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Biography of Mahatma Fule written and published by ShriPandharinath Sitaram Patil in 1938.Mahatma Jotiba FuleBooksGulamgiri ((Slavery)Tritiya RatnaPowada : ChatrapatiShivajiraje Bhosle Yancha, [Life Of Shivaji Maharaj]Powada:Vidyakhatyatil Brahman PantojiBrahmananche KasabShetkarayacha Aasud(Cultivator's Whipcord)Satsar Ank 1, 2IsharaGramjoshya sambhandijahir kabharSatyashodhak Samajokt Mangalashtakasah SarvaPuja-vidhiSarvajanik Satya Dharma PoostakSarvajanik SatyaDharmapustakAkhandadi KavyarachanaAsprushyanchi/ Dalit KaifiyatHisbooks are against casteism and superstitions. This app alsocontains his autobiography (Charitra).Gandhiji had said, "Peoplecall me a Mahatma, but Jotirao Phule was a true Mahatma". -HaribhauNarkeLokahitawadi (Gopal Hari Deshmukh) was born in Maharashtra in1823 and Prabodhankar Thakeray died in 1973. Maharashtra has a 150year tradition of social reformers who examined prevalent folktraditions. There were Lokahitawadi, Mahatma Phule, SavitribaiPhule, Dnyanoji Mahadev, Godkar, Ranade, Gopal Ganesh Agarkar,Rajarshi Shahu Maharaj, Tukadoji Maharaj, Ghadge baba, BabasahebAmbedkar, Swatantryaveer Vinayak Damodar Sawarkar, Hamid Dalwai andPrabodhankar Thackeray. Such an unbroken stretch has not been thefortune of any other state in India. And if we consider them to beschools of learning for social reformers, each headed by a learnedguru, then Mahatma Phule was the learned guru of them all. --- DrNarendra Dabholkar, Maharashtra Andhashraddha Nirmulan Samiti (inhis speech on tradition and superstition at Panvel)MAHATMA JYOTIRAOGOVINDRAO PHULE: occupies a unique position among the socialreformers of Maharashtra in the nineteenth century. While otherreformers concentrated more on reforming the social institutions offamily and marriage with special emphasis on the status and rightsof women, Jotirao Fule revolted against the unjust caste systemunder which million of people had suffered for centuries. Inparticular, he courageously upheld the cause of the untouchablesand took up the cudgels for the poorer peasants. He was a militantadvocate of their rights. The story of his stormy life is aninspiring saga of a continuous struggle, which he wagedrelentlessly against the forces of reaction. What was remarkablewas his ability to stand up against all kinds of pressure withoutfaltering even once and act always according to his convictions.Though some keen observers of the social scene in Maharashtra likeNarayan Mahadeo Parmanand did acknowledge his greatness in hislifetime, it is only in recent decades that there is increasingappreciation of his service and sacrifice in uplifting themasses.Social Life:Education of women and the lower caste, hebelieved, deserved priority. Hence at home he began educating hiswife Savitribai and open girl's school in August 1848. The orthodoxopponents of Jotiba were furious and they started a viciouscampaign against him. He refused to be unnerved by their maliciouspropaganda. As no teacher dared to work in a school in whichuntouchables were admitted as students, Jotirao asked his wife toteach the girls in his school. Stones and brickbats were thrown ather when she was on her way to the school. The reactionariesthreatened Jotirao's father with dire consequences if he did notdissociate himself from his son's activities. Yielding to thepressure, Jotirao's father asked his son and the daughter-in-law toleave his house as both of them refused to give up their nobleendeavor.Satya Shodhak SamajAfter tracing the history of theBrahmin domination in India, Jyotirao blamed the Brahmins forframing the weird and inhuman laws. He concluded that the laws weremade to suppress the “shudras” and rule over them. In 1873, JyotibaPhule formed the Satya Shodhak Samaj (Society of Seekers of Truth).The purpose of the organization was to liberate the people oflower-castes from the suppression of the Brahmins.

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महात्मा फुले साहित्य 1.12 APK
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Mahatma Jotiba Fule Lekhan Sahitya (Marathi, Hindi Books)MahatmaPhule booksGulamgiri ((Slavery)Tritiya RatnaPowada : ChatrapatiShivajiraje Bhosle Yancha, [Life Of Shivaji Maharaj]Powada:Vidyakhatyatil Brahman PantojiBrahmananche KasabShetkarayacha Aasud(Cultivator's Whipcord)Satsar Ank 1, 2IsharaGramjoshya sambhandijahir kabharSatyashodhak Samajokt Mangalashtakasah SarvaPuja-vidhiSarvajanik Satya Dharma PoostakSarvajanik SatyaDharmapustakAkhandadi KavyarachanaAsprushyanchi/ Dalit KaifiyatHisbooks are against casteism and superstitions. This app alsocontains his autobiography (Charitra).Gandhiji had said, "Peoplecall me a Mahatma, but Jotirao Phule was a true Mahatma". -HaribhauNarkeLokahitawadi (Gopal Hari Deshmukh) was born in Maharashtra in1823 and Prabodhankar Thakeray died in 1973. Maharashtra has a 150year tradition of social reformers who examined prevalent folktraditions. There were Lokahitawadi, Mahatma Phule, SavitribaiPhule, Dnyanoji Mahadev, Godkar, Ranade, Gopal Ganesh Agarkar,Rajarshi Shahu Maharaj, Tukadoji Maharaj, Ghadge baba, BabasahebAmbedkar, Swatantryaveer Vinayak Damodar Sawarkar, Hamid Dalwai andPrabodhankar Thackeray. Such an unbroken stretch has not been thefortune of any other state in India. And if we consider them to beschools of learning for social reformers, each headed by a learnedguru, then Mahatma Phule was the learned guru of them all. --- DrNarendra Dabholkar, Maharashtra Andhashraddha Nirmulan Samiti (inhis speech on tradition and superstition at Panvel)MAHATMA JYOTIRAOGOVINDRAO PHULE: occupies a unique position among the socialreformers of Maharashtra in the nineteenth century. While otherreformers concentrated more on reforming the social institutions offamily and marriage with special emphasis on the status and rightsof women, Jotirao Fule revolted against the unjust caste systemunder which million of people had suffered for centuries. Inparticular, he courageously upheld the cause of the untouchablesand took up the cudgels for the poorer peasants. He was a militantadvocate of their rights. The story of his stormy life is aninspiring saga of a continuous struggle, which he wagedrelentlessly against the forces of reaction. What was remarkablewas his ability to stand up against all kinds of pressure withoutfaltering even once and act always according to his convictions.Though some keen observers of the social scene in Maharashtra likeNarayan Mahadeo Parmanand did acknowledge his greatness in hislifetime, it is only in recent decades that there is increasingappreciation of his service and sacrifice in uplifting themasses.Social Life:Education of women and the lower caste, hebelieved, deserved priority. Hence at home he began educating hiswife Savitribai and open girl's school in August 1848. The orthodoxopponents of Jotiba were furious and they started a viciouscampaign against him. He refused to be unnerved by their maliciouspropaganda. As no teacher dared to work in a school in whichuntouchables were admitted as students, Jotirao asked his wife toteach the girls in his school. Stones and brickbats were thrown ather when she was on her way to the school. The reactionariesthreatened Jotirao's father with dire consequences if he did notdissociate himself from his son's activities. Yielding to thepressure, Jotirao's father asked his son and the daughter-in-law toleave his house as both of them refused to give up their nobleendeavor.Satya Shodhak SamajAfter tracing the history of theBrahmin domination in India, Jyotirao blamed the Brahmins forframing the weird and inhuman laws. He concluded that the laws weremade to suppress the “shudras” and rule over them. In 1873, JyotibaPhule formed the Satya Shodhak Samaj (Society of Seekers of Truth).The purpose of the organization was to liberate the people oflower-castes from the suppression of the Brahmins.
सावित्रीमाई फुले साहित्य 1.0 APK
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Savitribai Jotiba Phule (January 3, 1831- March 10, 1897) was asocial reformer who along with her husband, Mahatma Jotiba Phuleplayed an important role in improving women's rights in Indiaduring the British Rule.Savitribai Fule was the first femaleteacher of the first women's school in India and also considered asthe pioneer of modern Marathi poetry. In 1852 she opened a schoolfor Untouchable girls.Mahatma Jyotiba is regarded as one of themost important figures in social reform movement in Maharashtra andIndia. He is most known for his efforts to educate women and thelower castes. Jyotirao, then called as Jyotiba was Savitribai’smentor and supporter. Under his influence Savitribai had takenwomen’s education and their liberation from the cultural patternsof the male-dominated society as mission of her life. She workedtowards tackling some of the then major social problems includingwomen’s liberation, widow remarriages and removal ofuntouchability.However, apart from all these oppositions,Savitribai yet continued to teach the girls. Whenever Savitribaiwent out of her house, groups of orthodox men would follow her andabuse her in obscene language. They would throw rotten eggs, cowdung, tomatoes and stones at her. She would walk meekly and arriveat her school. Fed up with the treatment meted out to her, she evendecided to give up. But it was because of her husband that shecontinued with her efforts. He told Savitribai Jyotiba who wasworking for women's education had started the first girl’s schooland required women teachers to assist him. Jyotiba educated andtrained Savitribai, his first and ideal candidate for this job of ateacher. Savitribai and Jyotiba faced fierce resistance from theorthodox elements of society for this. Jyotiba sent her to atraining school from where she passed out with flying colours alongwith a Muslim lady Fatima Sheikh. When Savitribai completed herstudies, she, along with her husband, started a school for girls inPune in 1848. Nine girls, belonging to different castes enrolledthemselves as students.Savitribai and Jyotiba were moved by theplight of such widows and castigated the barbers. They organized astrike of barbers and persuaded them not to shave the heads ofwidows. This was the first strike of its kind. They also foughtagainst all forms of social prejudices. They were moved to see theuntouchables who were refused drinking water meant for the uppercaste. Both Jyotiba and Savitribai opened up their reservoir ofwater to the untouchables in the precincts of theirhouse.Savitribai was not only involved in educational activities ofJyotirao but also in every social struggle that he launched. OnceJyotiba stopped a pregnant lady from committing suicide, promisingher to give her child his name after it was born. Savitribaireadily accepted the lady in her house and willingly assured tohelp her deliver the child. Savitribai and Jyotiba later on adoptedthis child who then grew up to become a doctor and after Jyotiba'sdeath, lit his pyre and completed his duties as a rightful son.This incident opened new horizons for the couple. They thought ofthe plight of widows in Hindu society. Many women were driven tocommit suicide by men who had exploited them to satisfy their lustand then deserted them. Therefore, Savitribai and Jyotiba putboards on streets about the "Delivery Home" for women on whompregnancy had been forced. The delivery home was called "BalhatyaPratibandhak Griha".In 1868 she welcomed untouchables to take waterfrom her well.She worked relentlessly for the victims of plague,where she organized camps for poor children. It is said that sheused to feed two thousand children every day during the epidemic.She herself was struck by the disease while nursing a sick childand died on 10 March 1897.
गुलामगिरी (हिंदी, मराठी) 1.1 APK
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Mahatma Jotiba Fule Lekhan Sahitya (Marathi, Hindi Books)Gulamgiri((Slavery)Tritiya RatnaPowada : Chatrapati Shivajiraje BhosleYancha, [Life Of Shivaji Maharaj]Powada: Vidyakhatyatil BrahmanPantojiBrahmananche KasabShetkarayacha Aasud (Cultivator'sWhipcord)Satsar Ank 1, 2IsharaGramjoshya sambhandi jahirkabharSatyashodhak Samajokt Mangalashtakasah SarvaPuja-vidhiSarvajanik Satya Dharma PoostakSarvajanik SatyaDharmapustakAkhandadi KavyarachanaAsprushyanchi/ Dalit KaifiyatHisbooks are against casteism and superstitions. This app alsocontains his autobiography (Charitra).Gandhiji had said, "Peoplecall me a Mahatma, but Jotirao Phule was a true Mahatma". -HaribhauNarkeLokahitawadi (Gopal Hari Deshmukh) was born in Maharashtra in1823 and Prabodhankar Thakeray died in 1973. Maharashtra has a 150year tradition of social reformers who examined prevalent folktraditions. There were Lokahitawadi, Mahatma Phule, SavitribaiPhule, Dnyanoji Mahadev, Godkar, Ranade, Gopal Ganesh Agarkar,Rajarshi Shahu Maharaj, Tukadoji Maharaj, Ghadge baba, BabasahebAmbedkar, Swatantryaveer Vinayak Damodar Sawarkar, Hamid Dalwai andPrabodhankar Thackeray. Such an unbroken stretch has not been thefortune of any other state in India. And if we consider them to beschools of learning for social reformers, each headed by a learnedguru, then Mahatma Phule was the learned guru of them all. --- DrNarendra Dabholkar, Maharashtra Andhashraddha Nirmulan Samiti (inhis speech on tradition and superstition at Panvel)MAHATMA JYOTIRAOGOVINDRAO PHULE: occupies a unique position among the socialreformers of Maharashtra in the nineteenth century. While otherreformers concentrated more on reforming the social institutions offamily and marriage with special emphasis on the status and rightsof women, Jotirao Fule revolted against the unjust caste systemunder which million of people had suffered for centuries. Inparticular, he courageously upheld the cause of the untouchablesand took up the cudgels for the poorer peasants. He was a militantadvocate of their rights. The story of his stormy life is aninspiring saga of a continuous struggle, which he wagedrelentlessly against the forces of reaction. What was remarkablewas his ability to stand up against all kinds of pressure withoutfaltering even once and act always according to his convictions.Though some keen observers of the social scene in Maharashtra likeNarayan Mahadeo Parmanand did acknowledge his greatness in hislifetime, it is only in recent decades that there is increasingappreciation of his service and sacrifice in uplifting themasses.Social Life:Education of women and the lower caste, hebelieved, deserved priority. Hence at home he began educating hiswife Savitribai and open girl's school in August 1848. The orthodoxopponents of Jotiba were furious and they started a viciouscampaign against him. He refused to be unnerved by their maliciouspropaganda. As no teacher dared to work in a school in whichuntouchables were admitted as students, Jotirao asked his wife toteach the girls in his school. Stones and brickbats were thrown ather when she was on her way to the school. The reactionariesthreatened Jotirao's father with dire consequences if he did notdissociate himself from his son's activities. Yielding to thepressure, Jotirao's father asked his son and the daughter-in-law toleave his house as both of them refused to give up their nobleendeavor.Satya Shodhak SamajAfter tracing the history of theBrahmin domination in India, Jyotirao blamed the Brahmins forframing the weird and inhuman laws. He concluded that the laws weremade to suppress the “shudras” and rule over them. In 1873, JyotibaPhule formed the Satya Shodhak Samaj (Society of Seekers of Truth).The purpose of the organization was to liberate the people oflower-castes from the suppression of the Brahmins.
चरित्र: महात्मा फुले 1.0 APK
ABMFSS
Biography of Mahatma Fule written and published by ShriPandharinath Sitaram Patil in 1938.Mahatma Jotiba FuleBooksGulamgiri ((Slavery)Tritiya RatnaPowada : ChatrapatiShivajiraje Bhosle Yancha, [Life Of Shivaji Maharaj]Powada:Vidyakhatyatil Brahman PantojiBrahmananche KasabShetkarayacha Aasud(Cultivator's Whipcord)Satsar Ank 1, 2IsharaGramjoshya sambhandijahir kabharSatyashodhak Samajokt Mangalashtakasah SarvaPuja-vidhiSarvajanik Satya Dharma PoostakSarvajanik SatyaDharmapustakAkhandadi KavyarachanaAsprushyanchi/ Dalit KaifiyatHisbooks are against casteism and superstitions. This app alsocontains his autobiography (Charitra).Gandhiji had said, "Peoplecall me a Mahatma, but Jotirao Phule was a true Mahatma". -HaribhauNarkeLokahitawadi (Gopal Hari Deshmukh) was born in Maharashtra in1823 and Prabodhankar Thakeray died in 1973. Maharashtra has a 150year tradition of social reformers who examined prevalent folktraditions. There were Lokahitawadi, Mahatma Phule, SavitribaiPhule, Dnyanoji Mahadev, Godkar, Ranade, Gopal Ganesh Agarkar,Rajarshi Shahu Maharaj, Tukadoji Maharaj, Ghadge baba, BabasahebAmbedkar, Swatantryaveer Vinayak Damodar Sawarkar, Hamid Dalwai andPrabodhankar Thackeray. Such an unbroken stretch has not been thefortune of any other state in India. And if we consider them to beschools of learning for social reformers, each headed by a learnedguru, then Mahatma Phule was the learned guru of them all. --- DrNarendra Dabholkar, Maharashtra Andhashraddha Nirmulan Samiti (inhis speech on tradition and superstition at Panvel)MAHATMA JYOTIRAOGOVINDRAO PHULE: occupies a unique position among the socialreformers of Maharashtra in the nineteenth century. While otherreformers concentrated more on reforming the social institutions offamily and marriage with special emphasis on the status and rightsof women, Jotirao Fule revolted against the unjust caste systemunder which million of people had suffered for centuries. Inparticular, he courageously upheld the cause of the untouchablesand took up the cudgels for the poorer peasants. He was a militantadvocate of their rights. The story of his stormy life is aninspiring saga of a continuous struggle, which he wagedrelentlessly against the forces of reaction. What was remarkablewas his ability to stand up against all kinds of pressure withoutfaltering even once and act always according to his convictions.Though some keen observers of the social scene in Maharashtra likeNarayan Mahadeo Parmanand did acknowledge his greatness in hislifetime, it is only in recent decades that there is increasingappreciation of his service and sacrifice in uplifting themasses.Social Life:Education of women and the lower caste, hebelieved, deserved priority. Hence at home he began educating hiswife Savitribai and open girl's school in August 1848. The orthodoxopponents of Jotiba were furious and they started a viciouscampaign against him. He refused to be unnerved by their maliciouspropaganda. As no teacher dared to work in a school in whichuntouchables were admitted as students, Jotirao asked his wife toteach the girls in his school. Stones and brickbats were thrown ather when she was on her way to the school. The reactionariesthreatened Jotirao's father with dire consequences if he did notdissociate himself from his son's activities. Yielding to thepressure, Jotirao's father asked his son and the daughter-in-law toleave his house as both of them refused to give up their nobleendeavor.Satya Shodhak SamajAfter tracing the history of theBrahmin domination in India, Jyotirao blamed the Brahmins forframing the weird and inhuman laws. He concluded that the laws weremade to suppress the “shudras” and rule over them. In 1873, JyotibaPhule formed the Satya Shodhak Samaj (Society of Seekers of Truth).The purpose of the organization was to liberate the people oflower-castes from the suppression of the Brahmins.
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