“A life totally committed to God has nothing to fear, nothing to lose, nothing to regret.” – Pandita Ramabai
Introduction
Pandita Ramabai (1853-1922) is widely recognized not only as a prominent social reformer and scholar but also as one of the earliest feminists in modern Indian history, dedicating her efforts to the emancipation of Indian women. Born to Ananta Shastri, a liberal Brahmin Pandit, on 23 April, 1853 in Kamara, Karnataka. Ramabai’s upbringing defied societal norms. During her childhood, she experienced the life of a Brahmin pilgrim, traveling across the Indian Subcontinent with her family.
Ananta Shastri played a crucial role in shaping Ramabai’s intellectual pursuits by providing her access to Sanskrit learning and training in public leadership. This was particularly noteworthy given the prevailing norms that denied women basic literacy rights, reserving such privileges exclusively for men. Following her parents’ death, Ramabai journeyed to Calcutta (now Kolkata), where her expertise in Sanskrit Scriptures drew the attention of learned Pandits. In recognition of her profound knowledge, the University of Calcutta bestowed upon her the highest title attainable for a woman in India— “Pandita” and “Saraswati,” signifying the ‘Goddess of Wisdom,’ in 1878.
Ramabai defied caste restrictions by marrying Bipin Bihari Medhavi, a man from the Shudra Varna (Lower caste). Despite enjoying 19 months of a joyous married life, her husband, Bipin Bihari Medhavi, passed away, leaving her with a young daughter named Manorama. This aspect of her life illustrates not only her commitment to breaking societal norms but also the personal challenges she faced as a widow and single mother in a society marked by rigid social structures.
Table of Contents
Major Works of Pandita Ramabai
- Stri Dharma-Niti (1882) which Consists Morals for Women.
- The Cry of Indian Woman (1883) was about the devastating conditions of the Indian Women which included Marriage at a very early age , After Marital Harassment and Heinous practices that were forced to be followed by a Hindu Widow.
- The High Caste Hindu Women (1887) considered the prime motive for Women Empowerment and Emancipation. It is also known as Feminist Manifesto. This book was the critique for the inferior status of women in Indian Society.
- Famine Experience in India
- United Stateschi Lokesthiti ani Pravasritta (The People of United States)
- A Testimony of our Inexhaustible Treasure
- Also translated Bible in 1908
- Newsletter – Mukti Prayer Bell
- Poem – Lamentation of Divine language – About violence of Colonialism
Organization Established by Pandita Ramabai:
- Arya Mahila Samaj (1882) – About women education and child marriage
- Ramabai Association (1887) – Established in USA
- Sharda Sadan (1889) – For Widows – Opposed by Bal Gangadhar Tilak as it was encouraging women to convert to christianity
- Kripan Sadan (1898) – For victims of Prostitution
Feminist Discourse
In 1882, she established the pioneering feminist organization in India, ‘Arya Mahila Sabha,’ located in Pune. It is the first women’s organization in India. In this organisation she talked about education and child marriage. Later on, she made the decision to travel to England with the aim of garnering British support for the Widow’s Home in India. It was during this period that she authored “The Cry of Indian Women,” a comprehensive account detailing the oppression faced by Indian women, including early marriages, marital harassment, and widowhood. By 1883, she underwent a conversion to Christianity, adopting the name Mary Rama for herself and her daughter.
Despite her efforts, she encountered limited support in England. In 1886, she received an invitation to attend the graduation ceremony of her cousin Anandibai Joshi, the first Indian woman to pursue a medical degree in the United States. Responding to this invitation, she traveled to the United States. Inspired by the ideals of freedom and liberty she witnessed in America, she published ‘High Caste Hindu Women.’ The central theme of this book was a critical examination of the condition of women in India, portraying them as unwanted and inferior.
Upon her return to India in 1889, she utilized financial assistance from the United States to establish ‘Sharda Sadan,’ a secular residential school for high-caste widows in Bombay.
Critique of Patriarchy
The Arya Mahila Sabha, initiated by her in Pune, expanded its reach to Mumbai, establishing branches with the primary goal of promoting education among native women and discouraging child marriage.
Ramabai, in her efforts, unveiled the underlying patriarchal structure of Indian society, drawing connections to teachings from ancient Vedic literature. She argued that in ancient times, individuals were assigned to the four castes based on their work and merit, not solely on birth. It was only later that the caste system became birth-centric and discriminatory. Consequently, these caste-based distinctions, coupled with gender-based disparities, adversely affected Indian women. In this caste-ridden patriarchal society, the highest status for a woman was defined as ‘SAUBHAGYAVATI’—a woman whose husband was alive and a mother of sons, rather than daughters.
Widows, particularly child widows or those without children, held the lowest status. They were expected to wear plain, ornament-less saris, sleep on the floor, and consume minimal food.
Ramabai delved into the study of Upanishads, Manusmriti, and the Vedas, revealing how the caste system and social customs facilitated the growth of patriarchy, leading to the suppression of women. She contended that sacred books in Sanskrit literature contained disparaging sentiments about women, such as endorsing child marriage, polygamy, and enforced widowhood—considered the most significant social evils in India.
Her renowned work, “The High Caste Hindu Women,” highlighted the hardships faced by Hindu women, emphasizing issues such as marriage without consent, restrictions on women reading sacred literature, relegation to household duties, and the severe challenges faced by Hindu widows, to the extent that families could not even employ them as servants.
To uplift the status of women, she advocated three key focus areas: self-reliance, education, and the training of native women as teachers.
Gender Justice and Civil Rights Advocacy
In 1882, Ramabai appeared before the Hunter Commission, tasked with educational reforms and assessing the impact on women. During her testimony, she proposed the involvement of women in teaching and nursing. Her articulate reviews and communication abilities astounded the chairman of the Hunter Commission, who translated her Marathi views into English. This had a ripple effect on Queen Victoria’s thinking and played a pivotal role in inspiring Lady Duffer to initiate the women’s medical movement. Consequently, this movement led to the establishment of the Women’s Hospital and the training of female physicians in India.
Ramabai’s book ‘Stri Dharma Niti’ emerged as a guide for empowering illiterate and ignorant women, encouraging them to reshape their lives through self-reliance and self-education. She urged Indian women to choose their life partners, emphasizing the importance of education in achieving gender justice. In ‘The Cry of Indian Women,’ she proposed education as the most effective remedy for achieving gender justice, advocating for the inclusion of women teachers in girls’ schools.
Ramabai actively participated in the Congress Convention, where she passionately championed civil rights for women and sought the attention of the British Government for necessary reforms. She addressed resolutions related to marriage practices and the unjust deprivation of property rights for widows who remarried, both of which were successfully passed. Her efforts extended to building Sharda Sadan in Pune, a shelter for widows funded by contributions from America. However, due to a plague epidemic, it was relocated to Khedagon as Mukti Mission, accommodating not only Hindu widows but also victims of famine, sexual assault survivors, blind individuals, and the elderly. The women at Mukti Sadan engaged in various activities, from weaving and dairy farming to running a printing press.
Ramabai admired America as a nation of progress, equality, and opportunity, particularly commending the entry of women into various jobs and organizations. While she criticized the British for their non-interference in heinous crimes like Sati and polygamy, her unique perspective lies in acknowledging the strengths of the West while recognizing the shortcomings of Indian society. As a result, Ramabai emerges as a nationalist thinker with an international outlook.
In 1919, the British Government honored Ramabai with the Kaiser-i-Hind Medal for her distinguished service to the Indian education system. Her transformative work in empowering widows, shifting them from societal burdens to individuals capable of making economic contributions, was duly recognized.
Ramabai’s personal independence, manifested in her marriage of choice to a man from a different caste and her subsequent conversion to Christianity, exemplifies her identity as a liberal feminist with a secular outlook. The revolutionary feminist and liberal ideals she advocated had a profound influence on Indian society, shaping subsequent political thinking in the country. Her legacy endures as a beacon of empowerment, resilience, and progressive thought in the annals of Indian history.
Famous Quotes of Pandita Ramabai
● “A life totally committed to God has nothing to fear, nothing to lose, nothing to regret.”
● People must not only hear about the kingdom of GOD, but must see it in actual operation, on a small scale perhaps and in imperfect form, but a real demonstration nevertheless.
● I realized after reading the fourth chapter of St. John’s Gospel, that Christ was truly the Divine Saviour he claimed to be, and no one but He could transform and uplift the downtrodden women of India … Thus my heart was drawn to the religion of Christ.
Conclusion
Pandita Ramabai’s indomitable spirit and contributions to women’s empowerment remain a beacon in Indian history. Her journey, marked by defiance against societal norms and a commitment to equality, continues to inspire generations in the ongoing pursuit of gender justice and societal transformation.
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