Mudgal PANDITARAMABAI 2013

Indian Political Science Association
PANDITA RAMABAI
Author(s): Alka Mudgal
Source: The Indian Journal of Political Science, Vol. 74, No. 2 (April - June, 2013), pp. 347-
356
Published by: Indian Political Science Association
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The Indian Journal of Political Science
Vol. LXXIV, No. 2, April-June, 2013, pp. 347-356
PANDITA RAMABAI
Alka Mudgal
Nineteenth century saw several reform movements in India when reformers took up the cause o
At this time, when most of the women reform movements were dominated by men, Pandita Ram
1922) was distinctively eminent social reformer of the time as she pioneered early feminism in I
struggled throughout her life for emancipation of Indian women. The present paper efforts to h
various reformist measures taken by her in respect of women and even areas by beyond this.
Born in Hindu Marathi speaking

and favoured girls education. During that
era, when teaching was denied to women,
Chitpavan Brahman family from Karnataka,
Ramabai was the youngest child of awas taught at home.
Ramabai
Sanskrit scholar Anant Shastri Dongre and
During Ramabai's childhood, the family
his second wife Laxmibai. Anant Shastri's
began their pilgrimage all over the Indian
ancestors had emigrated from Maharashtra
subcontinent, eking out a meagre living
to neighbouring Karnataka. He, however,
had lived as a young Sanskrit studentby
in reciting the Puranas, which continued
until deaths of Anant Shastri, Laxmibai and
pre-colonial Poona. He taught Sanskrit
their elder daughter in 1870s. Ramabai and
and sacred scriptures to his second wife
her elder brother Shrinivas continued the
Laxmibai despite strong opposition from
the society. same life of poverty, hardships and ritual
observances until they reached Calcutta
With his wife Laxmibai, Anant Shastri
in 1878. During this period, in Ramabai's
words, "we had a good opportunity of
settled down in the forests of Gangamul
in Karnataka to lead a simple life. Even
seeing the sufferings of Hindu women and
here, in an assembly of learned gurus were much touched by their sorrows...
and pundits, he had to defend himself for
it was the same in the Madras Presidency,
Bombay Presidency, Punjab Presidency,
teaching Sanskrit to his wife. He convinced
Punjab and North-west province, Bengal,
those gurus and chief pundits that it was not
wrong for women and lower castes toAssam
be etc...1 It was as a result of these
taught Sanskrit Puranic literature. experiences of wandering throughout India
that she decided to dedicate herself to the
Anant Shastri saw tragic end of the
cause of emancipation of women.
child marriage of his daughter who was
elder sister of Ramabai. Therefore, he did After a period of wandering, she
arrived in Calcutta in 1878 where she was
not arrange similar marriage for Ramabai.
invited to deliver a lecture before certain
Ramabai inherited progressive outlook from
learned Pandits. Ramabai's remarkable
her father as he was against child marriage
The Indian Journal of Political Science 348
In England,
scholarship, especially her deep Ramabai enrolled as a
knowledge
of Sanskrit scriptures, had
student at a great
Cheltenham impact
Women's College to
on the audience. A public
study assembly
Natural science, Maths, English and was
called in the Town Hall of Calcutta where in return she taught Sanskrit.2 After reaching
England, Ramabai sought a meeting with
she was awarded the highest title possible
in India for a woman, that of 'Pandita'
Sir Bartle Frere, the former governor of
Bombay Presidency, and followed it up
(learned women) and ' Saraswati', meaning
'Goddess of wisdom'. It was in Calcutta
with an appeal for help, written originally
in Marathi and published in 1883 with
when Ramabai read Vedas and Upanishads
on the suggestion of Keshab Chandra aSen,
title The Cry of Indian Women.3, The
the supporter of Brahmo Samaj which book contained details of Indian women's
changed her thought about Hindu scriptures.
oppression through early marriage, marital
harassment, desertion by the husband and
In her personal life, she married at
widowhood; she also appealed on behalf of
the age of 22. Thus, she not only departed
the Arya Mahila Sabha for a 'widows home'
from the practice of early marriage
in but
India.4
also ignored caste restrictions by marrying
Bipin Bihari Medhavi, a man of Shudrci
At the same time, the disillusionment
with elite liberalism and Brahmanic tradition
Varna (lower caste) and an active member
of Brahmo Samaj. The marriage was began to lead her away from Hinduism.
In England, she came into contact with
criticized and Bipin Behari was promptly
Christian missionaries. Influenced by
excommunicated. Bipin Bihari died within
its message of love and forgiveness and
two years of their marriage leaving Ramabai
alone with a little daughter Manorama.
egalitarian
She treatment of all, in 1883, along
put a white cotton saree and cropped herwith
hair her daughter she accepted Christianity.
as other widows did. Left with no income
to fend herself and her baby, Ramabai In 1886, after Ramabai failed to find
returned to her native land Poona where much support from England, she went to
the United States on an invitation by the
she was welcomed by the leaders and social
Dean of the Women's Medical College
reformers. Instead of following widowhood,
of Pennsylvania, to attend the graduation
she turned once more to public career, with
ceremony
a mission to serve the oppressed women of of Anandibai Joshi, a cousin
of Ramabai and the first Indian women to
India, Here she decided to set up institutions
travel to the U.S. to become a doctor.
for widows. However, with no support for
widows' institution she wanted to establish
and in view of resistance from Poona's Ramabai got acquainted with the
feminists and other reformist circles in
conservative society, Ramabai decided to
Philadelphia and Boston. She soon contacted
go to England to seek British support for her
various Church groups and women's
widows' home. She raised passage money
welfare group in a fund raising campaign
by writing book 'Stree Dharm Need.'
Pandita Ramabai 349
for long also acknowledged.

lived In 1921, Manorama
dreams o
in India. died and in the following
'The High year Ramabai
Cas
(1887) was herself
India's
passed away. In 1989, first
Government
with an of India issued a commemorative
agenda for stamp in
wom
and Ramabai's honour.
empowerment. Th
to be the most popula
Ramabai
educational on Plight of Hindu Widows
ventures. D
Ramabai also worked on a Marathi book, and Her Critique of Patriarchy
United Stateschi Lokesthiti Ani Pravasvritta
The aim of Ramabai was gender
(The People of The United States) which
reform, particularly reforming life of upper
was published from Bombay in December
caste women who were the most oppressed..
1889, a few months after her return to
Ramabai used methods like lectures and
India.5 In this book, she described society,
writings to change women's lives.
political system, culture and activities of
people of U.S.A. and discussed the position
Ramabai held patriarchy, particularly
of women there vis-a-vis that of Indian
Brahmanical patriarchy, responsible for
women. Through this book, Ramabai
vulnerable condition of women. She held that
focused on the role of social movements
low account of women's nature described in
in changing the society for better. Pandita
Manusmriti was responsible for women's
Ramabai's association in the U.S. resulted
dependence and suppression. More she
in the formation of Ramabai Association in
read, more she became convinced that
Boston in December 1887 which pledged
Hindu scriptures Puranas, Dharmshatras,
financial support, for ten years, for her
Vedas were strengthening patriarchy. In
proposed secular school for high caste
her words "There were two things on
widows in India.6
which all those books, Dharmshastras,
the sacred epics, the Puranas and modern
In February 1889, Ramabai returned to
poets, the popular preachers of the present
India and opened a secular residential school
day and orthodox high caste men, were
for high caste widows, the Sharda Sadan, in
agreed that women of high and low caste,
Bombay. The social reformers gave support
to Ramabai. as a class were bad, very bad, worse than
demons, as unholy as untrue; and that they
In 1908, Ramabai translated Bible could not get Moksha as men. The only
into Marathi. In 1919, she was awarded hope of their getting this much desired
the Kaiser-i-Hind award by the Britishliberation from Karma and its results, that
Government for her distinguished service is, countless millions of births and deaths
to Indian education system. Her role inand untold sufferings, was the worship of
their husbands. He is her God. She can have
transforming the lives of widows thereby
empowering and enabling them to makeno hope of getting admission into Swarga,
economic contributions to the society was the abode of God without his pleasure.
The woman is allowed toorgo

disobedience into
disloyalty higher
to her husband.
existence thus far but to attain Moksha or The period of punishment may be greater or
liberation, she must perform great religious
less, according to the nature of the crime.
acts by which she will be reincarnated as a
high caste man in order to study Vedas andShe grades widows according to whether
they are mother of sons or childless. "If the
the Vedanta, and thereby get the knowledge
widow is mother of sons... social abuse and
of the true Brahma and be amalgamated in
hatred are greatly diminished because she
it. The extraordinary religious acts which
help a woman to get into the way of gettingis a mother of superior being. Next in rank
'Moksha' are utter abandonment of her will is ... aged widow who draws respect which
to that of her husband... Women has no rightall older people get but which is enhanced
to study Vedas and without knowing them because she has ... withstood temptations
no one can know the Brahma; therefore noand persecutions.... The widow mother of
girls
woman as woman can get liberation that is is treated indifferently and sometimes
Moksha."7 with genuine hatred, especially so when
her daughters have not been given in
'The High Caste Hindu Women' is marriage in her husband's lifetime. But it is
Ramabai's most popular book in which she childless widow or childless young widow
explained miseries of girls and women inupon whom in an especially manner falls
high caste Hindu joint family system of that the abuse and hatred of the community".
time. Daughters were trained in household She has the lowest status because "...her
works at the very tender age to prepare them husband having died sonless had no right to
for the lives of young married women. In enter into heaven and enjoy immortality, for
marriage which was the only Sacrament the father throws his debts on the son and
administered to a high caste women, they obtains immortality if he sees the face of a
were not allowed to express their opinion. living son. It is declared in the Vedas...there
Ramabai understood that Hindu patriarchy is no place for the man who is destitute of
placed women within the domestic sphere male offspring,"8
as a wife, mother or housewife according to
their role in homemaking. Several social practices which degraded
widows were in existence like a widow had
A woman having daughters or without to wear a plain borderless sari, no ornaments,

children lived under constant fear of had to shave her head and keep it carefully
covered, had to sleep on the floor, spend
being deserted by her husband. Condition
of widows was more vulnerable. In her time in religious or ritual acts. Ramabai
book 'The High Caste Hindu Women',
described, "She must eat only one meal in
She tells about the patriarchal ideology
a day. She must never take part in family
in India which regarded widowhoodfeasts
as a and jubilee with others and must
not show herself to people on auspicious
punishment for a horrible crimes committed
occasions. A man or woman thinks it
by women in her previous birth, including
Pandita Ramabai 351
unlucky high
to behold
caste in the immediate future because a
seeing there were
any not many who would obje
other come
man will forward
postpone hi
to marry widows owing to the fear
happens of
toex-communication.
be cross
time of his departur
Ramabai's Role in Women's
inauspicious thing ... P
widow's Emancipation is
life render
possible way ... She
Ramabai realised that condition of low
with suspicion and c
er castes women was much better in terms
the fear she may at
of liberty and self-reliance. Therefore,
disgrace her famil to
she decided to work towards making up
improper act. The p
per caste women self-reliant through their
her by shaving her h
education by women teachers. Ramabai
her to put ornament
inspired women through lectures and writ
garments on her by
ings to make them realize the necessity of
less attractive to a m
self-reliance and education. Through her
away from such situ
book Stri Dharma Niti (Morals for Wom
go? No respectable fa
caste, will have her for a servant. She is
en), which she wrote in 1882 in Marathi,
she tried to educate women about moral
completely ignorant of any art by which
ity and convince the illiterate and ignorant
she may make any honest living."9 She
women about the need to recast themselves
was critical of discriminatory customs as a
to become self-reliant through self-educa
widow had to fast, emaciate her body and
tion. She was in support of late marriage
refrain from even mentioning the name
of another man whereas a widower could for women and women right to choose their
remarry once he completed funeral rites for

life partner. The book was supported by
his dead wife. education department and social reformers
because, as Tilak said, "the task of champi
After dwelling upon the miseries ofoning the women's cause and of speaking or
widows, she analysed the reforms suggested writing on their behalf, which hitherto fell to
by social reformers. She said reformers the lot of men, has now been undertaken by
were being simplistic in assuming that by one belonging to the female sex herself."10
establishing the system of remarriage, all
Same year in 1882, she formed Arya
the problems of widows would end. Though
Mahila Samaj to promote education among
she agreed that the system of remarriage
needed to be introduced for child widows native women and to discourage child
marriage. She established its branches
who wished to marry on coming to age, she
underlined that this measure alone would throughout Mumbai region . It was the first
organisation for women's emancipation,
not be sufficient as widow marriage would
which met with male hostility and even the
not become an approved custom among
in should
warning that women ninety-nine cases
not outinterfere
of a hundred, the
in
the "men's task of eradicating
educated men of thisthe evil
country were social
opposed
customs". 11 to female education...14 Hunter, president
of commission was so much influenced
Her book Cry of Indian
by her viewsWomen (1883)
that he got them translated
more explicitly reflected her desire to
into English and it was publishedseek
in a
gender justice. The speech
change before in her approach
the parliament. The Queen
between 'Stri DharmwasNeetV
so moved thatand the
she founded ' Cry of
National
Indian Women' was due to several factors.
Association for Supplying Female Medical
Her close proximity with early feminists
Aid to The Women of India.
like Tarabai Shinde, Anandibai Joshi and
Rakhmabai was clearly visible in Ramabai's She had a significant role in the
new book. Another impact on Ramabai
Congress convention in demanding civil
was her exposure to the more progressive
rights for these women. The first meeting of
and less asymmetrical gender relations the
in National Congress in Bombay in 1889
America and U.K. Imparting education was
consisted of around two thousand delegates
regarded best remedy of the problem.12 which included women also, largely because
of Pandita's influence at a time when it was
Ramabai expressed her concern over
considered undesirable that women should
belief among high caste women that their
take part in politics.15 This meeting's aim
husbands would die if they read or held a pen
was to unite different races in India and
in their fingers. The few schools availableto
as draw attention of British government to
options were often run by missionaries and the existing grievances. Ramabai spoke on
as a rule, high caste Hindu women avoided two resolutions, first relating to marriage
going to such school as there was a fear and
of another tonsuring of the head of the
losing caste. It was because of her concern
widow which she criticised. She brought
for women education that Education
to notice the injustice meted out to the
Commission (Hunter Commission), setby depriving her of property if she
widow
up in 1882, invited by over 300 women of again. Both were passed by a large
married
Ramabai's Arya Mahila Samaj, assembled
majority and the request that members of
in Poona. In her replies to the questions
the conference pledge themselves not to
put by the commission, she advocated
allow marriage until the girl had completed
trained women teachers, women inspectors
her 14 years was also supported advocated
for girls' schools and stressed for the
by aneed
large majority. It was Ramabai's
of women medical doctors for women13
achievement for gender equality.16
because Indian women would rather die
than speak of their ailment to a man.Sharda

The Sadan and Ramabai's views
on
need for female inspectors was stressed Caste:
because male inspectors would intimidate
Salvation for women, especially for
the women and also magnify faults, since
Pandita Ramabai 353
high completely
caste widowsdisapproved such kind w of
After caste discrimination in her
raising 'Mukti Sadan'
fund f
house where women were
from trained in all areas of
America,
'Sharda Sadan' in Poona in 1889. Indian subsistence and profitable production. Her
Christian Community objected to ShardaMukti Mission is still active today and
Sadan's policy of religious neutrality.
provides housing, education and vocational
Ultimately after charge of conversion training and medical services for many
needy people including widows, orphans,
taking place in the Sadan, social reformers
dissociated themselves from it. Meanwhile disabled and the blind etc.
due to bubonic plague epidemic of 1890s

in Western India, Ramabai shifted ShardaRamabai on Nationalism and
Internationalism
Sadan from Pune to Kedgaon. Thousands
of women were given shelter in this
Ramabai greatly contributed to the
newly constituted, Mukti Sadan meaning
the 'Abode of Freedom'. Besides Hindu cause of women, particularly of widows.
widows, it consisted of famine victims,
She expressed her liking for non
imperialistic western world, especially for
blind and old women, sexually assaulted
U.S. during her visit to U.K. and U.S.A. She
women. Girls did everything in it from
realised that conditions of women in these
from weaving, dairy farming, cooking,
countries were far better than women in
gardening and farming to running a printing
India. In America, Ramabai was influenced
press. She insisted that all categories of
by women's entry in all kinds of jobs and
women, including widows, were to be fully
organisation. Ramabai felt that this could
integrated into the social community. When
her first student, the child widow Godubai
happen only because women themselves
recognised their own worth and strength.
(named Anandibai after her marriage),
was to be remarried to Dr. Karve, a grand
Ramabai supported American model
reception was attended by 50 or 60 widows
of liberal democracy politically, socially
who had organised the whole function.17
and economically and admired America for
In this way Ramabai was integrating the
its progress, equality and citizen's rights.
widows into the society. However she was critical of racism there.
Ramabai wanted USA to be emulated as
Her views about caste system reflected
an acceptable western model for India's
her progressive thinking. She believed that
independence and multi-dimensional
"caste" originated on the economic division
progress which Indian Nationalists like Tilak
of labour and that people were originally
resisted. Her patriotism and nationalism
assigned to each of the four castes on the
basis of their work rather than on the was also questioned over her conversion to
Christianity. It was assumed that by opting
basis of birth. According to her, the caste
for Christianity, Ramabai had accepted the
system later on came to be identified with
religion of the rulers. Swami Vivekananda
birth and became discriminatory. Ramabai
saw the potential gains that Ramabai female. This understanding had been central
could have brought to his cause if she had to her acceptance of Christ." She said "I
remained a Hindu.18 However, despite such have not only addressed mixed audiences
conversion, she did not discard patriotism. but most of them were purely composed
It was her love for her culture which led her of men. It did not take my influence away
not to accept Latin but Sanskrit word on the from my country people, why it should be
cross. She said, "I stick fast to the Sanskrit so now. "2I In fact, Ramabai challenged the
because it is the most beautiful, and the notions which did not appeal to her reason.
oldest language of my dear native land."19
When sister Geraldine, Ramabai's spiritual Ramabai is criticised for creating
Godmother wished to raise Manorama, negative image of India which she evoked
daughter in England, Ramabai refused on in the mind of Americans through portrayal
of widows' conditions in India. Ramabai
the grounds that she wanted her daughter "to
criticised British government not only for
be one of us, and love our country people as
lack of efficient management during the
one of them, and not a strange or a superior
famines but also for non-interference in
being ..."20 Not only this, she disagreed
with Christian authorities over two fronts - heinous crimes like Sati and polygamy as
religious and social. On the religious front, their rule in India might be endangered
Ramabai questioned the Christian doctrine by such interference in religion. This is
sufficient to show Ramabai's nationalist
of Trinity* as she believed in one God. The
side.
social issue over which she disagreed with
Church authorities was over her teaching
men. The Wantage authority (In England,
Appraisal
she lived in the Wantage mission) tried Ramabai was a liberal feminist with a
to prevent this on the ground that it was
secular outlook. She expressed her concern
against Hindu concepts of women's social
over female infanticide, child marriage and
and religious place. The problem started in
Sati custom, criticised oppressive conditions
September 1884 when Ramabai joined the
of women especially Hindu widows
Cheltenhem Women's College as a student
and worked to improve them. She used
and also as a teacher. The controversy started
innovative methods to ensure participation
over the suggestion that Ramabai should
of women, the rule being that men could
teach Indian languages and philosophy to
attend only if accompanied by women of
young English men and women in order
his household. Women speakers were also
to help them understand India. Bishops of
encouraged on public occasions. Women's
Lahore and Bombay strongly opposed this
political participation was her aim. Arya
saying that it would create scandals in India
Mahila Samaj was the first organisation for
if a woman were to teach men. Strongly
women's emancipation. Her Sharda Sadan
reacting to Bishops' reaction, Ramabai said,
was first organisation to help widows.
"... it was against her understanding of God,
Because of being too much involved
who she believed was neither male nor
Pandita Ramabai 355
for the cause of women, she could not translated version of Pandita Ramabai s United
devote herself for national independence. Statt'-schi Lokesthiti Ani Pravasvritta (Mumbai:
Despite this, numerous examples show Nirnayasagar Press, 1889); reprint (Mumbai:
that she was a nationalist thinker with an Maharashtra State Board for Literature and
Culture, 1996).
international outlook. Her contribution to
improve conditions of women especially of

6 Madhu Jha, op. cit., p. 125.
widows is remarkable. As Uma Chakravarty
says, she reconceptualised widowhood 7 Pandita Ramabai, A Testimony ( 1907), 10th
and womanhood in such a way that no ed.,Kedagaon, Ramabai Mukti Mission, 1977,
male reformer could even think of. Thus pp. 18-20 cited in Meera Kosambi, " Women,
her idea made her far ahead of her times Emancipation and Equality" op. cit., p. ws-43.
and tremendously influenced subsequent

8 Pundita Ramabai Saraswati, The High
political thinking in India.
Caste Hindu Women(Philadelphia, Jas B.
References: Rodgers,1888), pp.69-71.
1 Ramabai, Pcmdita, 1977, 17, The Letters and 9 Ibid., pp. 83-84, p.86.
Correspondence of Pandita Ramabai, Comp.

10 Kesari, 1 August 1882; (my translation) cited in
Sister Geraldine, ed., A. B. Shah. Bombay:
Meera Kosambi, Returning The American Gaze,
Maharashtra State Board for Literature
op. cit., p. 18.
and Culture cited in Gail Omvedt, Seeking
Begumpura: The Social Vision of Anti-Caste
11 Kesari, 8 August 1882; my translation cited in
Intellectuals (New Delhi, Navayana Publishing,
Meera Kosambi, Returning The American Gaze,
2008), pp.211-12.
op. cit., p. 18.
2 Meera Kosambi, "Women, Emancipator! and

12 Madhu Jha, op. cit., p.127.
Equality : Pandita Ramabai s Contribution to
Women s Cause " Economic and political Weekly
13 Helen S. Dyer, Pandita Ramabai. The Story of
(), vol. 23(44):5 october 29, 1988, pp. ws 41-42.
Her Life (New York, Chicago, Fleming H. Revell
Company, 1900), p.33.
3 Meera Kosambi, ed., Pandita Ramabai: Through
Her Own Words (New Delhi, Oxford University
14 Pundita Ramabai Saraswati, The High Caste
Press, 2000), pp. 105-114 cited in Madhu Jha,
Hindu Women, op. cit., p. introduction xvii.
"Ramabai: Gender and Caste"in Mahender
Pratap Singh and Himansh.u Roy, eds. Indian

15 Uma Chakravarty, Rewriting History: The Life
Political Thought: Themes and Thinkers (Delhi,
and Times of Pandita Ramabai, (New Delhi, Raj
Pearson, 2011), op. cit.,p,124. Press, 2000), p. 326.
4 Madhu Jha. op. cit., p. 124 16 Madhu Jha, op. cit., p. 128.
5 Meera Kosambi, ed., Returning The American17 D. K. Karve and N.M. Patwarthan , Dhondo
Gaze (Delhi, Longman 2003),p. 4. Book is Keshav Karve:Atma Vritta Va Charitra, (Pune,
* Trinity defines God

Hingne Stri Shiksha Sansthan, as three divine
1956), p. persons
117 - cited
in Uma Chakravarty, op. cit.,
the Father, p.328.
the Son (Jesus Christ) and the Holy
Spirit. According to this, there is only one God in
18 Uma Chakravarty, p.three
320.persons.
19 Pandita Rambai to sister Geraldine in Shah, 21 Pandita Ramabai, 1977, The Letters and
ed.,Letters and Correspondence of Pandita Correspondence of Pandita Ramabai, Comp.
Ramabai, Oct., 1884, pp.27-28 cited in Antoinette Sister Geraldine, ed., A.B. Shah. Bombay:
Burton, At The Heart of The Empire (California, Maharashtra State Board for Literature and
University of California Press, 1998), p. 85. Culture p. 60 cited in Gail Omvedt, op. cit., p
218.
20 Letters and Correspondence of Pandita
Ramabai (Bombay, Maharashtra State Board
of Literature and Culture, 1977), p. 199 cited in
Meera Kosambi, "Women , Emancipation and
Equality : Pandita Ramabai s Contribution to
Women Cause ", Economic and Political Weekly,
p.ws-48.

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Indian Political Science Association

Born in Hindu Marathi speaking

for long also acknowledged.

The woman is allowed toorgo

A woman having daughters or without to wear a plain borderless sari, no ornaments,

remarry once he completed funeral rites for

than speak of their ailment to a man.Sharda

due to bubonic plague epidemic of 1890s

improve conditions of women especially of

and tremendously influenced subsequent

Correspondence of Pandita Ramabai, Comp.

2 Meera Kosambi, "Women, Emancipator! and

Pratap Singh and Himansh.u Roy, eds. Indian

* Trinity defines God

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