Discuss the role of Narayan Guru and Jyotiba Phule in the development of the idea of equality

Narayan Guru and Jyotiba Phule were two social reformers who played a crucial role in the development of the idea of equality in India. Here is a brief discussion of their contributions:

Narayan Guru: Narayan Guru was a spiritual leader and social reformer who lived in the late 19th and early 20th centuries. He was born into a lower-caste family and faced discrimination and social exclusion throughout his life. Narayan Guru was a proponent of the idea of Advaita (non-dualism), which emphasized the essential oneness of all beings.

Narayan Guru believed that all individuals, regardless of their caste, gender, or religion, were equal and should be treated with dignity and respect. He founded a number of institutions that aimed to promote equality and social justice, such as schools, ashrams, and temples that were open to all castes and communities. He also worked to promote interfaith harmony and peace, and was known for his efforts to bridge the gap between different religious groups in India.

Jyotiba Phule: Jyotiba Phule was another social reformer who lived in the 19th century. He was born into a lower-caste family and faced discrimination and social exclusion throughout his life. Phule was a staunch critic of the caste system and the oppression of lower-caste communities.

Phule believed that education was the key to empowering marginalized communities and promoting equality. He founded a number of schools and colleges for Dalits and other lower-caste groups, and also worked to promote women's education and empowerment. Phule was a strong advocate for social reform and worked to challenge traditional hierarchies and power structures that perpetuated inequality.

Overall, Narayan Guru and Jyotiba Phule played a crucial role in promoting the idea of equality in India. Their contributions helped to raise awareness about the need for social reform and to lay the groundwork for future efforts to promote equality and social justice.

Discuss the role of Narayan Guru and Jyotiba Phule in the development of the idea of equality

Legacy

Fight against casteism

Casteism was rehearsed in Kerala during the nineteenth and mid twentieth hundreds of years and the lower standing individuals, for example, Ezhavas and the distant ranks like Paraiyars, tribals and Pulayars needed to experience the ill effects of the upper position local area It was against this separation that Master played out his most memorable significant public demonstration, the sanctification of Siva symbol at Aruvippuram in 1888. In general, he blessed 45 sanctuaries across Kerala and Tamil Nadu.. His sanctifications were not really customary divinities; a piece recorded with the words, Truth, Morals, Empathy, Love a vegan Shiva, a mirror and a figure by an Italian stone carver were among the different sanctifications made by him. He spread the beliefs of empathy and strict resistance and one of his prominent works, Anukampadasakam, praises different strict figures like Krishna, The Buddha, Adi Shankara, Jesus Christ.

Vaikom Satyagraha

The social dissent of Vaikom Satyagraha was a fomentation by the lower standing against distance in Hindu society of Travancore.

It was accounted for that the trigger for the dissent was an episode when Narayana Master was halted from going through a street prompting Vaikom Sanctuary by an upper standing individual. It provoked Kumaran Asan and Muloor S.Padmanabha Panicker, the two pupils of Master, to make sonnets in fight out of the episode. T. K. Madhavan, another supporter, appealed to the Sree Moolam Well known Gathering in 1918 for rights to enter the sanctuary and love, no matter what the standing. A large group of individuals including K. Kelappan and K. P. Kesava Menon, shaped a board of trustees and declared Kerala Paryatanam development and with the backing of Mahatma Gandhi, the tumult formed into a mass development which brought about the kickoff of the sanctuary as well as three streets prompting it to individuals, everything being equal. Sivagiri journey

Sivagiri journey was brought about by three of the supporters of Master viz. Vallabhasseri Govindan Vaidyar, T. K. Kittan Essayist and Muloor S. Padmanabha Panicker which Master supported in 1928, with his own suggestions. He proposed that the objectives of the journey ought to be the advancement of instruction, neatness, commitment to God, association, farming, exchange, crafted works, and specialized preparing and encouraged Vaidyar and Essayist to coordinate a progression of talks on these subjects to pressure the requirement for the act of these goals, expressing this to be the center reason for Sivagiri journey. Be that as it may, his demise not long after deferred the task until 1932 when the principal journey was embraced from Elavumthitta in Pathanamthitta Area

Works and reasoning

Master distributed 45 works in Malayalam, Sanskrit and Tamil dialects which incorporate Atmopadesa Śatakam, 100 section profound sonnet and Daiva Dasakam, a widespread supplication in ten refrains. He likewise interpreted three significant texts, Thirukural of Valluvar, Ishavasya Upanishad and Ozhivil Odukkam of Kannudaiya Vallalaar. It was he who engendered the witticism, One Station, One Religion, One God for All (Oru Jathi, Oru Matham, Oru Daivam, Manushyanu) which has become well known as an expression in Kerala. He promoted the non-dualistic way of thinking of Adi Sankara by bringing it into training by adding the ideas of social equity and all inclusive fraternity.

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