At the beginning of the nineteenth century, Hinduism was in a disorganized condition. The highest religious and philosophical ideas, contained in the Vedas, the Upanishads, and the Gita, were overlaid with a mass of superstitions. Religion controlled social customs and behaviors. A large number of pernicious and oppressive customs were blended with it. Good and bad customs alike claimed religious sanctity and moral excellence. Notable among such customs were seclusion and utter subordination of women, infant marriage, the banning of widow remarriage, untouchability, and caste hierarchy. It was in times like these when few blood spirits rose to critically examine the prevailing religion and social customs and strove to bring them in consonance with reason and virtue. MG ranade was among them. He expressed his thoughts through articles, books, lectures, etc. He made distinct contributions in all spheres of national life, politics, economics, religion, and social institution. His every moment of the day was spent on some national cause. The nation was in transition; Ranade was the stalwart who impelled it in the proper direction.[ref]

Early Life 

Mahadev Govind Ranade was born on January 18, 1842, into a Brahmin family in Niphad in the Nasik district of present-day Maharashtra, to Govind Amrit Ranade.  His father Govindrao was a government official. Ranade had a sister by the name of Durga. Before the birth of his sister, his father Govindrao was appointed by the Kolhapur State as Court Reader in the office of the Karbhari. When the boy Mahadeo was brought to Kolhapur there were no schools(of the type we are now familiar with) but soon after a Marathi school was founded in 1848. The young boy was fascinated by his lessons and showed interest in academics from a very young age. The household of Ranade consisted of his father, mother, younger sister, and aunt. His daily routine was of a typical Brahmin boy of his time; recitation of Purushasukta and elaborate Sandhya prayer among other rituals. Apart from his extraordinary liking for studies, he was shy and disliked show-offs. 

At the age of 12, he was married to a bride from a family of high status. After having taken all the education available in Kolhapur he was sent to Elphinstone Institution in Bombay at the age of 14.  

Education 

The Elphinstone Institution was established to introduce Western learning to Indian students. The Institution became a source of fresh thinking on social, religious, economic, and political matters. Ranade got this exquisite academic atmosphere, with freedom from financial or domestic worries and instructions from sound scholars, where Ranade's latent capacity for reading, thinking, and understanding sprouted. 

Principal Kaikhushru Alpiwala of Elphinstone School remarked of him, "This is an uncommon lad and he is destined to attain great distinction.[ref] He passed all his examinations easily and with credit. He also belonged to the first batch of students at the University of Bombay. He obtained a B.A degree in 1862, B.A Honours degree in 1863, M.A. degree in 1864, and L.L.B degree in 1865. When Ranade passed his L.L.B, he was nominated a fellow of the Senate of the university; felicitating him upon this honor, Sir Bartle Frere in his convocation address of 1865 said; "to Mr. Madheo Govind Ranade I would offer an especial welcome as the first of what I trust will be a long and distinguished role of Fellows... He has well earned the distinction."[ref]

His favourite subjects were History and economics and he had read most extensively in them. We get to know about his life as a student from Ranade's contemporaries at the Institution. One was Sir Ramkrishna Bhandarkar who was his senior and the other was Sir Dinshaw Wacha his junior. Bhandarkar says," We stayed in the same chawl in the Phanaswadi locality. He never wasted his time in gossip with his companions. He never became intimate with anybody, nor did he ever seek introductions. He was absorbed in reading, day and night... He was often seen burning midnight oil in his cabin, buried in reading quite big books like Gibbon's History of Rome right till two o'clock at night."[ref]

Dinshaw Wacha on the other hand gives quite a graphic description: "I well remember the amount of solid reading he went through in the college library room. Apart from the labor needed to pass the College term and scholarship examinations which to him was child's play, such was his natural talent and power of grasping the meaning of the most difficult text-books that they led him to devote almost the whole day-time of leisure in running through them time after time. None of us could rival his patience, his endurance, and his avidity for extensive reading... Some of us humorously called him the infant elephant."[ref]

Entry into Social Life 

He was appointed as a Marathi Translator in 1866. His duty was of reviewing periodically all-new publications in Marathi. Ranade worked as a Marathi Translator from June 1866 to April 1868. He was then appointed as a Karbhari or Administrator of Akkalkot State for a few months in 1867. And later he was appointed as a Judge at Kolhapur. But due to the lack of facilities for study in Kolhapur, he obtained an appointment as acting Professor of English Literature in the Elphinstone College at Bombay from 1868 to 1871. Later, in November 1871 he was appointed Subordinate Judge at Poona.   

Social Reform 

Ranade assumed the editorship of the English section of a newly started Anglo-Marathi daily, the Indu Prakash in 1862. This journal was started by a group of reformers who thought that it was necessary to bring social and religious reforms to India.  After the legislation was passed in 1829 banning Widow-burning, the reformers in western India pleaded for widow remarriage and women's education. In 1865, Gopal Hari Deshmukh(Lokahitavadi) and Vishnu Parshuram Shastri Pandit formed a society by the name Vidhava-vivaha-Uttejaka-Mandal(The Society for the Encouragement of widow-marriage), Ranade joined it as a member. Soon, they announced that a widow was prepared to remarry and her marriage was arranged. This incited the orthodox group who then formed 'Hindudharma Vyayvasthapak Sabha(The society to establish order in the Hindu Religion). They held public discussions but they were indecisive. The orthodox group even filed a criminal suit against the reformers but it was dismissed. Despite all the attempts to stop the marriage, the marriage was held in a well-decorated Wada of one of the reformers on June 15, 1869. The orthodox group called for a boycott of all the reformers involved. This was challenged by the reformers as they believed that they could prove that Shashtras supported widow remarriage. Ultimately a great debate was held in Pune between the Orthodox faction and Reformers led by Vishnushastri Pandit, J.S Gadgil, R.G Bhandarkar, and M.G Ranade. Even though Reformers refused to yield till the end, the nine-day debate ended in victory for the Orthodox. The Shankarayacharya thereupon delivered his sentence of punishment - the guilty persons must perform penance or face social ostracism. Ranade didn't perform penance and hence had to face social ostracism. In a letter to Sir William Hunter written long after Ranade narrated his experience of this boycott: My younger sister who used to stay with me in Bombay was called away by her in-laws and they prevented us from meeting each other. Occasionally she used to visit me stealthily. My Brahman servants left me. If I engaged a new servant, for fear of being himself boycotted, he too left my service. We ceased to be invited to social functions. If our women went anywhere, they were insulted... If there was a death in the family, it was difficult to get men for the funeral. .. The marriages of members of my family which were settled before the commencement of the boycott were now canceled. But we continued on our path; we brought about more widow marriages."^{[Citation Needed]} In a few years the boycott gradually wore off(1865-1873). In 1873, Ranade's first wife passed away, his friends urged him to marry a widow but Ranade was not interested in marriage and wanted to lead a life of thought and retirement. But within a month of the death of his first wife, Ranade was forced to marry a girl who was 11 years old and belonged to an ancient jagirdar family by his father Govindrao. His fellow reformers accused him of cowardice and treachery and champions of orthodoxy jeered and sneered at him.  In 1874, Ranade and other reformers invited Swami Dayanand Saraswati to Bombay. A series of lectures were given by Swami Dayanand in Poona, the audience to which grew larger day by day. Ranade advocated for the promotion of education among women. Like widow-remarriage, women's education was an important issue on which the social reformers and orthodox were sharply divided. The socio-political conditions were changing and in times like these, the social conservatives got support from leaders like Vishnu Krishna Chiplunkar and Bal Gangadhar Tilak. Nibandhamala a journal started by Vishnu Chiplunkar in 1874, ushered i. a new era of cultural nationalism. Ranade initiated a move to start a high school for girls in Poona. His decision was met with wide criticism from various factions of social conservatives and cultural nationalists. Though the orthodox admitted that education was important for women but to some extent only. In 1889, Ranade extended his support for a semi-educational institution for widows 'Sharadasadan'  started by Pandita Ramabai. But in 1893 he took back his support from the institution as there were reports of conversion happening in the institution of women into Christianity. Ranade was strongly against Proselytisation. Ranade stood for a synthesis; he had understood that the best in Hinduism was as good as the best in Christianity and that though free religious inquiry was something admirable, proselytization of Hindus was an insult to a hoary, civilized nation.[ref]  Ranade encouraged his second wife Ramabai to study Marathi and English and Ramabai went on to write a book 'Amchya Ayushyatil Kahi Athavani'  (Ranade - His Wife's Reminiscences). He turned his wife from an illiterate timid girl of eleven into a mature lady, who after him continued his work of social reform through Seva Sadan. 

He also started a campaign pledging to accept the rule that no marriages should be arranged between boys below 17 and girls below 10.  Ranade studied Hindu scriptures and formed his arguments in support of these reforms based on those scriptures. There was a bitter exchange of words and views between the reformers and conservatives, even the Shankaracharya was involved. But Ranade succeeded in his efforts and in the year 1891 the Age of Consent Bill was passed.  It is important to note that Ranade firmly believed that "all change occurred by evolution and not by revolution".[ref]  

Later, in the sessions of the Indian National Social Conference, ideas like widow's remarriage, Women's education, dowry system, untouchability, etc. were discussed.  Ranade was joined by several young minds like Gopal Krishna Gokhale and others. 

Ranade's continued support of social reforms was challenged by leaders like Tilak of the conservative faction.  

Hence, Tilak leads the ongoing attack on Ranade. He started by capturing the Sarvajanik Sabha revived by Ranade by getting members of his faction elected, then he with the help of other orthodox leaders made sure that the sessions of the Indian National Social Conference into which Ranade had poured his heart and soul could not take place in the same pandal(tent) erected by Indian National Congress as based on prior understanding the session of both the organization took place in the same pandal(tent).

Tilak had been most discourteous towards Ranade. After the passing of the Age of Consent Bill, Tilak had written that "They must be cut off, like a diseased limb of the body".  But in his better moments, Tilak expressed great esteem for Ranade. In an obituary article in the Kesari "Poona in the earlier half of the nineteenth century was like a corpse... and the same was the condition of Maharashtra as a whole... Men were bewildered. They were completely at a loss to know what they should do; they even did not know whether the present conditions were better or worse than the past... Maharashtra had become a cold lump of flesh and bones. If any person can be said to have consciously thought, day and night, of how to give warmth to it so that it may come to life; if any person can be said to have undertaken the task of bringing it to life by all possible remedies and in all possible ways and if any person can be said to have strained every nerve to this end, that person is Ranade alone."[ref] 

Religious Reform 

  Inspired by the formation of Brahmo Samaj in 1828, Dadoba Pandurang started the Manava-dharma sabha in 1844, which was renamed Paramhamsa Sabha in 1849. These religious societies which were being formed by the reformers were inspired by the West. The common goal of these societies was to eliminate everything from Hinduism that was contrary to compassion and reason. The formation of Paramahamsa Sabha was kept as a secret but the secret was prematurely leaked and the sabha was dissolved in 1860. This happened because of the aggressive stand orthodoxy had taken in the past in matters of reforms. In 1867, a few former members of the Paramhamsa Sabha came together with a few young people who subscribed to religious reforms and restarted the society but under a different name 'Prarthana Sabha'. Prarthna Sabha was founded on certain principles:

1) God is one and without form. 

2) Our duty is to worship him with our minds. 

3) Image worship is the wrong way to worship. 

4) God is the creator

5) Weekly congregational prayers, or 'Prarthna'  ^{[Citation Needed]}

When Prarthna Sabha was formed Ranade was not present in Bombay, he was at Kolhapur as Judge. But in 1868, the very next year of the formation of Prarthna Sabha Ranade was transferred to Elphinstone College, Bombay, as acting Professor 1868. He then joined the Samaj and brought along with him his piety and erudition. By the 1870s Ranade along with his close friend Bhandarkar became the theoretician of the Prarthna Samaj. 

In 1871 he went to Poona to take over new responsibilities. Sometimes before 1872, he received the Title of 'Rao Bahadur'. But being a part of the administration, he wasn't able to express his views frankly about the administration, but he considered it as his duty. Hence, he decided to revive an association 'Sarvajanik Sabha' created by a few people with the objective of discussing all public matters in 1870.  

Sarvajanik Sabha 

Ranade revived Sarvajanik Sabha to make use of this organization in public work and especially in the field of economic and political regeneration. Ganesh Wasudeo Joshi also known as 'Sarvajanik Kaka' helped Ranade in doing this. After coming to Pune 'Kaka' Joshi and Ranade became close friends and collaborators in running Sarvajanik Sabha. Ranade's chief contribution to public life was from behind Sarvajanik Sabha. The Sabha took various kinds of initiatives. In 1872, the Sabha undertook an economic survey of various districts in Maharashtra. Then in 1874, Sabha sent a memorandum advocating some form of responsible government of India to the British Parliament. Then in 1875, the Sabha intervened between the prosecution of Malharrao Gaikwad of Baroda, presented a memorandum to the government, and Sarvajanik Kaka on behalf of Pune sent a contribution of one lakh rupees for the defense of the prince. In 1877, a Durbar was held in Delhi on the occasion of the assumption of the title of 'Empress of India' by the Queen, to which Ranade prepared a draft of an address to be presented on behalf of the Sarvajanik sabha to the Queen's representative in Delhi. The delegation was led by Sarvajanik Kaka. The sole motive behind reports, memorandums, and memorials was the public good. Its motive was not only to criticize the administration but general benefits of the British administration were acknowledged. However, this bit of criticism was not tolerated by the imperialistic rulers of the time.  In 1878, Ranade went to Nasik and was reunited with his old friend Gopal Hari Deshmukh(Lokahitawadi) and started a quarterly journal The Sarvajanik Sabha Journal. First, of its kind, almost every issue contained a contribution from Ranade. Ranade's involvement in Sarvajanik Sabha painted a target on his back. On May 13, 1879, at midnight Budhwar Wada and Vishrambag Wada caught fire. Later it was known that men of a rebel Wasudeo Balwant Phadke were involved, the question was raised if Sarvajanik Sabha was involved or not. In the investigation, it was found that someone by the name Ranade set these fires. MG Ranade was openly accused, but MG Ranade made an independent investigation, and the culprit Ranade was caught. But the government's suspicion continued and within a week of the fires, Ranade was sent to Dhulia as a Sub-Judge. Later, in 1881, he was transferred to Bombay as Presidency Magistrate. In 1882, Ranade wrote a couple of articles in The Sarvajanik Sabha Journal against the proposals presented before the Hunter Commission. The Hunter Commission was appointed to review the educational system of India. 

Under the guidance of Ranade, the Journal acquired prestige. 

In 1895, parties supported by Ranade and Tilak contested for power in the Sarvajanik Sabha, and the Tilak party captured it and turned it conservative. So to find a new place for young minds who subscribed to the idea of social reforms, Ranade founded the Deccan Sabha in 1896. 

Economist Ranade 

Mahadev Govind Ranade is also regarded as the 'Father of Indian Economics'[ref]. According to Ranade, the resilience of agriculture in the economy was the root cause of all the economic problems. Ranade believed that Indians should start producing machine-made goods i.e. manufacturing industries. At the problem of raising capital for the establishment of industries, Ranade urged people to change their habits. give up their craze for ornaments, sell gold, and invest the proceeds in industries.[ref] He gave the example of the Frenchmen who, after their defeat by Germany, met a similar situation in this way. Ranade also urged the administration through several forums for the protection of Indian manufacturers for some time. He believed that only manufacturing industries could withstand foreign competition.  

Ranade says, "There can be no doubt, that the permanent salvation of the country depends upon the growth of Indian manufactures and commerce, and that all other remedies can only be temporary palliatives."[ref] 

Sir J. C. Coyajee, a well-known economist of a later generation, says of Ranade: "He was the first economist of India... He was the first in the sense of approaching almost all the most important economic problems of our country and in giving a comprehensive view of these in the light of a proper background of economic theory.[ref] 

Justice Ranade 

Ranade was very particular and thorough when it came to his work. He wouldn't meet people related to cases privately, this sometimes resulted in tension between his father and him. GA Mankar who worked with Ranade as a subordinate judge for more than two decades had said the following about him "His judgments, remarkable for patient and minute inquiry, exhaustive treatment of every case that came before him, careful examination of every document filed in it, lucid statements of facts, just appreciation of evidence, elaborate exposition of the various bearings of the question at issue, and cogency of arguments adduced in support of decisions finally. arrived at, often won the admiration of the High Court."[ref]  

In 1885, Ranade became the first Indian to be appointed Law Member of the Bombay Legislative Council. He was appointed again in 1890 and 1893.

In 1886, he was also appointed a member of the Finance Committee of the Government of India. As recognition of his work on the committee, the Government conferred on him the title of C.I.E in 1887. 

He served as a Judge in. Poona from 1871 to 1893.   

In 1893, Ranade was appointed a judge of the High Court and shifted to Bombay. 

Indian National Congress 

In the 1880s political groups started emerging in various parts of India. But none of them were organized at an all-India level. But in 1885 a few fair-minded Englishmen like A.O Hume and William Wedderburn and leaders like Surendranath Banerjee and MG Ranade decide to organize these groups. Hence two gatherings of leaders from all over the country, one at Calcutta and the other at Bombay, which later merged into one a little later took place. This was Indian National Congress. 

Ranade's role in founding the Congress was very prominent. It was Ranade who suggested the name for the newly formed organization "The Indian National Congress". Surendrnath Bannerjee writes "Mr. Ranade in regard to all the public movements in the western Presidency, the power behind the throne". [ref]

The motive of Ranade behind the formation of Indian National Congress was the discussion of social as well as political issues and issues related to reforms. But in the first session led to a decision to eliminate social reform from its purview. This led to Ranade forming an adjunct body to the Congress for social reform discussions, and this was the 'Indian National Social Conference'. The first session of the Indian National Social Conference was held in Madras in 1887.  

End Years 

After coming to Bombay in 1893, Ranade undertook to write a history of the Marathas. His friend KT Telang collected the material. But Telang passed away before the project could be completed. The book, Rise of the Maratha Power, was the result of years of hard work by Ranade. The book was published in 1900. He also read papers on 'Introduction to the Peshwa Diaries' and 'Currencies and Mints under Maratha Rule.' It goes to the credit of Ranade and Telang who were the first to use much ignored Maratha Chronicles or Bakhars, to write the Maratha History. 

By 1898-1899, his health began to deteriorate. But he worked hard as he was writing on Maratha history and several other articles on various issues. 

Ranade was a dreamer. He had a vision of India that was great and strong. He said "With liberated manhood, with buoyant hope, with a faith that never shirks duty, with a sense of justice that deals fairly with all, with unclouded intellect and powers fully cultivated and, lastly, with a love that overleaps all bounds, renovated India will take her proper rank among the nations of the world, and be master of the situation and of her destiny. This is the goal to be reached - this is the promised land. Happy are they who see it in distant vision, happier they who are permitted to work and clear the way on to it, happiest they who live to see it with their own eyes and tread upon the holy soil."[ref] 

On January 16, 1901, his magnificent and noble life came to an end.