125. Background: Keshra Bapa was born on Vikram Samvat (VSAK) 1824 Chaitra Sud 15 (Poonam), Date 02‑Apr‑1768 in Netra village. A beautiful book “Shri Kesara (Parmeshwara) Mukhi Sankhalanu Sankshipt Jivan Ane Karya” describing the great deeds of “Narveer” Keshra Parmeshwara⁸¹ and his life incidents [96] was published on date 21-Apr-1983. This article is mainly based on this book.

Brief articles on his life are also published from time to time. A similar nice article is also printed on page 82 of the book named “Kachchhna Kadva Patidarono Itihas” published by Shri Akhil Bharatiya Kutch Kadva Patidar Samaj[4].

In these books⁸² you can know that;

1) How Kadva Patidars going to Kashi got trapped by Imam Shah Fakir.

2) Settlement of Kadva Patidars in Kutch and agreement with the King. Condition to keep Kadva Patidar caste away from special police and justice system.

3) Birth of Keshra Bapa and his parents, his education etc.

4) Physical build, attire, his impression in the state. Forefathers’ dealings and prosperity in the house. Help given by him to people in weak⁸³ years of Kutch. The facts behind the titles “Narveer” and “Parmeshwara” received by him.

5) Renouncing Satpanth⁸⁴ religion, his conversion to Swaminarayan religion⁸⁵ and beginning of religious quarrels in the caste.

6) Arguments with the caste gathered in Vithon village against religious conversion.

7) Inhuman beating of his companion Abji Bhagat by Satpanthis.

8) Breaking of engagements of Swaminarayan boys and girls by Satpanthis.

9) Complaint made to Maharavshri of Kutch against the harassment done by Satpanthis.

10) Compromise made by Maharavshri between both parties. Tearing of that compromise agreement by Satpanthi Raiya Nakrani.

11) Re-intervention by Maharavshri and full support to Keshra Bapa.

12) Building Swaminarayan temple and successful resistance against the machinations to stop it.

13) Making Rani Saheba his sister by religion and considering her as King’s maternal uncle.

14) Despite having his own share, joint⁸⁶ utensils, mattresses-quilts were not given by Satpanthis for use and on the contrary insulted him in obscene language.

15) Complaint made to the King of Kutch and the unique logic given behind its solution.

16) Self-respecting, dignified last days of a long and satisfied life of more than 110 years and advice given by him to caste members.

Detailed information about the above mentioned and many other inspiring events that took place in his life is given in those books. All that information is not repeated here.

Here, we will observe the struggle, sacrifice made by Keshra Bapa for the interest of K.K. Pa. caste as well as his life and works. We will see how Keshra Bapa struggled fiercely against that “Black” resolution⁸⁷ passed by the caste on Samvat 1832 (Date 18-Jan-1776) and achieved success.

126. Preachers of Satpanth were advancing unopposed: In Samvat 1832, Keshra Bapa’s age was only 8 years. So it is natural that he would not have participated in the discussion while the resolution of Samvat 1832 (See point ‎111) was being formed. So that resolution was passed and its implementation had started in every village. The preachers of Satpanth were advancing unopposed / unhindered in the aim of destroying Hindu ideology. It is necessary to keep this in mind, so that the seriousness of the further matter can be understood properly.

127. Acceptance of Swaminarayan Sect: Keshra Bapa and his 4 other companions came in contact with Swaminarayan Sadhus who had come to the house of a neighbor Shivjibhai Suthar of Parmeshwara. Knowing the true Sanatan Dharma through Sadhus had a good impact on them. On Vikram Samvat (VSAK) 1861 Fagan Vad 11 Date 26‑Mar‑1805, these friends completely renounced Satpanth religion and accepted new religion i.e. Swaminarayan sect of pure Sanatan Dharma [96:Page 24 and 25]. And from then on, religious quarrels started in the caste [96:Page 98].

After that, after some years, on Vikram Samvat (VSAK) 1865 Fagan Sud 13 i.e., Date 28‑Feb‑1809, he had Darshan of Shreeji Maharaj at Ahmedabad and got Kanthi tied again by him [96:Page 35].

128. People Kept Joining Despite Threats: There was a lot of discord in the houses of Keshra Bapa and his friends. In the beginning, for some months, even the family members of Keshra Bapa and his friends were not accepting Swaminarayan. But gradually it had a good impact on them. Good cooperation started coming from Netra, Ghadani and Angiya villages [96:Page 26].

The orthodox followers of Satpanth naturally did not like the cooperation Keshra Bapa and his friends were receiving from people. So they called Shivji Suthar and threatened him that Swaminarayan Sadhus should not come to your house. And if they came, living in the village would become difficult for you. Livelihood and business will be stopped. If you want to stay in the village, you will have to do as we say. This threat had a good effect and the coming of Swaminarayan Sadhus to Netra village stopped. To avoid conflict, Swaminarayan Sadhus started going to Nagviri village, located next to Netra village, for Satsang. So, Keshra Bapa and other friends would reach Nagviri village for Satsang. But they did not leave Sanatan Dharma [96:Page 27].

Imagine the extent of the terror of the orthodox followers of Satpanth, that they threatened a brother from another community, i.e. the Suthar community, such that the man started behaving according to the threat.

Keshra Mukhi and his companions completely left the old imaginary⁸⁸ religion and accepted the pure Sanatan Dharma, the whirlwind⁸⁹ of this news flying reached the religious gurus of the old⁹⁰ religion. They were quite shocked to hear this news. But at that time they could not do anything. So they sent a message to the brothers of Satpanth that “You should not get trapped in any new⁹¹ religion accepted by Keshra Mukhi.” And recommended keeping a strong vigilance for that [96:Page 28].

Even then, the number of companions of Keshra Bapa started increasing gradually and the organization also started becoming stronger [96:Page 28].

129. Open Challenge: On Vikram Samvat (VSA) 1872 Bhadarva Vad 7 i.e. Date 25 ‑Sep‑1815 in Netra village, the then old imaginary88 religion’s place (Sthan)⁹² standing in front, he threw a challenge that “Our old religion is an imaginary and hypocritical religion. We should never believe in such a religion” Saying this, he started openly violating the evils of the old religion.

His bombshells of words exposing the hypocrisies and evils of the old religion shook the foundation of the solid building of the old religion from the roots. The hearts of the brothers of the old religion of the Kadva Patidar caste in Kutch at that time trembled. Verbal wars used to happen between Keshra Bapa and those of the old religion. But their strength did not work against Keshra Mukhi’s truthful words [96:Page 46].

130. Whole Caste was Gathered to give Strict Punishment: Now the people of the old religion changed their game. They gathered the leaders of the caste of all three Panchadas⁹³. They started efforts to give severe punishment to Keshra Bapa and his companions from the caste.

This incident is exactly 40 years after the resolution of Samvat 1832. On Vikram Samvat (VSAK) 1872 Chaitra Sud 7 i.e. Date 19‑Apr‑1816, the Gedheras of the caste gathered the whole caste at the religious place of Vithon village. Keshra Bapa and his companions were specially called in it. On one side the whole caste and on the other side only five friends. In such a situation, even the bravest man’s heart would fail. Just imagine what the situation must have been and what must have been going on in the minds of these people.

The discussions held in this meeting have not been repeated here. Those who want to know in detail are requested to read the biography book written on Keshra Bapa as mentioned earlier [96:Page 46 to 54].

But, the gist of the main issues discussed and the questions and answers exchanged in this meeting is given below.

In the meeting, all the leaders started saying that;

1) Keshra Bapa has violated the resolution of the caste (especially of Samvat 1832).

2) All the people started demanding punishment and said that.. if you don’t want to suffer punishment, then fall at the feet of the caste and ask for forgiveness, confess the mistake and give in writing “Mucharko”⁹⁴.

3) Similarly, leave Swaminarayan religion and accept the old (Satpanth) religion again.

4) And if you don’t do this, then as a punishment, expel from the caste and break all relations of engagement, give and take of their children.

In an atmosphere that would crush a heart as hard as a black rock, Keshra Bapa and his companions held the shield of patience. And with humility and firmness, gave appropriate answers to all the questions of the caste leaders.

In the answers, their argument was that;

5) It is not written in any religious scripture or law that the next generation should suffer punishment for the social or political crimes committed by anyone’s ancestors.

6) As long as we and our elders believed in the old imaginary religion, we fully respected that resolution.

7) But since we have renounced that religion, that resolution regarding religion is not acceptable to us.

The argument after this was very good. A leader of the caste asked him that;

8) This entire caste asks you that when you left the religion accepted by our forefathers, did you ask the leaders of our society?

Note: This question was very serious for Keshra Bapa, because he himself was a leader of the caste. And his responsibility as a leader was special.

Then, Keshra Bapa gave a very accurate answer that;

9) When our elders left the original Vedic Sanatan Dharma of that time and accepted another i.e. the current imaginary religion, did they ask the elders of the society following Sanatan Dharma?

10) We had to leave Gujarat like Nandanvan and come to this barren, hilly, pebbly, dry land of Kutch because of accepting Satpanth religion.

11) Our elders did not respect the Vedic religion and caste of their elders. They have insulted the society and Sanatan Dharma. Therefore, we do not believe in the old religion.

This argument of Keshra Bapa was so logical and accurate that the leaders of Satpanth had no answer to it. Such an accurate argument in a situation of such tremendous pressure can only be occurred by divine grace, otherwise, it is not the work of an ordinary man in such a situation. From this talk, we get a glimpse of Keshra Bapa’s personality.

131. Failure of the Caste Council (Panch) : Many other arguments also took place in the meeting. But, it seemed that the caste leaders, without understanding the true matter, misusing their power and using tyranny, had already made up their minds to pronounce the strictest punishment on the Sanatanis.

Then Keshra Bapa said that by becoming all-powerful, you are running an Aurangzeb-like dictatorship and Mughal-style rule over the Hindu society. This is your sheer oppression.

If you run a tyrannical rule of oppression on the poor brothers and sisters of our caste in the name of religion, then I will be compelled to complain about all of you before our Maharao. You all will have to be ready to face the dire consequences of it.

Hearing these answers like a lion’s roar from Keshra Bapa, the caste Gedheras were shaken. They passed a verbal resolution that “To resolve this matter, we should inform our current religious guru, and we should all act as he says.”

The backing of the Maharao of Kutch behind Keshra Bapa played a very big role in favor of Sanatan Dharma. Therefore, the K. K. Pa. Sanatan caste will always remain indebted to the Maharao of Kutch.

Here is the point to understand; It is about the role of “Law and Order” in the destruction of ideology. As soon as the caste started getting the benefit of law and order, a check began to be placed on the work of ideological destruction.

132. Verdict of Religious Leaders: While giving a verdict on the verbal resolution made by the caste leaders, the religious leaders met and considered that;

“We all understand very well what is good and bad in our current religion. So from now on, if we object to any religion, we are not going to succeed in it. So we should not raise objection against any religion. Everyone should take care of their own religion.” “Brothers and sisters following the old religion should take special care not to get trapped in Keshra Mukhi’s95 religion, fighting will cause a split in the religion itself and our numerical strength will break. We will see what happens next. Keshra Mukhi is a headstrong man, so maintain relations with him superficially. Such a man is won not by force but by tact, such is the opinion of our religion.” [96:Page 53 and 54]

Verdict of religious gurus of Satpanth

Keshra Bapa tried a lot. Despite having the backing of the King of Kutch, he often found himself in a dilemma.

The matter reached the King of Kutch again. Then Maharavshri in Kutch on Vikram Samvat (VSA) 1884 Aso Sud 9, Date 28‑Sep‑1827, brokered a compromise between both parties that both will not obstruct in religious matters and will not harass wrongly or indirectly. He made a written agreement to that effect. In this agreement, Keshra Bapa signed on behalf of the Sanatan side and Raiya Nakrani signed on behalf of the Satpanth side [96:Page 64].

After this agreement, things went fine for some time. But then after some time, verbal religious quarrels started again between both parties.

Then, on Vikram Samvat (VSA) 1887 Bhadarva Vad 5, Date 07‑Sep‑1830, the caste gathered at Vithon village. There Keshra Bapa complained before the caste that despite the agreement made regarding engagement before the King, the Gedheras of Netra village are harassing. Raiya Nakrani, who signed the agreement, was present there and started threatening Keshra Bapa. In anger, Raiya Nakrani tore up the agreement paper [96:Page 67].

When the King of Kutch came to know about this, he called the caste leaders to Mata na Madh during Navratri. There Raiya Nakrani confessed his mistake, so Maharavshri of Kutch said;

“It has now been proven that you are at the root of all quarrels. We will not listen to any complaint you people make against Keshra Mukhi and his companions and that is your punishment. You people following the old religion use too much force and you people are the ones who quarrel. From now on we will listen only to Keshra Mukhi. Go, do not quarrel from now on.” [96:Page 71]

King’s Verdict

Significance of the Verdict With this verdict given by the King of Kutch, a message went to the Gedheras of Satpanth that now “Law and Order” will be used against us, so it is better to remain silent.

136. Obstacles in Building the First Sanatani Temple: Keshra Bapa decided to build the first temple of K.K. Pa. caste i.e. Swaminarayan temple in Netra village. For that, he selected the place opposite to the place of old religion (i.e. Satpanth’s Khana aka Jagyu).

To meet the expenses of building the temple, he asked for half share from the joint / common property of both parties. Arguments took place. People of old religion started threatening. Even fist fights started happening. Without listening to Keshra Mukhi, they would immediately resort to fighting. To settle the quarrel, Keshra Mukhi persuaded his companions to keep patience.

But started implementing his determination to build the temple. Started gathering materials little by little. Started digging the foundation. But whatever foundation was dug, the people of old religion would come at night and fill it up. This went on for many days. If tried to explain, they would stand up to beat Keshra Bapa. Finally, he presented his dilemma before the Darbar (i.e. Maharaja) of Bhuj.

The King immediately ordered the police to help Keshra Bapa and provide necessary security for the construction of the temple. Moreover, he also gave cooperation for windows-doors and other materials for the temple. Keshra Bapa used such a nice tactic that he got the foundation stone of the temple laid by the hands of his obstacle-creating Raiya Nakrani by giving him great respect. This was a very nice guess of Keshra Bapa [96:Page 73 to 77].

After that, on Vikram Samvat (VSAK) 1909 Vaishakh Sud 5, Date 13‑May‑1853, the Pran Pratishtha (consecration) ceremony of idols was completed. On this occasion, invitations were given to the King of Bhuj, surrounding Jagirdars, high officials of administration, police officers, Acharyas, Sadhus, Saints, etc. [96:Page 78 to 83]. Until this time, no Hindu temple was built in the caste.

Foundation of Sanatan Dharma Through the medium of Lord Swaminarayan’s temple, Keshra Bapa laid a strong foundation of pure Sanatan Dharma in the K.K. Pa. caste.

137. Machinations to harass continued: Even after the temple was built, the machinations to harass the Sanatan Dharmis directly or indirectly continued. For example, throwing impure things like bones, meat etc. on Swaminarayan Sadhus in the year 1859 [96:Page 86].

In the same year (Year 1859), Acharya Ayodhya Prasad tested Keshra Bapa and his companions. To check their firmness towards Sanatan Dharma, he put a tempting proposal saying that since the people of the old religion frequently harass you, we can smoothly arrange your roti-beti (intermarriage) relations with the Leva Patidars of Bhuj Pargana. Then Keshra Bapa and companions rejected the proposal saying that our caste is like our mother. We do not want to leave the caste now or in the future [96:Page 90 to 92].

The people of old religion refused to give share to Sanatanis in the common utensils, mattresses-quilts of the caste. When they went to ask, the Mukhi of Khana insulted them terribly using obscene words. The matter reached the Maharaja again. The Maharaja ordered the Judge⁹⁷ of Nakhatrana and got the property sealed. Initially, no agreement was reached but finally a verdict came that half share in the common property should be given to those following Swaminarayan. About which Darbarshri of Roha Jagir also gave a nice explanation [96:Page 94 to 97].

138. Akshar Nivas (Passing Away): Keshra Bapa lived a very long and successful life. On Vikram Samvat (VSAK) 1934 Aso Vad 14 (Kali Chaudas), Date 25‑Oct‑1878, according to Vikram Samvat Calendar⁹⁸ after living a life of full 110 years, 6 months and 14 days, he passed away.

139. Shortcomings and Flaws: Every person and campaign has some shortcomings and flaws. It is natural that the Sanatani campaign started under the leadership of Keshra Bapa also had shortcomings and flaws. Here, by looking at those shortcomings and flaws, there is no attempt to underestimate the contribution of Keshra Bapa and his companions. But it is about learning from those shortcomings and flaws and moving forward.

139.1. Keshra Bapa’s campaign remained limited to Netra and 7 surrounding villages [27:Page 267] This campaign did not reach other villages.

139.2. Only, about 1500 people completely renounced Satpanth religion and accepted Swaminarayan sect [96:Page Prasthavna and 99].

139.3. After Keshra Parmeshwara, the propagation of Swaminarayan in the caste almost stopped [95:Page 15 and 16]. The main reason behind this was the rigid attitude of the Sadhus of Bhuj Swaminarayan temple of that time (not today) and unjust and tyrannical treatment with the caste due to the Momna Muslim identity of the caste [95].

139.4. Discriminatory behavior with Sankhyayogis (Sadhvis) of Swaminarayan also continued for many years [95:Page 5 and 11]. Confusing talks are still heard from behind the curtain about the current situation sometimes.

139.5. Discrimination and atrocities committed by people of other communities believing in Swaminarayan sect in food dealings with K.K. Pa. caste was also a reason. E.g. regarding separating kitchens of Leuva and Kadva Kanbis [95:Page 2].

Current Situation Regarding giving Sadhu-Diksha (initiation as a monk) to Satsangis of K.K. Pa. caste, 50 leading scholars and pundits under the leadership of Ahmedabad Dharmapith decided on Date 07‑Oct‑1945 that Satsangis coming from K.K. Pa. caste are eligible to take Sadhu-Diksha. For the report of complete proceedings and decision see reference list from [39] and the document mentioned in [6:Page 596]. After that, the other two problems have also been happily resolved. Special Note: Today there is no atmosphere full of discrimination on a large scale. Today K.K. Pa. caste is treated with full respect and honor. It is a special request not to misinterpret the meaning of the above mentioned things.

Current Situation

140. Conclusion⁹⁹: The campaign undertaken by Keshra Bapa (Keshra Mukhi) was not a small matter. Just as Mangal Pandey’s revolt of the year 1857 is important in the fight for India’s independence, Keshra Bapa’s campaign against Satpanth holds similar importance.

The main points of the success of his campaign are as follows;

140.1. Ignited the Sanatan Lamp: In the last stage of the method of ideological destruction, i.e., “Crisis Stage” (See point ‎120) Keshra Bapa succeeded in igniting the lamp of Sanatan Dharma in an impossible situation. Even if that lamp looks small today, but as it is said that even one lamp is enough to remove darkness in the form of unrighteousness, similarly Keshra Bapa had lit that lamp of Sanatan Dharma.

140.2. Success: Keshra Bapa succeeded in making a breach in the walls of the strong fortress of other religion named Satpanth. And did the monumental work of freeing people of 7 villages of Kutch from that fortress and bringing them into pure Sanatan Dharma.

140.3. Success in withstanding the counterattack: This is about the most difficult phase of his life. The specialty of his life and works was that, after making a breach in the fortress of Satpanth, the counterattack of Satpanth that came, in which a storm of atrocities, oppression, torture, harassment started on him and his companions, he could safely take out the boat of Sanatan Dharma campaign from that storm. Which only a brave person can do. Due to this quality of his, he was called “Narveer”.

140.4. First Sanatani Temple: Amidst this difficult phase, to lay a permanent foundation of Sanatan Dharma as well as to strengthen his campaign, he could build the first Hindu temple of K. K. Pa. caste i.e. Swaminarayan temple.

140.5. Support of Law and Order: A major factor behind Keshra Bapa’s success was the strong backing of the King of Kutch. Whenever Keshra Bapa needed, Maharavshri of Kutch always stood with Keshra Bapa to give strength like a mountain in favor of truth. Due to which he kept getting courage and ability to survive against the unbearable torture and atrocities of the tyrannical Gedheras of the caste.

141. Areas of Reform: What adverse effect Keshra Bapa’s campaign had on the evil intention of “Destruction of Ideology” of Satpanth preachers, we will see in the table mentioned below.

Overview of Changes / Tracking Table
Ideological Subversion		Destruction Details	Destruction Status	Improvement* Keshra
1. Demoralisation Areas		‎19	Completed	In Progress
	1.1. Religion	‎20.1	ü(‎70)	Revolt
	1.2. Education	‎20.2	ü(‎89)	—
	1.3. Social Life	‎20.3	ü(‎88)	Little
	1.4. Power Structure	‎20.4	ü(‎77.1)	Little
	1.5. Law and Order	‎20.5	ü(‎77.2)	Little
	1.6. Leadership	‎20.6	ü(‎77.3)	—
2. Destabilisation		‎21	Completed	—
	2.1. Finance	‎21.1	ü(‎105)	—
	2.2. Law and Order	‎21.2	ü(‎106)	Little
	2.3. Media	‎21.3	ü(‎107)	—
3. Crisis		‎23	Completed	—
	3.1. So called Saviour	‎23.3	ü(‎115)	Improvement
	• Insider
	• Outsider
4. Normalisation		‎24	Failed	Pending
	4.1. Establishing a New Society – In 2 Phases		Failed	Pending
* Level of Improvements Keshra = Era of Keshra Parmeshwara

|| Jay Swaminarayan ||