In the nineteenth century, when the Sati Question became part of the progress and modernity of the dialogue, a movement of education of women and education began as a part of the search for the new sati of the settled men. According to Geraldine Forbes, three grouped British educationists, Christian missionaries, male reformers and educated Indian women, were promoted to education. First of all, girls' schools were established in India by Christian missionaries, But he had to face tough competition from Indian social reformers. By the middle of the 19th century, efforts were made by the government to open a girl child on a linguistic basis in collaboration with Buddhist social reformers of the urban area. By the end of the 19th century, many educational institutions had been established by middle class educated women and among them there was a question established in the center of the debate which education model would be very favorable for women.By the 19th century, only a few women could become part of the ongoing campaign for education. But the round changed, the atmosphere changed, In the early years of the 20th century, women started setting up girls' schools in the form of a text-plan along with selection of subjects for education. In the early years of the 19th century, boys' schools were getting government grant in comparative form whereas for girls' education Per British officers remained almost indifferent. In spite of heavy pressures from liberalists and Christian missionaries, the government has not shown any interest in women education. The field of women education became a topic of interest for Christian missionaries; Because women could prove to be an easy target for conversion and preaching.Firstly, in 1789 AD Mrs. Campwell and Dr. Andrewwell established a women's girl child in Madras. The first girl child of the missionaries; In the direction of Daldh, he was established in Chinsura, Bengal. In 1818 AD, after the founding of the Hindu College by David Hayre, the publisher of the Calcutta Vidyalaya Committee was established in 1818, whose main purpose was to arrange for girls to be given the same education as children. Raja Radhakant Dev was the first and only secretary of this organization, who later became the patron of women's education too. Raktat Dev wrote more than 20 essays on female education.In spite of advocating traditional teachings, he also desired that the boys and girls could enter the school together; While the idea of this cooperative education could not be supported by the reformists who were considered moderate to the Hindu society. The first book relating to women education was written in 1819 by an Indian language in Bengali by Gurumohan Sen, who was published in 1820 by the Virgo Child Committee of Calcutta with the efforts of Radhakant Dev. By the middle of the nineteenth century, the issue of education of women in Bengal, especially Calcutta had become the subject of movement for liberal Hindus, Brahmans and progressive students. Hindu and Brahmin schools were being opened for fear of spreading Christianity through missionary schools. In 1819, Calcutta Female Jubenile Society founded by the Baptist Society, in collaboration and consultation with Radhakant Dev, U.K. established a school for girls in Gauri Bazar in Calcutta. While working under the London Missionary Society, Mrs. Gograli opened a school for girls in 1820 AD, which facilitated reading and writing in Bengali along with English. In this school, sewing, knitting, Geography and Bible knowledge were made. In June 1824, the Steering Committee of the Christian Missionary Society appointed its official lady society for Native Female Education for the development of women's education, whose guardian Lady Amherst was. David Hair used to give annual donations to this institute. The Bengal Ladies Society was formed in Calcutta with the efforts of Lady Amherst, wife of the Governor General Lord Amherst. This committee laid the foundation of Central School on 18th May 1826 AD at the eastern end of the Carnavalis Esquire of Calcutta in consultation with Arc Dickon Corey. The Sambandh Vidyalaya of the London Missionary Society, Calcutta, which was working at that time, the number of students was 45, 25 and 28 respectively. Gradually people started sending their girls to these schools. Even in the schools of Wardman, 14-15 year old young men used to read.William Carey of Sirampur Missionary, Marshman and Ward, with the help of some Indians, started work in establishing girls' schools in Siropur and its adjoining areas in 1823. In addition to Bengal, In schools of Allahabad and Arakan (Burma) also opened schools for girls. By the year 1827, 12 girl students were started by missionaries in Hooghly district. A year later, the Ladies Society for Native Female Education in Calcutta and its Visity established under the direction of Miss Mary Cook. It was seen that Muslim women were also interested in learning about open schools in poor areas. According to William Adams, Central and Christian Village Schools were involved in giving women education at this time. In Central School, 138 teachers and 14 girls in Christian Village schools were receiving education. After Calcutta, Christian missionaries selected Madras as the center of development of women education. The Church Mission Society had more success in South India;Within two years, nine more schools were opened. In 1831, the Society established two girls' schools in Ahmedabad. There was also a hostel arrangement.Wilson Dixit had established six girls' schools in Bombay in 1829-30 CE; In which 200 students studied.The Church Mission Society had started establishing Girl Schools in Mumbai Presidency for the first time in 1826 and within the next 10 years, separate primary schools for boys and girls in Thane, Basin and Nashik were done by the society. With the end of the year 1850, with the efforts of the missionaries, schools running 354 days of women's education were opened, out of which 1500 girls received education and 91 of them were residential schools. Dehradun, In Sialkot and Gujranwala, the Provostian Church had set up several schools for girls. The most important of the female schools was the establishment of the Hindu Kanya Vidyalaya in 1849 by James Ilvert Drinkwater Bethune, for educating the girls of native Bhadrudas in Kernavalis Esquire Calcutta. Bethune made great efforts to make elite families involved in the project and appointed Ishwar Chandra Vidyasagar as the secretary. As a result, the number of girls studying in this school has reached 30. Before his death Bethune had named all his movable and immovable contacts for this school. In 1863, a total of 95 girls were enrolled in this school whose age was between 5 to 7 years and three-fourths of the students were related to the lower caste or poor family. Governor-General Lord Dalhousie (1848- 1856) considered female education profitable and important. 'Education' In the Woods Dispatch, known as 'MagnaCarta', it was said that equitable education should be imparted to men and women. 36 The Bengali members of Brahma Samaj represented the reforms towards women education and Rammohan Roy appealed to the legislative assembly that Schools should be set up for girls in each of the schools of Calcutta. They spent a lot of money in promoting women's education. With the efforts of Ishwar Chandra Vidyasagar, there has been a significant increase in the educational institutions of the girls. Nearly 35 education institutions were established from November 1851 to 1858 by their efforts. Free schools were provided in these schools and incentives were provided by the school on behalf of stationery and books. He also organized an article competition aimed at spreading awareness about education, which was titled 'Utility of Women's Education' .7 Young Bengal The movement was more active on the issues related to women. The graduate and principal social reformer of the Hindu College, the Piyaricharan Government assumed the post of Principal, Government School, established in Barasat District of Calcutta. While in this position, he established a free school for girls in the year 1847 AD.Later this school was named Kalikrishna Girls High School. While attending the post of Education Secretary, J.DE Bethune inspected this school. At this time, this school was getting active support of Daksharanjan Mukherjee, Rajgopal Ghosh, Manmohan Ramakantkar and Ishwar Chandra Vidyasagar. By the middle of the nineteenth century Bengali society stood in opposition to women's education. The editor of the news mirror had criticized supporters of female education in 1831, In the same year, Bangaad supported female education in his August 20 issue. In 1840 AD, Krishan Mohan Banerjee, in the essay titled "Indian Female Education", praised private tuition as good as sending girls to public schools. Babu Prasanna Kumar Tagore kept Europe's tutors to teach their daughters. In a civil meeting organized in Calcutta on December 24, 1847, he said that the respected Hindu girls should be allowed to study in Christian schools.Brahma Samajee Ishwar Chandra Vidyasagar has spread a lot of women education while being the school inspector. In 1849, while holding the office of the daughter school of Bethune, he put considerable emphasis on bringing the women of Bhadralok to the school. Taking advantage of his official status, Vidyasagar had established schools for girls from November 1847 to 1855 in 40 villages. Government in 1858 By opposing the new rule to grant subsidy to small government schools, Ishwar Chandra Vidyasagar has expressed his position. Brahmasamaji Keshavchandra gave several lectures on the importance of women education in 1861 AD. The following year, he founded the 'Theistic Friends Society', which was aimed at speeding up reforms towards women. This committee used to work in the habit of going to the homes and read the women's habit of reading. Keshav Chandra Sen established a large number of Brahkyanya Vidyalayas in 1863 AD. In 1865, Brahmasamaj established the first spiritual institution where women and women could have extensive discussions on the question and could receive recitation and religious instructions. 38 On the subject of women education, in 1866 AD, Brahma Samaj was split. In the same year under the leadership of Keshav Chandra Sen, the newly elected party welcomed Miss Mary Carpenter in Calcutta. The purpose of touring India was to promote women's education. In 1872, my carpenter, Annette Accredy and Keshav Chandra Sen established together a normal school for women. Along with the other faction of Brahmasamaj, Annette Accredied on September 18, 1873, 22 Baniya Pukurlane for Hindu women, Founded the residential Hindu Women's School in Calcutta. In it, the theme and text plan were set up for the girls who were prepared for the boys.Dwarkanath Ganguly was the Principal of this school and Anand Mohan Bose and Durgamohan Das were their associates. The school was getting the services of Shivnath Shastri and Manmohan Ghosh. Mrs. J. B. Fayer was working as an unpaid teacher here. The same party expanded the school and established Bang Mahila Art College in June 1876. It was India's first art college. In August 1878, this school was merged with Bethune College which was affiliated with Calcutta University. In 1883, Kadambini Basu and Chandrakumi Ganguly received a bachelor's degree from Bethune College. Like this, Kadambini Basu proved to be the first woman in the British India, taking a bachelor's degree. According to Swami Dayanand Saraswati, the strong supporter of women's education, all human beings have the right to education. It includes all men and women. He advocated equitable education for boys and girls. Dayanand Saraswati believed that the development of mankind is possible only by the common involvement of men and women. He was of the opinion that boys' school should be at least 3 miles away from the girls' school and women and girls should be appointed in schools of teachers and staff boys' schools. Even in contrast to the age of 5 years, the gender children should be restricted to the admission of the school boundaries. 39 On this model, Dayanand Anglo-Vedic Children and Girls Schools have been set up by Aryasamaj all over the country.Women in Punjab The first step towards furthering the expansion of education was taken by the Amritsar branch of Aryasamaj. But the percentage of its success was very low nor did it get public support, nor did it get some kind of financial support. Many unique experiments were made for the payment of expenses, such as lawyers appearing in the Amritsar court, they were requested to deposit their daily income from their income every day. By the beginning of 1885, the Amritsar branch of Aryasamaj had announced the establishment of two female schools and the third was proposed in Katra Dula. During 1880, Lahore Aryasmaj was a pioneer in women's education, Because its support base was strong enough. But the speed of the girls' schools established by it was slow, which could not be considered successful. In 1889 AD Ferozepur Aryasamaj established a girl school. In the late 19th century, the progressive Arya Samajists included women in their social reform efforts. In 1890, the branch of Jalandhar Aryasamaj founded the Arya Kanya school, and a work was completed to a woman here. In his autobiography, Lala Munshiram has mentioned in detail the reasons for inclusion of women education in primary issues. Decided to open Janana Vidyalaya at the Intimate Meeting of Jalandhar society on December 26, 1886. Chana was imposed for one rupee per member per day for the expenditure.But after the establishment, the Janana Vidyalaya could not be operated properly due to lack of good teachers. 40 Kala Devi, the mother of Lala Deoraj, administered the Jana Vidyalayas Taking responsibility for herself and working in the Mission School, she began to sit in her own house with her mother and made the food from her own house. But after some time after the financial help available from Arya Samaj stopped, Kahan Devi continued to read and write in the school from her own expense. Shortly after the absence of students, the Janana Vidyalaya had to be closed. Jalandhar Aryasamaj achieved considerable success in the third attempt in 1890-91.'Radi Fund' and 'Aatta Fund' were created for the financial assistance, which was first adopted in the operation of DUV schools. Lala Deoraj arranged funds by inspecting them in Jalandhar and adjacent cities. 41 Significant importance in the development of women education: The economic point was the proposal which was brought before the executive by Lala Deoraj and Lala Munshiram. This proposal was said to set up Arya Kanya College. Jalandhar The branch officially established high schools and colleges for girls up to 1892 AD. These schools received huge support from the public. The number of girl students enrolled in schools is underlining the progress of women education in Punjab. Aryasamaj activists, Women's Teachers and School Administration jointly prepared brochures and manuals for the operation of these schools. Soon this institute acquired a special place in the Punjabi community and acted as a catalyst for all kinds of reforms related to women. 42 The Varnacular Society of Gujarat started the girls school in Ahmedabad in 1849. In 1851, Magan Bhai Karamchand of Mumbai established two girl schools in Ahmedabad and donated 20 thousand rupees for its operation. In Pune this year, Jyotirao Phule established an independent girl child school. Professor Patten of Elphinston College upgraded the 'Student Literature and Scientific Society', led by three Parsi female schools with 196 students. He had also established a women's school in Calcutta. Maharashtra Film Education Society's 1890-91 According to the report, four educational institutes were being set up under this, which included high schools, women's training colleges, training schools affiliated to the training school and primary schools attached to the high school. In 1872, Phoenica Sorabjee established three big schools in Poona, for one Marathi girl, For the second Muslim girls and the third training school. In 1888, after passing a resolution in the 4th Indian National Congress session of Allahabad, local bodies were instructed to educate women in their area. In November 1889, a girls' school was opened in Quetta, which got great support from Jamait Rai. According to Poona report of 1893, married girls were not allowed to go to school after attending the school. But gradually the number of marriages started increasing in the school. For the adult women, such schools were open where they were taught half day education.According to the report of Maharashtra Female Education Society 1898, 280 students studied in institutions coming under the Society; There were 138 boys in the Brahmin family, There were 86 married and 45 widows and all the students coming to school were more than 15 years old. In 1898, Mrs. Sharda Sumant passed the Intermediate examination from the University of Mumbai and Mrs. Basant Kumari had passed the matriculation examination; Both were related to prayer society. Seminars on women education were organized in 1894, 1895 and 1897 under the auspices of Gujarat Vernacular Society,Women were involved in large scale. From the establishment of Hindu Kanya Vidyalaya by J.DE Bethune in 1848, till the establishment of the Hunter Commission in 1881, the social reformers found during the review of women education that opening schools for girls and setting up of training institutes for women's teachers. is required. Providing co-education and higher education for women was another issue. They had to face the fact that 98 per cent of school going girls are still out of schools. In the Hunter Commission report, it was said that more grant scholarships and prizes were given to attract girls to school. For the next two decades, the emphasis has been on providing higher education to women. As a result, in 1882 only six women were registered in the universities and at the end of the century there were 264. During this time, the number of girl students who took the examination of matriculation increased from 2054 to 41 thousand 582. The establishment of Normal schools for training for 43 women was done by Christian Mission in Calcutta in 1852, in which Christian women were given training Was given. As a separate branch in 1863, Sarah collided with the establishment of training for school teachers. During the 1870s, my carpenter for women, Normal schools were established in Ahmedabad and Madras. Training classes were started in Madras missions day school.Aryasamaj established many Normal schools in Uttar Pradesh and Punjab. Isabella Thabern School and Saint Anne School were started under the Mangalore Normal School System. Additionally, Calcutta, Normal schools were established for training in Shillong and Chennai. After the Hunter Commission, many women did a remarkable job in the field of women education, in which Mataji Tapaswini and Pandita Ramabai are prominent. In 1889 Ramabai established the Sharda Sadan for women in Pune and in Mumbai, while in 1893, Mataji Tapaswini founded the Mahakali school in Calcutta. Pandita Ramabai has started educating women through Arya women's society in collaboration with other reformers during her stay. In Bombay, Ramabai established Sharda Sadan as the home of knowledge, which was a residential school for widows. Ramabai established a second school named Muktisadan in Kedgaon, 30 km away from Pune, in 1897 AD. By enrolling in this school in the unclaimed girls, he laid the foundations of an institution in 1900, which had three faculty- Mukti Sadan, Sad Sadan and Sadanand Sadan .44 Sadar Sadan used to work as a liberal house of deviant women, Sadar Sadan started from 6 girls and within three years they were 300. A maternity house was established beside the cultivation, it was kept in the name of Mukti Sadan, the mothers of newborns were kept. Most of these mothers were under 15 years of age. Separate arrangements were made to teach blind girls.Sadanand Sadan was opened as the school and orphanage of the boys, which was aimed at making them educated so that the need for a suitable partner for the destitute girls could be overcome. Mataji Maharani was fully opposite of the schools established by Maharani Tageswini (Gangabai), founded by Mahakali Pathshala Pandita Ramabai in Calcutta.Ramabai's school based London-based Ramabai Association, Supported by Christian missionaries and American friends and supported by foreign aid and grants At the same time, all the branches of the Mahakali school established in 1893 were being circulated by funds from the native audience and were fully established with the aim of promoting women's education through efforts of Indians. 45 No foreign aid received from foreign aid And it did not even have the foreign teachers appointed. The manager of the institute wanted to develop Mahakali Vidyalaya like a model school. The same course was set for the students and students, but coeducation was rejected. Its primary purpose was to create nationalism and to rejuvenate the Hindu society. This project was getting active cooperation of both the factions of the Resurrectionalists and Liberals and it was happening in the name of the dissolution of colonial education. 46 1876 CE in the Sylhet Union Was set up which was intended to disseminate women's education. This institution expedited the expansion of women education in 1881 AD. Vipinchandra Pal was a member of this organization. Some Brahmas tried to promote women's education by publishing various magazines, which also got great success. Vahabodhini, established by Ishwar Chandra Vidyasagar in 1863, Abla Bandh (1869) of Umeshchandra Daksh, magazine of Dwarkanath Gulati, woman magazine published by Girishchandra Sen, Interview of Shashipud Banerjee's magazine, Good morning, the magazine of Tagore family's Bharti and Basanti Mitra and Kumdani, played a very effective role in preparing public opinion in favor of women education. In the 1890s, DKK Karve had established several female schools in Pune. In his biography, he mentioned for establishing a school in 1896 for widows. The purpose of the school of Karve was to make young widows self-reliant and employable. In the Madras region, the Thiosophical Society was promoting women education. Annie Besant recalled the past in one of his public speeches that in ancient times, Hindu women used to be idiotic and used to freely disagree in society. He appealed to women to repeat the golden past. 48 Annie Besant attributed the illiteracy to women's misery, article on female education in Indian Lady Magazine in 1901Written. In this article, he had warned Indians that if India's future is to be pushed into darkness, then they should keep their women away from education. The solution to women's education is not Western education, but Indians will have to look towards their ideal femininity like Goddess Durga. Annie Besant called for reforms to improve the status of women, and while raising their ideals, they tried to establish a women's school. In the coastal areas of Andhra Pradesh, Veerashalingam Pantulu established a girl school in 1874 AD to promote girls' education. In 1881, he had set up another daughter's school in Rajmundri.He highlighted the usefulness of women's education in his writings. In 1881, only the girls school girls who had set up missionaries in Rajmundri 02 percent of the girls were enrolled. 49 Here the American Lutheran missionary was working to spread the education of girls. The education efforts of Muslim women remained a little delayed. In the last decade of the 19th century, efforts were made to spread the education of women. Some Urdu schools were established in which 48 students studied. Due to prevalent practice, the Muslim family girls lagged behind in education. The efforts of Kumar Linewi Framji, Abbas Tyebji and Mrs. Tyabji showed Muslim girls the path of education. In Baroda a school and other Panchchal schools were opened for Muslim girls in which 484 students studied.Organizations such as the Mayoun family of Lahore, Anjuman-i-Himayat-e-Islam and Anjuman-i-Islam,Bilgrami of Hyderabad and Nizam Government of Hyderabad took important initiatives in the field of women's education. In 1866 AD, the Lahore branch of Anjuman-i-Himayat-e-Islam was established. This committee established women's schools on the basis of Western education. In 50 AD 1869, Nazir Ahmed published his first novel Miratu-ul-Ars for the promotion of women's education. While moving forward in this direction, Altaf Hussain Hali composed a book titled 'Majalis Nisha', in 1896, the Muslim Educational Conference established Women's Department with the objective of extending women education. As its sequel, Mumtaz Ali started publishing a women magazine named 'Tahajib A Niswan' from 1898 AD. Creative work on large scale towards Muslim education can be started in the first decade of the twentieth century. In 1904, Sheikh Abdullah started the women journal 'Khatun'. In order to provide ethical education to women, Ashraf Ali Thanvi wrote a book called 'Birshat-e-Jawar' in 1905 AD. In 1906, Aligarh Janana Madrasa was established. In 1911 Begum Rukaiya Shekhawat Hussain established Shekhawat Memorial School in Calcutta and formed an organization called 'Anjuman-e-Khwatin-e-Islam' for the purpose of reaching Muslim women .51 Syed Ahmed Dehlavi for women A newspaper that was semi-monthly started publishing from 1887, but it proved to be a short-lived. In the 1890s, the publication of a monthly magazine, Moulim A. Niswan, was published from Hyderabad by Maulana Mihib A. Hussein, But it also got closed almost till 1901. 52 Christian missionaries of England and America introduced Indian women to medical services. Dr. Echinson established medical class rooms for women in Amritsar in 1866. In 1869, a women's medical school was established in Uttar Pradesh by the first American Medodist Episcopalin Mission in Bareilly. In 1866, the first woman hospital was officially established in Mumbai. Christian missionaries established two medical colleges in Ludhiana (Punjab) to provide education to women. At Calcutta University, in 1866, the women had given their applications for admission to science faculty. For the first time, two Parsi women took a degree in medicine from this university. Some women from Bombay and Madras completed the degree of MBBS in five years. Madras Medical College in 1857 and 1883 AD In the Bombay Medical College, the admission of women was started. A Parsi established the Cama Hospital in Bombay in 1882, which was fully operated in women's management and supervision. In 1882 Pandita Ramabai suggested to the Hunter Commission that considering the mentality of Indian women, they should be treated only by female doctors. That is why Indian women need to be trained in medical colleges. In front of the Commission, the request for feminists attracted the attention of the empress and indirectly a movement was born in India, Identified as 'The National Association for Supplying Female Medical Aid to the Women of India' with its latest development. The Association arranged a fund with the efforts of Lord Dufferin's wife Lady Dufferin, which was named 'Dufferine Fund'. The Dufferin Fund was established with the aim of providing financial assistance for the training of women doctors in India. In 1886 AD, six girls were given as 'grants-in-aid' to Calcutta Medical College. This fund was funded from Grant Medical College in Bombay as a grant for three and three girls in Calcutta Medical College. Although the sound of improvement in the situation of women, the noble hearts of social reformers and reformists of the minority educated elite society, who were influenced by the ideals and practices of the Western Democratic society, were in the nineteenth century. Women's suppression of religious taboos and The victims of customs also got energized themselves in the chronology and they started the movement for their liberation under their own leadership. He created his organization and banned the struggle against his own weaknesses. From the upper and more educated section of the middle class till the 19th century, the consciousness of a new liberation in women, The spirit of social rights and equality began to be transmitted.In the last quarter of the century, women's rights organizations under the leadership of women have started as certain correctional movements and through various women welfare institutions. In the 19th century, women's movement started coming in their own hands. In the preservation of the Brahma Samaj devoted to reform, a woman magazine Vaambhodini started in 1863 AD. This magazine emerged as the voice of women At this time, women were stuck with tradition and on the other they had the courage to speak. Rajendrabala Ghosh strongly condemned the root and root traditions of patriotic societies through his aggressive writings. Writing in the pseudonym of Bang Female, she chose her husband, Demanding the right to divorce and to do so,In the 1870s, Kailashwasini Devi composed the three books 'Female Ganer Himanvasvat', 'Hindu Mahila Kuler Vidyalaso O Tahar Samnati' and 'Vishav Shobha', centered on the women's problem. He said that the sad demise of women in the humble background of women, sad situation of women, elitism, polygamy,While expressing strong condemnation of child marriage, living in Calcutta and Vrindavan highlighted poignant pictures of the lives of the women bound to adopt prostitution. Though in Maharashtra, the first book on the women's question is for the Yamuna of Baba Padmasi, but Tarabai Shinde, a very loud and loud voice for women empowerment, was bullied.Through their book 'Female Man Comparisons', they opened the lay-down layer to the atrocities on women in the patriarchal social system. To improve the condition of women, Pandita Ramabai opened an organization of women in Pune in May 1882 under the name of Arya Mahila Samaj. Its purpose was to increase the level of education of women in the country and to make child marriage vain .53 The branches of this institution were opened in many small cities of Bombay Presidency. It also had an impact in Bengal. Influenced by Ramabai's magical personality, many women used to make Dwarkanath Ganguly In the leadership, a similar society was established in Calcutta. This society spread awareness and work to unify women. Its meetings were held on Saturday every Saturday. There was a debate between the demands for improving the social customs in the meetings and after that there was no schedule. In June 1882, Pandita Ramabai wrote her first book, 'Female Dharmikalay' in Marathi language. Its Bengali translation was done by Rajneenath Nandi. In this, he outlined self-reliance and self-confidence as the foundation of women's progress. In his travels to England in June 1883, Ramabai met Sir Berleley Frere,Who had been the governor of Bombay Presidency.They advocated for the prevention of marriage and marriage of child marriage and the first wife of the 'Indian woman's mourning' and to promote women education. In his book 'The High Caste Hindu Women', by mentioning Manusmriti, he has mentioned religious traditions and customs in which women are oppressed and exploited. In order to improve the status of women, they have emphasized three elements: self-reliance, education and women's teachers. Pandit Ramabai represented the Aryan Women's Society and the Women's Christian Temperance Union in the 1889 Congress convention to give women political rights. , There were 10 women representatives in it. From this forum, they demanded to republish Hindi as the language of India. In his speech, he told how men have pushed women into marginalization. On December 29, 1889, Ramabai raised the question of child widows from the stage of the Indian National Social Conference. In relation to the menace of women, they went to Mathura and Vrindavan after attending Sanyasin and found that the widows in search of shelter from different parts of the country became victims of sexual harassment by hanging in the clutches of Pandavas and priests. While exposing it, he published the memoir of Vrindavan Yatra in the newspaper. During the visit of Ramabai Association representative Mrs. Judith Androog, during the visit of Delhi and Agra, women found that everywhere women were exploited and tortured.During the famine of Madhya Bharat and Rajputana in 1896, Ramabai got Mrs. Emerson With the help of Rajputana's unfortunate victims, 60 successful widows were brought to Poona. Along with this, innocent girls and children were brought to Sharda Sadan. When the Bubonic plague was spread by the government after the government was banned from coming out of the Poona town, Ramabai hired girls in rental tents, which was named the liberation mission. Schools, dormitories, hospitals, kitchens and churches were built in Kedgov. In this work, Ramabai got active support from Miss Mini Abraham. After 1893, the Arya Mahila Samaj under the leadership of Ramabai Ranade emerged as a big organization. As its second branch, Hindu women literary and social club was formed in Bombay. Its main task was to train women continuously through classes, So that they could work in the service house. Ranade established a branch of service as a nursing and medical association. Its main objective was to prepare Hindu women and widows of upper class as nurse and midwife or volunteer.Ramabai Ranade started free classes for married women, where women were taught stitching, weaving and embroidery and weekly information was provided by organizing a lecture series. In the last decade of the nineteenth century, the activation of women became very fast. Rukmabai, Swarna Kumari Devi, Anandibai Joshi, Fanaa Sorabjee, Annie Jagannath, Kadambini Ganguly and Sarladevi Chaudhurani provided leadership to women for various reasons. Kashi Bai Kanitkar, first Marathi female novelist, started writing work from 1890. These days, Mai Bhagwati had organized meetings as a preacher of Arya Samaj. Daily Tribuun, while publishing his correspondent's report on the address of his huge public meeting, wrote that "After the teachings of Mai Bhagwati, it is difficult to get a well-cooked meal in any house of Haryana, people are afraid of indigestion From nowhere in the state of Haryana, you are scared to stay. "The effort to make a presence in the society in a broader society after getting out of the house house was now begun.
