Who among the following founded the Bhil Seva Mandal in 1922 ?

1. Socio-Religious Reform Movements: An Overview (basic)

The 19th-century socio-religious reform movements, often called the Indian Renaissance, were a response to the challenges posed by Western culture and the internal decay of Indian social customs. These movements were rooted in two powerful pillars: rationalism (judging tradition by logic) and humanism (focusing on the dignity and well-being of humans). While these movements initially began among the urban, Western-educated elite, they eventually shifted focus toward the marginalized and tribal communities, using local languages to reach the masses Rajiv Ahir, Socio-Religious Reform Movements: General Features, p.194.

Historians generally classify these movements into two distinct categories based on their philosophical approach to tradition and modernity:

Category	Definition	Examples
Reformist Movements	Aimed at modernizing social institutions and removing superstitions through Western liberal principles.	Brahmo Samaj, Prarthana Samaj, Aligarh Movement
Revivalist Movements	Sought to restore the "lost purity" of religion by returning to ancient traditions and scriptures.	Arya Samaj, Deoband Movement

Despite these differences, both categories shared two primary objectives: the emancipation of women (addressing issues like Sati, child marriage, and education) and the removal of caste rigidities, particularly the abolition of untouchability Bipin Chandra, Growth of New India Religious and Social Reform After 1858, p.228. Over time, the movement became increasingly secular and broadened its scope. For instance, by the early 20th century, reformers like Amritlal Vithaldas Thakkar (popularly known as Thakkar Bapa) extended these efforts to tribal upliftment, founding organizations like the Bhil Seva Mandal in 1922 to provide education and famine relief to the Bhil tribe Rajiv Ahir, A Brief History of Modern India, p.223.

Sources: Rajiv Ahir, A Brief History of Modern India (Spectrum), Socio-Religious Reform Movements: General Features, p.193-194, 223; Bipin Chandra, History Class XII (Old NCERT), Growth of New India Religious and Social Reform After 1858, p.228, 234; History Class XI (Tamil Nadu State Board), Towards Modernity, p.299

2. Upliftment of the Depressed Classes (basic)

The movement for the upliftment of the depressed classes was a transformative phase in Indian history, shifting the focus from mere religious reform to social justice and political equality. Initially, the term "depressed classes" was used by the British to refer to those who were socially and educationally marginalized, primarily Dalits and tribal communities. The core objective of these movements was to challenge the rigid caste hierarchy and the practice of untouchability, seeking instead a life of dignity and self-respect.

One of the earliest and most powerful voices was Jyotiba Phule, who founded the Satyashodhak Samaj (Truth Seekers' Society) in 1873. Phule was a pioneer because he didn't just advocate for reform from within the upper castes; he led a movement from the "bottom up," involving malis, telis, and kunbis. His works, like Gulamgiri (Slavery), used the symbol of Rajah Bali to challenge traditional narratives and inspire the masses toward education and social service Rajiv Ahir, A Brief History of Modern India, Chapter 9, p.215.

As the movement evolved in the 20th century, it branched into specific efforts for tribal welfare and political rights. Amritlal Vithaldas Thakkar, popularly known as Thakkar Bapa, dedicated his life to the service of Adivasis. In 1922, he founded the Bhil Seva Mandal to provide education and famine relief to the Bhil tribe in Gujarat. His deep commitment to the marginalized later led him to serve as the general secretary of the Harijan Sevak Sangh, established by Mahatma Gandhi Rajiv Ahir, A Brief History of Modern India, Chapter 9, p.223.

By the 1930s, the movement became highly political. While Dr. B.R. Ambedkar argued that the depressed classes required separate electorates to ensure true political protection due to their unique social disabilities, Mahatma Gandhi feared this would permanently divide Hindu society. This tension resulted in the Poona Pact (1932), which replaced separate electorates with increased reserved seats for the depressed classes within a joint electorate Rajiv Ahir, A Brief History of Modern India, Chapter 17, p.400. This marked a shift from seeing these communities as mere "subjects of reform" to "political stakeholders."

Sources: A Brief History of Modern India, A General Survey of Socio-Cultural Reform Movements, p.215, 223; A Brief History of Modern India, Civil Disobedience Movement and Round Table Conferences, p.400

3. The Servants of India Society (intermediate)

Concept: The Servants of India Society

4. Tribal Resistance and the British Raj (intermediate)

To understand tribal resistance, we must first look at the root cause: the destruction of a unique way of life. For centuries, tribal communities lived in relative isolation with communal land ownership systems. The British Raj disrupted this by introducing modern land revenue policies and private property rights, which allowed 'Dikus' (outsiders like moneylenders, traders, and zamindars) to penetrate these regions Social Science, Class VIII, NCERT (Revised ed 2025), The Colonial Era in India, p.106. This created a cycle of debt and land alienation, forcing tribes into the role of landless laborers or tenants on their own ancestral soil. Among the earliest organized responses were the Ho and Kol Uprisings (1820s–1832). The Kols of Chotanagpur rose up when their lands were leased to non-tribal thikadars (tax collectors). Interestingly, their protest was not initially against lives, but against the symbols of oppression—they targeted the property of outsiders through plunder and arson History, class XI, Tamilnadu state board 2024 ed., Early Resistance to British Rule, p.291. This set the stage for the massive Santhal Rebellion (1855–56), also known as the Santhal Hool. Led by the brothers Sidhu and Kanhu Murmu, thousands of Santhals declared an end to Company rule, targeting the 'unholy trinity' of their oppressors: the zamindars, the mahajans (moneylenders), and the British government History, class XI, Tamilnadu state board 2024 ed., Early Resistance to British Rule, p.292. While these early movements were largely violent insurrections, they laid the groundwork for a transition in the early 20th century. Later reformers recognized that beyond physical resistance, the tribal communities needed institutional upliftment—education, famine relief, and legal protection—to survive the socio-economic changes brought by the Raj. This eventually led to the formation of dedicated tribal welfare organizations in the 1920s Rajiv Ahir, A Brief History of Modern India (2019 ed.), SPECTRUM, p.157.

Sources: Social Science, Class VIII, NCERT (Revised ed 2025), The Colonial Era in India, p.106; History, class XI, Tamilnadu state board 2024 ed., Early Resistance to British Rule, p.291-292; Rajiv Ahir, A Brief History of Modern India (2019 ed.), SPECTRUM, People’s Resistance Against British Before 1857, p.157

5. The Eki Movement and Govind Guru (intermediate)

The tribal movements in the Rajasthan-Gujarat border region represent a powerful shift from social purification to political resistance. To understand this, we must look at two pivotal leaders: Govind Guru and Motilal Tejawat.

Govind Guru, influenced by the teachings of Dayananda Saraswati, founded the Samp Sabha in 1883. His primary goal was the social and moral upliftment of the Bhil community. He encouraged them to give up alcohol, stop meat consumption, and end internal feuds. This phase is often called the Bhagat Movement. However, as the Bhils gained a sense of self-respect and unity, they began to resist the oppressive veth-begar (forced labor) and high taxes imposed by the princely states and the British. This culminated in the tragic Mangarh Massacre of 1913, where hundreds of Bhils were killed by British forces—an event often referred to as the 'Jallianwala Bagh of the Vagad region.'

Building on this foundation of tribal consciousness, Motilal Tejawat launched the Eki Movement (Unity Movement) in 1921. While Govind Guru focused more on social reform, Tejawat’s movement was more overtly political and economic. The term 'Eki' signifies the unity among the Bhils and Garasias to stop paying unfair taxes (lag-bag) and to resist the feudal exploitation of the Mewar and Sirohi states. Rajiv Ahir. A Brief History of Modern India, After Nehru..., p.808. Tejawat’s leadership successfully linked the local grievances of the tribals with the broader Non-Cooperation Movement led by Mahatma Gandhi, making the tribal struggle a vital part of the Indian national consciousness.

Feature	Govind Guru (Samp Sabha)	Motilal Tejawat (Eki Movement)
Primary Focus	Social & Moral Reform (Bhagat Movement)	Economic & Political Unity (Anti-tax/Anti-feudal)
Method	Religious purification and unity through 'Samp'	Organized strikes and refusal to pay 'lag-bag'
National Link	Spiritual-Cultural awakening	Integration with the Non-Cooperation Movement

Sources: A Brief History of Modern India (Spectrum), After Nehru..., p.808

6. Gandhi's Constructive Programme & Harijan Sevak Sangh (intermediate)

To understand Mahatma Gandhi’s role in the Indian national movement, one must look beyond the mass protests and marches. Gandhi believed that Swaraj (Self-rule) could not be achieved solely by removing the British; it required a total internal purification of Indian society. This vision was crystallized in his Constructive Programme—a set of social activities aimed at building the nation from the grassroots up. He first developed these sensibilities in South Africa, where he promoted religious harmony and alerted upper-caste Indians to the discriminatory treatment of marginalized groups Themes in Indian History Part III, Mahatma Gandhi and the Nationalist Movement, p.287. The programme focused on communal unity, the promotion of Khadi (symbolized by the charkha), and, most critically, the abolition of untouchability.

Following the Poona Pact of 1932, Gandhi shifted his focus intensely toward social reform by founding the Harijan Sevak Sangh (originally the Anti-Untouchability League). He renamed the marginalized castes as 'Harijans' (Children of God) and launched a nationwide campaign to open temples and wells to them. A key figure in this movement was Amritlal Vithaldas Thakkar, popularly known as Thakkar Bapa. A member of the Servants of India Society, Thakkar Bapa became the General Secretary of the Harijan Sevak Sangh. His expertise in tribal upliftment was already well-established through his founding of the Bhil Seva Mandal in 1922 to provide education and famine relief to the Bhil tribe in Gujarat Spectrum: A Brief History of Modern India, Socio-Cultural Reform Movements, p.223.

While the political struggle often saw periods of 'lull' or inactivity, the Constructive Programme ensured that the national movement remained alive in India's villages. It transformed the struggle for independence from a purely political demand into a comprehensive social revolution.

Feature	Harijan Sevak Sangh	Bhil Seva Mandal
Founder	Mahatma Gandhi (1932)	Thakkar Bapa (1922)
Primary Focus	Removal of Untouchability	Upliftment of Tribal (Adivasi) communities
Methods	Temple entry, education, ashrams	Schools, relief work, social hygiene

Sources: Themes in Indian History Part III (NCERT 2025), Mahatma Gandhi and the Nationalist Movement, p.287; A Brief History of Modern India (Spectrum), Socio-Cultural Reform Movements, p.223

7. Thakkar Bapa: The Pioneer of Tribal Welfare (exam-level)

In the vast landscape of Indian social reform, Amritlal Vithaldas Thakkar, affectionately known as Thakkar Bapa, stands out as the foremost pioneer for the rights of tribal communities (Adivasis). An engineer by profession, he left his career to join the Servants of India Society (founded by Gopal Krishna Gokhale), dedicating his life to the most marginalized sections of society. While many reformers focused on urban issues or the caste system in general, Thakkar Bapa turned his gaze toward the remote forest tracts where India’s indigenous tribes lived in isolation and poverty.

His most significant institutional contribution was the founding of the Bhil Seva Mandal in 1922. Established in the Panchmahals region of Gujarat, this organization was born out of a desperate need to provide relief and education to the Bhil tribe during a period of devastating famine Rajiv Ahir, A Brief History of Modern India, Chapter 9, p.223. He believed that for tribes to resist exploitation by moneylenders and colonial officials, they needed two things: economic self-reliance and modern education. He traveled to the most inaccessible parts of India—from the forests of Assam to the hills of South India—to document the living conditions of tribes, earning him the title "Father of the Aborigines."

Thakkar Bapa’s work was also deeply intertwined with the Gandhian movement. In 1932, when Mahatma Gandhi founded the Harijan Sevak Sangh to combat untouchability, Thakkar Bapa was appointed its General Secretary. This role allowed him to bridge the gap between Dalit welfare and Tribal welfare, ensuring that the struggle for social justice was inclusive of all marginalized groups. His lifelong mission culminated in 1948 with the formation of the Bharatiya Adimjati Sevak Sangh, which continues to be a premier organization for tribal welfare today.

Sources: A Brief History of Modern India (Spectrum), Chapter 9: A General Survey of Socio-Cultural Reform Movements, p.223

8. Bhil Seva Mandal: Origins and Impact (exam-level)

Concept: Bhil Seva Mandal: Origins and Impact

9. Solving the Original PYQ (exam-level)

Having explored the landscape of socio-religious reform movements and the rise of Gandhian constructive work, you can now see how specific organizations targeted the upliftment of marginalized tribal communities. This question tests your ability to link a specific reformer to their niche area of service. The Bhil Seva Mandal, established in 1922, represents a pivotal shift towards organized tribal welfare in the Panchmahals region of Gujarat. When you see the year 1922, remember it was a period of intense constructive work following the Non-Cooperation Movement, where members of the Servants of India Society, like Amritlal Vithaldas Thakkar (popularly known as Thakkar Bapa), dedicated their lives to the integration and education of the Adivasis.

To arrive at the correct answer, (D) Amritlal Vithaldas Thakkar, use the process of thematic association. Thakkar Bapa is the most prominent figure in Indian history specifically associated with the term 'Adivasi' and tribal welfare; his work as the general secretary of the Harijan Sevak Sangh further cements this identity. The other options serve as classic UPSC distractors based on similar-sounding organizations or contemporaneous reformers. Dhondo Keshav Karve is a trap if you confuse general 'social service' with his specific focus on women’s education and widow remarriage. Dayaram Gidumal is often associated with the Seva Sadan alongside B.M. Malabari, while Gurusaday Dutt is known for the Bratachari Movement in Bengal, focusing on folk culture and character building rather than tribal relief in Gujarat.

As noted in A Brief History of Modern India by Rajiv Ahir (Spectrum), Thakkar Bapa’s initiative was a response to a severe famine, highlighting the humanitarian aspect of the Indian national movement. By eliminating reformers whose primary domains were women's rights (Karve) or urban social service (Gidumal), you can confidently identify Thakkar Bapa as the architect of tribal upliftment in the 1920s.