Shantabai Neelagara’s “Sadguni Krishnabai” – Part 2: Women & social change issues

The story as outlined may create an impression that Krishnabai is just another heroine who blindly accepts traditional beliefs and acts accordingly.  But it must be remembered that Neelagara is operating within the constraints of a patriarchal society and she also had to write within the confines of the traditional theme of the ‘sloka‘.  Vijaya Dabbe (1996), in a perceptive introduction, says that Krishnabai is not a submissive, dumb heroine; instead she is a person with an immense will and desire, capable of changing the lives of people around her.  Neelagara is alert to the developments inspired by a modern sensibility.  Though, externally, the novel seems to propagate the view that women exist for the happiness of men, what it actually says is different.  Neelagara cleverly uses the ploy of carefully presenting her own opinions in other‘s tongues and uses scriptural evidence so that her arguments cannot be disputed.  Using this, she is able to present a most perceptive and an almost radical observation at that time: 

Like men, women too are human beings. They too have intelligence and the ability to learn. They also have the enthusiasm to reap the benefits and happiness that come out of education. It is not beneficial for anyone to keep fifty percent of our population who are women in intellectual darkness. By educating women, they will be able to learn what they desire and teach their children many useful things at home itself. (Neelagara [1908]; 1996: 10) (my translation)

Though there is no vehement oppositional force in the novel, Krishnabai had to contend with her orthodox and skeptical mother-in-law.  Neelagara succeeds in her task by making Krishnabai‘s husband, Madhavarao, talk about and defend women‘s education to his mother.  It is clear that Neelagara operates within the confines of the reform agendas of that time, when the common fear, even among the reformers, was that educated women neglected their household duties, and that their respect towards elders and traditions decreased with increasing knowledge.  Neelagara has to prove that this fear is illogical; she shows how Krishnabai is not just another educated woman conducting household duties after marriage, that she was responsible for the education of her sister‘s children.  She tells her sister‘s eldest daughter, Kashi, that there is no point in acquiring some ‘general knowledge‘ by remembering names and reciting dates and years of historical events and stresses the need for a deeper understanding of our country‘s history, what our country lacks and what type of education is required for our people.

Shantabai Neelagara’s “Sadguni Krishnabai” – Part 1: The Story

After the contrasting views on reforms seen in Indirabai and Indira, Shantabai Neelagara‘s Sadguni Krishnabai provides the much-needed woman‘s perspective to women‘s reforms, thus giving a third perspective to the women‘s reforms during the early days of the novel in Kannada.  Neelagara‘s novel, Sadguni Krishnabai, first published in 1908, disappeared so fast that there is not a single reference to it in any of the literary histories.  Even Venkatesha Sangli‘s encyclopaedic directory of Kannada litterateurs (1960), which spans a period from 1850 to 1920 and which is a mine of information, does not have any reference to this book. It did come as a pleasant surprise to see this book, which now becomes the first Kannada social/realist novel written by a woman.

Neelagara‘s novel was the result of an award announced by Narasimhacharya Kavyananda Punekar in memory of his wife, through the Karnataka Vidyavardhaka Sangha, Dharwad.  The award carried twenty-five rupees and the novel was to be written as outlined in a ‘sloka‘ from Manusmriti, a translation of which in English is this:

In whichever family the husband is happy with his wife, and the wife with her husband, in that house will fortune reside permanently.

 

The story is of Krishnabai, the daughter of Hariwant and Radhabai. Hariwant provided a decent living and good education to his children and was especially fond of Krishnabai, his last born.  He took the responsibility of her education upon himself and taught her whenever he was free. When his death left Krishnabai forlorn and distraught, her elder brother, Shamarao, took over the responsibility and arranged to send her to a private home tutor, who was a friend.  When Shamarao had to shift to Mumbai, he took his sister and mother with him.  On seeing the various career opportunities in Mumbai, Krishnabai too wanted to start a career.  Her brother agreed and sent her to the Zenana Mission Girls‘ School.  At first apprehensive of her thus far limited education, she soon realized that she was far better than many of her classmates.

An American lady doctor, who used to visit the school, noticed the talent in Krishnabai and offered to teach her Medicine.  Soon, Krishnabai completes her course in medicine with top honours.  On the day of the final awards function, Madhavarao, a young man doing his BA course, the only son of a famous lawyer, Janardhan Pant, noticed her and enchanted by her intelligence, wanted to marry her.  Soon, a meeting was arranged between the two families and Pant discovered that Krishnabai was none other than the daughter of his childhood friend Hariwant.  But, Madhavarao‘s mother, who had strong opinions against women‘s education, was skeptical.  Madhavarao manages to convince her and the wedding takes place.  Krishnabai performed her household duties so well that her mother-in-law soon lost her initial apprehensions and handed over the charge of the entire household to Krishnabai.

She nursed her in-laws during their illnesses, but they died soon after.  Madhavarao was yet to complete his studies and Krishnabai managed the incomeless household with great expertise and helped him complete his studies.  When employment opportunities were not forthcoming, she urged him to study for a law degree.  Madhavarao had always wanted to go to England and study for the civil services or the barrister examinations.

  

Despite Madharavao‘s protests, Krishnabai sells her ornaments and raises the required amount.  Both husband and wife decide to go to England.  At a time when crossing the seas meant ostracism even for men, Neelagara makes a bold move by making her heroine leave the shores.  The ship meets with an accident in mid seas, and a passing ship manages to rescue many passengers.  In the confusion Krishnabai and Madhavarao are separated. 

When one rescue ship brings her back to Mumbai, another rescue ship takes Madhavarao to England.  Neelagara brings Krishnabai back to the country, thus missing a certain controversy.  But she must be credited with making the move itself to send her heroine to England.  Madhavarao and Krishnabai believe that the other is dead, but both hope that the other is alive and that they will reunite.  Krishnabai then goes to her elder sister‘s place and slowly comes out of her sorrow and starts taking care of the education of her sister‘s children Kashi, Godavari, and Balawanta.  How she educates them and takes care of the household forms the major part of the narrative.  Some years later, through a friend, Madhavarao comes to know that Krishnabai is alive and well in India and writes to her.  She is overjoyed and he soon returns after passing his ICS examinations.  After a joyful reunion, Madhavarao leaves for Satara to become the Assistant Collector of the district.

Kerur Vasudevacharya’s “Indira” – Part 2: Social change and other issues

In between the many fluctuations in the romance between Indira and Ramakanth, Vasudevacharya introduces a group of ‘social change agents’ with whom Indira and Ramakanth are seen engaged in debates regarding women‘s freedom, women‘s education, widow remarriage, language issues, and so on.  Many well-known reformers and their reform activities are lampooned here.  

Pandita Ramabai, who, through her social service activities and writings and campaigns for emancipation of women, came to epitomize the ‘female social reformer’ and who became well-known across the major cities of India during the late 19^th and early 20^th centuries, is lampooned by Vasudevacharya as Pandita Radhabai, a social reformer.  Pandita Ramabai‘s work was positively acknowledged in Gulvadi Venkatarao‘s Indirabai, where her book Streedharma Neeti is introduced as an essential reading for young women and through Pandita Anandibai‘s character, who establishes a home-cum-school for young widows.

Cover of recent edition of Indira

In Indira, Vasudevacharya rewrites Pandita Ramabai‘s character as Pandita Radhabai, a caricature of Ramabai.  To add insult to injury, he makes Radhabai speak about herself. Pandita Ramabai‘s widowhood and her conversion to Christianity are satirized.  In Indira, Pandita Radhabai is shown as having married three times, each time after being widowed and her conversion is shown as coming after her marriage to a Father Cunningham in America. Seshadasacharya Adya (author of an early Kannada social play, Suvadana Bhaskara) is lampooned here as Phanindracharya Adya.  

Phanindracharya is shown here as marrying Nagalakshmi, who has been widowed thrice and that he is not bothered about her not being a virgin-widow.  The exaggeration and the language used for this description are gross and also show Vasudevacharya‘s unconcealed rage at these acts. Nagalakshmi is described as a woman who was ‘savoured’ by three husbands previously.

The meetings of the reformers at the Upasana Samaj is described by Ramakanth as being similar to Church sermons and rituals, with chapters being read out from The Bible. Vasudevacharya makes it clear that he sees all the reform activities as Western and more specifically Christian and that he would not have anything to do with such reforms.

Vasudevacharya was a student at Pune during the years 1889-1890 and was witness to the reformist-conservative debate between Agarkar and his followers demanding reforms and supporters of Tilak who wanted to uphold Hindu values.  Pandita Ramabai‘s activities were reported in their respective periodicals/ newspapers —Maratha, Kesari and Indu Prakash of the Tilak group and Sudharaka and Subodha Patrika of the reformist Agarkar group.  These debates would have influenced Vasudevacharya and coming from an orthodox, priestly family, he seemed to appreciate Tilak‘s views. This exposure could be the cause of his anger towards Ramabai and other reformers.

Apart from presenting the contemporary conservative attitude towards reforms, Vasudevacharya makes the novel topical by introducing elements like the names of newspapers that Ramakanth reads, the Kannada-Marathi language debate, Venkatacharya‘s popular translation of Bankimchandra‘s Vishavriksha that Indira reads, names and activities of religious and social reformers and long discussions on reforms.