ISSN:2277-7881; IMPACT FACTOR :8.017(2023); IC VALUE:5.16; ISI VALUE:2.

286
Peer Reviewed and Refereed Journal: VOLUME:12, ISSUE:6(1), June: 2023
Online Copy of Article Publication Available (2023 Issues)
Scopus Review ID: A2B96D3ACF3FEA2A
Cover Page Article Received: 2nd June 2023
Publication Date:30th June 2023
DOI: http://ijmer.in.doi./2023/12.06.20.1 Publisher: Sucharitha Publication, India
www.ijmer.in Digital Certificate of Publication: www.ijmer.in/pdf/e-CertificateofPublication-IJMER.pdf

MAHATMA PHULE THOUGHTS ON WOMEN'S EDUCATION

Prem Chand Verma

Introduction:

Underpinning the idea of education as "the most powerful tool" the paper attempts to understand the importance of education
from a women's Intellectual Thought. In this attempt, the paper analyses the vision of Mahatma Jyotirao Phule and also
studies his two works, The Third Eye (1855) and Memorial Addressed to the Education Commission (1882), wherein he
underlines his ideas of woman's education in India, 'caste' refers to the different groups of people classified according to the
Brahmanism system. It is the root of all the problems the lower caste people and women face in society. In India, caste is a
Hindu phenomenon, which became a permanent marker for the division of people; for dividing society based on of 'caste'
hierarchy. This caste system is composed of four hierarchical divisions of people. On these four hierarchical steps of this
'caste' ladder, the Brahmins claimed to be at the top. Kshatriyas are known to be on the second, Vaishyas on the third, and
Shudras on the last and fourth position. The people who are outside of these four were untouchables. Just because these
people are at the very bottom and deal with scavenging and other menial work, they are considered outcasts or untouchables.
In the history of India, many social reformers tried to annihilate this venomous caste system. Once the vicious nature of this
system was realized, social reformers came out in society to challenge it. Among those social reformers, there were also the
ones belonging to the upper caste. There were Raja Ram Mohan Roy, Mahatma Gandhi, and many others. Anticaste
movements also emerged in India. These anticaste movements were initiated and led by leaders belonging to a lower caste.
When one talks about the anticaste intellectual history, one is to question how the 'caste' could be studied from an anti-caste
intellectual thought. Phule, Ambedkar, Periyar, Thass, and many others were anticaste intellectual leaders who started
movements and organizations to fight against social evils. Also, these anti-caste leaders not only questioned the 'caste', but
also raised issues on the gender, culture, education, and socioeconomic conditions of lower caste people. The anticaste
intellectuals focused on the various discourses within their frameworks. In one of their projects, there was also the idea of
education. In anticaste movements, many anticaste leaders talked about the education of women.

Education in India has always been dominated by upper castes and upper classes. With many other things, women were
denied the right to education. The women were not allowed to pursue education as it is the instrument that can establish a
better social status for them. The upper castes also did not want them to rise near or above their social status. As assigned
by gender, the women were expected just to do the labor and menial work. Also, educating the women was against the
Hindu law as proclaimed in Hindu teachings. According to Manu, women are not suitable to attain the fruit of education.
So a Brahmin should neither instruct nor advise a woman. It is against their law to impart education to them. Neither should
a Brahmin become a disciple of a woman as they will be disqualified for Shradha (respect and reputation). In the nineteenth
century, Phule was one of the very first social revolutionaries who publically criticized the mythos of Manusmriti.

A well-known great social revolutionary of the nineteenth century of Maharashtra is Mahatma Jotirao Phule. Born in 1827,
Phule belonged to a Mali caste (Gardener). Phule's family originally belonged to the Satara district of Maharashtra and his
father was a Vegeta blevendor at Poona in India. Phule had an immense love for knowledge. He achieved education de-
spite the obstacles. He attended his first school between 1834 and 1838. Phule also read the philosophy of Thomas Paine,
an English-Amerith can political theorist. He was greatly influenced by Paine's ideas of social equality. Phule was
determined to work against the injustices in Indian society. Phule carried out the main leadership of the Non-Brahmin
Movement in India. His intelligence, education, and dedication awarded him with many ideas and critical thinking to fight
against the prevalent social injustices and Brahmanism. Phule challenged the caste system and sought to bring the abolition
of the caste system. He worked to uplift shudras and women education.

136
 ISSN:2277-7881; IMPACT FACTOR :8.017(2023); IC VALUE:5.16; ISI VALUE:2.286
Peer Reviewed and Refereed Journal: VOLUME:12, ISSUE:6(1), June: 2023
Online Copy of Article Publication Available (2023 Issues)
Scopus Review ID: A2B96D3ACF3FEA2A
Cover Page Article Received: 2nd June 2023
Publication Date:30th June 2023
DOI: http://ijmer.in.doi./2023/12.06.20.1 Publisher: Sucharitha Publication, India
www.ijmer.in Digital Certificate of Publication: www.ijmer.in/pdf/e-CertificateofPublication-IJMER.pdf

started a home for widows. At that time widow remarriage was banned and child-marriage was very common among the
Brahmins and in the Hindu society. Many widows were young and not all of them could live in a manner in which the
orthodox people expected them to live. Some of the widows resorted to abortion or left their illegitimate children to their
fate by leaving them on the streets. Realizing the dangers of a widow giving birth to a child conceived in unfortunate
circumstances after her husband's death, he opened a home for newborn infants in 1863 to prevent infanticides and suicides.
He gave new meanings to education: He said, The education which does not help the common mass of people to equip
themselves for the struggle for life, which does not bring out the strength of character, a spirit of philanthropy, and the
courage of a lion. Real education is that which enables one to stand on one's legs. In the curriculum of primary education,
preliminary knowledge about agriculture and health should be included. The curriculum of primary education should be
reoriented to provide the demands of rural areas. There should be a clear demarcation between the curriculum of rural and
urban areas. Education should be utilitarian and practical to cover the needs of society. A scheme of ideal farming should
be implemented on a small scale. Practical knowledge is superior to bookish knowledge. Hence primary knowledge of Modi
(a special Marathi script) (regional languages were supported), accounts, History, Grammar, Agriculture, Ethics, and Health
should be imparted. Quantitative growth in Primary school is no doubt important but it should not be considered at the cost
of qualitative one. As he wanted education for all, the same is the motto of the present education system, to provide education
to all.

Mahatma Phule was the man, who started women's education for the first time in India. He started schools for girls and
children backward who belong to backward classes of society. He believed in equality and tried to educate both men and
women. According to him, education is the only way to freedom. Phule used to tell, 'lack of education' is the main reason
behind the backwardness of scheduled class people. Not only this, he had demanded free education to the children of the
age group of twelve years in the middle of the nineteenth Century. In addition, he used to say, 'emphasis should be on
integrity, ethics, and intelligence in education.' From this, we understand, he never wanted only mockery-type education,
but he focused on how education can develop good humans. Jyotiba Phule was the first Indian educationist whose pragmatic
views on education were honored by the British rulers in India. He was a practical man with a good philosophical
background. The Indian educationists of that period and after were deeply impressed by the richness and originality of
Phule's thoughts. His educational ideas and principles, especially in women's education universal, free, and compulsory
primary education, are most relevant in modern Indian society as elsewhere. It is not an exaggeration to say that the history
of women's education in India would be incomplete without mentioning the contribution of Mahatma Jyotiba Phule. He is
truly called Mahatma.

Reference:

1. Deshpande, G.P : Selected Writings of Jyotiba Phule. New Delhi, Manohar Publishers and Distributors, 2012.
2. Deshpande, Ashwini : Affirma- tive Action in India. New Delhi, Oxford University Press. 2013
3. Gupta N.L. : Mahatma Jyotiba Phule: An Educational Philosopher. New Delhi, Anmol Publications.
5. Keer, Dhananjay : Mahatma Jyoti Rao Phule: Father of the Indian Social Revolution, Bombay, Popular Prakashan.
6. Manas, Mukesh : Savitribai Phule, The First Woman Teacher of India, New Delhi, Swaraj Prakashan.
7. Rajni Bala & Navjoti : Mahatma Jyoti Rao Phule, A Forgotten Liberator.

139