27 Contribution of Religious and Spiritual Leaders/Reformers

Dr. Vijeta Dr. Vijeta

Contents

1. Introduction

2. Contribution of Leaders/Reformers

2.1 Raja Ram Mohan Roy

2.2 Ishwer Chand Vidyasagar

2.3 Swami Vivekananda

2.4 Jyotirao Govindrao Phule

2.5 Swami Dayanand Saraswati

2.6 Bal Gangadhar Tilak

2.7 E. Ramaswamy Naiker Periyar

2.8 Sir Syed Ahmed Khan

2.9 Dr. Bhimrao Ambedkar

2.10 Mahatma Gandhi

3. Conclusion Summary

Learning Objectives:

Through this content one will be able

To know about the contribution of religious reformers
To know about the contribution of spiritual reformers
To know about their contribution
To know about their works done in different parts of the country i.e. north, south, east, west etc.

1. Introduction

Examples from the realms of literature and religious cults from as far back as 200 B.C. have shown that people tried to illuminate minds as time and situations demanded. Opposition of undesired luxury and too much emphasis on BHOGA was opposed by NATH PANTHIS .Later religious men and women tried to put emphasis on good deeds and simple living through their poetry and vocal traditions. Later with the advent of modern thoughts, science and other dimensions of knowledge, counter thesis to prevalent social and religious evils got new zeal and forms.

First Struggle for independence which is termed as revolt of 1857, gave impetus to new thoughts. There were different reasons for this new awakening. Self-assessment after the British acquired Indian Territory and a feeling of being under true foreign rule, contact with European peoples which consequently acquainted Indians with modern western thoughts, philosophy, science, inventions and way of life; these were prominent reasons for increased calls for reforms and remedial measures within the society. However there were some great minds at work even before great revolt of 1857. Some of those illustrated people were Raja Ram MohanRoy, Ishwer Chand Vidyasagar to name a few.

Reforms by religious leaders and reformers were multi-faceted and multi-dimensional. These reforms at times were locally focused; some of them had a wider target group. Also some of them pointed out evils related to religious practices, while some of them were in context with new initiatives. As we mentioned above there has always been a common point of reference to all Indian multiplicities, it is held true about these reform strategies as well. Hence there might have been different directions and different approaches of these reformers and reforms but the core issue was same: upliftment of the society and removal of vices.

2. Contribution of Leaders/Reformers

As we have a broad look at these contributions nationwide, we may start taking them into account region wise and chronologically.

2.1 Raja Ram Mohan Roy

To start with east: Raja Ram Mohan Roy may be counted as first pioneer of reforms who not only opposed trite and inhuman customs but also initiated many new ventures to enlighten the common and privileged . In second decade of 19th century he formed atmiya sabha which he turned into brahmo samaj later. He opposed the cursed system of SATI which was against human rights and a very cruel custom indeed. He also sensed the pulse of the society and found that many differences in within the society are because of different sects and idol worshiping. Ram Mohan Roy tried to unite the religion and offered the solution as monotheism to part with differences. He also put emphasis on modern thoughts and science education. He propagated political thoughts and consciousness about political developments across the world. Due to his efforts a ban on sati was put by the government. He himself was a very learned man who was not only well versed with many languages, many religious philosophies but also with modern thoughts, history and contemporary world affairs. He was an intellectual in true sense.

2.2 Ishwer Chand Vidyasagar

Another such leader was Ishwer Chand Vidyasagar who led an exemplary life and propagated widow remarriage and women‟s education. He opened many schools and other institutions .it was his efforts that resulted in an act of government which facilitated widow remarriage.His main contribution was towards the uplifting the status of the women; he was a great supporter of widow remarriages; in those times the condition of widows among Hindus was very pathetic, Vidyasagar worked persistently to elevate their position. For the purpose, he persuaded the British government to make a law legalizing widow remarriages; thus the Widow Remarriage Act, 1856 was passed which gave rights to widows to marry again and child born out of such marriages were also considered to be legal.

He also argued against polygamy and child marriage and said that there is no sanction in Hindu religious texts for these practices.
Further, in the field of education his contribution was immense; he refined and made accessible Bengali language to the common people by simplifying it in his famous book, Barno-Porichay (introduction to the letter), the book is still considered as a classic in Bengali language.
Vidyasagar was famous for his kind-heartedness; he was always there to help poor people in distress, people on the streets and poor children.
Vidyasagar continued the reform process started by Raja Ram Mohan Roy and remained active with Brahmo Samaj activities (Namit Srivastava).

2.3 Swami Vivekananda

Swami Vivekananda ,who at the beginning was inculcated in religion and cult of kali ,but soon he preached his socially revolutionary ideas where he announced that all sort of differences like touchability, caste system, untruth, lack of education and other socio-political weaknesses not as part of any religion but weakness of mind and soul. He preached humanism and logic as the core of all religions and found that essentially all religions taught the same things: truth and humanism!! .his approach was very broad and included almost all aspects of life. His contribution to society was enormous and his appeal to young was captivating. Though Vivekananda had not initiated any particular social reform but his speeches and writings were full of messages against all kinds of social and religious evils.

His main focus was on removing the weakness of India‟s youth of the time, both physical as well as mental. And to gain strength he suggested physical exercise or attaining of knowledge. For him strength is life and weakness is death; for all the problems of India whether social or political the solution is self-respect in India‟s culture and philosophy.
He was against religious dogmas and superstitions; in his speeches and lectures he continuously argued against prevailing social evils. He was more confident about women‟s ability to change the fortune of India; he proclaimed that with the help of 50 women he can transform India into a modern forward looking nation.
However his real contribution to India was to revive the true meaning of Hinduism; he propagated the real philosophy and culture of India to the world at the Parliament of the World‟s Religions in Chicago in 1893; through his lectures and speeches all over the world proved that Hindu religion is no inferior to anyone; at
He inculcated, in the youth of the country, a sense of proud and worth so that they could face the world with confidence.
He was fiercely against any kind of social evil perpetuated by religious logic and dogmas and was of the view that Hindu belief in untouchability must change if the nation is to progress (NamitSrivastava).

In western India, Justice Ranade, G.C. gokhle, jyotiba phule, and many such great people initiated reforms targeting various evils and also they started many institutions to inculcate new social practices to benefit all and sundry. Now the focus and locus of the reforms encompassed sections of the society. The underprivileged, untouchables and other sections which were at the periphery of the society were to be included in the mainstream, whatever it was in those days. Now the focus was to fight against social injustice and education. In Gujarat emergence of swami Dayananda who invented Arya samaj to rid of evil in Hindu region gave new zeal to reforms and Arya samaj was soon emerging as a movement.

2.4 Jyotirao Govindrao Phule

Jyotirao Govindrao Phule prominent role in bringing about, reforms in Maharashtra. He fought for improving the condition of women, the poor and the untouchables (Mamta Aggarwal). His first and foremost work was in the field of women‟s education; and his first disciple was his wife herself who always shared his dreams and supported him all through life. To fulfill his ideals and aspirations of creating a just and equitable society, in 1848, Jyotiba opened a school for girls; it was a first girls‟ school ever in the country. His wife Savitribai taught there as a teacher. But for trying to educate girls, a highly unthinkable act at that time, Jyotiba was forced to leave his home. However such threats and pressures by the society would not deter him from doing his work and he kept creating awareness among people about social evils.In 1851, he started a bigger and better school for girls which became very popular; there was no discrimination on the lines of religion, caste or creed and everyone was welcomed to study there. Jyotiba was also against child-marriages and was a great supporter of widow remarriage; he was very sympathetic to the cause of distressed women and opened a home for such poor and exploited women where they could be taken care off. Jyotiba was also actively involved in the emancipation of so-called lower castes and especially the Untouchables; in fact he was perhaps the first person who gave untouchables the name Dalit as signifying someone who is broken, depressed or exploited and is outside the so-called Varna system. For uplifting the so-called lower caste people and untouchables, on 24 September 1873, he formed the Satyashodhak Samaj(the Society of Truth Seekers); the main objective of the Samaj was to create a just and equitable social order free of discrimination on the basis of caste, religion or gender. Satyashodhak Samaj was also opposed to religious dogmas and superstitions such as idolatry, need for priests and irrational rituals etc. (NamitSrivastava).

2.5 Swami Dayanand Saraswati

In 1863 Swami Dayanand started preaching his doctrine of one God. He questioned the meaningless rituals, decried polytheism and image worship and denounced the caste system. He wanted to purify Hinduism and attacked the evils that had crept into Hindu society.

Dayanand Saraswati believed that the Vedas contained the knowledge imparted to men by God, and hence its study alone could solve all social problems. So he propagated the motto “Back to the Vedas.” Asserting that the Vedas made no mention of untouchability, child marriage and the subjugation of women, Swami Dayanand attacked these practices vehemently. He began the suddhi movement which enabled the Hindus who had accepted Islam or Christianity to return to Hinduism, their original faith. Dayanand published his religious commentaries in Hindi so as to make the common people understand his preaching. The Satyarth Prakash was his most important work. The Swami worked actively for the regeneration of India. In 1875, Swami Dayanand founded the Arya Samaj in Bombay. The Arya Samaj made significant contributions to the fields of education and social and religious reforms. After his death, his followers had established the Dayanand Anglo Vedic Schools first in Lahore and then in other parts of India. Gurukuls were also established to propagate traditional ideals of education. A network of schools and colleges both for boys and girls were also established by the Arya Samaj. The Arya Samaj influenced mostly the people of northern India, specially Uttar Pradesh, Rajasthan, Gujarat and Punjab. Although it was not a political organisation, the Arya Samaj played a positive role in creating a nationalist pride in Indian tradition and culture. Its centre point was north India, particularly Punjab and U.P. (Mamta Aggarwal).

2.6 Bal Gangadhar Tilak was a political thinker and activist primarily but his contribution in the field of education and journalism are enormous.

2.7 E. Ramaswamy Naiker Periyar

In down south Varadachariyar, P. ananda charulu and others initiated reforms at community level but very soon these reforms took a very revolutionary turn and E. Ramaswamy Naiker Periyar proclaimed non-existence of god if the same was not favorable to those were at the disadvantage. Temple entry movement and political awakening of people were hallmark of these reforms.

2.8 Sir Syed Ahmed Khan

In north of India, Sir Syed Ahmed Khan was a giant in terms of initiation of reforms in Muslim community, he opposed social evils prevalent within community and tried to evoke the consciousness of the people. His contribution in the field of education is huge. In 1862, he founded the Scientific Society to translate English books on science and other subjects into Urdu. He also started an English-Urdu journal through which he spread the ideas of social reform. Through his initiative was established the Mohammedan Oriental College which later developed into the Aligarh Muslim University. It helped to develop a modern outlook among its students. This intellectual movement is called the Aligarh Movement. As a social reformer, Syed Ahmad Khan campaigned against the purdah system, polygamy and the Muslim system of divorce. He emphasised the need for removing irrational social customs while retaining the essence of Islam and encouraging a rational interpretation of the Koran (Mamta Aggarwal).

Other leaders were Madan Mohan Malviya, Annie Besant and Lala Lajpat Rai, Maulana Abul Kalam Azad to name a few, were at the vanguard of women‟s education, opposition to evil customs ,and other reforms in the nation . These leaders took up the reforms as part of their political activities as they thought of reforms as an on-going process inseparable from political life which of course affected life in every aspect.

2.9 Dr. Bhimrao Ambedkar

Popularly known as Babasaheb, Dr. Bhimrao Ambedkar all through his life, socially as well as politically, kept fighting against prevailing social evils of Indian society.His major contribution in eradicating social evils was fighting for the rights of the untouchables and so-called lower caste people. At the time of preparation of the Government of India Act, 1919, he advocated for the separate electorates for untouchables and other lower caste people. He demanded reservation for such communities. Ambedkar started several publications such as Mook Nayak, a weekly; Bahiskrit Bharat, a periodical to create awareness and to fight for the rights of untouchables and lower-castes. He founded Bahishkrit Hitakarni Sabha on 20 July 1924 at Bombay with the objective of creating socio-political awareness among untouchables and also for making Government sensitive towards their issues; he called upon the dalits and untouchables to “Educate, Agitate and Organize” for their rightful place in the society. He started to launch public movements against discriminations faced by untouchables such as opening the public water resources for untouchables, burning of Manusmriti, an ancient Hindu text which gives sanction to caste-system and for the rights of lower caste people to enter into Hindu temples. In 1932, after the Third Round Table Conference in Britain in which Dr Ambedkar participated, the British announced the infamous Communal Award according to which there was a provision of separate electorate in British India for different communities; thus, Untouchables were also considered as a separate electorate; it meant that for the election to the seats reserved for the untouchables only persons who could vote were untouchables. The scheme was vehemently opposed by Gandhiji and other Congress leaders as being communal and divisive in nature which would divide Hindus into two separate groups. But Dr Ambedkar was in its favour as he was of the view that by having separate electorate more and more number of legislatures of „Depressed Class‟ would be elected. After long and tedious discussions between Ambedkar and Congress leaders, Poona Pact was reached on 25 September 1932 according to which the system of separate electorate was abolished but reservation of seats for Depressed Class remained the same; hence, now untouchables would not be separate from Hindus but seats would be reserved for them. It was a major step in recognizing the political rights of untouchables within the fold of Hindu society. On similar lines, the Constitution of India in 1950 gave benefits of reservation to Schedule Castes and Scheduled Tribes who were earlier referred to as „Depressed Classes‟. Dr Amedkar‟s biggest contribution in the making of modern India was his momentous effort as the Chairman of the Constitution Drafting Committee; the most important feature of the Constitution of India is its special focus on socio-political and economic justice and equality; he forcefully advocated for the rights of women and SCs, STs and OBCs; special provisions were added for their upliftment and for eradicating various discriminations faced by them (NamitSrivastava).

2.10 Mahatma Gandhi

M.K. Gandhi remained at the helm of political affairs, since very early age until his death. He fought for migrated workers „rights and against apartheid in Africa, after his arrival in India in 1915, he started fighting for Indian independence. Gandhi‟s approach was broad and his political ideology was also different. He thought upliftment of poor and marginalized as part of his political goal. Empowerment of underprivileged was the ultimate aim of his theory of state. He considered state as welfare and democratic institution where equality in all forms was the true independence. Hence he took up social reforms along with his political activities. M. K. Gandhi was a stalwart who took education as a primary goal and economic independence was to follow the suite. His philosophy for reforms emphasised upon root of the cause, hence he opposed untouchability in any form. This was the basic way to ensure equality at social and humane level. After then education, which was to enrich mind and conscious of human? Education would also be employment and cottage industry oriented which not only would bring in economic independence but also instill confidence and self-respect in the society. He propagated and acted upon ideas related to stave off other social evils and upliftment of women. Thus M.K. Gandhi was not only political thinker but also a social reform at best.

3. Conclusion

The reform movements of the 19th century brought several common features:

(1) All the reformers propagated the idea of one God and the basic unity of all religions. Thus, they tried to bridge the gulf between different religious beliefs.

(2) All the reformers attacked priesthood, rituals, idolatry and polytheism. The humanitarian aspect of these reform movements was expressed in their attack on the caste system and the custom of child marriage.

(3) The reformers attempted to improve the status of girls and women in society. They all emphasised the need for female education.

(4) By attacking the caste system and untouchability, the reformers helped to unify the people of India into one nation.

(5) The reform movements fostered feelings of self-respect, self-reliance and patriotism among the Indians.

Many reformers like Dayanand Saraswati and Vivekananda upheld Indian philosophy and culture. This instilled in Indians a sense of pride and faith in their own culture. Female education was promoted. Schools for girls were set up. Even medical colleges were established for women. This led to the development, though slow, of girls‟ education. The cultural and ideological struggle taken up by the socio-religious movements helped to build up national consciousness. They, thus, paved the way for the growth of nationalism. (Mamta Aggarwal).

Post-independence India has seen many social reformers in vinoba bhave, baba amte, and others, however in contemporary times reforms have been replaced by social activism and more so anti thesis to political and gubernatorial ideology. These activities have at times turned into movements again these movements have also been community or interest group oriented and less oriented towards society as a whole. In fact there has been less emphasis on identification of problems of masses and even lesser focus on remedial measures .problems like dowry, women‟s education, problems of tribes, environmental issues still need mass awakening.

In pre-independence India social reformers played a very significant role. They contributed towards great task of nation building. Social reformers and religious leaders never resorted to narrow approach and they always look up to society as a whole .their strategy for reforms was liberal and there were no social/religious sanctions implied. Social reformers in 20th century faced dual challenges; first was to remove harmful and inhuman practices and second was to instill desirable values and develop people up to standards. Economically poor, uneducated and confused masses were not able to grasp their preaching to the fullest. It was another impediment in their way. Thus these religious leaders and social reforms tried to put the nation at par with modern human values and reasoning.

Summary

India has been a home to multiple sects, customs, religions, cults and other forms of dissimilarities cutting across various sections and demographic dimensions. This country represents points of differences but that‟s not only characteristic of Indian culture and its people. Its contrasts are also part of the shared heritage. All points of differences have their counter points which join these points and bind it as a whole. Hence this country is seen as plethora of various cultural references which are united and deeply bound at the core but a beautiful patchwork, looking segregated at the surface. Indian people‟s various roots and differentiated traits have always been source of their beliefs and social activities which of course are at times in opposition with modern human values and, logic and rationalism. These opposites have historically been a source of conflicts; however there have also not been dearth of efforts to remedy the situation. Many great minds tried their best to bring in logic, rationality and truth to replace mindless customs, irrationality and false beliefs. Examples from the realms of literature and religious cults from as far back as 200 B.C. have shown that people tried to illuminate minds as time and situations demanded. Opposition of undesired luxury and too much emphasis on BHOGA was opposed by NATH PANTHIS .Later religious men and women tried to put emphasis on good deeds and simple living through their poetry and vocal traditions. Later with the advent of modern thoughts, science and other dimensions of knowledge, counter thesis to prevalent social and religious evils got new zeal and forms. Some of those illustrated people were Raja Ram Mohan Roy, Ishwer Chand Vidyasagar, Swami Vivekananda, Justice Ranade, G.C. Gokhle, Jyotiba Phule, Swami DayanandSaraswati, BalGangadharTilak,Varadachariyar, P. Anandacharulu, E. Ramaswamy Naiker, Sir Syed ahmed Khan, Madan Mohan Malviya, Annie Besant and Lala Lajpat Rai, Maulana Abul Kalam Azad, Dr. Bhimrao Ambedkar and M.K. Gandhi.

you can view video on Contribution of Religious and Spiritual Leaders/Reformers

REFERENCES/SUGGESTED READINGS

Bose, N. K. (1929): Cultural Anthropology. Bombay: Asia Publishing House.
Bose, N. K. (1967): Culture and Society in India. Bombay: Asia Publishing House.
Chandra, S. S., Chandra, S. S., & Sharma, R. K. (1996): Sociology of education. Atlantic Publishers & Dist.
Government of Maharashtra, ‘Mahatma Phule – Samagra Vangmay’.
Government of Maharashtra, ‘Shahu Maharaj – Samagra Vangmay,
Government of Maharashtra, ‘Speeches and Writings of Dr. Babasaheb Ambedkar’ – (20 Volumes).
Heathcote, C. W. (1916) : The Essentials of Religious Education (Vol. 45). Sherman, French.
Mamta Aggarwal: Religious and Social Reform of India- The Indian Renaissance.
http://www.historydiscussion.net/history-of-india/religious-and-social-reform-of-india.
Mysticism, J. (2003): Seth D. Kunin. Religious Studies and Theology: An Introduction, 119.
Namit Srivastava : Social Reformers of India. http://www.indiacelebrating.com/general-awareness/social-reformers-of-india/
Seshadri, K. (1979): Radhakrishnan and the Fellow-Ship Of Faiths. Indian Philosophical Annual, 12, 46.
Srinivas, M. N. (1966): Social Change in Modern India. California: California University Press
Vidyarthi, L. P. (1977): Rise of Anthropology in India. New Delhi: Concept Publishing Company.
Wilson, W. H. (1912): The Evolution of the Country Community: A Study in Religious Sociology. Pilgrim Press.