79.  Beginning of Decline: As previously mentioned, the Kadwa Patidars of Kutch lost their religion, leading to a loss of their security of authority, support of law and order, and the emergence of authoritarian leadership. The community was on the brink of decline, and soon, the symptoms of collapse began to appear.

It’s important to note that the changes mentioned below and their effects may not occur or be visible immediately; they occurred gradually over time.

80.  Religiously blind / Mental puppets: It’s unfortunate that they were left behind by their own brothers and families who lived in the Gujarat area. These people who were once their true well-wishers abandoned them. The K.K.P community’s brothers loved them, but the Gujarat brothers failed to bring back those who had strayed from Sanatan Hinduism.

There was no one left to provide proper guidance to the elders of the community or lead them in the right direction, whether in matters of religion or reason. They became mentally blind and vulnerable, essentially becoming pawns in someone else’s control, like puppets. They found themselves in a situation where they could be manipulated and abused at will.

81.  Jamatkhana – Islam’s basic religious infrastructure: The Gujarat area was also affected by the abandonment of Hinduism’s religious centers, including the temples dedicated to all the Hindu gods and goddesses, as well as Ummiya Ma. The scriptures of Satpanth prohibited Hindu temples, idol worship, and other related practices.

The absence of religious and spiritual practices in the culture was replaced by the establishment of religious facilities for Islam, such as “Jamatkhanas” of the Satpanth. Khojas who were originally Lohana but became Muslims still run the same Jamatkhanas in the society. Their religious place is also referred to as “Jamaat” [121:Page 360, Para 2, Line 2]. Similarly, their society or group is also called “Jamaat”. The Jamatkhana houses only the religious books of Imamshah, namely Syed Imamuddin and Pir Sadruddin, and has no other items on its floor. This is how Jamatkhanas of Gamegam Satpanth were established in Kutch, without the construction of any temples. This Jamatkhana was also known as “Khana” or “Khana” [121:Page 355 to 362] for short, and was also called “Jagyan” or “Jagayun”, meaning “place”.

82.  Recitation of Islamic Verses: Before beginning any religious work among Hindus, it is customary to chant a mantra in praise of Ganesha. This is followed by the worship of Satpanth… 

At the beginning, a Kalama/dua is read, that says;

“Om Farmanji Bismillah Har Rehman Narrahim

Satgor Patra Brahma Indra Imam Shah Aad

Vishnu Niranjan Narali Muhammad Shaha Your Dua”

And the following is read after every dua is completed;

“Satgor Imam Shaha Narali Muhammadshahaha your dua…

Haq Lailaha Illallaho Muhammadur Rasulillahe”

Source: [20] [48] [126] [102]

It is evident to anyone that these verses cannot be a part of Hindu worship rituals.

83.  Midnight Puja and the Jaggery Cow: The main religious ceremonies of Satpanth were held during the night as per [88:Page 5]. As mentioned earlier, these ceremonies were a blend of Islamic and Hindu traditions. It is said that during these ceremonies, a jaggery cow was made as a symbolic representation, which was then cut into pieces and distributed as Prasad. This practice is also associated with the Buddha²⁶ avatar of Satpanth, as can be seen in clauses no. 649, 804 [56:May-1972, Page 8 and 9 (201 and 202 of 522)] [111:Page 9] [6:Page 29] and points (‎56.258.2.‎6.1), (‎56.258.2.‎6.2) and (‎56.258.2.‎7).

84.  Muslim Syeds as Dharma Gurus: The Dharma Gurus of Satpanth are the descendants of Syed Imamuddin, specifically Imamshah Bawa. These Muslim Syeds began visiting the houses of the K.K.P community people. According to the elders, these so-called Dharma Guru Syeds were given as Etho Prasad. It is said that Syed’s mouthwash was mixed with water, put in a jug and given to everyone as prasad. [88:Page 26] [114:Page 65, 67] [6:Page 214 and 216].

85.  Burial Rituals: Burial rites were also practiced in Satpanth, similar to those in Islam. The traditional Hindu Chitah ceremony was abandoned. For more information, please refer to the chapter “Samvat Resolution of 1832 – ‘Black’ Hindu Mutilation Resolution” earlier in this book.

86.  Marriage ceremony started with Nikah / Mukhi Kalma: The traditional Hindu marriage ceremony conducted by Brahmins was replaced, and instead, Islamic dua-kalms and the recitation of Kalams by the Satpanth Khana Mukhi were used during marriages [85:Page 67]. For more information, refer to the chapter “The dark Samvat Resolution of 1832 – Hindu Mutilation Resolution” earlier in this book.

87.  Identity of Mumna Muslim: In this chapter, it is stated that the emergence of K.K.P community’s identity as “Mumna” Muslim was a result of Satpanth Dharma and the reasons mentioned above [85:Page 1]. Just like how Satpanth created Lohana’s identity as a “Khoja Muslim”, the K.K.P community identity also arose as “Mumna”.

“Mumna” refers to those who have faith in religion. The government museum in Bhuj displays statues of people from different communities, including a Kanbi statue with the label “Mumna”. [16:Page 3]

88.  Impact on Social Life: The emergence of communal identity among Muslims had a negative impact on community relations.

88.1.   Back in the day, other Hindu communities refused to drink water from the hands of individuals belonging to the Kanbi (K.K.P community). They also refrained from having any kind of relationship with them, and they were addressed with derogatory terms. According to a source [56:Feb-1972, Page 10 (68 of 522)], the Kanbi community was not even considered Hindu. [130:Page 27] [6:Page 125].

88.2.   In the village of Mankuwa in Kutch, there is still a practice of Mumna, and the very old men of the Leva Patidars there continue to carry out the practices mentioned above with the Kadwa Patidars.

88.3.   In the Swaminarayan sect, the K.K.P. Haribhaktas community was not allowed to have monk initiation. [24] [95]This caused disputes that lasted for several years. Eventually, on 17 October 1945 [39] [6:Page 596], a compromise was reached on the issue of male monks. It is worth noting that such practices were not unique to the Swaminarayan Samaj but were also prevalent in other Hindu Samaj. The passage talks about the experiences of the elders belonging to this community.

88.4.   It is highly unlikely that people from the K.K.P community were allowed to drink water. Other Hindu communities considered them untouchable and made them drink water from above. The K.K.P community people were identified as Mumna Muslim community, which made them even more ostracized. Even people belonging to the Dalit and Harijan communities also considered the K.K.P community untouchable and refrained from drinking their water.

88.5.   In those days of untouchability (though not today), there was a practice that if someone touched an untouchable by mistake, they had to bathe or at least sprinkle water on themselves to purify. However, the K.K.P community was so superstitious and biased that they believed that if they touched a Muslim, there was no need to bathe afterward. This belief was rooted in the notion that Muslims were considered holy, and touching them made a person holy. People actually believed in this superstition, highlighting the extent of brainwashing that had taken place.

89.  Education lost: The first community to settle in the village of Shikra were the feudal lords. As they extended invitations and facilities to the interior villages of Kutch, more people settled in these villages. However, most of the time, there were no facilities for education as establishing the village took priority over everything else. Education was one of the last facilities to arise, which took years to be established. Therefore, it was very difficult to get an education in general.

89.1.   It is important to note that the history of the K.K.P community reveals that the Satpanth propagandists discouraged educating boys. They believed that if boys were educated, they would not support them in their old age [56:May-1972, Page 2 (195 of 522)] [71:Page 23] [130:Page 28] [6:Page 126]. This was because they feared that education would lead to the discovery of Islam hidden in the Satpanth scriptures, ultimately leading to the failure of their conversion efforts. The situation of the community was so dire that it was considered unlucky to study up to the 5th standard, according to Narayan Ramji’s book Piranani Pol [148:Page 4].

89.2.   Stunted Intellectual Development: If generation after generation is continuously deprived of education, it can be imagined that the intellectual level of the community will gradually decline day by day. After a certain number of generations, it becomes imprinted on the minds of the people that an individual who speaks about scriptures and religion is much smarter than them, even if they only talk a little about it. As a result, the field of education and training is destroyed.

90.  Ideological Destruction Complete (at this stage): Deprivation of traditional social life and education contributed to the frustration mentioned in the first stage of Ideological Destruction. Thus, the “1. Demoralisation Areas” phase concludes.