Spectrum Summary: General Features of Socio-Religious Reform Movements | History for UPSC CSE PDF Download

Socio-Cultural Reform Movements and their Leaders 

• Often called the Father of Indian Renaissance and Modern India.
• Advocated modern scientific approach, human dignity, and social equality.
• Embraced monotheism, supported by ancient Hindu texts.
• Founded Atmiya Sabha in 1814 to promote monotheistic ideals of Vedanta.
• Stood against idolatry, caste rigidity, and meaningless rituals.
• Championed rationalism, even endorsing departure from scriptures based on reason.
• Advocated selecting the best from different cultures.
• In his Precepts of Jesus (1820), he separated moral and philosophical aspects from miracle stories
• Founded Brahmo Sabha in 1828, later renamed it to Brahmo Samaj.

• Brahmo Samaj's Principles:
  (i) Worship of the Eternal Being without graven images or idols.
  (ii) Emphasized monotheism, human dignity, and opposition to social evils.
  (iii) Incorporated teachings of various religions.
• Social Reforms by Raja Rammohan Roy:
  (i) Campaigned against sati (widow burning) and succeeded in getting it declared a crime in 1829.
  (ii) Advocated for women's rights, including inheritance and property rights.
  (iii) Promoted modern education through institutions like Hindu College in 1817 and Vedanta College in 1825.
• He was proficient in over a dozen languages.
• Political Activism:
  (i) Advocated for reforms in land rent, taxation, trade policies, and judicial equality.
  (ii) Supported freedom of the press and journalism in multiple languages.
  (iii) Called for cooperation, brotherhood among nations, and condemned oppression.
  (iv) Associates: David Hare, Alexander Duff, Debendranath Tagore, and others.

Debendranath Tagore and Brahmo Samaj

• Son of Maharishi Debendranath Tagore, gave new life and structure to Brahmo Samaj.
• Worked within Hinduism for reforms and opposed Christian missionary activities.
• Supported causes like widow remarriage, women's education, abolition of polygamy, and ryots' welfare.
• Contributed to the theist movement and the propagation of Rammohan's ideas.
• Opposed Christian missionary criticism of Hinduism and conversion attempts.

Keshab Chandra Sen and the Brahmo Samaj

• Keshab Chandra Sen became the acharya of the Brahmo Samaj in 1858 under Debendranath Tagore.
• He expanded the movement beyond Bengal to regions like the United Provinces, Punjab, Bombay, and Madras.
• Debendranath Tagore disapproved of Sen's radical ideas, leading to Sen's dismissal in 1865.
• Sen and his followers established the Brahmo Samaj of India in 1866, distinct from Tagore's Adi Brahmo Samaj.
• In 1878, a controversy arose when Sen arranged his daughter's marriage to the minor Hindu Maharaja of Cooch-Behar.
• This event caused a split in Sen's Brahmo Samaj of India, leading to the formation of the Sadharan Brahmo Samaj in 1878 by Ananda Mohan Bose, Shibchandra Deb, and Umesh Chandra Datta.

Significance of the Brahmo Samaj

• The Brahmo Samaj advocated for social reforms, including opposition to Hindu prejudices against traveling abroad.
• It promoted gender equality by condemning practices like sati, purdah system, child marriage, and polygamy, while advocating for widow remarriage.
• The Samaj also opposed casteism and untouchability, although its impact was limited outside Calcutta and Bengal.

Prarthana Samaj

• Founded in 1867 in Bombay by Keshab Chandra Sen and AtmaramPandurang.
• Preceded by the Paramahansa Sabha, aimed at spreading liberal ideas and breaking caste and communal barriers.
• Mahadeo Govind Ranade (1842-1901) joined in 1870, giving it a national presence.
• Key leaders were R.G. Bhandarkar (1837-1925) and N.G. Chandavarkar (1855-1923).
• Emphasized monotheism but focused more on social reforms than religion.
• Deeply connected to the bhakti cult of Maharashtra.
• Advocated for social reform through education and persuasion rather than confrontation.
• Social agendaincluded:
  • Opposition to the caste system.
  • Promotion of women's education.
  • Advocacy for widow remarriage.
  • Advocacy for raising the marriage age for both genders.
• Dhondo Keshav Karve and Vishnu Shastri were instrumental in social reform alongside Ranade.
• Ranade and Karve initiated the Widow Remarriage Movement and Widows' Home Association to provide education and support for widows.

Young Bengal Movement and Henry Vivian Derozio

• Emergence in late 1820s and early 1830s.
• Leader: Henry Vivian Derozio.
• Inspired free thinking, rationality, and opposition to authority.
• Advocated for liberty, equality, freedom, and opposition to customs.
• Supported women's rights and education.
• First nationalist poet of modern India.
• Short-term impact due to social conditions.
• Removed from Hindu College in 1831.
• Failed to connect with the masses.
• Radicalism was more theoretical than practical.
• Carried forward Rammohan Roy's education tradition.
• Advocated for Indian inclusion in higher services.
• Called for protection of ryots from oppressive zamindars.
• Sought better treatment for Indian labor in British colonies.
• Pushed for revision of the Company's charter.
• Demanded freedom of press and trial by jury.
• Later described as pioneers of modern civilization in Bengal.
• Virtues praised while failings treated with understanding.

Ishwar Chandra Vidyasagar

• Ishwar Chandra Vidyasagar was a prominent scholar and reformer known for blending Indian and Western ideologies.
• He served as the principal of Sanskrit College from 1850 and aimed to democratize scriptural knowledge by admitting non-brahmins.
• Vidyasagar introduced Western ideas to Sanskrit College to broaden its scope and modernize Sanskrit learning.
• He developed innovative teaching methods for Sanskrit, created a new Bengali primer, and refined prose writing.
• Vidyasagar led efforts to legalize widow remarriage, fought against child marriage and polygamy, and championed women's education.
• As a government school inspector, he established and supported numerous girls' schools, some funded from his own resources.
• He played a pivotal role as the secretary of Bethune School, a pioneering institution in women's higher education in India.
• The Bethune School in Calcutta emerged from a significant movement advocating for women's education despite facing societal opposition.

Balshastri Jambhekar

• Balshastri Jambhekar (1812-1846) was a key figure in social reform through journalism in Bombay.
• He challenged orthodox Brahmin beliefs and aimed to reform popular Hindu practices.
• In 1832, he launched the newspaper Darpan.
• Recognized as the father of Marathi journalism, Jambhekar used Darpan to raise awareness about social reforms like widow remarriage.
• He promoted a scientific outlook among the masses.
• In 1840, he initiated Digdarshan, featuring articles on science and history.
• Jambhekar established the Bombay Native General Library and founded the Native Improvement Society, which led to the creation of the Students Literary and Scientific Library.
• He served as the first Hindi professor at Elphinston College and was also involved with the Colaba Observatory.

Paramahansa Mandali

• Founded in 1849 in Maharashtra.
• The founders were Dadoba Pandurang, Mehtaji Durgaram, and others.
• Initially a secret society focusing on reforming Hindu religion and society.
• Ideology closely associated with the Manav Dharma Sabha.
• Emphasized the worship of one god and the importance of love and moral conduct in religion.
• Encouraged freedom of thought and rationality.
• Primarily aimed at breaking caste rules.
• Members would eat food cooked by lower caste individuals at their meetings.
• Advocated for widow remarriage and women's education.
• Had branches in Poona, Satara, and other Maharashtra towns.

Satyashodhak Samaj and Jyotiba or Jyotirao Phule

• Jyotiba Phule (1827-1890) was born in Satara, Maharashtra.
• He belonged to the mali (gardener) community and initiated a movement against upper caste dominance and brahminical supremacy.
• In 1873, Phule established the Satyashodhak Samaj (Truth Seekers’ Society) with leadership from backward classes like malis, telis, kunbis, saris, and dhangars.
• The primary objectives of the movement were:
  1. Social service
  2. Spread of education among women and lower caste individuals
• Phule's writings, Sarvajanik Satyadharma and Gulamgiri, served as sources of motivation for the common people.
• He symbolized Rajah Bali to oppose the brahmins' symbol of Rama.
• Phule aimed for complete eradication of the caste system and socio-economic disparities, opposing Sanskritic Hinduism.
• Advocated gender equality and pioneered women's education.
• Established a girls' school in Poona with his wife, Savitribai.
• Initiated the widow remarriage movement in Maharashtra and founded a home for widows in 1854.
• Received the title 'Mahatma' for his extensive social reform efforts.

Gopal Ganesh Agarkar

• Gopal Ganesh Agarkar (1856-1895) - educationist and social reformer from Maharashtra.
• Advocate of the power of human reason.
• Criticized blind dependence on tradition and false glorification of the past.
• Co-founder of:
  (i) New English School
  (ii) Deccan Education Society
  (iii) Fergusson College
  (iv) Principal of Fergusson College.
• First editor of Kesari, a journal started by Lokmanya Tilak.
• Started his own periodical, Sudharak, which spoke against untouchability and the caste system.

The Servants of India Society

• Gopal Krishna Gokhale (1866-1915) founded the society in 1905 along with M.G. Ranade.

• Objective:
  (i) Train national missionaries for India's service.
  (ii) Promote the true interests of the Indian people through constitutional means.
  (iii) Prepare selfless workers dedicated to the country's cause in a religious spirit.
  (iv) In 1911, the Hitavada publication was initiated to represent the society's views.
  (v) The society maintained distance from political involvements such as the Indian National Congress.
• After Gokhale's demise in 1915, Srinivasa Shastri assumed the role of president.
• The society remains operational in various places in India, focusing on education.
• Activities include establishing ashram-style schools for tribal girls and balwadis.

Social Service League

• Establishment of Schools and Libraries: They set up numerous schools, libraries, and reading rooms to promote education and literacy.
• Day Nurseries and Cooperative Societies: Day nurseries were established for the care of children, and cooperative societies were formed to encourage mutual aid and support among community members.
• Legal Aid and Advice: The League provided legal aid and advice to the poor and illiterate, helping them navigate legal challenges and access justice.
• Excursions and Recreational Activities: Excursions were organized for slum dwellers to provide them with recreational opportunities, and facilities for gymnasia and theatrical performances were offered to promote physical and cultural activities.
• Sanitary Work and Medical Relief: Sanitary work was undertaken to improve public health, and medical relief was provided to those in need.
• Boys’ Clubs and Scout Corps: Boys’ clubs and scout corps were established to engage youth in constructive activities and promote discipline and teamwork.

In addition to the Social Service League, Joshi also played a pivotal role in founding the All India Trade Union Congress in 1920, further contributing to the labor movement and the fight for workers’ rights in India.

The Ramakrishna Movement and Swami Vivekananda

The Ramakrishna Movement, inspired by the teachings of Ramakrishna Paramahamsa(1836-1886), a humble priest from the Kali temple in Dakshineshwar, near Calcutta, aimed to make spiritual teachings more accessible and relevant to the masses. While the Brahmo Samaj attracted the intellectual elite with its didactic nationalism, the average Bengali found deeper emotional connection in the practices of bhakti(devotion) and yoga(spiritual discipline).

Ramakrishna Paramahamsa:

• Ramakrishna, originally named Gadadhar Chattopadhyay, experienced profound spiritual trances from a young age and is regarded as having reached the pinnacle of spiritual experience in Hinduism.
• He did not write texts but conveyed his teachings through conversations, often using simple parables and metaphors drawn from daily life and nature.
• His teachings emphasized the universal relevance of spiritual truths and the fundamental oneness of all religions, advocating that different names for God—such as Krishna, Hari, Ram, Christ, and Allah—refer to the same divine essence.
• One of his key messages was the idea that there are many paths to God and salvation, encapsulated in the phrase,“As many faiths, so many paths.”
• Ramakrishna’s spirituality and compassion for suffering humanity inspired many, and he often expressed that “Service of man is the service of God.”

The Objectives of the Ramakrishna Movement:

• The Ramakrishna Movement had two primary objectives:
• Formation of Monks: To establish a group of monks dedicated to renunciation and practical spirituality, who would spread the universal message of Vedanta as exemplified in Ramakrishna’s life.
• Preaching and Philanthropy: To engage in preaching, philanthropy, and charitable works, viewing all people—regardless of caste, creed, or color—as manifestations of the Divine.

Ramakrishna Math and Ramakrishna Mission:

• Ramakrishna Math: Founded by Ramakrishna himself with his young monastic disciples to fulfill the first objective.
• Ramakrishna Mission: Established by Swami Vivekananda after Ramakrishna’s death in 1897 to carry out the second objective. The mission focuses on preaching and various charitable activities.
• The headquarters of both organizations are at Belur, near Calcutta. Although they are twin organizations, they are legally and financially separate.
• Swami Vivekananda, a key disciple of Ramakrishna, played a crucial role in spreading Ramakrishna’s teachings and expanding the work of the Math and Mission.

Ramakrishna:

• Ramakrishna was married to Saradmani Mukherjee, later known as Sarada Devi. He regarded Sarada as the embodiment of the Divine Mother.
• Sarada Devi, often referred to as the "Holy Mother," played a significant role in supporting the Math’s activities and encouraging young disciples in their spiritual and philanthropic missions.

Swami Vivekananda: The Preacher of Neo-Hinduism

• Narendranath Datta, who later became known as Swami Vivekananda, played a crucial role in spreading the teachings of Ramakrishna and adapting them to the needs of contemporary Indian society. He emerged as a prominent figure in the movement of neo-Hinduism.
• Vivekananda's message to the world was grounded in Ramakrishna's spiritual experiences, the teachings of the Upanishads and the Gita, and the examples set by figures like the Buddha and Jesus. He believed in the rationality of Vedanta and aimed to bridge the gap between spiritual service (paramartha) and everyday behavior (vyavahara), as well as between spirituality and daily life.

Emphasis on Unity and Social Action:

• Vivekananda stressed the fundamental oneness of God and envisioned a future for India that blended the best of Hinduism and Islam. He believed that knowledge without action was futile and criticized the isolationist tendencies within Hinduism. He was particularly concerned about the oppression of the poor by the rich and argued that teaching religion to a starving person was an affront to both God and humanity.
• He advocated for two types of knowledge for the masses: secular knowledge for economic uplift and spiritual knowledge to foster self-belief and moral strength. Vivekananda called for a spirit of liberty, equality, and free thinking among his fellow countrymen.

Impression at the Parliament of Religions

• At the Parliament of Religions in Chicago in 1893, Swami Vivekananda made a significant impact with his insightful interpretations. He emphasized the importance of balancing spiritualism and materialism. He envisioned a new global culture that harmonized Western materialism with Eastern spiritualism to promote human happiness.

Lectures and the Ramakrishna Mission

• Upon returning to India in 1897, Vivekananda delivered a series of lectures aimed at instilling pride in India’s past, faith in its culture, and confidence in its future. He sought to unify Hinduism by highlighting the commonalities among its various sects and urged the educated class to address the plight of the downtrodden through practical applications of Vedanta principles.

In 1897, he founded the Ramakrishna Mission:

• Swami Vivekananda had a profound impact on Indian society. He advocated for humanitarian relief and social work through the Ramakrishna Mission, which promotes religious and social reform. His doctrine emphasized the service of all beings, equating the service of living beings with the worship of God. He believed that life itself is religion, and that technology and modern science should be used for the service of mankind.
• Since its inception, the Ramakrishna Mission has established numerous schools, hospitals, and dispensaries. It provides assistance during natural disasters such as earthquakes, famines, floods, and epidemics. Over time, the Mission has evolved into a global organization. While it is deeply religious, it does not engage in proselytizing and does not consider itself a sect of Hinduism. This approach has contributed to its success.
• Unlike the Arya Samaj, the Ramakrishna Mission acknowledges the importance of image worship in fostering spiritual fervor. However, it emphasizes the essential spirit of worship over symbols and rituals. The Mission believes that the philosophy of Vedanta can enhance the spiritual practice of individuals, regardless of their religious background.
• In 1898, Swami Vivekananda acquired a substantial piece of land at Belur, where the Ramakrishna Math was eventually relocated and registered. The monastic order of the Math is open to all individuals without discrimination based on caste or creed.

Dayananda Saraswati and Arya Samaj

• The Arya Samaj Movement was a reaction to Western influences, founded by Dayananda Saraswati in 1875 in Bombay.
• Dayananda's vision included a classless, casteless society, a united India, and freedom from foreign rule with Aryan religion as the common faith.
• Emphasized a return to the Vedas as the foundation of Hinduism and promoted individual interpretation of scriptures.
• Criticized Hindu beliefs in maya, advocated for distinct entities of God, soul, and matter, and stressed individual salvation through karma and good deeds for others.
• Opposed Hindu orthodoxies like caste rigidity, idolatry, polytheism, and promoted social reforms like minimum marriageable ages and intercaste marriages.
• The ten guiding principles of Arya Samaj emphasized truth, righteousness, social well-being, justice, knowledge, and the fatherhood of God.
• After Dayananda's death, the Arya Samaj continued social service during calamities and focused on education, leading to the establishment of the D.A.V. College.
• A split in 1893 occurred over differences in educational curriculum, language of instruction, and dietary practices, leading to the formation of separate factions within the Arya Samaj.
• The Mahatma Party, advocating Vedic philosophy and vegetarianism, eventually established Gurukul Kangri in 1902, focusing on traditional education alongside modern sciences and social reform.
• The Arya Samaj contributed to Hindu self-confidence, challenged Western cultural superiority, and initiated the shuddhi movement to reconvert individuals from Christianity and Islam back to Hinduism, leading to increased communalization in Indian society.

• Founder: Behramji M. Malabari (1853-1912).
• Establishment: Founded Seva Sadan in 1908 with Diwan Dayaram Gidumal
• Advocacy:
  (i) Advocated against child marriage.
  (ii) Promoted widow remarriage among Hindus.
  (iii) Contributed to the Age of Consent Act for regulating the age of consent for females.

Seva Sadan

• Focus of Seva Sadan:
  (i) Specialized in caring for exploited and marginalized women
  (ii) Provided education, medical, and welfare services
  (iii) Supported destitute women from all castes
• Contribution:
  (i) Behramji Malabari acquired and edited the Indian Spectator

Dev Samaj

• Founded in 1887 at Lahore by Shiv Narayan Agnihotri (1850-1927)
• Originally a Brahmo follower, Dev Sadan is a religious and social reform society

• Emphasized:
  (i) The eternity of the soul
  (ii) The supremacy of the guru
  (iii) The importance of good actions
• Advocated for ideal social behavior such as:
  (i) Not accepting bribes
  (ii) Avoiding intoxicants and non-vegetarian food
  (iii) Keeping away from violent actions
  (iv) Teachings compiled in a book named Deva Shastra
  (v) Agnihotri spoke against child marriage

Dharma Sabha

• Founded by Radhakant Deb in 1830
• Orthodox society advocating for the preservation of the status quo in socio-religious affairs
• Opposed the abolition of sati
• Favored the advancement of Western education, including education for girls

Bharat Dharma Mahamandala

• An all-India organization of orthodox educated Hindus
• Stood for defending orthodox Hinduism against Arya Samajists, Theosophists, and Ramakrishna Mission

• Other organizations defending orthodox Hinduism:
  (i) Sanatana Dharma Sabha (1895)
  (ii) Dharma Maha Parishad in South India
  (iii) Dharma Mahamandali in Bengal
• Formation of Bharat Dharma Mahamandala:
  (i) Combined in 1902
  (ii) Headquarters at Varanasi
• Goals of Bharat Dharma Mahamandala:
  (i) Introduce proper management of Hindu religious institutions
  (ii) Open Hindu educational institutions
  (iii) Prominent figure in the movement: Pandit Madan Mohan Malaviya

Radhaswami Movement

• Tulsi Ram, a banker from Agra, also known as Shiv Dayal Saheb, established the Radhaswami Movement in 1861.
• Key Beliefs:
  (i) Belief in one supreme being
  (ii) Supremacy of the guru
  (iii) Value of a company of pious people (satsang)
  (iv) Emphasis on a simple social life
• Spiritual Attainment:
  (i) Emphasize that spiritual attainment does not require renunciation of worldly life
• View on Religions:
  (i) Consider all religions to be true
• Practices:
  (i) No belief in temples, shrines, and sacred places
  (ii) Regard duties, works of faith, charity, service, and prayer as essential

Sree Narayana Guru Dharma Paripalana (SNDP) Movement

• The SNDP movement was a regional movement arising from conflict between depressed classes and upper castes.
• Initiated by Sree Narayana Guru Swamy (1856-1928) among the Ezhavas of Kerala.
• Ezhavas were toddy-tappers, considered untouchables, denied education and temple entry.
• Ezhavas constituted 26% of Kerala's population.
• Narayana Guru, an Ezhava, installed a Sivalinga at Aruvippuram in 1888, challenging caste norms.
• Founded Aruvippuram Sree Narayana Guru Dharma Paripalana Yogam (SNDP) in 1903 under Narayana Guru and Kumaran Asan's leadership.
• Advocated for material and spiritual progress of Ezhavas.
• Stood against caste, race, and creed divisions, promoting unity and brotherhood.
• Encouraged Ezhavas to abandon toddy tapping and alcohol consumption.
• SNDP Yogam addressed Ezhavas' rights in education, government jobs, temple access, and political representation.
• Resulted in transformative changes like social mobility and empowerment of backward castes.

Vokkaliga Sangha

• The Vokkaliga Sangha in Mysore initiated an anti-Brahmin movement in the year 1905.

Justice Movement

• This movement in Madras Presidency was initiated by C.N. Mudaliar, T.M. Nair, and P. Tyagaraja with the aim of obtaining employment opportunities and political representation for the non-brahmins in the legislative body.
• In 1917, the Madras Presidency Association was established. This association advocated for distinct representation for the lower castes within the legislature.

Self-Respect Movement

• Initiated by E.V. Ramaswamy Naicker, a Balija Naidu, in the mid-1920s
• Aimed to reject brahminical religion and culture seen as tools of lower caste exploitation
• Objective was to diminish the influence of brahmin priests by conducting weddings without their presence

Temple Entry Movement

• Significant efforts by reformers and intellectuals like Sree Narayana Guru and N. Kumaran Asan.
• T.K. Madhavan, a prominent social reformer and Deshabhimani editor, raised the temple entry issue with the Travancore administration, but no action was taken.
• Vaikom in Travancore became a hub for temple entry agitation.
• In 1924, Vaikom Satyagraha led by K.P. Kesava demanded the opening of Hindu temples and roads to untouchables.
• The satyagraha received support from jathas from Punjab and Madurai, with Gandhi also backing the movement during his Kerala tour.
• In 1931, amid the suspension of the Civil Disobedience Movement, the temple entry movement gained momentum in Kerala.
• Poet Subramaniyam Tirumambu, inspired by K. Kelappan, led a group of sixteen volunteers to Guruvayur.
• Leaders like P. Krishna Pillai and A.K. Gopalan participated in the satyagraha.
• On November 12, 1936, the Maharaja of Travancore issued a proclamation opening all government-controlled temples to all Hindus.
• In 1938, a similar action was taken by the C. Rajagopalachari administration in Madras.

Indian Social Conference

• Founded by M.G. Ranade and Raghunath Rao
• Met annually from 1887
• First session in Madras
• Held at the same time and venue as the Indian National Congress
• Focused on social issues
• Considered the social reform cell of the Indian National Congress
• Advocated for inter-caste marriages
• Opposed polygamy and kulinism
• Launched the 'Pledge Movement' against child marriage

Wahabi/Walliullah Movement

• Inspired by teachings of Abdul Wahab and Shah Walliullah
• Response to Western influences and degeneration among Indian Muslims
• Advocated a return to the true spirit of Islam

• Organized Muslims around two-fold ideals:
  (i) Desirability of harmony among the four schools of Muslim jurisprudence
  (ii) Recognition of the role of individual conscience in religion
• Popularized teachings by Shah Abdul Aziz and Syed Ahmed Barelvi
• Sought to eliminate un-Islamic practices in Muslim society
• Called for a return to pure Islam and the society of Prophet Muhammad's time
• Viewed India as dar-ul-Harb (land of non-believers) needing conversion to dar-ul-Islam (land of Islam)
• Initially directed at Sikhs in Punjab, shifted focus to British after British annexation of Punjab in 1849
• Played a role in spreading anti-British sentiments during the 1857 Revolt
• Fizzled out in the 1870s due to British military suppression

Titu Mir's Movement

• Mir Nithar Ali, known as Titu Mir, was a follower of Sayyid Ahmed Barelvi, the initiator of the Wahabi Movement.
• Titu Mir embraced Wahabism and promoted the Sharia.
• He rallied the Muslim peasants of Bengal against predominantly Hindu landlords and British indigo planters.
• The movement, contrary to British accounts, was not highly militant; the only significant clash with British authorities occurred in the final year of Titu's life.
• Titu Mir met his demise in 1831 during combat.

Faraizi Movement

• The movement, known as the Fara'idi Movement, emphasized Islamic pillars of faith.
• Founded by Haji Shariatullah in 1818 in East Bengal.
• Aimed to eliminate social innovations and un-Islamic practices among Muslims.
• Led by Haji's son, Dudu Mian, the movement turned revolutionary around 1840.
• Dudu Mian structured the movement with a hierarchical system from village to provincial levels.
• Organized a paramilitary force armed with clubs to combat mostly Hindu zamindars and some Muslim landlords.
• Followers were instructed by Dudu Mian not to pay rent and established their own Law courts.
• Dudu Mian's multiple arrests, especially in 1847, led to the movement's weakening.
• After Dudu Mian's death in 1862, the movement persisted as a religious movement without political aspirations.

Ahmadiyya Movement

• Founded by Mirza Ghulam Ahmad in 1889 in India.
• Based on liberal principles and described as the standard-bearer of Mohammedan Renaissance.
• Similar to the Brahmo Samaj, it is based on the principles of a universal religion for all humanity.
• Opposed jihad (sacred war against non-Muslims) and promoted Western liberal education among Indian Muslims.
• The Ahmadiyya community is unique in believing that Mirza Ghulam Ahmad was the Messiah who came to end religious wars, bloodshed, and restore morality, peace, and justice.
• Advocated for the separation of mosque and State, as well as for human rights and tolerance.
• Like Baha'ism in West Asian countries, the Ahmadiyya Movement also had elements of mysticism.

Sir Syed Ahmed Khan and the Aligarh Movement

• The British initially viewed Muslims as primary instigators of the 1857 revolt, influenced by Wahabi activities.
• Rulers later considered Muslims as potential allies against rising nationalist movements like the Indian National Congress.
• Syed Ahmed Khan, a loyal member of the British judicial service, advocated for Muslim advancement through education and employment.
• He aimed to blend Western scientific education with Quranic teachings, promoting adaptation and critical thinking.
• Established the Mohammedan Anglo-Oriental College (later Aligarh Muslim University) in 1875.
• Advocated for women's rights by opposing practices like purdah and polygamy.
• Emphasized the unity of religions and common interests between Hindus and Muslims.
• Stressed the importance of education and employment for Muslims to progress compared to Hindus.
• Opposed early Muslim involvement in politics to avoid government backlash.
• Unfortunately, later in his life, he aligned with the divisive "divide and rule" policy of the colonial government.

The Aligarh Movement

• Emergence as a liberal, modern trend among Muslim intellectuals at the Mohammedan Anglo-Oriental College, Aligarh.
• Goals included promoting modern education for Muslims while preserving Islamic values and advocating for social reforms.
• Advocated for reforms such as purdah, polygamy, widow remarriage, women's education, and abolition of slavery.
• Sought to harmonize Islam with modern liberal culture and establish a modern socio-cultural identity for Muslims.
• Aligarh became a hub for the religious and cultural revival of the Muslim community.

The Deoband School (Darul Uloom)

• The Deoband Movement was initiated at the Darul Uloom in Deoband, Saharanpur district, in 1866 by Mohammad Qasim Nanotavi and Rashid Ahmed Gangohi.
• Its primary goals were to propagate the pure teachings of the Quran and Hadith among Muslims and to uphold the spirit of jihad against foreign rulers.
• Unlike the Aligarh Movement, which focused on the welfare of Muslims through Western education and British support, the Deoband Movement aimed at the moral and religious revival of the Muslim community.
• Deoband's educational focus was on original Islamic teachings.
• Politically, the Deoband school initially supported the Indian National Congress and issued a fatwa against Syed Ahmed Khan's organizations in 1888.
• Mahmud-ul-Hasan, a prominent Deoband leader, integrated Islamic principles with nationalist aspirations, emphasizing the protection of Muslim rights within the broader context of Indian unity.
• Shibli Numani, another supporter of the Deoband school, advocated for incorporating English language and European sciences in education. He promoted cooperation between Muslims and Hindus in India for peaceful coexistence.

Parsi Reform Movements

• The Rahnumai Mazdayasnan Sabha (Religious Reform Association) was established in 1851 by a group of English-educated Parsis.
• Objective: To regenerate social conditions and restore the Zoroastrian religion to its original purity.
• Leaders: Naoroji Furdonji, Dadabhai Naoroji, K.R. Cama, and S.S. Bengalee.
• Communication: The reform message was disseminated through the newspaper Rast Goftar (Truth-Teller).
• Religious Reforms: Parsi religious rituals and practices were revamped, and the Parsi creed was redefined.
• Social Reforms: Efforts were made to elevate the status of Parsi women by abolishing the purdah system, increasing the age of marriage, and emphasizing education.
• Outcome: The Parsis gradually became the most westernized group in Indian society.

Sikh Reform Movements

• The Singh Sabha Movement was established in Amritsar in 1873 with dual objectives:
  (i) Providing modern western education to Sikhs
  (ii) Countering the proselytizing efforts of Christian missionaries, Brahmo Samajists, Arya Samajists, and Muslim maulvis
• The Singh Sabha Movement set up Khalsa schools across Punjab to achieve the first objective.
• It rejected anything conflicting with the teachings of the Gurus and aimed to establish customs in line with Sikh doctrine.
• The Akali movement, a branch of the Singh Sabha Movement, focused on freeing Sikh gurudwaras from corrupt Udasi mahants who had gained hereditary control.
• The Akalis used non-violent non-cooperation techniques, leading to the Sikh Gurudwaras Act of 1922 (later amended in 1925), granting control of gurudwaras to the Sikh masses through the Shiromani Gurudwara Prabandhak Committee.
• The Akali Movement was regional, not communal, and its leaders actively participated in the national independence movement.

The Theosophical Movement:

• Westerners led by Madame H.P. Blavatsky and Colonel M.S. Olcott founded Theosophical Society in New York City in 1875.
• Headquarters moved to Adyar, India in 1882.
• Beliefs included establishing a special connection between the soul and God through contemplation, prayer, and revelation.
• Accepted Hindu concepts of reincarnation and karma, drawing inspiration from Upanishads, samkhya, yoga, and Vedanta philosophies.
• Aimed for universal brotherhood regardless of race, creed, sex, caste, or color.
• Sought to explore unexplained laws of nature and human latent powers.
• Became associated with the Hindu renaissance and opposed practices like child marriage and caste discrimination.

• Role of Annie Besant:
  (i) Became Theosophical Society president in India in 1907.
  (ii) Founded Central Hindu College in Benaras in 1898, later evolving into Benaras Hindu University in 1916.
  (iii) Promoted education for women and social reforms.
• Positive Aspects:
  (i) Provided a common ground for various sects and catered to educated Hindus.
  (ii) Boosted self-respect among Indians opposing British rule.
• Negative Aspects:
  (i) Philosophy appeared vague to many Indians.
  (ii) Instilled false pride in outdated traditions, hindering religious revival efforts.

Significance of Reform Movements

Positive Aspects:

• The reformers faced opposition including abuse, persecution, and assassination attempts from orthodox society.
• Despite challenges, the movements liberated individuals from fear-induced conformity and uncritical submission to exploitation.
• Translation of religious texts into vernacular languages and emphasis on individual interpretation enhanced personal worship experiences.
• The movements emphasized human intellect's capacity for critical thinking and reasoning.
• By removing corrupt elements in religious beliefs and practices, the reformers helped followers counter claims of decadence and inferiority.
• The movements provided cultural roots for the rising middle classes, reducing the sense of humiliation from foreign conquest.
• Reform movements recognized the need for modernization, scientific knowledge, and promoted a secular and rational outlook.
• There was a shift in concepts of 'pollution and purity' indicating a move towards modernity.
• Reformers targeted traditional values for modernization rather than blind westernization.
• The movements aimed to integrate modern ideas into Indian cultural streams, ending cultural isolation.
• Reformist efforts aimed to revive India's distorted native cultural personality, resisting colonial cultural dominance.
• Progressive nationalist movements struggled with sectarianism and obscurantism, hindering cultural advancement despite political progress.

Negative Aspects

• Religious reform movements had a limited social base, primarily appealing to the educated and urban middle classes.
• The needs of the vast peasantry and urban poor were often overlooked.
• Reformers often glorified the past, relied heavily on scriptural authority, leading to mysticism and pseudo-scientific beliefs.
• Emphasis on religious and philosophical aspects overshadowed other cultural elements like art, architecture, literature, music, science, and technology.
• Reformers tended to compartmentalize different religious groups and created divisions between high and low caste Hindus.
• Hindu reformers often praised the ancient Indian past while viewing the medieval period as a time of decline, creating a sense of two distinct periods and peoples.
• Uncritical praise of the past was not accepted by low caste sections who had suffered historically under religious exploitation.
• Some Muslim middle classes looked to West Asian history for traditions and pride, distancing themselves from Indian heritage.
• The evolution of a composite culture in India was hindered by the rise of communalconsciousness alongside national consciousness.
• Communalism in modern times was influenced in part by the nature of religious reform movements.
• Despite their drawbacks, these reform movements contributed to the evolution of a new society in India.