Foundation Day:26th Jan. 1981
Registration No: Maharashtra/ 1278 / Pune/ 83
Charity Commission Rgd.No.F-2407 Pune
Concept & Creation: Mr. Ravi Chaudhari (President Pune)
ADDRESS: 302.Amit Samrudhi, Opp.Balgandharva Rang Mandir,J.M.Road,Pune: 411 004, Ph: 020-5530099 , 098224-35090.
Founder Trustee
1 Shri. Krishnakant S. Kudale (Pune)
2 Prof. Chandrakant Pandhare (Pune)
3 Adv. Govindrao S. Badade (Latur)
4 Dr. Vijayrao K. Borawake (Satara)
5 Prof. S. N. Patil (Nagpur)
6 Shri Madhukar C. Baviskar (Dhule)
7 Prof. Ashok N. Mali (Pune)
8 Shri S.B. Satav (Jalgaon)
9 Late. Prof.B.M. Navade (Aurangabad)
10 Late. Prof V.C.Kale (Amravati)
11 Late. Prof. Laxmanrao Rajkule (Mumbai)
President
1981 - 85 Prof. Chandrakant Pandhare (Dhule)
85 - 88 Mr. Krishanakant S. Kudale (Pune)
88 - 91 Prof. Chandrakant Pandhare (Dhule)
91 - 94 Late. Prof. B.M. Navade (Aurangabad)
94 - 97 Late. Kadam Guruji Freedom fighter
97 - 2001 Shri. Balmohan Aditya (Solapur)
2001 Shri. Krishnarao Ingle MLA (Buldhana)
SECRETARY: SHRI. MADHAV HUDEKAR
Head Office: Mr. K.S. Kudle.
Address: Hotel Pratik, J.M.Road, Pune - 411009.
Sunday, June 5, 2011
Rajashree Shahu Maharaj
NOTIFICATION.
GENTRAL DEPARTMENT
Kolhapur dated 26th July, 1902
No.11 " Endeavours have been made in recent year in Kolhapur state to foster and encourage the education of all classes the subject but so far, His Highness regrets to have to record that those endeavours have not in the case of the more backward classes met with the success that was hope for His Highness has bad the conclusion that this want to success is due to the fact that the rewards for higher education are not sufficiently wildly distributed to remade this to a certain extain and to establish within the state in incentive to the backward classes of His Highness subject to diserable to reserve for those classes a larger share of employment in the state service than his hitherto been the case.
"In purchase of this policy His Highness is pleased to direct that from the date of his order 50% of the vacancied that may occur shall be filled by recruits from among the backward classes in all diffices in which the proportion of officers of the backward classes is at present less than 50 p.c.the next oppintment shall be given to a member of those classes .
" A quarterly return of all appointment made after to issue of this order shall be submitted by all heads of Department .
" For the purpose of all these order the backward classeses shall be understood to mean all castes other than Brahmins, Prabhus, shenwis, Parsees, and other advanced classes."
By order of His Highness, the Chhtrapati Maharaja
K.N.PANDIT
GENTRAL DEPARTMENT
Kolhapur dated 26th July, 1902
No.11 " Endeavours have been made in recent year in Kolhapur state to foster and encourage the education of all classes the subject but so far, His Highness regrets to have to record that those endeavours have not in the case of the more backward classes met with the success that was hope for His Highness has bad the conclusion that this want to success is due to the fact that the rewards for higher education are not sufficiently wildly distributed to remade this to a certain extain and to establish within the state in incentive to the backward classes of His Highness subject to diserable to reserve for those classes a larger share of employment in the state service than his hitherto been the case.
"In purchase of this policy His Highness is pleased to direct that from the date of his order 50% of the vacancied that may occur shall be filled by recruits from among the backward classes in all diffices in which the proportion of officers of the backward classes is at present less than 50 p.c.the next oppintment shall be given to a member of those classes .
" A quarterly return of all appointment made after to issue of this order shall be submitted by all heads of Department .
" For the purpose of all these order the backward classeses shall be understood to mean all castes other than Brahmins, Prabhus, shenwis, Parsees, and other advanced classes."
By order of His Highness, the Chhtrapati Maharaja
K.N.PANDIT
Sant Shiromani Shri Sawata Maharaj (Saint from Mali community)
Birth:
Year 1250,post:Aran,Dist:Solapur.
Death:
According to marathi calender,month Ashad vadya 14,shake 1217.
Year 1295,12th july,post:Aran, Dist:Solapur.
History:
Fore father of Shri Sawata Maharaj had shifted from original village Astha, a gaon from Miraj sansthan to Aran dist.Solapur,due to mugal torchering.
His grandfather devoo mali is a devotee of lord Vitthal & used to visit Pandharpur
a holy place of lord vitthal at the holy river of chandrabhaga dist.Solapur.
Year 1250,post:Aran,Dist:Solapur.
Death:
According to marathi calender,month Ashad vadya 14,shake 1217.
Year 1295,12th july,post:Aran, Dist:Solapur.
History:
Fore father of Shri Sawata Maharaj had shifted from original village Astha, a gaon from Miraj sansthan to Aran dist.Solapur,due to mugal torchering.
His grandfather devoo mali is a devotee of lord Vitthal & used to visit Pandharpur
a holy place of lord vitthal at the holy river of chandrabhaga dist.Solapur.
Tribute
Mahatma Phule:A Voracios Reader - Govind Ganpat Kale.
Jyotiba Phule Introduced Us to Humanity - R.S.Ghatge.
Propagator of Human Unity and National Progress- Jacob. B. Israel.
"Mahatma Phule-The greatest Shudra of Modern India who made the lower classes of Hindus Conscious of their Slavery to the higher classes and who preached the gospel that for India social democracy was more vital than independance from foreign rule" - Dr.B.R.Ambedkar.
Mahatma Ambedkar is the first social revolutionist of India. - Savitribai Savarkar
Fearless Joytiba- Govind Babaji Joshi.
Kisan movement of Otur and Jotiba
Jyotiba Phule : Simple living and high thinking - Laxman.D.Thosar.
Jyotiba Phule : Opposer of Devdasi System - H.A.Talcherkar.
Mahatma Who Stopped Exploitation of Bahujan Samaj - Damodar.S.Shinde.
Jyotiba : My Source Of Inspiration - Dr. Babasaheb Ambedkar.
The Propagator Of Female Education - N.V.Joshi.
Mahatma Phule's thoughts gives strength to face challenges - Sharad Pawar.
Education through Discussion - Bhaskar Jhadav.
Marriage without pandit : A Story Of Struggle - Mahatma Phule.
Jyotiba Phule Introduced Us to Humanity - R.S.Ghatge.
Propagator of Human Unity and National Progress- Jacob. B. Israel.
"Mahatma Phule-The greatest Shudra of Modern India who made the lower classes of Hindus Conscious of their Slavery to the higher classes and who preached the gospel that for India social democracy was more vital than independance from foreign rule" - Dr.B.R.Ambedkar.
Mahatma Ambedkar is the first social revolutionist of India. - Savitribai Savarkar
Fearless Joytiba- Govind Babaji Joshi.
Kisan movement of Otur and Jotiba
Jyotiba Phule : Simple living and high thinking - Laxman.D.Thosar.
Jyotiba Phule : Opposer of Devdasi System - H.A.Talcherkar.
Mahatma Who Stopped Exploitation of Bahujan Samaj - Damodar.S.Shinde.
Jyotiba : My Source Of Inspiration - Dr. Babasaheb Ambedkar.
The Propagator Of Female Education - N.V.Joshi.
Mahatma Phule's thoughts gives strength to face challenges - Sharad Pawar.
Education through Discussion - Bhaskar Jhadav.
Marriage without pandit : A Story Of Struggle - Mahatma Phule.
Mahatma Phule Samata Parishad
A hundred and twenty-five years ago Mahatma Jotirao Phule and Smt. Savitribai Phule campaigned the cause of women empowerment and waged a crusade against Social Inequalities and taboos like evils of sati, child marriage etc. With a view to spread the ideals and the message to the far corners of the country., 'Mahatma Phule Samata Parishad' was launched on 1st Nov. 1992 under the leadership of Hon. Shri Chhaganraoji Bhujbal (Deputy Chief Minister of Maharahstra) .
Mahatma Phule Samata Parishad was founded at Mumbai on 1st November, 1992, under the leardership of Hon'ble Shri.Chhaganrao Bhujbal with a view to bring together the backward and deprived in order to promoting and spreading the humanitarian ideas of Mahatma Phule, insisting on equality and social justice and creating a platform for putting forth strongly the injustice on and demands of the deprived. Thousands of followers of Dr.Babasaheb Ambedkar, Mahatma Phule and the leader in the social change movement Rajarshi Shahu Maharaj were present at the founding ceremony of samata Parishad. A resolution to bring together the other backwards and destitute trodden that have been deprived of social, economic and cultural development was made.
Mahatma Phule Samata Parishad
Proud Journey
Foundation: Sunday 1st Nov.1992, founded at Devgiri, Mumbai under the Presidency of Hon'ble shri Chhaganrao Bhujbal.
Jalana Revolution Convention: 6th June 1993.
Mahatma Phule Memorial dedicated to the nation: Friday, 10 December 1993. Mahatma Phule Memorial, Pune work completed and dedicated to nation at the hands of Hon'ble President of India Dr. Shankar Dayal Sharma.
Pune Samata Convention: 10 December, 1993.
Amarawati Anand Convention: 10 April 1994.
Pune Public Awareness Convention: 28 November 1995.
Volunteer Training Camp: 1 and 2 Jan. 1994 and 3 July 1994, seminar and speeches by Hon'ble Baburao Bagul, Narayan Athawale, Kapil Patil, Raosaheb Kasbe, Hari Narake, Uttamrao Kamble, Dr. A.H.Salunkhe, Janardan Patil, Parvatibai Shirsathi, Kumud Yawalkar, Nalini Ladhake, Prof.V.C.Kale, Mai Deshmukh.
Meeting of Chief Office Bearers at Pune.
Central Park Meeting: Friday 3 June 1995, Meeting and discussions with Shri Sharad Pawar by the Chief Office Bearers.
State level Women Leadership Development Camp:30th and 31st Janaury1996.
Workshop for Office Bearers, Karla Dist.:Pune:28 and 29 Nov.2000
Inaugration of Website: 28th November 1999 inauguration of website on the life of Mahatma Jyotirao Phule & Savitribai Phule by Mr. Ravi Chaudhari,Pune.
Nasik Satara Rally:2001
14.Samta Din_ Pune celebration : 28th Nov. 2001
15. Reservation Century year Celebration , Mumbai: 22nd July 2002
Concept & Creation:
Mr. Ravi Chaudhari (Past President Pune)
ADDRESS: 302.Amit Samrudhi, Opp.Balgandharva Rang Mandir,
J.M.Road,Pune: 411 004,
Ph: 020-5530099 , 098224-35090.
Shri Hari Narke
Well Known writer and Research personnel in Mahatma Phule
Literature.
Mahatma Phule Samata Parishad was founded at Mumbai on 1st November, 1992, under the leardership of Hon'ble Shri.Chhaganrao Bhujbal with a view to bring together the backward and deprived in order to promoting and spreading the humanitarian ideas of Mahatma Phule, insisting on equality and social justice and creating a platform for putting forth strongly the injustice on and demands of the deprived. Thousands of followers of Dr.Babasaheb Ambedkar, Mahatma Phule and the leader in the social change movement Rajarshi Shahu Maharaj were present at the founding ceremony of samata Parishad. A resolution to bring together the other backwards and destitute trodden that have been deprived of social, economic and cultural development was made.
Mahatma Phule Samata Parishad
Proud Journey
Foundation: Sunday 1st Nov.1992, founded at Devgiri, Mumbai under the Presidency of Hon'ble shri Chhaganrao Bhujbal.
Jalana Revolution Convention: 6th June 1993.
Mahatma Phule Memorial dedicated to the nation: Friday, 10 December 1993. Mahatma Phule Memorial, Pune work completed and dedicated to nation at the hands of Hon'ble President of India Dr. Shankar Dayal Sharma.
Pune Samata Convention: 10 December, 1993.
Amarawati Anand Convention: 10 April 1994.
Pune Public Awareness Convention: 28 November 1995.
Volunteer Training Camp: 1 and 2 Jan. 1994 and 3 July 1994, seminar and speeches by Hon'ble Baburao Bagul, Narayan Athawale, Kapil Patil, Raosaheb Kasbe, Hari Narake, Uttamrao Kamble, Dr. A.H.Salunkhe, Janardan Patil, Parvatibai Shirsathi, Kumud Yawalkar, Nalini Ladhake, Prof.V.C.Kale, Mai Deshmukh.
Meeting of Chief Office Bearers at Pune.
Central Park Meeting: Friday 3 June 1995, Meeting and discussions with Shri Sharad Pawar by the Chief Office Bearers.
State level Women Leadership Development Camp:30th and 31st Janaury1996.
Workshop for Office Bearers, Karla Dist.:Pune:28 and 29 Nov.2000
Inaugration of Website: 28th November 1999 inauguration of website on the life of Mahatma Jyotirao Phule & Savitribai Phule by Mr. Ravi Chaudhari,Pune.
Nasik Satara Rally:2001
14.Samta Din_ Pune celebration : 28th Nov. 2001
15. Reservation Century year Celebration , Mumbai: 22nd July 2002
Concept & Creation:
Mr. Ravi Chaudhari (Past President Pune)
ADDRESS: 302.Amit Samrudhi, Opp.Balgandharva Rang Mandir,
J.M.Road,Pune: 411 004,
Ph: 020-5530099 , 098224-35090.
Shri Hari Narke
Well Known writer and Research personnel in Mahatma Phule
Literature.
Samata Bhumi
Mahatma Phule Wada (residence)
The holy and sacred place of residence of Mahatma Jyotirao Phule is in Pune.The place where the ideas of reformation, education activities ,untouchability , widow & women upliftment took birth.
Savitribai Jotirao Phule Wife of Social Reformer Mahatma Phule
Savitribai Phule
First Indian Lady Teacher
Events
Year
Birth of SavitriBai.(Naigaon,Tha. Khandala Dist. Satara) Father's name- Khandoji Nevse, Mother's name- Laxmi. 3rd Jan.1831
Marriage with Jotirao Phule. 1840
Education started. 1841
Passed third and fourth year examination from Normal school. 1846-47
Started school with Sagunabai in Maharwada. 1847
Country's first school for girls was started at Bhide's wada in Pune and Savitribai was nominated as the first head mistress of the school. 1 Jan.1848
School for adults was started at UsmanSheikh's wada in Pune. Left home with Jotirao for educating Shudra and ati Shudra's . 1849
First public Til-Gul programme was arranged by Mahila Seva Mandal. 14 Jan.1852
Phule family was honoured by British government for their works in the field of education and Savtribai was declared as the best teacher. 16 Nov.1852
Infanticide prohibition home was started. 28 Jan.1853
Prize giving ceremony was arranged under the chairmanship of Major Candy. 12 Feb.1853
"Kavya Phule"-the first collection of poems was published. 1854
A night school for agriculturist and labourers was started. 1855
'Lecture's of Jyotiba' was published. 25 Dec.1856
Orphanage was started. 1863
Opened the well to untouchables. 1868
Adopted son of Kashibai, a Brahmin Widow's Child. 1874
Done important work in famine and started 52 free food hostels in Maharashatra. 1876 to 1877
Adopted son, Dr.Yashwant was married to the daughter of Sasane. 4 Feb.1889
Death of her husband Jotirao Phule . 28 Nov. 1890
Chairperson of Satya Shodhak Samaj Conference at Saswad. 1893
Again famine in Maharashtra. Forced government to start relief work. 1896
Plague epidemic in Pune.Had done social work during this hour. 1897
Died while serving the Plague paitents during plague epidemic. 10 March 1897
Centenary year in Maharashtra and National honour. 10 March 1997 to 98
Government of India honoured her by publishing a postage stamp. 10 March 1998
First Indian Lady Teacher
Events
Year
Birth of SavitriBai.(Naigaon,Tha. Khandala Dist. Satara) Father's name- Khandoji Nevse, Mother's name- Laxmi. 3rd Jan.1831
Marriage with Jotirao Phule. 1840
Education started. 1841
Passed third and fourth year examination from Normal school. 1846-47
Started school with Sagunabai in Maharwada. 1847
Country's first school for girls was started at Bhide's wada in Pune and Savitribai was nominated as the first head mistress of the school. 1 Jan.1848
School for adults was started at UsmanSheikh's wada in Pune. Left home with Jotirao for educating Shudra and ati Shudra's . 1849
First public Til-Gul programme was arranged by Mahila Seva Mandal. 14 Jan.1852
Phule family was honoured by British government for their works in the field of education and Savtribai was declared as the best teacher. 16 Nov.1852
Infanticide prohibition home was started. 28 Jan.1853
Prize giving ceremony was arranged under the chairmanship of Major Candy. 12 Feb.1853
"Kavya Phule"-the first collection of poems was published. 1854
A night school for agriculturist and labourers was started. 1855
'Lecture's of Jyotiba' was published. 25 Dec.1856
Orphanage was started. 1863
Opened the well to untouchables. 1868
Adopted son of Kashibai, a Brahmin Widow's Child. 1874
Done important work in famine and started 52 free food hostels in Maharashatra. 1876 to 1877
Adopted son, Dr.Yashwant was married to the daughter of Sasane. 4 Feb.1889
Death of her husband Jotirao Phule . 28 Nov. 1890
Chairperson of Satya Shodhak Samaj Conference at Saswad. 1893
Again famine in Maharashtra. Forced government to start relief work. 1896
Plague epidemic in Pune.Had done social work during this hour. 1897
Died while serving the Plague paitents during plague epidemic. 10 March 1897
Centenary year in Maharashtra and National honour. 10 March 1997 to 98
Government of India honoured her by publishing a postage stamp. 10 March 1998
Selected Works
Slavery
Memorial addressed to the education commission
Introduction to 'A Warning'
Infant marriage in India/Enforced Widowhood
Poems by Mahatma Phule
A Ballad about Chhatrapati Shivaji Raje Bhonsle
Memorial addressed to the education commission
Introduction to 'A Warning'
Infant marriage in India/Enforced Widowhood
Poems by Mahatma Phule
A Ballad about Chhatrapati Shivaji Raje Bhonsle
Literature Books by Mahatma Phule
Drama: Trutiya Ratna.(1855)
Powada: Chatrapati Shivaji Raje Bhonsle Yancha.(1869)
Powada: Vidyakhathatil Bramhan Pantoji.(1869)
Brahmananche Kasab(1869)
Gulamgiri(1873)
Pune Satya Shodhak Samaj Report(1877)
Request letter regarding Famine(1877)
Memorial Addressed to The HunterEducation commission(1882)
Shetkarayacha Asude(1883)
Letter to Marathi Granthkar Sabha.(1885)
Gramjoshya sambhandi jahir kabhar.(1886)
Letter to Mama Parmanand(1886).
Sataya Shodhak Samaj-sarva puja vidhi.
Sarvajanik Satya Dharma Poostak(1891).
Letters of Mahatma Phule
Will of Mahatma Phule
Powada: Chatrapati Shivaji Raje Bhonsle Yancha.(1869)
Powada: Vidyakhathatil Bramhan Pantoji.(1869)
Brahmananche Kasab(1869)
Gulamgiri(1873)
Pune Satya Shodhak Samaj Report(1877)
Request letter regarding Famine(1877)
Memorial Addressed to The HunterEducation commission(1882)
Shetkarayacha Asude(1883)
Letter to Marathi Granthkar Sabha.(1885)
Gramjoshya sambhandi jahir kabhar.(1886)
Letter to Mama Parmanand(1886).
Sataya Shodhak Samaj-sarva puja vidhi.
Sarvajanik Satya Dharma Poostak(1891).
Letters of Mahatma Phule
Will of Mahatma Phule
Life Sketch of Mahatma Jyotirao Phule
Events
Year
Birth of Mahatma Jyotirao Phule. 11th April, 1827
Marathi education in Panthoji's school. 1834 to 1838
Married to Savitribai, the daughter of Khandoji Nevase at Naigaon. 1840
Primary education(English) in Missionary School. 1841 to 1847
Study of Thomas Paine's book 'Rights of Man'. 1847
Humiliation at marriage procession of upper caste friend. 1848
Started school for girls of shudra and atishudra. 1848
Left home with wife because of oath taken to educate the Shudras. 1849
Started girls school at Chiplunkar's wada 1851
Major Candy felicitated Jyotiba Phule for his contribution in the field of education. 16 Nov. 1852
Joined a Scottish school as a part time teacher. 1854
Started night school. 1855
Took retirement from the management board of school. 1858
Helped in the remarriage of widows. 1860
Started Infanticide Prohibition Home. 1863
Death of Jotirao's father Govindrao. 1868
Opened the well of his house to the untouchables. 1868
'Chatrapati Shivaji Raje Bhonsle yancha povada'. 1st June, 1869
Gulamgiri. 1 June 1873
Formation of 'Satya Shodhak Samaj'. 24 Sept. 1873
Procession of Dayanand Saraswati. 1875
Report of Pune's branch of Satya Shodhak Samaj. 20 March 1877
Member of Pune Muncipality. 1876 to 1882
Made presentation to Hunter Education Commission. 19 Oct. 1882
Written the most famous book 'Shetkarayacha Aasud (Cultivator's Whipcord)'. 18 July 1883
Published the book 'Ishara' 1 Oct.1885
Junnar Court's decision in favour of villager's right 29 March 1885
Felicitated by Duke of Connaught. 2 March 1888
Felicitated by public and was honoured with the title of' MAHATMA' 11 May 1888
Started writing the book 'Sarvajanik Satya Dharma Poostak' 1st April 1889
Death of Mahatma Jotirao Phule. 28 Nov 1890
Year
Birth of Mahatma Jyotirao Phule. 11th April, 1827
Marathi education in Panthoji's school. 1834 to 1838
Married to Savitribai, the daughter of Khandoji Nevase at Naigaon. 1840
Primary education(English) in Missionary School. 1841 to 1847
Study of Thomas Paine's book 'Rights of Man'. 1847
Humiliation at marriage procession of upper caste friend. 1848
Started school for girls of shudra and atishudra. 1848
Left home with wife because of oath taken to educate the Shudras. 1849
Started girls school at Chiplunkar's wada 1851
Major Candy felicitated Jyotiba Phule for his contribution in the field of education. 16 Nov. 1852
Joined a Scottish school as a part time teacher. 1854
Started night school. 1855
Took retirement from the management board of school. 1858
Helped in the remarriage of widows. 1860
Started Infanticide Prohibition Home. 1863
Death of Jotirao's father Govindrao. 1868
Opened the well of his house to the untouchables. 1868
'Chatrapati Shivaji Raje Bhonsle yancha povada'. 1st June, 1869
Gulamgiri. 1 June 1873
Formation of 'Satya Shodhak Samaj'. 24 Sept. 1873
Procession of Dayanand Saraswati. 1875
Report of Pune's branch of Satya Shodhak Samaj. 20 March 1877
Member of Pune Muncipality. 1876 to 1882
Made presentation to Hunter Education Commission. 19 Oct. 1882
Written the most famous book 'Shetkarayacha Aasud (Cultivator's Whipcord)'. 18 July 1883
Published the book 'Ishara' 1 Oct.1885
Junnar Court's decision in favour of villager's right 29 March 1885
Felicitated by Duke of Connaught. 2 March 1888
Felicitated by public and was honoured with the title of' MAHATMA' 11 May 1888
Started writing the book 'Sarvajanik Satya Dharma Poostak' 1st April 1889
Death of Mahatma Jotirao Phule. 28 Nov 1890
About Mahatma Phule
An Introduction:
In India, Maharashtra a state with cultural heritage and is also land of social thinkers, social reforms and social revolutionaries who have not only molded and enriched all facets of life of Maharashtra but have also made singular contribution to growth and development of India .In this website of the great social reformer - Mahatma Phule, contempory of KARL MARX, we have the "patria protesta" of the Indian social revolution and the first leader of peasants.
In those days there was a conflict between the rationalist and the orthodox. His period can, therefore, be a aptly described as the dawn of revolution in the history not only of Maharashtra but of the country as a whole in the various fields like Education, Caste Systems, Agriculture, Economics, Women and widow upliftment , Human Rights, Untouchability ,Social Equality.
MAHATMA JYOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and rights of women, Jotirao Phule revolted against the unjust caste system under which million of people had suffered for centuries. In particular, he courageously upheld the cause of the untouchables and took up the cudgels for the poorer peasants. He was a militant advocate of their rights. The story of his stormy life is an inspiring saga of a continuous struggle, which he waged relentlessly against the forces of reaction. What was remarkable was his ability to stand up against all kinds of pressure without faltering even once and act always according to his convictions. Though some keen observers of the social scene in Maharashtra like Narayan Mahadeo Parmanand did acknowledge his greatness in his lifetime, it is only in recent decades that there is increasing appreciation of his service and sacrifice in uplifting the masses.
Childhood:
Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at Poona. Originally Jotirao's family, known as Gorhays, came from Katugan, a village in the Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to be known as 'Phules'. Jotirao's mother passed away when he was hardly one year old. After completing his primary education, Jotirao had to leave the school and help his father by working on the family's farm. Jotirao's marriage was celebrated when he was not even thirteen.
Education:
Impressed by Jotirao's intelligence and his love for knowledge, two of his neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the Scottish Mission's High School at Poona. It was in this school that he met Sadashiv Ballal Govande, a Brahmin, who remained a close friend throughout his life. Both Jotirao and Govande were greatly influenced by Thomas Paine's ideas and they read with great interest Paine's famous book ' The Rights of Man'. Moro Vithal Valvekar and Sakharam Yashwant Paranjapye were two other Brahmin friends of Jotirao who in later years stood by him in all his activities. After completing his secondary education in 1847, Jotirao decided not to accept a job under the Government.
Source of Inspiration:
An incident in 1848 made him aware of the qualities of the caste system, the predominant position of the Brahmins in the social set up. He was invited to attend a wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives of the bridegroom insulted and abused him. Jotirao left the procession and returned home. With tears in his eyes, he narrated his experience to his father who tried to pacify him. After this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and women who were deprived of all their rights as human beings under the caste-system.
Social Life:
Education of women and the lower caste, he believed, deserved priority. Hence at home he began educating his wife Savitribai and open girl's school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotirao asked his wife to teach the girls in his school. Stones and brickbats were thrown at her when she was on her way to the school. The reactionaries threatened Jotirao's father with dire consequences if he did not dissociate himself from his son's activities. Yielding to the pressure, Jotirao's father asked his son and the daughter-in-law to leave his house as both of them refused to give up their noble endeavour.
Though the school had to be closed for sometime due to lack of funds, Jotirao re-opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he founded a girls' school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotirao opened two more girls' schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as the Hunter Commission) in 1882, he described his activities in the field of education - 'A year after the institution of the female school I also established an indigenous mixed school for the lower classes, especially the Mahars and Mangs. Two more schools for these were subsequently added. I continued to work and whereas them for nearly nine to ten years.'
Jotirao was aware that primary education among the masses in the Bombay Presidency was very much neglected. He argued that 'a good deal of their poverty, their want of self-reliance, their entire dependence upon the learned and intelligent classes' could be attributed to the 'deplorable state of education among the peasantry'. He blamed the British Government for spending profusely a large portion of revenue on the education of the higher classes. According to him, this policy resulted in the virtual monopoly of all the higher offices under the Government by the Brahmins.
Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from having access to all the avenues of knowledge and influence. He denounced them as cheats and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings were variations on this theme. His critics made fun of his ignorance of grammar and philology, his inelegant language and far-fetched interpretations of India history and the ancient texts. They brushed his criticism aside by saying that he was merely echoing what the Christian missionaries had said about the Indian society in general and Brahmins in particular. The established scholars in his time did not take Phule's arguments seriously. His critics did not realise that Jotirao's acrimonious criticism was basically a spontaneous outburst of a genuine concern for the equal rights of human beings. Emotionally he was so deeply involved in his work that he could not make a dispassionate analysis and take a detached view of the social forces. Jotirao's deep sense of commitment to basic human values made it difficult for his to restrain himself when he witnessed injustice and atrocities committed in the name of religion by those who were supposed to be its custodians.
Widow Marriage Initiated:
Widow remarriages were banned and child-marriage was very common among the Brahmins and other upper castes in the then Hindu society. Many widows were young and not all of them could live in a manner in which the orthodox people expected them to live. Some of the delinquent widows resorted to abortion or left their illegitimate children to their fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to pregnant widows and assured them that the orphanage would take care of their children. It was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and Jotirao adopted him as his son.
For sometime, Jotirao worked as a contractor for the government and supplied building material required for the construction of a huge barrage at Khadakvasala near Poona. He had a direct experience of working with the officials of the Public Works Department which was notorious as well as a hotbed of corruption. Except the British officers holding very high positions in the Department, the clerks and other officers were invariably Brahmins and they exploited the illiterate workers. Jotirao felt it necessary to explain to the workers how they were duped by the Brahmin officials. In one of the ballads composed by him, he described vividly the fraudulent practices resorted to by the Brahmin officials in the Public Works Department (printed at the end of 'Slavery').
Equal Rights to Untouchables in Society:
In 1868, Jotirao decided to give access to the untouchables to a small bathing tank near his house. In his controversial book called Slavery published in June, 1873 Jotirao included a manifesto which declared that he was willing to dine with all regardless of their caste, creed or country of origin. It is significant that several newspapers refused to give publicity to the manifesto because of its contents. His book slavery was severely criticised for its 'venomous propaganda' against the Brahmins. Jotirao dedicated this book 'to the good people of the Unites States as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery'. The book is written in the form of a dialogue. After tracing the history of the Brahmin domination in India, Jotirao examined the motives and objects of cruel and inhuman laws framed by the Brahmins. Their main object in fabricating these falsehoods was to dupe the kinds of the ignorant and to rivet firmly on them the chains of perpetual bondage and slavery which their selfishness and cunning had forged. The severity of the laws as affecting the Sudras and the intense hatred with which they were regarded by the Brahmins can be explained on no other supposition but that there was, originally between the two, a deadly feud arising from the advent of the soil while the Brahmins argued that the Sudras were the sons of the soil while the Brahmins came from outside and usurped everything that was possessed by the Sudras. He also claimed that what he had described in his book was 'not one hundredth part of the rogueries' that were generally practised on his 'poor, illiterate and ignorant Sudra brethren'.
Satya Shodak Samaj Formed:
On 24th September, 1873, Jotirao convened a meeting of his followers and admirers and it was decided to form the 'Satya Shodhak Samaj' (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to the British Empire. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya Shodhak Samaj were expected to treat all human beings as children of God and worship the Creator without the help of any mediator. The membership was open to all and the available evidence proves that some Jews were admitted as members. In 1876 there were 316 members of the 'Satya Shodhak Samaj'.
Sarvajanik Dharma Pustak Published:
Jotirao refused to regard the Vedas as sacrosanct. He apposed idolatry and denounced the Chaturvarnya. In his book Sarvajanik Dharma Pustak published in 1891, his views on religious and social issues are given in the form of a dialogue. According to him, both men and women were entitled to enjoy equal rights and it was a sin to discriminate between human beings on the basis of sex. He stressed the unity of man and envisaged a society based on liberty, equality and fraternity. He was aware that religious bigotry and aggressive nationalism destroy the unity of man.
Victoria Orphanage Founded:
In 1876, Jotirao was nominated as a member of the Poona Municipality. He tried to help the people in the famine stricken areas of Maharashtra when a severe famine in 1877 forced people in the rural area to leave their villages. Some of them had to leave their children behind and an appeal issued on 17 May 1877 by Jotirao indicates that the Victoria Orphanage was founded under the auspices of the Satya Shodhak Samaj to look after these unfortunate children. From the beginning of the year 1879 Krishnarao Bhalekar, one of his colleagues, edited a weekly called Deenbandhu which was the organ of the Satya Shodhak Samaj. The weekly articulated the grievances of the peasants sand workers. Deenbandhu defended Jotirao when Vishnushastri Chiplunkar, a powerful spokesman of the conservative nationalists, attacked Jotirao's writing in the most vitriolic style.
Narayan Meghaji Lokhande was another prominent colleague of Jotirao. Lokhande is acclaimed as the Father of Trade Union Movement in India. From 1880 onwards, he took over the management of Deenbandhu which was published from Bombay. Along with Lokhande, Jotirao also addressed the meetings of the textile workers in Bombay. It is significant that before Jotirao and his colleagues Bhalekar and Lokhande tried to organise the peasants and the workers, no such attempt was made by any organisation to redress their grievances.
One of the charges levelled by Jotirao against the leaders of the Brahmo Samaj and the Prarthana Samaj, the Sarvajanik Sabha and the Indian National Congress was that despite their programmes, in reality, they did very little to improve the lot of the masses. He felt that these organisations were dominated by the Brahmins and were not truly representative in character. In his booklet called Satsara (The essence of Truth) published in June, 1885, he criticised the Brahmo Samaj and the Prarthana Samaj. Addressing their leaders he declared, 'We don't need to help of your organisations. Don't worry about us.' In his book, Sarvajanik Satya Shodhak Dharma Pustak, a posthumous publication, he observed that the peasants and the untouchables were not members of either the Sarvajanik Sabha or the Indian National Congress. He warned that the persistent demand made by these organisations for Indianisation of the administrative services, if accepted, would lead to Brahminisation of the services in India. He thought that it was difficult to create a sense of nationality so long as the restrictions on dining and marrying outside the caste continued to be observed by people belonging to different castes. Education of the masses would promote the process of nation making.
It should be remembered that just Jotirao did not mince words when he criticised the leaders of the reformist movement, he was equally fearless in criticising the decisions of the alien rulers which did not contribute to the welfare of the masses. When the Government wanted to grant more licences for liquor-shops, Jotirao condemned this move, as he believed that addiction to liquor would ruin many poor families. On 30th November, 1880, the President of the Poona Municipality requested the members to approve his proposal of spending one thousand rupees on the occasion of the visit of Lord Lytton, the Governor-General of India. The officials wanted to present him an address during his visit to Poona. Lytton had passed an Act, which resulted in gagging the press, and Deenbandhu, the organ of the Satya Shodhak Samaj, had protested against the restrictions on the right to freedom of the press. Jotirao did not like the idea of spending the money of the taxpayers in honouring a guest like Lytton. He boldly suggested that the amount could be very well spending on the education of the poor people in Poona. He was the only member out of all the thirty-two nominated members of the Poona Municipality who voted against the official resolution.
Another incident also revealed his attachment for the poor peasant and his courage in drawing the attention of a member of the British royal family to the sufferings of the farmers in rural area. On 2nd March, 1888, Hari Raoji Chiplunkar, a friend of Jotirao, arranged a function in honour of the Duke and Duchess of Connaught. Dressed like a peasant, Jotirao attended the function and made a speech. He commented on the rich invitees who displayed their wealth by wearing diamond-studded jewellery and warned the visiting dignitaries that the people who had gathered there did not represent India. If the Duke of Connaught was really interested in finding out the condition of the Indian subjects of Her Majesty the Queen of England, Jotirao suggested that he ought to visit some nearby villages as well as the areas in the city occupied by the untouchables. He requested the Duke of Connaught who was a grandson of Queen Victoria to convey his message to her and made a strong plea to provide education to the poor people. Jotirao's speech created quite a stir.
Throughout his life, Jotirao Phule fought for the emancipation of the downtrodden people and the struggle, which he launched at a young age ended only when he died on 28th November, 1890. He was a pioneer in many fields and among his contemporaries he stands out as one who never wavered in his quest for truth and justice. Though he was often accused of fomenting hatred between the Brahmins and the non-Brahmins, very rarely an attempt was made to consider his scathing criticism in a broad perspective. The later generations also took considerable time to understand and appreciate the profound significance of his unflinching espousal of the 'rights of man' which remained till the end of his life a major theme of his writings and a goal of his actions.
In India, Maharashtra a state with cultural heritage and is also land of social thinkers, social reforms and social revolutionaries who have not only molded and enriched all facets of life of Maharashtra but have also made singular contribution to growth and development of India .In this website of the great social reformer - Mahatma Phule, contempory of KARL MARX, we have the "patria protesta" of the Indian social revolution and the first leader of peasants.
In those days there was a conflict between the rationalist and the orthodox. His period can, therefore, be a aptly described as the dawn of revolution in the history not only of Maharashtra but of the country as a whole in the various fields like Education, Caste Systems, Agriculture, Economics, Women and widow upliftment , Human Rights, Untouchability ,Social Equality.
MAHATMA JYOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and rights of women, Jotirao Phule revolted against the unjust caste system under which million of people had suffered for centuries. In particular, he courageously upheld the cause of the untouchables and took up the cudgels for the poorer peasants. He was a militant advocate of their rights. The story of his stormy life is an inspiring saga of a continuous struggle, which he waged relentlessly against the forces of reaction. What was remarkable was his ability to stand up against all kinds of pressure without faltering even once and act always according to his convictions. Though some keen observers of the social scene in Maharashtra like Narayan Mahadeo Parmanand did acknowledge his greatness in his lifetime, it is only in recent decades that there is increasing appreciation of his service and sacrifice in uplifting the masses.
Childhood:
Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at Poona. Originally Jotirao's family, known as Gorhays, came from Katugan, a village in the Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to be known as 'Phules'. Jotirao's mother passed away when he was hardly one year old. After completing his primary education, Jotirao had to leave the school and help his father by working on the family's farm. Jotirao's marriage was celebrated when he was not even thirteen.
Education:
Impressed by Jotirao's intelligence and his love for knowledge, two of his neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the Scottish Mission's High School at Poona. It was in this school that he met Sadashiv Ballal Govande, a Brahmin, who remained a close friend throughout his life. Both Jotirao and Govande were greatly influenced by Thomas Paine's ideas and they read with great interest Paine's famous book ' The Rights of Man'. Moro Vithal Valvekar and Sakharam Yashwant Paranjapye were two other Brahmin friends of Jotirao who in later years stood by him in all his activities. After completing his secondary education in 1847, Jotirao decided not to accept a job under the Government.
Source of Inspiration:
An incident in 1848 made him aware of the qualities of the caste system, the predominant position of the Brahmins in the social set up. He was invited to attend a wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives of the bridegroom insulted and abused him. Jotirao left the procession and returned home. With tears in his eyes, he narrated his experience to his father who tried to pacify him. After this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and women who were deprived of all their rights as human beings under the caste-system.
Social Life:
Education of women and the lower caste, he believed, deserved priority. Hence at home he began educating his wife Savitribai and open girl's school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotirao asked his wife to teach the girls in his school. Stones and brickbats were thrown at her when she was on her way to the school. The reactionaries threatened Jotirao's father with dire consequences if he did not dissociate himself from his son's activities. Yielding to the pressure, Jotirao's father asked his son and the daughter-in-law to leave his house as both of them refused to give up their noble endeavour.
Though the school had to be closed for sometime due to lack of funds, Jotirao re-opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he founded a girls' school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotirao opened two more girls' schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as the Hunter Commission) in 1882, he described his activities in the field of education - 'A year after the institution of the female school I also established an indigenous mixed school for the lower classes, especially the Mahars and Mangs. Two more schools for these were subsequently added. I continued to work and whereas them for nearly nine to ten years.'
Jotirao was aware that primary education among the masses in the Bombay Presidency was very much neglected. He argued that 'a good deal of their poverty, their want of self-reliance, their entire dependence upon the learned and intelligent classes' could be attributed to the 'deplorable state of education among the peasantry'. He blamed the British Government for spending profusely a large portion of revenue on the education of the higher classes. According to him, this policy resulted in the virtual monopoly of all the higher offices under the Government by the Brahmins.
Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from having access to all the avenues of knowledge and influence. He denounced them as cheats and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings were variations on this theme. His critics made fun of his ignorance of grammar and philology, his inelegant language and far-fetched interpretations of India history and the ancient texts. They brushed his criticism aside by saying that he was merely echoing what the Christian missionaries had said about the Indian society in general and Brahmins in particular. The established scholars in his time did not take Phule's arguments seriously. His critics did not realise that Jotirao's acrimonious criticism was basically a spontaneous outburst of a genuine concern for the equal rights of human beings. Emotionally he was so deeply involved in his work that he could not make a dispassionate analysis and take a detached view of the social forces. Jotirao's deep sense of commitment to basic human values made it difficult for his to restrain himself when he witnessed injustice and atrocities committed in the name of religion by those who were supposed to be its custodians.
Widow Marriage Initiated:
Widow remarriages were banned and child-marriage was very common among the Brahmins and other upper castes in the then Hindu society. Many widows were young and not all of them could live in a manner in which the orthodox people expected them to live. Some of the delinquent widows resorted to abortion or left their illegitimate children to their fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to pregnant widows and assured them that the orphanage would take care of their children. It was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and Jotirao adopted him as his son.
For sometime, Jotirao worked as a contractor for the government and supplied building material required for the construction of a huge barrage at Khadakvasala near Poona. He had a direct experience of working with the officials of the Public Works Department which was notorious as well as a hotbed of corruption. Except the British officers holding very high positions in the Department, the clerks and other officers were invariably Brahmins and they exploited the illiterate workers. Jotirao felt it necessary to explain to the workers how they were duped by the Brahmin officials. In one of the ballads composed by him, he described vividly the fraudulent practices resorted to by the Brahmin officials in the Public Works Department (printed at the end of 'Slavery').
Equal Rights to Untouchables in Society:
In 1868, Jotirao decided to give access to the untouchables to a small bathing tank near his house. In his controversial book called Slavery published in June, 1873 Jotirao included a manifesto which declared that he was willing to dine with all regardless of their caste, creed or country of origin. It is significant that several newspapers refused to give publicity to the manifesto because of its contents. His book slavery was severely criticised for its 'venomous propaganda' against the Brahmins. Jotirao dedicated this book 'to the good people of the Unites States as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery'. The book is written in the form of a dialogue. After tracing the history of the Brahmin domination in India, Jotirao examined the motives and objects of cruel and inhuman laws framed by the Brahmins. Their main object in fabricating these falsehoods was to dupe the kinds of the ignorant and to rivet firmly on them the chains of perpetual bondage and slavery which their selfishness and cunning had forged. The severity of the laws as affecting the Sudras and the intense hatred with which they were regarded by the Brahmins can be explained on no other supposition but that there was, originally between the two, a deadly feud arising from the advent of the soil while the Brahmins argued that the Sudras were the sons of the soil while the Brahmins came from outside and usurped everything that was possessed by the Sudras. He also claimed that what he had described in his book was 'not one hundredth part of the rogueries' that were generally practised on his 'poor, illiterate and ignorant Sudra brethren'.
Satya Shodak Samaj Formed:
On 24th September, 1873, Jotirao convened a meeting of his followers and admirers and it was decided to form the 'Satya Shodhak Samaj' (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to the British Empire. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya Shodhak Samaj were expected to treat all human beings as children of God and worship the Creator without the help of any mediator. The membership was open to all and the available evidence proves that some Jews were admitted as members. In 1876 there were 316 members of the 'Satya Shodhak Samaj'.
Sarvajanik Dharma Pustak Published:
Jotirao refused to regard the Vedas as sacrosanct. He apposed idolatry and denounced the Chaturvarnya. In his book Sarvajanik Dharma Pustak published in 1891, his views on religious and social issues are given in the form of a dialogue. According to him, both men and women were entitled to enjoy equal rights and it was a sin to discriminate between human beings on the basis of sex. He stressed the unity of man and envisaged a society based on liberty, equality and fraternity. He was aware that religious bigotry and aggressive nationalism destroy the unity of man.
Victoria Orphanage Founded:
In 1876, Jotirao was nominated as a member of the Poona Municipality. He tried to help the people in the famine stricken areas of Maharashtra when a severe famine in 1877 forced people in the rural area to leave their villages. Some of them had to leave their children behind and an appeal issued on 17 May 1877 by Jotirao indicates that the Victoria Orphanage was founded under the auspices of the Satya Shodhak Samaj to look after these unfortunate children. From the beginning of the year 1879 Krishnarao Bhalekar, one of his colleagues, edited a weekly called Deenbandhu which was the organ of the Satya Shodhak Samaj. The weekly articulated the grievances of the peasants sand workers. Deenbandhu defended Jotirao when Vishnushastri Chiplunkar, a powerful spokesman of the conservative nationalists, attacked Jotirao's writing in the most vitriolic style.
Narayan Meghaji Lokhande was another prominent colleague of Jotirao. Lokhande is acclaimed as the Father of Trade Union Movement in India. From 1880 onwards, he took over the management of Deenbandhu which was published from Bombay. Along with Lokhande, Jotirao also addressed the meetings of the textile workers in Bombay. It is significant that before Jotirao and his colleagues Bhalekar and Lokhande tried to organise the peasants and the workers, no such attempt was made by any organisation to redress their grievances.
One of the charges levelled by Jotirao against the leaders of the Brahmo Samaj and the Prarthana Samaj, the Sarvajanik Sabha and the Indian National Congress was that despite their programmes, in reality, they did very little to improve the lot of the masses. He felt that these organisations were dominated by the Brahmins and were not truly representative in character. In his booklet called Satsara (The essence of Truth) published in June, 1885, he criticised the Brahmo Samaj and the Prarthana Samaj. Addressing their leaders he declared, 'We don't need to help of your organisations. Don't worry about us.' In his book, Sarvajanik Satya Shodhak Dharma Pustak, a posthumous publication, he observed that the peasants and the untouchables were not members of either the Sarvajanik Sabha or the Indian National Congress. He warned that the persistent demand made by these organisations for Indianisation of the administrative services, if accepted, would lead to Brahminisation of the services in India. He thought that it was difficult to create a sense of nationality so long as the restrictions on dining and marrying outside the caste continued to be observed by people belonging to different castes. Education of the masses would promote the process of nation making.
It should be remembered that just Jotirao did not mince words when he criticised the leaders of the reformist movement, he was equally fearless in criticising the decisions of the alien rulers which did not contribute to the welfare of the masses. When the Government wanted to grant more licences for liquor-shops, Jotirao condemned this move, as he believed that addiction to liquor would ruin many poor families. On 30th November, 1880, the President of the Poona Municipality requested the members to approve his proposal of spending one thousand rupees on the occasion of the visit of Lord Lytton, the Governor-General of India. The officials wanted to present him an address during his visit to Poona. Lytton had passed an Act, which resulted in gagging the press, and Deenbandhu, the organ of the Satya Shodhak Samaj, had protested against the restrictions on the right to freedom of the press. Jotirao did not like the idea of spending the money of the taxpayers in honouring a guest like Lytton. He boldly suggested that the amount could be very well spending on the education of the poor people in Poona. He was the only member out of all the thirty-two nominated members of the Poona Municipality who voted against the official resolution.
Another incident also revealed his attachment for the poor peasant and his courage in drawing the attention of a member of the British royal family to the sufferings of the farmers in rural area. On 2nd March, 1888, Hari Raoji Chiplunkar, a friend of Jotirao, arranged a function in honour of the Duke and Duchess of Connaught. Dressed like a peasant, Jotirao attended the function and made a speech. He commented on the rich invitees who displayed their wealth by wearing diamond-studded jewellery and warned the visiting dignitaries that the people who had gathered there did not represent India. If the Duke of Connaught was really interested in finding out the condition of the Indian subjects of Her Majesty the Queen of England, Jotirao suggested that he ought to visit some nearby villages as well as the areas in the city occupied by the untouchables. He requested the Duke of Connaught who was a grandson of Queen Victoria to convey his message to her and made a strong plea to provide education to the poor people. Jotirao's speech created quite a stir.
Throughout his life, Jotirao Phule fought for the emancipation of the downtrodden people and the struggle, which he launched at a young age ended only when he died on 28th November, 1890. He was a pioneer in many fields and among his contemporaries he stands out as one who never wavered in his quest for truth and justice. Though he was often accused of fomenting hatred between the Brahmins and the non-Brahmins, very rarely an attempt was made to consider his scathing criticism in a broad perspective. The later generations also took considerable time to understand and appreciate the profound significance of his unflinching espousal of the 'rights of man' which remained till the end of his life a major theme of his writings and a goal of his actions.
Tuesday, March 1, 2011
Jyotiba Phule
Died - 28 November 1890
Achievements - He was a prominent activist, thinker and social reformer from the Indian state of Maharashtra during the 19th century. During his time, he tried bringing in positive renovations in the spheres of education, agriculture, caste system, social position of women et al.
Jyotirao Govindrao Phule, who was a prominent activist, thinker and social reformer from the Indian state of Maharashtra during the 19th century, was also famous by the name of Mahatma Jyotiba Phule. During his time, he tried bringing in positive renovations in the spheres of education, agriculture, caste system, social position of women et al. Out of everything that Phule ever did, he's most remembered for his selfless service to educate women and lower caste people.
Read on to get more info on Jyotirao Govindrao Phule, who after educating his wife, opened the first school for girls in India in August 1848. Later on, Phule set up the Satya Shodhak Samaj or the Society of Seekers of Truth along with Jyotirao, who was made its first president and treasurer in 1873. The real aim of this institute was to prevent exploitation and misbehavior to people from the low caste Shudra at the hands of the upper class Brahmins in the society.
Due to his relentless struggle to derive justice and equal rights for the farmers and the lower caste, Jyotirao Govindrao Phule is regarded as one of the most significant figure in the social reform movement in Maharashtra state during his time. Phule himself belonged to a humble family from the Mali caste in the city of Pune. His father Govindrao was a vegetable-vendor, whereas his mother died when he was just nine months old.
The life history of Jyotirao Govindrao Phule took a meaningful turn after his intelligence was detected by his Muslim and Christian neighbors who convinced his father to allow him to study at the local Scottish Mission's High School. Highly swayed by Thomas Paine's book 'Rights of Man', Phule developed an impeccable sense of social justice and grew passionately critical of the Indian caste system.
Interestingly, Mahatma Phule nurtured a favorable perspective on the British Rule in India because he thought it at least introduced the modern notions of justice and equality into the Indian society. Phule vehemently advocated widow-remarriage and even got a home built for housing upper caste widows during 1854. In order to set an example before the people, he opened his own house and let all make use of the well water without any prejudice.
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