Phule was a great proactive social thinker
during the 19th 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, laborers, women and the downtrodden in
He found that the factors behind the deterioration of society were :
Ignorance, Exploitation and Slavery based on religious and financial
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.
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
Life Sketch :
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 neighbors – 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 realized 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 realization 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 behavior 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 institutionalize 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, emphasized
& re-emphasized 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
This message spread throughout Maharashtra.
The required educational system for the downtrodden, women & underprivileged
sections of society- was mentioned in various programmes of Satyashodhak
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
Education to the people in India should
be given in a useful manner with need - based contents
Suggestions for the education of deprived
Taking into consideration the problem of
Universalisation of Education of the people in the lower strata's of the
society, Jotirao strongly opposed the 'Filtration Theory'.
One of the associates of Mahatma Jotirao Phule,
Shri. Hari Raoji Chiplunkar, had arranged a banquet in honor of the British
Prince – Duke of Connaught. Mahatma Jotirao Phule was present conspicuously 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 Jotirao Phule requested
the dignitary to convey this message to the Queen.
Mahatma Jotirao 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 realized that the following factors were
responsible for drop outs in education:
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
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.
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
To enquire sympathetically about the
well-being of the people.
He effectively disseminated his thoughts
and feelings through this medium (letter writing).
Various representations made by Jotirao, on different subjects are
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.
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
Jotirao realized the fact that Education is an effective medium for the
enlistment of society, whose sensitivity has become blunt because of
deterioration for various reasons. With this realization, 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
Meetings with farmers and the downtrodden
in society, for social work.
Explained his thoughts through lectures
His earnest representation to the Hunter
Commission emphasized upon—
Universalisation of Primary Education
To make compulsory primary education
Jobs to the downtrodden, in
accordance with the proportion of their population
Jotirao traveled to various villages for
mass – awakening and for the spread of the message of the 'Satyashodhak
He initiated the strike by tenants
against money lenders.
He initiated and carried out various
He initiated big awareness movement among
farmers, in order to prevent the transfer of lands from farmers to money
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
Started the first Indian Workers
organization – 'Bombay Mill Hands Association', with the help of Shri.
Narayan Meghaji Lokhande ; Jotirao ceaselessly worked for this
He worked continuously for liberating
women from bondage.
While doing the work, he criticized 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
He initiated the strike of barbers ,
against the inhuman act of 'keshavapan' - tonsuring the heads of widows.
He imparted Education for improvements in
He initiated the following movements and
decreasing the hardships laid upon
farmers, by the Forest Department.
decreasing the exorbitant tax upon
worked for improvements in
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
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,
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
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
According to the Satyashodhak Samaj principles, there was provision for
performing marriage ceremonies without the Brahmin Priest.
After performing marriages without Brahman 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 Brahman Priests. Jotirao fought this
case with all his might and won this case in different courts.
Jotirao published the second edition of the book – 'Jatibhed Viveksar',
written by Shri. Tukaram Tatya Padwal.
Work in the
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
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.
For the purpose of livelihood Jotirao practiced different types of
businesses. He earned a considerable income because of :
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
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,
He had an agency for
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.