Vishwanath Kashinath Rajwade

Image: V.K.Rajwade.jpg Vishwanath Kashinath Rajwade

Vishwanath Kashinath Rajwade (24 June 1863 - 31 December 1926) was a famous historian, scholar, writer and speaker of India. They are more famous in the name of 'HistoryHistory Rajwade'. He was also a scholar of Sanskrit language and grammar, which is proof of his famous works 'Rajwade Metallurgical' and 'Unlighted Sanskrit language' etc. He composed a famous History Grant called 'History of Indian Marriage Institution' (Marathi). Introduction to the intensive research and scientific approach towards the history of the development of the primitive society, this book is a unique achievement of the extensive study and meditation of the history historian.

As told about Late Vishwanath Kashinath Rajwade: "As soon as they know that there is a possibility of getting old (history) paper in some place, wearing dhoti, long black coat, saffron on the head They used to wear a lot of utensils for their cooking and they worked tirelessly to get them. "This was a good result of the work-source of the history of Marathas Ri, who Mrathanchi of history published in 22 volumes of expediency Mahagrnth. For the study of Maratha history, he visited thousands of villages and historical places of India and collected the related documents. He also commented on various aspects of world history. He was among the founding members of History Compilation Board, Pune.

Historians, vaiyasans, commentators and commentators, who resisted Western allegations against Indian rationalism, were the best representatives of Marathi intellectuals tradition from Chisholankar to Tilak. In the face of oriental beliefs, the Rajwada accused Europeans of destroying historical memories first, then they say that we have no history. Against his acclaim, Rajwada claimed through his Will to History that there is a history, but we have forgotten historical memories, which are to be recovered. The Rajvade, depicted with the popular title of history, is credited with reconstruction of India's social political history with a logical and objective view.

In the tone of pure research, Rajwad roamed villages and villages throughout Maharashtra and collected the sources of Sanskrit manuscripts and Maratha history. This material was published in twenty-two segments. Based on the solid foundation of Vedic and other scriptures, 'History of Indian Marriage Society' (1926) written in Marathi by Rajwada is an all time relevant treatise. The history of 'Indian Marriage Institution' is also a very readable book in Hindi. In this work with the deep penetration of the author, the discussion of various instances of the development of the institution of marriage in India has been discussed. Rajwade himself has said that he was impressed by the writings of Vishnukant Chiplunkar's writings, poetry-historian Rai Bahadur Kashinath Pant Sane and the poetry published by Parashuram Godbole. He was proud of the knowledge and tradition of Maharashtra. Eric Wolf has said in his famous work 'Europe and the People Without History' that anthropology explores history. This aspect of the history and anthropology of Rajwada's writings also shows the history of Indian marriage organization and family history and the history of the rise and development of the Marathas.

Life introduction

Vishwanath Kashinath Rajwada was born on 24 June 1863 in Varasai village in Raigad district of Maharashtra. When he was three years old, his father died. Further upbringing was done in his Nanihal Varasai. Later, he came to Wadgaon near his uncle near Pune. In Pune, primary education of Rajwada was held in Shishwar Peth's school. He completed his secondary education from Baba Gokhale's school, Vishnukant Chiplunkar's New School and later Mission School. In 1882 Rajwada matriculation. He attended Elphinstone College in Bombay for further education, but due to his wealth he could not continue the study. Later, after studying the students who were sitting in Public Service Second grade examination in Pune, they made a donation and filed a nomination for further studies at Deccan College. Although Rajvade was never satisfied with the textbooks in college course, Ramkrishna Gopal Bhandarkar, who was then Professor of Pune's Deccan College, and M.M. He learned a lot in the vicinity of scholars such as Jhalkiikar. While studying subjects of his interest, history, economics, theology, ethics, political science, philosophy, logic, sociology, Rajwada passed the BA examination in 1891. In the meantime, he got married in 1988, after graduation for the responsibility of the household, he started teaching at the New English School of Pune, but after the death of his wife, he left his job in 1893.

Rajvade presented his experience in relation to higher education from primary education to college, by presenting the title of 'Junior, Medium and Higher Scholarship Swanu Bhav' (My Experience of Primary, Secondary and Higher Shalas) in monthly magazine. In this work, he harshly criticized the then tradition of giving p to the social responsibilities of the business interests of education. In addition to editing the Marathi-based translation of 'Translation' in 1894, he founded the Bharat History Moderator in Pune in 1910 and handed over the historical works collected by the historians, creations and self assembled by him to the Mandal. Rajwada with hypertension was washed in the month of March 1926 with a trunk filled with comments. At the same time, this great explorer, vaiyakana, anthropologist and historian died on December 31, 1926. After his untimely death in 1926, Dhule-based Rajwada Moderator was established and his work and source material were kept there. Even today, these two institutions are engaged in enriching Indian history and culture with its contribution. In his honor, the Indian History Congress has given the recommendation of the Viswanath Kashinath Rajwadi Award which is given for life-long contribution in the field of Indian history. Historical views

Rajwada believed that the history of India, written by other colonial historians, including Grant Duff, is the history of the conquered country written by the winners. Therefore, there is lack of truth in it and important incidents have been shown to increase. After scrutinizing the pre-written history, the palace reached the conclusion that without realizing the true history, neither the creation nor the consciousness of the Self will be created in the nation. In the meantime, after receiving information from some of the sources found for Kaka Rao Pandit, one of his students, the Rajwada captured those sources and in 1896, the first volume of the book titled 'Maratha History Instruments' (Source of Maratha History) was published by two months of indefinite hard work. . 202 letters related to the war of Panipat are in this section.

With the same principle of gathering history sources, the Rajwada has visited entire Maharashtra with strong and untiring efforts. With the help of historically significant places of importance, inspection of architectural studies and archaeological evidence, Rajvade concluded the study of the life of Maharashtra, the language, rituals and literature of anthropological and sociological study after the conclusion that the Marathas Twenty two volumes of the source material were published. At the time of his death i.e. up to 1926, an even unpublished collection had been collected by the Rajwada.

Rajwada has written long introductions in these sections Referring to the history-based, historic, rational and objective approach, he said that history should be written only with scientific method. It is noteworthy that when Rajwada analyzed the situations of wild society and prehistoric society and analyzed the beliefs and practices, the evidence available to the Puranas, Shruths, Codes, Mahabharata and Harivans etc. formed the basis of their research. He believed that the situation and history of human conflict make history. In it, there is a mixture of life and character of ordinary and extraordinary people, rather than the creation of God's signs or one person. Looking at the generality of history, Rajwada explains that history is the physical and spiritual character of the contemporary society.

Rajwada was also a staunch critic of the Hindus as well as a staunch critic. He considered Hinduism as a socio-economic system. Writing in the letter Kesari of Tilak in 1911 on the occasion of Shivaji Jayanti, he supported the Chaturvarnya system and described it as the best form of social organization. At the same time, he also accused the Marathi society of not following the system properly but it was the cause of its downfall. Under the guise of Hinduism or Brahminism, Rajwad always expressed the responsibilities and duties of the Marathi-speaking people in collective form of Maharashtra religion and stressed on its progress.

Rajwada's history was not considered merely as 'Iti-Ha-As' i.e. that which happened. He believed that with theoretical aspects, history is considered to be social science only. Their view coincides with Hegel's fact that history is expressed as a philosophy in its true meaning. Rajwada, while discussing the dilemma of 'Dialogue of deficit' to restore the power of Marathas in the essay written on Shahaji, said that prior preparation of scientific knowledge for the development of the art of making the best, shapely and definite weapon. It is necessary that he was not in Maharashtra at the time. Attacking the devotees, the Rajwada said that when (in the life of Shahaji's life) in Europe, thoughtful people like Descart, Bacon, were encouraging those who were searching for a variety of substances living in the universe, at the same time, Eknath, Tukaram , Dasopant, Samdhanaranjan etc. Sant Mahatma Panchayat was trying to show the path of Brahmana's interview by destroying the palaces. On the contrary, Rajwada welcomed the principle of Saint Samarth Guru Ramdas of seventeenth century. Whose poems had the political gleaning of aspiring to restore Maratha power and the sentiments of the resurgence of Marathi nationality were expressed. Apart from this, Rajvads were the first thinkers of Indian Marxists who talk of nationalism and called India a multi-national state. History of Indian Marriage Institution

His essays written on Indian marriage system during 1920-23 were compiled in the form of 'History of Indian Marriage Institution' (History of Indian Marriage Institution) in 1926. Its first chapter mentions many ancient Aryan practices in 'Male and Female Sex'. It was first published in the photographic magazine of Pune in May of 1923. In it, it was said by quotations and evidence of the Vedas, Mahabharata and Harivansh that there was a physical relationship between the siblings and the father-daughter in the very ancient Arya Samaj. This restriction was the subject of this essay which further developed the relationship of physical relations. In the second chapter of this book, 'Dynasty of Women and Prajapati Institution of Women', he showed how to identify a child differently from the other than the father's name was given the name of Matrukul, because then the relations between man and woman are mixed. Were. Also in the Rajwada it also shows that Prajapati was under the institution of pre-genealogy women and three results of the evolution of the Prajapati institution's ancient Arya Samaj came out. First of all, the process of establishment of Prajapati Total in a separate form started. Secondly, the practice of settling settlements in distant countries went on. The transformation of the multi-weighty and unitary institution started in a continuous form. In Chapter III of this treatise, 'An Aryan tradition of hospitality', in the forty-fifth chapter of the Mahabharata's industry festival, 'Ishtan Mata Vaibhavan Swansha Daraan' means that in the crisis, his wife should also be offered to her friend with a clean heart. It was reported that Indians did not believe that there was any disobedience to giving to their friend self-women. To support it, Panini has done 'Dvoritriyaparatha Dimaitri' in the form of Dwigoluganpatya (4-1-88), that is, the daughter or daughter of two friends by saying dualitry. In this situation, paternity is found only by both friends. In the fourth chapter 'Agni and Yagna' in this book, explaining the history and tradition of the Indian marriage institute, explaining the social history of the fire, the Rajwada has mentioned the process of sacrifice, fruit and the related dental stories. At the same time, they have shown the process of historical development of monogamy in the collective form of gender equality of men and women. In this book, commentaries written by Rajwada on the subject of history of the Indian marriage organization were summed up under the title 'Wedding Association'.

While evaluating the Hindi version of the history of the Indian marriage institution, a reviewer has written that "many of our Renaissance Manisis were absorbed in the imagination of the Golden Age in the distant past. Rajwada was totally different from them. In the history of Indian marriage institute, they reverse the history hypothesis. The conclusion of what he writes is that satyagra and dwapar were actually an era of brutal, barbaric and semi-human rituals and moral values, and in the great moral values ​​(especially in male and female relations), we have our chest, Kaliyuga is the donation. The form of Vedic and Vedic societies was the same, it is not what we consider to be deliberately. The realization of the Rajwada's anthropology, archaeological and cultural history will not be known to the archaeologists. Where everything is seen as Divine and Divine, there will be strangers thinking about the social system generated by millions of years of struggle and development but Rajwada snatches the land of the antiquities. '

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