How freedom movement is related to social and religious reform movement in pre independence India: An Analysis

clearer articulations in Keshub Chandra Sen’s ideas. He said “our position is not that truths are to be found in all religions, but all established religions of the world are true.” He also gave expression to the social implications of all this universalistic ideas.

The 19th century witnessed a cultural –ideological struggle against the backward elements of traditional culture, on the one hand and the fast hegemonising colonial culture and ideology on the other. The initial reforming efforts represented the former. In the religious spheres they sought to remove idolatry, monotheism and priestly monopoly of religious knowledge and to simplify religious rituals. They were important not only for religious reasons but equally for their social implications.

The socially debilitating influence of the caste system which perpetuated social distinctions was universally recognised as an area which called for urgent reform. It was morally and ethically abhorrent; more importantly, it militated against patriotic feelings and negated the growth of democratic ideas. Raja Ram Mohan Roy initiated, in ideas but not in practise, the opposition which became loud and clear as the century progressed. Ranade, Dayanand and Vivekananda denounced the existing system of caste in no uncertain terms.

The campaign for the improvement of the condition and status of women was not purely humanitarian measure also. No reform could be really effective without changes in domestic conditions, the social space in which the initial socialization of the individual took place. A crucial role in this process is played by women. Therefore, there could be no reformed men and reformed homes without reformed women. Viewed from the standpoint of women, it was

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