Great Women Thinkers in Education- Akkamahadevi and Savitribai Phule
1. GREAT WOMEN THINKERS IN
EDUCATION
AKKAMAHADEVI AND SAVITRIBAI
PHULE
Dr.Nagaratna S
Smt.Veeramma Gangasiri Degree college and PG
Centre for Women, Kalaburagi
2. 4.1-AKKAMAHADEVI-EARILY LIFE AND WORKS. ITS
EDUCATIONAL CONURBATIONS AND ROLE IN
ANUBHAVA MANTAP
Akka Mahadevi (c.1130–1160) was one of the
early female poets of the Kannada
literature and a prominent person in
the Lingayatism sect of Hinduism in the 12th
century.
Early Life: Akka Mahadevi was born at
Udutadi in the Shivamogga district of
Karnataka in 1150 A.D to parents who were
extremely devoted to the Veer Shaivism
movement.
Mahadevi was a great devotee of Lord Shiva.
She was always engaged in writing poetry
and singing songs in praise of Lord Shiva
Whom she used to dearly refer as “ Chenna
Mallikarjuna” . In a few years, Mahadevi grew
up to be a beautiful young lady. In a desire to
be with close to Lord Shiva Himself, she
made friends with animals, birds, flowers and
nature and started having no interaction with
her own family and people around.
3. One day, King Kaushika saw Mahadevi in deep devotion to
Lord Shiva, he immediately fell in love with her and wanted
to marry her. Mahadevi agreed to marry king Kaushik with
conditions that she would continue to be the ardent devotee
of Lord Shiva and she would engage in debates and
discussions with saints and philosophers on spirituality in
the court. King Kaushika was in deep love with Mahadevi
and agreed to her conditions without thinking. After their
marriage, Mahadevi never paid attention to her husband
and was always busy writing poems and chanting praises
of her favorite Lord. She got into active discussions with
philosophers and saints and was engaged in spiritual
activities. This enraged King Kaushika and he challenged
her of her beliefs and activities in the palace. Mahadevi
realized that the palace is not the place for her devotion
and renounced everything and walked out of king’s palace.
She went straight to Anubhava mantapa.
4. After leaving King Koushika, Akka Mahadevi turned to the
life of a Sanyasin. She later discarded all her clothes and
stepped into the streets nude. Legends say that she was of
extraordinary beauty and that she covered her in her
beautiful black tresses.
After her shift in perspective, she started preaching about
empowerment and spiritualism. Her unusual ways were
questioned extensively by her Gurus Allamaprabhu and
Kinnari Bommayya, but she explained and defended them
fully.
In search of her divine love, she left for the city of Kalyana
in the Bidar district of Karnataka and participated in the
Anubhavamantapa (the spiritual and socio-religious
congregation) which accepted only the spiritually
enlightened. The enlightened had to pass a test held by the
President of Anubhavamandapa in Kadal Sangama,
Allamaprabhu.
5. Akka Mahadevi’s Works and Educational Contributions:
Akka Mahadevi stands as a heroic and inspirational figure
in Kannada literature and history. She took part in
gatherings of learned men during an era when it was
considered inappropriate for a girl to attend school.
Akka Mahadevi was one of the earliest feminists in the
patriarchal society of India. She was a seer-poet, mystic
and social reformer. She lived and preached in the 12th
century and in all wrote 430 vachanas in Kannada which
are a form of didactic literature.
The vachanas written by Akka Mahadevi attracted a large
audience and she wrote extensively about Lord Siva as her
lover and husband. She also wrote about her travels
through Karnataka where she moved forlorn and naked in
the search of her spiritual love.
6. It is impossible to be amidst the vachanas of Akkamahadevi
and not experience the physicality of her words. The impact
is almost tangible. It is no surprise then, that even today,
writers in Kannada and beyond, especially women including
those who do not write, attempt to draw her journey into
their own lives in order to make sense of the
incommunicable.
7. Anubhava Mantapa:
* Anubhava Mantapa was the first parliment in history of mankind.
Prabhudeva, a great Yogi of extraordinary achievement, was the
president and Lord Basava acted as the prime minister.
Chennabasava can be compared to the speaker while at the
same time working as the editor, and compiler
of Vachana literature.
The only difference between the present day parliament
and Anubhava Mantapa is that the members were not elected by
the people, but were picked up or nominated by the higher
authorities of the Mantapa; the necessary qualification expected
being spiritual attainment. The problems tackled were of a
various nature covering social, religious, spiritual, yogic
psychological, economic and literary spheres.
Members of the Mantapa and followers of the religion were
given full freedom of thought, speech and action. They were
allowed to put any questions or doubts to get them cleared in
front of the congregation and a systematic program was
launched to record and to preserve the dialogues that were
going on in the House.
8. Anubhava Mantapa criticized sharply the meaningless
differentiation of human beings as high or low either on
their birth or on their occupation. Unique preaching's of
equality charged with the acceptance of the parenthood of
god and the fraternity of humanity fascinated the tortured
minds and consoled the gasping hearts of the oppressed
and distressed masses.
The burning zeal of Basava to place religion on a
democratic basis, his passionate love for God and his
untiring energy in serving humanity added to the glory
of Anubhava Mantapa .
9. The fundamental principles accepted Anubhava Mantapa may be
summarized as follows:
All are equal;
No man is high or low either by birth, sex or occupation.
Woman has equal rights with man to follow the path of self-evolution.
Universal brotherhood, Community approach (team work) and Practice
before preach.
Each one should follow a profession of his own choice.
All Kayaka 's are honorable professions. No Kayaka is either low or high.
Varnas (or castes) and Ashrams (or stages) are to be discarded.
Renunciation and dwelling in forest are ruled out as cowardly tendencies to
escape from life.
Inter-group marriages and free dining should be encouraged.
Untouchability has no place in the society.
Every man is free to think on all spiritual and social subjects.
Reason and experience are the only guiding lights for free thinking and
spiritual advancement.
Language of the people should be the medium for imparting spiritual and
secular education.
All men have equal rights to participate in spiritual discussions, to acquire
spiritual knowledge and follow the same path of self evolution.
10. 4.1-ಅಕ್ಕಮಹಾದ ೇವಿ: ಜೇವನ ಮತ್ತು ಕ್ೃತಿಗಳು, ಶ ೈಕ್ಷಣಿಕ್
ಕ ೊಡತಗ ಗಳು & ಅನತಭಾವ ಮಂಟಪ
ಅಕ್ಕಾ ಮಹಕದ ೇವಿ (ಸು .1130–1160) ಕನ್ನಡ ಸಕಹಿತ್ಯದ ಆರಂಭಿಕ ಮಹಿಳಕ
ಕವಿಗಳಲ್ಲಿ ಒಬ್ಬರು ಮತ್ುು 12 ನ ೇ ಶತ್ಮಕನ್ದಲ್ಲಿ ಹಿಂದೂ ಧಮಮದ
ಲ್ಲಂಗಕಯತ್ ಧಮಮ ಪಂಥದ ಪರಮುಖ ವ್ಯಕ್ತು.
ಆರಂಭಿಕ ಜೇವ್ನ್: ಅಕ್ಕಾ ಮಹಕದ ೇವಿ 1150A D ಯಲ್ಲಿ ಕನಕಮಟಕದ
ಶಿವ್ಮೊಗಗ ಜಲ್ ಿಯ ಉದುತಕದಿಯಲ್ಲಿ ವಿೇರ್ ಶ ೈವ್ ಧಮಮ ಚಳವ್ಳಿಗ ಹ ಚುು
ಶರದ ೆ ಹೂಂದಿದದ ಪೇಷಕರಿಗ ಜನಿಸಿದರು.
ಮಹಕದ ೇವಿಯು ಶಿವ್ನ್ ಮಹಕನ್ ಭಕು. ಅವ್ಳು ಯಕವಕಗಲೂ "ಚ ನಕನ
ಮಲ್ಲಿಕ್ಕಜುಮನ್" ಎಂದು ಪ್ರೇತಿಯಂದ ಕರ ಯುತಿುದದ ಶಿವ್ನ್ನ್ುನ ಸುುತಿಸಿ ಕವ್ನ್
ಬ್ರ ಯುವ್ಲ್ಲಿ ಮತ್ುು ಹಕಡುಗಳನ್ುನ ಹಕಡುವ್ಲ್ಲಿ ನಿರತ್ನಕಗಿದದಳು. ಕ್ ಲವ ೇ
ವ್ಷಮಗಳಲ್ಲಿ ಮಹಕದ ೇವಿ ಸುಂದರ ಯುವ್ತಿಯಕಗಿ ಬ ಳ ದಳು. ಶಿವ್ನೂಡನ
ಹತಿುರವಕಗಬ ೇಕ್ ಂಬ್ ಬ್ಯಕ್ ಯಂದ, ಅವ್ಳು ಪ್ಕರಣಿಗಳು, ಪಕ್ಷಿಗಳು,
ಹೂವ್ುಗಳು ಮತ್ುು ಪರಕೃತಿಯಂದಿಗ ಸ ನೇಹ ಬ ಳ ಸಿದಳು ಮತ್ುು ತ್ನ್ನ ಸವಂತ್
ಕುಟುಂಬ್ ಮತ್ುು ಸುತ್ುಮುತ್ುಲ್ಲನ್ ಜನ್ರ ೂಂದಿಗ ಯಕವ್ುದ ೇ ಸಂವಕದವ್ನ್ುನ
ಪ್ಕರರಂಭಿಸಲ್ಲಲಿ.
17. 4.2-SAVITRI BAI PHULE- EARLY LIFE AND
WORKS.EDUCATIONAL CONTRIBUTIONS.
Savitribai Phule (3 January 1831 – 10
March 1897) was an Indian social reformer,
educationalist, and poet from Maharashtra.
She is regarded as the first female teacher
of India. Along with her husband, Jyotirao
Phule, she played an important and vital
role in improving women's rights in India.
She is regarded as the mother of Indian
feminism. Phule and her husband founded
one of the first Indian girls' school in Pune,
at Bhide wada in 1848.She worked to
abolish the discrimination and unfair
treatment of people based
on caste and gender. She is regarded as an
important figure of the social reform
movement in Maharashtra.
A philanthropist and an educationist, Phule
was also a prolific Marathi writer.
18. Life and Work of Savitribai Phule:
Born on January 3, 1831, in a family of farmers in Naigaon
village in Satara district, Maharashtra, Savitribai Phule was
the eldest daughter of Lakshmi and Khandoji Neveshe Patil.
At the age of 9, she was married to 13-year-old Jyotirao
Phule. Her husband was one of the greatest social
reformers of Maharashtra. In fact, it was Jyotirao who taught
Savitribai to read and write. She was passionate about
teaching and soon enrolled herself in a teachers’ training
institution in Ahmednagar. She also received another
teacher’s training course in Pune.
The revolutionary significance of Jotirao Phule’s contribution is
gradually unfolding and is getting its due recognition on the
national scene of late. It is high time that Savitribai’s
contribution to this great task also gets its due credit.
Although inseparable in life and work, the husband and wife
had their own distinctive contribution to make to the mission
that they had undertaken.
19. Savitribai’s struggle was fraught with many difficulties and
despite that she continued her work peacefully. Men would
purposely wait in the streets and pass lewd remarks. They
sometimes pelted stones and threw cow dung or mud.
Savitribai would carry two saris when she went to school,
changing out of the soiled sari once she reached school,
which would again be soiled on her way back, and yet, she
did not give up. The guard who was then appointed for her,
wrote in his memoirs about what she would say to those
men, “As I do the sacred task of teaching my fellow sisters,
the stones or cow dung that you throw seem like flowers to
me. May God bless you!”
20. In July 1887, when Jyotirao paralysed his right side due to a heart attack,
Savitribai nursed him night and day because of which he managed to
recover and write again. During the same time, their financial crisis was at
its peak. A political sage and well-wisher Mama Paramanand tried hard to
get them financial help. In a letter to the King of Baroda, Sayajirao
Gaekwad, Paramanand recorded the historic work that the couple was
engaged in and said the following about Savitribai, “More than Jyotirao, his
wife deserves praise. No matter how much we praise her, it would not be
enough. How can one describe her stature? She cooperated with her
husband completely and along with him, faced all the trials and tribulations
that came their way. It is difficult to find such a sacrificing woman even
among the highly educated women from upper castes. The couple has
spent their entire life working for people.”
When Jyotirao passed away, Savitribai was present there. Due to the lack of
permission from municipality, he could not be buried with salt covering his
body as he had wished. He was burnt on the pyre and it was Savitribai who
courageously came forward and held the earthen pot (it is supposed to be
carried by the successor of the deceased). She led the final journey of
Jyotirao and consigned his body to the flames. In the history of India, this
was probably the first time a woman had performed death rites. She also
erected a ‘Tulsi Vrindavan’ with his ashes on the spot where Jyotirao
wanted to be buried. After Jyotirao’s demise, Savitribai led the
Satyashodhak movement till the very end. She was the chairperson of the
Satyashodhak Conference held in 1893 at Saswad, Pune.
21. ROLE IN WOMEN EDUCATION &
EMPOWERMENT
The first indigenously-run school for girls in Pune (at that time Poona)
was started by Jyotirao and Savitribai in 1848 when the latter was still
in her teens. Although they were ostracized by both family and
community for this step, the resolute couple was given shelter by a
friend Usman Sheikh and his sister Fatima Sheikh, who also gave the
Phule couple place in their premises to start the school. Savitribai
became the first teacher of the school. Jyotirao and Savitribai later
started schools for children from the Mang and Mahar castes, who
were regarded as untouchables. Three Phule schools were in
operation in 1852. On November 16 that year, the British government
honoured the Phule family for their contributions in the field of
education while Savitribai was named the best teacher. That year she
also started the Mahila Seva Mandal with the objective of creating
awareness among women regarding their rights, dignity and other
social issues. She was successful in organising a barbers strike in
Mumbai and Pune to oppose the prevailing custom of shaving heads of
widows.
22. All the three schools run by the Phules were closed by 1858. There were many reasons for this, including drying
up of private European donations post the Indian Rebellion of 1857, resignation of Jyotirao from the school
management committee due to difference of opinion on curriculum, and withdrawal of support from the
government. Undeterred by the circumstances Jyotirao and Savitribai along with Fatima Sheikh, took charge of
educating people from the oppressed communities as well. Over the years, Savitribai opened 18 schools and
taught children from different castes. Savitribai and Fatima Sheikh began teaching women as well as other
people from downtrodden castes. This was not taken well by many, particularly the upper caste of Pune, who
were against Dalits education. Savitribai and Fatima Sheikh were threatened by the locals and were also
harassed and humiliated socially. Cow dung, mud and stones were thrown at Savitribai when she walked
towards the school. However, such atrocities could not discourage the determined Savitribai from her goal and
she would carry two saris. Savitribai and Fatima Sheikh were later joined by Saguna Bai who also eventually
became a leader in the education movement. Meanwhile, a night school was also opened by the Phule couple in
1855 for agriculturist and labourers so that they can work in daytime and attend school at night.
To check the school dropout rate, Savitribai started the practice of giving stipends to children for attending
school. She remained an inspiration for the young girls she taught. She encouraged them to take up activities
like writing and painting. One of the essays written by a student of Savitribai called Mukta Salve became the
face of Dalit feminism and literature during that period. She conducted parent-teacher meetings at regular
intervals to create awareness among parents on the significance of education so that they send their children to
school regularly.
In 1863, Jyotirao and Savitribai also started a care center called ‘Balhatya Pratibandhak Griha,’ possibly the first
ever infanticide prohibition home founded in India. It was set up so that pregnant Brahmin widows and rape
victims can deliver their children in a safe and secure place thus preventing the killing of widows as well as
reducing the rate of infanticide. In 1874, Jyotirao and Savitribai, who were otherwise issueless, went on to adopt
a child from a Brahmin widow called Kashibai thus sending a strong message to the progressive people of the
society. The adopted son, Yashavantrao, grew up to become a doctor.
While Jyotirao advocated widow remarriage, Savitribai worked tirelessly against social evils like child marriage
and sati pratha, two of the most sensitive social issues that were gradually weakening the very existence of
women. She also made effort in bringing the child widows into mainstream by educating and empowering them
and advocated for their re-marriage. Such pursuits also met with strong resistance from the conservative upper
caste society.
23. 4.2-ಸಕವಿತಿ ಬಕಯ ಪುಲ್ - ಆರಂಭಿಕ ಜೇವ್ನ್ ಮತ್ುು ಕೃತಿಗಳು. ಶ ೈಕ್ಷಣಿಕ
ಕ್ ೂಡುಗ ಗಳು:
ಸಕವಿತಿರಬಕಯ ಫುಲ್ (3 ಜನ್ವ್ರಿ 1831 - 10 ಮಕರ್ಚಮ 1897) ಭಕರತಿೇಯ
ಸಕಮಕಜಕ ಸುಧ್ಕರಕ, ಶಿಕ್ಷಣ ತ್ಜ್ಞರು ಮತ್ುು ಮಹಕರಕಷರದ ಕವಿಯತ್ರ.
ಅವ್ರು ಭಕರತ್ದ ಮೊದಲ ಮಹಿಳಕ ಶಿಕ್ಷಕ್ತ ಎಂದು ಪರಿಗಣಿಸಲಿಟಿೆದಕದರ . ಪತಿ
ಜ್ ೂಯೇತಿರಕವ್ ಫುಲ್ ಅವ್ರೂಂದಿಗ ಭಕರತ್ದಲ್ಲಿ ಮಹಿಳ ಯರ ಹಕುಾಗಳನ್ುನ
ಸುಧ್ಕರಿಸುವ್ಲ್ಲಿ ಪರಮುಖ ಮತ್ುು ಪರಮುಖ ಪ್ಕತ್ರ ವ್ಹಿಸಿದಕದರ .
ಆಕ್ ಯನ್ುನ ಭಕರತಿೇಯ ಸಿರೇವಕದದ ತಕಯ ಎಂದು ಪರಿಗಣಿಸಲ್ಕಗಿದ . ಫುಲ್
ಮತ್ುು ಅವ್ಳ ಪತಿ 1848 ರಲ್ಲಿ ಭಿೇಡ ವಕಡಕದಲ್ಲಿ ಪುಣ ಯಲ್ಲಿ ಮೊದಲ
ಭಕರತಿೇಯ ಬಕಲಕ್ತಯರ ಶಕಲ್ ಯನ್ುನ ಸಕಿಪ್ಸಿದರು. ಜ್ಕತಿ ಮತ್ುು ಲ್ಲಂಗ
ಆಧ್ಕರಿತ್ ಜನ್ರ ತಕರತ್ಮಯ ಮತ್ುು ಅನಕಯಯವ್ನ್ುನ ರದುದಗೂಳಿಸುವ್ ಕ್ ಲಸ
ಮಕಡಿದರು. ಮಹಕರಕಷರದ ಸಕಮಕಜಕ ಸುಧ್ಕರಣಕ ಚಳವ್ಳಿಯ ಪರಮುಖ
ವ್ಯಕ್ತು ಎಂದು ಪರಿಗಣಿಸಲ್ಕಗಿದ .
24. ಸಕವಿತಿರಬಕಯ ಫುಲ್ ಅವ್ರ ಜೇವ್ನ್ ಮತ್ುು ಕ್ ಲಸ:
ಜನ್ವ್ರಿ 3, 1831 ರಂದು ಮಹಕರಕಷರದ ಸತಕರಕ ಜಲ್ ಿಯ ನ ೈಗಕಂವ್
ಗಕರಮದಲ್ಲಿ ರ ೈತ್ರ ಕುಟುಂಬ್ದಲ್ಲಿ ಜನಿಸಿದ ಸಕವಿತಿರಬಕಯ ಫುಲ್ ಅವ್ರು
ಲಕ್ಷಿಿ ಮತ್ುು ಖಂಡೂೇಜ ನ ವ ೇಶ ಪ್ಕಟಿೇಲ್ ಅವ್ರ ಹಿರಿಯ ಮಗಳು. 9 ನ ೇ
ವ್ಯಸಿಸನ್ಲ್ಲಿ, ಅವ್ರು 13 ವ್ಷಮದ ಜ್ ೂಯೇತಿರಕವ್ ಫುಲ್ ಅವ್ರನ್ುನ
ವಿವಕಹವಕದರು. ಅವ್ರ ಪತಿ ಮಹಕರಕಷರದ ಶ ರೇಷಠ ಸಕಮಕಜಕ
ಸುಧ್ಕರಕರಲ್ಲಿ ಒಬ್ಬರು. ವಕಸುವ್ವಕಗಿ, ಸಕವಿತಿರಬಕಯಗ ಓದಲು ಮತ್ುು
ಬ್ರ ಯಲು ಕಲ್ಲಸಿದವ್ರು ಜ್ ೂಯೇತಿರಕವ್. ಅವ್ರು ಬೂೇಧನ ಯ ಬ್ಗ ಗ ಆಸಕ್ತು
ಹೂಂದಿದದರು ಮತ್ುು ಶಿೇಘ್ರದಲ್ ಿೇ ಅಹಿದನಗರದಲ್ಲಿ ಶಿಕ್ಷಕರ ತ್ರಬ ೇತಿ
ಸಂಸ ಿಯಲ್ಲಿ ಸ ೇರಿಕ್ ೂಂಡರು. ಅವ್ರು ಪುಣ ಯಲ್ಲಿ ಮತೂುಂದು ಶಿಕ್ಷಕರ
ತ್ರಬ ೇತಿ ಕ್ ೂೇರ್ಸಮ ಅನ್ುನ ಸಹ ಪಡ ದರು.
ಜ್ ೂೇತಿರಕವ್ ಫುಲ್ ಅವ್ರ ಕ್ ೂಡುಗ ಯ ಕ್ಕರಂತಿಕ್ಕರಿ ಮಹತ್ವವ್ು ಕರಮೇಣ
ತ ರ ದುಕ್ ೂಳುುತಿುದ ಮತ್ುು ತ್ಡವಕಗಿ ರಕರ್ಷರೇಯ ದೃಶಯದಲ್ಲಿ ಅದರ
ಮಕನ್ಯತ ಯನ್ುನ ಪಡ ಯುತಿುದ . ಈ ಮಹತ್ುರವಕದ ಕ್ಕಯಮಕ್ ಾ ಸಕವಿತಿರಬ ೈ
ಅವ್ರ ಕ್ ೂಡುಗ ಯೂ ಸಹ ಅದರ ಸರಿಯಕದ ಮನ್ನಣ ಯನ್ುನ ಪಡ ಯುವ್
ಸಮಯ ಇದು. ಜೇವ್ನ್ ಮತ್ುು ಕ್ ಲಸದಲ್ಲಿ ಬ ೇಪಮಡಿಸಲ್ಕಗದಿದದರೂ, ಗಂಡ
ಮತ್ುು ಹ ಂಡತಿ ತಕವ್ು ಕ್ ೈಗೂಂಡ ಕ್ಕಯಮಕ್ ಾ ತ್ಮಿದ ೇ ಆದ ವಿಶಿಷೆ
ಕ್ ೂಡುಗ ಯನ್ುನ ಹೂಂದಿದದರು.
