Life & Work of Mahatma Jotirao Pule

Mahatma Jotirao Phule was a great proactive social thinker during the 19 th century. His
thoughts regarding Human Liberation were far reaching and similarly his work in this
regard was great. These thoughts are reflected in his life also.

He delved into the root cause of the difficult and painful life of the masses including
villagers, farmers, labourers, women and the downtrodden in society.

He found that the factors behind the deterioration of society were : Ignorance,
Exploitation and Slavery based on religious and financial exploitation.

After identifying these factors, he strongly condemned them. He fought throughout his
life in order to grant Natural Human Rights to the deprived sections of society. He
minutely studied the people who had lost their sensitivity to suffering because of
ignorance, injustice and the wrong traditions in society. Jotirao dreamt of creating a new
society through the welfare of such people.

He continuously fought for re-establishing great human values such as,economic

independence, social justice, equality, humanity, intellectuality, brotherhood, and
independence of women. He worked for the unity of the deprived and exploited sections
of society.

Mahatma Phule's Geneaology-

Jotirao's ancestors belonged to the village Katgun, Tal. Khatav, Dist. Satara. Their family
name was Gorhe. Jotirao's great grandfather- Kondiba Gorhe was the 'Chougule' of the
village. As a result of difference of opinion, there was a dispute between Shri. Kondiba
Gorhe (´Chougule ' of the village) and the ´ Kulkarni' of the village. As a result of this
dispute, there was a scuffle between them and ultimately 'Kulkarni' was killed. In order to
prevent being charged for murder and to save his own life, Shri Kondiba Gorhe migrated
from village Katgun and came to village Khanawadi, Tal. Purandar, Dist. Pune.

Later on, Kondiba's son Shetiba left Khanawadi because of famine and settled in Pune.
After coming to Pune, he was engaged in preparing different objects from flowers, for the
ruling Peshwe(rulers of Pune). With this, a new surname- 'Phule', was conferred upon
him.

Shetiba had three sons- Ranoji, Krushnaji and Govind. Govindrao was married to one
Chimnabai. Joti was one of their sons. This Joti was later on glorified as Mahatma Jotirao
Phule-the noble founder of Social Revolution in India.

Life Sketch : Mahatama Phule

Jotirao was born on 11th April 1827. After Jotirao's birth, within a year, his mother died.
He had his primary education during 1834-1838. In 1840, he got married to Savitribai,
the daughter of Shri. Khandoji Nevshe Patil from village Naigaon, Tal. Khandala, Dist.
Satara. Due to certain circumstances Jotirao had to give up his education for some years.

Taking into consideration, Jotirao's enthusiasm and interest in education, their neighbours
– Shri. Munshi Gafar Beg and Mr. Lijit – advised that even after the break in education,
Jotirao should continue with his further education in English. With this advice, Jotirao's
name was enrolled in an English school, in 1841.

While studying in school, Jotirao read a book- ' Rights of Man', written by Thomas Paine.
This book gave him a new insight into social transformation. After completing his
education, instead of taking a job, Jotirao helped his father in his profession. During this
period (1848) an important incident took place in his life. On the basis of his caste,
Jotirao was humiliated in the marriage of a friend at the hands of the upper caste mob. He
condemned this as social injustice. He realised that education is the best and the most
powerful medicine for the liberation of the underprivileged social components such as the
downtrodden ('Shudras/ Atee Shudras') communities and many social components under
pressure. Fired by this realisation he started his struggle for the liberation of the lower
castes. He started working for the cause of establishing equality by eradication of -
hierarchy in society, ignorance & poverty.

He started the first school for girls, at Pune, in the year 1848. He advocated Education for
women- female students from the downtrodden (Shudras/ Atee Shudras) communities
and adults. He started schools. He established institutes like the 'Pune Female Native
Schools' and the 'Society for Promoting Education for Mahar, Mangs'.

Jotirao prepared his wife Savitribai to teach in the girls' school, with a view to educating
the women first, in order to bring in the value of equality at home. Savitribai had to face
bitter opposition from the orthodox people in the society for teaching girls and people
from the underprivileged groups in the school. Despite this bitter opposition, Jotirao and
Savitribai continued their work with sincerity. Jotirao was the first Indian to start a school
for girls and women. His work in the field of Education obtained recognition from the
British Government and Jotirao was felicitated in a special programme held on 16th
November, 1852.

Jotirao encouraged widow – remarriages. Similarly he started the infanticide prevention

centre ('Balhatya Pratibandhak Griha') for infants born to hapless widows because of their
deviant behaviour or exploitation. This centre for safe deliveries for widows was started
at his own house in 1863. In this work Jotirao got invaluable help from his wife Savitribai
and some of his other associates.

During those days, the untouchables were forbidden to fetch water from public sources of
water (public wells). Jotirao allowed the untouchables to fetch water from the well in the
premises of his house.
In order to institutionalise social education, and have a continuous follow up, Jotirao
established 'Satyashodhak Samaj' on 24th September 1873. Motivation from St. Kabir's
thoughts played an important role in the establishment of the Satyashodhak Samaj. In
order to destroy social and religious slavery, the Satyashodhak Samaj established by
Jotirao, emphasised & re-emphasised the following :

• Humans are great by their qualities.

• Incantations, penance, rituals, rebirth- do not have any reality.
• Bhat (Brahmins) or middlemen are not at all necessary for the worship of the
Almighty.

Hence the Satyashodhak Samaj had the great ideals of -

• Equality.
• Brotherhood.
• Non-requirement of middlemen in religious matters.

This message spread throughout Maharashtra.

The required educational system for the downtrodden, women & underprivileged sections
of society- was mentioned in various programmes of Satyshodhak Samaj and it is also
reflected in Jotirao's writings.

In 1882, he submitted a representation to Sir William Hunter, Chairman of the Education

Commission. This representation included the following points

• Primary Education should be compulsory.

• Primary Education for women needs to be encouraged.
• Education to the people in India should be given in a useful manner with need -
based contents
• Suggestions for the education of deprived children.
• Taking into consideration the problem of Universalisation of Education of the
people in the lower stratas of the society, Jotirao strongly opposesd the 'Filteration
Theory'.

One of the associates of Mahatma Jotiba Phule, Shri. Hari Raoji Chiplunkar, had
arranged a banquet in honour of the British Prince – Duke of Connaught. Mahatma Jotiba
Phule was present conspicously in the dress of a poor farmer and effectively
communicated the impecunious circumstances of the Indian farmers. He also acquainted
the British Prince with the problems related to their education. Mahatma Jotiba Phule
requested the dignitary to convey this message to the Queen.
Mahatma Jotiba Phule opined that the curriculum should be such that education becomes
practically useful in life. Taking into consideration the importance of Agriculture in our
country, he opined that Agriculture should be included in the curriculum. He realised that
the following factors were responsible for drop outs in education:

• Social Conditions.
• Social Deterioration.
• Poverty.

After taking a review of these factors, he suggested useful measures to combat the
situation. He implemented these measures in his schools. He suggested that the schools
should impart education based on professional skills. He believed that such a curriculum
would attract students and this arrangement would help in preventing unemployment. For
maintaining a high quality of education, he opined that :

• The teachers in primary schools should be trained .

• in order to impart social education to those in the lower strata of the society, the
teachers themselves should be from the lower strata of society.
• the teachers should have the knowledge of Agriculture and the minimal
knowledge of health and hygiene
• he emphasized that apart from their pay, teachers from villages should be given a
special allowance, commensurate with the number of successful students, they
had trained.
• at all levels, education should be under the control of Government.

Jotirao employed various methods and remedies in his mission for social education and
social transformation :

Production of literature : Jotirao produced ample literature with a view to facilitate

social education and not degrade it into mere entertainment.

Letter Writing :

Jotirao resorted to effective letter writing in prose and poetry-

• In order to convey his principles and thoughts regarding social education in public
life and at the family level.
• To enquire sympathetically about the well-being of the people.
• He effectively disseminated his thoughts and feelings through this medium (letter
writing).

Representations : Various representations made by Jotirao, on different subjects are

available-
 • Representation about the education in the country, given to the Hunter Education
Commission.
• Letter indicating the futility of the Convention of the ' Marathi Granthakar Sabha
'.
• Request letter sent to the members of the Satyashodhak Samaj , for helping the
famine affected people.
• Letter sent to the British Government regarding the firm actions to be taken by the
Govt. for preventing child marriages and for encouraging Widow re-marriages.

Reports :

• Detailed reports of the activities and accounts of the Satyashodhak Samaj.

• Detailed, printed reports of the activities and accounts of the schools for
untouchables and for girls. These reports have also discussed the difficulties and
problems faced by these schools.

Institutionalisation:

• Established the 'Satyashodhak Samaj ' in order to carry out regular activities and
maintain continuity in the activities.
• Established Educational Institutes.

Various Educational Activities :

Jotirao realised the fact that Education is an effective medium for the upliftment of
society, whose sensitivity has become blunt because of deterioration for various reasons.
With this realisation, Jotirao started schools for women and the downtrodden in society.
He also encouraged the efforts of others in the same field. Jotirao gets the credit of being
the first Indian who started Education for women.

Jotirao's following activities are important in the field of education

• Meetings with farmers and the downtrodden in society, for social work.
• Explained his thoughts through lectures and discussions

His earnest representation to the Hunter Commission emphasised upon—

- Universalisation of Primary Education
- To make compulsory primary education
- Jobs to the downtrodden, in accordance with the proportion of their population
• He emphasised that children of farmers should be given concessions for Higher
Education.
• He started boarding for students from backward castes. The poor children were
exempted from payment of fees.
Social work :

Jotirao travelled to various villages for mass – awakening and for the spread of
the message of the 'Satyashodhak Samaj'.
He initiated the strike by tenants against money lenders.
He initiated and carried out various social movements.
He initiated big awareness movement among farmers, in order to prevent the
transfer of lands from farmers to money lenders.
As a result of his speeches and activities, people in various villages boycotted the
Bhats and money lenders to protest against their injustice.
Jotirao tried to stop a Devdasi's so called marriage which was being conducted
according to hollow rituals.
He helped poor children by opening 'food centre' during the famine in 1877.
He encouraged and conducted widow re-marriages.
Started the first Indian Workers organisation – 'Bombay Mill Hands Association',
with the help of Shri. Narayan Meghaji Lokhande ; Jotirao ceaselessly worked for
this organisation.
He worked continuously for liberating women from bondage.
While doing the work, he criticised the affluent in the society which included
even his friends.
He started a 'Maternity Home' for helping the widows from higher castes, to
deliver safely and thus prevent infanticides.
He initiated the strike of barbers , against the inhuman act of 'keshavapan' -
tonsuring the heads of widows.
He imparted Education for improvements in agriculture.
He initiated the following movements and missions -
- decreasing the hardships laid upon farmers, by the Forest Department.
- decreasing the exorbitant tax upon farmers.
- worked for improvements in agriculture.
Submitted many request applications to the Government for –
- helping the farmers.
- making canals.
- decreasing the hardships faced by labourers in various factories.
- granting concessions to the labourers on humanitarian grounds.
He understood the problems of the farmers by actually working and mingling with
them . After understanding these problems, he wrote a book- Shetkaryacha
Aasood (Cultivator's Whipcord). The contents of this book were read in various
villages. This reading helped in
revising this book.
Thus it is observed that to succeed in his Public and Social Work-
He resorted to requests, applications, representations, letters etc.
He resorted to movements, struggles, strikes against troublesome members of
society such as – moneylenders, Bhats etc.

Critical Analysis of Religion & Establishment of a new Religion :

Through his writings and activities, Mahatma Phule openly condemned-
 • The inequality in the religious book.
• Orthodox nature of religion.
• Exploitation of the masses through the medium of religion.
• Blind and misleading rituals.
• Hypocrisy in the prevalent religion.

While condemning the prevalent religion, Mahatma Phule established 'Satyashodhak

Samaj' , having the following ideals :

• Human well being in broader perspective.

• Human happiness.
• Unity.
• Equality.
• Easy religious principles and rituals.

Felicitation of Lokmanya Tilak and Gopalrao Agarkar :

Ramsheth Urawane, an associate of Jotirao, became a guarantor for Lokmanya Tilak &
Gopalrao Agarkar in a court case.

Jotirao publicly felicitated Lokmanya Tilak and Gopalrao Agarkar after they were
released from the jail at Dongari

Court case :

According to the Satyashodhak Samaj principles, there was provision for performing
marriage ceremonies without the Bramhin Priest.

After performing marriages without Bramhin Priests ( according to Satyashodhak method

) , a court case was filed against Jotirao and other members of Satyashodhak Samaj,
contending that this practice was an infringement of religious rights of the Bramhin
Priests. Jotirao fought this case with all his might and won this case in different courts.

Publication work :

Jotirao published the second edition of the book – 'Jatibhed Viveksar', writen by Shri.
Tukaram Tatya Padwal.

Work in the Municipality :

Jotirao was the Government nominated member of the Pune Municipality, during 1876 to
1882. During this period, he worked for the safe-guard of the interests of the general
public. He vehemently expressed his opinion.
He tried to construct a lake of water and thus supply clean filtered water to the citizens of
Pune.

Considering the fact that the poor vegetable vendors would not afford the rent of the
stalls in the proposed market, he opposed the construction of the market.

With a view to prevent the wastage of money collected from the poor people, he opposed
the proposal for the expensive beautification of the city on the occasion of the visit of the
Viceroy Lord Lytton.

Livelihood and Financial transaction :

For the purpose of livelihood Jotirao practiced different types of businesses. He earned a
considerable income because of :

• sincerity.
• motivation given to the labourers.
• appreciation of the labourers for their hard-work.
• keeping busy always.
• loyalty.
• honesty.

Moreover, he spent his entire income for social work. Jotirao did farming in a good and a
systematic manner. He obtained a bountiful crop of fruits.

He advocated that the farmers should take advantage of the water from Mula-Mutha
dams.

He developed a beautiful garden, by taking advantage of the water from Mula-Mutha.

This became an example for the other farmers. He cleared the misunderstanding among
farmers regarding the cultivation of flowers, fruits, and vegetables of foreign origin.

He owned shops, mainly for selling moulds, vegetables & books. Apart from farming, he
also undertook contracts for building work. He had the sub-contract for digging the
Katraj Tunnel He had the contract for the construction of small bridges on the Mula-
Mutha dam. He had the contract for the digging of channels below the Mula-Mutha dam.
He was engaged in selling pebbles, artificially prepared by breaking bigger stones, lime,
bricks, gitti.

He had an agency for –

- selling vegetables and fruits at wholesale rates in the Pune market.
- sending vegetables and fruits to Mumbai.

After completing his education, instead of doing a government job, Jotirao preferred to
help his father in the business of flowers. In his future life also, Jotirao preferred to do
various kinds of business instead of accepting the slavery of government service. By
doing various kinds of business, Jotirao earned his family's livelihood. The accounts,
related to public activities and schools, presented by him, reflect his clean and transparent
personality. Moreover he spent his own money for public and social activities to such an
extant that he had no money to buy medicines during his last terminal illness.

Mahatma Phule's Available Literature:

In order to spread and disseminate his thoughts, Mahatma Phule produced ample
literature, both in prose and poetry. The following facts are clearly observed from his
literature :

• Emphasis on the deteriorating conditions of farmers, women, labourers and poor

people in villages
• Remedies for preventing these deteriorating conditions and solving the varied
problems of life
• His skill in effectively communicating to the common people; simplicity and the
flow of language in rendering a faithful and true picture of the social reality- these
are the distinguishing features of Jotiaro's literature.

Some Literature By Mahatma Phule :

• Trutiya Ratna (drama ) :

This drama is considered as the first modern, social and independent play in
Marathi. 'Knowledge' is considered as the third jewel in Indian tradition. In this
sense, the title is appropriate. This drama depicts how 'Bhats' (Brahmins) exploit
ignorant shudras. On the other hand, this drama depicts a Christian preacher
shows the exploited shudras, the way of truth. This drama effectively depicts the
importance of education by illustrating how the masses are cheated because of
their ignorance.
• Ballad : Chhatrapati Shivajiraje Bhonsale Yancha Powada :
In this exhaustive ballad, a review was taken of the works and achievements of
Chhatrapati Shivaji Maharaj. It is in eight parts. It is presented in simple way so
that ordinary people can understand it. It is considered the first work of merit in
Marathi poetry/ Literature in poem form.
• Brahmnanche Kasab :
The exploitation of ignorant and poor Shudras by 'Bhats' (Brahmins) has been
presented in poetic form.
• Gulamgiri :
Mythical stories have been critically analysed. The fight between Aryas and the
original 'Kshetrapatis' has been effectively described. For the first time, it has
been presented that, "Indian history is the history of the fight between Brahmins
and Non- Brahmins".
• Shetkaryacha Asood :
Jotirao had studied the poor condition of the Shudras and Atee –Shudras from
several indigenous and foreign books. He has presented all those ideas together it
 in this book. Some important evaluation regarding Agriculture has been presented
in this book. Jotirao read chapters from this book in public. This book was also
read in front of Maharaja Sayajirao Gaikwad of Baroda. Jotirao sent the
manuscript of the book, to the Viceroy too.
• Satsaar :
Jotirao had published 'Satsaar' (journal) in two parts, and the following subjects
have been presented ;
Brahma Samaj.
- Prarthana Samaj.
- Social Status of infants born of persons from different castes.
- Ideology of the Aryabhattas.
In the second part, Jotirao has severely condemned the people who used to
criticize the women for adopting the new ways.
• Ishara :
Jotirao has specified that the caste imbalance is the obstacle in the development of
the Nation. Jotirao warned that, false opinions can misguide the common people
and ultimately this would harm the Nation. Jotirao has indicated that, the
statement, "The condition of farmers is better" is false.
• Sarvajaneek Satyadharma Pustak :
This is the last book by Jotirao. It was published posthumously in the year 1891.
Jotirao completed the writing of this book with his left hand, as his right hand was
paralysed. The great thoughts of 'Manav Dharma' (Humanitarian Religion) have
been presented for the common people. 'Manav Dharma' advocates –
- The abandoning of rigid and outdated religious orthodoxy,
- Accepting ethical thoughts based on equality, fraternity, humanity.
Jotirao believed that this would help in the construction of a new society. This
book includes a description of simple rites which lead to happiness.
• Akhandadi Kavyarachana or continuous poetic creations:
They include certain socially fruitful, noble principles -
- Enlightenment.
- Fight against religious orthodoxy.
- Importance of some great persons.
- Teachings to the 'Shudras and Atee Shudras'.
Such noble thoughts are presented in a sweet, simple poetic form.