Explain how the life and work of Bal Shastri Jambhekar provide a good example of how tradition and modernity continues.
Jambhekar as the first social reformer
Describe the contribution of B.G. Jambhekar to the Renaissance in Maharashtra
Estimate the services of B. S. Jambhekar as a pioneer of the Renaissance of Maharashtra
In what respects did Bal Shastri Jambhekar anticipate the reformist activities of Vishnu buva Bramhachari as well as Dayanand Saraswati.
Bal Gangadhar Shastri Jambhekar (1812-1846)
Bal Shastri Jambhekar was born at Deogad in the old district of Ratnagiri. He was educated at the Elphinstone Institute. As he began to learn more and more about Englishmen and their civilization, he was inspired to advocate social reforms. Soon he came to be regarded as the Father of Modern Marathi and the Pioneer of the Renaissance in Maharashtra.
Jambhekar as the first social reformer under British rule. Among them Jambhekar has been called the Pioneer of the Renaissance in Western India and the Father of Modern Maharashtra. N.E.Chandavalkar spoke of him as the first social reformer of (in) Maharashtra.
The pioneer of renaissance in Maharashtra was no rebel against the existing social and religious order. He was convinced that it was education that would ensure intellectual and material progress. The reform of the society was not to be imposed from above as in a violent manner by revolution. It had to come as a result of education. It was because of this honest belief and sober outlook that he could reconcile Western influence with his religious beliefs and perform the traditional religious rites without mental conflict. He was not carried away by the dazzling achievements of the western civilization. He was firmly entrenched in the native culture and had kept his head cool to welcome the scientific process of the West and at the same time retain the valuable treasure of the Indian culture.
Jambhekar and his religious beliefs
The new education did not interfere with his religious beliefs. He performed the Sandhya which is religious meditation, repetition of mantras, sipping of water to be performed by the first three classes of Hindus at particular periods in the day. He regarded it as one of the best means to cultivate the spirit of devotion. In later years, he developed deep interest in Dyneshwari.
He had his reservations as regards the great Bengali reformer Ram Mohan Roy about whom he printed the following words in ‘The Bombay Darpan’: ‘With the love of general literature Ram Mohan Roy indulged also in reflection of religious subjects which induced him at last totally for the faith in which he was born, to embrace ‘Deism’’ (Deism holds that God once created earth world but now leaves into the play of its own forces watching it with gentlemanly aloofness).
Jambhekar looked at religion from an ethical practical point of view. The core of Hinduism was for him the path of Ahimsa i.e. non injury to beasts and things, in thought, word and deed. The overcoming of one’s passion, the answers, the questions whether Hindu teaching is generally connected with ethics. Thus, without doubt it is because the main objects of Hindus are the precepts to avoid ahinsa and to remove carnal desires, anger, etc. The man who does not act thus has left religion and he will not receive the truth which is promised to the performance of religious duties.
Jambhekar and Elphinstone and Dikdarshan
Jambhekar was the crown jewel among the learned in Western India. He was the product of the Elphinstone age. He devoted himself to implementing Elphinstone’s policy of depression, of knowledge and Western science among his countrymen. Jambhekar had thoroughly grasped the significance of the realizing power of the western learning. Throughout his life he strived to propogate Western knowledge through the medium of Marathi. He was the first to realize the importance of material science of the West and tried to disseminate their knowledge among his people and this compelled him to enter into journalism. He started the first Marathi journal “Mumbai Darpan’ (The Bombay Mirror) in 1832, The Magazine Dikdarshan (Indicator of the way) in 1840. In the prospectus of the darpan it was proclaimed ‘stimulated by the desire to encourage amongst their country the pursuit of English literature and to open fields for free and public discussion on points connected with the properity of the country and the happiness of its inhabitants. A few natives residing in Bombay intended to publish a newspaper entitled ‘The Bombay Darpan’.
Objectives to start a newspaper
The publication is undertaken chiefly with the object of promoting among the natives the study of European literature and the diffusion of European knowledge. The sphere of its usefulness will be extended by having two columns in each page – one English and the other Marathi. Jambhekar deduced that the press in England had cleared away the mist of error and ignorance which clouded mans mind and had shed over them the light of knowledge. So to exhibit the periodicals, to contribute to aid active and curious minds in pursuing investigation to which they are awakened by education and which preceeds improvement in the intellectual, moral and political conditions of people. In the first issue of the Darpan published on 6th January 1832, Bal Shastri started, ‘In the country from which our rulers came, the mighty power of that wonderful engine, the press had been in operation chasing away the mists of error and ignorance which clouded men’s mind and shedding over them the light of knowledge. In all states where the periodicals were circulated and read, people derived essential benefits. They have been the instruments of promoting and encouraging literature and science. By their means, public morals have been purified, while subjects have been taught obediences, rulers have been restrained from exercising power in an absolute and arbitrary manner. Bal Shastri stated that Dig Darpan implies collection of all subjects in Marathi language and announced that it would deal with the subjects on Geography, History, Chemistry, Physics, General Knowledge, etc. The magazine lasted only for three years. Bal Shastri conducted both the journals in liberal spirit and in a good degree free from the influence of the prevailing superstitions as Dnonodaya observed in his obituary. After Bal Shastris death in 1846, both the journals were neither properly appreciated nor properly supported by the native community.
In all his educational, journalistic and literary work, Jambhekar had at heart the reform of society. He exhorted his country men to improve their intellectual condition. He did not depend too much on the ruling power. He said as on the people themselves on one occasion he regrets the Brahmins and the other Hindus who could not study autonomy in the practical way from nature. He deplored the customs prevalent amongst rajputs and other castes in the northern district of the presidency of killing newborn girls. He advocated that girls should not be married until they become 12 years old and saw the possibility of remarrying child widows.
He was afraid of castigating the honor and the pride of the English in India and compared it with the politeness and kindness with which their countrymen in England had received a gentleman from Gujarat. At the same time, he did not spare his own countrymen when he found corruption and bribery amongst them. Jambhekar was not afraid to go against the ideas of his contemporaries if he judged that the good of the society required it. In 1843, Narayan Govind Paralikar, as Brahmin of 18 years of age, was converted to Christianity. He declared his intentions of becoming a Christina and began to stay in the house of Robert Nebbit. He was baptized on 13th September 1843. Narayan had a younger brother Shreepath, 12 years of age, who went along with him and stayed in the same house.
Of his own will he ate food in the house of the European thinking that this would make it impossible for him to be taken back in to the hindu society. The boy refused to go back with his father who had come with some Brahmins in order to take him along. Robert Nabbit sided with Shreepath but had to hand over the boy when the case went to the Supreme Court. The judge decided in favor of the father. Shreepath had stayed for five days in the English house and had eaten their food. According to the prevailing opinion of the traditionalists Shreepath had lost caste and could not be taken back in the Hindu society.
Jambhekar backed by the rich Jagannath Shankar Seth was found taking Shreepath back into the Brahmin caste. He should undergo the first path of purification rite at Bombay and then proceed to Varanasi to complete the purification ceremony. Jambhekar received favorable answer from Pune, Nasik, Varanasi and the Shankaracharya of Karairi Monastry. But another group, the Brahminy community of Bombay supported by the rich Seth Sakhji Dadhoji, strongly objected to this movement. Inspite of this opposition, Jambhekar himself performed the first part of the purification rite and proceeded at his own expense with Shreepath to Varanasi. Social boyott was declared against Jambhekar. Even after Shreepath read mission inot the caste, Shreepath was never fully accepted and had to take his meals apart from the other members of his family. Shreepath’s case caused great agitation in the Brahmin community. It showed the existence of two groups: the reformers and the traditionalists. In its final outcome it did great service to the Hindu Society. One who had been cut away by social boycott was readmitted into the fold. This softened the rigid structure of a static society and gave it a new flexibility.
Like many of the Indian reformers, Jambhekar died when still young. He was only 36 years old in 1848 when he closed his eyes forever.
Jambhekar admired Elphinstone about whom he wrote in the Bombay Darpan: ‘India has not seen a greater statesman or a more enlightened and liberal minded man than Elphinstone’. This remark serves as a credit to both.
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