719:
390:, writing that he had not suggested that widow remarriage is "sinful". He had, he claimed, suggested that a woman who is bound by love could find the idea of remarriage 'sin-like'. Explaining the difference between the two, he argued that those who are not bound by love may not find the idea of remarriage 'sin-like'. He stated that his tract was written for people who wished to understand the true meaning of marriage. Those who did not wish to do so, may well marry again. He had no objection to their doing so.
27:
348:
209:
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197:. This essay is considered to be Manilal's most important work. With its publication, Manilal became one of the major Indian social thinkers of his time. It remains central to Manilal's ideas on social reform. All his other writings on the women's questions and the social reform movement use this text as a referent
330:
Women's education should focus on training them in love and duty. However, this orientation should not exclude them from also being taught languages, mathematics, science, history and similar topics, which ought to be objects of study for women. At the same time
Manilal held that contemporary
216:
Manilal had joined the
Gujarati Social Union, a club for Gujarati graduates in Bombay, in 1882. Shortly after, during a meeting of the Union, the topic of widow remarriage was debated for an hour. The consensus of members was in favour of allowing widow remarriage, given their high level of
337:
A couple joined in love is undivided by death. With this premise, Manilal had to conclude that widow remarriage was sinful. Ideally, even a man should not remarry, but given women's superior capacity for love and affection, the obligation on them not to remarry was
228:
that two people were won over to his point of view during this period. It was this extended debate which spurred him to examine various aspects of widow remarriage. The result of his meditations was encapsulated in his lengthy article
246:
the same year, in eight installments. With the addition of a further section written shortly afterwards, this was issued in book form in
October 1885. In this Manilal stated that it was written while his attitude was influenced by
168:
379:. The anonymous reviewer criticized Manilal, mainly on two grounds: firstly, that it is not sinful to remarry; and secondly, that the argument that love forecloses the possibility of remarriage is invalid.
200:
Manilal, in his discussion of the place of women in Hindu tradition, adhered to the traditional view in some regards, and opposed widow marriages. This position generated considerable controversy.
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Men and women are two parts of an integral whole. Woman represents the left half, which according to Hindu scriptures is tender and weak. They are neither superior nor inferior, just different.
109:
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Women are more capable of love, affection and of being dutiful; three elements which
Manilal deemed indispensable at a religious level if one is to achieve a sense of unity with the
240:. In this work he found ideas similar to his own regarding women, and having absorbed Comte's views on the nature and role of women, he published his essay in the weekly magazine
670:
331:
education was counterproductive because it did not respect caste differences and taught women
English as well as a variety of social graces he considered to be superficial.
224:
The topic was discussed at length in a series of debates over the next month. These proved inconclusive, since no consensus over the issue emerged. Manilal noted in
366:
remains central to
Manilal's ideas on social reform. All his other writings on the women's questions and the social reform movement use this text as a referent.
138:
663:
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Love is possible only between the opposite sexes because a woman will never compete with a man. A man should teach simple ethics to his woman.
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In 1884 Manilal was still resident in Bombay and was spurred to publish the essay after he came across and studied a copy of
Auguste Comte's
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The essay deals with the status of woman in Hindu tradition. The author deployed a number of stylistic techniques including
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311:. Employment outside the home should therefore be left to men. This is necessary in order to protect the purity of women.
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is considered by critics to be
Manilal's major work, and it made him one of the major social thinkers of his time.
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education. However, Manilal voiced his disagreement. He analysed the subject in the light of the
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to reinforce his arguments. Manilal's thoughts on woman, marriage and family, as laid down in
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view of life in detail and argued with close logic against permitting widow remarriage.
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Men and women should have separate spheres of work. This is because women have
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At the time of marriage a woman should be 16 years old and a man 25 years old.
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appeared in the
JanuaryâMarch, 1887 issue of the Gujarati language magazine
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591:"Love, Desire and Moksha: Manibhai Nabhubhai and the Loss of Svadharma"
449:. Makers of Indian Literature. New Delhi: Sahitya Akademi. p. 21.
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Narrations of a Nation: Explorations
Through Intellectual Biographies
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652:
423:
A Biographical Study of the Life of Manilal Nabhubhai Dwivedi
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Manilal responded to this criticism in the first issue of
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Dignity of Woman) is an 1882 essay, published in 1884, by
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Shukla, Sonal (1995). "Gujarati Cultural Revivalism". In
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602:(Ph.D thesis). Ahmedabad: School of Social Sciences,
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369:After its 1885 publication, a critical review of
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429:: Gurjar Granthratna Karyalaya. pp. 57â58.
272:(English: Manlial's Three Articles), edited by
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641:Manilal's response to the critical review of
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16:Gujarati essay by Manilal Dwivedi
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516:Bombay: Mosaic of Modern Culture
479:] (in Gujarati). Ahmedabad:
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355:written by an anonymous author
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477:A Few Literary Controversies
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471:Thaker, Dhirubhai (2011).
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684:Manilal Nabhubhai Dwivedi
481:Gujarati Vishwakosh Trust
300:, can be summarised as:
238:System of Positive Polity
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919:Works by Manilal Dwivedi
929:Gujarati-language books
888:Uncho Parvat, Undi Khin
473:āŠāŦāŠāŠēāŠūāŠ āŠļāŠūāŠđāŠŋāŠĪāŦāŠŊāŠŋāŠ āŠĩāŠŋāŠĩāŠūāŠĶāŦ
386:, a magazine edited by
343:Reception and criticism
418:āŠŪāŠĢāŠŋāŠēāŠūāŠē āŠĻāŠāŦāŠāŠūāŠ: āŠāŦāŠĩāŠĻāŠ°āŠāŠ
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162:[nariprĘtÉŠĘÎļa]
388:Balashankar Kantharia
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270:Manilal Na Tran Lekho
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37:Manilal Na Tran Lakho
808:Monism or Advaitism?
278:Gujarat Vidhya Sabha
881:Jal Jal Mare Patang
789:Sudarshan Gadyawali
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604:Gujarat University
483:. pp. 30â32.
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92:First published in
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441:Thaker, Dhirubhai
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871:Works about
612:10603/46631
570:Suhrud 1999
555:Suhrud 1999
540:Suhrud 1999
338:obligatory.
189:written in
913:Categories
854:Priyamvada
800:Philosophy
632:Wikisource
394:References
253:positivism
204:Background
158:pronounced
115:Wikisource
861:Sudarshan
846:Magazines
762:Gulabsinh
743:Amar Asha
489:741752210
427:Ahmedabad
280:in 1954.
226:his diary
589:(1999).
455:10532609
443:(1983).
415:(2005).
290:rhetoric
262:Princess
257:Tennyson
243:Gujarati
191:Gujarati
175:Gujarati
100:(weekly)
97:Gujarati
70:Gujarati
66:Language
580:Sources
513:(ed.).
321:Adwaita
294:polemic
284:Summary
35:; from
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819:(1889)
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784:(1882)
765:(1897)
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727:Poetry
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485:OCLC
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292:and
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