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Satyashodhak Samaj - Historical Background, Objectives, Revival Under Shahu Maharaj, Its Impact & More

Last Updated on Dec 07, 2023
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Many reformers worked to educate society by getting rid of all social obscurity when the Indian freedom struggle was beginning. The Satyashodhak Samaj was also known as the Society that Searches for Truth. Mahatma Jyotiba Phule established it on September 24, 1873. Originating as a modest community, its primary aim was the emancipation of individuals belonging to the Shudra and untouchable castes. The foundational principles of the sect are deeply embedded in the concepts of "Gulamgiri" and "Public Satyadharma." Notably, the ideas of Mahatma Jyotiba Phule left a profound impact on Bodhisattva Dr. Bhimrao Ambedkar.

This topic is important for the UPSC Exam and is covered under the General Studies Paper 1 syllabus. The article will discuss the historical background, objectives, oaths, etc., about the Satyashodhak Samaj, including its revival and impact. 

About Satyashodhak Samaj

Jyotiba Phule founded the Satyashodhak Samaj to promote harmony, equality, happiness, and human welfare through simple religious practices. There was no restriction on who could join. The first president and administrator of the organization was Mahatma Phule. The Satyashodhak Samaj of 1876 comprised 316 individuals. He denounced caste hierarchy and religion's orthodox character and opposed untouchability and casteism as social norms. He thought the Samaj could improve underprivileged neighborhoods with coordinated activity and group effort.

  • The first step in doing this was educating the members of the lower castes on the transgressions committed by the Brahmins. The Movement's key goals were social services and the expansion of education among women and members of lower castes.
  • The Samaj drew people from all castes, faiths, and occupations, including Muslims, Brahmins, peasants, landlords, agricultural workers, attorneys, merchants, Rajputs, untouchables, and public officials.
  • The Satyashodhak Movement highlighted the equality a heavenly creator had placed upon all men. 
  • In addition, Satyashodhak Samaj promoted social reforms, including less expensive weddings, inter-caste unions, the prohibition of child marriage, and the ability of widows to remarry.
  • The Samaj also highlighted the value of English education, emphasizing how it was crucial for developing occupational skills and provided the foundation for the intellectual liberation of underprivileged people. Phule also thought a degree in English might lead to work prospects with the British government.
  • Samaj's perspective on the colonial administration at the time was in opposition to that of nationalist organizations.

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Historical Background of Satyashodhak Samaj

A "Mali (gardener) caste" family gave birth to Jyotiba Phule in Pune in 1827. For the benefit of lower castes and to stop Brahmins and higher castes from exploiting them, Mahatma Jyotiba Phule established the Satya Shodhak Samaj. He founded the Satya Shodhak Samaj on the tenets of rationality and equity. The former tenet was used to defy custom and dismiss the authority of the Bible. Caste-system criticism was made using the equality concept. By holding rites and ceremonies devoid of Brahmins, the Satya Shodhak Samaj aimed to erode the cultural and religious support for the priesthood. After finishing his schooling at a Christian missionary school, he and his wife concentrated on increasing the educational prospects for low-caste people. Phule was a pioneer in women's education in India.

  • He established the Pune girls' school in 1848 with his wife, Savitribai. 
  • He also started the push for widow remarriage in Maharashtra. In 1854, he started an establishment for widows. 
  • Tritiya Ratna, Gulamagiri, and Sarvajanik Satyadharma Pustak, among other works, were written by him. Gulamagiri was published in 1873, Triya Ratna in 1855, and Sarvajanik Satyadharma Pustak in 1891.
  • The Satyashodhak Samaj (Truth Seekers' Society) was established in 1873 by Jyotiba Phule, with members of the lower classes—malis, telis, wearers of saris, kunbis, and dhangars—serving as the Samaj's leadership. 
  • Against the dominance of the higher castes and Brahminical dominance, he created a strong movement. He admonished those who were not Brahmans to refrain from using Brahmans in their ceremonies.
  • In 1888, Maharashtrian social worker Vithalrao Krishnaji Vandekar gave Jyotiba Phule the honorary title "Mahatma" for his struggle for social change.

Read about Peasants Movements in 19th Century here!

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Objectives of Satyashodhak Samaj

This group tried to advance the underprivileged classes. The elimination of caste and religious distinctions was Samaj's primary goal. He did not make any distinctions based on caste or faith when he welcomed people into the Samaj.

  • The primary goals were to provide lower caste groups, poor people, and women access to education, social rights, and civil liberties.
  • To free the Dalits (also known as Sudras and ati-Shudras) from Brahmins' exploitation.
  • Convincing and reassuring everyone that they are all children of one God and that they should all obey and serve that one God.
  • Suggest that God can be reached directly and that this is the only way. They argued that God might hear the subject and speech of prayer through the medium's voice before it is said aloud to the outside world.

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Affirmations & Oath of Satyashodhak Samaj

The oath and affirmations that each member of this society was required to take are listed below:

  • People from lower castes must have access to education.
  • Promoting cottage enterprises and the value of products made in the United States.
  • Destroying the long-established social status of Brahmins.

Revival of Satyashodhak Samaj under Shahu

The Satyashodhak Samaj, which included non-Brahmins in the 19th century, had little impact on social subgroups. With Jyotiba Phule's passing in 1890, the movement started to lose momentum. However, the Maratha ruler of the princely state of Kolhapur, Shahu Maharaj, brought it back in the early 20th century. 

All communities outside of Brahmins, Parsis, and Prabhus were eligible for 50% of the public service positions in Kolhapur State in 1902, thanks to Shahu. 

  • Also, he supported religious services conducted without a Brahmin priest's assistance. As the Indian National Movement was a movement driven by the elites before the 1920s, the Samaj rejected it.
  • In Western Maharashtra and Vidarbha, the Samaj had developed strong roots among the rural populace by the 1920s, and its message had developed a significant economic undertone. 
  • The organization at the time positioned itself as the Bahujan samaj's spokesman. Also, it identified the Brahmins, merchants, and moneylenders as the oppressors of the people.
  • Educationist Bhaurao Patil and Maratha leaders like Nana Patil, Keshavrao Jedhe, Khanderao Bagal, and Madhavrao Bagal were among the Later Samaj adherents throughout the 20th century.
  • Leaders of the Samaj, including Jedhe, joined the Indian National Congress (INC) in the 1930s due to the INC's mass movement style and Mahatma Gandhi's leadership. The Samaj disintegrated as leaders departed to join the Congress party, and its activity waned.

Impact of Satyashodhak Samaj

The laboring masses and peasants are now awakened to rise against societal injustice, poverty, and the oppressive, unfair, and inhumane Hindu priestcraft. Satya Sodhak Samaj instilled a sense of self-respect in the lower classes. Satya Sodhak Samaj brought the attention of government officials to the concerns of the employees employed by the government's engineering and public works departments, as well as the grievances of the peasants, which helped the peasants and lower classes address their grievances.

  • The Samaj theory considerably influenced India's political and intellectual landscape, particularly concerning non-Brahman and Dalit issues.
  • The non-Brahman Movement significantly influenced the Satyashodhak concepts of equality and universal rights and the Samaj's defences of Brahman supremacy in social, ecclesiastical, and political life.
  • Long after Phule's death, in the early twentieth century, his ideas impacted the Dalit political group, which was separate from the non-Brahman Movement.

Brief About Jyotirao Phule

Jyotirao "Jyotiba" Govindrao Phule was a well-known social reformer and philosopher in India during the nineteenth century. He acted as the movement's head in opposition to India's pervasive caste system. He rebelled against the dominance of the Brahmins and battled for the interests of peasants and other members of lower castes. Throughout his life, Mahatma Jyotiba Phule fought for women's rights and female education in India. He is recognized for establishing the first Hindu orphanage for disadvantaged kids. According to Phule's biographer, Dhananjay Keer, Phule received the title "Mahatma" from fellow reformer Vithalrao Krishnaji Vandekar of Bombay.

  • The efforts of Jyotirao Govindrao Phule to advance lower castes were well recognized. In 1873, he founded the Satya Shodhak Samaj.
  • He was exploited and humiliated because he belonged to an Inferior caste. He became a vocal opponent of caste injustices due to these events.
  • He criticized the Congress Party and Brahmins for their callous treatment of the lesser members of society. The main objective was to free Ati and Shudra Shudras from persecution.
  • This Movement criticized Brahmins for serving as go-betweens for God and his devotees. Phule asserted that no one could serve as a middleman in religious affairs.
  • He wanted all social groups to be represented in neighbourhood organizations and services. The Movement firmly focused on education as a revolution and social transformation tool.
  • He founded a variety of educational institutes with the same goal in mind. Moreover, he was chosen in 1876 to serve on the Poona Municipal Committee, and in 1888, he was awarded the title "Mahatma."
  • As a result of the efforts, the Constitution now includes a broader definition of reservations for disadvantaged and weaker groups of the people.

Know about Savitri Bai Phule here!

Criticism of Satyashodhak Samaj
  • The Samaj received support from lower caste groups, while Brahmins viewed Phule's efforts as sacrilegious and anti-nationalist.
  • Brahmins resisted Phule's ideas that portrayed them as opportunistic invaders and greedy elites.
  • A prominent critic, Vishnushashtri Chiplunkar, argued that Brahmins had always respected lower-caste individuals, citing their reverence for saints born into the lowest castes.
  • Chiplunkar claimed that the Samaj aimed to expose Brahmins to gain favor with the British colonial government and obtain certain rights.
  • Critics, including Chiplunkar, viewed the Samaj's pursuit of social and political rights for Shudras and women through colonial government lobbying as undermining Hindu tradition.
  • The upper-caste leaders of Maharashtra disapproved of the Samaj's friendly relations with Christian missionaries and its appeals to the British Raj, treating the organization with disdain.

Conclusion

The Satya Shodhak Samaj, a lower caste organization, was crucial in eradicating boundaries amongst Marathas and forging a Maratha identity. Mahatma Phule's movement was anti-Brahmin, yet there was enough justification for it, even though this cannot be readily refuted. Raising lower caste awareness in preparation for a social revolution included promoting anti-Brahmanism.

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Satyashodhak Samaj - FAQs

Satyashodhak Samaj was formed on September 24, 1873, by Jyotiba Phule in Pune, Maharashtra.

The Vedas were emphasized by Swami Dayanand. "Go back to the Vedas." was his slogan.

The "Satya Shodhak Samaj" was composed of 316 people in 1876.

The primary goals of Satyashodhak Samaj were to enhance social and educational rights for those in disadvantaged socioeconomic situations.

It emphasized the equality a heavenly creator bestowed on all men. It upheld the belief in a single deity, denounced the caste system, and disapproved of any middleman between God and man (this refers to the requirement of priests in religious rites).

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