Ramkrishna Gopal Bhandarkar
चित्र:Рамакришна Гопал Бхандаркар.jpg Ramkrishna Gopal Bhandarkar
Ramkrishna Gopal Bhandarkar (6 July 1837 - 24 August 1925) was a scholar of India, a former historian and social reformer. He was India's first modern indigenous historian. In the early disciples of Dadabhai Naoroji, chief Bhandarkar made the basis of authentic arguments pointing to the specificities of Hinduism and its philosophies in his historical works, articles and parchments while being unaffected by the atmosphere of Western thinkers. They provided a steady and strong land for the revivalist thinking emerging in the Indian landscape in the mid-nineteenth century.
Bhandarkar, though not anti British, but he was wealthy of nationalist consciousness. He was the first indigenous historian who strongly and logically opposed the theory of foreign influences on Indian civilization.
Because of its logical and objective attitude and exploration of the collection of new sources, Bhandarkar reconstructed the history of Vaishnava and other sects along with the South of Satavahanas. Bhandarkar, an active member of the All India Social Conference, played an important role in social movements of his time and supported widow marriage based on his research based findings. At the same time, they also rejected the practice of caste and child marriage.
As a scholar of ancient Sanskrit literature, Bhandarkar also composed the first book of Sanskrit and the second book of Sanskrit, which is one of the earliest books for learning Sanskrit through English.
Life introduction
Ramkrishna Gopal Bhandarkar was born on 6 July 1837 in Malvan, Ratnagiri District of Maharashtra. His father was a Munshi (clerk) subordinate to the case of Malvan. After the difficulty in early education, when his father's transfer took place in the revenue department of Ratnagiri district, he got an opportunity to study in English school. From this school, his contemporaries Mandalik and Barve received education.
After completing his schooling from Ratnagiri, Bhandarkar enrolled in Alfinston College, Bombay, in 1853, where Dadabhai Naoroji was the chief of the first nationalist thinker and 'Drain Theory' exponent of the person he received education. Due to the encouragement of Dadabhai Naoroji, Bhandarkar adopted history writing for the reconstruction of glorious past with the knowledge of Sanskrit and Pali, despite his interest in English literature, natural science and mathematics. Bhandarkar was one of the graduates of the first batch of Alfinston College in 1862. B on there a. And M.A. You received the best marks in the exams. In 1863, he earned a master's degree. For some time after working as Headmaster in Sindh's Hyderabad State and State Headquarters in Ratnagiri, he was appointed as Lecturer in Alfinston College and later on he became the first Indian Professor of Sanskrit at Deccan College of Pune. Before his retirement in 1894, former Bhandarkar was the Vice-Chancellor of the University of Mumbai. In 1885 Gotenge University of Germany awarded him the title of Doctorate. He also went to London (1874) and Vienna (1886) to attend the International Conference of the Orientalists. Bhandarkar as an educationist was elected unofficial member of the Indian Council in 1903. Gopal Krishna Gokhale was also a member of that council. In 1911 Ramkrishna Gopal Bhandarkar was honored with the knighthood Despite the social conservative environment, Bhandarkar gave university education to his daughters and grandchildren and did not marry them till maturity to choose the life partner of their choice. He also allowed the remarriage of his widowed daughter. He died on August 24, 1925.
About a hundred years ago, Indians were not fascinated by archeology topics. Pali, Magadhi, etc. were rare in teaching and the grammatists in these languages were not always there. At the same time, Dr. Bhandarkar took cognitive knowledge of Sanskrit, Brahmi, Kharshti etc. and made history related explanations and brought the elements of endangered history into light. Thus, the interest of Indians towards authentic knowledge of history increased. The vision of the government, respectively, started going towards the search and publication of India's handwritten texts. So this task was entrusted to Dr. Bhandarkar and he completed his work in five major texts. This is a guide for archeological historians. In 1883, he was invited to the conference of oriental language scholars in Vienna, and there the government and foreign were stunned by the severity and exploration style of their studies. The government honored him with the title of CIE.
The following are other notable treatises. "History of South India" is considered to be the authentic treatise for the Bombay Gazetteer. Translation of the air purana in English for the oriental holy texts remained incomplete. Apart from this, many essays making immortal reminiscences of their lifetime, and commentary on "Malti Madhava" of Bhavbhuti in 1876, and the first and second part of Pranit Sanskrit grammar, which has proved to be extremely productive, keeping the viewers in English .
Bhandarkar Aryant Research Research Institute has been established in Poona in your memoirs. By remarifying his widowed daughter, they introduced her courage. Even when they received great respect and respect, they did not have the sense of egoism. Swadhyaya and restraint were the key to his life. Work
In 1872, James Verghese also introduced the Indian Andtequiry Research Journal, to share the findings of oriental scholars on one platform. With this, Bhandarkar's intellectualism also came into force. Bhandarkar was one of those people who was considered trustworthy to handle the responsibility of this research journal. He did not even play any role in playing his role. In addition to Indian Andquarias, the research journals and organizations who took their attention, were the Mumbai branch chief of the Royal Asiatic Society founded by James Macintosh in 1804. With Bhandarkar T. Layling was among the members of the third generation of this society.
Bhandarakar joined the professor Weber of Berlin between 1872 and 1874 at the beginning of the intellectual journey that began with the Indian Endquery. He made an enthusiastic logical and controversial debate with Patanjali's time and Patanjali's great language issues. In the 'Patanjali Kaal' period, Bhandarkar successfully contradicted Weber's conclusions (in which he had composed it for many centuries), successfully proved that Mahatbhasha of Patanjali was composed in the second century BC. Later, for other reasons Goldstalkar also reached such a decision. In 1873, Bhandarkar reformed the view of Colonel Ellis (which was ordained in Colonel Alice by Mahabharata in 1521 AD) by an article from the Journal of the Bombay Branch of Royal Asiatic Society. In one of his articles, Bhandarkar filed a complaint with Goldstalker and Weber over the question of Patanjali and the original residence of Katyayana. Contrary to Weber's belief that Patanjali was also from eastern region of Pataliputra, Bhandarkar considered him a native of north-western part of western Awadh. He proved Katyayana as the native of the South. In an 1874 article by Indian Andquarious article 'Patanjali Mahatubhishi in the Signs of Krishna' (Allusion to Krishna in Patanjali's Mahabashya), through the detailed interpretation of the many quotes of Mahatma, the construction of words and their origin, reached this preamble that like Hindu Contemporary prevalent installations / beliefs in the time are dramatically mythical times, in the same way by Krishna or Vasudeva by Brahma The stories related to slaughter and sacrifice were popular and popular during Patanjali's time. For this reason, the Mahabharata period was similar to that of the era of Patanjali and not according to Colonel Ellis according to the 16th century. In a long article titled 'Vedas in India' in the May issue of Indian Endquery in 1974, Bhandarkar explained in a long article that how the practice of Sanskrit education started with the study of Vedas by the Brahmin families who recited the Vedic recital. p>
In the meantime, the fame of being the best scholar of Indian culture has invited Bhandarkar to join the International Convention of the Interlocutors in London in 1874. Bhandarkar did not go to the conference but he sent an article highlighting the kings of Satavahana and their origin. This article was published in Transactions of the Oriental Congress, 1874. This gave credence to Bhandarkar's scholarship and increased. He was made a member of the Royal Asiatic Society next year, giving him an internationally established scholar rating. When the Wilson Philosophy Lectureship Series was started in 1876, its first lecture was given by Ramkrishna Gopal Bhandarkar. Bhandarkar gave a solid foundation to the establishment of linguistic science with the symmetrical and educational use of Sanskrit and Pali. In 1876 he published a Sanskrit drama Malti Madhava. Later he joined the International Conference of the Orientalists held in Vienna in 1886.
Bhandarkar wrote two treatises on The Political History 'The Early History of the Deccan' (1884) and 'A Pip Into the Early History of India' (1900). Consolidating 'The Early History of the Deccan' only considered a compilation of facts. In this composition, he has presented the historic account of Western India till the conquest of the Muslims from the earliest times, with the political history, during the critical times, illumination of the social, economic, religious, literature and art of the Deccan. In the second treatise, Bhandarkar has given the details of the Gupta Empire till the closing phase of the Mauryan period, when there was a revival of Brahminical ideology under the Guptas and whose manifestation is reflected in the secret arts, arts and literature. In 1913, Bhandarkar wrote his best historical work 'Vaishnavism, Shaivism and the Minor Religious Sects', which, despite its technical structure, is still an important method of studying the changes in the occult religious beliefs. Bhandarkar started the tradition in the form of 'Encyclopedia of Indo-Aryan Research', which was later followed by G. Bhullar and F. Kilham proceeded. In papers titled 'The Critical, Cooperative and Historical Method of Inquiry', Bhandarkar has shown how to use historical truth and accurate descriptiveness by thorough research of various sources in the research methodology. Determining the boundaries of this method, he discouraged the trend of crossing the way in the historian as a lawyer and emphasized the strict neutrality of a judge. In his view, the goal of the scholar should be to secure dry truth, as well as make every effort to determine the reliability of available evidence. The recommendation of adopting the findings of the historical truth in Jashtru परीक्षणa through the method of research through research methodology has only limited the opportunity. They believed that history should be described in the same way as it was really. Aware about his social role, Bhandarkar proved that the study of ancient texts did not lead to modern reforms, but in contrast, modern reforms inspired the study of ancient texts. In return, reformers got such a language from these texts that they could communicate with the public. That is, the original motivation for improvement came out of the modern life system and then by the reformers, the revival of the ancient values made those reforms move forward. Student was actively involved with social and religious reformist programs. The Orthodox caste system of the erstwhile society was actively active in Paramahansa Sabha since 1853. After the arrival of Keshav Chandra Sen in Mumbai in 1867, the prayer society was established in Mumbai on the basis of the Brahma Samaj of Kolkata, in which the Bhandarkar became involved in 1869. While refuting the pre-beliefs guided by Christian philosophy in this institution, he proved the prayer society as sophisticated Hinduism and proved how Indian religion and philosophy influenced European ideas. He cautioned that any kind of disregard towards Hinduism and Indian civilization would lead to sad results. In 1912 addressing a conference of the Dalit class advocated female education and widow marriage, quotes from the Sanskrit and Pali texts, rejected child marriage and invoked Hindus for the abolition of untouchability. Through the examples he explained that it will not be kind to the oppressed sections, but to accept the necessity of maintaining society.
Bhandarkar's fans and intellectual followers, along with the help of Sir Ratan Tata and Sir Dorabji Tata, were established by Bhandarkar Oriental Research Institute in Pune, which was inaugurated by Mumbai Governor Lord Willingdon in July, 1917. . In 1919, the first All India convention of the Eastern Allies was organized here under the name of the All-India Conference of Oriental Schalkers. The reservistor was elected its first president.
1. A.D. Pulskar (1973), 'RG. Bhandarkar ', S. P. Sen (comp.), Historians and Historiology in Modern India, Indian Historical Research, Kolkata.
2. Ramsharan Sharma (1983), Material Culture and Social Promotion in Endangered India, Macmillan, New Delhi.
3. Romila Thapar (1966), A History of India, Part 1, Penguin Books, London.
4. Arun Tikira and Aruna Tikira (2006), The Client's Pay: A Biography of the University of Mumbai, Popular Publishing, Mumbai. Also see them
wiki