Indian Renaissance and Reform Movement PDF

Student Notes:
Indian Renaissance and Reform Movement
Contents
1. Background and Causes of the Reform Movement ............................................................... 3
2. Social and Religious Reform Movement ................................................................................ 3
3. Raja Ram Mohan Roy and Brahmo Samaj .............................................................................. 5
4. Young Bengal Movement and Henry Vivian Derozio ............................................................. 7
5. Ishwar Chandra Vidyasagar .................................................................................................... 7
6. Dayanand Saraswati and Arya Samaj ..................................................................................... 8
7. Ramakrishna Paramhansa and Swami Vivekananda .............................................................. 8
8. Theosophical Society .............................................................................................................. 9
9. M G Ranade and PrarthanaSamaj ........................................................................................ 10
10. Satyashodhak Samaj and Jyotiba Phule ............................................................................. 11
11. Other Social Reformers ...................................................................................................... 11
Balshastri Jambhekar ........................................................................................................... 11
Pandita Ramabai: ................................................................................................................. 11
Kandukuri Veeresalingam:.................................................................................................... 12
12. Muslim Reform Movements .............................................................................................. 12
Wahabi/ Walliullah Movement ............................................................................................ 12
Titu Mir’s Movement ........................................................................................................... 13
Faraizi Movement................................................................................................................. 13
Ahmadiya Movement........................................................................................................... 13
Sir Syed Ahmed Khan and the Aligarh Movement ............................................................... 13
Deoband Movement ............................................................................................................ 14
13. The Sikh Reform Movement............................................................................................... 14
14. Parsi Reform Movement .................................................................................................... 14
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SevaSadan ............................................................................................................................ 14
RahnumaiMazdayasnanSabha or Religious reform Association .......................................... 14
15. Misc Movements ................................................................................................................ 14
Sri Narayan Guru Dharma Paripalana (SNDP) Movement ................................................... 14
Self-Respect Movement ....................................................................................................... 15
Vaikom Satyagraha ............................................................................................................... 15
Deva Samaj ........................................................................................................................... 15
Dharma Sabha ...................................................................................................................... 15
Radhaswami Movement ...................................................................................................... 15
The servants of India Society ............................................................................................... 15
16. Social Legislations in the 19th and Early 20th Centuries ...................................................... 16
17. Social Reform Movement - An Analysis ............................................................................. 17
Character of the Social Reform Movement.......................................................................... 17
Contributions of the Social Reform Movement ................................................................... 18
Limitations of the Social Reform Movement ....................................................................... 19
18. Stand of Congress over social issues .................................................................................. 19
Previous Years Questions: ........................................................................................................ 20
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1. Background and Causes of the Reform Movement

Indian Society in the 19th century was caught in a vicious web created by religious superstitions
and dogmas. All religions in general and Hinduism in particular had become a compound of
magic, animism, and superstitions. The abominable rites like animal sacrifice and physical
torture had replaced the worship of God. The priests exercised an overwhelming and unhealthy
influence on the mind of people. The faithful lived in submission, not only to God, the powerful
and unseen, but even to the whims, fancies, and wishes of the priests.
Social Conditions were equally depressing. The most distressing was the position of women.
The birth of a girl was unwelcome, her marriage a burden and her widowhood inauspicious.
Another debilitating factor was Caste. It sought to maintain a system of segregation,
hierarchically ordained on the basis of ritual status, hampering social mobility and fostered
social divisions. There were innumerable other practices marked by constraint, status,
authority, bigotry and blind fatalism. Rejecting them as features of a decadent society, the
reform movements sought to create a social climate for modernization.
The conquest of India by the British during the 18th and 19th century exposed some serious
weaknesses and drawbacks of Indian social institutions. The response, indeed, was varied but
the need to reform social and religious life was a commonly shared conviction. It also brought in
completely new sets of ideas and social world. The exposure to post-Enlightenment rationalism
that came to signify modernity brought a change in the outlook of a select group of Indians.
The introduction of western education and ideas had the far reaching impact on the Indian
Society. Through the glasses of utility, reason, justice, and progress, a select group of individuals
began to explore the nature of their own society. There was a gradual emergence of public
opinion. The debates between the Orientalists, scholars of Eastern societies like India on one
side, and the Utilitarians, Liberals and Missionaries on the other also enabled the penetration
of ideas, at least amongst the upper section of society. The resultant cultural change led to
introspection about Indian traditions, institution, and culture.
The socio intellectual revolution that took place in the nineteenth century in the fields of
philosophy, literature, science, politics and social reforms is often known as Indian Renaissance.
An important part of this Renaissance was reforming Hinduism from within on the basis of Post-
Enlightenment rationalism. The Renaissance was especially focused in Bengal and is popularly
known as the Bengal Renaissance. However, the use of ‘renaissance’ is slightly problematic as in
European history it is used to refer to the “rebirth” or revival of Greco-Roman learning in the
fifteen and sixteenth centuries after the long winter of the dark medieval period. But in Indian
context, it implied rediscovering rationalism from within India’s past.
2. Social and Religious Reform Movement

Social Reform Movement are linked with different ideas including presence of Colonial
government, Economic and Social backwardness of society, influence of modern western ideas,
rise of intellectual awakening in the middle class and poor position of women in society. British
rule in India acted as a catalyst to deep seated social changes. Western culture also influenced
the Indian Life and thought in several ways. The most important result of the impact of western
culture was the replacement of blind faith in current traditions, beliefs, and conventions by a
spirit of rationalism.
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The major social problems which came in the purview of the reforms movements were
emancipation of women in which sati, infanticide, child marriage and widow re-marriage were
taken up, casteism and untouchability, education for bringing about enlightenment in society. In
the religious sphere main issues were idolatry, polytheism, religious superstitions, and
exploitation by priest.
Important characteristics of Social Reform Movement included leadership by wide emerging

Intellectual middle class. Reform movement started in different parts of India in different period
but having considerable similarities. They were link with one region or one caste. It was clear to
them that without religious reformation, there cannot be any social reformation. Two
Intellectual criteria of social reform movement included-
 Rationality
 Religious Universalism
Social relevance was judged by a rationalist critique. It is difficult to match the uncompromising
rationalism of the early Raja Rammohan Roy or AkshaykumarDutt. Rejecting Supernatural
explanations, Raja Rammohan Roy affirmed the principle of causality linking the whole
phenomenal universe. To him demonstrability was the sole criterion of truth. In proclaiming
that ‘rationalism is our only preceptor’, AkshaykumarDutt went a step further. All natural and
social phenomena, he held, could be analysed and understood by purely mechanical processes.
This perspective not only enabled them to adopt a rational approach to tradition but also to
evaluate the contemporary socio-religious practices from the standpoint of social utility and to
replace faith with rationality. In the BrahmoSamaj, it led to the repudiation of the infallibility of
the Vedas, and in the Aligarh Movement, to the reconciliation of the teachings of Islam with the
needs of the modern age. Holding that religious tenets were not immutable, Syed Ahmed Khan
emphasized the role of religion in the progress of society: if religion did not keep pace with and
meet the demands of the time it would get fossilized as in the case of Islam in India.
Similarly, while the ambits of reforms were particularistic, their religious perspective was
universalistic. Raja Ram Mohan Roy considered different religion as national embodiments of
Universal theism. The BrahmoSamaj was initially conceived by him as a Universalist church. He
was a defender of the basic and universal principles of all religions- the monotheism of the
Vedas and the Unitarianism of Christianity- and at the same time attacked polytheism of
Hinduism and the trinitarianism of Christianity. Sir Syed Ahmed khan echoed the same idea: all
prophets had the same din (faith) and every country and nation had different prophets. This
perspective found clearer articulation in Kehsub Chandra Sen’s ideas saying that our position is
not that truths are to be found in all religions, but all established religions of the world are true.
He also gave expression to the social implication of this Universalist perspective saying that
whosoever worships the True God daily must learn to recognize all his fellow countrymen as
brethren. Caste would vanish in such a state of a society.
The Universalist perspective was not a purely philosophic concern; it strongly influenced the
political and social outlook of the time, till religious particularism gained ground in the second
half of the nineteenth century. For instance, despite Muslim tyranny were epithets often used
to describe the pre-colonial rule, this was referred not a religious but a political institutions. The
emphasis was not on the word ’Muslim’ but on the word ‘tyranny’. This is amply clear from
Syed Ahmed Khan’s description of the pre- colonial system: ‘The rule of the former emperors
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and rajas was neither in accordance with the Hindu nor the Mohammadan religion. It was
based upon nothing but tyranny and oppression; the law of might was that of right; the voice of
the people was not listened to.’ The yardstick obviously was not religious identity but liberal
and democratic principles. This, however, does not imply that religious identity did not
influence the social outlook of the people; in fact, it did very strongly. The reformers’ emphasis
on universalism was an attempt to contend with it. However, faced with the challenge of
colonial culture and ideology, universalism, instead of providing the basis for the development
of a secular ethos, retreated in to religious particularism.
The socio religious reform movement, as a whole, was against backward element of traditional
culture in terms of both religious and social evils. The focus was on regeneration of traditional
institutions including medicine, education, and philosophy and so on. There were differences in
methods of those reform movements but all of them were concerned with the regeneration of
society through social and educational reforms.
In terms of their limitations, it can be said that these movements were not able to reach vast
masses of peasantry and urban poor and there were inadequate focus on composite culture
and heritage of masses including music, art, architecture and literature, and science and
technological achievement. Each of these reform movements was confined, by and large, to a
region or other and also was confined to a particular caste and religion.
In a nutshell, it can be argued that in the evolution of modern India the reform movements
have made very significant contribution. They stood for the democratization of the society,
removal of superstitions and decadent customs, spread of enlightenment and development of a
rational and modern outlook. This led to the national awakening in India.
3. Raja Ram Mohan Roy and Brahmo Samaj

Ram Mohan Roy, the father of Indian Renaissance was versatile genius, who opposed the
idolatry, denounced Sati, polygamy and abuses of the caste system, favoured remarriage of
Hindu widows. He started the ‘AtmiyaSabha’ in 1815and carried a consistent struggle against
the religious and social malpractices. In first philosophical work “Tuhfat-ul-Muwahiddin” he
analysed major religions of the world in light of reason and social comfort
As a reformist ideologue, Roy believed in modern scientific approach and principles of human
dignity and social equality. He put his faith in monotheism. He wrote Gift to Monotheists and
translated the Vedas and the five Upanishads into Bengali to prove his conviction that ancient
Hindu texts support monotheism. In percepts of Jesus(1820), he tried to separate the moral
and philosophical message of the New Testament, which he praised, from its miracle
stories.SambadKaumudi (founded in 1921) was a Bengali weekly newspaper published
from Kolkata in the first half of the 19th century by Raja Ram Mohan
Roy.SambadKaumudi regularly editorialised against Sati, denouncing it as barbaric and un-
Hindu. It was the main vehicle of Ram Mohan Roy's campaign against Sati. In August 1828, Roy
founded the BrahmoSabha which was later renamed ‘BrahmoSamaj’ (The society of God).
Object of the BramhoSamaj was the worship and adoration of the eternal, unsearchable,
Immutable God. It opposed idol worship and stayed away from practice of priesthood and
sacrifice. The worship was performed through prayers, meditation, and readings from the
Upanishads. Great emphasis was laid on “promotion of charity, morality, benevolence, and
strengthening of the bonds of union between men of all religious persuasions and creeds”
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It should be clearly understood that Ram Mohan Roy never intended to establish a new religion.
He only wanted to purge Hinduism of the evil practices that has crept into it. Roy remained a
devout Hindu till the end of his life and always wore the sacred thread.
From the beginning the appeal of BrahmoSamaj had remained limited to the intellectuals and
educationally enlightened Bengalis living in the towns. The orthodox Hindu led by Raja
Radhakant Deb organised the ‘Dharma Sabha’ with the object of countering the propaganda of
BrahmoSamaj. The early death of Ram Mohan Roy in 1833 left the BrahmoSamaj without the
guiding soul and a steady decline set in.
Debendranath Tagore, father of Rabindranath Tagore founded the TatvabodhiniSabha in 1839

to propagate Rammohun Roy’s ideas. The TatvabodhiniSabha and its organ the
TatvabodhiniPatrika promoted a systematic study of India’s past in Bengali language and helped
spread rational outlook. Tagore was a product of the best in traditional Indian learning and
western thought, and gave a new life to BrahmoSamaj and a definite form and shape to the
theist movement, when he joined the samaj in 1842.He worked on two fronts: Within
Hinduism, the BrahmoSamaj was a reformist movement; outside, it resolutely opposed the
Christian Missionaries for their criticism of Hinduism and their attempt at conversion. Under his
leadership branches of the Samaj were established in various towns and the Brahmo massage
spread in the countryside of the Bengal.
The BrahmoSamaj experienced another phase of energy and vigor when Keshub Chandra Sen
was made the acharya by Debendranath Tagore soon after the former joined the Samaj in 1858.
Keshub was instrumental in popularizing the movement, and branches of the samaj were
opened outside Bengal in the United Provinces, Punjab, Bombay, Madras and other towns.
Unfortunately, Debendranath did not like some of Sen’s ideas which he found too radical, such
as cosmopolitanisation of the samaj’s meetings by inclusion of teaching from all religions and
his strong views against the caste system, even open support to inter caste marriages. Thus by
virtue of his position Debendranath Tagore dismissed Kesub Chandra sen from the office of
Acharya in 1865.
Keshubsen and his followers broke away from Brahmosamaj in 1866 and established what was
called the ‘BrahmoSamaj of India’. Debendranath’s more orthodox group came to be known as
the ‘AdiBrahmoSamaj’ . There was a second schism in the BrahmoSamaj on the issue of radical
social reforms being preached by Keshab Chandra Sen. The schism, after the marriage of
Keshub’s 13 year old daughter to the minor prince of Cooch Behar with all the orthodox Hindu
rituals caused another split in Keshub’sBrahmosamaj of India, resulting in formation of
SadharanBrahmoSamaj in 1878, organized on more democratic lines.
The role of the BrahmoSamaj as the ‘first intellectual movement which spread the ideas of
rationalism and enlightenment in modern India’ cannot be over-emphasized. Its liberal
approach to social and religious questions won the approbation of Europeans and Indians alike.
Its educational and social reform activities instilled a new confidence which, in turn,
contributed to the growth of national movement. A number of BrahmoSamajists were later
prominent in the struggle of Independence.
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Contribution of BrahmoSamaj
The overall contribution of BrahmoSamaj may be summed thus-
 It denounced polytheism and idol worship.

 It discarded faith in divine incarnations.
 It denied that any scripture could enjoy the status of ultimate authority transcending
human reason and conscience.
 It took no definite stand on the doctrine of karma and transmigration of soul and left it
to individual Brahmos to believe either way.
 It criticized the caste system.
4. Young Bengal Movement and Henry Vivian Derozio

During the late 1820s and early 1830s, there emerged a radical, intellectual trend among the
youth in Bengal, which came to be known as the ‘Young Bengal Movement’. This trend was
more modern than even Rammohun Roy’s. A young Anglo-Indian, Henry Vivian Derozio, who
taught at the Hindu College from 1826 to 1831, was the leader and inspirer of this progressive
trend. Drawing inspiration from the great French Revolution, Derozio inspired his pupils to think
freely and rationally, question all authority, love liberty, equality, and freedom, and oppose
decadent customs and traditions. The Derozians also supported women’s rights and education.
Also, Derozio was perhaps the first nationalist poet of Modern India.
The Derozians, however, failed to have a long term impact. Derozio was removed from the
Hindu College in 1831 because of his radicalism. The main reason for their limited success was
the prevailing social condition at that time, which was not ripe for the adoption of radical ideas.
Further, support from any other social group or class was absent. The Derozians lacked any real
link with the masses; for instance, they failed to take up the peasants’ cause. In fact their
radicalism was bookish in character. But, despite their limitations, the Derozians carried forward
Roy’s tradition of public education on social, economic, and political questions.
5. Ishwar Chandra Vidyasagar

The great scholar and reformer, Vidyasagar’s ideas were a happy blend of Indian and western
thought. He believed in high Moral values, was a deep humanist, and was generous to the poor.
In 1850, he became the principal of Sanskrit College. He was determined to break the priestly
monopoly of scriptural knowledge, and for this he opened the Sanskrit College to break the
self-imposed isolation of Sanskritic learning. Also, as an academician, he evolved a new
methodology to teach Sanskrit.
Vidyasagar started a movement in support of widow remarriage which resulted in legislation of

widow remarriage. He was also a crusade against child marriage and polygamy. He did much for
the cause of Women’s education. As government inspector of schools, he helped organize
thrity-five girls’ schools many of which he ran at his own expense. As secretary of Bethune
School (established in 1849), he was one of the pioneers of higher education for the women in
India. The first lawful Hindu widow remarriage was celebrated in Calcutta in 1856 under the
inspiration and supervision of Vidyasagar.
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6. Dayanand Saraswati and Arya Samaj

AryaSamaj ("Noble Society") is a Hindu reform movement founded by Swami Dayananda on 7
April 1875. He was a sannyasi who promoted the Vedas. Dayananda emphasized the ideals of
brahmacharya (chastity). Swami Dayananda wandered as an ascetic for fifteen years (1845-60)
in search of truth. The first AryaSamaj Unit was formally set up by him at Bombay in 1875 and
later the headquarters of the samaj were established at Lahore.
Swami Dayanand gave the mantra, “Go back to Vedas” as he believed that priestly class and
Puranas had perverted Hindu religion. He wrote a book SatyarthPrakash which contains his
philosophical and religious ideas. He believed that every person had the right to have direct
access to God. It started the Shuddhi Movement to bring back those Hindus who had
converted to Islam and Christianity.
Today, temples set up by AryaSamaj are found all over India. The organization also has played
an important role in spread of education through its network of schools known by name of
Dayanand Anglo Vedic (DAV) schools in India.
In bringing about a national awakening in the country,the samaj played a dual role at once
progressive and retrogressive. Thus in attacking religious superstition, propagating mass
education, inculcating equality of man to man as well as between man and woman, it acted as a
catalyst for progressive reform. Yet in proclaiming the Vedas to be infallible, it denied the
individual the exercise of his own independent judgement and substituted one supremacy, that
of the Brahmins, by another.
Unlike the BrahmoSamaj, the PrathanaSamaj and several other 19th century reformist
movements, the AryaSamaj never cut itself aloof from the mainstream of Hindu thought. In its
formative phase the samaj made a signal contribution to the nationalist upsurge, yet after the
twenties it contributed, however, unwillingly, to the growth of communal political
consciousness.
7. Ramakrishna Paramhansa and Swami Vivekananda

Ramakrishna Paramhansa was a mystic who sought religious salvation in the traditional ways of
renunciation, meditation and devotion. He was saintly person who recognized the fundamental
oneness of all religions and emphasized that there were many roads to God and salvation and
the service of man is the service of God. The teaching of Ramakrishna Paramhansa formed the
basis of the Ramakrishna Movement.
The two objectives of the movements were:-
 To bring into existence a band of monks dedicated to a life of renunciation and practical
spirituality, from among whom teachers and workers would be sent out to spread the
Universal message of Vedanta as illustrated in the life of Ramakrishna
 In conjunction with lay disciples to carry on preaching, philanthropic and charitable
works, looking upon all men, women and children, irrespective of caste, creed or color,
as veritable manifestations of the Divine.
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NarendranathDatta (1862-1902), who later came to be known as Swami Vivekananda spread

Ramakrishna’s message and tried to reconcile it to the needs of contemporary Indian Society.
He emerged as the preacher of neo-Hinduism. Certain spiritual experiences of Ramakrishna, the
teaching of the Upanishads and the Gita and the examples of the Buddha and Jesus are the
basis of Vivekananda’s message to the World about human values. He subscribed to the
Vedanta, which he considered a fully rational system with a superior approach. His mission was
to bridge the gulf between paramartha (service) and vyavahara (behavior), and between
spirituality and day-to-day life.
Vivekananda was a great humanist. He believed in the fundamental oneness of God and said,”
For our own motherland a junction of the two great systems, Hinduism and Islam, is the only
hope.” Emphasizing social action, he declared that knowledge without action is useless. He
lamented the isolationist tendencies and the touch –me-not attitude of Hindus in religious
matters. He frowned at religion’s tacit approval of the oppression of the poor by the rich.
Vivekananda founded Ramakrishna Mission in 1897, headquarters of which is at Belur near

Kolkata. He used Ramakrishna Mission for humanitarian relief and social work. The mission
stands for religious and social reform. Vivekananda advocated the doctrine of service- the
service of all beings. The service of jiva( living objects) is the worship of Shiva. Life itself is
religion. By service, the Divine exists within man. Vivekananda was for using technology and
modern science in the service of mankind. Ever since its inception, the Mission has been
running a number of schools, hospitals and dispensaries. It offers help to the afflicted in times
of natural calamities like famines, floods and epidemics. The Mission has developed into a
worldwide organization. It is a deeply religious body, but it is not a proselytizing body. It does
not consider itself to be a sect of Hinduism. In fact, this is one of the strong reasons for the
success of the Mission. Unlike the AryaSamaj, the Mission recognizes the utility and value of
image worship in developing spiritual fervor and worship of the eternal omnipotent God, albeit
it emphasizes the essential spirit and not the symbols or rituals. It believes that the philosophy
of Vedanta will make a Christian a better Christian, and a Hindu a better Hindu.
At the Parliament of Religions held at Chicago in 1893, Swami Vivekananda made a great
impression on people by his learned interpretations. The keynote of his opening address was
the need for a healthy balance between spiritualism and materialism. Envisaging a new culture
for the whole world, he called for a blend of the materialism of the west and the spiritualism of
the East in to a new harmony to produce happiness for mankind.
8. Theosophical Society
The Theosophical society was founded in the United States by Madam H.P. Blavatsky and
Colonel H.S. Olcott in 1875. The two theosophist leaders reached India in 1882 and set up their
Headquarters at Bombay before moving to Adyar, in Madras. By 1884, the society had 100
branches in India, apart from several in Europe and America.
The movement was revived and revitalized by Annie Besant who came out to India in 1893,
after the death of Madame Blavatsky. She succeeded Olcott as the president of society in 1907
and endeared herself to large numbers of People by preaching the wisdom of Krishna and Gita,
thus turning theosophy ‘into something specifically Hindu’. In fact, that would largely explain
the uniqueness of this movement- it was inaugurated by a non-indian who was a great admirer
of Hindusim.
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Theosophical Movement won great popularity for its work in the education of youth. Mrs
Besant’s established the Central Hindu School at Benaras later developed by Madan Mohan
Malaviya into the Benaras Hindu University. The society opened schools for boys, for women,
for the depressed classes and took part in the Boy scouts movements.
9. M G Ranade and PrarthanaSamaj

Justice MahadevGovindRanade (1842 –1901) was a distinguished Indian scholar, social reformer
and author. He was a founding member of the Indian National Congress and owned several
designations as member of the Bombay legislative council, member of the finance committee
at the centre, and the judge of Bombay High Court.
A well-known public figure, his personality as a calm and patient optimist would influence his
attitude towards dealings with Britain as well as reform in India. During his life he helped
establish the Poona SarvajanikSabha and the PrarthanaSamaj, and would edit a Bombay Anglo-
Marathi daily paper, the Induprakash, founded on his ideology of social and religious reform.
A man of varied interest, an economist, politician, historian, and social reformer, Ranade did not
let his official work interfere with his duty to the country and its people. He sketched out a
policy that would make India progress economically. He published books on Indian economics
and on Maratha history. He saw the need for heavy industry for economic progress and
believed in Western education as a vital element to the foundation of an Indian nation. He felt
that by understanding the mutual problems of India and Britain both reform and independence
could be achieved to the benefit of all and insisted that an independent India could only be
stable after such reforms were made.
With his friends DrAtmaramPandurang, BalMangeshWagle and VamanAbajiModak, Ranade

founded the PrarthanaSamaj, a Hindu movement inspired by the BrahmoSamaj, espousing
principles of enlightened theism based on the ancient Vedas. PrarthanaSamaj was started with
inspiration from Keshav Chandra Sen, a staunch Brahma Samajist, with the objective of carrying
out religious reforms in Maharashtra.
The four point social agenda of PrathanaSamaj were
 Disapproval of caste system

 Women education
 Widow remarriage
 Raising the age of marriage for both males and females
The Main difference between the PrathanaSamaj and Brahma Samaj was that the members of
the Prathanasamaj remained Hindus and started progressive reforms within Hinduism as
Hindus whereas the Brahma Samaj assailed Hinduism by forming an organization more or less
outside the Hindu orbit. They were much attracted to the ideals of the modern west, and
proceeded to imitate Western methods of education.
Ranade founded the Poona SarvajanikSabha and later was one of the originators of the Indian
National Congress. He has been portrayed as an early adversary of the politics of
BalGangadharTilak and a mentor to Gopal Krishna Gokhale.
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Ranade was a founder of the Social Conference movement, which he supported till his death,
directing his social reform efforts against child marriage, the shaving of widows' heads, the
heavy cost of marriages and other social functions, and the caste restrictions on traveling
abroad, and he strenuously advocated widow remarriage and female education. He was one of
the founders of the Widow Marriage Association in 1861.Ranade attempted to work with the
structure of weakened traditions, reforming, but not destroying the social atmosphere that was
India’s heritage.
10. Satyashodhak Samaj and Jyotiba Phule

JyotibaPhule belonged to the Mali (gardener) community and organized a powerful movement
against upper caste domination and brahminical supremacy. Phule founded the
SatyashodhakSamaj (Truth Seekers’ Society) in 1873, with the leadership of the samaj coming
from the backward classes, Malis, Telis, Kunbis, Saris, and Dhangars.
The main aims of the movement were
 Social service
 Spread of education among women and lower caste people
Phule’s works, SarvajanikSatyadharma and Ghulamgin, became source of inspiration for the
common masses. Phule used the symbol of Rajah Bali as opposed to the brahmins’ symbol of
Rama. Phule aimed at the complete abolition of caste system and socio-economic inequalities.
This movement gave a sense of identity to the depressed communities as a class against the
Brahmins, who were seen as the exploiters.
11. Other Social Reformers

Balshastri Jambhekar
He is known as Father of Marathi journalism for his efforts in starting journalism in Marathi
language with the first newspaper in the language named 'Darpan' in the early days of British
Rule in India. He was one of the pioneers in Bombay who attacked orthodoxy and tried to
reform popular Hinduism.
Other prominent reformers in western India were GopalhariDeshmukh (Lokhitawadi) and

Gopal Ganesh Agarkarwho attacked Hindu orthodoxy and criticized blind dependence on
tradition and false glorification of past.
Pandita Ramabai:
A renowned social reformer of Maharashtra fought for the rights of women and spoke against
the practice of child marriage. She promoted girls education and started the AryaMahilaSamaj
in1881, in Pune, to improve the condition of women, especially child widows. In 1889, she
established the Mukti Mission, in Pune, a refuge for young widows who had been deserted and
abused by their families. She also started ShardaSadan which provided housing, education,
vocational training, and medical services to widows, orphans and the visually challenged. She
also wrote many books showing the hard life of women, including child brides and child
widows. The PanditaRamabaiMukti Mission is still active today
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Kandukuri Veeresalingam:
He was born on 16 April 1848. He was a social reformer who first brought about a renaissance
in Telugu people and Telugu literature. He was influenced by the ideals of BrahmoSamaj
particularly those of KeshubChunder Sen. He got involved in the cause of social reforms. In
1876 he started a Telugu journal and wrote the first prose for women. He encouraged education
for women, and started a school in Dowlaishwaram in 1874. He started a social organisation
called Hitakarini (Benefactor). Unfortunately, he passed away on 27 May 1919.
Table of Reform Movements (Among Hindus)
Eastern India  BrahmoSamaj

 TattvabodhiniSabha
 BrahmoSamaj of India
 Young Bengal Movement
 PrarthanaSamaj
Western India  Student’s Library and Scientific Society
 ParamhansaMandalis
 SatyashodhakSamaj
 Servants of India Society
Southern India  SNDP Movement
 VokkaligaSangha
 Justice Movement
 Self-respect Movement
 Temple Entry Movement
Pan India  Ramkrishna Movement
 AryaSamaj
 Theosophical Movement
12. Muslim Reform Movements

The Muslim community, like their Hindu counterpart was equally caught by religious diktats and
fatwa’s issued by the Muslim Clerics class. Many Muslim leaders also believes that Islam in India
had been degenerated, under the influence of Hinduism, hence need to be reformed. They took
upon themselves the task of purifying and strengthening Islam resulting in Wahabi and Faraizi
Movement. Apart from this, the official Government view on the revolt of 1857 held the
Muslims to be the main conspirators. This view was further strengthened by the activities of the
Wahabis. Hence the need for a cooperative attitude towards the British to improve the
community’s social condition was felt by many liberal Muslim. This resulted in Aligarh
Movement.
Wahabi/ Walliullah Movement
Shah Walliullah inspired this essentially revivalist response to western influences and the
degeneration which had set in among Indian Muslims. He was the first Indian Muslims leader of
the 18th century to organize Muslims around the two fold ideals of this movement.
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 The desirability of harmony among the four schools of Muslims jurisprudence which
had divided the Indian Muslims
 The recognition of the role of individual conscience in religion where conflicting
interpretation were derived from the Quran and the Hadis
The teachings of Walliullah were further popularized by Shah Abdul Aziz and Syed Ahmed
Barelvi who also gave them a political perspective. India was considered to be dar-ul-Harb(land
of kafirs) and it needed to be converted to dar-ul-Islam(land of Islam).
Titu Mir’s Movement
Titu Mir was a disciple of Sayyid Ahmed Raebarelvi, the founder of Wahabi Movement. Titu Mir
organised the Muslim peasants of Bengal against the Hindu landlords and the British indigo
planters. The British records say it was a militant movement which wasn’t completely true.
Faraizi Movement
The movement also called the Fara’idi Movement because of its emphasis on the Islamic pillars
of faith, was founded by Haji ShariatAllah.Its scene of action was East Bengal, and it aimed at
the eradication of social innovations current among the Muslims of the region.
Under the leadership of Haji’s son, DuduMian, the movement became revolutionary from 1840
onwards. He gave the movement an organizational system from the village to the provincial
level with a khalifa or authorized deputy at every level. The movement survive merely as a
religious movement without political overtones after the death of DuduMian in 1862.
Ahmadiya Movement
This movement was founded by MirzaGhulam Ahmed in 1889. It was based on liberal
principles. It described itself as the standard bearer of Mohamedan Renaissance, and based
itself, like BrahmoSamaj, on the principle of Universal religion of all humanity, opposing jihad.
The movement spread western liberal education among the Indian Muslims. However, the
Ahmadiya Movement, like Baha’sm which flourished in the west Asian Countries, suffered from
mysticism.
Sir Syed Ahmed Khan and the Aligarh Movement
Syed Ahmed Khan, born in 1817 in a respectable Muslim family, was a loyalist member of the
judicial services of the Government. After retirement in 1876, he became a member of Imperial
Legislative Council in 1878. His loyalty earned him a knighthood in 1888. He wanted to reconcile
western scientific education with the teaching of the Quran which were to be interpreted in the
light of contemporary rationalism and science even though he also held the Quran to be the
ultimate authority.
In pursuit to stimulate a process of growth among Indian Muslims through better education and
employment opportunities, a section of Muslims led by Syed Ahmed Khan was ready to allow
the official patronage. He argued that Muslim should first concentrate on education and jobs
and try to catch up with their Hindu Counterparts who had gained the advantage of an early
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start. Syed’s progressive social ideas were propagated through his magazine Tahdhib-ul-Akhlaq
(Improvement of Manners and Morals)
The Aligarh Movement emerged as a liberal, modern trend among the Muslim intelligentsia
based on Mohammedan Anglo-Oriental College, Aligarh. It aimed at spreading:-
 Modern education among Indian Muslims without weakening their allegiance to Islam.
 Social reforms among Muslims relating to purdah, polygamy, widow remarriage,
women’s education, slavery, divorce, etc.
Deoband Movement
Deoband Movement was established by Mohammad QasimNanautavi (1832-1880) and Rashid
AhamdGangohi (1828-1916) as a revivalist movement with the twin objectives of propagating
pure teachings of Quaran and Hadis among Muslims and keeping alive the spirit of jihad against
the foreign rule.
In contrast to the Aligarh Movement which aimed at the welfare of Muslims through western
education and support of the British government, the aim of Deoband Movement was moral
and religious regeneration of the Muslim community.
13. The Sikh Reform Movement

The formation of the two Singh Sabhas at Amritsar and Lahore in the 1870’s was the beginning
of religious reform movement among the Sikhs. The setting up of Khalsa College in Amritsar in
1892 helped promote Gurumukhi, Sikh learning and Punjabi literature. In 1920, the Akali
movement which rose in Punjab started the cleansing of the management of the Gurudwaras
or Sikh Shrines, from the corrupt Mahants (Priest).
14. Parsi Reform Movement

SevaSadan
A parsi social reformer, Behramji M. Malabari, founded the Sevasadan in 1885. The
organization specialized in taking care of those women who were exploited and then discarded
by society
RahnumaiMazdayasnanSabha or Religious reform Association
It wasfounded by NaroujiFurdonji, DadabhaiNaoroji, S.S.Bengalee and others to begin religious

reform among the Parsis. They played important role in the spread of education, especially
among girls. They also campaigned against orthodox practices in Parsi religion.
15. Misc Movements

Sri Narayan Guru Dharma Paripalana (SNDP) Movement
This movement was an example of a regional movement born out of conflict between the
depressed classes and upper non-Brahmin castes. It was started by Sri Narayan Guru Swamy
among the Ezhavas of Kerala, who were a caste of toddy trappers and were considered to be
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untouchables. The Ezhavas were the single largest caste group in Kerala. Sri Narayan Guru
initiated a programme of action- the Sri Narayana Guru Dharma Paripalana (SNDP) Yogam-
1902. The SNDP Yogam took up several issues, such as
 The right of admission to public schools

 The recruitment to government services
 Access to roads and entry to temples
 Political Representation
The movement as a whole brought transformative structural changes such as upward social
mobility, shift in traditional distribution of power and a federation of ‘backward castes’ into a
large conglomeration.
Self-Respect Movement
South India witnessed a different kind of reform movement where EV RamasamyNaiker

(Periyar) opposed Brahminical religion through his Self-Respect Movement. This movement
was started by E.V.RamaswamyNaicker, a Balija Naidu, in the mid-1920s. The movement aimed
at nothing short of a rejection of brahminical religion and culture which Naicker felt was the
prime instrument of exploitation of the lower castes.
Vaikom Satyagraha
It was led by K P Kesava, was launched in Kerela demanding throwing open of Hindu Temples
and roads to untouchables. Again, in 1931 when Civil disobedience Movement was suspended,
temple entry movement was organized in Kerela.
Deva Samaj
It was founded in 1887 at Lahore by Shiv NarainAgnihotri. This sect emphasized on the eternity
of the soul, the supremacy of the guru, and the need for good action. It called for an ideal social
behaviour such as not accepting bribes, avoiding alcohol, and non-vegetarian food. Its teachings
were compiled in a book, Deva Shastra.
Dharma Sabha
Radhakant Deb founded this sabha in 1830. An orthodox society, it stood for the preservation
of status quo in socio-religious matters, opposing even the abolition of sati. However, it
favoured the promotion of western education, even for girls.
Radhaswami Movement
Tulsi Ram, a banker from Agra, also known as Shiv DayalSaheb , founded this movement in
1861. The Radhaswamis believe in one Supreme Being, supremacy of the guru, a company of
pious people (satsang), and a simple social life.
The servants of India Society
Gopal Krishna Gokhale, the liberal leader of Indian National Congress, founded the Servents of
India Society in 1905. The aim of the society was to train national missionaries for the service
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prepare a cadre of selfless workers who were to devote their lives to the cause of the country in
a religious spirit.
16. Social Legislations in the 19th and Early 20th Centuries

In the early decades of the nineteenth century there began internal movements within Hindu
Society against its own customs and practices. In the light of the changing consciousness among
the people, the Government too changed its policies. It was a coincidence that the British
initiated social legislation when the Indian reformers created an opinion in their favour.
The East India Company proceeded very hesitantly and cautiously against the abolition of the
custom of sati till Ram Mohan Roy represented the view of rational Indians against the evil. On
4 December, 1829, by Regulation XVII of the Government, the custom of sati was declared
illegal and punishable by the Criminal Courts.
A less significant social measure than the abolition of sati was the introduction of widow
marriage. Opinion in its favour developed very slowly though no widespread interest was
noticed. The abolition of sati indirectly brought into prominence the problem of the fate and
future of the young widows who were saved from destruction but thrown into a pitiable state
of existence. In the middle of the nineteenth century, Ishwar Chandra Vidyasagar launched a
campaign for widow marriage.
Such justifications had no meaning unless law came to the help of the widows for their
marriage and subsequent legal status. Ishwar Chandra Vidyasagar, therefore, presented a
petition to the Government on behalf of about one thousand prominent persons. Accordingly,
on 26th July, 1856, the Act XV was passed legalizing widow marriage and giving the status of
legitimacy to the children of the married widows. After the Widow Marriage Act 1856, the
Bengal reformers became desirous of abolishing polygamy by legislation. Vidyasagar was the
mastermind behind this move as well. In June-July 1856, petitions signed by fifty thousand men
and women were submitted to the Government to abolish polygamy. In spite of the Act, the
cause of remarriage of Hindu widows did not make much headway. PanditIshwar Chand
Vidyasagar in Bengal and Vishnu Shastri in Western India put their heart and soul into
propagating this reform. A Widow Remarriage Association was started in Bombay in 1866. Prof.
D. R. Karve founded the Widow Home in Poona in 1896. Several legislations, starting from 1807,
forbade slavery and slave trade and keeping slaves or trafficking in them became an offence
under the Indian Penal Code, enacted in 1860. Another brutal custom of “hook-swinging”(a
ritualistic torture practised among the Mandan Indians, in which a voluntary victim was
suspended from hooks attached to the flesh of the back) was suppressed in 1865. Another Act
passed in 1872, at the instance of the BrahmoSamaj, abolished polygamy and marriage of
minor girls (below 14 years) and sanctioned inter-caste marriages and remarriages of widows.
Several important measures were also taken in the cause of female education. The initial efforts
in this direction were made by the Christian missionaries. But the social reformers also greatly
contributed towards the growth of female education. A mention ought to be made in this
regard of the efforts of Ishwar Chandra Vidyasagar who opened nearly 35 girl’s schools in 1857-
58 in Bengal. Prof. Karve founded several educational institutions in Maharashtra, the most
notable being India’s first Women’s University in Bombay in the early 20th century. The spread
of female education led to several other social reforms of great consequences, such as, the
abolition of purdah, which further led to the participation of women in the freedom struggle.
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But there came a sudden turn in the social policy of the British India. The Rising of 1857 swept
over the country and prolonged discussions were held in England on the possible causes of
Indian discontent. Rightly or wrongly, one of the causes was supposed to be British Interference
with the socio-religious habits of the people. The new administration wrongly decided not to
interfere in the social affairs of the Indian people.
Before the transfer of power, the Government of the East India Company had to their credit two
more meritorious works, namely, the suppression of human sacrifice among the Khonds of the
Orissa-Madras hill tracts, and the abolition of infanticide among the Rajputs and Bedis in the
north and North West.
In the twentieth century, policies regarding social change mainly resulted from Indian opinion
rather than from British interests. The progress of western education and the growth of political
consciousness created a new atmosphere in the country affecting various socio-economic
problems. The press played a useful role in giving appropriate prominence to these issues.
The Child Marriage Restraint Act XIX of 1929 (popularly known as Sarda Act) was a long awaited
social measure in favour of which opinion had been growing for many years. It came into force
on 1 April, 1930. ‘No Marriage to which a child i. e., a male under 18 years of age or a female
under 15 years of age, is a party may be solemnized.
List of Legislative Measures for Women
 Bengal regulation (1829) banning sati

 Bengal Regulations (1795, 1804) declaring infanticide illegal
 Hindu Widow’s Remarriage Act, 1856
 Age of Consent Act, 1891
 Sarda Act, 1929
 Special Marriage Act, 1954
 Hindu Marriage Act, 1955
 Hindu Succession act, 1956
 Hindu Adoption and Maintenance Act
 Maternity Benefits Act, 1961
 Equal Remuneration Act, 1976
 Dowry Prohibition Act, 1961
17. Social Reform Movement - An Analysis
Character of the Social Reform Movement

 Target of the Social reform Movement
The targets of the intellectual attack were the existing socio-cultural evils and malpractices such
as obscurantism, superstitions and irrationality imbedded in the Society. The social reform
movement did not, however, attack the social system as a whole; their attack was mainly only
on the perversions and distortions that had crept into it. They did not advocate a sharp rupture
in the existing social structure of the country.
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 Reformation and not revolution
They did not stand for structural transformation; changes were sought within the framework of
the very structure. In a word, they were advocates of reform and not exponents of revolution.
The upliftment of the position of women, late marriage, monogamy, widow-marriage,
elimination of caste distinctions, monotheism, etc., did not signify any revolutionary change in
the society. Even they themselves were not unaware of the reformist nature of their ideas and
endeavours. The course they delineated for transformation was to be evolutionary, and not
revolutionary.
 Urban Phenomenon
The intellectual movement in India was an urban phenomenon; it originated and greatly
operated in the urban areas only. The main means used for the propagation of ideas add for the
creation of favourable public opinion were the urban communication channels such as the
press, lectures, and sabhas, propaganda network.
 Spread of the Movement
Despite being a localised affair, it was, however, not regional in its inspirations and aspirations.
Although their activities remained confined to certain urban pockets, the intellectuals extended
their vision to comprehend the problems of different regions and the country as a whole.
Moreover, they made conscious attempts to undermine the notions of provinciality and
regional distinctions.
Contributions of the Social Reform Movement
 In spite of the opposition from the orthodox sections of the society, these movements
contributed towards liberating people from the exploitation of priests. The religious texts
were translated into vernacular languages; there was more emphasis on interpretation of
scriptures and simplification of rituals, thus making worship a more personal experience.
 The movement gave the upcoming middle class cultural roots and reduced the sense of
humiliation that the British powers had created.
 Modern, rational, secular, and scientific outlook was promoted realizing the need of the
modern era. The reformers aimed at modernisation rather than outright westernization. A
favourable social climate was created to end India’s cultural and intellectual isolation from
the world.
 It was greatly due to the constant endeavours of the reformers that abolition of Sati and
legalisation of widow-marriage were achieved during the nineteenth century. There was
much intellectual fervour, prolonged agitation and acute discussion during the controversy
over the age of Consent Bill, Such debates, even if they failed to bring about any concrete
change immediately, raised the level of consciousness.
 The ideas and activities of the intellectuals were directly or indirectly related to the task of
nation-building and national reconstruction. The social reform movement, as a matter of
fact, was not an isolated phenomenon; it was loaded with wider national political and
economic considerations. In a way, the social reform movement was a prelude to
nationalism.
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Limitations of the Social Reform Movement
 Narrow Social Base
Reform in practice in any case affected a very small minority. Only the educated and urban
middle class was involved in the social reform movement, while the needs of vast majority of
peasants and the urban poor were ignored.
 Movement did not reach rural India
Given the situation of widespread illiteracy in the rural areas and because of the absence of
modern and diversified communications network, they were doomed to have a very limited
audience, mainly urban-based. Thus even in terms of its practical appeal the movement
remained urban, besides its other limitations.
 Casteism remained strong
Caste distinctions remained strong and the religious and social practices did not die away. Caste
and customs proved to be hard to eradicate from Indian consciousness. The tendency of the
reformers to appeal to the greatness of the past and to rely on scriptural authority led to
compartmentalising religions as also alienating high caste Hindus from lower caste Hindus.
 Communal Consciousness
Overemphasis on religious, philosophical aspects of culture while underemphasizing secular

aspects led to the Hindus praising ancient Indian History and Muslims confining to the medieval
history. This created a notion of two separate segments of people and increased communal
consciousness.
18. Stand of Congress over social issues

Congress, which was founded in 1885, deliberately avoided social issues till 1917. In the annual
session of 1887, DadabhaiNaoroji said that Congress was a political body meant to convey the
political aspirations to British, and not to discuss social reforms. This was because it was so
difficult at that time to create consensus on political issues, that to create consensus on social
issues would have been nearly impossible.
Indian National Social Conference which was founded in 1887 by M.G. Ranade and
RaghunathRao, met on the side-lines of the Congress annual cells, deliberated on social issues.
It has also been called as the social cell of Congress. However, due to opposition of Tilak and
other extremists in 1895, Social Conference has to disassociate itself completely from Congress.
Position changed in 1917: extremists and moderates had shed their differences and Congress
and Muslim League were on a same platform by this time. There was an anticipation of British
promise for eventual self-government. Hence, it was required to broad base the national
movement. There were also certain calls from lower classes asking for representation according
to numbers of ‘Depressed classes’. A resolution was passed in 1917 urging upon the people to
remove all disabilities imposed by custom upon the depressed classes. LokmanyaTilak also
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denounced untouchability and asked for active steps to be taken to abolish it. However, no
concrete steps were taken in this direction.
Gandhiji’s leadership introduced a major change in the position towards untouchability. In

1923, the Congress decided to take active steps for the removal of untouchability. The basic
strategy was to educate and mobilise opinion among caste Hindus over the issue.
Previous Years Questions:
1. What was the character of socio-religious reforms in the 19th century and how did they
contribute to the national awakening in India? 2007/30 marks
2. Characterize the main features of Indian Renaissance? 2006/15 marks
3. In what way did Ramakrishna infuse a new vigour and dynamism into Hinduism?
1999/10 marks
4. Assess the contributions of IshwarchandraVidyasagar to the making of modern India?
1999/10 marks
5. The name of Raja Ram Mohan Roy stands foremost in the field of religious and social
reforms. Elucidate 1997/10 marks
6. ‘Swami Vivekananda might well be called the father of Indian Nationalism.’ Elucidate.
1997/10
7. Discuss the various aspects of social legislation introduced by the East India Company in
the first half of the nineteenth century. 1995/ 15 marks
8. Discuss the role of Theosophical Society in the history of religious movement in India.
1991/10 marks
9. Give a critical account of the Ramakrishna Mission with special reference to the role
played by Swami Vivekananda. 1990/10 marks
10. Explain the significance of the following in the socio- religious context (50 words each)
1986/10 marks
a) Faraizi Movement
b) Suddhi Movement
c) Self Respect Movement
d) Rahnumai Mazda Yasnam
e) The Wahabi Movement
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Student Notes:

Indian Renaissance and Reform Movement

2. Social and Religious Reform Movement ................................................................................ 3

3. Raja Ram Mohan Roy and Brahmo Samaj .............................................................................. 5

4. Young Bengal Movement and Henry Vivian Derozio ............................................................. 7

5. Ishwar Chandra Vidyasagar .................................................................................................... 7

6. Dayanand Saraswati and Arya Samaj ..................................................................................... 8

7. Ramakrishna Paramhansa and Swami Vivekananda .............................................................. 8

8. Theosophical Society .............................................................................................................. 9

9. M G Ranade and PrarthanaSamaj ........................................................................................ 10

10. Satyashodhak Samaj and Jyotiba Phule ............................................................................. 11

11. Other Social Reformers ...................................................................................................... 11

Balshastri Jambhekar ........................................................................................................... 11

Pandita Ramabai: ................................................................................................................. 11

12. Muslim Reform Movements .............................................................................................. 12

Wahabi/ Walliullah Movement ............................................................................................ 12

Titu Mir’s Movement ........................................................................................................... 13

Sir Syed Ahmed Khan and the Aligarh Movement ............................................................... 13

Deoband Movement ............................................................................................................ 14

13. The Sikh Reform Movement............................................................................................... 14

14. Parsi Reform Movement .................................................................................................... 14

RahnumaiMazdayasnanSabha or Religious reform Association .......................................... 14

15. Misc Movements ................................................................................................................ 14

Sri Narayan Guru Dharma Paripalana (SNDP) Movement ................................................... 14

Self-Respect Movement ....................................................................................................... 15

Vaikom Satyagraha ............................................................................................................... 15

Deva Samaj ........................................................................................................................... 15

Dharma Sabha ...................................................................................................................... 15

Radhaswami Movement ...................................................................................................... 15

The servants of India Society ............................................................................................... 15

17. Social Reform Movement - An Analysis ............................................................................. 17

Character of the Social Reform Movement.......................................................................... 17

Contributions of the Social Reform Movement ................................................................... 18

Limitations of the Social Reform Movement ....................................................................... 19

18. Stand of Congress over social issues .................................................................................. 19

Previous Years Questions: ........................................................................................................ 20

1. Background and Causes of the Reform Movement

2. Social and Religious Reform Movement

Important characteristics of Social Reform Movement included leadership by wide emerging

3. Raja Ram Mohan Roy and Brahmo Samaj

Debendranath Tagore, father of Rabindranath Tagore founded the TatvabodhiniSabha in 1839

The overall contribution of BrahmoSamaj may be summed thus-

 It denounced polytheism and idol worship.

4. Young Bengal Movement and Henry Vivian Derozio

5. Ishwar Chandra Vidyasagar

Vidyasagar started a movement in support of widow remarriage which resulted in legislation of

6. Dayanand Saraswati and Arya Samaj

7. Ramakrishna Paramhansa and Swami Vivekananda

The two objectives of the movements were:-

NarendranathDatta (1862-1902), who later came to be known as Swami Vivekananda spread

Vivekananda founded Ramakrishna Mission in 1897, headquarters of which is at Belur near

9. M G Ranade and PrarthanaSamaj

With his friends DrAtmaramPandurang, BalMangeshWagle and VamanAbajiModak, Ranade

The four point social agenda of PrathanaSamaj were

 Disapproval of caste system

10. Satyashodhak Samaj and Jyotiba Phule

The main aims of the movement were

11. Other Social Reformers

Other prominent reformers in western India were GopalhariDeshmukh (Lokhitawadi) and