International Journal of Social Science & Management

Research Revolution
ISSN : 2319-300X
Volume - II, Issue - 7, April 2014
Abstract :
India has a rich history of social reformers who have
helped to establish the foundations of modern India.
In some cases, they have affected a worldwide impact
through their political action and philosophic
approach. The contribution made by these, simple yet
eminent souls towards humanity is really
extraordinary. Their activities and thoughts guided
the nation to a new beginning. Guru Govindgiri is
considered as a great politician and social- reformer
in the history of southern Rajputana. He advocated
the doctrine of Karma and monotheism. He fought
against several social evils such as widow
remarriage, child marriage, casteism, alcohol abuse,
moral dissipation etc. In the presented paper, Guru
Govindgiris preachings and social reform
movements among the Bhils in southern Rajaputana
will be discussed.
Key Words : Tribe, Bhil, Southern Rajasthan,
Social-Reformer, Bhagat Movement.
Research Methodology :
The Paper is based on the data collection from
primary and secondary sources such as interviews,
seminars, reference books, research journals etc.
Paper :
The name Bhil is derived from the Dravidian word
for a bow, which is the characteristic weapon of the
tribe, and by others, from the root of the Sanskrit verb
meaning to piece, shoot or kill in consequence of
their proficiency as archers. The Bhils have, by the
various changes in their condition, been divided in
three classes which may be denominated the village,
the cultivating and the wild or mountain Bhil.
The Bhils, as a whole, have always been lawless and
independent, fond of fighting, shy, excitable and
restless. Believing themselves doomed to be thieves
and plunderers, they were confirmed in their destiny
by the oppression and cruelty of their rulers. The
common answer of a Bhil when charged with robbery
is I am not to blame; I am Mahadeos thief. In other
words my destiny as a thief has been fixed by God.
The Marathas treated them like wild animals and
ruthlessly killed them whenever encountered; if
caught red handed committing serious crimes, they
were impaled on the spot or burnt to death, chained to
a red-hot iron seat.
At last Rajputas started to take the help of the Bhils.
By that way, a new era was started of co-operation. In
the company of Rajputas, Bhils changed themselves
to a great extent. The Bhils started to adopt Hindu
traditions, customs, trends and also the superstitions
along with different Panths. Some Bhils followed
Kabirpanth and others followed Shaivism and
Vaishnavism. Among those Bhils, a sect started to
follow Dasnamipanth (A religious sect of Sadhus) led
by Guru Govindgiri, a social-reformer.
The archival records provide scant information about
the early career of Guru Govindgiri but they contain
extensive material on his socio-religious activities
among the Bhils. He was a son of Becharger, a
Banjara by caste and belonged to Basia village in the
former princely State of Dungarpur. He was born in
1863 and did not receive any formal education. He is
said to have led austere and ascetic life since 1884. He
worked as a Hali (cultivating tenant) at Natva, Urkeli
and Surpur from 1902 to 1907, when he returned to
his native village at Basia and started preaching
monotheism among the Bhils and Kolis there. Within
a short period of one year several Bhils became his
disciples and were called Bhagats. He died at Limbdi
(taluka Jhalod district Panchmahals) on 30 October
1931, leaving behind him a spiritual legacy for his
disciples to cherish.
Govindgiri was illiterate but he was well versed with
the prayers and hymens of Kabir and had appreciation
for the British Government for taking measures for
the reclamation of the tribals in the southern
Rajaputana States and the adjacent Bhil tracts. He
started the Bhagat movement for reclaiming them by
Sanskritisation and converting them to some form of
Hinduism from 1907 to 1931.
Guru Govind Giri : A Social Reformer for Tribals in Rajasthan
Dr. Aruna Pandey, Assoc. Prof. (English),
University of Rajasthan, Jaipur
Brij Pal Suthar, Research Scholar, (English),
University of Rajasthan, Jaipur
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International Journal of Social Science & Management
Research Revolution
ISSN : 2319-300X
Volume - II, Issue - 7, April 2014
Guru Govindgiri was a genuine ascetic (sanyasi)
belonging to the Bundi Dashnami Panth. In his own
words, he was a chela (disciple) of Ragugarji, who
was the disciple of Solarji who in turn was the
disciple of Gotagarji, the first guru of the great
Bundi-Kota Akhada (hermitage). He was a worldly
man (sansari), had family and children and smoked
ganja. He was a god fearing person and used to say,
He who digs a pit for others will himself fall into it.
As one sows, so he reaps. As one acts so he reaps the
fruits of his action. He worshipped for the next life
and showed his belief in saying of Kabir that what
we do, shall bear fruits some day or other. He had no
pretensions to make or indulge in supernatural
practices. He relied upon the name of Lord and had
accepted the one divine word as true. He had no
worldly possession except a wallet and gourd.
He lived by Bhikh (begging) which he considered as
the attribute of Lord Shankar. He preached that all
have to die but righteousness would be lasting, the
divine world is the protector of Jogis righteousness.
Guru Govindgiri engaged himself in the lendable
task of improving the moral character, habits and
religious practices of the backward community of
Bhils of Dungarpur, Banswara, Idar and Sunth State.
In 1907, he started preaching monotheism from his
hut in the village of Bersa to the Bhils and Kolis, the
poor submissive and wild people, who had no idea of
creator. He advised those who came to his hut to
behave like upper caste. These nugaras (wild people)
expressed a desire to be sugaras (civilized people)
and accepted him as their Guru (priest). He,
therefore, undertook to preach these people of Bersa
and surrounding States and made them his Chelas
(Disciples). He showed them the path of religion and
truth; and preached among them to worship God,
abstain from enmity towards others, to adopt
agriculture for sustenance. He asked them to give up
their belief in virs (ghosts) vanatars (witches) bhopas
(enchanters) and superstitious practices and as a
safeguard against them to establish Dhunis (firepits)
and nishans (flag) and to worship them. He
recommended them to perform worship on Sunday
after washing and bathing to observe temperance, to
take vegetarian diet, to remain obedient to parents
and above all, to forsake murder, theft, adultery,
deception and hunting.
He infused confidence among his followers by
encouraging them to consider themselves as equal to
the upper caste Hindus and even higher on account of
the flexibility of marriage custom among them. He
condemned Brahamanas, Banias and Rajputas for
keeping their women in degrading position;
committing the sin of prohibiting their child widow
from remarriage and thereby forcing them to lead an
immoral life, he criticized Rajputas for practicing the
barbarous custom of female infanticide. He claimed
himself and his disciples as vedi (knower of truth) and
the Rajput rulers and the Britishers and other as bhedi
(practicer of all worldly activities).
The votaries of Guru Govindgiri styled themselves as
Bhagats and believed in the new form of religion akin
to Shaivite sect of Hinduism. The Bhil Bhagats
recognized him as an incarnation of God and imbued
with spiritual powers. They took bath everyday,
abjured animism, discarded their superstitious way of
primitive life and worshipped Lord Shankara in his
nirguna form and adhered to the following doctrines
propounded by their Guru (Govindgiri) which
according to one view showed a shade of Christianity
on him.
1. God has only one name.
2. Do not worship wooden or stone idols.
3. Worship God respectfully.
4. On Sunday, bathe, wash and worship God.
5. Obey your parents.
6. Commit no murders.
7. Practice no debauchery.
8. Do not steal.
9. Be not avaricious.
10. Give no false evidence.
11. Have faith in God who is the only Master.
12. There is one God. Do not worship thousands of
Gods.
The Bhil uprising of 1913 under Govindgiri
resembled in violence and ferment the earlier Bhil
uprising in 1821, 1828 and 1881 in the south
Rajputana States, but it left greater impact on the
Bhils than the earlier ones. His doctrines led to him
diminution in liquor drinking and petty crimes by the
Bhils of Panchamahals and Southern Rajputana State
which showed that they were ready to listen to the
voice of sanity and reform. Colvin had noticed
during his tour of southern Rajputana State in March
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International Journal of Social Science & Management
Research Revolution
ISSN : 2319-300X
Volume - II, Issue - 7, April 2014
1914 that the Bhils of Banswara had made great
advance towards civilization as a result of the social
and religious movement under Guru Govindgiri. In
the same strain he recorded that the large numbers of
them have forsaken their old habits of strife, crime
and plander and have taken to regular agriculture and
the cult of peaceful pursuits.
Govindgiris preachings also raised the social
aspiration of the Bhils, taught them that consider
themselves equal to the higher caste, removed the
awe of the officials and the Rajput aristocracy from
their heart and saved many of them from conversion
to Christianity.
Conclusion :
The Bhils eagerly followed Govindgiris preachings
which aimed at raising their self-esteem, gave them
status in Hindu society and assured them freedom
from the shackles of superstitions. They found his
preachings acceptable and practicable so much so
that about six lakhs of them inhabiting the
Panchamahals, Southern Rajputana State and south-
west of Central India became his follower within a
short span of six years during 1907 to 1913. This
showed the popularity of Guru Govindgiri in
Banswara State and the benefits of his Bhagat
movement for raising the Bhils both morally and
socially. Govindgiris preachings awakened in them
consciousness of their rights and need to improve
their status in the society and their degraded position
as serfs. They began to realize that they were also
human being and must not be treated like dumb
cattle. They stopped drinking liquor to which they
were hitherto greatly addicted, refrained from eating
meat and gave up their immoral and criminal habits.
At the same time they indicated no sign of conflict
with non-Bhagat Bhils.
References :
1. Doshi, S.L. More on Feudalism and Subaltern
Tribals, Himanshu Publications, Delhi, 1997,
pp. 124.
2. Singh, C. S. K. The Sound of Drums: Tribal
Movement in Rajasthan, 1881-1947, Manak
Publications, Delhi, 1995, pp. 35, 160.
3. Cochrane, James. The Metropolitan, Volume
37, May to August 1843. pp. 260
4. Sharma, Brij Kishore. Peasant Movements in
Rajasthan, 1920-1949, Pointer Publishers,
Delhi, 1990, pp. 46
5. Opt. cited Vashishtha, Vijay Kumar. Bhagat
Movement, Shruti Publications, Jaipur, 1997,
pp. 23
6. Sharma, Brij Kishore. Peasant Movements in
Rajasthan, 1920-1949, Pointer Publishers,
Delhi, 1990, pp. 23
7. Vashishtha, Vijay Kumar. Bhagat Movement,
Shruti Publications, Jaipur, 1997, pp. 46.
8. Report on the Administration of Banswara
State (Rajputana) 1913-14, pp. 6
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