CHAPTER-IV

CONTRIBUTION TO SATYASHODHAK MOVEMENT

CHAPTER-IV

CONTRIBUTION TO SATYASHODHAK MOVEMENT (i911 to 1950)

Satyashodhak Samaj was founded by Jotiba Phule in 1873

in order to bring about social transformation in Maharashtra. It

was tee first social organization teat reached villages and spread

education among the backward and depressed classes in rural parts

of Maharashtra. However, its activities languished as it had no

powerful leadership since the death of Savitribai Phule in 1897.

Satyashodhak Samaj came to be revived in Kolhapur state in 1911.

It marked a new phase in the socio-religious history of Maharashtra.

Shri Bhaskarrao Jadhav was closely associated with Satyashodhak

Samaj activities. As he had played an important role in its revival,

his association with it became more pronounced thereafter. He acted

as President of Satyashodhak Samaj from 1911 to 1930. From 1930

till his death in June T.‘;:*»0 he made ceaseless efforts to make it

more effective and popular in Maharashtra.

In this chapter an attempt has been made to study the

circumstances which turned Bhaskarrao Jadhav into an active Satya-

shodhkite, his role in the revival of Satyashodhak Samaj, his work

in various Satyashodhak Samaj Conferences, fas role in Satyashodhak

Jalasas and his contribution as on ardent Satyashodhaktte before

and after tee revival of tee Samaj.

 120

Satya Shodhak Samaj:

Jotlba Phule the father of social revolution in Maharashtra

required an organization and a platform for the propagation of his

humanitarian ideals. Byarousing the feelings of self-respect in the

peasants and the toiling masses, he inspired courage in them to

poverty
stand up against social £ injustice, oppressive, unjust and inhuman

Hindu priestcraft and the evils of caste system. He also imbued

them with new thoughts, new ideals of human dignity, social equality

and emancipation through self-help. He wanted to organize his followers

and workers, so that they might assiniliate his rational ideals and

bring them into effect, he knew well that the upper castes, especially

the orthodox Brahmins, would be not only unsympathetic but also

intolerant and that the conservatives would not easily give up their

privileges and positions of power. As the exploited masses had

not been organized they could not expect to get any political rights.

So, he decided to set up an organization to preach Ms welfare-

oriented ideology.

On September 24, 1873, Jotiba Phule conveneda meeting

of all Ms admirers and disciples at Poona. . About sixty men from

several important centres in Maharashtra assembled. After some

discussion it was agreed to form an organization. Jotiba Phule named

the organization as the Satyashodhak Samaj (Truth-seeking Society).

He was elected its first President and Treasurer and Narayanrao

Kadalak was elected its first Secretary.

 121

About the establishment of Satyashodhak Samaj noted biographer

and scholar Dhananjay Keer observed,

The Satyashodhak Samaj was thus the first institu­

tion to launch a social movement in modern
India. It raised its voice against social slavery
and demanded social justice. It was the shrill
voice of a long-suppressed people in India\

In this context Rosalind O'Hanlon in her scholarly work wrote,

Phule's antecedents were not such as to suggest

any great aptitude in the field of ideas, or
for commanding the loyalties of large numbers
of men. Yet his initiative set off a broad
and very active movement of the lower castes
which was to have a profound ffect upon the
growth of political organization in the Bombay
Presidency, and the shaping
of the nationalist
2
movement towards the end of century.

The objects of the Satyashodhak Samaj we; a to redeem

the Shudras and Atishudras from the influence of Brahminical scriptures

under which the Brahmin priests fleeced them, to teach them their

human rights, and to liberate them from mental and religious slavery.

Much later, after the death of the founder of the Samaj, the goal

was summarized as: (a) all men are the children of one God, who

is thus their parent, (b) as there is no necessity of an intermediary

to approach ihe mother or to please the father, there is no need

ofan intermediary such as a priest or a preceptor to enable the

 122

devotee to offer Ms prayers to God, (c) anyone accepting that principle

is qualified to be member of the Satyashodhak Samaj. In short,

the Samaj believed in theism, believed neither in the caste system

nor in the basic four-fold division oi society.

Membership of the Samaj was extended to all religions

and castes including Brahmins, Mahars, Mangs etc., and even Jews

and Muslims were its members in its early stage.

Bhaskarrao Jadhav Becomes a Satyashodhak!te:

While receiving Mgher education in Bombay for about two

to three years Bhaskarrao Jadhav had put up in KamatWpura (Bombay)

at the residence of Shri Ramayya Vyankayya Ayyawaru who was

a famous contractor and an influential Satyashodhakite. During his

st lent days Bhaskarrao Jadhav passed under the influence of the

Satyashodhak Samaj. In this regard he has stated,

I stayed at the residence of respected Shri

Ramayya Vyankayya Ayyawaru for about two to
three years as my father had gone away due
to service. ... There were friendly relations
among Ramayya Swami, Jot.it'* Phuley and the
other Satyashodhak!tes. The famous contractor
Ramayya Swami lived in Kamatb-rpura. There also
lived so many reputed contractors in Kamathipura.
Among them, Raobahadur Yallappa Balaram, Nagu-
sayaji, Nagu Parbhaji, Vyanku Balaji etc.,
were moneyed persons and were also leaders.
Ramayya Swami, who was an independent thinker
 123

and who wanted to uplift the downtrodden classes

was the leader of these people. The Telugu
leaders of Kamathipura had given monetary help
to Kit hnaji Vandurang Bhalekar to enable him
to purchase a printing press in Poona and to
start the ' Deenbandhu'. W. ih the help of these
people Raobahadur Lokhande later brought this
paper to Bombay and made it effective. Also
another paper called 'Shetakaryancha Kaiwari'
was started under the editorship of Ramaji
Santuji. I came to be attracted towards the
subjects of the upliftment of backward classes
and the labour class as I had frequent information
3
about the movement.

However, once ho happened to read me'Nibandhamala'

by Vishnushastri Chipiunkar. It severely criticised the book 'Gulamgiri'

written by Jotiba Phule. The Nibandhamala had altogether denounced

Phuleand his welfare activities. This criticism had its impact on

Bhaskarrao Jadhav's mind as a result of which he too looked down

upon the Satyashodhak Samaj for some time. However, while receiving

higher education in Bombay - he came in contact with a number of

active Satyashodhakites and consequently he seriously read Jotiba

Phule's literature. After having thus read Phule's writings he once

again read Chipiunkar's Nibandhamala and realised the futility of

its criticism. In course of time his former views on Phule and

Satyashodhak Samaj were changed and he started feeling regards

for Jotiba Phule and his organization and he also decided to revive
 124
4
the activities of Satyashodhak Samaj.

Before the revival of the Satyashodhak Samaj in 1911,

whenever the Satyashodhak workers and propagators of Poona such

as Shri Ghanshy.imbuwa Bhosale, Siiri Dabhadebuwa, Shri Yadav Patil,

Pandit Dhondiba Namdeo, Naro Babaji Mahadhat, Panasare Patil, Dumbare

Patil, Shri Mahamuni etc., visited Kolhapur tiiey used to put up

at Bhaskarrao Jadhav's residence. Since 1895 onwards Shri Jadhav

usedto know from them tilings about time necessity and usefulness

of the Satyashodhak Samaj, theoppression of the non-Brahmins by

5
the orthodox Brahmin prirsts etc. This to some extent encouraged

Bhaskarrao Jadhav to revive the Satyashodhak movement.

The Vedokta Controversy:

The ’Vedokta Controversy' which raised its head at Kolhapur

towards the turn of the nineteenth centuryalso, to some extent,

helped Bhaskarrao Jadhav to become an active Satyashodhakite. In

1899 the family-priest of Chhatrapati Shahu of Kolhapur declined

to perform religious rituals for the Maharaja and members of the

royal family according to the Vedic prescriptions. This gave rise

to the controversy. It was a great humiliation of Chhatrapati Shahu

and the royal family. At this juncture Shri Bhaskarrao Jadhav pains-
takingly culled out rare references from various standard Hindu

religious authorities and proved that as Chhatrapati Shahu and the

royal family belonged to a Kshatriya clan, they were entitled to

have their religious rituals performed as per the Vedic tradition. By

 125

doing this, Shri Jadhav maintained prestige of the royal family.

However, due to this controversy, he came to know the exploitative

nature of the predominance of the conservative Brahmins over the

illiterate non-Brahmins. To get rid of the Brahmin domination Shri

Jadhav decided tobecome an active Satyashodhakite.

Professor Rajaramshastri Bhagwat, Head of the Sanskrit

Department of Wilson College, Bombay and Shri Sadhaleshastri, a

Sanskrit scholar from Kolhapur were, to some extent, responsible

7
for Bhaskarrao Jadhav’s becoming an active Satyashodhakite.

Revival of Satyashodhak Samaj:

After tiie sad demise of ‘otiba Phule work of the Samaj

was somehow carried on though it had lost its momentum. Dr. Santuji

Ramaji Lad used to celebrate regularly the annual function on the

foundation day of the Samaj. Active Satyashodhakites from Bombay,

Poona and other places used to attend it. In Vidarbha region its

work was being carried on by Shastri Naro Babaji Mahadhat. It

was also done through Kirtans by Shri Ghanshyam Bhosale and Dabhade-

buwa. Tamasha was used by BhimraoMahamuni for awakening the

masses. However, the work lacked definite direction because the

O

Satyashodhak movement had become very weak.

Chhatrapati Shahu of Kolhapur (1874-1922) wanted to ameliorate

toe pitiable social conditions of toe non-Brahmin masses. He greatly

appreciated Jotiba Phule* s work. He extended active co-operation

 126

and encouragement to ius followers to revive Satyashodhak Samaj

in Kolhapur state. He also extended help and support to Satyashodhak

movement. Bhaskarrao Jadhav in his letter of November 9, 1917,

to Dewan Sir Sabnis wrote, "The success of the Satyashodhaks so

far is due to the efforts of His Highness and they are all anxiously
n
looking to him for help".

Shri Bhaskarrao Jadhav played a pivotal role in the revival

of Satyashodhak Sarnaj with the help of Shri A.B. Latthe and Shri

M.G. Dongare. In this context Shri Sarjerao Patil in his article

entitled 1 Maharashtratil Agraganya Satyashodhak', observed, "Bhaskarrao

Jadhav with the help of Annasaheb Latthe and the late Dongare revived

the Satyashodhak movement with the faith that only the philosophy
10
of Satyashodhak Samaj would be useful to the non-Brahmins."

Shri Bhaskarrao Jadhav, Shri A.B. Latthe and Shri Mahadeorao

Dongare all of whom were officers of the Kolhapur Darbar, played

11
an active role in the revival of Satyashodhak Samaj in 1911.

Deenmitra of 5 February, 1913 observed that Jadhav, Latthe

and Dongare used to visit villages with a view to spreading the

12
ideology of Satyashodhak Samaj.

It was due ■ to the efforts of Shri Bhaskarrao Jadhav that

the Satyashodhak Samaj came to be revived in 1911. For this he

received help from the Malawe brothers of Chikodi, Shri P.S. Shinde

of Ghosarwad and Chhatrapati Shahu of Kolhapur. The first meeting

 127

of the revived Satyashodhak Sarnaj was held in Kolhapur. In this

cosntext Shri Jadhav himself has written:

/Is a branch of the Chikodi Samaj on 11th January

1911 the Satya Samaj of Kolhapur was founded
at a meeting held in the Lnaturbai Hall of
the Jain Boarding IL-use. The presidentship
was bestowed on me. Raobahadur Dongare, Shri
Latthe, Ganpati >o Kadam, Haribhau Chavan, Govind-
13
rao Jadhav etc., were its members.

First State Conference

After 1897 Satyashodhak Samaj had lost much of its vigour

and strength. workers of t-e Samaj were scattered at a number

of places. It was decided to organise a state-level conference of

Satyashodhak Samaj to bring its workers together to increase amity

and unity among the members of Satyashodhak Samaj at various

places and also to strengthen the work undertaken by it. It was

decided to hold the first such conference at Poona because it was

the birth-place of Satyashodhak Samaj. Moreover, Poona was the

main centre of Jotiba Phule's multifarious activities. Accordingly

the first state-level conference of Satyashodhak Samaj was held

at Poona on 17 April 1911. hri Ramayya Vyankaiyya Ayyavaru,

a senior-most member of the Samaj presided over the conference.

Bhaskarrao Jadhav, A.B. Latthe, Dongare etc. played significant

role in organizing the conference and making it a grand success.

At the first conference of Satyashodhak Samaj held at Poona in 1911

 128

the following important resolutions were adopted:

2nd - (a) All men are the children of one

God, who is thus their parent.

(b) 4s there is no necessity of an

intermediary to approach the mother
or to please the father, there
is no need of an intermediary (or
a broker) such as a priest or a
preceptor to enable the devotee
to offer his prayers to God.

(c) Anyone accepting this’ principle,

is qualified to be a member of
the Satya Samaj.

3rd - t, ery Satya Samajiyan must solemnly

subscribe to the following:

All human beings are the children of

one God. they are, therefore, ray brothers
(and sisters) and I shall always try
to act on this principle. I shall not
require the services of an intermediary
at the time of adoring, worshipping,
or mediating upon God, and also at the
time of performing a religious ceremony
and I shall always try to persuade others
to follow the same practice. I shall
not fail to educate my sons and daughters.
I shall always be loyal to the Government.
I amke this declaration in the presence
 129

of God, the Omniscient and the Truth.

May He help me to make proper use of
my life by enabling me to observe this
holy vow.

5th - The chief object of this conference

is to increase amity and unity among
the members of the Satya Samaj at various
places and try to strength the work
undertaken by it.

7th - Every member ought to perform his religious

ceremonies himself. If there be any
difficulty in his way, he may call in
the aid of any other member of the Satya
Samaj. But such helper shall not receive
any remuneration for his services in
any shape, e.g., money, dress, rations
etc.

10th - This conference sttangly condemns the

present seditious movement as well as
the perpetration of outrages, and it
further earnestly requests all its members
to keep
themselves totally aloof from
. . 14
such movements.

This conference was attended by the representatives of

ten districts and the delegates of Kolhapur and Baroda States.

Annual Conferences of the Samaj
After 1911 annual conferences of Satyashodhak Samaj were

regularly held at different places for a few years. Shri Bhaskarrao

 130

Jadhav was a devout Satyashodhakite. He had his own opinions and

convictions. He was ready to change his views only If there was

any substantial reason for such change. He was against any change

in toe rules of Satyashodhak Samaj which were passed at the first

conference of the Samaj in 1911. In this context, in his letter dated

22.1.1922 to Mukundrao Patil, he wrote, "I shall opposed to those

persons who would

try to disturb toetenets of Satyashodhak Samaj
15
which had been passed at toe first conference”.

The revival of Satyashodhak Sainaj had its effect on toe

social life of Maharashtra. While discussing the effects of toe revival

of Satyashodhak Samaj on Maharashtra Dhananjay Keer observed,

"The impetus given to toe revival of the Satyashodhak Samaj was

so strong that all over Maharashtra its workers were filled with
16
enthusiasm. They met thereafter in annual conferences".

The second such conference was held at Nasik in 1912,

third one at Thana in 1913, toe fourth at Saswad in 1914, toe fifth

in 1915 at Ahmednagar, the sixth at Nipani in 1916, toe seventh

at Adgaon in 1917, toe eighth in 1918 at Akola and toe nineth ats

Kale in 1919. These conferences were organised with minimum expenditure.

Ihe expenses for these ranged

Rs. 90 between (for the second
session) and Rs. 420 (for the seventh session). 17

The second conference of Satyashodhak Samaj was held

at Nasik on 5 April, 1912 under toe presidentship of Dr. Santuji
 131
18
Ramji Lad of Thana. It was attended by about 2UU delegates. A resolu­

tion was passed at this conlurence that the members of the Sainaj

should keep aloof from politics.

The fifth conference of Salyashodhak Samaj was held at

Ahmednagar in June 1915. It was attended by more than 200 delegates

coming from every district of Maharashu a and passed off very well.

Important resolutions were passed

of loyalty inclua^ig those and
19
devotion to the British Raj and prayer for success in war.

On 27-29 May, 3 916 the followers of Satyashodhak Samaj

met in a conference at Nipani, Bhaskarrao Jadhav, Dongre, and

20
Laththe took active part in it. The President Shri Tatyasaheb Thorat in

his address remarked that the Samaj had been in existence for

50 years working on behalf of the backward classes who did not

require the services of the Brahmins. He also said that the Samaj

should work for the education of the people and that in political

matters it should not work in opposition to government. A resolution

was passed wi ,hing the government success in the War and other

resolutions recommending measures for the uplift generally of the

■
non-Brahmins and the depressed classes. 21

The nineth Satyashodhak Conference was held at Kale (Qist.

Satara) on 12 and 13 April 1919. Shri Jadhav took active part in

it. About 2,500 people including a large number of women and a

few Mohammedans but no Brahmins attended it. At this conference the

objects of the Satyashodhak Samaj were summarised as follows:

 132

To disabuse the. non-Brahmins of the superstiti­

ous supremacy of the Brahmins and to lay bare
the artifices and hypocrisy of the latter in
their capacity as priests.

To prove from Hindu scriptures the equality

of mankind and that for the worship of God
man needs no mediator.

To do away with the services of Brahmin priests

at religious ceremonies, such offices being
performed by the non-Brahmins themselves.

To spread education among the non-Brahmins.22

The district-levei units of Satyashodhak Samaj also used

to hold their conferences. Such a conference was held at Palus

(Dist. Satara) on 11 and 12 October 1919. About toe speeches delivered

by different speakers toe secret report stated that toe speeches

were aimed at toe priestly influence of the Brahmins and were not
M . 23
anti-government.

Belgaum Satyashodhak Conference:

After 1920 Satyashodhakmovement started becoming a mass

movement. With a view to bringing about political awakening in Belgaum,

ameeting of the non-Brahmin party was held at Belgaum on 14-16

May, 1921. Jagdeorao Pawar Maharaj presided over it. Simultaneously

on 15 and 16 May, 1921 toe tenth annual session of Satyashodhak

Samaj was also held at Belgaum. It was presided over by Bhaskarrao

 133

Jadhav. While advising the Satyashodhakites in his presidential address,

he stated,

The branches 'of the Satyashodhak Samaj should

be opened at new places. A library should be
opened at each such place by raising funds
and provision for women education should be
made. The work should be performed with simplicity
and without much expenses.^

It was due to the initiative and efforts of Bhaskarrao Jadhav

that the 14th conference of Satyashodhak Samaj was held on 8 and

9 March 1930 in Damodar Thackersey Hall (Parel) at Bombay. Raosaheb

Mukundrao Ganapatrao Patil presided over it. In his presidential

address he appreciated the selfless service of Shri Bhaskarrao Jadhav

to the 'Deenmitra' and to Shri Patil himself. In this context he

stated, "I am proud to make it known that Hon'ble Shri Bhaskarrao

Jadhav boldly extended his encouragement to me and to the 'Deenmitra"'. 25

After the Satyashodhak conference of 1930 no conference

of the Samaj was held till- 1940. It was probably because majority

of the peasant masses had started taking active interest in the elections

of taluka and district boards, the municipalities and the school-boards.

Consequently, the activities of the Satyashodhak Samaj were neglected

during this decade. Moreover Shri Jadhav ceased to be president

of the Samaj after 1930.

On 9 and 10 November 1940, the Satyashodhak conference

was held at Bombay. Shri Keshavrao Vichare presided over it. Shri
 134

Bhaskarrao Jadhav had tried with the help of Shri Babaji Mahadhat

and Gangaram Patil to take this conference somewhere either in

Warhad or Maratowada. He was not successful in his endeavours.

However, hr* attended the Bombay conference. As per Resolution

No. 10 passed at this conference toe services of Shri Bhaskarrao

Jadhav and members of toe Executive Council of toe Samaj under

his control were felicitated.

At the All-India Satyashodhak conference of 1940 some

important resolutions were passed. Resolution No. 2 was proposed

by Shri Bhaskarrao Jadhav. It stressed the importance of brotherhood

26
and equality among men. He also seconded Resolution No. 4 recommend-
27
ing registered marriages. He also proposed Resolution No. 10 concern­

ing toe appointment of a comprehensive .All-India Satyashodhak Samaj

Executive Committee whichwas to implement toe resolutions passed

at this conference as well as to preach toe Satyashodhak philosophy.

28
This committee was to work till toe next conference of toe Samaj.

jhri Bhaskarrao Jadhav never ceased to be an active

worker of Satyashodhak Samaj. In 1950 a conference of toe Samaj

was held at Kolhapur. At that time Shri Jadhav was pretty old and

suffering from a severs paralytical attack. He was bed-ridden. Still

he had opened an office in his bungalow to make toe proposed conference

a success. Due to serious illness he could not attend toe conference.

However, his speech entitled, 'Ramram Pawhana' was read out

in his absence by his son. On the concluding day of toe conference,

 135

i.e., on 26 June 1950, this great doyen and champion of the Satya-

shodhak Samaj breathed his last.

Eulogising Bhaskarrao Jadhav's pivotal role as an organizer

of the Satyashodhak conference of 1950 held at Kolhapur, Shri Mukundrao

Patil, president of the conference observed in his presidential address,

He was responsible for the success of the first

Satyashodhak conference held at Poona in 1911.
And after forty years the same Bhaskarrao is
29
the chief-mover of this conference.

Propaganda Meetings:

As tlie president of Satyashodhak Samaj Shri B.V. Jadhav

also used to address several meetings of Satyashodhak Samaj held

at different places in Bombay Presidency with a view to arousing

the rural masses and spreading the movement.

Since 1917 Shri Jadhav again started his activities as

an active Satyashodhakite in 1917, a meeting of Satyashodhak Samaj

was held at Karjat, a taluka place in Ahmednagar district under

the presidency of Mukundrao Patil. It was attended amongst others

by Shri Bhaskarrao Jadhav, Shri Dongare, Shri Walchand Kothari,

Advocate Naik etc.. These active workers of the Samaj expressed

their views and aroused the non-Brahmin masses. 30

On May 31, 1919, Shri Bhaskarrao Jadhav addressed a

meeting in the office of Satyashodhak Samaj of Poona city. In Ms

 136

lecture he rediculed the idea that Brahmins, their Mantras and mock

magic were necessary at marriages and other ceremonies of the

non-Brahmins. He advised the non-Brahmins to make the most of

the opportunities of receiving education as its doors were open

to all. He also stated that they need no longer consider them selves
31
as backward classes or inferior to Brahmins.

On 30 December 1919 and 1 January 1920 a meeting of

Satyashodhak Samaj of Karad was held at Karad. Shri Bhaskarrao

Jadhav presided over it. In his presidential address he criticised

the orthodox Brahmins. He accused the Brahmin priests ofextorting

money from the illiterate non-Brahmins and obstructing them from

establishing their own educational institutions. He also accused them

of having imposed the yoke of mental slavery on the neck of Bahujan

Samaj and appealed to them to abandon caste prejudices and take

32
part in educating the common people.

The orthodox Brahmins of Karad tried to prohibit the proceed­

ings of the Satyashodhak Samaj. In this context the Home Department

File reports,

A deputation of Brahmans waited on the District

Magistrate, with the object of getting the
proceedings of the Samaj at Karad prohibited.
They made vague allegations that the non-Brahmins
had been openly abusing the Brahmins and their
deities, but could not substantiate, these state­
ments. The District Magistrate told them that
 1.37

the promoters of the meetings had already been

warned against objectionable methods and that
the D.S.P. had been instructed to attend the
meeting and keep order and he, therefore, declined
33
to take any further action.

Shri Bhaskarrao Jadhav presided over the Taluka Sabha

of the Satyashodhak Samaj which was held at Vita on 19 and 20 May,

1920. In his presidential address he emphasized that the murder

of Rand was the work of Brahmins and denounced them as dishonest.

He commented that the Brahmins had hitherto deceived the Marathas

by threats in the guise of religion. He also urged for the spread

of education among the non-Brahmins.44

On 17 and 18 July 1920 a conference of Satara District

Satyashodhak Samaj was held at Satara. It was also presided over

by Shri Bhaskarrao Jadhav. It was attended by about four thousand

people. In his two and a half hour long presidential speech Shri

Jadhav explained to the delegates the principles of Satyashodhak

Gamaj and also suggested several ways and means for its spread. 35

On 14 March 1927 a meeting of the Satyashodhaks was

held on the sands of river Krishna at Mahuli near Satara. Shri

Bhaskarrao Jadhav presided over it. It was attended by more than

one thousand people. At thismeeting Sarvashri Rane, Jedhe, Javalkar

and Vichare expressed their views on the organizational matters

of Satyashodhak Samaj. The orthodox Brahmins intentionally created

 138

pandemonium in the meeting by throwing stones etc.. However, their

attempts to make the meeting unsuccessful proved futile. After this

meeting Shri Bhaskarrao Jadhav and his colleagues settled the various

local disputes and established amity and unity among the non-Brahmins

of Mahuli.

Other Meetings:

Between 10 and 13September 1920, a session of the Maha­

rashtra Hindu Dharma Parishad was held at Nasik. As Shri Bhaskarrao

Jadhav had an invitation for the conference, heattended it. In his

speech he stated that king was empowered to give judgements on

matters relating to religion. 37

On 14 September 1920 Shri Bhaskarrao Jadhav addressed

a public meeting at Bhoiwada, Parel in Bombay. Shri S.K. Bole

presided over it. Shri Jadhav expressed his views on the Satyashodhak

Samaj. In his talk hestated: "Our .people ... do not know the

real religion and the so-called religious leaders do not acquaint

the people with it ... the Satyashodhak Samaj has been established
to find out the truth".38

To propagate the aims and objects of Satyashodhak Samaj

among the non-Brahmins Shri Bhaskarrao Jadhav started a Marathi

weekly named Maratha Dinbandhusince 1904. Shri Jadhav himself

was its editor. Through the columns ofhis newspaper he preached
 139

the ideology of Satyashadhak Samaj and exposed the nature of Brahmin

39
domination.

In December 1910 Shri Bhaskarrao Jadhav drafted the constitu­

tion of Satyashodhak Samaj and published it tiirough the Deenbandhu

in December 1910. It was adopted at a small conference of the

Samaj held at Chikodi with the co-operation of Malave brothers of

Chikodi. This conference was held at the end of December 1910.

It marked the revival of Satyashodhak Samaj. Urns Bhaskarrao Jadhav

played right from the beginning a pivotal role in the revival of

Satyashodhak Samaj. 40

As the rate of literacy was very poor among the villagers

or the non-Brahmin masses in rural areas it was difficult for them

to understand the Sanskritized Marathi language. At the beginning

leaders of Satyashodhak Samaj too after its revival used to communicate

their thoughts through chaste Marathi. However, later on they realized

that Sanskritized language was not a convenient means to communicate

with the villagers. Hence they preferred to express their progressive

thoughts in simple language which the villagers could easily understand.

When Sarvashri Bhaskarrao Jadhav, Laththe and Dongre undertook

the task they found a big communication gap between the elites and

the common masses. In this context Shri Dongre reports,

My friends Bhaskarrao Jadhav and Laththe and

I tour and speak in the peoples' language and
explain various problems ... when we used
 140

Sanskritized language in the beginning the

villagers did not understand us but only remained
listening out of sheer respect. Such words
as Pragatik Paksh lProgressive Party) and Vaiyaktik
Swaraj (personal freedom) were simply not under-
41
stood. ... So we too are learning their language

Spread In Kolhapur State:

After its revival Satyashodhak Saraaj was making headway

in Kolhapur state and causing alarm among the Brahmins. In this

context die Resident of Kolhapur,in his report of 24 May 1913

wrote that the Samaj was making great headway in Kolhapur State

and causing feeling among the Brahmins. A deputation of Brahmins

waited on Chhatrapati Shahu and informed him that they were prepared

to perform the Vedokta ceremony for the Marathas if he would use

his influence to stop the Samaj activities in his state. His Highness

declined to interfere as it was a social movement.The report also

stated that several Maratha marriageswere being performed in

Kolhapur without the aid of the Brahmins and that this movement

was undoubtedly weakening Brahminical influence, besides affecting

42
them financially. Shri Bhaskarrao Jadhav was largely responsible for

this headway of the Samaj in Kolhapur state.

In July 1913, Chhatrapati Shahu established the Satyashodhak

School at Koliiapur. It was placed under the charge of Shri Dhone,

a Chang a r gentleman of considerable learning and sincerity. Its
object was to teach the non-Brahmins all the religious formalities
 141

which the Hindus wish to observe in their religious performances. 43

Shahu Maharaja had also sanctioned a handsome grant to the Satyashodhak

School. Students from all parts of Maharashtra and even from Baroda

State sought admission tu this school. Shri Bhaskarrao Jadhav, with

a view to imparting guidance to these students, wrote a book entitled

'Gharacha Purohit' (The domestic priest) in March 1913. It proved

very much useful to the students and the followers of the Samaj.

It contains information about the ways of perfor ming Sandhya, Shrawani,

the Pooja, tiie marriage, Shradha, funeral rites etc.. It contains

the original Sanskrit sources and also their meanings and summaries

in simple Marathi, with a view to enabling even a common man

to perform these ceremonies on his own.

The orthodox Brahmins who desired to destroy the movement

in its early stage began to denounce Satyashodhak Samaj. They brought

pressure upon the villagers and asked them not to become members

of Satyashodhak Samaj. Those who became members were harassed,

and some of them lost tiie.fr jobs for the Brahmins happened to be

their superiors in government services. The Shudras were told

that if they performed their ceremonies without Brahmin priests

their families would extinguish or would perish on account of the
44
curses of the Brahmins and their Gods.

Impact of Tar Incident:

While Chhatrapati. Shahu was busy with the irrigation schemes

 142

and with procuring new animals for the paddock, he had also raised

statues of the members of the Royal family of England. At midnight

of February 14, 1914, somebody tarred the busts of King Edward VII

and Queen Alexandra in Kolhapur when the police guards were asleep.

The real culprits were not found. Immediately after the tar-incident

tiie two factions in Kolhapur Darbar were stirred. The one that

was against Bhaskarrao Jadhav and A.B. Laththe decided to use

the incident to bring these lieutenants of Chhatrapati Shahu into trouble.

Consequently, the Satyashodhak Samaj workers were suspected in

this affair. So, the first effect of the tar-incident upon the Satyashodhak

Samaj was that its leaders A.B. Latlhe, Bhaskarrao Jadhav and

ivi.G. Dongre had to resign their membership of Satyashodhak Samaj.

They declared that they would not associate themselves with the

work of the Samaj. For some time there was a lull in their activities.

However, it did not mean that they had permanently severed their

connections with Satyashodhak Samaj. In this context Shri Jadhav

wrote to Shri Mukundrao Patil,

4s it has become difficult to carry on the

work oi Satyashodhak Samaj we have temporarily
stopped it. ... However, it does not mean that
we have severed our loyalties with Satyashodhak
Samaj. 4s in the past I shall attend and work
for Satyashodhakits Samaj if conference or
a big meeting is peld somewhere. 45

Due to the tar-incident there was a lull in the activities of Shri

Jadhav till the year 1917.

 143

Opposition to Tilak Purse Fund:

The Satyashodhaks led by Shri Bhaskarrao Jadhav were

averse to the 'Tilak Purse Fund'. In Satara district the Satyashodhak

Samajists had distributed copies of a leaflet in April 1920 advising

backward classes not to subscribe to the 'Tilak Purse Fund' as

filak worked for the Brahmins and also added that non-Brahmins

who subscribed would be thereby hampering the progress of their

own community in political and social matters. A proclamation was

also affixed on one of the minarates of the mosque at Karad (Dist.

Satara) calling on all the Marathus to subscribe to a fund being

raised for sending a separate deputation to England to ask for separate

representation in the new councils. In the proclamation it was also

added that Rs. 25,000 would be required for the purpose and that

it was proposed to send Shri Bhaskarrao Jadhav and Bapusahib

Avte as members of the deputation. 46

Installation of Kshatrajagadguru:

Shri Bhaskarrao Jadhav was a fearless and committed

worker of Satyashodhak Samaj. On October 12, 1920, a Darbar was

held to instal the Jagadguru on the Gadi at Patgaon where the Maratha
priests bestowed blessings on him with Vedic mantras. Chhatrapati

Shahu did the obeisance most solemnly and others like A.B. Latthe,

followed^ suit. However, Shri Bhaskarrao Jadhav refused to do so,

although he held a high post in the state. At once Chhatrapati Shahu
 144

asked him to leave the Darbar. He did so instantly. After the Darbar

was over, Chhatrapati Shahu went to Shri

Jadhav and Bhaskarrao

expressed admiration for Ms courage and honesty and forgave Mm. 47

TMs incident sheds light on Shri Jadhav's commitment to the philosophy

of Satyashodhak Samaj.

Attempt to Humiliate Shahu Maharaj:

The followers of Lokmanya Tilak wanted to humiliate Chhatrapati

Shahu as Ms followers had broken up several of Tilak's meetings.

An opporturaty came their way when on October 3, 1920, the SMvaji

Society of Poona held its annual meeting at Vithal Dharmashala in

Bhavara Peth under toe presidentsMp of Chhatrapati Shahu. He was

toe permanent president of toe society wMch was helping the backward

classes and also promoting toe welfare of toe Maratoas in matters

social, cultural and religious. After Baburao Jagtap read the annual

report, V.R. Shinde, B.V. Jadhav and R.V. Wandekar spoke on

toe occasion. In Ms speech Shri Bhaskarrao Jadhav stressed that

toe Chhatrapati of Kolhapur • had toe right to settle religious and

48
racial questions. The speakers also made references to Dr. Kurtakoti.
After tins, one Rambhau Gole came to too President Chhatrapati

Shahu andasked for permission to speak for five minutes. Not

knowing that he was a trouble-maker Chhatrapati Shahu granted

Mm permission to speak. Gole condemned toe autocracy of toe

Shankaracharya and Shahu Maharaja in religious matters. He also

denied toe authority of SMvaji and added that none need show any
 145

regard at all for Shivaji. Upon this the meeting lost its peace and

decorum and they hauled Cole down. Kashinath Thakoji Jadhav and

Pratap More, stooges of the Tilak party, seized the opportunity

to kick up a row. As a consequence, a scuffle ensued in which

several men like Kalhhor and Baburao Jedhe were badly injured.

Khaserao Jadhav thanked the Maharaja and hurriedly concluded the

meeting. Chhatrapati Shahu could not make a speech. The disorderly

conduct of the trouble-makers went on for about an hour. Chhatrapati

Shahu left in a private motor-car.

The politicians and trouble-makers did not stop at that

point. They instigated their hirelings to proceed against Shahu Maharaja

and his colleagues for rioting and causing injuries. Accordingly,

on behalf of Balwant More, A.F. Apte presented a complaint on

October 4, 1920, to the City Magistrate of Poona against Chhatrapati

Shahu, Bhaskarrao Jadhav, P.C. Patil, Shripatrao Shinde and some

others under Sections 123 and 147 of the Indian Penal Code for

alleged injuries and rioting at the meeting held on Sunday, October 3,

1920. However, the efforts. of the trouble-makers proved abortive.

The complaints pending in the Poona Court were finally disposed

of on December 25, 1920. The Magistrate discharged all the accused

persons and ruled that a ruling prince was not within the jurisdictions

of a British Court. This indicated that what Bhaskarrao Jadhav and

V.R. Shinde had argued at the meeting was historically true. They
opined that the ruler of a state had the sole power to settle even

the religious disputes.

 146

Spread of the Samaj Activities:

Though there was a

considerable spread ofSatyashodhak
of Maharashtra
philosophy in almost all the districts ]_ the Samaj was still lacking

in the organizational network. Shri Bhaskarrao Jadhav wanted to

provide a strong organizational base to it. In tins context he made

a public appeal to the Satyashodhakites. His appeal stated:

There should be at least one Samaj in every

village. One president, one or more vice-presid­
ents, one treasurer and one secretary should
be elected. There should be one library of
the Satyashodhak Samaj. All such villages should
communicate names of the workers to us. We
shall maintain a register to keep such record.
We shall convey to you by post the procedure
49
of working of the Samaj.

As a President of the Satyashodhak Samaj, Shri Bhaskarrao

Jadhav incessantly worked for the spread of Satyashodhak Samaj

both within and outside Kolhapurstate. Generally after the conclusion

of the First World War in * 1918 there was a noticeable spread of

the Satyashodhak Samaj. During the period between 1917 and 1920

there was spread of Satyashodhak Samaj in Pune, Satara and Sholapur

Districts.^

It was owing to the ceaseless and vigorous efforts of

Shri Bhaskarrao Jadhav and others that Satyashodhak Samaj had
struck roots in most of the districts of Maharashtra. About the
 147

spread of the Satyashodhak Samaj by 1918 Gail Omvedt has observed:

By 1918, then, the Satyashodhak Samaj had taken

roots in most of the districts of Maharashtra,
before the political activities of non-Brahmin
leaders had really begun. Ahmednagar, Poona,
Akola, Amracti and Kolhapur remained its most
significant mass centres; Nasik, East Khandesh
(Jalgaon), Yeotmal and Buldhana had been penetrat­
ed, and there were stirrings in Sholapur and
Nagpur

Shri Bhaskarrao Jadhav wanted to increase the membership of Satya-

shodhak Samaj. For this purpose a meeting of Executive Council

of tfie Sarnaj was held at Jedhe Mansion in Poona on 4 July, 1920

under the presidentship of Shri Bhaskarrao Jadhav himself. In this

meeting it was resolved to print 5,000 declaration forms. It also

fixed membership fees for becoming patron, life-member and ordinary

member of Satyashodhak Samaj. Shri Bhaskarrao Jadhav was appointed

52
as treasurer of the Samaj.

Work as a Pleader:

After giving up the services of Kolhapur Darbar, Shri

Bhaskarrao Jadhav had started his legal practice at Satara since

1921. Simultaneously he had undertaken the work of the Satyashodhak

Samaj. When he commenced this work in Satara district the means

of transport were very limited. The motor service was very rare
and available only in a few taluka places. For the purpose of political

and social awakening Shri Jadhav had to undertake tours of various

 148

villages and taluka places of tide district. He did it with the help

of various sorts of means of transport. Sometimes he had to ride

a horse and sometimes walk to the destination and deliver a lecture

or hold discussions or impart guidance to the local leaders. He

53
did this work enthusiastically, devotedly and selflessly.

A suit was filed in Satara court by the Brahmins

against the Satyashodhak peasants of village
Karanje near Satara alleging that they grazed
their cattle on the fields of the Brahmins
and caused damage. In this matter the leader
of the Satyashodhak Samaj Shri B.V. Jadhav
advocated on behalf of the peasants and got
., ... , 54
them acquitted.

In one of the suits filed by the Brahmins against the Satya­

shodhak workers of Karjat Shri Bhaskarrao Jadhav appeared as

awitness on the side of the Satyashodhak and helped toabolish

the Brahmin predominance over toe non-Brahmin masses of Karjat. 55

Sajjangad Episode (1921):

A-bout toe Dasnawami celebrations on toe Sajjangad fort

in1921 two articles appeared in Sandesh and Loksangraha. The

article in Sandesh was entitled 'Sajjangadawaril Dangal' while toe

article in Loksangraha was entitled, 'Sajjangadawaril Utsav Va Brahman-

etarancha Dhudgus'. As usual toe 'Dasnawami' was celebrated on

Sajjangadh fort in 1921. However, there were some disturbances

when tiie Prasad was being distributed to toe Brahmin and toe non-
 149

Brahmin devotees separately. Though ninety per cent of the contribution

from which the Prasad was cooked came from the non-Brahmins,

they were not allowed to sit with the Brahmin devotees. Hence the

non-Brahmin devotees caused some disturbances. In this context

Shri Bhaskarrao Jadhav wrote an article entitled 'Brahmanetaranchi

Baji' which appeared in an issue of Dnyanprakash. Through tills

article he pointed out that the inquiry constituted to look into the

matter had proved that none of the leaders of Satyashodhak Samaj

was present for the function. So he went on to say that Satyashodhak

Samaj as such had no hand in those disturbances. He exposed the

baselessness of those articles published in Sandesh and Loksangraha

and suggested that tne Brahmins and the non-Brahmins should make

separate eating arrangements. He also advised the Brahmins to be

56
more literal about equality.

Non-Cooperation Movement:

The Non-Brahmin Party had not extended its support to

Gandhiji's Non-cooperation movement. As Shri Bhaskarrao Jadhav

was leader of tins Party and also President of satyashodhak Samaj,

the Satyashodhakites too did not take part in the Non-cooperation

movement. Being the law-abiding citizens they believed in constitu­

tional methods and not in violating laws. In this cosntext Shri Jadhav

advised the Satyashodhakites:

 150

The Satyashodhakites are law-abiding and not

extremists. However, henceforth they should
be on their guard. They should never do illegal
deeds. Ours is a righteous party. The Almighty
God will certainly give us success. The Extremists
tease our people by filing false suits and
by publishing false reports. However, we should
prefer silence. These are the days of agitations.
We should bring to light the nuisance which
they do to us. Such matters should be published
through papers, however, they should be authentic.
57

Shri Bhaskarrao Jadhav desired to celebrate the golden

jubilee of Satyashodhak Samaj in 1923 at Satara. He had put forth

this idea in one of his letters of 1922 written to Shri Mukundrao

58
Patii. His idea was widely welcomed by muut of the Satyashodhakites.

Shri Sitaram Tarkunde, in his letter of 2u May 1923, to Shri Mukundrao

Patii expressed his happiness over
Bhaskarrao Jadhav's idea Shri
of celebrating the golden jubilee of Satyashodhak Samaj. 59 But Shri Jadhav

could not implement his idea as he was returned to the Bombay

Legislative Council in 192o horn the Satara Constituency. One fails

to uiii' jrstand as to how his election to the Bombay Legislative Council

proved detrimental to organising the golden jubilee celebrations of

the Samaj in 1923.

Mahatma Phule Statue Episode:

On 25 July 1925 Shri Keshavrao Jedhe moved a motion

signed by nine members of the Poona city municipality demanding

 151

election of a life-size statue of Mahatma Phule at a public place

in Poona and for this purpose provision of Rs. 20,000 being made. A

debate went on over this motion for some weeks, however it could

not be passed as the non-Brahmins were not in a majority in the

municipality. Consequently, the conflict between the non-Brahmins

and the orthodox Brahmins became serious.

In the context of this episode, the Majoor wrote some

objectionable articles under the name of the Satyashodhak Samaj.

In this context the editor of The Time a of India also wrote an article

entitled, 1 The Phuley Fiasco ' and asked Shri Bliaskarrao Jadhav

whether he would try to check tiie instigating communal feelings

among the non-Brahmins and would stop the defamation of Mahatma

Phule.61

On 10 September 1925, a representative of the Times of

Lidia called on Shri Bhaskarrao Jadhav. For the removal of erroneous

impressions about the Satyashodhak Samaj and the Non-Brahmin Party

he offered certain explanations to the reporter. However, his views

were not published by the pro-Brahmin editor of the Times of India.

Not only this, but the paper also shrewdly wrote an article which

tried to create differences between Shri Jadhav and Shri Keshavrao

Jedhe. In this context Shri Jadhav, on 13 September sent his explanatory

note to the editor of this leading daily. However, itdid not publish

it. His explanation was not about Shri Jedhe but about the perverted

writings in Majoor. The Bombay chronicle also tried to hold Shri Jadhav
 152

responsible for the writings in Majoor. Shri Jahav had regard for

the work and devotion of Shri Jedhe as a Satyashodhakite. In this

context Shri Jadhav had written,

All I meant was that if anybody used such language

in the name or on behalf of the Satyashodhak
Samaj, he was not at all justified in doing
so. The 'Majoor' I find, has been from the
very beginning stating that it is not the organ
of the Satyashodhak Samaj. 1 do not wish to
go beyond this or denay that Mr Jedhe himself
ir a Satyashodhak Samajist. For I know that
he has always been an enthusiastic and selfless
Satyashodhak Samajist. My criticism was aimed
at some of
writings inthe the Majoor from
which I dissociate myself.
63

He also appealed to the Satyashodhakites to be constitutional

in their manners regarding this controversy. In this regard he

opined,

I do not wish to carry on this controversy

any further; but I would only appeal to all
well-wishers of the Samaj to pursue their course
with all the energy and courage ... but also
in a perfectly constitutional and peaceful
64
manner.

Similarly Keshavrao Jedhe had also sent Ms letter to the editor

of the Times of India. However, it was also not published.

 153

Further Spread of the Samaj Activities:

Chhatrapati Shahu of Kolhapur and Shri Bhaskarrao Jadhav

sowed the seed of Satyashodhak Samaj in Satara district. Till the

end of 1925 the Satyashodhak Samaj did a lot of useful work in

the villages of this district. In this context Shri P.P. Gokhale observed:

After the Poona conference of 1911 Shahu Chhatra­

pati and Bhaskarrao Jadhav sowed the seeds
of Satyashodhak Samaj in Satara district. Till
the end of 1925 the Satyashodhak Samaj did
a good deal of useful work at places like Kameri,
Peth, Kale, Soni, Bhilawadi, Yedemachhindra,
Shivthar, Chitali, Wai, Walunje etc.. There
was a marked increase in the strength of the
students and schools. The customs such as dowry
etc., came to looked down upon

Shri Jadhav wanted to spread the work of Satyashodhak

Samaj in Umaraoti and to give it a broad-base in that region. To

serve this purpose he had taken initiative in holding the session

of 'All India Non-Brahmin Conference' at Umaraoti on 27 and 28

December 1925. Simultaneously he held the first session of the Akhil

Bharatiya Samajik Brahmanetar Parishad there. It was presided over

66
by Chhatrapati Raja ram Maharaj of Kolhapur.

Satyashodhak Samaj wanted to eradicate untouchability.

So it incessantly fought against it. ShriBhaskarrao Jadhav as President

of Satyashodhak Samaj earnestly tried to remove untouchability. He
 154

presided over the nineth All India Eradication of Untouchability Conference

held on 29 December 1925. In 1927 he recorded the names of

two untouchable leaders in a partial list of the Sevaks of Satyashodhak

Samaj. In this context Gail Omvedt observed,

In 1927, finally, in a partial list of Satya­

shodhak Samaj Sevaks, Jadhav recorded the names
of Krishnarao Patade and Subhedar K.S. Ghatge,
two untouchable leaders living in Poona at
the time. The Satyashodhak Samaj, with its
lack of a city basis and centralized organiza­
tion, could not provide the same kind of support
for larger untouchable institutions as the
Brahman and the other upper class elite could,
but their record of fighting against untouchabi­
lity was at least as good and had the significant
difference that it took place in the villages
and. nott fthe
h cities.
-f 68

Whenever Shri Bhaskarrao Jadhav had power to employ

persons either in the Kolhapur Darbar service or under the dyarchical

government in the Bombay Presidency he appointed not only the Marathas

but the other non-Marathas too. In this context he himself has stated,

"Whenever I had an opportunity to give jobs to people I gave more

69
posts to the non-Marathas than the Marathas.

About the work of Shri Bhaskarrao Jadhav for the backward

classes one Mr S.K. Mirlekar of Satara observed in 1926, "Hon'ble

Shri Bhaskarrao Jadhav is a prominent leader among the leaders

working for the backward people. It was never and is not his parochial
 155

70
outlook to do the welfare only of the Maratha society.

Shri Jadhav wanted to check the increasing activities of

the orthodox Brahmins against the non-Brahmins. He desired that

people should willingly come forward to make the Satyashodhak movement

more effective. In this context he made an appeal in 1927 to the

Satyashodhakites. In this written appeal he stated,

The present time is very important in the life

of the Samaj. In Madras Presidency the spread
of philosophy of the Samaj is in full swing.
Vigorous efforts are being made there to end
the predominance of the Brahmins and to establish
eguality everywhere. Such efforts should be
continued in this province also ... branches
of Satyashodhak Samaj should be established
at various places and they should work with
discipline. The information about the work
being done by different branches of the Samaj
should be publicized on a large scale. The
predominance of the Brahmins is declining and
hence for maintaining it the Brahmins are making
vigorous efforts to organize themselves. To
foil their efforts we should make our organization
strong. This being an important matter, it
cannot be prolonged. As this is not a single
man's work all the Satyashodhakites should
look into this matter and share the responsibility
71
as per their abilities.

This appeal had favourable effects on the Satyashodhakites.

 156

Newspaper Ar Sides:

In 1925, Bhaskarrao Jadhav wrote an article entitled 'Organiza­

tion of the non-Brahmins1. He got it published in Hunter of 23 October

1925. His intention in publishing it was to stimulate the spread of

Satyashodhak movement and the non-Brahmin Party. In the context of

Satyashodhak Samaj he observed, "At every place one or more branches

of Satyashodhak Samaj should be established. Every Samaj should

have separate premise, a president, the Secretary and some staff.

For the sake of propaganda and spread of Satyashodhak

Samaj Shri Bhaskarrao Jadhav contributed some seven articles to

the different issues of Rashtravir, Vijayee Maratha and the Deenmitra

in 1927.

The first article of the series was published on 12 February

1927. Shri Bhaskarrao Jadhav asked the Satyashodhakites to celebrate

the birth anniversary of Mahatma Phule. The Samaj desired to publish

the collected information about the achievements of and difficulties

faced by the Satyashodhak activists. Shri Jadhav also advised them

to collectively fight against the Brahmin domination over the non-

Brahmins. He intended to establish a Seva Mandal for the Samaj. 73

Shri Jadhav contributed second article to Deenmitra and

it was published on 4 April 1927 . In it were mentioned the names
of fifteen members of the Seva Mandal. Shri Jadhav was one of

them. It explained that most of the Satyashodhakites desired to celebrate

 157

the birth anniversary of Mahatma Phule. 74

In the third paper it was stated that there was a gre;

rush of the Satyashodhakites to enroll their names for the Satyashodhc

Seva Mandal. It also gave the names of nine registered Samajs

and twentytwo reading rooms. He desired that the branches of Satye

shodhak Samaj should be established at different places and the

should run the reading-rooms and libraries. 75

In the fourth article published on 6 April 1927, the presidei

of the Samaj Shri Jadhav has recorded experiences of his toe

of Walwa, Tasgaon and Khanapur talukas in Satara District. Ihroug

it he advised the Satyashodhakites to increase the strength of th

Satyashodhak movement. 76

The fifth article of the Samaj gave the information the

seventy branches of the Samaj have been registered. It was intende

to start a monthly entitled 'Satya Shodhak Samaj' since Septembe

1927 with a dew to giving publicity to the organizational matters

working of the various branches of Satyashodhak Samaj, report

on the functioning of the libraries and jalasas, the receipts an

expenditure of the Samaj. 77

The sixth article provided guidance regarding the Jotib

Phule birth centenary celebrations, it was also suggested in it tha

a conference of Satyashodhak Samaj should be held. The Satyashodhaldt

es were requested to send their suggestions regarding venue o
 158
the proposed conference.78

In tiie seventh article it has been stated that the Satyashodhak-

ites of Poona and Warhad had decided to celebrate the centenary

on a large scale. It was also mentioned there that the date anc

venue of the proposed conference of Satyashodhak Samaj would be

declared later. It also contained the news that the Satyashodhakites

of Warhad had been granted permission to hold the conference. 79

The idea of Satyashodhak Seva Mandal put forth in the

first Satyashodhak paper was welcomed by the Satyashodhakites.

Shri Bhaskarrao Jadhav was first among the fifteen Satyashodhak

workers who enrolled their names as the members of the Satyashodhak

Samaj Seva Mandal.80

Since the beginning Shri Bhaskarrao Jadhav paid his attention

towards the creation of the Satyashodhak literature. He also encouraged

others to do the same. It was he who entrusted the responsibility

of the editorship of the 'Satyashodhak Hirakmahotsav Granth' to

Si
Madhavrao Bagal. Shri Bagal fulfilled Shri Bhaskarrao's expecta­

tions by bringing out the 'Satyashodhak Hirakmahotsav Granth' in

1932. Shri Bhaskarrao Jadhav has written preface to his souvenir

and contributed an important article entitled, "How I became a Satya­

shodhak" to it.
 159

Propaganda Tours:

After the release of Shri Javalkar from gaol in Januar

1927, Shri Bhaskarrao Jadhav utilized the services of Shri Keshavra>

Jedhe and Shri Javalkar. In April 1927 the trio - Jadhav, Jedhi
82
and Javalkar - collectively toured Maharashtra. As an effect of thei

propaganda tour Satyashodhak movement got momentum in Satar.

district. In this context the Hunter of 29 April 1927 observed,

Due to the tour of the Satara district by Jadhav-

Jedhe-Javalkar, fifteen thousand people enrolled
themselves as members of Satyashodhak Samaj.
Branches of the Samaj came to be established
in thirty-three villages. In the month of August
the number of the registered branches went
up to seventy. 83

Shri Jadhav visited Nasik on 22 June 1927 and addresset

150 workers of Satyashodhak Samaj. He denounced the orthodo

Brahmins. He also stated that the Brahmins had opened 'Akhadas

and learnt lathi exercises; but it could not be said that heads o

the Musalmans alone would be broken. So, the non-Brahmins shouk

also take similar steps. He commented that if Indians were appointei

84
to all the Colleetorates, they were the Brahmans or the Parsis.

Due to Shri Jadhav's efforts activities of Satyashodhal

Samaj had become more apparent in Satara then in any other district

in the Central Division. Mr G.W. Hatch, the Commissioner of Centrai

Division in his report of 28 December 1927 wrote about the growtl

 160

of Satyashodhak movement in Satara district.

The activities of the Satyashodhak Samaj have

more
been ^apparent here than in anyother district
in the Central division. They commenced in
1920 in that part of the district that borders
on Kolhapur. The Brahmins complained of being
boycotted by Marathas, who refused to allow
their lands to be cultivated or to allow them
the services of non-Brahmins. Open manifesta­
tions of violence took place between the years
1920 and 1922 at a number of places, and cases
of assault, damage to crops and to idols, and
of incendiarism came before the courts. Since
1922 breaches of peace have not occurred, nor
does the District Magistrate consider such
85
breaches likely in the near future.

Jotiba Phule Birth Centenary:

Shri Jadhav had deep regards for the life and work ol

Mahatma Phule. He desired that the year 1927 should be celebratec

by the Satyashodhaks of all places in Maharashtra as Mahatma Phule

birth centenary year. In this respect he made the following appeal

in 1927 to the Satyashodhakites,

It is essential to celebrate the birth centenary

of Mahatma Phule this year. It would be celebrated
at various places in different ways. Some would
write extensive biographies of Jotirao or publish
his unpublished and rare books. Some would
build up community temple and name it after
Jotirao. At most of the places meetings would
 161

be held to
propagate the philosophy of the
86
Samaj among the people.

As per the appeal made by president of Satyashodhak Sama

the birth-centenary of Mahatma Phule was enthusiastically celebrate:

all over Maharashtra and at various places inWarahad and tin

Central Province.^

Shri Bhaskarrao Jadhav had deep faith in the teaching:

and work of Mahatma Phule. He wanted to bring to light the relevan

original sources pertaining to the study of life and achievement

of this great social reformer. In 1928 he wrote a letter to thi

Secretary of Education Department of the Bombay Government requestin

him to make available the biographical information about Mahatm,

Phule. However, the department could not provide him the relevan

information stating that no information was available in the preservei

. 88
records.

Shri Bhaskarrao Jadhav well knew the power of the genera

libraries in awakening the common people. It was one of the effect­

ive means for bringing meaningful social transformation. With thi:

end in view he started 'Shri Shnhu Chhatrapati Open Library' ii

Poona in iasb with the active assistance of Shri Baburao Jedh

and Shri Keshavrao Jedhr-. sari Jadhav prod’. ! over the inaugura
. «, ary. 89

Shri Bhaskarrao Jadhav wanted to start a p6riouuu.cu. i>

 162

Marathi for the spread of the Satyashodhak philosophy. This ide

was in his mind since the Amaraoti conference of the Satyashodha

Samaj. The idea came into reality in 1928 with the beginning (

'Kaiwari' under the editorship of Dinkarrao Javalkar. Shri Bhaskarra

Jadhav was President of the Advisory Board of Kaiwari. For th

publication of the newspaper Kaiwari Shri Jadhav had founded

trust in Bombay in 1929. His purpose behind setting up the true

was to provide for the expansion and propagation of the Non-Brahmi

Party and Satyashodhak Samaj. 90

Bombay Presidency Peasants Federation:

Shri Jadhav wanted to ameliorate the pitiable condition

of the peasants. For this purpose on 18 August 1929 he establishe

in Poonathe 'Bombay Presidency Peasants' Federation'. For thi

he sought help and assistance from Shankarrao Zunjarrao, Babura

Jedhe, Raosaheb Pandurang Adhav and Baburao Patil. President o

this Sangh was Shankarrao Jayramrao Zunjarrao, while its Vice

President and treasurer was Baburao Jedhe. Shri Bhaskarrao Jadha'

was President of the Advisory Board of the organization. At th<

time of its inauguration Shri Jadhav in his speech observed,

The Sangh should try to bring about religious

and social progress of the peasants and also
try to remove their superstitious ideas. The
Sangh is a must. Though the peasants put in
hard efforts nothing remains for them out of
their produce. The landlords on the contrary
claim maximum of their produce. Hence there
91
should be an agitation against the heavy rent.
 163

The presidentship of the Satyashodhak Samaj remained wit

Bhaskarrao Jadhav since its revival in January 1911 till 1930.

As per the eighth resolution passed at the 14th Conferenc

of Satyashodhak Samaj held on 8 and 9 March 1930 in Bombay

the Executive Council of the Samaj was constituted for the nex

year. It consisted of Shri Bhaskarrao Jadhav as an advisor, Shr

Mukundrao Patil as the President, Shri Aswale and Khanderao Baga

as Vice-Presidents, Shri R.B. Jadhav as General Secretary an

other 21 members. As per this resolution Bhaskarrao Jadhav relinquish

ed the post
of president of Satyashodhak Samaj and handed it ovei
to Shri Mukundrao Patil. 92 thus, for a long period he shoulderet

the responsibility of leading Satyashodhak Samaj.

In 1933, the Satyashodhakites of Kolhapur celebrated the

diamond jubilee of Satyashodhak Samaj in Kolhapur. In this context

they had received guidance of Shri Bhaskarrao Jadhav.

As a true Satyashodhak Shri Bhaskarrao Jadhav was always

opposed to idol-worship. In- his welcome speech delivered at the

All India Satyashodhak Conference held in November 1940 at Bombay

he emphatically exposed the futility of idol-worship. In this context

he stated,

In my opinion idol-worship is at all not useful.

It is a waste of time; it makes the mind weak
and intellectually lethargic. It gradually
reduces the consciousness. It is also not true
that a Creator appears in human form by incarna-
 164

At the conference of the Satyashodhak Samaj held in Bomba;

on 9-10 November 1940, by the Resolution No. 12, Shri Bhaskarrat

Jadhav, Shri Nalawade and Shri Laxmanrao Thosar were entruste<

with the responsibility of writing the complete history of Satyashodhai

94
Samaj. However, due to the lack of financial provision, Shri Bhaskar-

rao Jadhav and his associates could not accomplish the task.

At the conference of Satyashodhak Samaj held in Bomba\

in November 1940 a resolution expressing deep sense of gratitude

towards Shri Bhaskarrao Jadhav and Shri Mukundrao Patil for theii

long services to the Samaj was also adopted. This resolution No.

11 was proposed by Shri Baburao Arnalkar.'95

Maratha: Caste or Race?

Shri Bhaskarrao Jadhav regarded ‘Maratha1 not as a caste but

a race. It was due to his efforts that the Bombay Provincial Government

had included various castes within the definition of ‘Maratha1 for

the sake of army recruitment. The castes included in the category

‘ Maratha ‘ were: (1) Maratha, (2) Bhandari, (3) Dakhani Maratha

Kunabi, (4) Kunbis of Central India and Warhad, (5) Gosavi, (6J
Gurav, (7) Jandedhanagar, (8) Kokani Kunabi, (9) Kumbhar, (10) Koli,
(11) Mali, (12) Mavali, (13) Lamani, (14) Gavali, (15) Koshti,

(16) Lohar, (17) Prabhu, (18) Shimpi, (19) Suryawanshi, (20) Sutar,

(21) Sali, (22) Tamboli, (23) Ihakur, (24) Wyapari Vanjari, (25) Sonar,
(26) Agari, (27) Mumbai Telgu, (28) Dhanagar, (29) Gabit, (30) Kasar,

(31) Hitawade, (32) Lingayat, (33) Lodhi, (34) Teli, (35) Nhavi,
 165

96
(36) Rajput, (37) Kumarpant, and (38) Devali.

Had the Maratha League accepted the above broad definitio

of the word Maratha, then in the near future Shri Bhaskarrao Jadha

would have included the untouchables also in it.

It was the firm conviction of Shri Jadhav that 'Maratha

was not a caste and the politics done in its interest would be ephemera

and would not be successful. He expressed this opinion in a lette

which he wrote to Dr. Panjabraci Deshmukh on 4 July 1942 . H

declined to be a member of the deputation which intended to mee

Sir Strafford Cripps and get the separate constituency for (he Marathas

n his letter Shri Jadhav wrote,

i do not think that there is any chance of

securing a separate communal electorate for
the Marathas. This is my honest conviction.
But I have never opposed those who demand a
separate electorate. On such occasion I remain
silent and allow them to work as they please.
A proposal for a separate constituency at this
juncture will be bitterly opposed by both the
Indian National Congress and by the Hindu Maha-
sabha. And Sir S. Cripps will be more anxious
to placate both these bodies than to favour
the Marathas.

In the absence of an all-inclusive Maratha

electorate, any organization of the Marathas
alone started with the object of securing an
 166

important position in the legislature has very

few chances of success. ... Any attempt to
start a political movement in the interest
of the Narathas alone, is sure to throw the
allied communities into the arms of the advanced
... 97
communities.

Satyashodhak Jalasas:

/•Tamasha is one of the oldestfolk arts of Maharashtra

Tamasha or the Jalasa was one of the important features of th

newly revived Satyashodhak Samaj. While explaining its meaning

Dr, A.V. Mathew wrote, "The 'Tamasha' or Jalsa has been a time

old institution of social education and popular entertainment in Mahara

shtra. Like the Roothy andToollal in Malbar and Travancore, th

Tamasha has in it dancing and story-telling". 98

In Maharashtra, Tamasha was looked down upon by th

so-called high caste people in the society. To bring about awakenin

among the common masses or Bahujan Samaj and to tell them th

real truth of their progress, Chhatrapati Shahu, Shri Bhaskarra.

Jadhav and Sir R.V. Sabnis gave a new form to Tamasha whici

cameto be knownas Jalasa or the singing troupe. Through th

mediumof Jalasa theSatyashodhakites tried to give an impetus t

give an impetus to the constructive social reforms movement. 1

was expected of Jalasas to spread education and try to remov<

injustice being done to the non-Brahmins. jinsocio-religious am
political matters. In this respect in Ms article entitled 'Satyasamajiai
 167

Jalasa Va Tyanche Karya' K.B. Babar wrote, "The main work expecte

of Jalasa was to spread education among the non-Brahmins an

to remove injustice in respect of religious and social mattersTf^

Satyashodhak Jalasas dealt with a lot of problems Ihe

faced by the society. They dealt with the spread of education, dominatio

of the moneylenders and the Pathans, the utility of the credit co

operative society, eradication of untouchatrility, elimination of casteism

temple-entry, equality and brotherhood, widow re-marriage, fakeism

addiction to liquor, superstitions about evil-spirits and panchakshari

bad effects of dowry, the touts between the god and the devotees

Devarshi, evil effects of child marriage, Jaratha-Kumari marriag<

(marriage between old bridegroom and quite young girl), the Hindu

Muslim unity, female education, mixed marriages, co-dining, Shuddh

(purification), importance of acceptance of Swadeshi goods, abofitioi

of blind-beliefs etc.. The variety of topics dealt with by the Satyashodha!

Jalasas reflect the scientific, humanitarian, secular and progressivt

oatlook of the Satyashodhak movement.

Shri Jadhav was of the opinion that for the propagatioi

of the Satyashodhak ideology Jalasas were more effective than the

lectures as the effect of one Jalasa on the people was more tha;

10 to 20 lectures counted together.

file Satyashodhakites right from Mahatma Jotiba Phule tt

Bhalekar used ballads, kirtans, lectures etc. as means of propagandf
 168

for the spread of philosophy of Satyashodhak Samaj. However, the

did not prove so much effective. Shri Bhaskarrao Jadhav preferre

tamasha as the most effective means of communication. However

he gave a new and constructive form to it. He removed perversio

from it and turned tamasha into a Jalasa. Due to his efforts Satyashodha

Jalasa became an unique combination of Tamasha and Kirtan.

The so-called traditional calling of tamasha was in th

hands of the untouchables. The elites in the society looked dow

upon the tamasha and its artists. They had prejudices against boti

of them. It was need of the time to give prestige to the tamash.

artists and establish a relationship of mutual respect between th

artists and the audience. To achieve this humanitarian purpose

Shri Bhaskarrao Jadhav encouraged virtuous non-Brahmins to undertakt

the effective means of the Jalasa into their own hands to maki

the Satyashodhak movement more effective. His efforts did not gi

waste as anumber of non-Brahmins got themselves involved inti

the Jalasa activity. By doing this Shri Jadhav proved that the foil-

art of tamasha or the jalasa was not exclusively of the untouchables

but of all in the society.

f Some of 1he Satyashodhak workers representing different

strata of the society took active part in Satyashodhak jalasas. Rambhai

Lokhande from Vidarbha, Gulabrao Sisode Patil, Haribhau Khadase

and Govind Nana Phutane from AmraotL district, Khanderao Jadhav

from Nagazari, KisanSitaram Sutar from Kasaba and Motiram Tukaran,
 169

Wankhede from Karajgaon (all the three from Vardha district),

Ramchandra Ghatage of Kale, Bhaurao Patole of Bhilawadi, Abasaheb

Sabale of Shivthar, Tatoba Yadav of Kasegaon, Shankarrao Patil of

Yelur, Bhaurao Patil of Aitawade and Jotiram Phalake from Padali

were from Satara district. Bhimrao Mahamuni of Otur and Kawade

of Ward wadi were from the Poona district; Dhanda Patil of Nasik

and Ganapatrao Data More were from Nasik district; Baburao Ghatage,

Shankarrao Gogal, Sonopant Kulkarni etc. represented the Kolhapur

region/ All of them were actively associated with the process of

'
production, direction and presentation of the Satyashodhak Jalasa. 101

Shri Jadhav was such a social reformer in whose life

there was no variance between thought and action. Hence he had

arranged a Jalasa programme performed by two troupes on the

occasion of his eldest daughter's marriage. In this respect Shri

P.C. Patil observed,

Jadhavrao has played an important role in giving

importance to tamasha and utilizing it for
social reforms. In t-he then existing society
programmes of dancing-girls used to be arranged
in marriages, however, the white-collard kept
themselves away from the tamashas. On the occasion
of the marriage of his eldest daughter Jadhavrao
had arranged a Satyashodhak
tamasha progrmme
102
of two-troupes in a huge marriage pandal.

j'lhe number of Jalasas gradually increased after the revival

of the Satyashodhak Samaj in 1911.f Later on the jalasas reached

 170

four corners of the contemporary Maharashtra. There were five

Jalasas In Satara district, six in Ahmednagar district, six in Vidarbha,

two in the districts of Nasik and Sholapur, and one each in Poona,

Belgaum, East Khandesh and West Khandesh. There werea number

of Jalasas in Kolhapur.

The traditional musical instruments used in tamasha such

as Halagi, Dholaki, Taal, Tuntune, harmonium, tabalaetc., were

accepted for jalasa. The Jalasa had also accepted Gana, Goulana,

Lawani, Vaga etc., from Tamasha. It had also accepted male and

female dancers, jokers, etc., from Tamasha. However, jalasa had

not given place to infatuating gestures, perverted jokes and themes.

The jalasa was imbued with the idea of constructive social reforma­

tion. It was a means of selfless social service and not a money-

making calling as the tamasha. 103

This folk art had no place in Marathi literature.^ However,

the Satyashodhakites who were concerned with .jalasas, published

their jalasa in a book form and thereby created a new tradition

in Marathi literature. Before the publication of such books people

could only see and listen to the jalasas. After the publication of

books on jalasas people could see and even read them. Books such

as 'Jalasa Shikshak' by Bhaurao Patole, 'Vidyaprakash' by Bhimrao

Mahamuni, ' Jalasaprakash' by Pandurang Lembhe, 1 Satpathpradeep1

by Motiram Wankhede proved conducive in awakening the rural masses.^

These books tried to show them a path of meaningful progress.

They also played the role of a guiding lamp which exposed to them
 171

104
those things which tried to trample down their human values.

Those jalasa books were purposely written in the folk

language. In this context Shri Bhilawadikar has stated, "The book

has been purposely written for the jalasa. It has been written in

peasant's language with a view to making it useful for the illiterate

peasant class".

Hie Satyashodhak jalasas or the tamashas exposed the

nature of oppression committed by the orthodox Brahmins on the

non-Brahmins. They tried to prepare the non-Brahmin masses to

fight against the Brahmin domination, in this context Bhaskarrao

Jadhav in his letter of 22 December 1922 written to Shri Mukundrao

Path, observed,

The village 'Gove' is in the vicinity of Satara.

The Brahmins of that village shrewdly brought
under their control approximately 1,000 acres
of land of the non-Brahmins within a period
of ten to fifteen years. The performance of
the Satyashodhak tamasha there opened the eyes
of the non-Brahmins. They took a decision not
to cultivate the lands
the Brahmins of and
1 OS
severed their relations with them.

It was during 1921 that the propaganda and the popularity

107
of the Satyashodhak jalasas had reached their zenith.

}ln 1922, one of the active leaders of the Satyashodhak

 172

Samaj from Poona, Keshavrao Jedhe established the 'Shrl Chhatrapati

Mela1. It was a kind of jalasa.]' In this context he received active

assistance from Sarvashri Panghanti, Lad and Palekar brothers.

It was also la re ply responsible for bringing about awakening among

the non-Brahmins.

f The Satyashodhak jalasas or the tamashas campaigned and

canvassed for the non-Brahmin candidates who contested the council

elections in 1923 and 1926. In 1923 when Shri Bhaskarrao Jadhav

contested the council election from Satara constituency,^ the tamashas

played a significant role in the propaganda campaign, t In this respect

the reportof the District Superintendent of Police of Satara dated

20 October 1923 mentions, "One or two of the Satyashodhak 'Tamashas1

are exerting themselves

on behalf of the non-Brahmin candidates
for the forthcoming elections". 109

The Satyashodhak jalasa parties had not confined their

activities to their districts alone. They used to go to distant places

too. In tins context the District Superintendent of Police of Kolaba

in his report of February 1925 mentioned, "A party of the Satyashodhak

Samaj of the Satara district gave performances at Panwel, Uran

110
and Alibag. Nothing untoward happened".

By the year 1927 there was a large increase in the number

of Satyashodhak jalasas. Shri Bhaskarrao Jadhav was of the opinion

111
that the jalasas were nicely doing the work of public awakening. He
 173

wanted to keep record of these jalasas. Far this purpose he requested

the owners of tiie jalasas to send necessary information about the

jalasa such as name, name of the owner or the secretary, village,

taluka, district, year of its establishment, number of participants,

various places it visited etc.. Shri Jadhav made this appeal as

president of the Satyashodhak Samaj through the second paper of

the Satyashodhak Samaj. 112

The Executive Council of the Satyashodhak Smaaj in its

meeting held on 4 July 1920 at the Jedhe Mansion in Poona, desired

to reform the nature of Satyashodhak jalasa. For this purpose it

appointed a committee of three members under the presidentship

of Shri Bhaskarrao Jadhav. The committee was supposed to delete

irrelevant matters from the jalasa, to prepare simple literature

with a view to reducing mental slavery of the illiterate people and

also to delete perverted phraseology from the jalasas. The Jagruk

had expressed the view that

as the committee was headed by Shri
Bhaskarrao Jadhav much good work could be expected from it. 113

The Satyashodhak jalasas exposed various social disabilities.

They strongly criticized the Brahmindomination over the society.

The tamashas held on the occasion of Satyashodhak Samaj conferences

at Satara on 11-12 October, 1919 ridiculed the Brahmin priests

and decried them with the object of destroying their religious influence
114
among the Hindus.
 174

[ The activities of the Satyashodhak Samaj were directed

towards holding tamashas and jalasas in villages explaining the wrongs

done to the non-Brahmins by the Brahmins and preaching them that

the Brahmin domination in social and religious matters should be

overthrown. The tamashas were; responsible for the awakening among

the non-Brahmins. In this regard Mr J.P. Brander, the District

Magistrate of Satara in his report of 16 December, 1927 to fee

Commissioner of fee Central Division wrote feat due to fee activities

of the Satyashodhak jalasas and tamashas fee non-Brahmins became

115
conscious of their social position.

About toe achievement of toe jalasas run by Satyashodhak

Samaj, Madhavrao Bagal observed, "The awakening brought about

by fee jalasas, tamashas and ballads of fee Satyashodhak Samaj

lias been marvellous. The then jalasas have laid down the foundation
11
of the revolution of present times."

The Satyashodhak jalasas exposed fee nature of pitiable

conditions of the non-Brahmins and their difficulties in an impressive

poetic style. They tore up fee deceptive masks of fee orthodox oppressors.

They made the common toiling people aware of their degrading social

position and natural rights and also quickened among them sense

of self-respect.

The Satyashodhak jalasas, to a large extent brought about

public awakening and public education in rural areas. They largely

 175

removed the inertia of the rural masses and sowed into their minds

the seeds of new hopes and aspirations by providing them constructive

and scientif’c thoughts and the line of action.

Decline of Satyashodhak Movement:

Satyashodhak movement spread across the length and breadth

of Maharashtra and gathered immense strength during the first two

decades of the revivalof the Samai, However, in1930s the movement

quickly subsided and gradually began to decline. There were many

reasons for this kind of development. Large scale mobilization of

the non-Brahmin peasant masses to the national movement under

the Congress banner and Shri Bhaskarrao Jadhav's stay outside

Maharashtra for quite some time proved to be the important factors

for the decline of the movement.

Emergence of Mahatma Gandhi was a great landmark in

the history of freedom movement in India and the Indian National

Congress. He successfully led the nation towards the goal of freedoift.

As his personality and philosophy represented most of the sections

of Indian society the Civil Disobedience Movement provoked great
response from the Indian masses. As he took the Congress towards

the villages and also the peasants became a broad-based organization.

Till the emergence of his leadership in the Congress the non-Brahmins

had looked upon it as an organization of the city elites. However,

since Gandhiji changed its character, large sections of the non-Brahmin

masses preferred to join it. When permitted to do so, a large number

of the non-Brahmins joined the Congress in 1930 under the leadership

of Shri Keshavrao Jedhe. Consequently, the Non-Brahmin Party and

the Satyashodhak Movement were considerably weakened. Despite

that Shri Bhaskarrao Jadhav continued his work as a Satyashodhak.

He did not join the Congress.

Between 1931 and 1934 he was a member of the Central

Assembly and was deputy leader of the Democratic Party. Due to

his long stay in Delhi, the activities of the Satyashodhak Samaj regarding

reorganization, spread and propagation got affected.

Evaluation:

Thus, since 1910 onwards till his death on 26 June 1950

Shri Bhaskarrao Jadhav remained a devoted, selfless and a true

Satyashodhak. During this period of four decades he ceaselessly

tried to preserve and conserve truth and weed out injustice from

the society.

Satyashodhakite Shri Bhaskarrao Jadhav was never a supporter

or follower of the Vedic religion and the Varnashram system. He

was a true follower of the Satyadharma and Satyashodhak Samaj

which was based on the principles of humanism. He provided a

fine leadership to Satyashodhak Samaj. About his services as the

leader of Satyashodhak Samaj, K.B. Babar, a contemporary of Shri

Jadhav, observed, "Shri Bhaskarrao Jadhav vigorously did the work

117
of Satyashodhak Samaj. The Satyashodhak movement was led by him."
 177

It would not be an exaggeration to state that if Shri Bhaskarrao

Jadhav had not shouldered the responsibility of Satyashodhak Samaj,

perhaps the fate of Satyashodhak movement would have been quite

different.

Shri Jadhav was of the opinion that unless there was

fundamental social transformation, the proulems of the working people

could not be solved. He had his own views about the transformation.

He used to study every problem in depth or thoroughly. He played

a pivotal role in the revival and expansion of Satyashodhak Samaj.

Hence Dr. Y.D. Phadake has observed that Shri Bhaskarrao Jadhav
118
gave a new turn to the Satyashodhak Samaj.

About the achievements of the Satyashodhak Samaj and

the movement, one of the staunch workers of the Samaj from Satara
Advocate R.G. Rane has stated,

The Satyashodhak Samaj gave a great shock to

sthe religious terpor. Its thoughts and efforts
awakened the society. Because of the Satyashodhak
movement the non-Brahmins became aware of their
natural rights and they started emancipating
themselves from the religious and social slavery
of the Brahmins. They became aware of the fact
that they were also men like the Brahmins and
entitled to the natural rights like the
119
Brahmins.

About the achievements of Satyashodhak movement Shri

 178

Bhaskarrao Jadhav in his welcomes speech at the 15th All India Satya-

shodhak Samaj conference held at Bombay on 9-10 November 1940

stated,

The beginning of the awakening and progress

of the backwards was only due to Satyashodtiak
movement. There has been much progress of the
non-Brahmins because of this movement. It also
made them aware of the fact that there are
some intellectual and efficient people among
them, who can own the responsibility of running
the state administration

There is no exaggeration in it.

In his article entitled ' Maharashtrache Agraganya Satyashodhak

Bhaskarrao Jadhav' which appeared in the monthly issue of Manohar

of December 1945, Sarjerao Patil observed, "Though Mahatma Phule

is the father of the Satyashodhak Samaj, Bhaskarrao Jadhav will

1?1
have to be regarded as its guardian".

11 le Satyashodhak movement was the first movement to

reach the rural parts in Maharashtra. It was a religious, social,

intellectual revolt against the established conservative social order.

It tried to preserve and conserve values like humanism, rationalism

and individual liberty. It tried to impart education to the villagers

and that way to weed out their outdated beliefs and prejudices.
And in this respect Shri Bhaskarrao Jadhav did herculean task.
 179

Evaluation of Work:

Shri Bhaskarrao Jadhav was a great idealogue who provided

intellectual leadership to Satyashodhak movement in Maharashtra.

As he was a sincere propagator, a good organizer and a ceaseless

agitator he ably led the movement till 1930 and gave to it much

of its substance. For him Satyashodhak movement was a life mission.

Thus, Shri Bhaskarrao Jadhav incessantly and whole-heartedly

tried to turn the Satyashodhak Samaj into a mass movement. For

thii, purpose he delivered lectures, wrote and published articles,

extended assistance to various educational institutions and the Satya­

shodhak jalasas. He played pivotal role in organizing conferences

of Satyashodhak Samaj at various places. Consequently, Satyashodhak

movement began to assume the character of a mass movement.

 180

NOTES AND REFERENCES

1 Keer, Dhananjay, Mahatma Jotirao Phooley - Father _of

Our Social Revolution, p. 130.

2 O'Hanlon, Rosalind, Caste Conflict and Ideology, p. 3.

3 Jadhav, B.V., Mee Satyashodhak Kasa Zalo, an article

in Satyashodhak Hirak Mahotsav Granth edited by M.K.

Bagal, pp. 37-38.

4 Ibid., p. 39.

5 Idem.

6 Jadhav, B.V. Ramayanawar Nava Prakash (Please see the

Preface, p. 29).

7 Patil, Sarjerao, 1 Maharashtrateel Agraganya Satyashodhak

Shri Bhaskarrao Jadhav', an article in Manohar a Marathi

monthly, Issue No. 142. December 1945, p. 534.

8 Jadhav, B.V., The Preface to Satyashodhak Hirak Mahotsav

Granth, ed. by K.K. Bagal, p. 13.

9 Keer, Dhananjay, Shahu Chhatrapati.: _A Royal Revolutionary,

p. 290.

10 Patil, Sarjerao, Op.cit., p. 535.

11 Phadke, Y.D. Shahu Ani Lokmanya, p. 193.

12 Deenmitra, 5 February, 1913.

13 Jadhav, B.V. Mee Satyashodhak Kasa Zalo, Op.cit., p. 40.

14 Jadhav, B.V. 'The Satyashodhak Samaj' an article in Dnvan-

bhaskar, ed. by Sham Yedekar, pp. 5-6.
 181

15 Mali, Gajamal (Ed.) Chaitravel, a Marathi Periodical, Dlwali

Issue, November 1983, p. 115.

16 Keer, Dhananjay, Qp.cit., p. 203.

17 Omvedt, (Jail, Cultural Revolt in a_ Colonial Society: The

Non-Brahman Movement in Western India: 1873 to 1930,

pp. 143-44.

18 Home Department, File (Spl.) No. 363(5), 1928, p. 9.

19 Home Department, File (Spl.) No. 363(5), 1932, pp. 8-9.

20 Keer, Dhananjay, Qp.cit., pp. 255-56.

21 Home Department, File (Spl.) No. 363(5), 1932, p. 10.

22 Ibid., p. 12.

23 Ibid., p. 13.

24 Rashtravir, 29 May 1921.

25 Satyashodhak Samaj Parishad, 14th Session, Speech of

the President Raosaheb Mukundrao Ganapatrao Patil, p. 12.

26 Akhil Bharatiya Satyashodhak Samaj Parishad, 151h Session,

1940, p. I.

27 Ibid., p. 2.

28 Ibid., p. 3.

29 Deenmitra, 27 May, 1950, p. 3.

30 Ibid., 12 July 1950, p. 3.

31 Home Department, File (Spl.) No. 363(5) 1932, p. 13.

32 Ibid, p.1.4

33 Idem.

34 Idem.
 182

35 Dnyanprakash, 23 July 1920.

36 Rashtravir, 15th July 1927.

37 Dnyanprakash, 16 September 1920.

38 Induprakash, 14 September 1920.

39 Jadhav, B.V., Qp.cit., p. 39.

40 Ibid., p. 40.

41 Omvedt, Gail, Qp.cit., p. 146.

42 Home Department File (Spl.) No. 363(5), 1932, p.7,

43 Laththe, A.B. Memoirs of His Highness Shri Shahu Chhatrapati

Maharaj of Kolhapur, Vol. nf p. 380.

44 Keer, Dhananjay, Mahatma Jotirao Phooley - Father of

Our Social Revolution, p. 127.

45 Jadhav, B.V., Ramayanawar Nava Prakash, p. 44.

46 Home Department File (Spl.) No. 363(5) 1932, p. 149.

47 Thackrey, Prabodhankar, K.S., Mazi Jeevangatha, p. 260.
48 Palekar, Jgrutikar, Atmacharitra Ani Lekhasangraha, p. 43.
49 Vijayee Maratha, 4 November 1920.

50 Jagruk, 10 July, 1920.

51 Omvedt, Gail, Qp.cit.-, pp. 147-48.
52 Vijayee Maratha 8 July 1920.

53 Jadhav, B.V., Qp.cii., p. 35.

54 Vijayee Maratha, 17 April 1922.
55 Deenbandhu, 12 July 1950, p. 3.
56 Dnyanprakash, 18 March, 1921.
57 Rashtravir, 17 July 1921.
 183

58 Chaitravel, Qp.clt., p. 117.

59 Tarkunde's (Shri) Sitaram Raghunath, letter from Hadapsar

to (Shri) Mukundrao PatU (unpublished) available at Deenmitra

Mumundrao Patil Trust, Pune.

60 Phadake, Y.D. (Ed.) Dinkarrao Javalkar Samagra Wangmaya

pp. 14-15.

61 A paper cutting from The limes jDf India, 10 September

1925. Home Department (Spl.) File 143E(4)I. 1926.

62 A paper cutting from Bombay Chronicle, 12 September 1925.

Home Department (Spl.) File No. 143E(4)I. 1926.

63 Home Department Filo (Spl.) No. 363(5)1. 1926. p. 9.

64 Idem.

65 Gokhale, P.P. Lokpriya Bhausaheb Soman, pp. 98-99.

66 Hunter, 1 January, 1926, p. 2.

67 Hunter, 18 December 1925.

68 Omvedt, Gail, Qp.cit., p. 152.
69 Rashtravir, 17 July 1926.

70 Mem.

71 Brahmanetar, 23 February 1927.

72 Hunter, 23 October 1925.
73 Brahmanetar, 23 February 1927.
74 Deenmitra, 26 June 1927.
75 Rashtraveer, 29 March 1927.
76 Ibid., 10 April 1927.
77 Brahmanetar, 10 August 1927.
 184

78 Hunter, 23 September 1927.

79 Brahmanetar, 9 November 1927.

80 Ibid., 16 March 1927.

81 Bagal, M.K., Bahujan Samajache Shilpkar, p. 28.

82 Phadake, Y.D., Keshavrao Jedhe, p. 88.

83 Hunter, 29 April 1927.

84 Home Department File (Spl.) No. 363, 1932, p. 29.

85 Ibid., pp. 38-39.

86 Brahmanetar, 23 February 1927.

87 Ibid., 21 December 1927.

88 Kadiyal, Dr. R.A., Satyashodhak Kailasvasi Namdar Bhaskarrao

Jadhav Yanche Jeevan Va Karya, p. 50.

89 Rashtravir, 13 August 1929.

90 Phadake, Y.D. (Ed.) Dinkarrao Javalkar: Samagra Wangmaya,

p. 33.

91 Rashtravir, 27 August 1929.

92 Hunter, 4 April 1930.

93 Swagatadhyaksha Bhaskarrao Jadhav Yanche Bhashan, Akhil

Bharatiya Satyashodhak Parishad, Mumbai, 1940, p. 6.

94 Janata, 6 December 1940.

95 Akhil Bharatiya Satyashodhak Parishad Baithak 15, Mumbai,

1940, p. 4.
96 Muinbai Prantik Yudhasamitichya Pahilya Sabhecha AhwaL,

7 October, 1941.

97 Kadiyal, Dr. R.A., Op.cit., pp. 141-42.

 185

98 Mathew, Dr. A.V., Karmaveer Bhaurao Path., p. 115.

99 Rashtravir, 24 July 1921.

100 Ibid., 29 May 1921.

101 Suryawanshi, K.G., Shahu Chhatrapati: Raja Va Manus,

p. 479.

102 Patil, P.C., Mazya Athavani, p. 245.

103 Suryawanshi, K.G., Qp.cit., p. 480.

104 Idem.

105 Bhilawadikar, Patole, B.R., Jalasa Shikshak, p. 2.

106 Chaitravel Qp.cit., p. 117.

107 Keer, Dhananjay, Qp.cit., p. 471.

108 Darekar, D.S., Bahujan Samajatil Karmaveer, pp. 74-75.

109 Home Department File (Spl. ) No. 363(5) 1932, p. 18.

110 Ibid., p. 29.

111 Brahmanetar, 16 June 1927.

112 Deenmitra, 26 June 1927.

113 Jagruk, 10 July 1920.

114 Home Department FHe.(Spl.) No. 363(5) 1932, p. 13.

115 Ibid., p, 41.

116 Akhand Bharat, 28 February, 1926.
117 Babar, Dr. Sarojini (Ed.) Shahu Maharajanchi Manase,

pp. 13-14.

118 Phadake, Y.D. (Ed.) Qp.cit., p. 27.

119 Rane, R.G., 1 Satyashodhak Samaj' an article in Satyashodhak

Hirak Mahotsav Granth, ed. by M.K. Bagal, p. 1.

 186

120 Swagatadhyaksha Bhaskarrao Jadhav Yanche Bhashan, Qp.cit.,

p. 5.

121 Patil, Sarjerao, Qp.cit., December 1945, p. 535.