গোলামগিরি ছিন্ন করে রাষ্ট্রীয় ভাগিদার হওয়ার দীক্ষা দিয়েছিলেন তিনি।
আজ মহাত্মা জ্যোতি রাও ফুলের শুভ জন্মদিনে বিনম্র প্রনাম জানাই।
की जयंती मनाई। कार्यक्रम में सैकड़ों लोगों ने हिस्सा लिया।
अपने लोग महासंघ के अध्यक्ष सुमन सैनी ने मांग है कि ज्योतिराव फूले की पुण्यतिथि व जयंती के अवसर पर संसद में स्थापित उनकी प्रतिमा पर पुष्पांजलि अर्पित करने की उन्हें इजात दी जाए। साथ ही महात्मा फूले व सावित्री बाई फूले को केंद्रीय स्तर पर स्कूली शिक्षा के पाठ्यक्रमों में शामिल किया जाए। कार्यक्रम में शामिल होने पहुंचे भाजपा प्रदेश अध्यक्ष विजय गोयल ने उन्हें विश्वास दिलाया कि इस संबंध में सरकार से बातचीत की जाएगी।
महानायक क्रांतिसुर्य राष्ट्रपिता महात्मा ज्योतिराव फुले के महापरिनिर्वाण दिवस (28 नवंबर 1890) पर उनकी स्मृति को विनम्र अभिवादन।
ज्योतिराव गोविंदराव फुले
जोतिराव गोविंदराव फुले (जन्म - ११ अप्रेल १८२७, मृत्यु - २८ नवम्बर १८९०), ज्योतिबा फुले के नाम से प्रचलित 19वीं सदी के एक महान भारतीय विचारक, समाज सेवी, लेखक, दार्शनिक तथा क्रान्तिकारी कार्यकर्ता थे। सितम्बर १८७३ में इन्होने महाराष्ट्र में सत्य शोधक समाज नामक संस्था का गठन किया। महिलाओं व दलितों के उत्थान के लिय इन्होंने अनेक कार्य किए। समाज के सभी वर्गो को शिक्षा प्रदान करने के ये प्रबल समथर्क थे।
अनुक्रम[छुपाएँ] |
[संपादित करें]आरंभिक जीवन
महात्मा ज्योतिबा फुले का जन्म 1827 ई. में पुणे में हुआ था। उनका परिवार कई पीढ़ी पहले सतारा से पुणे फूलों के गजरे आदि बनाने का काम करने लगा था। इसलिए माली के काम में लगे ये लोग 'फुले' के नाम से जाने जाते थे। ज्योतिबा ने कुछ समय पहले तक मराठी में अध्ययन किया, बीच में पढाई छूट गई और बाद में 21 वर्ष की उम्र में अंग्रेजी की सातवीं कक्षा की पढाई पूरी की। इनका विवाह 1840 में सावित्री बाई से हुआ, जो बाद में स्वयं एक मशहूर समाजसेवी बनीं। दलित व स्त्री शिक्षा के क्षेत्र में दोनों पति-पत्नी ने मिलकर काम किया।
[संपादित करें]विचारधारा
ज्योतिबा फुले भारतीय समाज में प्रचलित जाति आधारित विभाजन और भेदभाव के खिलाफ थे।
[संपादित करें]कार्यक्षेत्र
उन्होंने विधवाओं और महिलाओं के कल्याण के लिए काफी काम किया. उन्होंने इसके साथ ही किसानों की हालत सुधारने और उनके कल्याण के लिए भी काफी प्रयास किये। स्त्रियों की दशा सुधारने और उनकी शिक्षा के लिए ज्योतिबा ने 1854 में एक स्कूल खोला। यह इस काम के लिए देश में पहला विद्यालय था। लड़कियों को पढ़ाने के लिए अध्यापिका नहीं मिली तो उन्होंने कुछ दिन स्वयं यह काम करके अपनी पत्नी सावित्री को इस योग्य बना दिया। उच्च वर्ग के लोगों ने आरंभ से ही उनके काम में बाधा डालने की चेष्टा की, किंतु जब फुले आगे बढ़ते ही गए तो उनके पिता पर दबाब डालकर पति-पत्नी को घर से निकालवा दिया इससे कुछ समय के लिए उनका काम रुका अवश्य, पर शीघ्र ही उन्होंने एक के बाद एक बालिकाओं के तीन स्कूल खोल दिए।
[संपादित करें]महात्मा की उपाधि
दलितों और निर्बल वर्ग को न्याय दिलाने के लिए ज्योतिबा ने 'सत्यशोधक समाज' स्थापित किया। उनकी समाजसेवा देखकर 1888 ई. में मुंबई की एक विशाल सभा में उन्हें 'महात्मा' की उपाधि दी। ज्योतिबा ने ब्राह्मण-पुरोहित के बिना ही विवाह-संस्कार आरंभ कराया और इसे मुंबई हाईकोर्ट से भी मान्यता मिली। वे बाल-विवाह विरोधी और विधवा-विवाह के समर्थक थे।
About Mahatma Phule 
An Introduction:
In India, Maharashtra a state with cultural heritage and is also land of social thinkers, social reforms and social revolutionaries who have not only molded and enriched all facets of life of Maharashtra but have also made singular contribution to growth and development of India .In this website of the great social reformer - Mahatma Phule, contempory of KARL MARX, we have the "patria protesta" of the Indian social revolution and the first leader of peasants.
In those days there was a conflict between the rationalist and the orthodox. His period can, therefore, be a aptly described as the dawn of revolution in the history not only of Maharashtra but of the country as a whole in the various fields like Education, Caste Systems, Agriculture, Economics, Women and widow upliftment , Human Rights, Untouchability ,Social Equality. MAHATMA JYOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and rights of women, Jotirao Phule revolted against the unjust caste system under which million of people had suffered for centuries. In particular, he courageously upheld the cause of the untouchables and took up the cudgels for the poorer peasants. He was a militant advocate of their rights. The story of his stormy life is an inspiring saga of a continuous struggle, which he waged relentlessly against the forces of reaction. What was remarkable was his ability to stand up against all kinds of pressure without faltering even once and act always according to his convictions. Though some keen observers of the social scene in Maharashtra like Narayan Mahadeo Parmanand did acknowledge his greatness in his lifetime, it is only in recent decades that there is increasing appreciation of his service and sacrifice in uplifting the masses.
Childhood:
Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at Poona. Originally Jotirao's family, known as Gorhays, came from Katugan, a village in the Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to be known as 'Phules'. Jotirao's mother passed away when he was hardly one year old. After completing his primary education, Jotirao had to leave the school and help his father by working on the family's farm. Jotirao's marriage was celebrated when he was not even thirteen.
Education:
Impressed by Jotirao's intelligence and his love for knowledge, two of his neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the Scottish Mission's High School at Poona. It was in this school that he met Sadashiv Ballal Govande, a Brahmin, who remained a close friend throughout his life. Both Jotirao and Govande were greatly influenced by Thomas Paine's ideas and they read with great interest Paine's famous book ' The Rights of Man'. Moro Vithal Valvekar and Sakharam Yashwant Paranjapye were two other Brahmin friends of Jotirao who in later years stood by him in all his activities. After completing his secondary education in 1847, Jotirao decided not to accept a job under the Government.
Source of Inspiration:
An incident in 1848 made him aware of the qualities of the caste system, the predominant position of the Brahmins in the social set up. He was invited to attend a wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives of the bridegroom insulted and abused him. Jotirao left the procession and returned home. With tears in his eyes, he narrated his experience to his father who tried to pacify him. After this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and women who were deprived of all their rights as human beings under the caste-system.
Social Life:
Education of women and the lower caste, he believed, deserved priority. Hence at home he began educating his wife Savitribai and open girl's school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotirao asked his wife to teach the girls in his school. Stones and brickbats were thrown at her when she was on her way to the school. The reactionaries threatened Jotirao's father with dire consequences if he did not dissociate himself from his son's activities. Yielding to the pressure, Jotirao's father asked his son and the daughter-in-law to leave his house as both of them refused to give up their noble endeavour.
Though the school had to be closed for sometime due to lack of funds, Jotirao re-opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he founded a girls' school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotirao opened two more girls' schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as the Hunter Commission) in 1882, he described his activities in the field of education - 'A year after the institution of the female school I also established an indigenous mixed school for the lower classes, especially the Mahars and Mangs. Two more schools for these were subsequently added. I continued to work and whereas them for nearly nine to ten years.'
Jotirao was aware that primary education among the masses in the Bombay Presidency was very much neglected. He argued that 'a good deal of their poverty, their want of self-reliance, their entire dependence upon the learned and intelligent classes' could be attributed to the 'deplorable state of education among the peasantry'. He blamed the British Government for spending profusely a large portion of revenue on the education of the higher classes. According to him, this policy resulted in the virtual monopoly of all the higher offices under the Government by the Brahmins.
Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from having access to all the avenues of knowledge and influence. He denounced them as cheats and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings were variations on this theme. His critics made fun of his ignorance of grammar and philology, his inelegant language and far-fetched interpretations of India history and the ancient texts. They brushed his criticism aside by saying that he was merely echoing what the Christian missionaries had said about the Indian society in general and Brahmins in particular. The established scholars in his time did not take Phule's arguments seriously. His critics did not realise that Jotirao's acrimonious criticism was basically a spontaneous outburst of a genuine concern for the equal rights of human beings. Emotionally he was so deeply involved in his work that he could not make a dispassionate analysis and take a detached view of the social forces. Jotirao's deep sense of commitment to basic human values made it difficult for his to restrain himself when he witnessed injustice and atrocities committed in the name of religion by those who were supposed to be its custodians.
Widow Marriage Initiated:
Widow remarriages were banned and child-marriage was very common among the Brahmins and other upper castes in the then Hindu society. Many widows were young and not all of them could live in a manner in which the orthodox people expected them to live. Some of the delinquent widows resorted to abortion or left their illegitimate children to their fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to pregnant widows and assured them that the orphanage would take care of their children. It was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and Jotirao adopted him as his son.
For sometime, Jotirao worked as a contractor for the government and supplied building material required for the construction of a huge barrage at Khadakvasala near Poona. He had a direct experience of working with the officials of the Public Works Department which was notorious as well as a hotbed of corruption. Except the British officers holding very high positions in the Department, the clerks and other officers were invariably Brahmins and they exploited the illiterate workers. Jotirao felt it necessary to explain to the workers how they were duped by the Brahmin officials. In one of the ballads composed by him, he described vividly the fraudulent practices resorted to by the Brahmin officials in the Public Works Department (printed at the end of 'Slavery').
Equal Rights to Untouchables in Society:
In 1868, Jotirao decided to give access to the untouchables to a small bathing tank near his house. In his controversial book called Slavery published in June, 1873 Jotirao included a manifesto which declared that he was willing to dine with all regardless of their caste, creed or country of origin. It is significant that several newspapers refused to give publicity to the manifesto because of its contents. His book slavery was severely criticised for its 'venomous propaganda' against the Brahmins. Jotirao dedicated this book 'to the good people of the Unites States as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery'. The book is written in the form of a dialogue. After tracing the history of the Brahmin domination in India, Jotirao examined the motives and objects of cruel and inhuman laws framed by the Brahmins. Their main object in fabricating these falsehoods was to dupe the kinds of the ignorant and to rivet firmly on them the chains of perpetual bondage and slavery which their selfishness and cunning had forged. The severity of the laws as affecting the Sudras and the intense hatred with which they were regarded by the Brahmins can be explained on no other supposition but that there was, originally between the two, a deadly feud arising from the advent of the soil while the Brahmins argued that the Sudras were the sons of the soil while the Brahmins came from outside and usurped everything that was possessed by the Sudras. He also claimed that what he had described in his book was 'not one hundredth part of the rogueries' that were generally practised on his 'poor, illiterate and ignorant Sudra brethren'.
Satya Shodak Samaj Formed:
On 24th September, 1873, Jotirao convened a meeting of his followers and admirers and it was decided to form the 'Satya Shodhak Samaj' (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to the British Empire. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya Shodhak Samaj were expected to treat all human beings as children of God and worship the Creator without the help of any mediator. The membership was open to all and the available evidence proves that some Jews were admitted as members. In 1876 there were 316 members of the 'Satya Shodhak Samaj'.
Sarvajanik Dharma Pustak Published:
Jotirao refused to regard the Vedas as sacrosanct. He apposed idolatry and denounced the Chaturvarnya. In his book Sarvajanik Dharma Pustak published in 1891, his views on religious and social issues are given in the form of a dialogue. According to him, both men and women were entitled to enjoy equal rights and it was a sin to discriminate between human beings on the basis of sex. He stressed the unity of man and envisaged a society based on liberty, equality and fraternity. He was aware that religious bigotry and aggressive nationalism destroy the unity of man.
Victoria Orphanage Founded:
In 1876, Jotirao was nominated as a member of the Poona Municipality. He tried to help the people in the famine stricken areas of Maharashtra when a severe famine in 1877 forced people in the rural area to leave their villages. Some of them had to leave their children behind and an appeal issued on 17 May 1877 by Jotirao indicates that the Victoria Orphanage was founded under the auspices of the Satya Shodhak Samaj to look after these unfortunate children. From the beginning of the year 1879 Krishnarao Bhalekar, one of his colleagues, edited a weekly called Deenbandhu which was the organ of the Satya Shodhak Samaj. The weekly articulated the grievances of the peasants sand workers. Deenbandhu defended Jotirao when Vishnushastri Chiplunkar, a powerful spokesman of the conservative nationalists, attacked Jotirao's writing in the most vitriolic style.
Narayan Meghaji Lokhande was another prominent colleague of Jotirao. Lokhande is acclaimed as the Father of Trade Union Movement in India. From 1880 onwards, he took over the management of Deenbandhu which was published from Bombay. Along with Lokhande, Jotirao also addressed the meetings of the textile workers in Bombay. It is significant that before Jotirao and his colleagues Bhalekar and Lokhande tried to organise the peasants and the workers, no such attempt was made by any organisation to redress their grievances.
One of the charges levelled by Jotirao against the leaders of the Brahmo Samaj and the Prarthana Samaj, the Sarvajanik Sabha and the Indian National Congress was that despite their programmes, in reality, they did very little to improve the lot of the masses. He felt that these organisations were dominated by the Brahmins and were not truly representative in character. In his booklet called Satsara (The essence of Truth) published in June, 1885, he criticised the Brahmo Samaj and the Prarthana Samaj. Addressing their leaders he declared, 'We don't need to help of your organisations. Don't worry about us.' In his book, Sarvajanik Satya Shodhak Dharma Pustak, a posthumous publication, he observed that the peasants and the untouchables were not members of either the Sarvajanik Sabha or the Indian National Congress. He warned that the persistent demand made by these organisations for Indianisation of the administrative services, if accepted, would lead to Brahminisation of the services in India. He thought that it was difficult to create a sense of nationality so long as the restrictions on dining and marrying outside the caste continued to be observed by people belonging to different castes. Education of the masses would promote the process of nation making.
It should be remembered that just Jotirao did not mince words when he criticised the leaders of the reformist movement, he was equally fearless in criticising the decisions of the alien rulers which did not contribute to the welfare of the masses. When the Government wanted to grant more licences for liquor-shops, Jotirao condemned this move, as he believed that addiction to liquor would ruin many poor families. On 30th November, 1880, the President of the Poona Municipality requested the members to approve his proposal of spending one thousand rupees on the occasion of the visit of Lord Lytton, the Governor-General of India. The officials wanted to present him an address during his visit to Poona. Lytton had passed an Act, which resulted in gagging the press, and Deenbandhu, the organ of the Satya Shodhak Samaj, had protested against the restrictions on the right to freedom of the press. Jotirao did not like the idea of spending the money of the taxpayers in honouring a guest like Lytton. He boldly suggested that the amount could be very well spending on the education of the poor people in Poona. He was the only member out of all the thirty-two nominated members of the Poona Municipality who voted against the official resolution.
Another incident also revealed his attachment for the poor peasant and his courage in drawing the attention of a member of the British royal family to the sufferings of the farmers in rural area. On 2nd March, 1888, Hari Raoji Chiplunkar, a friend of Jotirao, arranged a function in honour of the Duke and Duchess of Connaught. Dressed like a peasant, Jotirao attended the function and made a speech. He commented on the rich invitees who displayed their wealth by wearing diamond-studded jewellery and warned the visiting dignitaries that the people who had gathered there did not represent India. If the Duke of Connaught was really interested in finding out the condition of the Indian subjects of Her Majesty the Queen of England, Jotirao suggested that he ought to visit some nearby villages as well as the areas in the city occupied by the untouchables. He requested the Duke of Connaught who was a grandson of Queen Victoria to convey his message to her and made a strong plea to provide education to the poor people. Jotirao's speech created quite a stir.
Throughout his life, Jotirao Phule fought for the emancipation of the downtrodden people and the struggle, which he launched at a young age ended only when he died on 28th November, 1890. He was a pioneer in many fields and among his contemporaries he stands out as one who never wavered in his quest for truth and justice. Though he was often accused of fomenting hatred between the Brahmins and the non-Brahmins, very rarely an attempt was made to consider his scathing criticism in a broad perspective. The later generations also took considerable time to understand and appreciate the profound significance of his unflinching espousal of the 'rights of man' which remained till the end of his life a major theme of his writings and a goal of his actions.
In India, Maharashtra a state with cultural heritage and is also land of social thinkers, social reforms and social revolutionaries who have not only molded and enriched all facets of life of Maharashtra but have also made singular contribution to growth and development of India .In this website of the great social reformer - Mahatma Phule, contempory of KARL MARX, we have the "patria protesta" of the Indian social revolution and the first leader of peasants.
In those days there was a conflict between the rationalist and the orthodox. His period can, therefore, be a aptly described as the dawn of revolution in the history not only of Maharashtra but of the country as a whole in the various fields like Education, Caste Systems, Agriculture, Economics, Women and widow upliftment , Human Rights, Untouchability ,Social Equality.
MAHATMA JYOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and rights of women, Jotirao Phule revolted against the unjust caste system under which million of people had suffered for centuries. In particular, he courageously upheld the cause of the untouchables and took up the cudgels for the poorer peasants. He was a militant advocate of their rights. The story of his stormy life is an inspiring saga of a continuous struggle, which he waged relentlessly against the forces of reaction. What was remarkable was his ability to stand up against all kinds of pressure without faltering even once and act always according to his convictions. Though some keen observers of the social scene in Maharashtra like Narayan Mahadeo Parmanand did acknowledge his greatness in his lifetime, it is only in recent decades that there is increasing appreciation of his service and sacrifice in uplifting the masses.
Childhood:
Jotirao Phule was born in 1827. His father, Govindrao was a vegetable vendor at Poona. Originally Jotirao's family, known as Gorhays, came from Katugan, a village in the Satara district of Maharashtra. His grandfather Shetiba Gorhay settled down in Poona. Since Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to be known as 'Phules'. Jotirao's mother passed away when he was hardly one year old. After completing his primary education, Jotirao had to leave the school and help his father by working on the family's farm. Jotirao's marriage was celebrated when he was not even thirteen.
Education:
Impressed by Jotirao's intelligence and his love for knowledge, two of his neighbours, one a Muslim teacher and another a Christian gentleman persuaded his father Govindrao to allow him to study in a secondary school. In 1841, Jotirao got admission in the Scottish Mission's High School at Poona. It was in this school that he met Sadashiv Ballal Govande, a Brahmin, who remained a close friend throughout his life. Both Jotirao and Govande were greatly influenced by Thomas Paine's ideas and they read with great interest Paine's famous book ' The Rights of Man'. Moro Vithal Valvekar and Sakharam Yashwant Paranjapye were two other Brahmin friends of Jotirao who in later years stood by him in all his activities. After completing his secondary education in 1847, Jotirao decided not to accept a job under the Government.
Source of Inspiration:
An incident in 1848 made him aware of the qualities of the caste system, the predominant position of the Brahmins in the social set up. He was invited to attend a wedding of one of his Brahmin friends. As the bridegroom was taken in a procession, Jotirao accompanied him along with the relatives of his Brahmin friend. Knowing that Jotirao belonged to the Mali caste which was considered to be inferior by the Brahmins, the relatives of the bridegroom insulted and abused him. Jotirao left the procession and returned home. With tears in his eyes, he narrated his experience to his father who tried to pacify him. After this incident Jotirao made up his mind to defy the caste-system and serve the Shudras and women who were deprived of all their rights as human beings under the caste-system.
Social Life:
Education of women and the lower caste, he believed, deserved priority. Hence at home he began educating his wife Savitribai and open girl's school in August 1848. The orthodox opponents of Jotirao were furious and they started a vicious campaign against him. He refused to be unnerved by their malicious propaganda. As no teacher dared to work in a school in which untouchables were admitted as students, Jotirao asked his wife to teach the girls in his school. Stones and brickbats were thrown at her when she was on her way to the school. The reactionaries threatened Jotirao's father with dire consequences if he did not dissociate himself from his son's activities. Yielding to the pressure, Jotirao's father asked his son and the daughter-in-law to leave his house as both of them refused to give up their noble endeavour.
Though the school had to be closed for sometime due to lack of funds, Jotirao re-opened it with the help of his Brahmin friends -Govande and Valvekar. On 3rd July, 1851, he founded a girls' school in which eight girls were admitted on the first day. Steadily the number of students increased. Savitribai taught in this school also and had to suffer a lot because of the hostility of the orthodox people. Jotirao opened two more girls' schools during 1851-52. In a memorial addressed to the Education Commission (popularly known as the Hunter Commission) in 1882, he described his activities in the field of education - 'A year after the institution of the female school I also established an indigenous mixed school for the lower classes, especially the Mahars and Mangs. Two more schools for these were subsequently added. I continued to work and whereas them for nearly nine to ten years.'
Jotirao was aware that primary education among the masses in the Bombay Presidency was very much neglected. He argued that 'a good deal of their poverty, their want of self-reliance, their entire dependence upon the learned and intelligent classes' could be attributed to the 'deplorable state of education among the peasantry'. He blamed the British Government for spending profusely a large portion of revenue on the education of the higher classes. According to him, this policy resulted in the virtual monopoly of all the higher offices under the Government by the Brahmins.
Jotirao boldly attacked the stranglehold of the Brahmins, who prevented other from having access to all the avenues of knowledge and influence. He denounced them as cheats and hypocrites. He asked the masses to resist the tyranny of the Brahmins. All his writings were variations on this theme. His critics made fun of his ignorance of grammar and philology, his inelegant language and far-fetched interpretations of India history and the ancient texts. They brushed his criticism aside by saying that he was merely echoing what the Christian missionaries had said about the Indian society in general and Brahmins in particular. The established scholars in his time did not take Phule's arguments seriously. His critics did not realise that Jotirao's acrimonious criticism was basically a spontaneous outburst of a genuine concern for the equal rights of human beings. Emotionally he was so deeply involved in his work that he could not make a dispassionate analysis and take a detached view of the social forces. Jotirao's deep sense of commitment to basic human values made it difficult for his to restrain himself when he witnessed injustice and atrocities committed in the name of religion by those who were supposed to be its custodians.
Widow Marriage Initiated:
Widow remarriages were banned and child-marriage was very common among the Brahmins and other upper castes in the then Hindu society. Many widows were young and not all of them could live in a manner in which the orthodox people expected them to live. Some of the delinquent widows resorted to abortion or left their illegitimate children to their fate by leaving them on the streets. Out of pity for the orphans, Jotirao Phule established an orphanage, possibly the first such institution founded by a Hindu. Jotirao gave protection to pregnant widows and assured them that the orphanage would take care of their children. It was in this orphanage run by Jotirao that a Brahmin widow gave birth to a boy in 1873 and Jotirao adopted him as his son.
For sometime, Jotirao worked as a contractor for the government and supplied building material required for the construction of a huge barrage at Khadakvasala near Poona. He had a direct experience of working with the officials of the Public Works Department which was notorious as well as a hotbed of corruption. Except the British officers holding very high positions in the Department, the clerks and other officers were invariably Brahmins and they exploited the illiterate workers. Jotirao felt it necessary to explain to the workers how they were duped by the Brahmin officials. In one of the ballads composed by him, he described vividly the fraudulent practices resorted to by the Brahmin officials in the Public Works Department (printed at the end of 'Slavery').
Equal Rights to Untouchables in Society:
In 1868, Jotirao decided to give access to the untouchables to a small bathing tank near his house. In his controversial book called Slavery published in June, 1873 Jotirao included a manifesto which declared that he was willing to dine with all regardless of their caste, creed or country of origin. It is significant that several newspapers refused to give publicity to the manifesto because of its contents. His book slavery was severely criticised for its 'venomous propaganda' against the Brahmins. Jotirao dedicated this book 'to the good people of the Unites States as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery'. The book is written in the form of a dialogue. After tracing the history of the Brahmin domination in India, Jotirao examined the motives and objects of cruel and inhuman laws framed by the Brahmins. Their main object in fabricating these falsehoods was to dupe the kinds of the ignorant and to rivet firmly on them the chains of perpetual bondage and slavery which their selfishness and cunning had forged. The severity of the laws as affecting the Sudras and the intense hatred with which they were regarded by the Brahmins can be explained on no other supposition but that there was, originally between the two, a deadly feud arising from the advent of the soil while the Brahmins argued that the Sudras were the sons of the soil while the Brahmins came from outside and usurped everything that was possessed by the Sudras. He also claimed that what he had described in his book was 'not one hundredth part of the rogueries' that were generally practised on his 'poor, illiterate and ignorant Sudra brethren'.
Satya Shodak Samaj Formed:
On 24th September, 1873, Jotirao convened a meeting of his followers and admirers and it was decided to form the 'Satya Shodhak Samaj' (Society of Seekers of Truth) with Jotirao as its first president and treasurer. Every member had to take a pledge of loyalty to the British Empire. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their exploitation by the Brahmins. All the members of the Satya Shodhak Samaj were expected to treat all human beings as children of God and worship the Creator without the help of any mediator. The membership was open to all and the available evidence proves that some Jews were admitted as members. In 1876 there were 316 members of the 'Satya Shodhak Samaj'.
Sarvajanik Dharma Pustak Published:
Jotirao refused to regard the Vedas as sacrosanct. He apposed idolatry and denounced the Chaturvarnya. In his book Sarvajanik Dharma Pustak published in 1891, his views on religious and social issues are given in the form of a dialogue. According to him, both men and women were entitled to enjoy equal rights and it was a sin to discriminate between human beings on the basis of sex. He stressed the unity of man and envisaged a society based on liberty, equality and fraternity. He was aware that religious bigotry and aggressive nationalism destroy the unity of man.
Victoria Orphanage Founded:
In 1876, Jotirao was nominated as a member of the Poona Municipality. He tried to help the people in the famine stricken areas of Maharashtra when a severe famine in 1877 forced people in the rural area to leave their villages. Some of them had to leave their children behind and an appeal issued on 17 May 1877 by Jotirao indicates that the Victoria Orphanage was founded under the auspices of the Satya Shodhak Samaj to look after these unfortunate children. From the beginning of the year 1879 Krishnarao Bhalekar, one of his colleagues, edited a weekly called Deenbandhu which was the organ of the Satya Shodhak Samaj. The weekly articulated the grievances of the peasants sand workers. Deenbandhu defended Jotirao when Vishnushastri Chiplunkar, a powerful spokesman of the conservative nationalists, attacked Jotirao's writing in the most vitriolic style.
Narayan Meghaji Lokhande was another prominent colleague of Jotirao. Lokhande is acclaimed as the Father of Trade Union Movement in India. From 1880 onwards, he took over the management of Deenbandhu which was published from Bombay. Along with Lokhande, Jotirao also addressed the meetings of the textile workers in Bombay. It is significant that before Jotirao and his colleagues Bhalekar and Lokhande tried to organise the peasants and the workers, no such attempt was made by any organisation to redress their grievances.
One of the charges levelled by Jotirao against the leaders of the Brahmo Samaj and the Prarthana Samaj, the Sarvajanik Sabha and the Indian National Congress was that despite their programmes, in reality, they did very little to improve the lot of the masses. He felt that these organisations were dominated by the Brahmins and were not truly representative in character. In his booklet called Satsara (The essence of Truth) published in June, 1885, he criticised the Brahmo Samaj and the Prarthana Samaj. Addressing their leaders he declared, 'We don't need to help of your organisations. Don't worry about us.' In his book, Sarvajanik Satya Shodhak Dharma Pustak, a posthumous publication, he observed that the peasants and the untouchables were not members of either the Sarvajanik Sabha or the Indian National Congress. He warned that the persistent demand made by these organisations for Indianisation of the administrative services, if accepted, would lead to Brahminisation of the services in India. He thought that it was difficult to create a sense of nationality so long as the restrictions on dining and marrying outside the caste continued to be observed by people belonging to different castes. Education of the masses would promote the process of nation making.
It should be remembered that just Jotirao did not mince words when he criticised the leaders of the reformist movement, he was equally fearless in criticising the decisions of the alien rulers which did not contribute to the welfare of the masses. When the Government wanted to grant more licences for liquor-shops, Jotirao condemned this move, as he believed that addiction to liquor would ruin many poor families. On 30th November, 1880, the President of the Poona Municipality requested the members to approve his proposal of spending one thousand rupees on the occasion of the visit of Lord Lytton, the Governor-General of India. The officials wanted to present him an address during his visit to Poona. Lytton had passed an Act, which resulted in gagging the press, and Deenbandhu, the organ of the Satya Shodhak Samaj, had protested against the restrictions on the right to freedom of the press. Jotirao did not like the idea of spending the money of the taxpayers in honouring a guest like Lytton. He boldly suggested that the amount could be very well spending on the education of the poor people in Poona. He was the only member out of all the thirty-two nominated members of the Poona Municipality who voted against the official resolution.
Another incident also revealed his attachment for the poor peasant and his courage in drawing the attention of a member of the British royal family to the sufferings of the farmers in rural area. On 2nd March, 1888, Hari Raoji Chiplunkar, a friend of Jotirao, arranged a function in honour of the Duke and Duchess of Connaught. Dressed like a peasant, Jotirao attended the function and made a speech. He commented on the rich invitees who displayed their wealth by wearing diamond-studded jewellery and warned the visiting dignitaries that the people who had gathered there did not represent India. If the Duke of Connaught was really interested in finding out the condition of the Indian subjects of Her Majesty the Queen of England, Jotirao suggested that he ought to visit some nearby villages as well as the areas in the city occupied by the untouchables. He requested the Duke of Connaught who was a grandson of Queen Victoria to convey his message to her and made a strong plea to provide education to the poor people. Jotirao's speech created quite a stir.
Throughout his life, Jotirao Phule fought for the emancipation of the downtrodden people and the struggle, which he launched at a young age ended only when he died on 28th November, 1890. He was a pioneer in many fields and among his contemporaries he stands out as one who never wavered in his quest for truth and justice. Though he was often accused of fomenting hatred between the Brahmins and the non-Brahmins, very rarely an attempt was made to consider his scathing criticism in a broad perspective. The later generations also took considerable time to understand and appreciate the profound significance of his unflinching espousal of the 'rights of man' which remained till the end of his life a major theme of his writings and a goal of his actions.
Jyotirao Phule
 | |
| Other names | Mahatma Phule |
|---|---|
| Born | 11 April 1827 Katgun, Satara, British India(present-day Maharashtra, India) |
| Died | 28 November 1890 (aged 63) Pune, British India (present-day Maharashtra, India) |
| Era | 19th century philosophy |
| Main interests | Ethics, religion, humanism |
| Website | http://www.mahatmaphule.com/ |
Mahatma Jyotirao Govindrao Phule (Marathi: जोतिराव गोविंदराव फुले) (11 April 1827 – 28 November 1890), also known as Mahatma Jyotiba Phule was an activist, thinker,social reformer, writer, philosopher, theologist, scholar, editor and revolutionary fromMaharashtra, India in the nineteenth century. Jotiba Phule and his wife Savitribai Phulewere pioneers of women's education in India. His remarkable influence was apparent in fields like education, agriculture, caste system, women and widow upliftment and removal of untouchability. He is most known for his efforts to educate women and the lower castes as well as the masses. He, after educating his wife, opened first a school for girls in India in August 1848. In September 1873, Jotirao, along with his followers, formed the Satya Shodhak Samaj (Society of Seekers of Truth) with the main objective of liberating the Bahujans, Shudras and Ati-Shudras and protecting them from exploitation and atrocities. For his fight to attain equal rights for peasants and the lower caste and his contributions to the field of education, he is regarded as one of the most important figures of the Social Reform Movement in Maharashtra. Dhananjay Keer, his biographer, notes him as "the father of Indian social revolution".[1]
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[edit]Early life
Jotirao Govindrao Phule was born in Satara district of Maharastra in a family belonging to Mali (Fulmali) caste, a kshatriya caste. His father, Govindrao, was a vegetable vendor. Originally Jotirao's family, known as Gorhays, came from Katgun, a village in Taluka- Khatav, District- Satara. His grandfather Shetiba Gorhay settled down in Pune. Since Jotirao's father and two uncles served as florists under the last of the Peshwas, they came to be known as 'Phules'. (Reference- P.G. Patil, Collected Works of Mahatma Jotirao Phule, Vol-II, published by Education department, Govt. of Maharashtra). His mother died when he was 9 months old. After completing his primary education Jotirao had to leave school and help his father by working on the family's farm. He was married at the age of 12. His intelligence was recognised by a Muslim and a Christian neighbour, who persuaded his father to allow Jotirao to attend the local Scottish Mission's High School, which he completed in 1847. The turning point in Jotiba's life was in year 1848, when he was insulted by family members of his Brahmin friend, a bridegroom for his participation in the marriage procession, an auspicious occasion. Jotiba was suddenly facing the divide created by the caste system.[2] Influenced by Thomas Painebooks Rights of Man (1791), Phule developed a keen sense of social justice. He argued that education of women and the 'lower castes' was a vital priority in addressing social inequalities.
[edit]Satyashodhak Samaj
On 24 September 1873, Jotirao formed 'Satya Shodhak Samaj' (Society of Seekers of Truth) with himself as its first president and treasurer. The main objectives of the organisation were to liberate the Shudras and Ati Shudras and to prevent their 'exploitation' by the upper caste like Brahmans. Through this Satya Shodhak Samaj, Jotirao refused to regard the Vedas as sacrosanct. He opposedidolatry and denounced the chaturvarnya system (the caste system). Satya Shodhak Samaj propounded the spread of rational thinking and rejected the need for a Brahman priestly class as educational and religious leaders. He was an aboriginal of India and established Satyadharma and never renounced his faith. He was against those Brahmins who were using religion and blind faith of masses for their own monetary gains. But Jyotiba had many Brahmin personal friends and he even adopted a Brahmin boy as his heir. He made a will giving his large property after his death to this Brahmin boy.[citation needed]
[edit]Beliefs
When Phule established the Satya Shodhak Samaj, Savitribai became the head of the women's section which included ninety female members[citation needed]. Moreover, she worked tirelessly as a school teacher for girls. Deenbandhu publication, the mouthpiece of the Satya Shodhak Samaj, played an important role in SatyaShodhak Samaj's movement. After Jyotirao's death in 1890 his spirited followers went on spreading the movement to the remotest parts of Maharashtra. Shahu Maharaj, the ruler of Kolhapur moral support to Satya Shodhak Samaj. In its new incarnation party carried on the work of superstition removal vigorously.Many times it degenerated in hate sprouting against Brahmins as a caste.
Jyotirao firmly believed that if you want to create a new social system based on freedom, equality, brotherhood, human dignity, economic justice and value devoid of exploitation, you will have to overthrow the old, unequal and exploitative social system and the values on which it is based. Knowing this well, Jyotirao attacked blind faith and faith in what is given in religious books and the so-called god's words. He tore to pieces the misleading myths that were ruling over the minds of women, shudras and ati-shudras. Yielding to god or fate, astrology and other such rituals, sacredness, god-men, etc. was deemed irrational and absurd.[citation needed]
He also led campaigns to remove the economic and social handicaps that breed blind faith among women, shudras and ati-shudras. Jyotirao subjected religious texts and religious behaviour to the tests of rationalism. He characterised this faith as outwardly religious but in essence politically motivated movements. He accused them of upholding the teachings of religion and refusing to rationally analyse religious teachings. He maintained that at the root of all calamities was the blind faith that religious books were created or inspired by god. Therefore, Phule wanted to abolish this blind faith in the first instance. All established religious and priestly classes find this blind faith useful for their purposes and they try their best to defend it. He questions " if there is only one God, who created the whole mankind, why did he write the Vedas only in Sanskrit language despite his anxiety for the welfare of the whole mankind? What about the welfare of those who do not understand this language?" Phule concludes that it is untenable to say that religious texts were God-created. To believe so is only ignorance and prejudice. All religions and their religious texts are man-made and they represent the selfish interest of the classes, which are trying to pursue and protect their selfish ends by constructing such books. Phule was the onlysociologist and humanist in his time that could put forth such bold ideas. In his view, every religious book is a product of its time and the truths it contains have no permanent and universal validity. Again these texts can never be free from the prejudices and the selfishness of the authors of such books.[citation needed]
Phule believed in overthrowing the social system in which man has been deliberately made dependent on others, illiterate, ignorant and poor, with a view to exploiting him. To him blind faith eradication formed part of a broad socioeconomic transformation. This was his strategy for ending exploitation of human beings. Mere advice, education and alternative ways of living are not enough, unless the economic framework of exploitation comes to an end.[citation needed]
[edit]Religion
Jyotirao Phule was an Indian aboriginal. His akhandas were based on the abhangs of Indian aboriginal saint Tukaram[3] (a Moray Shudra.)[4]
He was a subscriber to Maharishi Vitthal Ramji Shinde's magazine, Dnyanodaya.[5] (Maharishi Shinde was a Harijan or "untouchable" and a member of the reformist Prarthana Samaj.)
He did not like the casteist of Tamil Nadu using Lord Rama as a symbol of oppression of Aryan conquest.[6]
In year 1873, jyotirao govindrao phule (name as spelled then)- dedicated his book "Slavery" thus:
DEDICATED TO THE GOOD PEOPLE OF THE UNITED STATES as a token of admiration for their sublime, disinterested and self-sacrificing devotion in the cause of Negro Slavery; and with an earnest desire, that my countrymen may take their noble example as their guide in the emancipation of their Sudra Brethren from the trammels of Brahmin thraldom.
Attack on the sanctity of Vedas
Jyotirao Phule's critique of the caste system began with his attack on the Vedas, the most fundamental texts of forward-caste Hindus. He considered Vedas as 'idle fantasies' as 'palpably absurd legends'. He considered Vedas a 'form of false consciousness'.[7]
He believed that the true inhabitants of Bharat are the Astik.[8] He also believed that the Brahmins were outsiders to Hinduism. This was also the view spoken by Keshavarao Jehde.[9]
[edit]Merger into Congress party
After Jotiba's death in 1890, there was a period of lull, when the flame lit by Jotiba waned. The Satya Shodhak Samaj movement was totally a social movement and nothing to do with the politics, but the members of Satya Shodhak Samaj dissolved Satya Shodhak Samaj. Phule had a favourable opinion about the British Rule in India at least from the point of view of introducing modern notions of justice and equality in Indian society and taking India into the future. Phule admired the British because at that time Indian people except the Brahmins were far from education and were not getting any social benefits.In the British Government, the situation was better for them. For the Bahujans, the British were better than Bramhin rulers.
[edit]Social activism
He was assisted in his work by his wife, Savitribai Phule, and together they started the second school for girls in India in 1848, for which he was forced to leave his home. He initiated widow-remarriage and started a home for upper caste widows in 1854, as well as a home for new-born infants to prevent female infanticide. Phule tried to eliminate the stigma of social Untouchability surrounding the lower castes by opening his house and the use of his water-well to the members of the lower castes.
He formed the Satya Shodhak Samaj (Society of Seekers of Truth) on 24 September 1873, a group whose main aim was to liberate the social Shudra and Untouchables castes from exploitation and oppression.
Phule was a member of the Pune municipality from 1876 to 1882.
[edit]Connection with women activists
Some of India's first modern feminists were closely associated with Phule, including his wife Savitribai Phule; Pandita Ramabai, a Brahmin woman. Panditia Ramabai who was leading advocate for the rights and welfare for the women in India; Tarabai Shinde, the non-Brahmin author of a fiery tract on gender inequality which was largely ignored at the time but has recently become well-known; andMuktabai, a fourteen-year-old pupil in Phule's school, whose essay on the social oppression of the Mang and Mahar castes is also now famous.
he started "Shiv Jayanti"(Birth day of Chhatrapati Shivaji Maharaj)first time in India. He also discovered the "Samadhi" of Chhatrapati Shivaji Maharaj on Raigad Fort which had disappeared in creepers and climbers. He wrote "Shivajicha powada" an epic poem.
[edit]Title of 'Mahatma'
The great social reformer Jotirao Phule was bestowed with the unique title of 'Mahatma' on 11 May 1888 by another great social reformer from Mumbai, Rao Bahadur Vithalrao Krishnaji Vandekar. As the history goes, Jyotirao Phule had completed 60 years of his age and 40 years of social service fighting for the rights of the 'bahujans'. To mark this achievement, it was decided by the bahujans and satyashodhak leaders and workers to felicitate Jotirao Phule. Rao Bahadur Vithalrao Krishnaji Vandekar, Narayan Meghaji Lokhande were in the forefront for arranging this function. Rao Bahadur Vandekar and his fellow workers decided to bestow the title of 'Mahatma' on Jotirao Phule for his dedicated service in the cause of humanity. Hon. Sayajirao Maharaj of Baroda, who also was invited for this function, could not attend the function. He had sent a message that Jotirao Phule be bestowed with the title of 'Hindustan's Booker T. Washington'. However, Rao Bahadur Vithalrao Vandekar explained the reasons for bestowing the title of 'Mahatma' on Jotirao Phule justifying it to be apt for the great work and sacrifice of Jotirao Phule for the downtrodden. On 11 May 1888, a function was arranged in the meeting hall of 'Mumbai Deshastha Maratha Dnyati-Dharma Sanstha' at Mandvi, Koliwada, Mumbai for felicitating Jotirao Phule. As the function began, Rao Bahadur Vithalrao Krishnaji Vandekar explained in detail about the work and sacrifice of Jotirao Phule and his struggle for the rights of the downtrodden bahujans. He then garlanded Jotirao Phule and declared that 'we people present here, with swasphurti, are bestowing the title of Mahatma upon Jotirao Phule!'. Thus Jotirao Phule came to be known as Mahatma Jotirao Phule thereafter. Information of the above historic event has been given in detail in the Hindi book 'Yugpurush Mahatma Phule' published by the Government of Maharashtra on 11 May 1993 to mark the 105th anniversary of the above historic function. This book has been written by Murlidhar Jagtap and published by Mahatma Phule Charitra Sadhaney Prakashan Samiti, c/o Higher & Technical Education Dept., Government of Maharashtra, Mantralaya, Mumbai-400032. The then Hon. Chief Minister, Govt. of Maharashtra Shri Sharad Pawar & Co-ordinator, Mahatma Phule Charitra Sadhaney Prakashan Samiti, Govt. of Maharashtra Shri Hari Narke etc. have written foreword/introduction for this book. he had 40 years of social service
[edit]Legacy
- The full length statue inaugurated at the premises of Vidhan Bhavan (Assembly Building of Maharasthra State), by the auspicious hands of then the Chief Minister and other dignitaries.
- The Crawford Market in Mumbai is officially named after him and is known as Mahatma Jyotiba Phule Mandai.
- Mahatma Phule Krishi Vidyapeeth in Rahuri, Ahmednagar District, Maharastra.
The wholesale vegetable market in Nagpur, Maharashtra (India) is also named after him.Subharti College of Physiotherapy was formerly named after him Jyotirao Phule physiotherapy college. Noted playwright G.P. Deshpande's biographical play Satyashodhak (The Truth Seeker)was first performed by Jan Natya Manch in 1992.[10]
[edit]Quotes
- Vidyevina mati geli; mativina neeti geli; neetivina gati geli; gativina vitta gele;
vittavina shudra khachale; itke anartha eka avidyene kele.
विद्येविना मती(WISDOM) गेली | मतीविना नीति(MORAL) गेली | नीतीविना गती(DEVELOPMENT) गेली | गतीविना वित्त(WEALTH) गेले | वित्ताविना शुद्र खचले | इतके अनर्थ एका अविद्येने केले!
Due to refusal of education WISDOM(Mati) lost Without Wisdom, MORAL(Neeti) lost, Without Moral, DEVELOPMENT(Gati) lost. Without Development WEALTH (Witta)lost. Without Wealth Shudra ruines.. So much has happend due to Refusal of EDUCATION
[edit]Followers
Krantisurya Phule has many followers. Dr. Babasaheb Ambedkar, the first minister of law of Republic India and the architect of Indian Constitution was inspired by his noble work towards humanity. Noted freedom fighter and Gandhian Leader like Mukundrao Bhujbal Patil who is Ex. President of Bombay Pradesh Congress Committee was the one who tried to bring the work done by Jyotirao Phule, into a limelight. There are many followers of the work done by him, one among those is Hon. Minister of Maharashtra Chhagan Bhujbalfounder of Mahatma Phule Samata Parishad, an organisation works for social upliftment of dalits and OBCs and M.S.Chandramohan,writer,he is very much inspired by the work done by Phule especially creating social education system. V.G.R Naragoni is an OBC leader in andhra pradesh got inspired by Phule and followed him and conduct deep research on Phule movements and wrote several books on Phule like "Bahujana Vudhyama Radha Saradhulu.
[edit]Published works
His famous published works are[11]
- Tritiya Ratna, 1855
- Brahmananche Kasab,1869
- Powada : Chatrapati Shivajiraje Bhosle Yancha, [English: Life Of Shivaji, In Poetical Metre],June 1869
- Powada: Vidyakhatyatil Brahman Pantoji, June 1869
- Manav Mahammand (Muhammad) (Abhang)
- Gulamgiri [full name in English: Slavery: In The Civilized British Government Under The Clock Of Brahmanism],1873. Literally meaning slavery, this book was inspired by the American civil war. He gave a message to the lower castes to take inspiration from America
- Shetkarayacha Aasud (Cultivator's Whipcord), July 1881
- Satsar Ank 1, June 1885
- Satsar Ank 2, October 1885
- Ishara, October 1885
- Gramjoshya sambhandi jahir kabhar, (1886)
- Satyashodhak Samajokt Mangalashtakasah Sarva Puja-vidhi, 1887
- Sarvajanik Satya Dharma Poostak, April 1889
- Sarvajanic Satya Dharmapustak, 1891
- Akhandadi Kavyarachana
- Asprashyanchi Kaifiyat
[edit]See also
[edit]References
- ^ Keer, Dhananjay (1997). Mahatma Jotirao Phooley: father of the Indian social revolution. Popular Prakashan. ISBN 978-81-7154-066-2.
- ^ Savitri Bai Phule
- ^ Culture and the Making of Identity in Contemporary India By Kamala Ganesh, Usha Thakkar
- ^ "MALI / SAINI COMMUNITY AND BHAKTI(DEVOTION) MOVEMENT IN INDIA". Archived from the original on 14 April 2008.
- ^ P. 113 Political Ideas in Modern India: Thematic Explorations By Vrajendra Raj Mehta, Thomas Pantham
- ^ Sharad Pawar, the Making of a Modern Maratha By P. K. Ravindranath
- ^ Aryans, Jews, Brahmins: Theorizing Authority Through Myths of Identity, pp 149, By Dorothy Matilda Figueira, Published by SUNY Press, 2002
- ^ P. 13 "Positive discrimination and the transformation of caste in India" By Christophe Jaffrelot
- ^ P. 16 "Positive discrimination and the transformation of caste in India" By Christophe Jaffrelot
- ^ "Life As Message". Tehelka Magazine, Vol 9, Issue 24. 16 June 2012.
- ^ Mahatma Phule
[edit]External links & Writings
- Mahatma Phule official website
- http://www.unipune.ernet.in/chairs/mahatmaphule/literature.htm
- http://www.mahatmaphule.org/
- http://defeatpoverty.com/articles/Slavery%20Book/Bio%20of%20Phule.pdf
- http://www.manase.org/en/maharashtra.php?mid=68&smid=23&pmid=1&id=855
- http://www.bollywoodhungama.com/news/2007/01/31/8770/index.html
- Chair of Mahatma Jotirao Phule at University of Pune
- About the Griefs of the Mahars and the Mangs, famous essay by Muktabai, a fourteen-year-old untouchable pupil of Phule's
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