Monday, 30 December 2013

Socio-Religious Awakening in the 19th century (Part-II)

Important reformers of the 19th century

            As discussed in the previous article on the subject, India underwent a socio-religious awakening in the 19th century. These reform movements took place all over the country. Some facts about the important reformers/reform movements of the period are as under:

Raja Ram Mohun Roy and Brahmo Samaj
Raja Rammohan Roy was the first person who took up the issue of social reforms in the Indian society in the 19th century. He has been called the “Father of Modern India” and “Father of Indian Renaissance”. Raja Rammohan Roy was born in 1772 in Bengal. He was a multilingual scholar with knowledge of Bengali, Persian, Arabic, Sanskrit and English. Though proud of India’s cultural heritage he was opposed to various evil practices associated with the religion. He strongly opposed sati, enforced widowhood, child marriage and caste system. During course of his campaign he published a number of pamphlets, books and magazines. In 1818 and 1819 he published his famous pamphlets on sati. In 1821 he started a newspaper ‘Sambad Kaumudi’ in which he published a number of articles on various social issues.
Rammohan Roy was a strong believer in monotheism and an omnipresent God who is one and undivided. He established Atmiya Sabha in 1815 to facilitate discourses on these issues. Brahma Samaj was founded in 1828 which preached the worship of one God. In 1830 he was sent by the Mughal Emperor to England to petition for an increase in his allowances where after persistent lobbying he was able to persuade the British Government to increase the stipend of Mughal Emperor by 30,000 pounds a year. However, he fell ill and was buried in Bristol on 27th September 1833.
Contribution of Rammohan Roy in the development of a modern Indian is immense. In the words of Tagore, ‘he inaugurated the modern age in India”. His most important campaign was against sati practice and his persistent efforts were one of the reasons for the sati practice being banned by Lord William Bentick by enacting Bengal Sati Regulation Act of 1829.
Devendra Nath Tagore and Keshub Chandra Sen were two other important leaders of Brahmo Samaj. Debendra Nath Tagore (l817-1905), established the Tatvaranjini Sabha in 1839 which was later known Tattvabodhini Sabha. It also had a printing press and started publishing Tatvabodhini Patrika. The Sabha was later on merged with Bahma Samaj and Debendranath Tagore managed Brahmo Samaj. Keshub Chandra Sen (l838-1884) was another important reformer associated with Brahmo Samaj. However, differences developed between Tagore and Sen as a result of which Sen formed the Brahmo Samaj of India in 1866.  

Henry Louis Vivian Derozio and the “Derozions”, “Young Bengal”
            Henry Lui Vivian Derozio (1809-1831) was a poet and a teacher at Hindu College, Calcutta. He was appointed a teacher in the college in 1826 at the young age of 17 and his radical ideas had profound impact upon his students. He organized an association for debate and discussions on literature, philosophy, history and science. He inspired his followers and students to test everything on the basis of reason and logic and not to shy from questioning any authority.  His followers were known as the “Derozians” and Young Bengal. Derozio himself died of cholera at the young age of 22 but his ideas continued to inspire young people. The “Young Bengal” Movement continued even after Derozio’s death and members of this group continued preaching radical views through teaching, journalism and personal non-conformist behaviour.

Ishwar Chandra Vidyasagar
            Ishwar Chandra Vidyasagar (1820-1891 A.D.) was another important reformer from Bengal. He dedicated himself to the cause of the emancipation of women particularly in the field of women education and widow remarriage. His efforts led to Hindu Widow Remarriage Act in 1856. He played a leading role in promoting education of girls and started and helped in setting up a number of schools for girls. Vidyasagar did not concern himself much with religious questions and stressed more on social work.

Swami Vivekananda and “Ramakrishna Mission”
Ramakrishna Paramhans (1836-1886) was a priest at Dakshineshwar Kali temple. Though he did not have much formal education, he had a deep understanding of religion. He believed in oneness of God and did not differentiate between various religions. One of his disciples was Narendra Nath Datta (l863-1902) later known as Swami Vivekananda. Vivekananda laid stress on Ramakrishna’s teaching on the essential oneness of all religions. He laid stress on Vedantic philosophy of upnishads which he considered to be the most rational system. This he clearly mentioned in the World Congress at Chicago in 1893. However, despite his belief in superiority of Hinduism, he also believed in diversity of religions and the need for tolerance. He also stressed on social service and upliftment of the masses. He founded the Ramakrishna Mission in 1897 for spreading the teachings of his master and for conducting social service. This organization has played an important role in providing social service and has also helped people in times of national distress like famine, floods, and epidemic. The mission is running a number of schools, hospitals and other programmes of social welfare.

Paramhans Sabha & Prarthna Samaj

            In western India, Dadoba Pandurang founded Manav Dharm Sabha in 1844. Later he founded Paramhans Sabha in 1849. Its followers had faith in one God and opposed caste system. At its meetings, members took food cooked by low-caste people. They favoured education of women and supported widow remarriage. Prarthana Samaj was founded by Dr.Atmaram Pandurang in 1867. R.G.Bhandarkar (1837-1925) and M.G.Ranade (1842-1901) were important reformers associated with it. Samaj took to work of social reforms. It opposed caste system, opposed child marriage, supported widow remarriage and the education of women. M.G. Ranade was also the founder of the Widow Remarriage Association and the Poona Sarvajanik Sabha. The latter was socio-political in nature and was formed in 1870 with a view to bring the aspirations of the people to the notice of the Government.   

Jyotiba Phule and Satyashodhak Samaj
 Jyotirao Govindrao Phule was born in 1827 in Poona in a family of mali caste (gardeners). His family had been supplying flowers to the court of Peshwas. He got his education in a school run by Scottish missionaries. His missionary education failed to convert him to Christianity but helped him to develop a critique of orthodox Hinduism. He was one of the most important reformers of the country and incessantly worked for the upliftment of lower castes and women. He started girl’s school in Poona in 1848 as well as a school for children of the depressed classes. In 1873, he founded the Satya-Shodhak  Samaj. He also wrote extensively. Gulamgiri (1873), Shetkaryacha Asud (The Cultivator’s Whipcord) (1883) and Sarvajanik Satya Dharm Pustak (1891) are some of his important works. He also submitted a memorandum to the Hunter Education Commission (1882).

Gopal Hari Deshmukh (Lokhitwadi)
            Gopal Hari Deshmukh (Lokahitwadi) was another reformer who attacked orthodox Hinduism. He criticized all the ills plaguing hindu society. From 1848 he started his famous series of essays called ‘shatpatre’ or hundred letters (actual number was 108). These present a sharp and penetrating analysis of the ills of Indian society.  

Swami Dayanand and “Arya Samaj”
            Swami Dayanand was a vedic scholar of the period. He believed in the superiority of Hinduism and infalliability of the Vedas and also that a number of belief and superstitions in the Hindu religion were later additions which need to be discarded. Hence he have the call “Back to the Vedas”. He opposed idolatry and caste system and tried to redefine varna system on the basis of virtue. On the social front he opposed child marriage and encouraged remarriage of widows. He founded the Arya Samaj in 1875 which soon made rapid progress in Punjab, Uttar Pradesh, Rajasthan and Gujarat. Arya Samaj also supported modern education and a chain of Dayanand Anglo Vedic Schools and Colleges was established to impart modern education.  Arya Samaj also tried to inculcate a spirit of self respect among the Hindus. It also prescribed a purificatory ceremony called “shuddhi” for those Hindus who had been converted to other religions like Islam and Christianity. As compared to Brahmo Samaj, the Arya Samaj had more revivalist tendencies though its revivalism was not only religious but national as well.

Reform movements in South India
            In the southern parts of the country Kandukuri Veeresalingam (1848-1919) pioneered the movement in support of widow remarriage and girls education in Andhra. He was influenced by Brahmo Samaj and established a number of schools for girls as well as a widow home. He was also a prolific writer and wrote extensively in Telugu. Veda Samaj was founded in Madras in 1864 and advocated discarding of caste distinctions and promotion of widow remarriage and women’s education. It condemned the superstitions and rituals of orthodox Hinduism and propagated belief in one supreme God. Chembeti Sridharalu Naidu was the most popular leader of the Veda Samaj.

Reform Movements among Muslims
  Reforms also took place among Muslims. Muhammedan Literary Society was founded in Calcutta in 1863 by Nawab Abdul Latif (1828-1893). It promoted discussion of religious, social and political questions in the light of modern ideas and encouraged upper and middle class Muslims to adopt Western education. Mirza Ghulam Ahmad had founded the Ahmediya Movement in 1889. The followers of this movement believed in revival of Islam and its peaceful propagation. However, the movement faced discrimination from fellow Muslims on account of certain beliefs.
Syed Ahmad Khan was the most important Muslim reformer. Born in 1817 in a Muslim elite family in Delhi, he took up a job with the East India Company. During the revolt of 1857 he supported his masters but he was deeply affected by the revolt and was concerned about the impact of revolt on the Muslim community. He realized that unless Muslims adapted themselves to the changed circumstances of the British rule and adapted modern education, they would be deprived of the new opportunities. In 1864 he started a Scientific Society in Aligarh which promoted discussions on history, science and political economy. In 1869, he travelled to England where he was impressed by the British Colleges. As a result of his efforts Muhammedan Anglo-Oriental College was started in 1875 which later grew into Aligarh Muslim University.

Reforms among Parsis
            Parsi community was also affected by the wave of socio-religious reforms. The Rehnumai Mazdayasan Sabha or Religious Reform Association was founded in 1851by Nauroji Furdonji, Dadabhai Naoroji and others. Dadabhai Naroji also started a journal Rast Goftar (Herald of Truth) in 1851 and was also its first editor. This journal became an important tool of social reform among the Parsi community in India. The Rehnumai Mazdayasan Sabha campaigned against the entrenched orthodoxy in the religious field and initiated the modernization of Parsi social customs regarding the education of girls marriage and the social position of women in general. In course of time, the Parsis became socially the most westernized section of Indian society.





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