Prarthana Samaj and Social Reform: Reviving Sanatan Dharma for a Modern India

The Prarthana Samaj Role in Reforming Society and Reviving Sanatan Dharma

The Prarthana Samaj, founded in 1867 in Bombay (now Mumbai) by Dr Atmaram Pandurang, was one of the most influential socio-religious reform movements of modern India. Prarthana Samaj was born out of a situation where the Indian society was under colonial pressure and was suffering from rigid practices that had become outdated. The need was to revitalise the Hindu society in a manner so it remains connected to the broad, inclusive roots of Sanatan Dharma.

Although influenced by the ideas of the Brahmo Samaj and modern rational thought, the Prarthana Samaj did not reject Hindu thought. Instead, it offered a reformed, ethical, monotheistic vision that stayed grounded in the spiritual foundations of Hindu tradition (Swami Sai & Ara, 2016, pp. 100–106). Its approach was gentle, reform-orientated, and deeply committed to improving society through moral upliftment rather than through confrontation.

The movement soon included important leaders such as Mahadev Govind Ranade, R. G. Bhandarkar and Narayan Chandavarkar. These men were scholars, judges and public figures who used reason and religion together to argue for change.

M.G. Ranade was the most influential public voice of the Prarthana Samaj. He used newspapers, journals, books, essays, public lectures, National Social Conferences, and even courtrooms and legal reform debates to expand the movement’s reach. His core message was that social reform and political reform must coexist, as political freedom would be meaningless without an improved and just society. This idea deeply influenced later reformers such as Gopal Krishna Gokhale and Dhondo Keshav Karve.

The importance of Prarthana Samaj in the wider landscape of Sanatan Dharma can be understood in several key ways:

Reinforced the Ethical and Universal Core of Sanatan Dharma

Sanatan Dharma is not just ritual. It is grounded in values like truth (satya), non-violence (ahimsa), compassion (karuna), and self-discipline.

Prarthana Samaj emphasised:

• A formless, universal divine principle
• Ethical living over ritualism
• Moral reform as a religious duty

In doing so, the movement reminded society that the heart of Hindu dharma lies in universal values, not rigid social customs.

Challenged Social Evils from Within the Hindu Fold

The movement worked to reform practices that had become socially harmful:

• Child marriage
• Restrictions on widow remarriage
• Caste-based discrimination
• Denial of rights to women

By working within the framework of dharma instead of rejecting it, Prarthana Samaj renewed Hinduism’s capacity to adapt while keeping its spiritual essence intact.

Defended Hinduism at a Time of Colonial Criticism

During the 19th century, Indian traditions were often regarded as backward by colonial authorities. The Prarthana Samaj addressed these criticisms in the follwoing ways:

• Demonstrating that Hindu society could reform itself
• Showing that dharma is dynamic, not static
• Reclaiming the intellectual and moral dignity of Hinduism

This protected the larger cultural confidence of Indian society.

Encouraged a More Inclusive and Rational Spirituality

Founders like Atmaram Pandurang, M G Ranade, and R G Bhandarkar worked together to advance ideas of reform that addressed both religious thought and everyday social practices.

• Simple worship practices without elaborate rituals
• Prayers and hymns inspired by the Upanishads and Bhagavad Gita
• A sense of spiritual unity across castes and communities

Such ideas strengthened the inclusive spirit of Sanatan Dharma and aligned with its ancient concept: “Ekam sat vipra bahudha vadanti” (Truth is one; sages call it by many names).

Helped Lay the Foundation for Modern Hindu Social Reform

Many later reformers and institutions in Maharashtra and India drew inspiration from Prarthana Samaj, including:

• The Widow Remarriage Movement
• Early campaigns for women’s education
• The upliftment of oppressed communities

This ensured that Hindu society continued evolving with time, fulfilling the dharmic principle of lokasangraha, working for the welfare of all.

Key Social Reforms Promoted by Prarthana Samaj

From its founding in 1867, the Prarthana Samaj aimed not only to purify religion but also to transform society. Its leaders, such as Dr. Atmaram Pandurang, Justice M.G. Ranade, R.G. Bhandarkar, and Dadoba Pandurang, believed that true religion must lead to justice, compassion, equality, and social upliftment.

Their ideas and reforms presented in the following ways:

Ending Caste Discrimination and Opposing Untouchability

The Prarthana Samaj strongly challenged the rigid caste hierarchy that dominated 19th-century India. It opposed untouchability practices against so-called “lower castes”, the social exclusion of these communities from temples, schools, and public spaces, and the many restrictions on inter-caste dining and social interactions. The Samaj also opposed the practice of hereditary occupations that kept whole communities in poverty.

The Samaj advocated the concept of spiritual equality based on the Upanishadic idea that the same divine essence resides in every human being instead of discriminatory practices. The Samaj organised inter-caste dining, joint prayer sessions, and public gatherings that included members of all castes. It also ensured that members of all castes were included in their gatherings and actively campaigned for equal access to education and public facilities.

This reform aimed to address some of the deepest social divisions within Hindu society. Leaders like M.G. Ranade argued that caste inequality was not part of the spiritual essence of Sanatan Dharma but was merely a social custom that needed change. Through this stance, Prarthana Samaj became an early force for social democratisation in Western India.

Stopping Child Marriage and Encouraging Marriage by Consent

Child marriage was common in 19th-century India. The Prarthana Samaj was a movement that advocated an increased age of marriage and held that marriage must be a union of adults who should have the right to give valid consent. It was of the view that marriage should be based on physical, emotional, and moral maturity and that it should be a union of equals and not a childhood marriage imposed on children.

For this purpose, the Samaj used public speeches and pamphlets to emphasize the physical and psychological damage caused by child marriage. The Samaj supported legislation that sought to raise the age of marriage. Justice M.G. Ranade used the National Social Conference as a platform to emphasize that social reform had to precede political reform, and reform in marriage practices was a key area of social reform. Justice M.G. Ranade used the platform of the National Social Conference to argue that social reform must come before political reform, and improving marriage customs was central to that vision.

Promoting Widow Remarriage

Widowhood in the 19th century typically meant a life of social isolation, economic dependency, and a complete ban on remarriage, along with harsh moral judgements and restrictive rules regarding clothing, diet, and daily life. The Prarthana Samaj toiled tirelessly for the restoration of dignity, freedom, and opportunity for widows.

It mobilised public support for widow remarriages, encouraged progressive families to perform widow remarriages, and created awareness that the Hindu scriptures did not forbid widow remarriages. The Samaj also assisted widows in acquiring education and economic opportunities so that they could start their lives afresh and with freedom.

This social reform was revolutionary because it represented the struggle for women’s rights and freedom. When the Samaj supported widows, it challenged the deeply ingrained patriarchal traditions based on fear, superstition, and inequality.

Expanding Access to Education for Girls and Marginalised Communities

The Prarthana Samaj viewed education as the foundation of social reform. They advocated equal opportunities in education at elementary and higher education for girls as were given to boys and that children belonging to oppressed castes should have an equal right to attend schools. Education, according to them, should impart moral training along with modern knowledge and should be imparted in schools that do not practise the segregation of castes.

To accomplish this goal, the Samaj established schools, reading rooms, and other educational facilities. It supported the Female Education Society and encouraged the development of textbooks and methods of education that were based on rational thinking. Scholarships and opportunities were provided for marginalised groups. This widening of educational access later influenced many reform-orientated institutions across Maharashtra, including those associated with Ranade, Karve, and early nationalist social organisations.

Strengthening Public Morality in Everyday Life

Prarthana Samaj emphasised the need for moral reform as a complement to social and legal reform. It believed that religion should encourage people to be honest, responsible, compassionate toward the poor, free from superstition, active in social service, and disciplined in personal conduct.

For the promotion of this ideal, the Samaj arranged weekly prayer meetings with devotional hymns and moral sermons. It arranged public lectures on truthfulness, charity, and social responsibility. It also campaigned against alcoholism, wasteful rituals, and blind superstition. The Samaj also encouraged simplicity in social ceremonies such as marriages and funerals. Its approach connected inner spiritual transformation with outward social progress.

By drawing on devotional poetry accessible to common people, the movement used familiar cultural language to make reform less threatening and more acceptable.

How Did the Samaj Justify These Reforms?

The uniqueness of the Prarthana Samaj lies in its ability to justify reform on moral, religious, and rational grounds at the same time. Morally, it argued that any custom causing suffering, inequality, or injustice violated the spirit of ethical dharma. Religiously, it drew upon the Upanishads and the Bhagavad Gita to show that true Hindu philosophy supports equality, compassion, and a rational, ethical spirituality. From a modern standpoint, the Samaj insisted that social customs must evolve with reason, scientific understanding, and universal principles of human rights. This three-layered approach made its message appealing to both traditionalists and modern thinkers.

SNDT (Shreemati Nathibai Damodar Thackersey) Women’s University

SNDT Women's University (Shreemati Nathibai Damodar Thackersey Women’s University), established in 1916 by Dhondo Keshav Karve, 6  was India’s first women’s university. It emerged from the same reformist spirit as the Prarthana Samaj – the belief that women’s education was essential for social progress. Inspired by earlier reformers, including Ranade, Karve founded the university to provide women with access to higher education, professional training, and economic independence at a time when women were largely denied such opportunities.

The Prarthana Samaj and SNDT University both symbolise a historical continuum of social reform in Western India, from the 19th-century movement to resist oppressive traditions to the present day, where institutional transformation has empowered women through education and equality.

The social reforms of the Prarthana Samaj were not mere isolated events but a holistic agenda for the modernization of Indian society, based on both Sanatan Dharma and modern humanitarian ideals.

Through resistance against discrimination, empowerment of women, education, and promotion of morality, the Prarthana Samaj contributed to the foundation of a more equal and progressive India.

The Prarthana Samaj’s early efforts brought about social acceptance for women’s education and widow remarriage. This altered the social milieu in Maharashtra and Bombay, making it possible for activists like Dhondo Keshav Karve to work towards the establishment of institutions of higher learning for women. In short, Prarthana Samaj helped open minds and public space; SNDT converted those social changes into long-lasting institutions.

Leaders argued for these reforms from both moral and religious perspectives, as well as modern, rational arguments, emphasising that the reforms needed to alter both religious practices and societal laws. Mahadev Govind Ranade, for example, used public speeches, writing and participation in social conferences to press these ideas.

Limitations and criticisms of Prarthana Samaj

Remember, middle-class men mostly led these movements, and their reforms reached urban areas earlier than rural ones. Some critics say reformers did not always include the poorest women or address every kind of inequality (for example, economic exploitation or caste oppression in depth). Still, their work created institutions and legal discussions that later movements could build on. The Samaj’s reforms planted seeds for later movements in Maharashtra and India

Dhondo Keshav Karve’s work for widows’ education

Karve was deeply influenced by the reform climate shaped by the Prarthana Samaj, especially its advocacy for widow remarriage and women’s rights. He dedicated his life to improving the status of widows, first by encouraging widow remarriage and later by focusing on their education and economic independence. His institutions for widows—such as the Widows’ Home in Pune—carried forward the Samaj’s belief that women deserved dignity, learning, and opportunities.

Women’s education initiatives of SNDT University

The founding of SNDT Women’s University in 1916 was a direct institutional outcome of the reform movements that preceded it. Karve translated Samaj’s vision, especially its emphasis on educating girls and marginalised women, into a full-fledged university system. SNDT became India’s first women’s university and created pathways for thousands of women to pursue higher education, professional careers, and leadership roles (Britannica Editors, n.d.).

Gopal Krishna Gokhale’s social and political reform agenda

Gokhale, inspired by leaders like M.G. Ranade embraced the Samaj's belief that social reform should coexist with political advancement. As a major nationalist leader, he blended public service, education, and ethical conduct with political activism. His Servants of India Society became a platform for spreading ideas of equality, civic responsibility, and upliftment of the poor values that had been central to the Prarthana Samaj.

Early nationalist social conferences

Many early social conferences associated with the Indian National Congress echoed the ideas championed by the Prarthana Samaj. These conferences debated issues such as child marriage, caste discrimination, women’s education, and widow remarriage. They reflected a broadening national awareness that political self-rule alone was insufficient; India needed internal social reform for true freedom. This integration of social and political agendas was inspired in part by Ranade’s leadership.

Greater acceptance of widow remarriage and education for women

Though the pace was glacial, Samaj brought about a greater acceptance of widow remarriage in Maharashtra, and the notion of educating girls gained considerable traction. Educational institutions, reading rooms, and social organizations that advocated women’s education were a part of the larger reforming environment that was brought about by the Samaj’s ideology.

Overall impact of Prarthana Samaj

Though the Prarthana Samaj was smaller in membership compared to other reforming movements such as the Arya Samaj or Brahmo Samaj, its impact was immense. The ideology of Prarthana Samaj brought about a transformation in Maharashtrian society and helped give a modern twist to Hindu ideology. It also paved the way for women’s empowerment and equality in society.

The Prarthana Samaj stories illustrate how social reform and education were interlinked with each other. The Prarthana Samaj offered a powerful vision of a fairer society—one that abolished harmful customs and supported women’s learning and dignity.

References

Arya Samaj. Encyclopædia Britannica. https://www.britannica.com/topic/Arya-Samaj

Britannica Editors. (n.d.). Dhondo Keshav Karve. Encyclopaedia Britannica. https://www.britannica.com/biography/Dhondo-Keshav-Karve

Gite, A. (2023). Relevance of Maharshi Dhondo Keshav Karve’s work on widow with post pandemic period: Economic aspect. Zenodo. https://zenodo.org/records/6990937

Municipal Corporation of Greater Mumbai. Legacy of D Ward: Prarthana Samaj. https://www.mcgm.gov.in/irj/go/km/docs/documents/D%20Ward/Heritage-Sites/86_Legacy%20of%20D%20Ward_Article_Prarthana%20Samaj.pdf

Osmanian. (2025, May). Mahadev Govind Ranade – co-founded Prarthana Samaj, advocated widow remarriage and social justice. https://www.osmanian.com/2025/05/mahadev-govind-ranade-co-founded.html

Swami Sai, N., & Ara, R. (2016). An analysis upon socio-cultural awakening and religious reform movements in 19th-century India (pp. 100–106). Journal of Advances and Scholarly Researches in Allied Education. https://ignited.in/index.php/jasrae/article/view/6031/11865