POINTS TO REMEMBER

. Raja Rammohan Roy's Tuhfat-ul-Muwahhiddin, published in 1805, analysed the major religions of the world.
. Raja Rammohan Roy founded the Vedanta college in
1825. The college offered both Indian and Western
learning.
. Raja Rammohan Roy stood for trial by jury, separation of powers of the executive and the judicial, and judicial equality between Indians and Europeans. He criticised the zamindari system.
. The Young Bengal of the early 19th century refers to a band of young Bengali intellectuals, who were full of radical social and religious ideas.
. The Tattvabodhini Sabha was established by Debendranath Tagore in 1839 to carry on Rammohan's ideas independent of the Brahmo S3-maj.
. Debendranath Tagore reorganised the Brahmo Samaj in
1843, the year he became a Brahmo.
. Keshab Chandra Sen emphasised universalism as against
Debendranath Tagore's stress on national Hindu iden­
tity.
. Ishwar Chandra Vidyasagar devoted his entire life to the
issue of widow remarriage. While Rammohan Roy favoured an ascetic widowhood, Vidyasagar advocated a normal life for widow.
. Bethune School for women was founded in Calcutta in
1849.
. The main motto of the Ramakrishna Mission was to
provide social service to the people.
. Vishnu Bhikaji Gokhale, a great social reformer of
Maharashtra, was popularly known as Vishnubawa
Bra~achari.
. The Paramhansa Sabha, founded by Oadoba Pandurang
Tarkhadkar in 1840, was the first reform organisation of
Maharashtra in the 19th century.
. Bal Shastri Jambhekhar (1812-46) was the pioneer of the
intellectual movement in Maharashtra.
. In Bengal, the socia-religious movements began with a religious and philosophical note, while in Maharashtra social issues occupied a prominent position in these movements.
. The Paramhansa Sabha was a secret society; its meetings
were held in the strictest secrecy to protect the organisation from the wrath of the orthodox.
. The Vidhava Vivaha Uttejaka Mandai (Society for Encour­
agement of widow re-marriage) was founded by ViShnU
Parashuram Shastri Pandit in 1865.
. Jyotiba Phule, a Mali by caste, was the first Indian to
start a school for the untouchables in 1854. . Ram Krishna Gopal Bhandarkar was known as Maharshi. . Narayan Mahadev Permanand wrote under the pen
name of the 'Political Recluse'.
. Nibandhmala, a monthly Marathi magazine, was started
by Vishnu Shastri Chiplunkar in 1874.
. Kandukari Veeresalingam, known as the father of modem
Telugu prose, was the leading social reformer of South
India in the late 19th and the early 20th centuries.
. By and large, main goals of the socio-religious reforms of the 18th and 19th centuries were: upliftment of the position of women; monogamy, abolition of child mar­riage; monotheism, abolition of casteism, widow remar­riage and the end of superstitions and social bigotry. However, each reform movement did not promote each and every one of these goals.
. Nearly all reforms stood for the growth of Indian
vernaculars.
. Social reform movements viewed ignorance as a curse
to Indian society and attributed it as the rootcause for
the prevalence of superstitions and obscurantism.
. Change and continuity both constituted the basic ele­ments in the movements for social transformation. . The Sudhi movement of the Arya Sabha aimed at
converting non-Hindus to Hinduism.
. The socio-religious movements were basically an urban
phenomenon, i.e. they originated and operated in the
urban areas only.
. Nearly all the intellectuals associated with social reform movements were unanimous that condition of Indian women was deplorable and wretched. They all emphasised the spread of education among women to be a necessary precondition for their liberation.
. The battle of the socio-religious reforms against brahmanism was not confrontationist in nature; the reforms just tried to avoid caste-hostility.
. The 19th century reformers' attack against conversion of Christianity and Christian influence was not directed against the Christian community. It was theological in nature and not communal.
. The social reform in the nineteenth century was not secondary to religious reform. Reformers believed in an organic connection between religious and social life.
. In terms of impact, despite reformers' best endeavours to appeal to the masses, their appeal for all practical purposes remained limited to urban middle classes.
. The most significant contributions of the nineteenth
century reformers lay in (i) abolition of Sat legalisation of widow-remarriage, and (Hi) the re; female education.
. Although the reform movements did not directly on the political issues, they created a space for thel for the subsequent Indian National Movement.
. The social reform movements in Maharashtra IT divided into two distinct strands: (i) the radical n represented by Jyotiba Phule, and (ii) the late mo reforms represented by Mahadev Govind Ranad
. Raja Radhakant Deb organised the orthodox Hine
counter the Brahmo Samaj.
. Dayanand Saraswati termed the vedas as India's
of Ages' and gave the slogan 'Go Back to the \
. Jyotiba Phule's religion rests on 33 principles of
which include freedom and equality of men and w,
. [sara (warning), a pamphlet published in 1855, co:
Jyotiba's main ideas on economics of the ag
classes.
. Jyotiba Phule considered British rules conduci\ social reforms among the sudras and opposed the I National Congress, for it failed to take up pE problems.
. After the death of Jyotiba Phule, Chhatrapati ~ Maharaj of Kolhapur took the mantle of the Satyas( movement. Under Shahu, the movement acquiJ narrow complexion.
. An inherent weakness in the Jyotiba's movement that it did not see the essential link between ma conditions of the people and their culture.
. The social bases of the Justice Party were the Brahmin zamindars and the urban business gr Hence, it served the political interests of these cJ only.
. E.V. Ramaswamy Naicker, or Periyar, founder of the Respect Movement, in Tamil Nadu, resigned froD secretaryship of Madras Provincial Congress Comrr over a segregated casting arraJ}gement for the Brab
and non-Brahmins in a gurukUC1-un by the Congress broke off with Gandhiji on the issue of Varnas~ dharma.
. The upper caste non-Brahmins-Kammas, Reddis Velamas-dominated the Self-Respect Movemer Andhra Pradesh, where the leaders of the move
called a conference in Kollur (Guntur) in 1916 to de the meaning of the term 'Sudra'.
. The non-Brahmin movement in Karnataka was s)
headed by Vokkaligas and Lingayats.
. Under the Leslie Miller Committee, set up unde! pressure of non-Brahmin leaders of Kamataka, government passed an order for an equitable comm representation in the public service.
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