The subject of the ideological conflict between Bankim Chandra Chattopadhyay and Ishwar Chandra Vidyasagar recently arose in one of our casual discussions in the bank batchmates’ WhatsApp group. As often happens in such conversations, a topic that begins casually can evolve into an insightful exploration of history, culture, and intellectual thought. In this case, the discussion took an interesting turn as we delved into the well-documented dispute between these two giants of 19th-century Bengal and their differing views on social reform, particularly the position of women in society.

Bengal in the 19th century was a place of profound social and cultural change. Under British colonial rule, traditional norms and systems were being challenged, and new ideas of modernisation, education, and social equality were beginning to take hold. The Bengal Renaissance marked an era of cultural and intellectual awakening, with leaders like Raja Ram Mohan Roy, Keshab Chandra Sen, and others playing pivotal roles in challenging entrenched social evils such as sati (widow burning), child marriage, and the suppression of women.

Within this broader context, Ishwar Chandra Vidyasagar and Bankim Chandra Chattopadhyay emerged as two of the most influential figures, yet they approached the idea of reform from different angles — with Vidyasagar advocating for radical social change and Bankim Chandra emphasising cultural revivalism.

Ishwar Chandra Vidyasagar: The Champion of Women’s Rights

Ishwar Chandra Vidyasagar was one of Bengal’s most ardent social reformers. A polymath who excelled in multiple fields, Vidyasagar’s most significant contribution to society was his tireless work for the rights of women, particularly advocating for widow remarriage. At a time when widows were ostracised and forced into lives of misery and deprivation, Vidyasagar stood as a beacon of hope.

In 1856, Vidyasagar played a pivotal role in the enactment of the Widow Remarriage Act, a landmark piece of legislation that allowed widows to remarry and thereby liberated them from the shackles of social and religious ostracism. He also campaigned tirelessly for women’s education and worked to reform the oppressive social conditions faced by women in the traditional Bengali household.

Vidyasagar’s progressive stance was rooted in rationalism, humanism, and enlightenment principles. He believed that education was the key to lifting people from the ignorance imposed by rigid traditions and superstitions. His efforts to reform the treatment of women were not merely academic but were grounded in a fierce advocacy for their rights, challenging the social and religious orders that relegated women to a subordinate status.

Bankim Chandra Chattopadhyay: The Traditionalist Visionary

Bankim Chandra Chattopadhyay, on the other hand, was a literary giant and an intellectual figure whose contributions to Bengali literature are immeasurable. He is best known for writing the iconic Anandamath, a novel that inspired the patriotic anthem Vande Mataram. His works focused on the idea of a resurgent Hindu society, drawing on cultural and religious revivalism. He was deeply influenced by Hindu orthodoxy, particularly the texts of ancient Hindu scriptures and the ideas of the Brahmo Samaj, of which he was briefly a member.

However, when it came to the question of social reform, particularly women’s rights, Bankim Chandra’s views were significantly more conservative compared to Vidyasagar’s. While he did not completely oppose social reform, his stance was rooted in the idea that reforms should occur gradually and within the framework of Hindu traditions.

Bankim was particularly opposed to the widow remarriage movement, fearing that such drastic social reforms could disrupt the very fabric of Hindu society. He believed that a radical overhaul of social customs would be dangerous and lead to the disintegration of traditional family structures. In his writings, Bankim expressed reservations about the notion of widows remarrying, suggesting that it would destabilise the social order.

The Heart of the Dispute: Women’s Rights & Social Reform

At the core of the dispute between Vidyasagar and Bankim Chandra was their differing views on the place of women in society and the pace of social change.

1. Widow Remarriage Act (1856) and Its Opposition

The Widow Remarriage Act of 1856 was a direct challenge to centuries-old social norms, and Vidyasagar’s unwavering support for it brought him into conflict with many conservative thinkers, including Bankim. Vidyasagar saw the act as a necessary step toward empowering women and breaking the chains of social oppression. For him, widow remarriage was not only a humanitarian issue but also a deeply moral one, an act of justice that would restore dignity to countless women who had been condemned to lives of loneliness and despair.

Bankim, however, was more cautious. His understanding of social reform was aligned with preserving the sanctity of traditional practices, arguing that while widow remarriage might be just in some cases, it would disrupt the larger societal fabric. In his writings, Bankim suggested that the family unit and social cohesion were more important than the immediate rights of women, reflecting a mindset rooted in conservatism.

2. Religious Conservatism vs. Rationalist Reform

Bankim’s approach to society was largely governed by religious conservatism, and he saw reform through the lens of cultural revivalism. His works often reflected his belief in preserving the ancient Hindu way of life, emphasising the importance of cultural continuity and religious purity. For him, social reforms like widow remarriage were dangerous because they might lead to the breakdown of cultural and religious norms.

Vidyasagar, on the other hand, was a rationalist at heart. He believed in scientific education and empirical reasoning as the foundation for social change. He regarded social reform as an essential means of elevating humanity to a higher level of consciousness. His advocacy for women’s rights, including widow remarriage and women’s education, was based on his belief that these reforms were necessary to modernise society, improve its moral fibre, and promote justice and equality.

The Personal Interactions: Wit, Criticism, & Respect

Interestingly, while Bankim Chandra and Vidyasagar were ideological adversaries, their interactions were not devoid of mutual respect. Bankim, though critical of Vidyasagar’s prose style, acknowledged his intellectual brilliance. He dismissed Vidyasagar’s writing as too simplistic and often mocked his translation skills. Bankim even ridiculed Vidyasagar’s translation of The Bhagavad Gita, suggesting that it lacked the depth required to convey its true essence. In fact, he took jabs at him as a translator, often deriding his work. However, toward the end of his life, Bankim tempered his views, acknowledging the grace and sweetness of Vidyasagar’s language. “Vidyasagar Mahashay’s language is very sweet and charming,” he once wrote.

In his novel Bishabriksha (The Poison Tree), Bankim satirically portrayed the character Surjyamukhi writing a letter about Vidyasagar:

ঈশ্বর বিদ্যাসাগর নামে কলিকাতায়কে নাকি বড় পণ্ডিত আছেন, তিনি আবার একখানি বিধবাবিবাহের বহি বাহির করিয়াছেন। যে বিধবার বিবাহের ব্যবস্থা দেয়, সে যদি পণ্ডিত, তবে মূর্খ কে?

“There is a great scholar in Calcutta named Ishwar Vidyasagar, who has once again brought out a book on widow marriage. If the one who arranges for the marriage of a widow is a scholar, then who is a fool?”

However, after the publication of Bishabriksha, a humorous incident occurred. At a feast in Burdwan, Vidyasagar was cooking for the guests, including Bankim. After tasting the food, Bankim was full of praise for the meal, but his brother, Sanjib Chandra, quipped, “Do you know who cooked this? It was Iswar Chandra!” To which Vidyasagar replied with a grin, “No, no, Bankim’s Surjyamukhi has never seen a fool like me cook!” This prompted a burst of laughter among the guests.

Despite their differences, both Bankim Chandra and Ishwar Chandra Vidyasagar were visionaries in their own right, and their ideas shaped the intellectual and cultural development of Bengal.

Vidyasagar’s emphasis on education, social justice, and gender equality laid the foundation for a more inclusive and progressive society. His efforts towards women’s education and rights are among the most enduring legacies of the Bengali Renaissance. Even today, Vidyasagar is revered for his role in the empowerment of women and the promotion of rational thought in the social sphere.

Bankim Chandra, with his profound understanding of literature, culture, and religion, became a guiding force for the cultural revival of India. His works, particularly Anandamath and Vande Mataram, inspired a generation of nationalists and were integral to the movement for India’s independence. While his conservatism on social issues may seem outdated today, his literary contributions remain central to Indian culture.

In retrospect, their dispute was less about personal animosity and more about competing visions for the future of Indian society. Vidyasagar’s radical reforms challenged the old order and sought to reshape the future, while Bankim’s preservation of tradition was grounded in a vision of cultural continuity that rejected too much disruption in favour of gradual change.

Bankim Chandra Chattopadhyay, while admiring Ishwar Chandra Vidyasagar’s intellectual brilliance, believed that Vidyasagar’s approach to social reform was too radical and misaligned with the realities of Hindu society. However, Bankim was not against women’s empowerment. His works often depict progressive representations of women, emphasising themes of self-will and agency. This suggests his support for women’s rights, fitting into the broader context of the Bengali Renaissance, which sought to advance women’s education and rights.

The debate between Bankim and Vidyasagar remains a crucial chapter in the history of modern Bengal, illustrating the conflict between tradition and progress, cultural revivalism and social reform. Despite their ideological differences, both men made lasting contributions to Bengal’s intellectual and cultural landscape. They symbolise two contrasting paths that have shaped modern India: one rooted in conservative cultural revivalism and the other in a progressive, rationalist reform movement.

In the end, the clash between Bankim and Vidyasagar reminds us that the journey towards social and cultural transformation is seldom smooth. It is often fraught with debates, disagreements, and ideological conflicts. Yet, it is these very debates that pave the way for progress, as different voices — even when in opposition — shape the contours of society’s evolution.