In his book, Philosophical Trends in Modern Maharashtra, Matthew Lederle used the word, ‘Maratha Intellectual’ for Maharshi Shinde because he shaped Maratha politics in Maharashtra. Maharshi Shinde was born in Maratha Family who had a religious background of the Warkari sect of Maharashtra, on 23 April 1873 at Jamkhandi, the capital of a small princely state, which is about forty miles from Bijapur and now part of Karnataka State. In his autobiography, Maharshi Shinde recognized the influences of his family background on him, his grandparents, and his parents, because the Warkari sect, were religious but they were not superstitious. Additionally, He said that in his childhood, he had Muslim friends and he also used to dine with them. (Phadke, 2003, P-47) He also mentioned that ‘in his home, there was no caste discrimination and, in his heart, there was no cultural discrimination and artificial partiality.’ (Pawar, 1999, P- Four) Hence, his biographer, G. M. Pawar argued that ‘because of his family atmosphere which was imbedded by love, in his life, he made his opinion that instead of rationalism, there is a need for compassion and empathy for social and religious reforms. His family is the founding place of his intellectualism.’ (Ibid, P- Five)
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In his family, there was cultural and linguistic mingling, because his village was situated on the borders of Marathi-speaking and Kannada-speaking areas. Hence, we may say that from his childhood and family, he had a complex heritage. In 1891, After passing the matriculation examination Maharshi Shinde served for a few months as a teacher in the high school at Jamkhandi. In 1893, Maharshi Shinde Came to Poona and got admission to the Fergusson College when Agarkar was the principal. from 1893 to 1898, he completed his BA. During this time, he was influenced by Agarkar and the books of James Mill and Herbert Spencer had a tremendous impact on him. Maharshi Shinde was completely captivated by the new gospel of individual freedom, freedom of speech, evolution, the rights of women, etc. He wrote a small essay in English bearing the title, ‘God has not created Man; on the contrary, Man has created God.’ but Spencer’s agnosticism did not satisfy Maharshi Shinde for long. After passing the BA, when he was studying LLB, his intellectual development took a new turn. He wrote, “The revolt brought about by the thought of Mill and Spencer, which had spread in my mind and my surroundings, was incapable of quenching the thirst of my soul. It is not possible to quench the thirst of one’s mind in the desert of atheism. During this revolutionary change, I came into contact with a new method of philosophy and a new philosopher; It was Professor Max Muller. Through his extensive lectures on religious subjects, his unlimited philological knowledge, his objective attitude towards Eastern thought, his deep sympathy for the Sanskrit language and other such good qualities. He appeared to me as a new guide.” (Ledaerle, 1976, P-167)
From 1898 onwards, Maharshi Shinde was attracted by the reformist religious ideas of the leaders of Parthana Samaj. He attended their Prayer meetings and was impressed by the religious discourses of Justice Ranade and R. G. Bhandarkar. After reading Keshav Chandra Sen’s biography written by Pratap Chandra Muzumdar, he decided to join Parthana Samaj not merely as a member but also full-time Canvasser. (Phadke, 2003, P-48) In 1899, On the recommendation of R. G. Bhandarkar, Maharshi Shinde was awarded a Scholarship that enabled him to study at Oxford University, there were several conditions attached to the award of the scholarship. The recipient had to give an undertaking that he would dedicate the rest of his life to propagating the ideas of the Brahmo Samaj and that he would not do anything that ran counter the Brahmo Samaj. The sponsors of the scholarship gave him no guarantee regarding his livelihood. Shinde could overcome all the difficulties with the help of his well-wishers like R. G. Bhandarkar and Sayajirao Gaikwad. (Ibid, P-49)
He came to Manchester College, Oxford which was started by Unitarists (Followers of Unitarianism) on 11 October 1901. Unitarians believed that the God of all religions was originally one. Therefore, in their college, there was no preference for only one religion. From 1901 to 1903, Maharshi Shinde Studied Comparative religion, Christianity, Buddhism, Pali, Philosophy and Sociology. (Pawar, 2009, Introduction- P- 15) Prof. Carpenter was the favourite teacher of Maharshi Shinde who was an expert in Comparative religion, Pali, and Buddhism. (Pawar, 1990, P- 12) These days, Maharshi Shinde not only took university education but also visited Churches of various sects of Christianity like Unitarian, Catholic, Protestant, Episcopal etc. and countries like Scotland, France, Germany, Switzerland, and Italy. (Ibid, P- 12-13) He also carefully observed religious institutions, educational systems, Public and family life and Welfare organisations. In 1903, After completing his course at Manchester College, he attended two conferences of the Unitarian sect. first was the ‘Eight Conference of members’ of the Unitarian sect at Liverpool and the second was the ‘International Conference on Unitarian sect’ at Amsterdam where he presented a paper on ‘Liberal religion in India’ in which he gave information about Brahmo, Arya Samaj and Theosophical Society. (Chousalkar, 2002, P-8) and in the same year, he also came back to India.
After returning from England, in 1903, Parthana Samaj of Bombay appointed him as a Missionary/ Preacher. Therefore, it was the duty of a Missionary to visit various parts and corners of India. He travelled in India; he saw deprivation and subordination and the socio-economic plight of Untouchables in different parts of India. Hence, on 18 October 1906, The Indian Depressed Classes mission was established to uplift the Untouchables. He established schools, hostels, and Libraries for Untouchables in various towns of Bombay, C.P. and Berar province. With this, he also participated in the All-India Theistic Conference which was originally started by Justice Ranade for a mingling of religious reformers from different parts of India. From 1904 to 1914, Maharshi Shinde served as Secretary of this conference. (Ibid, P-8) Meanwhile, he established ‘A Young Theists Union.’ (Phadke, 2003, P-49) for spreading the message of Brahmo samaj among the youth. After 1906, At the same time, Maharshi Shinde was doing work for Untouchables and spreading the message of Parthana Samaj but it was not accepted by some leaders of Parthana Samaj. Since Shinde got an honorarium from Parthana Samaj, some of its leaders felt that Shinde should devote more time to the work of Parthana Samaj. In 1909, while delivering a religious lecture he prayed for the health and well-being of Lokamanya Tilak who was undergoing six years imprisonment at Mandalay in Burma. R. G. Bhandarkar and N. C. Chandavarkar did not like his reference to Tilak in the Prayer meeting but he made it clear to both of them that on political issues he was inclined to support Tilak and his group known as extremists rather than the moderates. (Ibid, P- 51) for various reasons, Maharshi Shinde found it very difficult to continue with Parthana Samaj. Hence, he gave up the work and ended his official relationship with Parthana Samaj.
In August 1917, the Indian political scene changed because of the declaration of political rights by Montague, the secretary of state for India. After this, Maharshi Shinde worked for the political unity of the masses. Therefore, on the one hand, he established ‘Maratha Rashatriya Sangha means National Union of Maratha and on the other hand, he took the initiative to establish a new organisation called All India Untouchability League to safeguard the interests of untouchables and work for their political rights. (Ibid, P- 52) In the Calcutta Congress session of 1917, where resolutions against Untouchability were passed by its participants because of Maharshi Shinde. In 1919, When the Poona Municipality intended to make primary education compulsory for both boys and girls, the followers of Tilak opposed the move. They wanted to restrict the scope of measure to boys only and exclude the girls altogether. Shinde fought for women’s education and mobilised public opinion in its support (Ibid, P- 52) in the same year, On the issue of political representation, there were differences of opinions between Maharshi Shinde and Ambedkar. Ambedkar and his groups believed that Maharshi Shinde was moderate and liberal on the issues of the Untouchable. After this point, Maharshi Shinde also faced challenges from radical sections of the Depressed Classes mission. Therefore, after 1923, He gave all the responsibilities and works of the Depressed Classes Mission to Untouchable activists and he left the Mission. (Dighe, 2009, P- 5)
Already in 1920, he published the Manifesto of the Bahujan Party, and instead of Joining Non-Brahman politics, he gave preference to economic issues. but after 1925, he focused on agrarian, peasant and landless labourer’s issues and organised a series of conferences like the Agrarian Conference of Untouchable, Pune (1926), the Peasant Conference of Bombay Presidency, Pune (1928), Peasant Conference of Walava Taluka, Borgaon (1931), Peasant Conference of Princely state, Terdal (1932), Peasant Conference of Chandawad Taluka, Wadner (1932). In all these peasant Conferences, He not only analysed the problems of Peasants and capitalism but also gave alternative ideas of remedies and socialism (Pawar, 1990, P-47, Mangudkar, 1963, 291-92) Therefore, he was also branded as ‘Bolshevik’ by the colonial government and Bourgeoisie section of Congress. Within Congress, he also played a very important role. In 1930, Maharshi Shinde took part in Satyagraha and underwent six months of imprisonment. It was largely because of his influence that Keshavrao Jedhe and Baburao Jedhe and their followers who broke away from the non-Brahman party and joined the Congress. Because they entered into Congress, Congress became a mass mass-based political party. (Phadke,2003, P-54)
With his religious, social, and political activism, as a sociologist and scholar of comparative religion, he also wrote and researched extensively on various issues like the History and Philosophy of religion of India, Languages like Marathi, Kokani and Kannada, social practices, and problems like Untouchability, Devdasi and Murali customs, Agrarian and Peasant issues and problems. In 1927, He went to Myanmar for a Buddhist Conference where he delivered lectures as a Buddhist. In 1928, There was the centenary year of Brahmo Samaj. Therefore, there was an invitation for Maharshi Shinde as the Main Guest of the Programme. (Chousalkar, 2002, P- 10) In his address, Maharshi Shinde declares that ‘Brahmo dharma is Sarva dharma. Therefore, I am Buddhist.’ (Chavan, 2012, P- 202) At the end of 1933, there were various physical issues and problems in the life of Maharshi Shinde, Hence, there was an end to his public life. In his last years, he was not satisfied. He wrote, “I did not succeed in my life. I never aspired for success. If I cannot properly define success, how can I have a desire for it? In my work, my colleagues as well as those whom I neglected my own family not merely misunderstood me but also opposed what I was doing, this was my bitter experience. I had no peace of Mind because of this experience. Hence, I accepted a premature retirement from public life.” (Phadke, 2003, P- 54) On 2 January 1944, Maharshi Shinde died in poverty. Hence, He is a tragic and forgotten hero of Modern Maharashtra who contributed to all fields of Society.
Bibliography
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