SOCIAL REFORM MOVEMENTS OF INDIA

Any society consists of diverse and different types of persons; persons with different religions, castes, colours,
gender and faiths etc and it is expected that they all should live in harmony and without discrimination; ideal
situation is when there is equality, freedom and brotherhood among all sections of society. However, human
society all over the world shows that various types of exploitative practices which are prevalent there; these
practices originated due to human greed for power, authority and superiority. These discriminatory and
exploitative practices take the form of social evils in the long run and become a scar on the face of any
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civilized society. The Indian society too in the first half of the 19 century was suffering from social evils such
as casteism, superstitions, Sati Pratha, female education, widow remarriage and child marriage etc which
stood in the way of our progress. The urgent need for social reform began to manifest itself from the early
decades of the 19th century. When the British came to India they introduced certain modern ideas. Such as
liberty, social and economic equality, fraternity, democracy and justice which had a tremendous impact on
Indian society. Many religious and social reformers like Raja Ram Mohan Roy, Ishwar Chand Vidyasagar,
Swami Dayanand Saraswati, Swami Vivekanad,Sir Syed Ahmad Khan and many others were advocating the
eradication of the evils prevalent at that time and were willing to bring reforms in the society so that it could
face the challenges of the West. They were no longer willing to accept the traditions, beliefs and practices in
the society simply because they had been observed for centuries. Indian intellectuals closely scrutinized the
country’s past and found that many beliefs and practices were no longer of any use and needed to be
discarded; they also discovered that many aspects of Indian’s culture heritage were of intrinsic value to India’s
cultural awakening. The result was the birth of many socio-religious reforms movements touching almost
every segments Indian society
Categories of Reforms Movements
The reforms movements fall in two broad categories
1. Reformist movements like that Brahmo Samaj, the prarthana Samaj and the Aligarh movements
2. Revivalists movements like the Arya Samaj, the Ramakrishna Mission

Both the reformist and revivalist movement depended on a varying degree on a appeal to the lost purity of the
religion they sought to reform. The only difference one reform movement and the other lay in the degree to
which it relied on tradition or on reason and conscience. Another significant aspect of all the reform
movements was their emphasis on both religious and social reforms.
This link was primarily due to two main reasons.
a. Almost every social custom and institution in India derived sustenance from religious injunctions and
sanctions. This meant that no social reform could be undertaken unless the existing religious notions
which sustained the social customs were also reformed.
b. Indian reformers well understood the close interrelation reforms must precede demand for social
reforms or political rights
Characteristics of the Reform Movements:
An analysis of the reform movements of the 19th century brings out several common features:
1. All the reformers propagated the idea of one God and the basic unity of all religions. Thus, they tried to
bridge the gulf between different religious beliefs.
2. All the reformers attacked priesthood, rituals, idolatry and polytheism. The humanitarian aspect of
these reform movements was expressed in their attack on the caste system and the custom of child
marriage.
3. The reformers attempted to improve the status of girls and women in society. They all emphasised the
need for female education.
4. By attacking the caste system and untouchability, the reformers helped to unify the people of India into
one nation.
5. The reform movements fostered feelings of self-respect, self-reliance and patriotism among the
Indians.
Contribution of the Reform Movements:
Many reformers like Dayanand Saraswati and Vivekananda upheld Indian philosophy and culture. This
instilled in Indians a sense of pride and faith in their own culture. Female education was promoted. Schools for
girls were set up. Even medical colleges were established for women. This led to the development, though
slow, of girls’ education. The cultural and ideological struggle taken up by the socio-religious movements
helped to build up national consciousness. They, thus, paved the way for the growth of nationalism.
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From the late 19 century a number of European and Indian scholars started the study of ancient India’s
history, philosophy, science, religions and literature. This growing knowledge of India’s past glory provided
to the Indian people a sense of pride in their civilization. It also helped the reformers in their work of religious
and social reform for their struggle against all type of inhuman practices, superstitions etc.
Since they had become associated with religious beliefs, therefore most of the movements of social reform
were of a religious character.
These social and religious reform movements arose among all communities of the Indian people. They
worked for abolition of castes, untouchability, sati, child marriage, social inequalities and illiteracy.
Early Phase of Nineteenth, Century The first soundings of intellectual revolt in Maharashtra were heard in
the early decades of the 19th century. Among the early intellectuals who initiated and led the movement, were
Bal Shastri Jambhekar, Dadoba Pandurang Tarkhadkar and Bhasker Pandurang Tarkhadkar. Gopal Hari
Deshmukh better known as 'Lokahitwadi' and Vishnu Bhikaji Gokhale popularly known as Vishnubawa
Brahmachari, Jambhekar was the pioneer of the intellectual movement in Maharashtra. He laid its foundations
through his numerous writings, in the early 1830s. Dadoba gave it an organisational shape; he founded the
Paramhansa Sabha in 1840, the first reform organisation of nineteenth century Maharashtra. Brahmachari was
against caste distinctions and believed in the oneness of humanity. Although himself a Brahmin, he employed
a Muslim cook and ate food Served by anyone. He thus openly challenged the rigidity of the caste system and
worked for an equitable social order.
In Bengal the movement had begun with a religious and philosophical note, in Maharashtra strictly social
issues came to occupy a prominent place in the scheme of reform. The approach of early intellectuals was
much practical in nature. For example, the Paramhansa Sabha's principal objective was the demolition of all
caste distinctions. The Sabha was, however, a secret society; its meetings were conducted in the strictest
secrecy for fear of facing the wrath of the orthodox. The challenge to the caste system and other social evils
thus remained limited to the participation of its few members only
Later Phase of Nineteenth Century The reform movement gained strength during the second half of the
century. A host of towering personalities emerged on the intellectual scene. The most notable among them
were Vishnu Parashuram Shastri Pandit, Jyotiba Phule Ramkrishna Gopal Bhandarkar ,Narayan Mahadev
Permanand \, Mahadev Gobind Ranade ,Vishnushastri Chiplunkar, K.T. Telang, Ganesh Vasudev Joshi
,Narayan Ganesh Chandavarkar and Gopal Ganesh Agarkar. Pandit began his public career with the
advocacy of widow-marriage. He was a leading figure in the sphere of the agitation for female emancipation.
He started the Vidhava Vivaha Uttejaka Mandal (Society for Encouragement of Widow Marriage) in 1865
and worked as its Secretary He set an example by marrying a widow in 1875. Phule, born in the Mali caste,
emerged as a champion of the depressed sections of the society. He was the first Indian to start a school for the
untouchables in 1854. He also championed the cause of the liberation of Indian women. In 1851 he and his
wife started a girls' school at Poona. By his profound scholarship Bhandarkar earned the title of 'Maharshi'
for himself. - In the teeth of conservative opposition he allowed and arranged the marriage of his
widow-daughter in 1891 He was one of the very few to strongly advocate Hindu Muslim unity Paramanand,
writing under the pen name of the 'Political recluse', was one of the constructive critics of the British
administration, besides being a great social reformer. Ranade was a man of many-sided activity A product of
the Elphinstone College, Bombay he was Judge of the Bombay High Court during 1891-1901. He held that
the caste distinction was the main blot on Indian social system. He realised that social reform movement could
not move the people unless it assimilated religious reform. Under his guidance the Paramhansa Sabha was
reorganised in 1867 under the name Prarthana Samaj. He guided the movement in Maharashtra with
intellectual strength and pragmatism till the end of his life. The Prarthana Samaj preached monotheism and
denounced priestly domination and caste distinctions. Its activities also spread to South India through the
efforts of the Telugu reformer, Veeresalingam. Chiplunkar started his famous Nibandhmala in 1874, a
monthly Marathi magazine, devoted to the cause of social reform. Other reformers in Bombay were Naoroji
Furdonji, Dadabhai Naoroji and S.S. Bengalee. In 1851 they started a religious association called the
Rehnumai Mazadayasan Sabha. It stood for the modernisation of Parsi religion and social customs. It
launched a struggle for the introduction and spread of education among women, grant of a legal status to them
and for uniform laws of inheritance and marriage for the Parsi community
Impact of Reform Movement
 Raja Rammohan Roy can be regarded as the central figure of India’s awakening for championing the
spread of modern education, science and technology and for his relentless fight against many social
evils.
 R.G Bhandarkar and M.G. Ranade carried out their work of religious reforms in Maharashtra through
the Prarthana Samaj by propagating inter-caste marriages, freedom from priestly domination and
improvement of the lot of women.
 Swami Dayananda Saraswati founded the Arya Samaj and pleaded for the right of individuals to
interpret Vedas and free themselves from the tyranny of priests. Besides all this, the organisation
fought against untouchability and caste rigidity as well as worked for promoting modern education.
 Swami Vivekananda, a great humanist, through his Ramakrishna Mission condemned religious
narrow mindedness, advocated free thinking and emphasised on service for the poor.
 The Theosophical Society, under the guidance of Annie Besant, promoted studies of ancient Indian
religions, philosophies and doctrines.
 Religious reforms among the Muslims were carried out by Sir Sayyid Ahmad Khan who encouraged
Muslims to adopt modern education; and spoke against religious intolerance, ignorance and
irrationalism

Social /Religious Reform Movements:

Brahmo Samaj Singh Sabha Movement Akali Movement
Prarthana Samaj Depressed Classes Mission
The Young Bengal Movement Harijan Sevak Sangh
Arya Samaj Tattvabodhini Sabha
Ramakrishna Mission Student’s Library and Scientific Society
Satya-Shodhak Parmahansa Mandali
Veda Samaj Servants of India Society
Aligarh Movement Justice Movement
Theosophical Society Temple Entry Movement
Calcutta Female Juvenline Society Self-respect Movement
Seva Sadan The Social Service League
Sri Narayan Guru Dharma Paripalana Movement (SNDP) Deccan Education Society
Parsi Reform Movements Rahnumani Mazdayam Sabha Poona Sarvajanik Sabha
Faraizi Movement Waliullahi Movement
Social Reformer: Social reformer is a person who is concerned about the humanity and mankind above
anything else; a person who wants to change the existing state of things for the better. Every country, in its
history, has had numerous bright individuals who would live and work for the progress and upliftment of the
downtrodden persons in the society; and due to their efforts, it became possible to abolish several extreme
social evils. India is fortunate to have, in its long history, many extraordinary human beings who devoted all
their lives for the betterment of the society and for the upliftment of the downtrodden. A few among them are.

Raja Ram Mohan Roy Debendranath Tagore

Dr. Atma Ram Pandurang Mother Terrasa
Mahavdev Govind Ranade Keshab Chandra Sen
Henry Lui Vivian Derozio Shah Waliullah Dehlavi
Ishwar Chandra Vidyasagar Baba Amte
Acharya Bal Shastri Jambekar Pandita Ramabai
Gopal Hari Deshmukh Lokahitwari Savitribai Phule
Jotirao Govind Rao Phule Veeresalingam.
Chembeti Sridharalu Naidu T. K. Madhavan
Swami Dayananda Saraswati Behramji M. Malabari
Swami Vivekananda Naroaj Furdonji & Dadabhai Naoraji
Shree Narayana Guru Swamy Gopal Ganesh Agarkar
Sayyid Ahmad Khan Dr B R Ambedkar
Annie Besant