	Varanasi	Pandit Madan Mohan Malaviya and Pandit Din Dayal Sharma
The Servants of Indian Society	1905	Bombay	Gopal Krishna Gokhale
Poona Seva Sadan	1909	Pune	GK Devadhar and Ramabai Ranade (wife of Mahadev Govind Ranade)
Nishkama Karma Math (The monastery of disinterested work)	1910	Pune	Dhondo Keshav Karve
Bharat Stree Mandal	1910	Allahabad	Sarala Devi Chaudhurani
Social Service League	1911	Bombay	Gopal Krishna Gokhale
Seva Samiti	1914	Allahabad	Narayan Malhar Joshi
Women’s Indian Association	1917	Madras	Mrs. Annie Besant
Khudai Khidmatgar Movement	1929	NWFP	Khan Abdul Ghaffar Khan

Muslim Socio-Religious Movements and Organisation

Movement/Organisation	Year	Place	Founder(s)
Faraizi Movement	1818	Faridpur, Bengal	Haji Shariatullah and Dadu Mian
Taayuni Movement	1839	Dacca	-Karamati Ali Jaunpur
Deoband Movement(a School and Islamic Theology at Deoband, Saharanpur, Uttar Pradesh)	1867	Deoband	Muhammad Qasim Nanotvi and Rashid Ahmad Gangohi
Aligarh Movement	1875	Aligarh	Sir Syed Ahmad Khan
Ahmadiyya Movement	1889-90	Faridkot	Mirza Ghulam Ahmad of Qadiyan
Nadwatul Ulama	1894-95	Lucknow	Maulana Shibli Nomani
Ahrar Movement	1910	Punjab	Raza Khan and Ali Brothers

Prelims FActs

• Who is also known as the father of Indian Renaissance? – Raja Ram Mohan Roy [UPPSC (Pre) 1994]
• What is the name of the first society founded by Raja Ram Mohan Roy – Atmiya Sabha [UPPSC (Mains) 2009]
• In which year did the Atmiya Sabha was founded ? – 1828 BPSC (Pre) 1996] 
• Who gave the title of ‘Raja Ram’to Mohan Roy? – Akbar II [UPPSC (Pre) 2022]
• Who was the founder of ‘Bhartiya Brahmo Samaj? – Keshav Chandra Sen [UPPSC (Mains) 2008]
• Which social reformer strongly opposed the Jury Act of 1826? – Raja Ram Mohan Roy [UPPSC (Pre) 2017
•  Who was the best representative of Neo- Hindustan in the second half of the 19th century? – Swami Vivekanand [BPSC (Pre) 1996]
• Vivekanand attended the ‘Parliament of world religions held at Chicago in …… – 1893 /UPPSC (Pre) 2015]
• Who is considered as the founder of the Rama Krishna Mission ? – Swami Vivekanand [UPPSC (Mains) 2004, MPPSC (Pre) 1996]
• Who is responsible for the revival of Vedas? – Swami Dayanand Saraswati [UPPSC (Pre) 1995]
• Which personality said, ‘Lets go back to the Vedas’? – Swami Dayanand Saraswati [MPPSC (Pre) 1997]
• Who was the founder of Prarthana Samaj ? – Atmaram Pandurang [CGPSC (Pre) 2004]
• Who was the author of ‘Gulamgiri’? – Jyotiba Phule [UPPSC (Pre) 2000]
• Which reformer of Maharashtra is also known as Lokhitvadi’? – Gopal Hari Deshmukh [MPPSC (Pre) 1995]
• In which year was the ‘Native Marriage Act ‘ passed? – 1872 [UPPSC (Pre) 2019]
• The Child Marriage Act of 1872 had sought to curb the practice of child marriage by placing the minimum age of girls at .. – 14 years [UP UDA/LDA (Pre) 2010]
• The Sharda Act was related to the prevention of – Child Marriage [UKPSC (Mains) 2002]
• MC Setalvad, BN Rao and Alladi Krishnaswami lyer were the distinguished members of the – Servants of India Society LIAS (Pre) 1997]
• Who was the founder of the Servants of India Society? – GK Gokhale [UPPSC (Mains) 2016]
• Who demanded the right to enter temple that caused a terrible riot in Tirunevali in 1899 ? – Nadars [BPSC (Pre) 1995]
• Who said that ‘If God were to tolerate untouchability, I would not recognise him as god at all’? – Bal Gangadhar Tilak [UPPSC (Mains) 2004)
• ‘Dar-ul-Ulum ‘ was established by ….. – Maulana Shibli Numani [UPPSC (Mains) 2014]
• The Deoband Movement in Uttar Pradesh was started in the year … – 1866 AD [UPPSC (Pre) 2016]
• The Tarkeshwar Movement of 1924 in Bengal was against … – Corruption in temples [UPPSC (Pre) 2015]
• In which language, the famous work of Raja Ram Mohan Roy ‘Gift of Monotheists’ was written ? – Persian [UKPSC (Pre) 2022]
• Name the journal which declared Swami Vivekanand the greatest figure in the Parliament? – New York Herald [Tripura PSC (Pre) 2017]
• The ‘Widow Remarriage Act’ was passed during the Governor-Generalship of … – Dalhousie (JPSC (Pre) 2010]
• Who started the Periodical Samaj Swasthya? – RD Karve [MPPSC (Pre) 2011]
• Who was the leader of Tariga Movement in Bengal ? – Titu Mir [WBCS (Pre) 2013]

UPSC NCERT Practice Questions

1. With reference to the pioneer of the reform movements Raja Ram Mohan Roy, which one of the below four statements is incorrect? MPSC (Pre) 2014

(a) Knew Sanskrit, Arabic, Persian, English, Greek, Hebrew, French and Latin.

(b) Studied Hinduism, Islam, Christianity and Judaism.

(c) Wrote in Bengali, Hindi, Sanskrit, Persian and English.

(d) Started two newspapers one in Bengali and the other in Sanskrit.

2. Which of the following statements) is/are correct regarding the Brahmo Samaj? UPPSC (Pre) 2012

1. It opposed idolatry.

2. It denied the need for a priestly class for interpreting the religious texts.

3. It popularised the doctrine that the Vedas are infallible.

Select the correct answer using the codes given below.

(a) Only 1

b) 1 and 2

(c) Only 3

(d) All of these

3. Which of the following statements) about Brahmo Samaj is/are correct?

1. The Brahmo Marriage Act of 1872 allowed inter-caste and widow rer arriage only if the contracting parties declared themselves to be non-Hindus.

2. Keshab Chandra Sen arranged the marriage of his minor daughter with the Maharaja of Burdwan.

3. Keshab Chandra Sen’s followers broke away to form the Naba Brahmo Samaj.

4. The Brahmo Samaj grew from a small elite group to a mass movement in the 19th century.

Select the correct answer using the codes given below.

(a) Only 1

(b) 1 and 2

(c) 2 and 3

(d) All of these

4. Which among the following statements with regard to Raja Ram Mohan Roy are correct?

1. He started the Atmiya Sabha.

2. He wrote the gift of Monotheist.

3. He published the Precepts of Jesus.

4. He founded the Brahmo Sabha.

Select the correct answer using the codes given below.

(a) 2, 3 and 4

(b) 1,2 and 3

(c) 1, 3 and 4

(d) All of these

5. Which of the following statements) about Prarthana Samaj is/are correct? UPPSC (Pre) 2005

1. Its aim was to reform the Hindu society.

2. It was based in Maharashtra.

3. It believed in Monotheism.

4. It had greatly infere asthe Brahmo Samaj,

Select the correct answer using the codes given below 

(a) 1 and 2

(b) 2 and 3

(c) 1, 2 and 3

(d) 1 and 4

6. Which of the foll Wya Samar in ES) about the social base of the Arya Samaj in British India is/are correct?

1. It was located mainly in Punjab and Western Utar Pradesh.

2. It mainly comprised the trading castes.

3. It was much more limited than that of the Brahmo Samaj.

Select the correct answer using the codes given below.

a) 1 and 2 

b) 2 and 3

c) only 1

d) all of these

7. Which of the following statements) is/are correct? MPSC (Pre) 2014

1. Swami Dayanand was a fervent critic of Christianity and Islam.

2. MG Ranade edited Marathi translation of nearly 50 lectures, which Dayanand delivered in Bombay.

3. Lokahitwadi was for sometime President of the Bombay Arya Samaj.

4. Swami Dayanand advocated that the natural age for marriage was 14 for the girls and 21 for the boys.

Codes

(a) 1 and 3

(b) 1,2 and 3

(c) 1 and 2

(d) All of these

8. In 1893, there occurred a split in the Arya Samaj on the issues of

1. meat-eating vs vegetarianism

2. caste system and widow remarriage

3. shuddhi of converts

4. anglicized vs Sanskrit based education

Select the correct answer using the codes given below.

(a) 1, 3 and 4

(b) 2 and 4

(c) 1 and 4

(d) Only 1

9. Who has advocated ‘Practical Vedanta”? CGPSC (Pre) 2020

(a) Dayanand Saraswati

(b) Raja Ram Mohan Roy

(c) Mahatma Gandhi

(d) Swami Vivekananda

10. Which of the following statements about Theosophical Society are correct?

1. Its founders were non-Indians.

2. Its advocates were in favour of the revival of Hinduism.

3. It advocated for adoption of rational and scientific approach based on Western ideas.

4. It helped people to overcome the sense of false pride.

Select the correct answer using the codes given below.

(a) 1, 2 and 3

(c) 1, 3 and 4

(b) 2, 3 and 4

(d) 1 and 4

11. Identify the person from the following description. MPSC (Pre) 2017

1. He was awarded the Third Class of the Star of India reward by British.

2. He had established the ‘Translation Society’ in 1864.

3. He opposed the nationalism of Congress.

4. He established the Mohammedan Anglo-Oriental School.

(a) Barrister Muhammad Ali Jinnah

(b) Sir Syed Ahmed Khan

(c) Poet Muhammad Iqbal

(d) Badruddin Tyabji

12. Which of the following statements) was/were made by Sir Syed Ahmed Khan? MPSC (Pre) 2015

1. Unless the modern education and English language are adopted, the progress of Muslim (s) is difficult.

2. Hindus and Muslims are two eyes of an Indian bride.

3. Hindu and Muslim are two separate nations in Hindustan.

4. Muslims should stay away from Indian National

Congress.

Codes

(a) 1 and 2

(b) 3 and 4

(c) Only 3

d) All of the above

13. What is correct about the Singh Sabha? Punjab PSC (Pre) 2012

(a) It was founded in 1907 at Lahore.

(b) It was aimed at protecting the interests to Sikhs through education and literature.

(c) It prescribed a social code of conduct for Sikhs..e

(d) It was aimed at protecting the honour of Sikh women and children.

14. Identify the person from the description given below. MPPSC (Pre) 2017

1. A great scholar of Sanskrit, yet accepted the Western thoughts.

2. Participation in the Tattwabodhini Sabha.

3. Started teaching Western education in Sanskrit college.

4. Gave evidence from the ancient religious books for the widow remarriage.

Codes

(a) Keshab Chandra Sen

(b) Surendranath Banerjee

(c) Ishwar Chandra Vidyasagar

(d) Justice Ranade

15. Who is the person described in the following sentences? MPSC (Pre) 2017

• He had learnt the principle of universal equality of man while at the Scottish Mission School.
• Under the influence of the Christian Missionaries, he realised the importance of education, social reforms and universal humanism.
• He openly supported widow remarriage and attacked the practice of female infanticide.

(a) Durgaram Mancharam

(b) Dadoba Pandurang Tarkhadhar

(c) Jyotiba Phule

(d) Narayan Guru

16. The Rajamundri Social Reform Association to encourage widow remarriage was founded in 1878 by RAS/RTS (Pre) 2021

(a) Veeresalingam

(b) K Ramakrishna Pillai

(c) KT Telang

(d) Gopal Chariar

17. Consider the following statements. Dr Ambedkar founded ‘Bahishkrit Hitkarini Sabha’ in 1924 for

1. moral and material progress of the untouchables.

2. civil rights of the untouchables to enter Hindu temples.

3. separate electorate for the untouchables.

4. proportional representation to the untouchables.

Which of the above statements are correct?

(a) 1 and 2

(b) 1, 2 and 3

(c) 1, 2 and 4

(d) All of these

18. What was/were the main feature/features of the Satyashodhak Movement? MPPSC (Pre) 2012

1. Movement of transformation

2. Movement based on caste

3. Active movement

4. Revolutionary movement

Select the correct option using the codes given below.

(a) Only 1 (b) 2 and 3 (c) Only 4 (d) All of these

19. Which one of the following is correctly matched? UPPSC (Pre) 2022

(a) Bharat Dharma Mahamandal                                – Delhi

(b) Deva Samaj                                                           – Banaras

(c) Radhaswami Satsang                                             – Lahore

(d) Sanatan Dharma Rakshini Sabha                           – Calcutta

Know  Right Answer

1 (d)

2 (b)

3 (a)

4 (d)

5 (a)

6 (c)

7 (c)

8 (a)

9 (d)

10 (d)

11 (b)

12 (b)

13 (b)

14 (c)

15 (A)

16 (a)

17(a)

18 (d)

19 (d)

Frequently Asked Questions (FAQs)

FAQ 1: What were the key features of the social and religious reform movements during the modern history of India, as mentioned in UPSC NCERT Notes?

Answer: The social and religious reform movements during modern Indian history were characterized by efforts to address prevalent social issues and bring about progressive changes. Key features included campaigns against social evils like sati, child marriage, and untouchability. Reformers also aimed to promote education, women’s rights, and religious tolerance.

FAQ 2: Who were the prominent leaders associated with the social and religious reform movements discussed in UPSC NCERT Notes?

Answer: Leaders such as Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, Swami Vivekananda, and Jyotirao Phule played pivotal roles in these movements. They advocated for social equality, education, and the eradication of harmful customs. Each had a unique approach, contributing significantly to the broader reformative landscape of 19th and early 20th-century India.

FAQ 3: How did the social and religious reform movements impact women’s rights, and what were the notable contributions in this regard?

Answer: The reform movements significantly influenced women’s rights by challenging oppressive practices like purdah and child marriage. Leaders like Pandita Ramabai and Begum Rokeya actively championed women’s education and empowerment. These efforts laid the foundation for the eventual women’s rights movement in India.

FAQ 4: What role did the socio-religious movements play in shaping the cultural and intellectual landscape of modern India?

Answer: The socio-religious movements fostered a spirit of intellectual inquiry, leading to the reinterpretation of religious texts and the promotion of rational thinking. They contributed to the cultural renaissance by emphasizing the importance of education, literature, and art. This intellectual awakening played a crucial role in shaping the modern Indian identity.

FAQ 5: How did the social and religious reform movements contribute to the formation of a more inclusive society in India during the modern period?

Answer: The reform movements aimed at breaking down caste and religious barriers, advocating for social equality and religious tolerance. Leaders like Guru Nanak, Swami Vivekananda, and Dr. B.R. Ambedkar emphasized the idea of a united, inclusive society. Their efforts laid the groundwork for a more harmonious and egalitarian social fabric in modern India.

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