109.  Perspective: The first two phases of destroying ideology, the “Phase of Demoralization” and the “Phase of Destabilization,” were almost complete. Until this point, the K.K.P community performed religious rituals according to Hinduism and then again at the hands of Syeds. However, Hinduism had not yet been abandoned. Now, the next step was taken to continue the work of conversion. And that step was…

1)     To sever all ties with the followers’ original religion i.e. Hinduism. and,

2)     To close the doors of conversion to Hinduism.

110.  Arrival of Pirana’s Kaka and Religious Guru Syed in Kutch: During a wedding in Nakhatrana, Pirana’s Gadipati Pragji Kaka and religious guru Syed Wali Miyan, a descendant of Imamshah, attempted to convert Kanbis to followers of Pir, separating them from Hinduism.

111.  “Black” Resolution of Samvat 1832: On Posh Vad 13 of Vikram Samvat (VSAK) 1832, which corresponds to 18 Jan 1776, Pragji Kaka and Syed Valimian gathered all members of the community in the Khana of Nakhatrana. They lit incense before Imam Shah Bawa’s song, and then proceeded to mislead the gullible community. This incident is documented in several sources including [88:Page 526], [105:Page 201], [98:Page 7], and [56:Jan-1972, Tantri Lekh, Page 9 and 10 of 522].

1)     Barot Gauridas Shamdas given leave: The first resolution was to prohibit Barot from drafting any genealogical deeds⁶³ with the help of Vahivanchas (Genealogists) and to terminate any further benefits for him.

2)     Gor Jani Dayashankar Bhagwanji granted leave: Gor Dayashankar and his descendants, as well as any other Brahmin, should not perform any karma⁶⁴ during marriages or any other occasion. This was his second resolution.

The Kanbis, who were poor, superstitious, and bigoted, failed to understand the true intentions behind this move and thus fell prey to their words.

112.  Motive Behind resolutions: The reasons behind the aforementioned resolutions can be comprehended from the following points.

1)     Uprooting roots of Hinduism: When a Vahivancha (Genealogist) visits someone’s home, he first narrates the history of the house, clan, and village, including the success stories of their ancestors, which fills people with pride. Only after that, the genealogy – which records the events of birth, death, and marriage in the house – is written.

It can be understood that Vahivancha had a motive behind discontinuing the writing of Kanbis’ genealogy⁶⁵. By doing so, the Kanbis gradually lost their ancestral pride and forgot their Hindu roots. Moreover, their relationship with the original Hindu community also suffered. This made it easier for them to be completely converted to Islam once they were separated from their roots.

In contrast to other societies, the Hindu society is based on the communal system. This can present a dilemma for those who are unaware of their original community, as they may not know which community will accept them. Even members of their original community may hesitate to include them, which is understandable. The intention behind this approach is to permanently shut the door to returning to Hindu society.

2)     Alienation from Hinduism: The intention behind the alienation of Brahmins was to distance the Kanbis from the rituals, customs, and traditions of Hinduism. The practice of Hindu marriages through the Vedic chori⁶⁶ system was discontinued, and Nikah marriages were introduced under the supervision of Mukhi in Khana.

Another important objective was to stop the Hindu ritual of cremation (on a pyre) after death and introduce the Islamic burial system instead.

The Mukhis of the Khana stopped all Hindu rituals that were previously performed by the Brahmins. Their plan was to alienate people from Hinduism and gradually increase their faith in Islam. By keeping the Brahmins away, they executed their strategy effectively.

113.  Mumna’s Muslim identity arose: Syed Walimian and Pragji Kaka began to succeed in their cause. Gradually in the Kanbi community i.e. K.K.P community;

1)     Marriages were traditionally conducted through the nikah system, which also established the ritual of burial for the deceased.

2)     Brahmins were pushed back completely.

3)     After some time, most Hindu festivals stopped being celebrated, with the exception of Krishna Janmashtami.⁶⁷.

4)     Hindu religious scriptures were replaced by Islamic scriptures prepared by Syed Imamshah, monopolizing the religion of the community.

5)     No one was allowed to attend Hindu temples or events, and those who did were fined⁶⁸ by the Gedheras, resulting in the deprivation of Hinduism being practiced in public.

Due to these reasons, the K.K.P community people began to be identified as “Mumna”⁶⁹ Muslims arose in Kutch [35:Page 148] [121:Page 355].

115.  Let us Correctly Understand The Situation: To fully grasp the severity of the situation, let’s revisit the stages of ideological destruction explained earlier, particularly points (‎23). It’s essential to understand that the K.K.P community has reached a critical state in this process. To emphasize the gravity of the situation, it’s important to note that only one stage of ideological destruction remains, which is the renunciation of the Hindu identity and the public acceptance of the identity of Islam. This represents the final step in the process of conversion.

It’s worth noting that during the resolution of Samvat 1832, the Gadipati Kako of Pirana and the Mukhis of Gamegam were individuals from within the community, whereas the religious guru Syed Walimian was an outsider to the community.

In the picture shown above, you can see that two types of individuals are needed to complete the process of conversion when the community has reached a crisis situation. These two types are:

1)     Insider: In Samvat 1832, the Brahmins were replaced in religious matters by the Mukhi of the Khana. As a result, the chiefs and stewards of the Khanas of Gamegam gained complete and unquestionable authority. They had the power to command and expect obedience. Communication between the chiefs was facilitated through Pirana’s kaka [88:Page 10].

2)     Outsider: The religious leaders of Satpanth are the descendants of Muslim Syed Imamshah, known as Muslim Syeds. Syeds used to travel to Kutch from time to time to preach to the followers and sustain the religion. They were welcomed with great hospitality and were treated like royalty. In the village, they would go down to the Khana, the head of which would be in their service. The Syeds would give necessary instructions to the Mukhi and collect their share of the revenue from religious dasondas, karos and lagas (see points (105) and 107). In the present scenario, where there should be no Muslim religious guru in the K.K.P community, it is believed that Syeds are still secretly carrying out their work behind the scenes rather than in public. Such hidden gurus are referred to as Hidden Pir (Invisible Pir / Concealed Pir / Chuppa Pir) by researchers. (Reference: Page 154 in 151, Page 147 in 138, Page 224 and 233 in 158, Page 112 and 119 onwards in 33, 141)

Throughout history, there have been instances where certain individuals from a particular community have been employed as agents to carry out the bidding of their masters. Unfortunately, this has led to some of these agents becoming tyrannical and abusing their power. In the case of K.K.P’s community, they were being oppressed by both insiders and outsiders who belonged to this category of individuals. [148:Page 34].

116.  An example of what an outsider does: It’s important to understand what an outsider does, and an example can help illustrate. Take the case of the Lohana community, for instance. The community of Satpanthis who were part of the Lohana community and believed in Imamshah’s grandfather Pir Sadruddin, which is now known as the Khoja Muslims, found themselves in a similar situation in Itih. Until 1848, many followers of Satpanth within the Lohana community considered it as part of the Hindu religion and saw themselves as Hindus.

In 1848, an outsider named Aga Khan attempted to assert his authority over a certain society. With the help of some individuals from the Lohana community who were already a part of that society, he was able to establish that the Ishtadev (primary deity) of the Satpanth was the unblemished Narayana.

The Bombay High Court was involved in a significant case known as the Aga Khan case of 1866. This case, which was previously mentioned in points (‎60), (‎61,63) and (‎92,94), aimed to determine whether Satpanth was a Hindu or Muslim religion. The religious sites of the Lohana society were Jamatkhana back then. This society had gone through various stages before reaching a crisis point. During times of crisis, the control of the society passed into the hands of some insiders and outsiders. At that time, Aga Khan successfully proved to the Bombay High Court that the Satpanth religion is a Muslim religion, and its Ishtadev is Lord Nishkalanki Narayan.

Over time, the Lohana community converted to Islam and became known as Khoja Muslims. However, many current members of the generation are not aware of their true religious history. Initially, their ancestors were convinced that Satpanth was the true Hinduism of Kali Yuga, leading to their gradual conversion through brainwashing and other tactics. Unfortunately, the individuals who cheated their forefathers are now often regarded as heroes, and the new generation takes pride in identifying as Muslims. This is a sad and unfortunate situation for them.

117.  Dangerous Role: From the given example, it is evident how harmful an “insider” and an “outsider” can be. This concept is well described in the first paragraph of page 12 in Pirana’s book Pol [88], which is mentioned below:

“The hypocrisy and disloyalty of the original producers and promoters of the Pirana-Satpanth, the selfishness of the Kakas and Syeds, the immoral deeds of the Paji Patels and the unworthy Gederas, the Moglai suppression policy of the wicked and pestilential miscreants, as well as the heartbreaking condition of the herds of Patidars caught in the heresy-trap of all these…”

118.  The goal of the destruction of ideology is closer: From the table below, let us once again see how many stages of the destruction of ideology the propagandists of Pirana Satpanth have succeeded in crossing so far. And how much work was still remaining?