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CHAPTER III
ROLE AND CONTRIBUTION OF PRARTHANA SAMAJ
3.1. Introduction:
After the Renaissance in Italy people from all over the world started thinking about the development of their country. Similarly, those Indian people who were educated the drastic change in European countries tried to think about India. They started to search the lacunas of our society and compared with other countries and decided to improve the conditions. Brahmo Samaj in West Bengal was the first institute followed this aim. While considering Mahārashtra, after such awakening, there was Gupta Sabha or secret meetings at first; where people came together and decided further action towards the development of our society. Afterwards, the Paramhansa Sabha and even after some years, the decreased interest of people in such Sabha, the Prarthana Samaj i.e., Prayers society was established in 1868 in Bombay.
Actually, before the existence of the Prarthana Samaj the leader of Brahmo Samaj i.e., Keshavchandra Sen had visited Bombay and delivered some lectures in connection of the branches of Brahmo Samaj but he found less interest in the spirituality. He found people in Mahārashtra, particularly in Bombay, were interested in the physical world they were found lack of Dharmic astha or faith in a particular religion. But even though Keshavchandra Sen gave authority to Pratapchandra Muzumdar to look into the matter so that they could spread the Brahmo Dharma in Mahārashtra also but they failed.
Meanwhile, there were Gupta Sabha or secret meetings for the reformation in the society. Further, it merged into Paramhansa Sabha in 1847. The motto of this movement was to abolish the caste system and the consequences of it Dadoba Pandurang Tarkhadkar was the prominent leader of 69 this institute through which this Sabha was leading. He finally fought against the pre-existed, an outdated value system for the better and new social and economic development in society. Though this Sabha they spread the Dharma Neeti or philosophy of religion, through the Dharma Vivechan, he established seven principles1 as follow
1. God is one and only He can be worshipped. 2. The real or true religion is to pray to God. 3. One religion to all. 4. Every person must have the freedom to think. 5. Our daily work must contain of reason. 6. All human over equal. 7. Everyone needs to get knowledge.
In short, the ‘faith in God’ was the certain point of his entire social and religious philosophy by annihilating caste, creed and unjustified traditions, Paramhansa Sabha wanted to bring people together by having only one God was the prime principle of them. Ramkrishna Balkrishna Jaykar was a chairman of this Sabha in 1849. He tried to bring people from various castes together to develop the brotherhood among the society. This institute also worked for widow re-marriages. They spread the importance of female education, need of education for śudras i.e., Mahār Māṅg etc. In short, through this institute they tried to knot of unity in the society by termination of various castes and their bad practises.
Here, questions can arise that what happened to this Sabha later? The answer is the position taken by this institute was so radical which was against the traditional values of society. The works of the Paramhansa Sabha were discussed in secret. Leaders were thinking to formalize this institute once they get sufficient members and followers. But before coming into existence the
1 Naik, J.V., Jyotirao, Paramhamisa and Prarthana Samaj, p. p. 251-252 70 news of such Sabha spread over the society and it faced the major obstacle of traditional people due to which it got quenched.
The interest of leaders was getting diminished. Some of them turned towards the atheism, some people moved towards Christianity, for example, Baba Padmanji, Kasambhai, Dhalwani etc., accepted Christianity after the force against Paramhansa Sabha. The consequences of these things were the destruction of Paramhansa Sabha.
3.2. The Rise of the Prarthana Samaj:
Here we come to know that Paramhansa Sabha was born with liberalism and to spread knowledge of English among the society so that our Indian society could come into the mainstream of world and people could enjoy the liberty, equality, fraternity and justice. But due to such unavoidable reasons discussed above it could not survive more. Even after the Paramhansa Sabha people were criticizing such changes and advanced thoughts which were a thing to change the society. However, some leaders like Ram Balkrishna, Dr. Atmaram Pandurang, Tukaram Tatya, Bhikobadas Chavan etc. were firm on their thoughts.
In 1865 once again a journal viz., Induprakash came into existence which was devoted to social changes in society. Justice Ranade found that it was meant to spread his liberal thoughts in the society. He wrote articles to awaken the people about their rights and justice. He was also delivering faiths. He tried to persuade people to do right things, but failed in some sense. The reason was, in Bombay, in 1864, people were too much busy in their material world, and people in Bombay were well acquainted with the share market. They were totally dropped from it and getting benefited also. So many people become millionaires. Everyone was behind to accumulate the wealth. So many businessmen became richer. Even the festival of Diwali was memorable of 71 everyone in that period. Therefore, nobody was listening to these reformists nor they found need of it.2
Meanwhile, once again Keshavchadra Sen, one of the leaders of Brahmo Samaj visited Bombay and delivered a lecture about the spirituality, necessity of modernization of religious beliefs and faiths. But even this time the chairman of his lecture was Dr. Bhau Daji who discouraged the listeners and advised people not to be in a hurry. They need to improve the condition of religion slowly as well as cautiously. Because he had experience of Paramhansa Sabha. As a result again Keshavchandra Sen failed to set the principles of Brahmo Samaj in Mahārashtra.
Further, in 1865 all the businessmen in Bombay became looser. The share market, which made people richer became a reason to make them poor or looser. The sudden change in the International share market made people bankrupt. Some people who were living under prejudice left their lives. The destruction of wealth made people restless. At the same point, Justice Ranade came to know that the attraction of the material wealth of suffering society has ceased to throb and only eternal peace can save the people whose confidence was getting lost.
3.3. Leaders of the Prarthana Samaj:
As the learned people who were inclined to persuade people towards, once again came forward, and decided to awaken people openly by firming an institution. In this connection, advocate Shantaram Bondse, Mahadev Narayan Shirgaonkar, Moroba Vinoba Samjgiri, Bal Māṅgesh Vagale, Bhaskar Hari Bhagwati, Narayan Parmanand, Sarvottam Mankar, Tukaram Tatya Padwal, Vasudev Navrangi etc., people meet together at the house of Dr. Atmaram Pandurang. In this group, some people were involved in Paramhansa Sabha and some joined this meeting newly. These people discussed about the present
2 Dixit, Raja, Prarthana Samajacha Itihas, p. 35 72 situation of social changes which could be an alteration of the social order, changes in behaviours, social relations. At this meeting, people discussed about the issues concerned with pre-held meetings and found that the issues discussed previously were based on the material development. Rather, such issues need to be focused on spiritual level. The task before them was to preserve and to regenerate, and to that end and eliminate the state of lack of activity, lack of growth or development, and to break down the chain of priesthood bondage, and to wake up the sleeping conscience of the nation, which could only be possible through the spirituality according to leaders of forthcoming institution i.e., Prarthana Samaj.3
Thus, they decided to reform the society through spirituality and finalized to establish the Prarthana Samaj. The aim they put forward was God. It is our duty to pray God. One should not accept idol worship. It may create chaos. All our daily activities should be followed through this aim.
3.4. Pledge of the Prarthana Samaj:
People who were willing to be a member of the Prarthana Samaj needed to follow the pledge as follows-
I will always pray to God and recite the preyer. I will always try to follow a good moral behaviour and will keep myself away from the immoral behaviour. If by mistaken any unwanted action taken by me, will be confessed and followed by penance and will by praying to God. And finally, oh God, please give me power to follow this pledge.4
3.5. The Prarthana Samaj on Religion:
After the pledges these leaders established an institute on 31st March 1867. Dr. Atmaram Pandurang was made the first chairman of this institute and
3 Ranade M.G., Essays on Religious and social Reform, p.p. III-IV 4 Dixit, Raja, Prarthana Samajacha Itihas, p. 72 73 they started Ekeshvari prayer. These people came together and discussed to reform in the ruling customs like, discrimination of caste, widow remarriage, prohibition of infant marriage the minimum age of marriage, etc. They felt that all these issues arise only through the religion because all social evils and cruel traditions were covered by the religion. However, the main issue was what is a true religion? At this point Prarthana Samajists decided that the true religion means to accept that Íswar is formless and all pervading. We can please or know him only by chanting and prayer to Him. Vaidya said that, after severing meeting people of Prarthana Samaj came to know that in place of focussing on physical pleasure one should know the aim of the life which we can find only in the spiritual life. 5 At the earlier stage the aims and objectives of the Prarthana Samaj were close to Brahmo Samaj. It was Justice Ranade and Dr. Bhandarkar, who made certain changes and elaborated the principles of this Samaj.
Dr. Bhandarkar, as well as Justice Ranade were fully proud of being a Hindu. They felth especially proud of the principle that “Íshawarah Sarvbhutana Ruddhesertuna Tisthti” Bhandarkar said that, God is all pervading. He remains in the heart of people. Even though he doesn’t accept the ‘Ahm Brahamasmi’ they don’t accept the Advaitic position or the unity if Jivatma and Parmatma. They pray to invisible (avyakt) God, but they were against the idol worship. The Prarthana Samajists also did not accept the Mayavada of SankarachĀrya. They were follower of Bhaktimārg, their worship of God considered to be having attributes (Sagunopasak) and accepted the role of Dvaitvadi. On the other hand, they opposed for idol worship and the incarnation of God. They just gave importance to the prayer. They also did not forget to inform that one cannot achieve the material prosperity through the prayer but we can have spiritual upliftment through the prayer to God.
Let us understand what is Bhagvat Dharma?
5 Ibid, P.37 74
3.5.1. Bhāgwat Dharma:
Bhagwat is a text written by Saint Eknath. He has advocated Bhagwat Dharm through this text. He refers Bhagwat as Bhakti. Such Bhakti means a path towards the supreme God. Into the field of bhakti, everyone can get an equal chance to pray God. Saint Eknath said that, bhakti does not mean mere Bhajan but, one should behave as per his own Dharma.
Bhaktiprādhānya Bhāgwat | Mukhya Bhakti te Swadharmayakt || Yene Swadharmabhajane Samaṣt | Parambhāgwat Uḍḍhḍārile ||6
Swadharma, according to Saint Eknath, is acting or working as per his own duty. This action must be as per the vaṛnāṛsramdharma which, Veda has advocated. One should concentrate one’s mind (chhitta) on one’s actions and in such action he/she must be devoted himself/herself to the God. That is called as Swadharma.
Chhattavṛtti Kriyācaran | Yā Nāv gā Karma Jāna || Tethe Nirpekṣa Je Māze Bhajan | Swadharma Sampurna Yā Nāv ||7 According to Saint Eknath, bhakti does not mean idol worship. Idol worship is only a means to focus our mind on God. The real bhakti remains in the love towards all beings on the earth. Sarvāṅbhuti Bhāgwadbhajan | Sadbhāve Jav Nupje Puṛn ||8
6 Eknath Bhāgwat, 18-390, Kamat, R. K. Sarth Eknathi Bhāgwat, (K.N. Athale, Trans.), Keshav Bhikaji Dhavale Publisher, Mumbai, 1991 7 Eknath Bhāgwat, 25-1650 8 Eknath Bhāgwat, 31-457 75
Bhāgwat Dharma does not discriminate between castes and creeds. According to it, all men have right to get Brahmajñāna.
Aise je kā Śudrajan | Aaikonī ye Graṅthice jñāna || Nivārāyā Jaṅma-maran | Upaje Dārun virakti ||9
In short, the core exercise of the Prarthana Samaj was the faith in monotheism, i.e., belief in one God. Such a belief was compatible with preparedness to recognise several interpretations of God’s will. Some of our prophets have interpreted the will of God through their holy utterances or writings, there is a substance of eternal truth which needs to understood by the people. Therefore, it is a duty and privilege of each person to hold these great truths and noble principles in his own life as far as possible.10
Bhandarkar was of the opinion that, we can achieve the material prosperity through the external things only, for example, if one gets any physical disease then he must go to a doctor to treat it. It will not cure through the pray, we can uplift our spiritual condition through the prayer. We can purify our self or soul by complete destruction of anger and hatred. It is only possible through the determination of mind one should not get attracted by the external affairs which could disturb our mind. Bhandarkar said here one can ask that if we need to uplift our self then why there needed to pray the God. He said to uplift our self we need the doubtless state of mind which can only be achieved through the surrendering our self and prayer to the God, Then the way of being pure and upliftment of the soul becames easy. Such type of experience was expressed by saints like Tukaram-Namdev etc.11
9 Eknath Bhāgwat, 29-557 10 Karve D.G., Ranade: The Prophet of liberated India, p.p. 135-136 11 Bhandarkar. R. G., Dharmper lekh va vyakhyane, p.p. 166-167 76
3.5.2. Fundamental Principles About Religion of the Prarthana Samaj:-
Justice Ranade and Dr. Bhandarkar mentioned the religious principles of Prarthana Samaj in their writings on dharma. They complied in 39 points separately which are the 39 principle of the Prarthana Samaj which is a mile stone in the history of the Prarthana Samaj. This fundamental tenant is detailed in Justice Ranade’s essays on ‘The Theist’s Confession of Faith’. They are nothing but the great universal truths proclaimed by all religions. In this book he has listed thirty nine ‘articles of faith’.12
Let us see the Fundamental Principles of Prarthana Samaj
The principal articles of the faith of those who believed on a system of pure theism as underlying all religions and giving to these religions the claim they possess upon the allegiance of men of all races and creeds. We shall attempt to state these position and freedom as the subject admits. A list of thirty nine basic principles mentioned in the article on ‘The Theist Confession of Faith’ written by Justice M.G. Ranade13 are as follows:
1. The Theist believes that there is a religious or spiritual element in our human nature; that the human Soul has spiritual wants and spiritual senses, connecting it with the world of spirits, and directing it to God. The existence of this religious faculty is proved by the fact, that in all times and countries and in all races of men, religious worship has prevailed, as also from the inner spontaneous moral consciousness which each one of us feels, that man is a helpless dependent upon a power beyond and over him, mysterious and sublime.
2. The measure of assurance or certainty of conviction which men can attain to in matters of religious doctrine has not the character of
12 Bishop, Donald H, Thinkers of the Indian Renaissance, p. 89 13 Ranade, M.G., Essays on Religious and Social Reform, p.p. 259-278 77
mathematical demonstration, based on a hypothetical state of facts. It is, however, equal to the certainty we feel regarding the facts of our consciousness. The assurance upon the great and cardinal points of religion is, thus, of a very high order, indeed, higher far than is attainable in social science, and higher far than what is found sufficient to make man act in most important matters of practice. The questions of religion, being of a complex character, like social and political facts, and being concerned about transcendental things, it is not possible with our limited vision to attain to more than the strength of practical moral conviction on such subjects.
3. There are, moreover, some problems in religion of the unconditioned and therefore insoluble sort, the characteristic quality of which is, that the human mind, conditioned as it is, cannot logically conceive either the positive or negative positive to be exclusively true, and yet cannot pause between the two extreme positions. The origin of the world, the origin of man, the relation between God and the created Universe, between the spirit or mind and the world of matter, are some of these problems.
The Theist honestly confesses his inability to resolve absolutely these problems, for they lie beyond the sphere of our limited intellect. But he has strong moral conviction on some of these points, which is sufficient for the purposes of life and Eternity
4. There are, moreover, other problems the full scope and surroundings of which are not seen by us with our present limited faculties, and though as regards them, the mind is not reduced to the helplessness of forming no final conclusion, and does take up its position intuitively, and also on a balance of evidence, strongly in one or the other direction, the conviction is not free from perplexing doubts which cannot be set at 78
rest. The Theist accepts this perplexity as a condition of knowledge and faith, and reconciles himself to it. The origin of evil, physical and moral, the imperfect liberty man enjoys, the precise destination of the Soul after its separations from the body, and its pre-existence, are some of the questions which partake of this perplexed character.
5. The religious consciousness of mankind has two aspects-intellectual or speculative, allied to and progressive with philosophy, and the practical, which is a kin sister to the moral elements of our nature. Though there are many systems of theology and ethics, there is only one religion and one morality. Love of God, and love of man, though practically inseparable, spring from two distinct though allied elements in our constitution, and as the religious element of the two is the more strongly and deeply rooted in human nature, it has a great influence in forming the moral type or ideal, and lends its sanction in securing the practical observance of morality.
6. The Theist believes in the gradual and progressive development of the idea which man’s religious consciousness has formed of the Power beyond us which control man and the world of matter. The central idea of Theism, the existence of one God, is only gradually rasped as the conditions of the highest action of the mind are more and more perfectly developed.
7. The Theist believes that the object the object and scope of religion is to teach man to regard God as the absolute object of reverence, faith, and love; to inculcate voluntary and self-conscious obedience to the law of God as discovered by our instinct, reason, conscience, and religious emotions; to teach man partially to attain to God’s goodness in his nature here; to realise his relation to God, and to fit himself for a higher existence. 79
8. The Theist believes that our sense of helplessness and dependence implies an absolute God on whom this dependence rests. The idea of God is therefore, given by reason and intuition, and as such is natural. This natural consciousness is confirmed by a priori and a posterior reasoning, and by the testimony of history, study of nature, and the dictates of enlightened conscience.
This conception of God is a necessity of our self-consciousness and involves no contradiction. The idea of God thus discovered is,-that God exists, a living being or spirit, exists as one Supreme Being, Cause of all Causes, unconditioned in time or space, Supreme Ruler of the Universe which is regulated by His providence, Pre-eminent in power, wisdom, goodness, love, justice, and Moral Governor of all human souls.
9. God is not merely a power or simply a force, nor nature in its created or developed state as the universe of matter, nor in its potential or seed-like form or germ, nor is He the great elements of earth, water, fire, air, nor the sun, the moon nor the stars, nor the principle in the body of nature. There are not many Gods, a hierarchy of neither Gods, nor deified good and bad powers, nor principles of light and darkness, of matter and spirit, of Prakriti or Maya and Purusha. God is one and without a second and not many persons,-not a triad, nor a duality of persons. Neither is He self-absorbed Bramha resting in contemplation and indifferent to what happens in the world of matter and spirit.
10. The Theist believes that the precise character of the relation existing between God and the material creation is a mystery which transcends our knowledge. Material creation out of nothing is an impossible conception; with our limited vision we can neither conceive a time when the Universe was co-eternal with God. We can neither hold that the 80
Universe is only the expansion of emanation or manifestation of God’s extended being, a mere vision or appearance, only seen by us objectively distinct by reason of our ignorance. The Theist, however, while confessing his inability to solve this mystery, feels no doubt that God shapes and regulates nature by His providence, as is evidenced by marks of skilful design and kind disposition indicative of an intelligent being actively presiding over the operations and formations of inanimate and animate matter, and giving them existence, motion and life, and controlling them for His purposes. His influence is thus immanent everywhere in space and time, actively, vitally, and essentially present everywhere. The perpetual growth, decay, formations and renewals of the material world are an exhibition of God’s power to the senses. The existence, motion and life of matter is from God. The various objects of the material, organic, and animate worlds, in their involuntary, mechanical, chemical, vital, instinctive, and rational energies reveal different degrees of Divine influence according to the capacity primarily bestowed upon them.
11. The Theist believes that the human soul is a spirit, that is, has a being by itself, and is not a form or activity of matter as physically understood, that this soul has various powers of perception, reasoning, and volition, s feeling of pleasure and pain, a sense of right and wrong, & c. That the soul is moreover, immortal, and lives after death, which separates it from the body. The Theist does not believe that the human soul is one and identical with God, and is only seen to be distinct through human ignorance. The Theist believes that the human soul has a distinct and subordinate existence, and is not an emanation or a reflection of God’s being. The Theist moreover, believes that there are us many souls as there are human beings. While there is evidence sufficient us of the practical truth of these several positions regarding the soul, the Theist confesses his inability to remove all perplexities to the possession of any 81
thorough and accurate knowledge regarding the nature or origin, existence or the destination of the soul, and its connection with the Divine Spirit, and whether it was created by or whether it was co-eternal with God. The Theist believes that, as in the universe of matter, God’s influence is actively immanent everywhere, so in the world of spirit does His influence form the essence and the life of the human soul in its nobler aspirations and workings.
12. The Theist believes that God’s will governs and regulates inanimate and unconscious matter by a scheme of general or uniform providence, and that the same Will governs self-conscious and voluntary spirits by a scheme of Providence conduce to the glory of God and the welfare of his creatures. This scheme of special Providence is, moreover, a moral government, and has its sanctions in the misery and happiness which follow as the physical consequences of moral or immoral conduct, as also in the conscience within. The fact that God is a moral governor in no way conflicts with the voluntary and limited freedom of man’s activities, at least so far as we have a foresight of their good and ill consequences, and can with effort avoid the one and secure the other. In this world, these sanctions are not uniformly and fully operative, there is often delay, there is an apparent impunity to vice, there is oftentimes apparent misfortune attending moral conduct. This causes perplexity and doubt, but in no way disturbs our conviction that the special scheme of God’s Providence is a moral government.
13. The Theist believes that our present state of existence is one of trial and preparation, a state of probation and discipline in virtue and piety, qualifying us for a future sphere of existence. There is the liability to go wrong, there are temptations in our way, external and internal, which draw us away from what we often know to be right and proper. This fact shows we are under probation and trial. These difficulties, temptations 82
and dangers, require in us habits of self-denial and discipline, and submission to present pain for future pleasure; our present state is therefore, one not merely of trial, but of discipline also. This conclusion is strengthened by the fact that we are endowed with the capacity of improving ourselves by experience and the growth of the active and passive habits, which inculcate self-government, as the practical principle of all virtue, and pious submission to God’s will. Our present existence is peculiarly fitted to be a state of trial and school of discipline; the snares that surround us tend to educate us in habits of self-government, and the sight of the world and its defects promotes due feelings of dependence on God, and the length and continuance of temptations contribute to perfect our righteous habits.
14. The Theist believes that the soul is immortal, and that, according to its deserts in this life, will happiness or misery ne meted out to it in the other world. The particular mode of this dispensation is a mystery of the insoluble sort. Whether the soul before tenanting the body has passed through previous stages of existence, and must pass through successive transmigrations hereafter, the quality of which is determined by its conduct in this life, or whether the soul lies in a state of dormancy till the resurrection day, when it shall rise up with its human body for judgment, or whether it lies in a state of purgatory undergoing purification , as also what kind of organism our spiritual being is clothed with, and what the pleasure and pains with which in is surrounded in its after existence are, these are problems over which hangs a dark veil which we are forbidden to remove. The Theist confesses his inability to form any conception of the regions of Heaven and hell, but he feels satisfied that the pains and the pleasures to be there experienced cannot be of a sort which are cognizable through our sensuous organism, and his trust in the goodness and mercy of Providence enables him to hope that, as the whole scheme of God’s 83
government is intended to promote the growth of the soul’s capacities and perfect its powers, the final consummation of His benevolence will not come in the shape of eternal damnation and misery of any one soul in creation. The Theist rejects the doctrine of eternal punishment of the sins of a finite life as inconsistent with the existence of a Being who is perfect mercy, justice and wisdom.
15. The Theist believes that man has a measure of free agency sufficient to fix the responsibility of his acts on him, and to enable him to achieve by effort self-conquest. At the same time, the Theist is quite ready to confess that the influences of the time and the Place he is born in, and of the society in which he moves, and early education, and associations, and physical temperament in a great measure restrain the unconscious freedom of man. These restraining influences have been variously represented in different religious system, as karma or Prasabdha, -the virtue of influence of acts committed in a former state of existence,-as the three-fold attributes of matter Satwa, Rajas and Tamas, as the conflict of good and bad principles, as the compulsion of superhuman beings, gods and demons, pulling in diverse ways, as the Fates of Destiny. The Theist steers midway between the extreme doctrines of unrestricted free agency, and fatalism, both of which positions are clearly untenable.
16. The Theist confesses his inability to account the existence of moral evil,-for what we call physical is simply is simply the result of our imperfect knowledge,-except on the supposition that this existence is a stage of trial and discipline, which it can hardly be if there were no evil in life’s way. Although free will does not necessarily imply liability to sin, the Theist at the same time admits that sin exists as a fact, and that it cannot be explained away as shadow or negation only, as mere imperfection, or a mistake, or as a quality of matter, or a falsehood, or a 84
delusion. The origin and final cause of sin is a mystery which is absolutely insoluble with our present vision of the purposes of God’s Providence.
17. The Theist believes that the doctrine of original sin tainting the soul with an inborn corruption, the result of the disobedience of the first progenitors of the human race, has no foundation in fact, and is inconsistent with our idea of the perfect rectitude of God’s distributive justice.
18. The Theist believes that the doctrine the God’s has predomed from all time some souls to bliss, and predetermined others eternal misery, has no foundation in fact, and is inconsistent with the perfection of God’s character.
19. The Theist believes that there is virtue in prayer, and a supreme necessity of holding communion with God’s, as a daily duty to edify the human heart. We should pray for God’s help to guide us in life’s difficulties, and his light to enable us to see the path of virtue and holiness. Whole it is thus our duty to pray, the consummation of the prayer should be entirely left to the disposition of His Providence, as knowing what is best for our welfare.
20. The Theist believes in the virtue of heartfelt and abiding repentance to purify the soul. Instantaneous or death-bed repentances which leave abiding effect have little or no virtue about them. Repentance, to be of any avail, must be followed by a strengthened determination and an increased power to resist the temptation our first weak submission to which gave occasion to the sorrow. It is on this renewed strength in after –endeavours that we feel the purification of the soul by sorrow and repentance. It is never too late for repentance. God’s grace in these 85
matters acts with suddenness and an effect none can foresee beforehand, and our daily prayer must be to secure the help of this grace to lift us up when we fall into sin.
21. The Theist believes than man’s salvation is effected under God’s grace by faith, devotion, prayer and submission to God, providence, by the love of man and love of God, which these instil into our hearts, and by the practice of virtue and piety. In the absence of love and devotion he has no faith in the virtue of mere repentance, or of works of outward charity, of the practice of severe austerities, of the knowledge of our true Being and of our real identity with God, or of sacrificial has been strongly insisted upon in diverse systems of Faith, and they may be cultivated with advantage as an aid to salvation.
22. The Theist holds as a cardinal article of his faith that all men and women are equally the children of God, and in his sight no distinction obtains between man and man. It is not for man to limit God in his methods. His spirit is abroad in all on the earth, and in every nation, he that feareth God and worketh righteousness is accepted of Him.
23. The Theist believes that when the human soul, tied and purified by self- government and resignation, acquires habits which enable it, while in the body, or on leaving the body, to escape its trammels and its lusts, pt enter into more intimate relation with God, and realise vividly the blessings of God’s presence and holiness, and recognize Him to be the Lord, Father and Judge, in whose service the soul is bound by love and admiration,-this consummation of the soul is salvation. Translation into other worlds to enjoy sensual pleasures, of absorption into God’s essence, of awakening to a sense that the human soul is identical with God, or gradually sliding into the state of passionless Nirwana, these views about salvation held by the votaries of different religions are all 86
more or less vitiated, as being the result of a too aspiring of sensuous vision and are besides opposed to our own inner consciousness.
24. The Theist believes that incarnation or actual assumption of human flesh by the Divine Spirit is both an unnecessary and incredible supposition. God sheds his influence with bountiful abundance upon favoured men, and these men, the moral heroes and martyrs of this world, are of His making, like the clay in the potter’s hand, and embody in spirit God’s influence or grace. All the different incarnations may ne most consistently explained in this manner, and it avoids the absurdities of immaculate conceptions.
25. The Theist believes that God reveals himself in external nature, and in the inner world of our mind, and in history. These are his permanent and public revelations. When favoured souls, in all times and countries, are born, inspired with a prophet’s vision, a poet’s fire, or a great preacher’s eloquence, a philosopher’s wisdom, or a martyr’s self-surrender, then the vision and the fire and the eloquence. and the wisdom and heroism are Divine, that is, special gifts of God, and what these favoured men see feel and teach, and their whole life, are a special sort of a higher and a truer revelation in the only tenable sense of the word. All other book revelations are now merely reflections, and being as a matter of course, local and temporary, their value is only relative and provisional.
26. The Theist believes that, when the human mind has passed though its fetish and polytheistic stages, and attained to the conception of one Supreme Spirit presiding over the Universe, the worship of idols becomes a folly, and that, with men so advanced, the usual defence put forth on behalf of idolatry, that it serves to steady our faith and make us realise the Unseen more vividly, is not grounded in actual fact. At the same time, the Theist freely allows that idolatry is a stage of progress 87
from the form of worship of pure and simple fetishism, as such, idol worship renders a service in preventing men from sinking lower into savages, When, however, the lowest stage has been once passed, and men can conceive a Supreme Lord of the Universe, the practice of idolatry is strictly speaking a degrading rite. The associations of idol worship humanize, or rather brutalize our conception of God. The myths which soon gather about it, representing as they often do the worst licence that obtains in human society, complete the destruction of all exalting faith, by blunting the conscience and deadening the intellect.
27. The Theist believes that miracles in the sense of occasional breaches of the uniformities of Nature are both unnecessary and incredible, and that it is far more likely that those on whose evidence credit is claimed for miracles were misled in what they saw or heard, than that the usual course of things was interrupted and violated for a moment. The Theist believes that the testimony of external signs is of little value in matters of faith, that the worker of miracles is not necessarily a preacher of Truth, and that the continuance of the universe of matter in its ordained course, equipoised between all manner of distracting forces, is a greater standing miracle in favour of Theism than any number if violations of this uniform course, supported by mere human testimony can be, which are invoked to establish the divine origin of most of the established religions.
28. The Theist believes that the practice or austerities and the virtues of ascetic life defeat the main end of our existence in this world. It deprives us of the education and discipline of self-government, which living in society has a tendency to foster in us. Asceticism defeats, moreover, the great end of creation. As an institution it is mistake. But in the case of individuals, unequal to the word’s conflict, flight from temptation maybe the only escape, and if the ascetic devotee improves the occasion, 88
and lives a holy life, there is but little reason to find fault with such conduct. Retirement from the world at the proper season of life may be, moreover, often a duty, after all our worldly engagements are fulfilled. At the same time, in a society too much given up to self-indulgence and luxury, the example of men vowing to spend their manhood in unselfish work, and in the practice of poverty, chastity and austerities, is good as a protest, and is productive of the most salutary consequences.
29. The Theist believes in the virtue of congregational prayer, and regards it as an institution which must always supplement private devotions, as it quickens ardent faith by the contagion of example, disarms men’s exclusive pride, and by placing us all on the only level we occupy in God’s sight as his children, habituates us to regard all mankind as our brethren in God, our common Father.
30. The Theist believes that the institution of an organized body of priests is of great use in conserving the interests of religion. The organization of a hereditary priestly caste, of a close body of men with special interests of their own as opposes to the mass of the laity, is, however, productive of great mischief, and as far as possible must be discouraged. It must be remembered, however, that this matter is one of mere from and government, and not of divine ordination, and does not go to the root of religion. The positive necessities of society must to a great extent regulate this organization of priesthood, whether it is to be an order of birth, of ordination, or election for superior office, and devoting their life’s nest energies to its discharge, is absolutely necessary in the best interests of religion.
31. The Theist believes that for purposed of congregational prayer, temples and prayer-houses, large and tasteful, are absolutely needed. On occasions, the pomp and splendour of worship, music and artful 89
decoration, if these do not tend to obliterate from the mind that heartfelt prayer and thanksgiving are the essentials of all worship, are great helps in humanising the minds of men , and inspiring them with devotion.
32. The Theist believes that the observance of occasional festivals and anniversary days is an institution which is absolutely needed in the present circumstances of society, as inspiring man with especial devotion, and drawing them away for a time at least, from the absorbing interests of the world, and solemnly warning them to look to their account with God. Men, moreover, are so weighed down with the cares of life, that express occasional relief for brief holiday times is necessary to unbend the soul, and let it enjoy rest and quiet ease for a moment under the shelter of religion.
33. The Theist believes that the solemn events of life, births, initiations, marriages and deaths, ought to be clothed with a religious sanction, and that these occasions should be marked with special services and observances invoking God’s blessing on the parties concerned, so as to impress them with the solemn responsibility of the acts so commemorated, and that such occasions should be celebrated by the practice of free bounty to the poor and the helpless. It is in this connection only that Shraddha ceremony in the honour of the dead may be performed on occasions to edify the soul.
34. The Theist believes that religious teaching should chiefly be directed to the inculcation of the unselfish and austere and self-denying virtues; that error on the side of charity, mercy, benevolence and self-restraint is welcome, for the natural selfish instincts are sufficiently strong to correct any occasional excess on this side. Religious enthusiasm too, is so rare a gift that we cannot make too much of it, where it is found in 90
any strength, though oftentimes, if ill-regulated, it has a tendency to slide into fanaticism.
35. The Theist believes that the notion of local sanctity which induces men to go on pilgrimages has a foundation in reason, in that strange places by their natural scenery of their historical associations, are oftentimes more fitted to more the religious passion or devotion in the soul than those with which men have grown familiar, and this help to religion should not be neglected. At the same time, this feeling of local sanctity is in great danger of dragging the soul into the bonds of fetishism, and therefore, must be kept under proper control.
36. The Theist believes in the great influence for good which contact with superior or sanctified souls exerts in developing the religious temperament in us. At the same time, the absolute necessity of a Gure, teacher, or a mediator or a priest has been asserted on such extravagant terms in some systems of faith that one cannot protest too emphatically against the assumption that no man can save himself except by his own single efforts.
37. The necessity of a mediator redeemer between God and man is also so strongly insisted upon in some religions that we must always be on our guard not to forget that the work of regeneration is one of self-effort alone, and cannot be done by substitution. The assistance of a teacher of a friendly guide of master, endowed with superior gifts and virtues, is of course necessary in all cases, but there is a limit to their usefulness; and the ultimate efforts and the struggle must be all one’s own, and neither mediator nor teacher can help us much. No man has supererogatory merits which he can spare to save other souls from perdition, and the doctrine of a substitutive or purchased salvation of one soul by the 91
superior merits of another is not grounded in our consciousness, and is moreover opposed to our experience of God’s government.
38. The Theist believes that the rights of individual conscience are paramount over all other considerations of mere political and social expediency, and are limited only by the fact, there is no outrage done to morality, and that the toleration of no man’s right extends to the imposition of any restraint upon the equally free exercise of other people’s rights. No man or body of men can set up claims to infallibility in matters of religion, and such claims, when set up, must be resisted, because they are false, and, if once allowed, they tend to dwarf men’s intellect, reduce them to slavery, which is the more mischievous for being unconscious.
39. The Theist acknowledges no distinction between the province of Reason and the province of Faith in matters of religion. Faith is practical and earnest reason. Authority has therefore no more potent claim in matters of religion than in kindred social and political sciences. It is to be revered and no lightly questioned, but beyond this the immunity does not extend to prohibit the use of reason in matters of Faith.
The thirty nine articles may be summarised in few major principles. In this set he has mentioned the list of problems which are in their nature insoluble and on which on certain light can be thrown by human cognition, such as the origin of the world, the origin of man, the relation between man and the universe, the relation between spirit or mind and the matter. Another set of problems which are based upon the faith and not indeed in knowledge. They are the existence of God, the future state the origin of evil the imperfect liberty of man the soul in the body as well as after leaving the body. He further, 92 remarks that all sciences ultimately resolves itself into a product of our faith in the trustworthiness of the ever Changing universe.14
Let us summarise them into few fundamental principles.
3.5.3. Summarised Principles: 1. God is the absolute object of worship. He is the Lord, Father, Judge and Moral Governor. ‘God is One and without a second and not many persons, not a triad, nor a duality of persons. Neither is He self-absorbed Brahma rests in the world if matter and spirit.’ There are no other gods besides him and idol worship is folly. He has no incarnations, but he reveals Himself in nature, man and History.15
2. The universe is God’s creation and is real. It is not mere appearance. The existence, motion and life of matter are from God.16 But, the problem of origin of the world, man and of the relation between God, man and the universe are mysterious and impossible to solve.
3. According to Ranade the original nature of man is spiritual. Therefore, his soul is also spiritual and not material. It is immortal as well as on the other side, it is neither identical with God nor a product of God. There are many souls and each one is different from another. Each one has the power of reasoning, willing and discriminating between right and wrong. They are free for their behaviour as well as responsible for their responsibilities. Although man’s life is a system of discipline, the nature of the future of life is unknown. If man commits any mistake, he can be punished but it
14 Ibid, p.p.VII-VIII 15 Tarachand, History of the freedom Movements in India, Vol. II, p. 401 16 Ranade, M.G., Essays on Religion and social Reform, p. 264 93
will not be eternal punishment. Actually, there is no original sin and no one is predestined to heaven or hell.17
In short, in the development of man’s union with God or God realisation, prayer, communion, fellowship of good and pious men, repentance and purification of essential. At the same time, one should respect morality and equal rights of other men. Men and women need to be treated as equal. A man must love man and God with full of sincerity and faith. In this way Justice Ranade’s idea of social reform was followed by these religious tenets. ‘He looked at reform as liberation. This liberation is from the restraints imposed upon an essentially superior religion, law and polity institutions and customs, by our surrender to the pressure of mere brute force for the selfish advancement.’18
3.6. Influence on Prarthana Samaj:-
While looking at the activities held through the Prarthana Samaj by Justice Ranade and Dr. Bhandarkar, we came to know that the purpose of such activities can be found in the words expressed by Theodore Parker, who wrote in the introduction to his ‘Because of Matters, Pertaining to Religion.’ In this sense, we can say that in the formulation of theology and philosophy of the Prarthana Samaj and later on of the Satyaśodhak Samaj, we found the western influences. The deepest and the most decisive influences were of Theodore Parker.
Although, the Prarthana Samaj is raised out of or we can say adopted the roots of Brahmo Samaj and stressed their loyalty towards the spiritual tradition, they do acknowledge the initial influence or inspiration they took from Western education, rationalism as well as Unitarian religiosity. Nevertheless, the great ideologist Dr. R. G. Bhandarkar himself consisted of prayer and the essays or
17 Tarachand, History of the freedom Movements in India, Vol. II, p. 402 18 Ranade, M.G., Essays on Religion and social Reform, p.p. XIII-XIV 94 writing of Theodore Parker and other similar writers at the beginning of their and meeting of Prayers society. Even we can find the close resemblance between the six Cardinal principle of Prarthana Samaj and the religions ideas proposed by Parker. Besides Justice Ranade’s methodology is also seen being influenced by the Scottish common sense philosopher Thomas Reid.
In the name of common sense he divides John Locke’s principle that, man primarily knows only his ideas, which are facts of consciousness of the sensible order. For Reid, it was one of the fundamental principles of human understanding that we apprehend external objects immediately and directly. We are intuitively certain about this.19
Another thinker from the west who impressed Ranade was Joseph Butler, a Bishop of Durham. Ranade studied this scholar when he was doing his graduation. Joseph Butter’s Analogy of Religion, Natural and Revealed to the constitution and cause of Nature, as well as Fifteen Sermons upon ‘Human Nature’ or ‘Man considered as Moral Agent’ and of the ‘Nature of the Virtue’ impressed Ranade a lot.20 Another European Philosopher, A. C. Fraser was also one of those who influenced Ranade a lot, which made impressions on his thinking about the Prarthana Samaj. Fraser’s Philosophical theism or theistic Philosophy used by Justice Ranade as a model of the most advanced Philosophical and religions thoughts of Europe. Fraser’s thoughts were rooted in the Scottish philosophical tradition which we find deeply marked by the spiritual and also show the influence of Berkeley’s Idealism.21
Apart from the Western tradition, Ranade followed the Ramanuja sect of Vedanta to a certain extent. Similar to Ramanuja Ranade also accepted the God, the soul and the nature as three realities of this world Ranade also accept that Brahma (Supreme spirit), Cit (human soul) and Acit (matter). God is
19 Laderle, Mathew, Philosophical Trends in Modern Mahārashtra, p. 92 20 Ibid, p. 93 21 Opcit 95 independent category and the Soul and the Nature are its parts. Both are not fully identical with Brahama of God. It is the right way that the soul and the nature should serve and it is proper for God to accept the service.
In addition to this, Vaman Ābāji Modak22 also followed the difference made by Ranade and accepted the distinction between God, soul and matter. Bhagavad Gita also taught the dualism between God and the soul.
Indeed, the leaders of the Prarthana Samaj are also seen to be following the contributions made by the Mahārashtrian saints and prophets. From the saint Jñāneshwar Mahāraj in the thirteen century to saint Tukarm Mahāraj made impressions on thoughts expressed through the Prarthanna Samaj. Mrs. Ramabai in her book 23 mentioned that her husband usually kept chanting religions verses of marathi poet saints, especially those of Tukaram. As a hummed them over, absorbed in the meaning of the words, Ranade would often notice what they called a ‘light of a Devine quality’ still over his face. 24 Considering further part of the impressions on the Prarthana Samaj is Bhagwat Dharma. According to Justice Ranade, Bhagwat Dharma with its path of Bhakti is the essence of the real Hinduism. This type of essence has been preserved in the Vaishnava sects even though many contrasting things happened by thousands of years in this sect. Therefore, the Prarthana Samaj, he declared to be the true successor of the Bhagwat Dharma.25
The Bhagwat Dharma is nothing but the Bhakti Mārg to reach to the God. Love towards God is the main characteristic of Bhakti. There are other sources mentioned by many more philosophers also i.e., Yoga mārg, Jñāna mārg and Karma mārg. However, according to the Prarthana Samaj, Bhakti
22 Vaman Abaji Modak was a close collaborator of Justice M.G. Ranade as well as a follower of the Prarthana Samaj. 23 Ranade, Ramabai, Amachyaa Aushaytil Kahi Athavani, p. 213 24 Kellock, James, Mahadev Govind Ranade, p. 149 25 Ibid, P.175 96 mārg is the superior as well as an easy way in the path of self purification and helpful to make progress towards God. They say, we cannot find love only in Bhakti Marg Ranade quotes a verse of Eknath Mahāraj, where Eknath Mahāraj explained the main character of Bhagwat Dharma. According to him, since God is so kind, the love is the peculiar essence of Him and it is our prime duty to achieve God only through the love.
Aise ācāritā Bhāgwatdharma | Bādhun a śake kadā Karma || Karmāsī jyācī ājñā nemā | To puruṣottam bhajanāmājī ||
Bhaktimārg is such a way where there is no scope for any caste discrimination or gender difference.26
In this way, we find the influences on the Prarthana Samaj which followed the western ideology as well as an Indian way of thinking, specially we find deep impressions of Bhagwat Dharma and the abhangas constructed by the marathi saints of Mahārashtra. On the over view of the Ranade’s philosophical thinking about the religion, we can say that, the core of the true religion can be found in a personal as well as moral relations between the soul and the God is reflected in the Protestant Reformation. 27 In Europe and writings of the Marathi saints and prophets of Mahārashtra, the Protestant’s protest against the authority of priests, against asceticism and chastity paralleled in our Mahārashtra, they protest against the image worship. In fact, Ranade citing the European reference of reformation, shows that how in both reformation movements, the major emphasis is placed upon the love and the
26 Ranade, M.G., Dharmapar Vyakyane, p.p. 35-40 27 The Protestant Reformation was a major 16th century European movement aimed initially at reforming the beliefs and practices of the Roman catholic Church. Its religious aspects were supplemented by ambitious political rules who wanted to extend their power and control at the expense of the Church. 97 faith for the soul’s acceptance with God.28 In Ranade’s thoughts we find that man is not freed from the supremacy of God. The concept of God and the religion recasts that religious beliefs are founded on conscience. That is why an individual is free from the oppressive authority of the prophets and the mediation of redeemers. Such religion's principles of belief were the backbone of the ideas behind Ranade’s social reform.
After comprehending the defiled record of thirty nine principles, Dr. Bhandarkar with the help of his colleagues revised these principles and summarised into six principles, the aim of the Prarthana Samaj and pledge of it. We can find the detailed description of summarising of thirty nine principles in the article written on ‘knowledge about God. 29 As a proof of fundamental principles of Samaj, the Prarthana Samajists have kept the copy of these thirty nine principles written by Justice M. G. Ranade into a pot which was kept into the foundation of the building for the Prarthana Mandir in 1872.
3.7. Revised Basic Principles30:-
1. God has created the entire world. He is the only real God. He is eternal. He has infinite knowledge, and infinite bliss exists as one Supreme Being, the cause of all causes, unconditional in time or space, the supreme Ruler of the universe. 2. We can achieve the Good in this world as well as after the death only by praying Him. 3. We must have a deep sense of gratitude and infinite regress towards God while praying God. By doing good action and by praying full affection towards Him, one can expresses his gratitude. That only is His real preyer.
28 Kellock, James, Mahadev Govind Ranade, p. 179 29 Bhandarkar R.G., Dharmapar Lekha Va Vyakhyane, p.p. 17-63 30 Dixit, Raja, (ed.), Prarthana Samajacha Itihas,(Marathi), Asiatic Society, Mumbai, 2019,P.71 98
4. The practice of idolatry and praying to any other substance is not real way of praying to God. Rather the association of idol worship humanize, or rather brutalizes our conceptions of God. 5. God never takes birth as well as no any text is God originated. 6. All men and women are equally the children of one God and in his sight no distinction obtains between man and man we must follow the brotherhood which is expected to God. Therefore, it is the prime responsibility of men.
3.8. AIMS OF THE PRINCIPLES:-
The main aim of the Prarthana Samaj behind these principles was that one should follow the principles by heart in their life and should be devoted to one God. As per mentioned before.
The main ideas behind these cardinal principles are monotheism and spiritual worship of one God who is the creator of the world. Another idea we find is the idolatry, non belief in incarnates and revelations and non acceptance of any text as revealed word of God.31 Another reference can be found in the collected works of Dr. Bhandarkar, that the central principle of the Prarthana Samaj, i.e., ‘Fatherhood of God and the brotherhood of man’ is implied to the ‘Annihilation of the caste’ as well as ‘levelling down of all social distinctions. This type of message we clearly found in the Parker’s idea of religion.32
31 Naik, J.V., Influence of Theodore Parker on the ideologies of Religions Dissident and social Protests in 19th Century Western India, Indian History Congress, Vol. 55, 1994, P. 593 32 Collected works of Sir R. G. Bhandarkar Vol. II Bhandarkar Oriental Research Institute, Pune, 1928, P. 605 99
3.9. Development of the Prarthana Samaj:-
Actually, in any society, people always ask about the branches of the institution. The branches needed for the spread of principles and to get the members to maintain the work and ideology of a particular society. The Prarthana Samaj also has created its branches. It was first established in Mumbai in 1867. Through this platform, the Prarthana Samajists guiding to the people about the religion, religions prayers, avoidance of idol worship, etc. The Prarthana Samajists opened their branches in so many places, but, due to the lack of strong and eminent leaders, they were quenched. Gopal Moreshwar Sathe, Janardhan Modak, Cornell Kirtikar, etc., people opened a branch of the Prarthana Samaj but, with the different name, i.e., ‘Saḍdharma Samaj’. Some more branches at Nashik and Pandharpur also are notable. R. B. Ranade and Gopal Ganesh Pandit were leading together the Prarthana Samaj at Nashik and Advocate R. R. Ketkar was running the Samaj after R. B. Lalshankar.
The Prarthana Samaj’s branch at Satara was opened in 1886 by Sitaram Javhere. Its extension was reached at Karad also, but, closed in only two years. Shankar Pandurang Pandit took responsibility of the Samaj at Ahmednagar, after opening in 1874. In 1872, the branch of the Prarthana Samaj was opened in Pune by Keshavrao Godbole, Vishvanath Shastri Kelkar etc. Bholanath Sarabhai and Mahipalram Rupram were the leader of the Samaj at Ahmedabad in 1871.
Through such branches, they arranged lectures of eminent scholars. In the first phase, Ranade, Bhandarkar, etc., delivered lectures about religion and their principles. They taught people, how to worship the one and nirākār God. Unfortunately, except the Pune Prarthana Samaj, nowhere such activity can be seen today. In Pune, Dr. Dilip Jog by his personal commitment and attachment 100 to the principles of the Samaj, continue to visit regularly on Sunday and tries to arrange some summer camps, lectures etc.33
Further, let us focus on the role of the Prarthana Samaj in the field of the reformation. According to Ranade, man is essentially divine. Therefore, all men and women are equal. The progress of the individual and the society is moral. Therefore, we need to remove the customs, institutions and modes of behaviour, which became an obstacle in our progress and which deny the divine nature of man. This process is called reformation. While delivering a lecture on the platform of the Prarthana Samaj, Justice Ranade made relations between the reformation and the liberation. According to him, “reformation is really the work of liberation from the restraints imposed upon an essentially superior religion, law and polity, institution and customs by our surrender to the pleasure of mere brute force for selfish advancement.”34 This liberation or reformation was about the equality of men and women, abolition of caste, inter caste marriage, prohibition of infant marriage, age of marriage, widow remarriage, women’s education, rejection of cruel and irrational customs and practises.
3.10. The Role of the Prarthana Samaj in Reformation:-
Let us have a survey on the role of Prarthana Samaj in the reformation of the Hindu society. In the deep study of the Prarthana Samaj, we come to conclude about the social reformation that they were devoted to reform the status of Indian women and the degradation of women and those calculated to pervade purity and morality of their living standard. They emphasised on the following cruel traditions and customs.
33 Dixit, Raja, Prarthana Samajacha Itihas,p.p. 225-242 34 Ranade, M. G., Essays on Religion and social Reform, p. XIII-XIV 101
3.10.1. Prohibition of Sati:-
Sati was a brutal custom in which, a widow needed to sacrifice herself by sitting in a funeral of her dead husband. It was a general practice before the nineteenth century in India. The problem of sati first brought into the light by Raja Ram Mohan Roy in Bengal. He was the person, who denounced the practice of sati in 1818, when our presidency of Bombay came under the British rule. The prohibition of the practice of sati was the most prominent side of social reform. The whole life of Ram Mohan Roy was spent to stop such practice by legislation. After all, several efforts of Roy, the British government passed the act for the prohibition of sati after the death of Ram Mohan Roy. At the young age, Ranade was influenced by Ram Mohan Roy. Ranade had observed Ram Mohan Roy’s long struggle for the abolition of sati and other religious cruel customs.
3.10.2. Widow Remarriage:-
On the platform of Bengal’s prohibition to sati practice by legislation, the number of widows was increased and the problem of widow life was arose. Pandit Ishwarchandra Vidyasagaar was the first person, who was anxious about the question of widow remarriage. Before submitting the petition the idea of widow remarriage was a cruel and unnatural custom, against morality, i.e. re- marring custom was against the Shastras. However, a law passed was in favour of widow remarriage and they got the sympathy of some of orthodox Brahmins also. Vishnu Shastri Pandit supported widow remarriage and subsequently himself arranged marriage with a widow in consultation with M. G. Ranade and other friends. In connection with getting legal support to widow marriage, Ranade gave the proofs of Vedic authority for the widow marriage. In his arguments, he mentioned that, “re-marriage of once married women in the five cases was possible, viz. 102
1. When the husband has gone abroad and no news of him has been obtained, 2. When the husband is dead, 3. When the husband becomes sanyasi recluse, 4. When the husband is impotent and lastly, 5. When the husband is guilty of one of the five great untenable sins.”35
Justice Ranade mentioned all the details of the Vedic authorities for widow marriage as well as Smriti authorities for widow marriage in his essay Religious and social Reform.
As the consequences, Vishnu Shastri Pandit, Mr. Madhav Raghunathdas, Rao Bahadur Wamanrao, Mahadev Kolhatkar came forward and started widow re-marriages. More than hundred marriages had taken place among the Gujarati also.36 In short, through such reform the healthy change can be seen today also.
3.10.3. Infant Marriage:-
In the case of child marriage, Ranade was well aware of the physical and the mental changes of a person when he/she gets married. Due to which, it has an adverse impact on physical & mental growth. It is also a violation of child rights. Though boys as well as girls affected by child marriage, girls were affected more. However, Ranade carefully studied Smriti writers and come to the conclusion that the majority fix the minimum marriageable age at twenty five in the case of males and the maximum at fifty. Regarding females, marriage of the twelfth year and consummation at the sixteenth appear thus to be the normal order of things.37
35 Ranade, M. G., Essays on Religion and social Reform, p. XIX 36 Ibid, p. 90-91 37 Ibid, p. XVI 103
After calling for a change, Ranade and his colleagues restored vitality and energy to the society. As well as the fruits of efforts against child marriages, in Rajputana and Malwa the Rajput leaders gradually raised the limit of marriageable age among the Rajput, Chavans and other castes. In the Brahma and Ārya Samajas marriageable age for girls was also raised.38
3.10.4. Subcaste Marriage:
The Prarthana Samaj was against the casteism of society. In that sense they also insist the Inter-marriage of the people in the various as well as inter- sub caste to bring communal equality among the society. Actually, it was the problem of widow’s re-marriage. Women suffered as widows because of their marriage had been taken place when they were in their childhood. And in the worst case, some child brides, whose intended husbands died even before the wedding ceremonies, were considered as widows. Justice Ranade’s own sister was married, when she was ten years old and henceforth, she lived in seclusion of her father-in-law’s house. She was rarely allowed to visit her brother, when Ranade goes to her house.39 After widow re-marriage act, widows were getting re-married, but there was another obstacle of marriage within the narrow circle of sub-castes.
However, after the strong struggle of the members of the Prarthana Samaj, the positive change can be seen. The Bengal papers announced an inter- marriage in high life between two sub-divisions of the kayastha community. In Punjab, there was an engagement between Serin communities. Many widows’ intermarriages were taken place between Madras and Bengali gentlemen and ladies. And so on.40
38 Ibid, p. XV 39 Phatak, N. K., The life of Justice Mahadev Govind Ranade, p.154 40 Ranade, M.G., Essays on Religion and social Reform, p. 162 104
3.10.5. Women’s Education:-
Prarthana Samaj was emphasising on many irrational and inhuman issues for reformation. Women’s education was among the peak issue handled by the lead of Prarthana Samaj. In fact, female crisis were mostly considered. The Prarthana Samaj was one of the pioneer revolutionary institution in the field of women’s education. Ranade was firm on his thoughts that, through the education, there can be a great transformation of the country, specially, it could help women from their existing degraded position. Nevertheless, he was facing the social problem in promoting the education among women also. It was so because, society was extremely adament that women must not be educated.
Ranade started his mission of educating women from his first wife. He educated her in Marathi. Again, his second wife was also illiterate, so he enabled her to read and write. Actually, many orthodox people in the society were afraid that, once women learn to read and write, they would adopt an English women’s way of thinking and behaviour. They would treat themselves equal with men. They could mix freely with them. Moreover, they would stop doing domestic work. They would dislike the traditional culture.
By trying to overcome these fractions of society, Ranade initiated a move to start a high school for girls in Pune. It was not only justice Ranade, but R. G. Bhandarkar, W.A. Modak and S. Pandurang Pandit, who sponsored women’s education. Ranade and his wife, Ramabai founded a school in 1881 for women where in the begining only wives and daughters of social reformers were attending. Further, a project of the Prarthana Samaj was the Ārya Mahila Samaj. It was a social service organization for women, through which they were treating all women equal to men in the field of religion, education and society at large. After successful achievements of the Ārya Mahila Samaj. Ranade and other social reformers founded in 1884, a school for girls in Pune i.e., Huzurpaga school. In 1889, through the Prarthana Samaj, they provided 105 their valuable support to semi-educational institution i.e., Sharadasadan. It was a residential school for widows.
This is how, Justice Ranade and other members of the Prarthana Samaj defended social reforms more vigorously than anyone also attempted in the nineteenth century Mahārashtra. “The peculiar feature of this movement in this presidency is that, we want to work on all lines, but to work on all lines together and above all not to break with the past and cease all connections with our society. We do not proceed on religious basis exclusively as in Bengal. There is something in our nature, which prevents us from bodily moving into another camp. We do not desire to give up our hold on the old established institutions.” 41 The reformation of the Prarthana Samaj started with the religious customs and traditions and sum up with the social reformation in the society with spirituality among them.
3.11. Activities of the Prarthana Samaj:-
The Prarthana Samaj also had made firm contributions through their functions of activities. Let us see the handpicked activities runned by them in favour of the social welfare. We found same orthodox people also, who admired the activities of the Prarthana Samaj. The details are as follows.
3.11.1. Guidance to Youth:-
As we have seen that, before the period of Indian Renaissance, the depressive condition of the Hindu society, where we found lots of abnormal superstitions, rigid customs, rites and rituals, casteism etc. Due to these, our society was becoming weaker and the people of society were thoroughly exploited. Meanwhile, some reform movements tried to keep away these practices. Brahmo and Ārya Samaj movements were trying to bring ethical and spiritual growth. Caste, idolatry, polytheism and some other concepts of purity
41 Ranade’s Miscellaneous writings, p. 159 106 and pollution were the pin points of Hindu and Mahommedan, which became opposed to each other. Due to such situation, youth of society was confused in their thoughts. This situation was also due to the pressure of western thoughts as well as the critic of Christian missionaries. Youth in society was thinking that, ‘he was neither Hindu nor Mahomedan’.42
At such a point, it was the Prarthana Samaj, who concile the Youth of this society by examples of spirituality and the principles of Bhagwat Dharma. By overcoming polytheism, the Prarthana Samaj taught them the concept of one God and practice of their Principles. They tried to stop youths by converting into Christianity.
3.11.2. The Ārya Mahila Samaj:-
Prarthana Samaj advocated the equality among the men and women and hence, the right of education came forward. By taking initiative, Prarthana Samaj established an associated institution, which has been doing social and educational work for the women in 1882.
Though the Ārya Mahila Samaj, they were trying to wipe off the fear of society and teach about the current things happened around the world. They called meetings and made arrangement of classical and general knowledge. Dr. Sakharam Arjun had taken the responsibility of teaching ladies through this institution. They read and discussed the essays writing about the problems of women’s development, child marriage, etc. They also taught about ethics, good moral behaviour and religion.
The aims and objectives of the Ārya Mahila Samaj43 were as follows:
1. The Ārya Mahila Samaj need to fulfil the expectations of all women involved in it.
42 Ranade, M.G., Essays on Religion and social Reform, p. 244 43 Dixit, Raja, Prarthana Samajacha Itihas, p. 129-137 107
2. The main aim of this institution was to struggle for the exploitation of women would be stopped and they must be uplifted on the basis of true religion and morality. 3. Any woman, living in India can be member of the Ārya Mahila Samaj. 4. All women will be treated as equal and no any kind of discrimination will be practiced. 5. As per the economic condition of the family, women members can donate to this institution. 6. All members of the Ārya Mahila Samaj need to take a pledge that, they will serve the society without any discrimination, etc.
3.11.3. The Founding Home:-
The leaders of the Prarthana Samaj were well aware of the situation of young widows. The evil minded men in the society raped such widows and widows become pregnant. But due to illegal pregnancy, those widows throw away their infants anywhere. They were unwillingly doing such things since, they were exploited. Lalshankar Umiyashankar when he went to Pandharpur44, there he experienced that, sexually exploited women, and became pregnant came to such village and delivered a baby and throw it at the bank of the river. Once, he personally experienced and become restless because of such vicious situation. Therefore, he decided to open a foundling home for giving life to innocent infants. He made all arrangements not only to save infants, but he made arrangements for such victim ladies, where they could deliver their baby and also could maintain their health. Since 1879, R. B. Lalshankar and his friend Dr. Anant Dandekar run this institution till 1881 and later, the Prarthana Samaj took an initiative to take care of the foundling home of Pandharpur.
44 It is a well known pilgrimage town on the bank of Chandrabhaga River in Solapur district of Mahārashtra 108
However, till the problem of the children kept at such home was facing to them and to solve it, they opened an orphanage.
3.11.4. An Orphanage at Pandharpur:-
In 1876-77, there was a severe drought in the Solapur district. People die due to lack of the food and water. The Government made some arrangements, but as soon as the draught was over, the young people migrated to their original homes. However, the problem of children remained same, whose parents were dead. The Government started distributing such children to anybody, who wanted them. There was no body, who would at once take over any number of such helpless children. Therefore, the Prarthana Samaj decided to take care of such orphans. They collected funds and by forming a committee, the Theistic Association run such orphanage at Pandharpur. Through this orphanage, they were provided shelter, food, clothes and education. So many eminent persons visited, donated some land, money to continue such social work, where the innocent children were endured, this mistake was done by their parents. In 1915, Lord Willingdon and his wife visited an orphanage and was very much interested to find a home for young children where they can be and evidently are brought up to lead healthy useful life.45
3.11.5. Home for the Homeless:-
Actually, such home was available for the homeless women and it was established in Pandharpur itself. Since Pandharpur being a well known pilgrimage place, people used to leave their ladies, who maintained illegal sexual relations and due to which, facing the problems of pregnancy. Nevertheless, their family does not accept them after the delivery. In such a situation we find so many widows, wives left by their husbands and some unmarried girls were victims, too.
45 Dixit, Raja, Prarthana Samajacha Itihas, p.p. 164-165 109
Therefore to save such victimised women, the Prarthana Samaj opened a house for them and saved them from doing same another evil thing or saved them from the cruel sight of vicious men. Prarthana Samaj makes use of such ladies to take care of their children as well as the children of the orphanage. Specially, they teach them same prayer, and gave them space to create their identity. Even, Prarthana Samaj arranged the marriages of those who were willing to marry. By extending the scope of the work of the Prarthana Samaj, they also gave admission to such women, who came out from the prison. They tried to persuade their mind in Bhakti, they provided work to them, they made their arrangement for shelter, etc. Prarthana Samaj called such women who could feed their milk to the infants kept in the orphanage.
The Prarthana Samaj was strongly and successfully handling their activities regarding the reformation in the society. However, they needed some means or mediator through which they could spread their reformation. They wanted to spread the spiritual reformation. They needed such a platform, through which they spread their views to rest of Samaj.46
3.11.6. Subodh Patrika:-
The Prarthana Samaj established a Theistic Association in 1872 to spread the true knowledge and true nature of Dharma. They lived a pure moral behaviour and willing to increase the level of good moral and practical development in the society. The Prarthana Samajists finally decided to publish a weekly journal where they could write and spread the true nature of the religion, which may not be spread widely only through meetings and lectures or books. Therefore, they started Subodhpatrika on 4th May, 1873. In very low price, they started distributing. Sadananda Balkrishana Patekar, at first took the charge of the publication of the Subodhpatrika. Through this Patrika, the Prarthana Samaj tried to publish the true thoughts, thought provoking articles, true nature of religions, etc. Politics was never the issue of this Patrika. They
46 Ibid, p.p. 154-158 110 wrote about women’s education, discussions about ethics and morality, political movement, different incidents, etc. Nevertheless, they wrote about their principles. They did not accept the authority of any religious text. They made a habit of not to accept God as saguna, worship of one God, worship with all devotion. Through this platform, they wrote articles on Bhakti or Philosophy as well as on social issues which could touch the hearts of people.47
3.11.7. Night School:-
The night school was started in the 1876 at Cheyulwadi in Mumbai. An initiative was taken by one of the eminent leaders of the Prarthana Samaj viz, Bhikoba Laxman Chavan, with the help of Bhanu Keshav Gangnaik. The night school was opened for those people who were interested in seeking knowledge, but due to working in mills, factories, offices etc., could not study in the day time. They came to know that, they were getting a good response. Therefore, they opened some more schools in Girgaon, Gaondevi, Khetwade, Bhaykhata etc. However, due to the dominance of Brahmin community, other caste people were not included by people. Therefore, in the Madanpra, they opened a separate night school where poor labourers of untouchables or low caste people could learn.
3.11.8. Dr. Bhandarkar Free Library and Reading Room:-
Sheth Damodardas Govardhandas was returned from foreign with a strong desire to open a reading room for the people, where they could read about morality, religion, faiths and beliefs. Nevertheless, he was of the opinion that, it must be free of cost. So, he discussed with the leaders of the Prarthana Samaj and donated some money. Through this type of founds in 1879, Dr.
47 Ibid, p.p. 192-206 111
Atmaram Pandurang inaugurated the Dr. Bhandarkar free Library and reading room for all. In this library, they kept books, newspapers, journals, etc.48
3.11.9. Brahmo Postal Mission:-
Dr. J.T. Sunderland came to Mumbai as the representative of American and British Association in 1895 to study the remarkable work done by the Brahmo and the Prarthana Samaj in the field of religion. And, after returning back, he started a scholarship for Indian students, who could learn the philosophy and other allied liberal subjects in the Manchester College and Medivhil college of America. Vitthal Ramji Shinde took an advantage of such scholarship and went to learn there. He learned the work done through their postal mission of Unitarian Association and impressed much and decided to start the same work in India, where they could spread their religious and social movement up to the last. He informed his friend, Vasudev Anant Sukhtakar and started Brahmo Portal Mission in 1902 at Pune. Their aim was to spread the principles and work done by the Brahmo and the Prarthana Samaj by sending post cards as well as by distributing books regarding the same. In this connection, after the arrival of Shinde in India, they distributed approx 3438 books on Brahmo Dharma, approx 12700 little pamphlets, and 633 Uniterian books with free of cost and some books with small cost or just only for postage cost.49
3.11.10. Ram Mohan Ashram:-
Once again, by the initiative of Sheth Damodardas Govardhandas with his social and devotional thoughts towards the Prarthana Samaj, he donated a big building in front of the Prarthana Mandir of Mumbai and also handover Rs. 3000/- for the annual maintenance of it. As per his wish the building was named as Ram Mohan Ashram where the Prarthana Samajists could stay, those
48Ibid, p.p. 96-99 49 Ibid, p.p. 144-145 112 who came from outside. Dr. Bhandarkar and Justice Narauanrao Chandavarkar in 1904 inaugurated the Ram Mohan Ashram. Through this ashram, not only the people of the Prarthana Samaj were delivering lectures, but this platform was available for other people also who will talk about the religious upliftment. Through this ashram, the Prarthana Samajists guided the society about truth, justice, love, purity, moral behaviour and Bhakti towards the God, the principle of fatherhood of God and brotherhood of men. They tried awaken the people about their true nature and their obligations. Now a days this building is used for school purposes.50
3.11.11. Young Theist Union:-
The Prarthana Samaj was well settled in the reformation movement and there were so many people interested in the membership of the Prarthana Samaj. According to the Prarthana Samaj, there were so many people who were desirous to work with the Prarthana Samaj but, with their suitable time and without being a member of it. The Prarthana Samajists therefore, gathered such people and established a ‘Young Theist Union’ in 1905 through which, they could spread the principles of Samaj and reform the society towards betterment. This work was needed to be done in a particular form. Obviously, it was beneficial for this Samaj. Those who were willing to be a member of the Prarthana Samaj need to take a pledge that, I have strong faith in the principles of the Prarthana Samaj and following them as my prime duty.
Nevertheless, “All persons who are members of the Bombay Prarthana Samaj and who solemnly take the vow of acting upto the principles of the Samaj, i.e., they should bind themselves, never to practise idolatry and never to observe a caste distinction in any form and under any excuse. They should promise to instruct their children in the Theistic Religion and perform all their
50 ibid, p.p. 148-151 113 domestic ceremonies in strict conformity with the principles of the Samaj are entitled to become and to remain a member of the Union”.51
The functions of this Young Theist Union were to bring together the relative, friends and increase the communication with them and spread the values among the society. To increase the level of understanding, members needed to read the religions texts to know whatever mentioned in it. They need to ready for prayer and to lead the prayer. In favour of developing the unity and brotherhood, they needed to call the gathering of their relatives. So they arranged lectures, social gatherings and were encouraging the people for the social and religious reform.52
3.11.12. Ram Mohan English School:-
The Prarthana Samajists had well trained their followers, those who were the members of Young Theist Union. They were well acquainted with the principles and aims of this Samaj. They also had good moral character. If such young generation becomes a teacher, then they could definitely develop better students. With this aim, they started the Ram Mohan English School in the Ram Mohan Ashram in 1917. Day by day, the growth was seen in the school. Though this school, teachers were personally cared for the development of their pupils, careful attention to the requirements of them, daily teaching them the moral and religious instructions of non-sectarian character. If any physical defect seen in the pupil, they suggested remedies. They encouraged their students to participate in sports and scout troop and guides company.53
All these activities were run by the Prarthana Samaj, which was really considerable and notable in that time also. With the spirituality, they started the religious and social reformation, which is a masterpiece of their contribution in
51 Ibid, p. 140 52 Ibid, p.p. 141-142 53 Ibid, p.p. 167-170 114 the period of the Indian Renaissance. Justice Ranade and his colleagues, through the Prarthana Samaj tried for the betterment of the society. He examined the influence of the old ideas and promoted the growth of the new tendencies. He was of the opinion that, the reformer has to infuse in himself the light and the warmth of nature by purifying and improving himself and his fellowmen. In short, his aspect was emphasised on the start by self efforts or the beginning of the reformation must be from within.
While studying the Prarthana Samaj, we found the eminent leader of the Prarthana Samaj criticizing the Hinduism as well as the Christianity to build up the spirituality based principles of this institute. Let us see their criticism.
3.12. Ranade’s Critic on Hinduism:-
Ranade criticized the so called popular Hinduism. He rejected the concept of many Gods which was the origin of the discrimination in castes, sects and the source of the inequality in the society. Another reason of criticising the Hinduism was its idol worship and worshipper. Nevertheless, he found the Hinduism is excessively ritualistic where, we can see only loss of the individual. Ranade’s theism also doubts about the path mentioned in Hinduism as well as the merit of pilgrimages and their emphasis on the path giver. Thus, Ranade wanted to bring or use his theism in the society as an antidote to these so called popular religions existed in the society. Bhandarkar wrote that the existing mechanical modes of worship of Hinduism must be entirely thrown away and the spiritual mode substituted, to bring about the moral reformation of the country, which is so urgently needed.’54
3.13. Ranade’s Critic on Christanity:-
Justice M. G. Ranade was against the Christianity in several ways. He rejected the main theme of Christianity, i.e., the divine embodiment of Christ,
54 Bhandarkar, R.G., The position of the Prarthana Samaj in the Religions World, Collected works, Vol. II, P. 623 115
Christ as a mediator and intercessor between the God and a man, the compensations and enough sacrifice for the sin of all and thus the Saviour of all mankind. However, Ranade’s theism was totally different from this opinion or faith in the Christianity. It rejects the Semitic concept of the God. Similarly, in Christianity, we find a stern and remote Deity, punishing and rewarding God and Sovereign before whom we are standing in owe.
3.14. Evaluation of the Prarthana Samaj:-
In fact, the Prarthana Samaj is basically a religious organization. This type of limitation was put by itself due to which, the person, who is atheistic in his thought and if he does not accept the concept of the God or the person who is agonitic but, all other reformation accepts then that person cannot be the member of the Prarthana Samaj. The Prarthana Samaj was expected the pure and universal nature of religion. Through such ideal religion, they expected the reformation. However, we do not find such an ideal nature of religion till today. We found the impact of social reformation, i.e., women's education, etc., but, somehow failed to see, praying without the image or idol of a particular God. Nevertheless, we observed the variety of the Gods. Even after Justice Ranade and Dr. Bhandarkar, we don’t find the remarkable philosophical contribution of the Prarthana Samajists. Dr. Sadananda More mentioned in the introduction of a book edited by Ramesh Chavan that, we can find only Vithal Ramji Shinde, who tried to maintain the spirit of Ranade and Bhandarkar.55 The Prarthana Samaj had been playing an important role in the reshaping the society, particularly Hindu society but, unfortunately, we really hear the name of the Prarthana Samaj today.
The evaluation of the Prarthana Samaj on the basis of trifling reality or facts, but, we need to understand their efforts behind their principles or philosophy behind their contributions. As we have seen that, the contribution of the Prarthana Samaj was extraordinary in the period of Indian Renaissance, no
55 Dixit, Raja, Prarthana Samajacha Itihas, p.8 116 doubt. While evaluating, we find some reasons of attraction of people towards it, i.e., the pure concept of religion, insistance on morality, opposed to untouchability and women’s inferiority. The life of Indian society was not in a proper way or we can say, there was no freedom, justice etc. Therefore, the Prarthana Samaj tried to give it an institutionalization shape. Such institutionalization brings us toward the democracy. In this sense, we found that through the Prarthana Samaj, Justice Ranade not only tried to develop the morality, but also tried to protect it through the legislature, obviously, on the basis of the principles of democracy. Nevertheless, we find maximum reformist had the same motto after the Prarthana Samajists. Before the nineteenth century, society was degrading towards the materialistic pleasure, at the same time, by reshaping and reforming the society, the Prarthana Samaj established the principle of monotheism, which is nirakar, by refuting the mediatorship between the God and the man and by refuting the ritualistic path towards the God. They gave birth to the liberalism, humanism and universal pure religion by refuting the authority of any religious texts. In short, the Prarthana Samaj was the leading institution in formulating such humanitarian principles in the period of the Indian Renaissance.
Dr. J. V. Naik has also published a statistical analysis of the Prarthana Samaj.56 In his paper, he has examined the numerical strength of the Prarthana Samaj to see how far the movement went beyond its original elite- intellectual confines. However, by observing his statistical report of the members registered themselves to the Prarthana Samaj was remarkable, but, even though Samaj was opened to all castes, creeds and genders. However, they failed to attract non- Hindu to its fraternity in their first twenty five years. In the next tables of statistical analysis, we find satisfactory flow of people in registering their names, but, maximum people were from the Brahmin community as well as good English learned class. Due to their failure of attracting people of low caste, non-educated and women, only twenty four people from other than
56 Naik, J.V., Social Composition of the Prarthana Samaj: A Statistical Analysis, p.p. 502-511 117
Brahmin community and only four people could become a member of the Prarthana Samaj.
However, only the numerical approach may not provide the pure criteria of evaluation of any institution. The quality of an institution is also an important issue. Though, we find less number of women as members of the Prarthana Samaj, their contribution was much notable. Their major contribution can be seen in the field of education for women. Pandita Ramabai tried her best to increase the involvement of women in their social work. Prabhavati Sohoni helped in taking care of the hostel building for the students of untouchables. Janakka, Kalyani Sayyad helped as teacher at night school. Therefore, the quality of work done by the Prarthana Samaj was really inspiring and motivated in the nineteenth century.
3.15. Reasons Behind Neglected Prarthana Samaj:-
We learned about the Prarthana Samaj in the third chapter in detail. We saw, how the role had been played in reforming the Hindu society towards the humanitarian values. Nevertheless, the Prarthana Samaj brings out the depressed and rooted society in the rigid customs and rituals towards the betterment by spirituality, by examples of great Marathi saint’s thoughts. Then questions arise that, why the Prarthana Samaj did not become famous amongst many people in the society? Why did it fail to attract people other than Hindues?
It was because; the Prarthana Samaj never had a definite social programme and action plan for the development of society. They tried to bring reformation through the spirituality. Therefore, their all focus was only on the spiritual development. They totally neglected the material world. While launching the idea of only one God, they did not consider the poor and labour people working in the village, that the emotions towards their particular or personal God gives energy to work. In fact, the Prarthana Samaj, they 118 themselves made the barricades by their name. It was so rooted in the prayer, belief, bhakti and extra religious attitude that, they somehow remained behind in earning that much reputation in social reform. The Prarthana Samajists were speaking about the evils of caste, but, never insisted on it. Even, Samaj as a body never acts as an ardent or having any revolutionary way of thinking about their concept of the ‘brotherhood of man’. They never forcefully fight against the caste-ridden Hindu society. Their main drawback can be noted that, the Prarthana Samaj became failure in reaching to the rural backward people. They also failed to uplift any lower and depressed class people.
As we seen the role played by the Prarthana Samaj in modernizing India and tried to overcome the suppressd sorrow of the society in the period of Indian Renaissance. Prarthana Samaj and the Satyaśodhak Samaj rised and played the revolutionary role in the western Maharashtra in the field of the religion. Through the Prarthana Samaj and the Satyaśodhak Samaj it is necessary to study and analyze the discourse of religion.