UNIVERSITY OF LUCKNOW

SEMESTER-VI
PAPER-II
TITLE OF THE PAPER: INDIAN POLITICAL THOUGHT
Unit-I
Indian Renaissance and Ram Mohan Roy
Raja Ram Mohan Roy the founder of the Brahmo Samaj (one of the first Indian
socio-religious reform movements) was a great scholar and an independent
thinker. He was a religious and social reformer and is known as the ‘Father of
Modern India’ or ‘Father of the Bengal Renaissance’.
Raja Ram Mohan Roy
Raja Ram Mohan Roy (1772 – 1833) – Key Facts
• Born in Radhanagar, Hooghly District, Bengal Presidency in May 1772
into an orthodox Bengali Hindu family.
• Education of Ram Mohan – He was sent to Patna for higher studies where
he studied Persian and Arabic. He read the Quran, the Arabic translation
of the works of Plato and Aristotle and the works of Sufi mystic poets. By
the age of fifteen, Raja Rammohun Roy had learnt Bangla, Persian,
Arabic and Sanskrit. He also knew Hindi and English.
• He went to Varanasi and studied the Vedas, the Upanishads and Hindu
philosophy deeply.
• He studied Christianity and Islam as well.
• At the age of sixteen, he wrote a rational critique of Hindu idol worship.
• From 1809 to 1814, he served in the Revenue Department of the East
India Company also worked as a personal Diwan to Woodforde and
Digby.
• From 1814 onwards he devoted his life to religious, social and political
reforms.
• In his address, entitled ‘Inaugurator of the Modern Age in India,’ Tagore
referred to Ram Mohan as ‘a luminous star in the firmament of Indian
history’.
 • He visited England as an ambassador of the Mughal king Akbar Shah II
(father of Bahadur Shah) where he died of a disease. He died in
September 1833 in Bristol, England.
• He was given the title ‘Raja’ by the Mughal Emperor of Delhi, Akbar II
whose grievances he presented before the British king. Check out the list
of Mughal Emperors on the linked page.

Economic and Political Contributions by Raja Ram Mohan Roy

• Raja Ram Mohan Roy was impressed and admired the civil liberties given to
people under the British System of Constitutional Government. He wanted to
extend the benefits of that system of government to the Indian people.
• Reforms for Taxes –
o He condemned the oppressive practices of Bengali zamindars.
o He demanded the fixation of minimum rents.
o He called for a reduction of export duties on Indian goods abroad
and demanded the abolition of taxes on tax-free lands.
o He raised his voice for the abolition of the East India Company’s trading
rights.
• Press freedom: he spoke against the unjust policies of the British government
especially the restrictions on press freedom. Through his writings and activities,
he supported the movement for a free press in India.
o When press censorship was relaxed by Lord Hastings in 1819, Ram Mohan
found three journals- The Brahmanical Magazine (1821); The Bengali
weekly, Samvad Kaumudi (1821); and the Persian weekly, Mirat-ul-Akbar.
• Administrative reforms: He demanded equality between Indians and Europeans.
He wanted the Indianisation of superior services and separation of the executive
from the judiciary.

Social Contributions by Raja Ram Mohan Roy

1. He conceived reformist religious associations as instruments of social and
political transformation
o In 1814 he formed Atmiya Sabha, the Calcutta Unitarian Association in
1821, and in 1828 the Brahmo Sabha or Brahmo Samaj in 1828.
 2. He campaigned for rights for women, including the right for widows to remarry,
and the right for women to hold property.
3. His efforts led to the abolition of Sati in 1829 by Lord William Bentinck, the then
Governor-General of India. He opposed the practice of polygamy.
4. Raja Ram Mohan Roy campaigned against the caste system, untouchability,
superstitions and use of intoxicants.
5. He attacked child marriage, polygamy, illiteracy of women and the degraded state
of widows.
6. He stressed rationalism and the modern scientific approach.
7. He fought against the perceived ills of Hindu society at that time.
8. He started the Sambad Kaumudi, a Bengali weekly newspaper that regularly
denounced Sati as barbaric and against the tenets of Hinduism.

Educational Contribution by Raja Ram Mohan Roy

1. He started many schools to educate Indians in Western scientific education in
English.
2. He believed that English-language education was superior to the traditional Indian
education system.
3. He supported David Hare’s efforts to find the Hindu College in 1817, while Roy’s
English school taught mechanics and Voltaire’s philosophy.
4. In 1822, he founded a school based on English education.
5. In 1825, he established Vedanta College where courses in both Indian learning
and Western social and physical sciences were offered.

Religious Contribution by Raja Ram Mohan Roy

• Raja Ram Mohan Roy’s first published work Tuhfat-ul-Muwahhiddin (a gift to
deists) published in 1803 exposed irrational religious beliefs.
• He opposed idolatry, and corrupt practices of the Hindus as the belief in
revelations, prophets, miracles etc.
• He was against the perceived polytheism of Hinduism. He advocated monotheism
as given in the scriptures.
 • In 1814, he founded Atmiya Sabha in Calcutta to campaign against idolatry, caste
rigidities, meaningless rituals and other social ills.
• He criticized the ritualism of Christianity and rejected Christ as the incarnation of
God. In Precepts of Jesus (1820), he tried to separate the moral and philosophical
message of the New Testament, which he praised, from its miracle stories.
• He translated the Vedas and five of the Upanishads into Bengali.

It is because of his contributions in social, religious, political, economic and

educational spheres that Raja Ram Mohan Roy is known as the ‘Father of
Modern India’ and ‘Father of Indian Renaissance’.
Brahmo Samaj

In 1828, Raja Ram Mohan Roy founded the Brahmo Sabha-

• Brahmo Samaj’s chief aim was the worship of the eternal god. It was against
priesthood, rituals and sacrifices. It focused on prayers, meditation and reading of
the scriptures. Basically, Brahmo Samaj was started to expose the religious
hypocrisies.
• It was the first intellectual reform movement in modern India where social evils
then practised were condemned and efforts made to remove them from society.
• It led to the emergence of rationalism and enlightenment in India which indirectly
contributed to the nationalist movement.
• The Brahmo Samaj believed in the unity of all religions.
• Prominent Leaders of Brahmo Samaj were Debendranath Tagore (father of
Rabindra Nath Tagore), Keshub Chandra Sen, Pt. Sivnath Shastri,
and Rabindranath Tagore.
• Later in 1866, Brahma Sabha was split into two, namely Brahmo Samaj of
India led by Keshub Chandra Sen and Adi Brahmo Samaj led by Debendranath
Tagore.
• Raja Ram Mohan Roy and his Brahmo Samaj played a vital role in awakening
Indian society to the pressing issues plaguing society at that time.
• It was the forerunner of all social, religious and political movements of modern
India.

Ideologies of Raja Ram Mohan Roy

 • Influenced by Western modern thought Ram Mohan Roy stressed rationalism and
the modern scientific approach.
• He believed that religious orthodoxies instead of tending to the amelioration of
the condition of society have become causes of injury, a source of trouble and
detrimental to social life and bewilderment to the people.
o He believed that sacrifices and rituals cannot restitute the sins of people; it
can be done through self-purification and repentance. He also believed that
religious reform is both social reform and political modernization.
• His immediate problem was the degeneration of the religious and social
conditions of his native Bengal.
• He was a strong opponent of the caste system and believed in the social equality
of all human beings.
• Ram Mohan was attracted to Islamic monotheism and believed that monotheism
supported one universal model for humanity. He said that monotheism is also the
fundamental message of Vedanta.
o His idea of a single, unitarian god was a corrective to the polytheism of
orthodox Hinduism and to Christian trinitarianism.
• He stressed that Hindu society can not progress unless women were freed from
inhuman forms of oppression like illiteracy, Sati, purdah, child marriage, etc.
o He characterized sati as the violation of every humane and social feeling
and as symptomatic of the moral debasement of a race.

Raja Ram Mohan Roy – Literary Work

Literary Work Year

Tuhfat-ul-Muwahhidin 1804

Vedanta Gantha 1815

Kenopanishads, Translation of an abridgment of the Vedanta Sara, Ishopanishad 1816

Kathopanishad 1817

A Conference between the Advocate for, and an Opponent of Practice of Burning 1818
Widows Alive (Bengali and English)

Mundaka Upanishad 1819

The Precepts of Jesus- The Guide to Peace and Happiness, A Defence of Hindu 1820
Theism

Bengali Grammar 1826

History of Indian Philosophy, The Universal Religion 1829

Gaudiya Vyakaran 1833

Mahadev Govind Ranade

Mahadev Govind Ranade was a distinguished Indian scholar, social reformer,
and author who played a significant role in the social and economic
development of India during the British Raj. Born on January 18, 1842, in
Niphad, a small town in the Nasik district of Maharashtra, Ranade was a key
figure in the 19th-century social reform movements in Maharashtra, and his
work laid the groundwork for the modernization of Indian society.
Ranade was also a founding member of the Indian National Congress and
contributed significantly to the field of economics and social sciences in India.
He was a judge in the Bombay High Court and is remembered for his advocacy
of social reforms, including the improvement of the condition of women and the
depressed classes, promotion of education, and economic development.
His efforts in social reform included the fight against child marriage and the
caste system, and he supported widow remarriage and female education. Ranade
believed that social reform was an essential precondition for political freedom.
In economics, Ranade emphasized the importance of industrial development
and state intervention in promoting economic growth. He advocated for a
partnership between the government and the private sector to foster
industrialization and improve agricultural productivity.
Ranade's legacy is celebrated in India, where he is regarded as one of the early
architects of the Indian social reform movement and a visionary who helped lay
the foundations for the country's progress in the modern era. His writings and
speeches continue to inspire social scientists, economists, and reformers.
Mahadev Govind Ranade (1842-1901) was a distinguished Indian scholar,
social reformer, and author who made significant contributions in the fields of
economics, social reform, and the fight for Indian self-rule. His work and
influence extend across various aspects of Indian society and governance during
the British Raj. Here are some of the key contributions of Mahadev Govind
Ranade:
1. Economic Reforms and Industrialization
• Ranade was a pioneering economist who advocated for industrialization
and economic reforms in India. He believed that India's economic
progress could be achieved through the development of industries and
infrastructure. He was instrumental in founding the Bombay Economic
Society and actively promoted the establishment of industries, such as
cotton mills and sugar factories, to foster economic development.
2. Social and Religious Reforms
• As a prominent member of the Indian social reform movement, Ranade
fought against the caste system, child marriage, and the practice of Sati
(the burning of widows). He was a key figure in the Prarthana Samaj, a
movement that aimed to reform Hindu society and religion from within.
Ranade advocated for widow remarriage and women's education,
emphasizing the importance of a more equitable and just society.
3. Legal and Judicial Reforms
• Ranade had a significant impact on the Indian legal system. As a judge in
the Bombay High Court, he was known for his progressive judgments and
efforts to integrate Indian laws with contemporary needs. He pushed for
legal reforms that emphasized justice and fairness, and his contributions
helped modernize the Indian judiciary.
4. Advocacy for Self-Rule
• Although Ranade was a moderate in his political views, he strongly
advocated for greater Indian participation in governance. He was a
founding member of the Indian National Congress, a platform he used to
push for self-rule and greater autonomy from British rule. His writings
and speeches laid the groundwork for future generations of Indians to
demand independence.
5. Education and Literature
• Ranade was a proponent of education as a means for social reform. He
believed that education was crucial for the development of rational
thinking and moral responsibility among Indians. He contributed to
 Marathi and English literature, writing on historical, social, and economic
issues to educate the public on the importance of reform and progress.
Legacy
Ranade's legacy is that of a visionary who sought to bring about comprehensive
reforms in Indian society, economy, and governance. His work laid the
foundations for many of the changes that would take place in India in the 20th
century. His advocacy for a balanced approach to social issues, economic
development, and political participation remains relevant in discussions on
governance and social justice in India today.
Unit 2
Dayanand Saraswati
Swami Dayanand Saraswati - Ideology
Swami Dayanand Saraswati was a staunch advocate of Vedic principles and a
crusader against social evils prevalent in the Indian society of the time. He
firmly believed in the authority of the Vedas and strived to reinstate the ancient
Vedic wisdom, promoting monotheism and the pursuit of knowledge. Drawing
inspiration from the Upanishads, Swami Dayanand Saraswati emphasized the
importance of rational thinking, individual liberty, and social equality. His
teachings propagated the idea of "Back to the Vedas" and aimed to eradicate
superstitions, caste-based discrimination, and blind rituals from the Indian
society.
Swami Dayanand Saraswati - Contributions
The contributions of Swami Dayanand Saraswati were wide-ranging and had a
far-reaching impact on various aspects of Indian society. Some of his
noteworthy contributions include:
Social Reforms: Swami Dayanand Saraswati vehemently fought against social
evils like child marriage, sati (widow immolation), caste-based discrimination,
and untouchability. He advocated for the education of women and worked
towards their empowerment.
Religious Reforms: With his relentless efforts, Swami Dayanand Saraswati
challenged prevalent religious practices that deviated from the teachings of the
Vedas. He aimed to restore the purity of Hinduism and promote the worship of
the one true God, symbolized as the eternal and formless "Brahm."
Promotion of Education: Recognizing the significance of education in society,
Swami Dayanand Saraswati laid great emphasis on the dissemination of
knowledge. He established several educational institutions, including the
Gurukul Kangri University in Haridwar, to provide modern education with a
Vedic foundation.
Advocacy for Swadeshi Movement: Swami Dayanand Saraswati championed
the cause of economic self-sufficiency and encouraged the use of indigenous
products. He called upon Indians to boycott foreign goods and promote Indian
industries, which later became integral to the Indian independence movement.
Literary Works: Swami Dayanand Saraswati authored several profound
philosophical works, most notably the magnum opus, "Satyarth Prakash" (The
Light of Truth), which provided a comprehensive interpretation of the Vedas
and addressed societal and religious issues.
What is Arya Samaj
Arya Samaj, meaning the "Society of Nobles," is a reformist Hindu organization
founded by Swami Dayanand Saraswati in 1875. It aimed to revive the Vedic
principles and promote social and religious equality. The Arya Samaj
emphasizes the worship of one God and encourages the study and propagation
of Vedic teachings. Adopting a democratic structure, Arya Samaj societies
function autonomously, conducting religious ceremonies, educational activities,
and philanthropic work.
The Arya Samaj played a pivotal role in reforming Indian society by
establishing schools, orphanages, and hospitals, and by actively working toward
eradicating social evils. It continues to contribute to the cultural and educational
landscape of India, fostering the spirit of social service and moral upliftment.
Conclusion
Swami Dayanand Saraswati, a visionary reformer, revolutionized Indian society
with his progressive ideas, devout adherence to Vedic principles, and tireless
efforts to eradicate social malpractices. His contributions in the fields of social
reform, religious revivalism, education, and the promotion of indigenous
industries have left an indelible mark on the Indian psyche. Swami Dayanand
Saraswati's principles of rationalism, equality, and social justice continue to
inspire generations of individuals, making him an iconic figure in Indian
history.
What happened?
One of the greatest spiritual leaders of India, Swami Vivekananda, passed away
on 4th July 1902 at Belur Math, Calcutta.
Swami Vivekananda is one of the most eminent spiritual leaders India has
produced. His life story is an inspiration . His birth anniversary is celebrated in
India as ‘National Youth Day’ and hence is part of the culture/history .
Swami Vivekananda Biography
“Arise, awake, and stop not till the goal is reached”
• Swami Vivekananda was born as Narendranath Dutta on 12th January
1863 at Calcutta to Vishwanath Datta, an attorney at the Calcutta High
Court and his wife Bhubaneswari Devi.
• Narendranath was described as a restless and mischievous child but was
interested in spirituality from a tender age.
• He was sent to a formal school at the age of eight and then to Presidency
College in Calcutta. He was a voracious reader and read a wide variety of
subjects like history, social sciences, art, literature, western logic and
philosophy, religion, Vedas, Upanishads, the Hindu epics, etc.
• He was also interested in sports and took part in wrestling activities. Even
later, when he became a spiritual leader, he emphasized the importance of
being physically fit.
• He was a member of an offshoot of the Brahmo Samaj, the Sadharan
Brahmo Samaj when he was in his twenties.
• He met Ramakrishna Paramahamsa in 1881. Even though initially,
Narendranath rebelled against Ramakrishna’s ideas and was even
 opposed to Advaita Vedanta, he, later on, accepted him as his Guru after
being convinced of the philosophy.
• Ramakrishna died in August 1886 and in December that year,
Narendranath took his formal vows as an ascetic and became ‘Swami
Vivekananda’.
• In 1888, he started his life as a wandering monk taking with him only
his kamandalu, staff and his two favourite books namely, the ‘Bhagavad
Gita’ and ‘The Imitation of Christ’.
• He travelled a lot and met people from different walks of life. He spoke
to people and urged them to dismantle the prevalent caste system. He also
promoted industrialization and science. He also advocated women’s
empowerment and fought against superstitions.
• He encouraged people to take up free-thinking and accept the spirit of
equality.
• He also spread the teaching of neo-Vedanta, which essentially reconciles
Dvaita (dualism) and Advaita (monism). He propagated the Hindu
doctrine that each soul is divine and everyone should work towards
manifesting that divine within oneself.
• Swami Vivekananda is credited with spreading Hinduism in the west in a
big way. He represented the Hindu religion at the Parliament of the
World’s Religions in Chicago on 11th September 1893 and gave a brief
speech. This speech which began with the now-famous words, “Sisters
and brothers of America!” drew widespread praise for the monk. The
speech essentially said that people, through their different religious paths,
try to reach the same goal.
• He travelled the length and breadth of the US giving lectures and winning
admirers for ancient Indian philosophies.
• The New York Herald newspaper reported, “Vivekananda is undoubtedly
the greatest figure in the Parliament of Religions. After hearing him we
feel how foolish it is to send missionaries to this learned nation.”
• He also gave free classes in Vedanta and Yoga. He also visited the UK
and Europe on his voyage to the west.
• His epitomized the Indian belief of ‘the whole world is one family’ as is
evident from these words he said in the west, “I do not come to convert
you to a new belief. I want you to keep your own belief; I want to make
 the Methodist a better Methodist…I want to teach you to live the truth, to
reveal the light within your own soul.”
• He was offered academic positions in two top American universities but
declined both as they would have interfered with his life as a monk.
• In his teachings to Indian youth, Swami Vivekananda emphasized on
nationalism.
• He founded the Ramakrishna Mission in 1897 which subscribes to
Vedanta and works for religious harmony and equality for all human
beings. It is also actively engaged in social work.
• He passed away on 4 July 1902, which is the day he
attained mahasamadhi according to his disciples. He was 39.
• His birth anniversary is celebrated in India as National Youth Day.
The original name of Swami Vivekananda was Narendranath. Born on 12
January 1863 in Kolkata. The birth anniversary of Swami Vivekananda is now
celebrated as “International Youth Day.” Since Vivekanada’s childhood, it has
been noticed that he was devout and compassionate, and eager to execute the act
of bravery. Although Vivekanada’s family was spiritually redisposed, he
welcomed a good religious upbringing. He was admitted to the school that Mr
Ishwarchandra Vidyasagar established in 1870. In his school time, Vivekananda
used to focus on studies and bodybuilding. Swami Vivekananda had great
regard for his mother tongue. He was greatly known for his outstanding speech
at the World Parliament of Religions in 1893.

Vivekananda Meeting his Guru and taking Sanyas

The relative of Swami Vivekananda, Dr Ramchandra Dutt, who had been grown
in his home, was Shri Ramkrishna Paramhansa’s devotee. In Vivekananda’s
childhood, Dr Ramchandra Dutt noticed those religious feelings inspired him
very much that he was entertaining renunciation.

Dr Ramchandra Dutt told him that, If you want to enrich the religion greatly,
don’t involve yourself in the Brahmo Samaj or others. Just visit Dakshineswar
and meet Shri Ramkrishna over there. Vivekananda met Shri Ramkrishna at his
neighbour’s house.
In the beginning, Shri Ramkrishna won’t permit Swami Vivekananda to leave
his side at once. Swami Vivekananda used to sit next to him. And Shri
Ramkrishna gave him a lot of advice and counsel. Both persons had excellent
personal discussions.

Then, Shri Ramkrishna decided to convey the responsibility of his incomplete

Mission to Swami Vivekananda. On a piece of paper, Shri Ramkrishna wrote,
Viveknada will accomplish the Mission of enlightening the masses. Swami
Vivekananda, in hesitation, answered, “I will not be able to execute the
mission.” With an incredible will, Shri Ramkrishna said, “Why, “you won’t be
able to execute this”?

Your bones will accomplish the Mission?” Then, Shri Ramkrishna incited
Narendranath on the course of Sanyas. Also, offered him a new name, Swami
Vivekananda.

One incident in his school time was, while he had an English language class,
Swami Vivekananda spoke, “I will not learn the language of the white master.”
For almost 7 to 8 months, he refrained from learning the English language.
Swami Vivekananda later learned the English language owing to compulsion.
He stood first in the matriculation exam.

And counting on the glory of his school and family. Vivekananda joined the
Presidency College in Kolkata and finished his M.A. in Philosophy for further
studies.

Swami Vivekananda established the Ramakrishna Mission.

After the Mahasamadhi of Sri Ramkrishna Paramhansa, Swami Vivekananda,

with his mate Taraknath, also one devotee of Ramkrishna, launched the
Mission. They started the exercises from a dilapidated building located at
Varahnagar, near Kolkata. Previously it was acknowledged as a haunted house.
Swami Vivekananda held the human ashes of Shri Ramkrishna and other things
at the place. Shortly Shri Ramkrishna’s devotees began living there.

With spiritual lessons, Vivekananda Used to awaken patriotism and

enthusiasm in individuals:
The Hindu mentality had been destroyed by looting, violence, Continuous
invasions, oppression of their women, and immorality.

Swami Vivekananda’s thoughts are very brilliant and broad-minded. He carried

out the Mission of Ramakrishna. And started propagating the message. Began
drawing out Hindus from the depression and bad mentality generated for several
years. To accomplish the Mission of Shri Ramakrishna, Vivekananda toured
India. And awakened enthusiasm and patriotism in people via his spiritual
lessons. He is a very religious person. So, he has played a major role in realising
the significance of Hindu Dharma and Hindustan.

Swami Vivekananda enlightens the education system:

He stated that “Education is the one that creates ‘humans’ and its
character!

Education is not the load of knowledge that is never understandable in the

whole life and only filled in the brains. Education is the one that will form
‘human’ acceptable character. And teaching good thoughts. Your education will
be more profitable if you learn everything by heart. Just learn 4 to 5 suitable
thoughts and attempt to teach them yourself.

Conclusion:
Swami Vivekananda is truly an inspiring personality. He is a well-known
social reformer. He realises to the whole world the importance of Hindu
Dharma. He is a very religious person. Had a great respect for his culture and
motherland. He enlightened the education system and stated that education
creates good humans. He was the follower of Shri Ramkrishna and
accomplished his task after this samadhi. He destroys the bad mentality of
people. And awakened the enthusiasm among individuals. He is very famous
for his outstanding speech in the World’s Parliament of Religions in
1893. Swami Vivekananda’s thoughts are very excellent and inspire us.

Unit –III
Gopal Krishna Gokhale
The Prime Minister paid tribute to Gopal Krishna Gokhale on his 154 th birth
anniversary.
 ▪ Gopal Krishna Gokhale was a great social reformer and educationist who
provided exemplary leadership to India's freedom movement.
Key Points
▪ Birth: Gopal Krishna Gokhale was born on 9 May 1866 in Kotluk
village in present-day Maharashtra (then part of the Bombay Presidency)
in a Brahmin family.
▪ Ideology:

o Gokhale worked towards social empowerment, expansion of

education , struggle for freedom in India for three decades and
rejected the use of reactionary or revolutionary ways.
▪ Role in Colonial Legislatures:

o Between 1899 and 1902, he was a member of the Bombay

Legislative Council followed by work at the Imperial Legislative
Council from 1902 till his death (1915).
o At the Imperial legislature, Gokhale played a key role in framing
the Morley-Minto reforms of 1909.
▪ Role in INC:

o He was associated with the Moderate Group of Indian National

Congress (joined in 1889).
o He became president of INC in 1905 in Banaras session.

• This was the time when bitter differences had arisen between
his group of ‘Moderates’ and the ‘Extremists’ led by Lala
Lajpat Rai and Bal Gangadhar Tilak among others. The two
factions split at the Surat session of 1907.
• Despite the ideological difference, in 1907, he intensely
campaigned for the release of Lala Lajpat Rai, who was
imprisoned that year by the British at Mandalay in
present-day Myanmar.
▪ Related Societies and Other Works:
 o He established the Servants of India Society in 1905 for the
expansion of Indian education.
o He was also associated with the Sarvajanik sabha journal started
by Govind Ranade.
o In 1908, Gokhale founded the Ranade Institute of Economics.
o He started english weekly
o newspaper, The Hitavada (The people's paper).
o Mentor to Gandhi:
o As a liberal nationalist, he is regarded by Mahatma Gandhi as his
political guru.
o Gandhi wrote a book in Gujarati dedicated to the leader
titled ‘Dharmatma Gokhale’.

Bal Gangadhar Tilak

Who was Bal Gangadhar Tilak?

Bal Gangadhar Tilak

Bal Gangadhar Tilak, commonly known as Lokamanya Tilak was a
leader of the Indian independence movement and belonged to the
extremist faction. He was also called the ‘Father of Indian Unrest’.
Bal Gangadhar Tilak’s Personal Life
1. Born as Keshav Gangadhar Tilak in 1856 in Ratnagiri, modern-day
Maharashtra.
2. Born into a middle-class Hindu family; got a bachelor’s degree from
Pune.
3. Initially worked as a Maths teacher. Later started working as a journalist
and joined the freedom movement.
4. He was one of the founders of the Fergusson College in Pune.
5. He died in 1920 aged 64.
Bal Gangadhar Tilak’s Political Life
1. Tilak joined the Congress in 1890.
2. He was opposed to moderate ways and views and had a more radical and
aggressive stance against British rule.
3. He was one of the first advocates of Swaraj or self-rule. He gave the
slogan, “Swaraj is my birthright and I shall have it.” He believed that no
progress was possible without self-rule.
4. He was part of the extremist faction of the INC and was a proponent of
boycott and Swadeshi movements.
5. He published two papers – Kesari in Marathi and Mahratta in English. He
was fearless in his criticism of the government in these papers.
6. He was sentenced to 18 months imprisonment on charges of “incitement
to murder”. He had written that killers of oppressors could not be blamed,
quoting the Bhagavad Gita. After this, two British officials were killed by
two Indians in retaliation to the ‘tyrannical’ measures taken by the
government during the bubonic plague episode in Bombay.
7. Along with Bipin Chandra Pal and Lala Lajpat Rai, he was called the
‘Lal-Bal-Pal’ trio of extremist leaders.
8. He was tried for sedition several times. He spent 6 years in Mandalay
prison from 1908 to 1914 for writing articles defending Prafulla Chaki
and Khudiram Bose. They were revolutionaries who had killed two
English women, throwing bomb into the carriage carrying the women.
Chaki and Bose had mistakenly assumed that Magistrate Douglas
Kingsford was in it.
9. Tilak re-joined the INC in 1916, after having split earlier.
10. He was one of the founders of the All India Home Rule League, along
with Annie Besant and G S Khaparde.
11. For his political ideals, Tilak drew heavily from the ancient Hindu
scriptures.
12. He called for people to be proud of their heritage. He was against the
blatant westernisation of society.
13. He transformed the simple Ganesh Puja performed at home into a social
and public Ganesh festival.
14. He used the Ganesh Chaturthi and Shiv Jayanti (birth anniversary of
Shivaji) festivals to create unity and a national spirit among the people.
Unfortunately, this move alienated non-Hindus from him.
15. The Sarvajanik Ganeshotsav as popularised by him since 1894 is still one
of the biggest festivals of Maharashtra.
Bal Gangadhar Tilak’s Social Views
1. Despite being a nationalist radical leader, Bal Gangadhar Tilak’s social
views were conservative.
2. He was against Hindu women getting modern education.
3. He was opposed to the age of consent bill initially in which the age of
marriage of girls was proposed to be raised from 10 to 12. Even though
he was okay with this raising of age, he saw this act as interference in the
social and religious life of Indians by the British.
Books Written By Bal Gangadhar Tilak
The two important books are written by Tilak:
1. Gita Rahasya
2. Arctic Home of the Vedas
Gist of Facts Related to Lokamanya Tilak
1. Tilak received A Law degree from Government’s Law College, Bombay
(now Mumbai) in the year 1879.
2. Tilak founded two newspapers ‘Kesari’ in Marathi and ‘Mahratta’ in
English. Both the newspapers actively propagated the cause of national
freedom and stressed on making the Indians aware to be self-reliant.
3. Tilak strongly criticized the education system followed in India by the
British, therefore, he started the Deccan Educational Society with Gopal
Ganesh Agarkar and Vishnu Shastry Chiplunkar for the purpose of
inspiring nationalist education among Indian students.
4. Tilak started the Swadeshi movement in India and to promote it, Tilak
with Jamshedji Tata established Bombay Swadeshi Stores.
5. He also started two important festivals (now the prime festival in
Maharashtra and adjacent states). Shivaji Jayanti in 1895 and Ganesha
festival in 1893. Ganesha festival because Lord Ganesha was worshipped
by all Hindus and Shivaji because he was the first Hindu ruler who fought
against Muslim power in India and established the Maratha Empire in the
17th century.
6. Tilak with Annie Besant, Joseph Baptista, and Muhammad Ali Jinnah
founded the All India Home Rule League in 1916. In the same year, he
concluded the Lucknow Pact with Jinnah, which provided for Hindu-
Muslim unity in the nationalist struggle.
7. His Publication includes The Arctic Home in the Vedas (1903) which
represent the origin of Aryans and Srimad Bhagvat Gita Rahasya (1915)
8. The Government of India released a coin to commemorate Tilak’s 150th
birth anniversary in 2007. Not just that, Om Raut directed the film
Lokmanya: Ek Yug Purush which was released on 2 January 2015.

Unit-IV
Jotiba Phule

About Jyotirao Phule

• Jyotirao Phule was born in 1827.
• Jyotirao Phule was a social reformer, thinker and social activist.
• He was born in Katgun, Satara District, Maharashtra.
• Amongst the “low-caste” leaders, Jyotirao Phule was one of the most
vocal leaders.
• He was educated in a school established by the Chrisitan Missionaries.
• Jyotirao Phule was from a caste society which was socially excluded.
• Jyotirao Phule was the founder of Satyashodak Samaj. It was founded in
1873. The primary emphasis of this Samaj was seeking truth.
• Satyashodak Samaj propagated caste equality.
• Satyashodak Samaj was devoted to secure social justice and human
rights of low-caste people.
• In 1888, Maharashtrian social activist Vithalrao Krishnaji Vandekar had
bestowed Jyotirao Phule with an honorific Mahatma title, meaning
‘venerable’ or ‘great-souled’.
• Mahatma Phule worked against Gender discrimination and caste
discrimination.
• Mahatma Jyotiba Phule scorned the rules of pollution and purity.
UPSC aspirants can get a deeper understanding of the
contributions by Mahatma Jyotirao Phule towards discarding
untouchability, his fervid steps in challenging conventional
theories of religious scripts and much more through the video
given below:

Jyotirao Phule – Criticism of Indian Caste Society

• Jyotirao Phule worked for the upliftment of untouchables and women,
these two groups were considered to be the lowest in the Brahmin culture.
• As he grew up, his own ideas started developing concerning the injustices
that existed in the Indian caste society.
• The claims of superiority by the Brahmans were criticised and attacked
by Jyotirao Phule. They were considered to be Aryans.
• Jyotirao Phule asserted that Aryans were foreigners who came to India.
He argued that Aryans subjugated and defeated the true children of India.
He contended that these subjugated people lived here even before the
arrival of the Aryans.
• Jyotirao Phule opined that the defeated population was treated as low
caste and inferior people by the Aryans as they went on to establish their
dominance.
• As per Jyotirao Phule, the so-called low castes people who were the
indigenous people had the rights over the power and land. As per Jyotirao
Phule, the “upper” castes had no rights over power and land.
• Jyotirao Phule proposed unity of Ati Shudras (untouchables) and Shudras
(labouring castes) to challenge caste-based discrimination.
• As per claims of Jyotirao Phule, before the arrival of Aryans, the Maratha
countryside was ruled and tilled by warrior-peasants in a fair and just
manner and it was considered to be the golden age.
• While freedom fighters like Bal Gangadhar Tilak emphasised the glory of
the Aryan period, Jyotirao Phule recalled the glory of the pre-Aryan age.
Gulamgiri – Book Written by Jyotirao Phule
• In 1873, Phule wrote a book named Gulamgiri, meaning Slavery.
• 10 years earlier, slavery had ended in America after the American Civil
War.
• Jyotirao Phule had dedicated Gulamgiri to all those Americans who had
fought to free slaves, thereby establishing a link between black slaves of
America and people of lower castes in India.
• In a letter to the Conference of Marathi Authors, Jyotirao Phule
contended that conferences and various organisations founded by Upper
caste people pretended to be modernists when they worked in the British
Government. Once these people retire and get their pensions, they resort
to discrimantion.
• In the twentieth century, the caste reform movement was carried forward
by Dr B.R. Ambedkar in Western India and E.V. Ramaswamy Naicker in
Southern India.
• There are around 15 other notable published works of Mahatma Jyotirao
Phule.
 Jyotirao Phule – Women’s Education
• Jyotirao Phule also fought against the discrimination meted out against
upper caste women and miseries of labourers. This demonstrates that he
argued against all forms of inequality.
• Some people had contested that education should be available only for
privileged people.
• Some of the reformers argued that women have to be educated if a
society has to progress.
• The first school for women in Pune was opened by social reformer,
Jyotirao Phule.
Recognition of Jyotirao Phule – Mahatma Phule
• The Architect of the Indian Constitution, Dr B.R. Ambedkar had
acknowledged that Mahatma Phule was one of 3 masters or Guru.
• There is an Indian Marathi-language biographical film named Mahatma
Phule. It was released in 1954. This movie was about the social reformer
Jyotirao Phule.
• There are statues, educational institutions, museums, and large markets
named after the Mahatma Phule.
Periyar
Biography:
• Erode Venkatappa Ramasamy was born in 1879 in Erode, then a part of
the Coimbatore district of the Madras Presidency.
• He later came to be called “Periyar”, which in Tamil means ‘respected
one’ or ‘elder’. He was also popularly referred to as Thanthai Periyar.
• He was a respected Indian social activist and politician who started the
Self-Respect Movement and the political party Dravidar Kazhagam. He is
also known as the ‘Father of modern Tamilnadu’.
• His works against the Bhraminical dominance, oppression of women in
Tamil Nadu, caste prevalence are exemplary.
• Periyar promoted the principles of rationalism, self-respect, women’s
rights and eradication of caste. He opposed the exploitation and
marginalisation of the people of South India and the imposition of what
he considered Indo-Aryan India
• In the year 1919, E.V. Ramasamy joined the Indian National Congress
(INC) but resigned in 1925 when he started feeling that only the interests
of the few elite sections of society were being catered to by the party.
• In 1924, Periyar participated in a non-violent satyagraha in Vaikom in
Kerala.
• From 1929 to 1932, he travelled to British Malaya, Europe, and Russia
which had a great influence on him.
• In 1939, E.V. Ramasamy became the head of the Justice Party, changed
its name to Dravidar Kazhagam in 1944.
• The party later split with one group led by C. N. Annadurai forming the
Dravida Munnetra Kazhagam (DMK) in 1949.
• He advocated for a separate, independent “Land of Dravidians” – Dravida
Nadu while continuing the Self-Respect Movement