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4.3 ROY AS A SOCIAL REFORMER
Next to religious backwardness, according to Roy, the factor responsible for the
political deterioration of India was her social decadence. He had no doubts that here
the social reform was an essential precondition of political liberation. He did
pioneering work in the field of social reform.
Roy started his public life in 1815 with the establishment of the Atmiya Sabha. This
sabha vehemently protested against the prevalent practice of selling young girls to
prospective husbands due to some pecuniary interests, in the name of the Kuleen
tradition. It also opposed polygamy and worked for the removal of caste disabilities.
Roy believed in, the progressive role of the British rule in India and sought
government held in the matter of social reforms, especially in the form of socially
progressive legislations. For instance, Roy was convinced that without the active
support of the government it would be almost impossible to eradicate the inhuman
practices of sati.
Roy's aim was the creation of a new society based on the principles of tolerance,
sympathy and reason, where the principles of liberty, equality, and fraternity would
be accepted by all, and where man would be free from the traditional shackles which
had enslaved him for ages. He yearned for a new society which would be
cosmopolitan and modern.
Roy's methods of social reform were multifaceted. He combined all possible means,
including even those which were commonly believed to be incompatible. He appealed
to the rational faculty of his compatriots, and often quoted from the scriptures, lines
and verses in support of the proposed reforms.
I The great scholar of Sanskrit that he was, Roy could easily counter the objections of
1. the advocates of status quo by quoting elaborately from the original Sanskrit texts.
For instance, while condemning polygamy, Roy cited Yagnavalkya who permitted a
I second wife only on 8 specific grounds viz. if she had the habit of drinking, suifered
! from incurable disease, barrenness etc. Nevertheless, he maintained that no book was
a work of God and hence infallible. He wrote scholarly essays on topics of social
reform and also translated and reinterpreted the important religious texts. He sent
memoranda and appeals to the rulers inviting their attention to the social evils. From
the platforms of the organized forums, he presented before the people the models of
exemplary behaviour in religious and social matters. He took keen interest in and
supported each and every movement aimed at human liberation anywhere in the
world. He even had the courage of conviction to declare that he would renounce his
connection with English, if a particular reform bill pending before the Parliament in
England was not passed by it. He established or helped in several ways the social
organizations catering to the needs of destitute widows and penniless students.
4.3.1 On Caste System
Raja Ram Mohan Roy's strongest objection to the caste system was on the grounds
that it fragmented society into many divisions and subdivisions. Caste divisions
destroyed social homogeneity and the integrated texture of society and weakened it
politically. Caste divisions deprived the people completely of political feeling, i.e. the
feeling of commanality, of soldidarity. A people so divided become incapable of
undertaking any great task. Besides the divisive role of caste system, Roy was also
critical about its discriminatory nature. He was against the inequitiesjnherent in the
traditiopal caste hierarchy. He thought it to be illogical to assess the worth of an
individual on the basis of birth and not on his, merits. He was in favour of intercaste
and inter-racial marriages, which he thought, could effectively break the barriers of
the caste divisions.
4.3.2 On Women's Rights
Raja Ram Mohan Roy wa+ a champion of women's rights in India. He laid the
foundations of the women's liberation movement in this country. He revolted against
the subjection of women and pleaded for the restoration of their rights. The
condition of the Hindu women in those days was very pitiable. They were subjected
to different kinds of injustices and deprivations. According to Roy, the root cause of
the all-round deterioration of Hindu women was the complete denial of their
property rights. The Hindu girl was not given the traditional right to share with her
brothers the property of her deceased father. The married Hindu woman was refused
the nght to share with her sons the property left by her deceased husband.
In 1822, Roy wrote a book entitled Brief Remarks Regarding Modern
Enchroachments on the Ancient Right of Females. He pointed out that the ancient
Hindu hwgivers gave the mother the right to have an equal share with her sons in
the proberty left by her husband; and the daughter to have 114 part of the portion
which a son could inherit in the property left by the father. Roy indicated how these
rights were gradually taken away by the modern lawgivers. He tried to prove that
all these deprivations were blatant violations of the provisions in the ancient texts
written by the authorities such as Yagnyawalakya, Narad, Katyayana, Brihaspati and
others. The utter helplessness and humiliation of the Hindu widow was one of the
major reasons that prompted the inhuman practice of Sati.
Womeq completely robbed of their property rights quite naturally lost their
independence and became the slaves of the male members of the family. They were
thought to have less intellectual capabilities than the males. They were supposed to
have an existence only at a physical level. Men were free to marry as many women
as they thought fit for the satisfaction of their lust. Women however were not
allowed to marry a second time. As equality of sexes was an article of faith for Roy,
he could not accept that women were inferior to men in any respect. He believed
that thqy were even superior to men in some respects. Whatever inferiority seemed to
be on tbeir part was the result, Roy argued, of keeping them away for generations
from the sources of knowledge and the opportunities to shoulder different
responsibilities in life.
Roy vehemently opposed polygamy and with utmost vigour brought to light, its
shayeful evil consequences. He pleaded for an enactment allowing a Hindu male to
mare rq second wife only after getting a clearance from the magistrate. Roy was in
favour of the remarriage of women under certain circumstances. Brahmo Samaj
which he founded paid special attention to women's education.
On Sati
Perhap$ the greatest social reform with which Roy's name will be permanently
associated is the abolition of the cruel practice of sati. Roy used all the means at his
disposal to stop this inhuman practice, which forced the helpless widow to burn
herself alive on the funeral pyre of her husband.
In 1818, Roy wrote his first essay on sati in which he argued that the woman had an
existence independent of her husband and hence, she had no reason to end her life
on the demise of her husband. The society had no right over her life. Right to life of
both mttn and women was equally important. That the practice of sati was centuries
' old could be no argument to make it just. All that comes through centuries need not
always be right. All customs need to be adjusted to the changing circumstances, if
they are to survive. According to Roy, Sati was nothing short of murder and was
therefore a punishable offence under the law.
Roy fought against the practice of sati on three fronts: The first and the most
important was that of public opinion. Roy through writings, speeches, agitation and
discussions prepared the minds of the people in favour of the abolition of sati and
explained how the practice had no support in any of the religious texts and hence
governmental action in the matter could not be an interference in religious affairs.
Secondly, he tried to convince the rulers that it was their rebponsibility as civilized
I rulers to put an end to the cruel custom. The third ftont was the inquiry into the
i causes that led a Hindu widow to commit Sati and to make arrangements to
I eliminate those causes. Roy found that ignorance of the women about their
1
t legitimate rights, their illiteracy, customary denial of the property rights to the
i widow and the consequent helplessness, dependence, misery and humiliation were
some of the causes behind this practice. Roy pleaded strongly for the restoration of 1 property rights of the women as well as for facilities for women's education.
ROY'S POLITICAL LIBERALISM
Roy can be described as the earliest advocate of liberalism and the precursor of the
liberal movement in India. Liberalism had emerged as the most valuable product of
renaissance and reformation in Europe. It captured some of the best brains in the
19th century Europe and America. It became the dominant ideology of the first
phase of religious and social reform in' India. Liberalism, in brief, stands for the
value and dignity of the individual personality; the central position of Man in the
historical development; and the faith that people are the ultimate source of all
power. Quite naturally liberalism insists on the inviolability of certain rights of the
individual without which no human development can be thought of; it insists on
human equality and also Qn the tenet that the individual should not be sacrificed for
the sake of society. In liberalism, there is no scope for arbitrary and despotic use of
authority in any field whether it be religious, social, political or economic.
Roy advocated liberal principles in all walks of life. In the religious field Roy stood
for tolerance, a non-communal approach to all problems and secularism. He valued
the freedom of the individual to follow the dictates of his conscience and even to
defy the commands of thbestly class. Politically, Roy was a supporter of the
impersonal authority of law and opposed all kinds of arbitrary and despotic power.
He was conyinced that the existence of constitutional government is the best
guarantee of human freedom. He insisted on the use of constitutional means as when
required to safeguard the rights. He preferred the gradual improvements of the
condition of this country because, to him, such improvements were more lasting and
profound.
True to the liberal principles in the economic sphere, Roy believed in the sanctity of
right to property. Similarly, he believed that a strong middle class had an important
role to play in socio-political dynamics. He was for the emancipation of poor
peasants who were exposed to the exploitation of zamindars. He wanted the
government to reduce its demands ofi landlords. He wanted to preserve the ryotwari
system and rural basis of Indian civilization and also establish modem scientific
industry. He however differed from the other western liberal thinkers in one
important respect, viz. role of state and sphere of state activities. In his scheme of
things, the state is expected to bring about social reform, in protecting the rights of
the tenants against the landlords etc.
2
4.3 ROY AS A SOCIAL REFORMER
Next to religious backwardness, according to Roy, the factor responsible for the
political deterioration of India was her social decadence. He had no doubts that here
the social reform was an essential precondition of political liberation. He did
pioneering work in the field of social reform.
Roy started his public life in 1815 with the establishment of the Atmiya Sabha. This
sabha vehemently protested against the prevalent practice of selling young girls to
prospective husbands due to some pecuniary interests, in the name of the Kuleen
tradition. It also opposed polygamy and worked for the removal of caste disabilities.
Roy believed in, the progressive role of the British rule in India and sought
government held in the matter of social reforms, especially in the form of socially
progressive legislations. For instance, Roy was convinced that without the active
support of the government it would be almost impossible to eradicate the inhuman
practices of sati.
Roy's aim was the creation of a new society based on the principles of tolerance,
sympathy and reason, where the principles of liberty, equality, and fraternity would
be accepted by all, and where man would be free from the traditional shackles which
had enslaved him for ages. He yearned for a new society which would be
cosmopolitan and modern.
Roy's methods of social reform were multifaceted. He combined all possible means,
including even those which were commonly believed to be incompatible. He appealed
to the rational faculty of his compatriots, and often quoted from the scriptures, lines
and verses in support of the proposed reforms.
I The great scholar of Sanskrit that he was, Roy could easily counter the objections of
1. the advocates of status quo by quoting elaborately from the original Sanskrit texts.
For instance, while condemning polygamy, Roy cited Yagnavalkya who permitted a
I second wife only on 8 specific grounds viz. if she had the habit of drinking, suifered
! from incurable disease, barrenness etc. Nevertheless, he maintained that no book was
a work of God and hence infallible. He wrote scholarly essays on topics of social
reform and also translated and reinterpreted the important religious texts. He sent
memoranda and appeals to the rulers inviting their attention to the social evils. From
the platforms of the organized forums, he presented before the people the models of
exemplary behaviour in religious and social matters. He took keen interest in and
supported each and every movement aimed at human liberation anywhere in the
world. He even had the courage of conviction to declare that he would renounce his
connection with English, if a particular reform bill pending before the Parliament in
England was not passed by it. He established or helped in several ways the social
organizations catering to the needs of destitute widows and penniless students.
4.3.1 On Caste System
Raja Ram Mohan Roy's strongest objection to the caste system was on the grounds
that it fragmented society into many divisions and subdivisions. Caste divisions
destroyed social homogeneity and the integrated texture of society and weakened it
politically. Caste divisions deprived the people completely of political feeling, i.e. the
feeling of commanality, of soldidarity. A people so divided become incapable of
undertaking any great task. Besides the divisive role of caste system, Roy was also
critical about its discriminatory nature. He was against the inequitiesjnherent in the
traditiopal caste hierarchy. He thought it to be illogical to assess the worth of an
individual on the basis of birth and not on his, merits. He was in favour of intercaste
and inter-racial marriages, which he thought, could effectively break the barriers of
the caste divisions.
4.3.2 On Women's Rights
Raja Ram Mohan Roy wa+ a champion of women's rights in India. He laid the
foundations of the women's liberation movement in this country. He revolted against
the subjection of women and pleaded for the restoration of their rights. The
condition of the Hindu women in those days was very pitiable. They were subjected
to different kinds of injustices and deprivations. According to Roy, the root cause of
the all-round deterioration of Hindu women was the complete denial of their
property rights. The Hindu girl was not given the traditional right to share with her
brothers the property of her deceased father. The married Hindu woman was refused
the nght to share with her sons the property left by her deceased husband.
In 1822, Roy wrote a book entitled Brief Remarks Regarding Modern
Enchroachments on the Ancient Right of Females. He pointed out that the ancient
Hindu hwgivers gave the mother the right to have an equal share with her sons in
the proberty left by her husband; and the daughter to have 114 part of the portion
which a son could inherit in the property left by the father. Roy indicated how these
rights were gradually taken away by the modern lawgivers. He tried to prove that
all these deprivations were blatant violations of the provisions in the ancient texts
written by the authorities such as Yagnyawalakya, Narad, Katyayana, Brihaspati and
others. The utter helplessness and humiliation of the Hindu widow was one of the
major reasons that prompted the inhuman practice of Sati.
Womeq completely robbed of their property rights quite naturally lost their
independence and became the slaves of the male members of the family. They were
thought to have less intellectual capabilities than the males. They were supposed to
have an existence only at a physical level. Men were free to marry as many women
as they thought fit for the satisfaction of their lust. Women however were not
allowed to marry a second time. As equality of sexes was an article of faith for Roy,
he could not accept that women were inferior to men in any respect. He believed
that thqy were even superior to men in some respects. Whatever inferiority seemed to
be on tbeir part was the result, Roy argued, of keeping them away for generations
from the sources of knowledge and the opportunities to shoulder different
responsibilities in life.
Roy vehemently opposed polygamy and with utmost vigour brought to light, its
shayeful evil consequences. He pleaded for an enactment allowing a Hindu male to
mare rq second wife only after getting a clearance from the magistrate. Roy was in
favour of the remarriage of women under certain circumstances. Brahmo Samaj
which he founded paid special attention to women's education.
On Sati
Perhap$ the greatest social reform with which Roy's name will be permanently
associated is the abolition of the cruel practice of sati. Roy used all the means at his
disposal to stop this inhuman practice, which forced the helpless widow to burn
herself alive on the funeral pyre of her husband.
In 1818, Roy wrote his first essay on sati in which he argued that the woman had an
existence independent of her husband and hence, she had no reason to end her life
on the demise of her husband. The society had no right over her life. Right to life of
both mttn and women was equally important. That the practice of sati was centuries
' old could be no argument to make it just. All that comes through centuries need not
always be right. All customs need to be adjusted to the changing circumstances, if
they are to survive. According to Roy, Sati was nothing short of murder and was
therefore a punishable offence under the law.
Roy fought against the practice of sati on three fronts: The first and the most
important was that of public opinion. Roy through writings, speeches, agitation and
discussions prepared the minds of the people in favour of the abolition of sati and
explained how the practice had no support in any of the religious texts and hence
governmental action in the matter could not be an interference in religious affairs.
Secondly, he tried to convince the rulers that it was their rebponsibility as civilized
I rulers to put an end to the cruel custom. The third ftont was the inquiry into the
i causes that led a Hindu widow to commit Sati and to make arrangements to
I eliminate those causes. Roy found that ignorance of the women about their
1
t legitimate rights, their illiteracy, customary denial of the property rights to the
i widow and the consequent helplessness, dependence, misery and humiliation were
some of the causes behind this practice. Roy pleaded strongly for the restoration of 1 property rights of the women as well as for facilities for women's education.
ROY'S POLITICAL LIBERALISM
Roy can be described as the earliest advocate of liberalism and the precursor of the
liberal movement in India. Liberalism had emerged as the most valuable product of
renaissance and reformation in Europe. It captured some of the best brains in the
19th century Europe and America. It became the dominant ideology of the first
phase of religious and social reform in' India. Liberalism, in brief, stands for the
value and dignity of the individual personality; the central position of Man in the
historical development; and the faith that people are the ultimate source of all
power. Quite naturally liberalism insists on the inviolability of certain rights of the
individual without which no human development can be thought of; it insists on
human equality and also Qn the tenet that the individual should not be sacrificed for
the sake of society. In liberalism, there is no scope for arbitrary and despotic use of
authority in any field whether it be religious, social, political or economic.
Roy advocated liberal principles in all walks of life. In the religious field Roy stood
for tolerance, a non-communal approach to all problems and secularism. He valued
the freedom of the individual to follow the dictates of his conscience and even to
defy the commands of thbestly class. Politically, Roy was a supporter of the
impersonal authority of law and opposed all kinds of arbitrary and despotic power.
He was conyinced that the existence of constitutional government is the best
guarantee of human freedom. He insisted on the use of constitutional means as when
required to safeguard the rights. He preferred the gradual improvements of the
condition of this country because, to him, such improvements were more lasting and
profound.
True to the liberal principles in the economic sphere, Roy believed in the sanctity of
right to property. Similarly, he believed that a strong middle class had an important
role to play in socio-political dynamics. He was for the emancipation of poor
peasants who were exposed to the exploitation of zamindars. He wanted the
government to reduce its demands ofi landlords. He wanted to preserve the ryotwari
system and rural basis of Indian civilization and also establish modem scientific
industry. He however differed from the other western liberal thinkers in one
important respect, viz. role of state and sphere of state activities. In his scheme of
things, the state is expected to bring about social reform, in protecting the rights of
the tenants against the landlords etc.
2
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