Which one among the following thinkers argued that Maratha rule in general and Shivaji in particular represented early nationalist consciousness in India ?

1. The Moderate Phase of Indian National Congress (basic)

The Moderate Phase of the Indian National Congress (INC), spanning from its birth in 1885 to 1905, represents the foundational era of organized Indian nationalism. During these two decades, the movement was led by the "Early Nationalists"—a group of highly educated professionals, including lawyers, doctors, and journalists, who believed in the power of constitutional methods. They operated through what is often called the "3 Ps": Prayers, Petitions, and Protests. Rather than demanding immediate independence, they sought gradual reforms, believing that British rule could be improved from within to benefit Indians History, class XII (Tamilnadu state board 2024 ed.), Rise of Nationalism in India, p.10.

Beyond administrative reforms, a crucial contribution of this phase was the intellectual construction of a national identity. A pioneering figure in this regard was Mahadev Govind Ranade (M.G. Ranade). In his seminal work, 'Rise of the Maratha Power' (1900), Ranade reinterpreted Maratha history. He argued that the Maratha state under Shivaji was not merely a collection of military victories but a conscious effort at nation-building. By highlighting Shivaji's 'Swarajya' as a precursor to modern nationalism, Ranade provided the intellectual framework that allowed Indians to see their own history as a journey toward unity and self-governance Exploring Society, Class VIII, NCERT (Revised ed 2025), The Rise of the Marathas, p.77.

The foundation of the INC itself is surrounded by various historical theories. While some critics viewed the Congress as a "Safety Valve" to release Indian discontent, the Moderates viewed it as a platform for national growth. One of the most famous defenses was the "Lightning Conductor Theory" proposed by G.K. Gokhale, which suggested that A.O. Hume (a Briton) was used as a catalyst to bring Indians together without attracting immediate government suppression Rajiv Ahir, A Brief History of Modern India (2019 ed.), Indian National Congress: Foundation and the Moderate Phase, p.256.

Theory	Key Proponent	Core Idea
Safety Valve Theory	Lala Lajpat Rai	INC was created to avoid a violent revolution against the British.
Lightning Conductor Theory	G.K. Gokhale	Hume was used to protect the early movement from official suppression.
Conspiracy Theory	R.P. Dutt	INC was a result of a secret British plan to stifle popular uprising.

The greatest achievement of this phase was the Indian Councils Act of 1892. Although the Moderates' demands were cautious, their persistent agitation forced the British to expand the number of members in the Imperial and Provincial Legislative Councils, marking the first real step toward representative governance Modern India, Bipin Chandra (NCERT 1982 ed.), Growth of New India, p.209.

Sources: History, class XII (Tamilnadu state board 2024 ed.), Rise of Nationalism in India, p.10; Exploring Society, Class VIII, NCERT (Revised ed 2025), The Rise of the Marathas, p.77; Rajiv Ahir, A Brief History of Modern India (2019 ed.), Indian National Congress: Foundation and the Moderate Phase, p.256; Modern India, Bipin Chandra (NCERT 1982 ed.), Growth of New India, p.209

2. Rediscovery of India's Past and National Identity (intermediate)

To understand the birth of Indian nationalism, we must first look at how early thinkers fought a battle of ideas against the British version of Indian history. Colonial historians often portrayed India as a fragmented land that was only unified by British rule. In response, nationalist historiography emerged in the late 19th century to prove that India had a rich heritage of self-governance and cultural unity long before the arrival of Europeans Rajiv Ahir. A Brief History of Modern India, Major Approaches to the History of Modern India, p.14.

A towering figure in this intellectual rediscovery was Mahadev Govind Ranade (M.G. Ranade). In his seminal 1900 work, 'Rise of the Maratha Power', Ranade fundamentally reinterpreted the history of the Marathas. While British writers often dismissed the Marathas as mere 'plunderers' or military adventurers, Ranade argued that the state established by Shivaji Maharaj was a genuine, systematic effort at nation-building. He viewed Shivaji’s 'Swarajya' not just as a kingdom, but as a manifestation of an early national consciousness that sought to promote cultural and linguistic unity—citing efforts like the 'Rajya-Vyavahara-Kosha' (a dictionary of political terms) to replace Persian with Sanskrit-based terms Exploring Society: India and Beyond, Social Science, Class VIII. NCERT(Revised ed 2025), The Rise of the Marathas, p.77.

This rediscovery served a dual purpose: it challenged the 'white man’s burden' narrative and gave Indians a sense of pride and identity. While Ranade provided the intellectual framework for this history, other leaders adapted these ideas for different needs. For instance, Bal Gangadhar Tilak used the figure of Shivaji for mass political mobilization through public festivals, and later, Bipin Chandra Pal integrated Shivaji’s legacy into a broader 'cult of humanity' Rajiv Ahir. A Brief History of Modern India, Post-War National Scenario, p.483. Collectively, these efforts transformed historical figures into symbols of modern patriotism Modern India, Bipin Chandra, Growth of New India, p.201.

Leader	Primary Focus	Contribution to National Identity
M.G. Ranade	Intellectual/Historiographical	Argued Maratha rule was a precursor to modern nation-building.
B.G. Tilak	Political/Mass Mobilization	Used Ganpati and Shivaji festivals to bridge the gap between elites and masses.
Bankim Chandra	Literary/Cultural	Created symbols of the nation through literature (e.g., Anandamath).

Sources: Rajiv Ahir. A Brief History of Modern India, Major Approaches to the History of Modern India, p.14-15; Exploring Society: India and Beyond, Social Science, Class VIII. NCERT(Revised ed 2025), The Rise of the Marathas, p.77; History, class XII (Tamilnadu state board 2024 ed.), Rise of Nationalism in India, p.1; Modern India, Bipin Chandra, History class XII (NCERT 1982 ed.), Growth of New India—The Nationalist Movement 1858—1905, p.201

3. Social Reform Movements in Western India (basic)

In the mid-19th century, Western India, particularly the Bombay Presidency, became a vibrant laboratory for social and religious reform. Unlike the more radical breaks from tradition seen in Bengal, reform in Maharashtra was often characterized by a harmonious synthesis of modern rationalism and indigenous traditions. The movement began with secret societies like the Paramahansa Sabha, which aimed to dismantle caste barriers and promote liberal ideas. However, the most influential organized effort was the Prarthana Samaj, founded in 1867 by Atmaram Pandurang. While it was inspired by the Brahmo Samaj after a visit by Keshab Chandra Sen, it maintained a distinct identity by rooting its philosophy in the Bhakti tradition of Maharashtrian saints like Tukaram and Namdev Rajiv Ahir. A Brief History of Modern India (2019 ed.). SPECTRUM. p.211-212.

The movement gained its intellectual depth and national stature through Mahadev Govind Ranade (M.G. Ranade). Often called the 'Prince of Graduates,' Ranade argued that social reform was inseparable from political and economic progress. He was a pioneer who reinterpreted history to build a modern national identity; in his work 'Rise of the Maratha Power', he argued that the Maratha state was a precursor to modern Indian nationalism rather than a mere military accident. Under his leadership, the reform agenda expanded to include the Widow Remarriage Association, the Deccan Education Society, and efforts to improve the conditions of women and workers History, class XI (Tamilnadu state board 2024 ed.). p.300.

Feature	Brahmo Samaj (Bengal)	Prarthana Samaj (Maharashtra)
Religious Base	Heavy focus on Upanishadic Monotheism	Deeply linked with the local Bhakti tradition
Primary Focus	Religious and intellectual reform	Social reform (Education, Widow Remarriage)
Approach	Often led to a break from mainstream Hindu society	Worked within the social fabric using moderate persuasion

Beyond the Prarthana Samaj, the reform landscape in Western India was diverse. Jotiba Phule led a radical movement for the upliftment of non-Brahmins and untouchables through the Satyashodhak Samaj, while leaders like Dadabhai Naoroji worked toward reforming Parsi laws and inheritance rights Modern India, Bipin Chandra (Old NCERT 1982 ed.). p.132. This multifaceted approach ensured that Western India became the bedrock of the early nationalist movement in India.

Sources: Rajiv Ahir. A Brief History of Modern India (2019 ed.). SPECTRUM., A General Survey of Socio-Cultural Reform Movements, p.211-212; History, class XI (Tamilnadu state board 2024 ed.), Towards Modernity, p.300; Modern India, Bipin Chandra (Old NCERT 1982 ed.), Social and Cultural Awakening in the First Half of the 19th Century, p.132

4. Maratha Statecraft: The Concept of Swarajya (intermediate)

The concept of Swarajya (self-rule), pioneered by Chhatrapati Shivaji Maharaj, was far more than a mere quest for territorial independence. It represented a revolutionary model of statecraft that prioritized indigenous governance, administrative efficiency, and the welfare of the common people. Unlike the prevailing feudal systems, Shivaji instituted a relatively centralized administration. He made the radical decision to abolish hereditary land assignments (Jagirs) and instead paid government officials a salary in cash from the state treasury. This ensured that officials remained accountable to the central authority rather than becoming independent local despots Exploring Society: India and Beyond, Social Science, Class VIII, NCERT (Revised ed 2025), Chapter 3, p.72.

At the heart of this governance was the Ashta Pradhan, a council of eight ministers who advised the King. While their roles were advisory, they covered every critical aspect of the state, from general welfare to finance and records. For instance, the Mukhya Pradhan (Peshwa) looked after the general interests of the state, while the Amatya functioned as the finance minister, checking all public accounts History, class XI (Tamilnadu state board 2024 ed.), The Marathas, p.229. To fund this state, the Marathas utilized a unique dual-taxation system in non-Maratha territories:

Tax Type	Percentage	Significance
Chauth	25% (One-fourth)	Levied on non-Maratha lands in exchange for protection from external raids History, class XI (Tamilnadu state board 2024 ed.), The Marathas, p.230.
Sardeshmukhi	Additional 10%	Collected by Shivaji in his capacity as the supreme head (Sardeshmukh) of the region Exploring Society: India and Beyond, Social Science, Class VIII, NCERT (Revised ed 2025), Chapter 3, p.74.

In the late 19th and early 20th centuries, modern Indian personalities reinterpreted this historical period to inspire the freedom struggle. Mahadev Govind Ranade, in his work 'Rise of the Maratha Power' (1900), argued that Swarajya was not an accident of military success but a deliberate effort at nation-building. Ranade saw it as a precursor to modern Indian nationalism, emphasizing how it fostered linguistic and cultural unity through initiatives like the Rajya-Vyavahara-Kosha (a political dictionary). This intellectual framework transformed the Maratha state from a regional history into a national symbol of resistance and self-governance.

Sources: Exploring Society: India and Beyond, Social Science, Class VIII, NCERT (Revised ed 2025), Chapter 3: The Rise of the Marathas, p.72, 74; History, class XI (Tamilnadu state board 2024 ed.), The Marathas, p.229, 230

5. The Extremist Use of Historical Symbols (exam-level)

Hello there! Today, we are exploring a pivotal shift in the Indian National Movement: the transition from intellectual debate to mass mobilization through the use of historical and religious symbols. While the early Moderates relied on petitions and constitutional logic, the 'Extremist' or Militant Nationalist leaders realized that to move the masses, they needed to tap into the cultural and historical psyche of the people. This wasn't just about politics; it was about identity.

Before the symbols reached the streets, they were reimagined in study rooms. M.G. Ranade played a crucial role here. In his seminal work, 'Rise of the Maratha Power' (1900), he countered the colonial narrative that portrayed the Marathas as mere 'plunderers.' Instead, Ranade argued that Shivaji’s 'Swarajya' was a conscious effort at nation-building and a precursor to modern Indian nationalism Rajiv Ahir. A Brief History of Modern India, Chapter 24, p.483. This provided the intellectual framework that later leaders like Bal Gangadhar Tilak would use to ignite public passion.

Bal Gangadhar Tilak took this a step further by moving these ideas out of elite circles and into the public square. He transformed the Ganapati Festival (1893) and the Shivaji Festival (1895) into platforms for political education Rajiv Ahir. A Brief History of Modern India, Era of Militant Nationalism (1905-1909), p.265. Through his newspapers, Kesari and Mahratta, Tilak articulated the discontent of the lower middle class, peasants, and artisans, using these festivals to bridge the gap between the educated elite and the common man History, class XII (Tamilnadu state board), Rise of Nationalism in India, p.11.

Leader	Primary Method/Contribution	Objective
M.G. Ranade	Intellectual reinterpretation (Rise of the Maratha Power)	To prove Indian capacity for self-rule and nation-building.
B.G. Tilak	Ganapati & Shivaji Festivals; Kesari/Mahratta	Mass mobilization and spreading anti-colonial consciousness.
Aurobindo Ghosh	Religious symbolism and 'Samitis'	Infusing the movement with spiritual and moral fervor.

However, this strategy was a double-edged sword. While it successfully mobilized a large section of the Hindu population, the reliance on specifically Hindu symbols and historical figures often alienated the Muslim peasantry and the 'Depressed Classes' History, class XII (Tamilnadu state board), Rise of Extremism and Swadeshi Movement, p.20. This lack of inclusivity in the symbolic language of the movement eventually became a factor in the growth of communalism in nationalist politics History, class XII (Tamilnadu state board), Communalism in Nationalist Politics, p.75.

Sources: Rajiv Ahir. A Brief History of Modern India, Chapter 24: Post-War National Scenario, p.483; Rajiv Ahir. A Brief History of Modern India, Era of Militant Nationalism (1905-1909), p.265; History, class XII (Tamilnadu state board), Rise of Nationalism in India, p.11; History, class XII (Tamilnadu state board), Rise of Extremism and Swadeshi Movement, p.20; History, class XII (Tamilnadu state board), Communalism in Nationalist Politics, p.75

6. M.G. Ranade's 'Rise of the Maratha Power' (exam-level)

To understand the rise of Indian nationalism, we must look at how early thinkers like Mahadev Govind Ranade (M.G. Ranade) reconstructed our past to inspire a future of self-rule. Before Ranade published his seminal work, 'Rise of the Maratha Power' in 1900, many colonial historians dismissed Maratha history as a series of chaotic raids by 'predatory' tribes. Ranade, a founding member of the Indian National Congress and a brilliant jurist, dismantled this narrative. He argued that the Maratha state was not an accident of history or a result of mere military adventurism; rather, it was a deliberate effort at nation-building. He saw Shivaji’s Swarajya as the first genuine expression of an early nationalist consciousness in India, proving that Indians possessed the inherent capacity for self-governance long before the British arrived Exploring Society: India and Beyond, NCERT Class VIII, Chapter 3, p.81.

Ranade’s unique contribution was linking social reform to political power. He famously posited that the Bhakti movement in Maharashtra—led by saints like Tukaram and Namdev—acted as a 'spiritual democracy' that leveled caste hierarchies and created a unified cultural fabric. This social foundation, according to Ranade, made the political success of Shivaji possible. He highlighted that the Maratha administration was highly organized, featuring the Ashta Pradhan (Council of Eight Ministers) and a focus on linguistic identity through the Rajya-Vyavahara-Kosha (a political glossary to replace Persian terms with Sanskrit/Marathi). By emphasizing these administrative and cultural feats, Ranade provided the intellectual ammunition for the Moderates to demand political rights from the British A Brief History of Modern India (Spectrum), Chapter 2, p.15.

While later leaders like Bal Gangadhar Tilak utilized the image of Shivaji for mass mobilization through the Shivaji Festivals, Ranade’s approach was more academic and foundational. He transformed the perception of the Maratha confederacy from a declining power into a precursor to modern Indian nationalism. This reinterpretation served a dual purpose: it challenged the colonial 'civilizing mission' and gave Indians a sense of historical pride. As noted in historical accounts, the Marathas established the largest Indian empire before British dominance, proving an indigenous alternative to Mughal rule Exploring Society: India and Beyond, NCERT Class VIII, Chapter 3, p.81.

Sources: Exploring Society: India and Beyond, NCERT Class VIII, The Rise of the Marathas, p.81; A Brief History of Modern India (Spectrum), Major Approaches to the History of Modern India, p.15

7. Solving the Original PYQ (exam-level)

Throughout your preparation, you have studied how the early nationalists sought to counter the colonial narrative that India lacked a cohesive history of self-governance. This question brings those building blocks together by testing your understanding of nationalist historiography. It moves beyond just knowing dates and instead asks who provided the intellectual backbone to the idea that India had indigenous roots of nation-building long before the British arrived. By reinterpreting the Maratha state not as a "predatory power"—as colonial historians often claimed—but as a manifestation of early nationalist consciousness, these thinkers aimed to instill a sense of pride and unity among Indians.

To arrive at the correct answer, (B) M G Ranade, you must look for the scholar-statesman who systematically documented this transition. In his foundational work, Rise of the Maratha Power (1900), Ranade argued that the Maratha movement was a profound social and religious upheaval that preceded the political revolution. He emphasized that Shivaji’s Swarajya was a proto-nationalist project aimed at cultural and linguistic unity, as seen in the Rajya-Vyavahara-Kosha (Exploring Society: India and Beyond, NCERT). While leaders like Bal Gangadhar Tilak used Shivaji for mass mobilization through festivals, it was Ranade who provided the scholarly framework that integrated Maratha history into the broader Indian national identity (History, Tamilnadu State Board).

UPSC often uses distractors who are contemporaries or associated with the same region to test your precision. While Gopalkrishna Gokhale was Ranade’s disciple, his focus remained on constitutional agitation rather than historical reinterpretation. Bipin Chandra Pal, part of the Extremist trio, did glorify Shivaji, but he did so much later and framed it within a more spiritual or universalist "cult of humanity" rather than the specific early nationalist thesis. Finally, Pandita Ramabai, though a contemporary in Maharashtra, dedicated her work to social reform and women’s education, making her an unlikely candidate for political-historical treatises. Understanding these nuances helps you avoid the trap of choosing a name simply because it is "familiar" or associated with the same geographic region.