142. Introduction: After Keshara Bapa, the Sanatan Dharma campaign had stalled. Narayan Ramji Limbani¹⁰⁰ (Narayan Bapa), during his youth, rekindled the torch of Sanatan Dharma awareness and spread its light to the hearts and minds of the community.

Arriving in the city of dreams, Mumbai, in 1902 at the tender age of 19 to try his luck, an incident occurred that changed the goal of Narayan Bapa’s life. After undergoing purification rites at the hands of learned scholars, he sounded the war cry against the Pirana Satpanth to liberate his mother-like community, which had fallen into degradation, from sorrow and suffering. Despite having studied only up to standard five¹⁰¹, he stirred such a powerful storm of awakening that, in appreciation of his efforts, he was hailed as the “Pioneer Reformer of the Community.”

In this article, we will examine Narayan Bapa’s personality, the campaign he undertook, the struggles he faced, his successes, and the ups and downs of his life. Simultaneously, we will observe how the campaign led by him impacted the “ideological destruction” strategy of the Satpanth preachers.

143. Sources: Many documents are available regarding Narayan Bapa’s works, such as conference reports, public meeting records, pamphlets, and booklets, in which the personality of this steadfast man is revealed. Details from his birth to his demise can be found in many books, which interested readers can obtain. To understand Narayan Ramji’s contribution to the mammoth task of community reform, we have relied on these documents as well as the main books listed below:

1. The Hollowness of Pirana Satpanth and the Light of Truth (Pirana Satpanth ni Pol ane Satya no Prakash) [88]
2. On the Path of Duty (Kartavya Panthe) [148]
3. History of Kutch Kadva Patidars [4: Page 85 to 100]

In this article, only the important events of Narayan Bapa’s life and a brief overview have been presented. For detailed information, you are requested to read the original documents. Online links to many of these documents are provided in the “Bibliography” chapter mentioned in the final part of this book.

144. Important Events of the Campaign: We will briefly look below at the significant events that occurred with Narayan Bapa during the Sanatan Dharma awareness campaign undertaken by him.

144.1. Narayan Bapa was deeply hurt: In Mumbai-Vadgadi, the words spoken jokingly by a Kutchi brother, Mr. Gopalbhai, while recommending Narayan Bapa for the construction work of Seth Keshavji Damji’s house, pierced Narayan Bapa to the core¹⁰². Those words were (in Kutchi language):

“They look like Hindus, but in religion, they are great infidels (Kafirs) – neither Hindu nor Muslim. Among them, when someone dies, they bury them, and when they marry, they recite Dua!”

Hearing this, Narayan Bapa thought… “We Kadva Patidar Kanbis are Kshatriyas of the glorious lineage of Shri Ramchandraji. Yet, why do these people slander us so much?” From that day on, Narayan Bapa felt a strong yearning to find the truth [88: Page 16].

144.2. Guidance of Rameshwar Maharaj: He received Vedic values through the company of Shri Rameshwar Morarji, a native of Dholra village near Rajkot. He also came to know about the secret mysteries and illusions of Satpanth through Pujya Rameshwarji [88: Nivedan].

144.3. Acquired Knowledge of Hindu Dharma: To understand Pirana Satpanth, he started reading its literature meticulously. Whenever he found leisure time, Narayan Bapa would regularly take advantage of public meeting places in Mumbai like Madhavbaug, Arya Samaj Mandir, and Hirabaug, wherever religious lectures were held, and wherever there were opportunities to learn the religious thoughts of famous speakers [88: Page 17].

It was impossible to take advantage of such Hindu religious assemblies in Kutch because anyone doing so faced a penalty. See Footnote 68.

144.4. Body Purification (Dehshuddhi): At the pilgrimage site of Trimbakeshwar near Nashik, on the banks of the Godavari river, on Vikram Samvat (V.S.) 1964 Jeth Sud 5, Thursday, Date 04-Jun-1908, Narayan Bapa and his other 6 friends (a total of 7 friends) underwent body purification (atonement) through Vedic rituals performed by learned Brahmins and donned the sacred thread (Janeu) [88: Page 21].

144.5. Swadharma Vardhak and Gnati Hitchintak Mandal: Immediately after undergoing body purification at Nashik, the “Swadharma Vardhak and Gnati Hitchintak Mandal” (Association for the Promotion of Self-Religion and Community Welfare) was established, in which only a person who had undergone body purification could become a member [88: Page 21].

144.6. Relatives and Friends Excommunicated: Because they underwent purification, wherever Narayan Bapa and his friends had relatives, the agents of Pirana Satpanth, known as Gedheras, sent orders to excommunicate their entire families—paternal side, maternal side, siblings, friends, and anyone maintaining any kind of contact or relation with them—in one stroke [88: Page 22].

144.7. Subjected to Harassment: Due to this, a mountain of unexpected calamity fell upon them. They left no stone unturned in inflicting unbearable torture and harassment. All social dealings with them were stopped within the entire community. No caste brother could visit their homes during sickness, birth, or death, or on any good or bad occasion, nor could they invite them to their own homes. It went to the extent that even a drop of water from each other became forbidden for both sides [88: Page 22].

144.8. Relationships Severed: Parents could not keep any relation with their children. A wife could not live with her husband. Relationships with uncles, maternal uncles, and brothers-in-law were also broken. The time came to sever all kinds of relations with the community and become isolated. Terrible incidents of breaking serious ties like engagements and marriages began to occur. Yet, these people remained steadfast in their purpose [88: Page 22].

144.9. Support from Swaminarayan Sect: On Vikram Samvat (V.S.) 1967 Phagan Vad 5, Date 19-Mar-1911, all the followers of the Swaminarayan sect belonging to the K.K.P. community underwent body purification. Their number was between 1000 to 1200 [88: Page 26].

144.10. Pressure on Swaminarayan Sect – Engagements and Relations Stopped: The brethren of Pirana Satpanth gathered the leaders of the entire community and passed a resolution to stop all relations with the Satsangi community because they had mingled with the purified brothers. For that crime, they started harassing them by stopping all engagements and relations [148: Page 35]. When the dispute escalated, a compromise agreement was made between both communities on Vikram Samvat (V.S.) 1968 First Ashadh Sud 13, Thursday, Date 27-Jun-1912. According to that agreement, daughters would go to their in-laws’ homes, and daughters would be allowed to eat and drink at their parents’ homes. No pressure should be put on others regarding eating and drinking dealings [148: Page 36 to 48].

144.11. Who is he? The Search: He researched who his ancestors were and to which caste they belonged. With great effort, he traced the Barot (Genealogist) Vahivancha in Ahmedabad. He met Barot Ramsang Dolji, and a copy of a resolution from Samvat 1832 was found with him. Thus, it was fully confirmed that originally his caste is Kadva Patidar. After that, he started making efforts to connect with all the Kadva Patidars of Gujarat [148: Page 50].

144.12. Support of Kadva Patidar Brothers of Gujarat: Narayan Bapa also received support from great leaders of the Kadva Patidar brothers of Gujarat [88: Page 28]. Among them, the name of the well-known community leader of Unjha, Shri Purushottam Lallubhai Parikh, is at the forefront, with whom he developed a personal acquaintance.

144.13. Attendance at Every Meeting of Gujarat Kadva Patidar Conference: He began meeting with cultured, high-caliber scholars who were working on social reform throughout the entire community of Gujarat. He was introduced to the leaders of the Kadva Patidar Conference. He attended all meetings of the Gujarat Kadva Patidar Conference. From the 2nd conference held in Vadodara in 1911 to the 11th conference held in Kadi in 1925, he took a leading part as a member of the managing committee in all conferences. He became the President of the sub-divisional conference held at Kuva village in Nimal Malwa, located in the present-day state of Madhya Pradesh, in 1917 [148: Page 51 to 53].

144.14. Establishment of Kutch Kadva Patidar Yuvak Mandal: As a measure to associate and discuss with Satpanth brothers, the “Kutch Kadva Patidar Yuvak Mandal” (Youth Association) was established in 1918. In this, any person from the K.K.P. community could become a member, even if they had not undergone body purification [88: Page 30].

144.15. Support of Ratanshi Khimji Khetani: From the very beginning of the Yuvak Mandal, Shri Ratanshibhai Khimji Khetani, considered the right hand of Narayan Ramji, rendered very solid service. Through him, Satpanth brothers could be persuaded and gradually brought onto the path of reform [88: Page 31]. Ratanshibhai was a “Heroic Community Servant” [88: Page 44]. More information about this is given in the next chapter.

144.16. Establishment of Youth Associations in Karachi, Virani Moti, and Nakhatrana: Following in the footsteps of the Mumbai Yuvak Mandal, Youth Associations were also established in Karachi, Virani Moti, and Nakhatrana [88: Page 32,33]. These Youth Associations ran a tremendous campaign for community reform, so that the entire community became awakened regarding the Satpanth religion.

144.17. First Community Conference: To liberate the community from Satpanth, the first community conference was held in Karachi from Date 08 to 11-Aug-1920. In which the work of community reform progressed to some extent [88: Page 34].

True Introduction to Women Power A big question arose as to who should be made the President of the first community conference. Then Narayan Ramji’s attention went to Rajaram Shamji Dholu. But Rajaram Bapa flatly refused. Rajaram Bapa’s financial condition was very strong. The oppressive Gedheras were also not in a position to harm him much. Therefore, to make an impact on the community members, his presidency was necessary. But since he flatly refused to become the President, the entire team was very disappointed and displeased. Then Narayan Ramji found a nice trick. As a last attempt, he met Rajarambhai’s wife, Dhanlaxmiben, explained his feelings about community reform, and stated that such noble work is stalled due to the lack of a worthy President. Dhanlaxmiben provides solutions to all the issues confusing a worker involved in community service. Not only that, by using the analogy of “Milk and Curd” for the works of the moderates, she speaks firmly about moving beyond moderate thoughts and plunging into the mammoth task of community service. The way she prepares Rajarambhai for community service is very inspiring, and this event is a matter of pride for the women power of the community. See page 44 of that book. Rajarambhai had no answer to Dhanlaxmiben’s poignant words and powerful arguments. He agreed, and thus the first conference of community reform in history was held under the presidency of Rajarambhai.

144.18. Marriages Started with Vedic Rituals: In the year 1921, for the first time in the community after the resolution of Samvat 1832, instead of Islamic Duas, about 1200 marriages were performed with Vedic rituals [88: Page 41]. Marriages according to Hindu Vedic rituals, which had stopped after the resolution of Samvat 1832, started again.

144.19. Second Community Conference: The second conference of the community was also held at Karachi from Date 07 to 09-Oct-1922. In that conference, to wash away the black stigma of Pirana Satpanth and to be free from the slavery of Gedheras, a heart-piercing, sky-echoing solemn declaration was made, and resolutions were passed regarding that [88: Page 43]. In this conference, Narayan Ramji delivered a very effective speech on the fabrications and concoctions of the Dashavatar scripture of Satpanth [114: Page 58] [6: Page 207]. This had a very good and lasting effect on the public, and people were fully convinced that Satpanth is a Muslim religion and has been prepared specifically to convert Hindus.

144.20. Third Community Conference: After the success of the second meeting, to liberate the community from Pirana Satpanth, the third conference was held at Ghatkopar – Mumbai from Date 18 to 21-Apr-1924. In this conference, great efforts were made by the moderates sitting with the Sanatanis to make the main resolution opposing Pirana Satpanth a failure. But the conference was made successful through effective speeches by many leaders and guests from other communities [88: Page 53].

144.21. Awakening: People of Kutch Dayapar village underwent body purification and supported Narayan Bapa [88: Page 45 to 49]. Similarly, sisters of Kutch Paneli village also took special leadership and joined Narayan Bapa. Especially the case of Kankubai was very inspiring and pride-giving [88: Page 51]. Similarly, many people in Mumbai-Ghatkopar also underwent body purification [88: Page 50]. In a short time, people from Karachi and Ravapar village also joined [148: Page 74, 98]. In this way, hundreds of people underwent body purification [85: Page 22] [99: Page 15].

144.22. Assemblies and Meetings: Under the leadership of Narayan Ramji, many assemblies and meetings were held for the Sanatan Dharma awareness campaign. Reports of some of those assemblies and meetings were published. The main ones are;

No.	Assembly / Meeting	Reference
1)	K. K. P. Community Conference – 1st – Karachi, 08 to 11-Aug-1920	[130]	[6:Page 100]
2)	K. K. P. Community Conference – 2nd – Karachi, 07 to 09-Oct-1922	[114]	[6:Page 153]
3)	K. K. P. Community Conference – 3rd – Ghatkopar, 18 to 22-Apr-1924	[86]	[6:Page 231]
4)	Dana Bunder Public Meeting, 1918	[111]	[6:Page 19]
5)	Pirana Panth Kadva Kanbi of Kutch Country – Dana Bunder – Public Meeting, Mumbai – 1919	[113]	[6:Page 57]
6)	K. K. P. Community Public Meeting – Virani Moti, 1920	[112]	[6:Page 68]
7)	K. K. P. Community Reformer Youth Association Report, 1926	[131]
8)	K. K. P. Community Reformer Youth Association Report, 1932	[117]

144.23. Printed Many Literatures for Awareness: Apart from the book “The Hollowness of Pirana Satpanth and the Light of Truth” [88], to propagate and spread Sanatan Dharma awareness, he and his team printed numerous handbills, pamphlets, small booklets, etc. The main ones are;

No.	Literature	Reference
1)	Request Letter to Pirana Satpanth Patidar Brothers	[61]
2)	Reply to Patel Fakirdas Gopaldas	[76]
3)	Observation of Open Letters – Part 1	[77]
4)	Observation of Youth Associations Established in Country and Abroad	[78]
5)	Observation of Open Letters – Part 2	[79]
6)	A Slap to the Supporters of Satpanthis	[81]
7)	Tribute to Dhanlaxmiben	[82]
8)	Light of Holy Vedic Religion and Hypocrisy of Pirana Satpanth	[84]
9)	An Introductory Essay	[85]
10)	Reply to Saiyad Ahmad Ali Khaki	[87]
11)	Congratulations (Mubarakbadi)	[107]
12)	Will Pirana Satpanth be Proved as Hindu Religion?	[108]
13)	For the Information of Piranapanthi Patidar Brothers	[109]
14)	Patidar Uday Monthly Magazine	[115]
15)	Remedy for Oshani or The Devotee’s Brokerage	[116]
16)	Searchlight on the Crookedness of the Crooked	[127]
17)	Special Warning to Kaka Ravji Laxman	[132]
18)	Will Sadgor Not Awake?	[134]
19)	Request Letter – Karachi Pamphlet	[135]
20)	A Slap to the Supporters of Satpanthis	[81]

144.24. Composition of the Book ‘Satpanth Ni Pol’: After collecting hidden handwritten as well as printed literatures of Satpanth for 20 years by spending money like water [88: Page 7] and through the efforts of writing for 6 years [88: Nivedan], he published the book “The Hollowness of Pirana Satpanth and the Light of Truth” [88]. Which is briefly called “Pirana Ni Pol”. In this book;

1) By converting ignorant and naive Hindus,

2) By corrupting them from religion and karma,

3) By making them averse to Hindu communities,

4) By removing faith from Vedas, Shastras, and Puranas,

5) To not believe in Cow, Brahmin, Jogi, Sannyasis,

6) Numerous tricks done by those running Satpanth and the fabricated scriptures created in it,

7) And, how they are kept bound by the rituals of that sect.

.. etc. matters have been stated [88: Nivedan].

In the book ‘Pirana Ni Pol’, all original scriptures of Satpanth have been published, and similarly, all rituals and worships of Satpanth have also been covered in it [88: Chapter 5 to 11].

In this volume, complete and detailed information has been given about the establishment of Satpanth (around the year 1419) [88: Page 132], as well as the establishment of Pirana Satpanth by Imam Shah [88: Page 136].

Satpanthis ran around a lot to confiscate (Ban) this book. Finally, they retreated after receiving a refusal from the Ahmedabad Collector’s office [148: Page 97].

144.25. Recognition of ‘Pirana Ni Pol’: This is the first book to bring the hidden secrets of Satpanth to the world in Gujarati language with detailed, point-wise facts [88: Page 3]. World-famous researchers and Ph.D. granting universities in the country and abroad also consider this book authoritative [156: Page 22] [33: Page 85] [158: Page 214] [22: Page 269] [23: Page 154].

144.26. Open Challenge to Kaka and Saiyads: He challenged Laxman Kaka, the throne-holder (Gadipati) of Pirana, through a letter stating that Pirana Satpanth religion is not Hindu religion. And if he could prove it, Narayan Ramji was ready to give Rs. 10,000/- [148: Page 71]. Similarly, he published numerous literatures presenting the truth of Satpanth against Saiyad Bawasaheb Ahmad Ali Khaki, who had directly stepped in to defend Satpanth [148: Page 98-99].

144.27. Appointment Agreement of Ramji Kaka: The appointment agreement between Ramji Laxman Kaka and the Saiyads for the seat of Kaka at Pirana had gone to Pune for registration. He obtained it, printed the facts, and informed all the community members [148: Page 102].

144.28. Look at Law and Order: In this subject, “An Introductory Essay” written specifically by Narayan Ramji [85] is worth paying attention to. From which one gets an idea that Narayan Ramji had a keen eye on the court cases and other legal matters of Satpanth.

144.29. Education: The community was very backward in education. To improve this situation, Narayan Ramji’s team first started a library¹⁰⁸ in Karachi. After that, finally on Date 01-Oct-1938, a Night School [73] was also started in Karachi.

In the report of the Night School, you will see a picture of how the community was yearning to acquire knowledge. Even though the community did not have money, they collected funds somehow, provided free education to children, and also gave prizes as encouragement to those who passed. Although this was a small step at the community level, it was definitely a step that would take the community forward.

145. Impact of the Campaign on the Community:

145.1. Massive Awakening: By exposing the hollowness of Satpanth, Narayan Ramji brought about a massive awakening in the community. He succeeded in opening the eyes of those who believed Satpanth to be a true Hindu religion due to deception, even though it was a Muslim religion. This triggered a tremendous wave of awareness and reform against Satpanth within the community. Very good results of this followed later.

145.2. Removed Confusion and Gave Firmness: Looking from the perspective of ordinary Hindus, it seems that the foundation pillar of Satpanth is based on creating confusion in religion. Therefore, to understand the truth of Satpanth, this confusion must be removed. An ordinary follower gets trapped in the confusion created by the illusion of miracles due to superstition, ignorance, and bigotry and can never escape. Narayan Ramji was very successful in removing this confusion. Which had a very good impact on the community and gave firmness to the campaign.

145.3. Dispelled the Fear of Pirana’s Kaka and Saiyads: If anyone spoke even slightly against Satpanth or spoke in favor of Sanatan, they were fined and excommunicated from the caste to suppress them. The relatives, family members, and kin of that person also had to suffer unbearable torture. Due to such attacks, people could not do anything against Satpanth or in favor of Sanatan.

The example set by Narayan Ramji and his team by staying out of the caste significantly alleviated the atmosphere of fear. Due to which people got the courage to raise their voice against Satpanth.

145.4. People Started Joining the Campaign: Inspired by the positive Sanatani atmosphere created by the efforts of Narayan Ramji and his team, people started joining. Those who inwardly disliked Satpanth came forward publicly and became Sanatanis. Which is considered a very big milestone¹⁰⁹ of the campaign.

145.5. Sanatanis Raised their Voice: Narayan Ramji formed youth associations and strengthened the Sanatani voice by holding public meetings and conferences. By establishing a library in Karachi, he filled people’s minds with such Sanatani confidence that he created a shield of solid information with evidence against the fabricated stories of those defending Satpanth falsely.

146. Shortcomings and Flaws:

146.1. Compulsory Body Purification: Narayan Ramji and his team had a mandatory rule that whoever becomes a Sanatani must undergo compulsory body purification. Compulsory wearing of the sacred thread (Janeu) was required. Eating and drinking relations had to be stopped with other brothers who had not undergone purification and were without the sacred thread [99: Page 50]. Such rules helped them sustain their morale by showing themselves as superior, but due to that rule, people could not join in the expected numbers.

Many people were Sanatanis but had not undergone body purification. Narayan Ramji and his team did not keep eating and drinking relations even with such people. Narayan Ramji himself has written on page 545 of ‘Pirana Ni Pol’ that there is a section of people not believing in Pirana Satpanth whose number is about 3000 [88: Page 545]. The rigidity of their rules was such that Narayan Ramji’s team treated even them like untouchables.

146.2. Separate Kitchen in Public Social Events: Narayan Ramji and his team of purified leaders did not keep eating and drinking relations even with caste members (Sanatanis who had not undergone purification and not worn the sacred thread). They kept a condition of having their separate kitchen publicly in social events. Due to behavior like untouchability, malice arose in people’s minds for them, and people gradually started leaving them [148: Page 129].

146.3. Lack of Practical Solution: When a large number of people started leaving Narayan Ramji’s campaign, they could not bring a practical solution. Later, a half-hearted attempt was made to relax some rules [148: Page 129] and a resolution to relax the rules of eating and drinking with the caste was passed on Date 08-Jul-1929. But by then it was too late.

146.4. Rigid Attitude: Firmness is necessary in any matter. But along with firmness, flexibility according to the situation is also needed. The very unwavering firmness of Narayan Ramji that inspired people to join, later became an obstacle. Due to the troubles arising from the rigid attitude of not bringing necessary changes in the rules, people started leaving Narayan Ramji out of compulsion.

146.5. Differences Among Reformers: The differences that arose among the reformer leaders could not be solved in time, and the conflict increased. If we read the book ‘Kartavya Panthe’ [148], allegations are made against the opposing community reform team for slowing down the campaign. Whereas, in the report of the inauguration festival of the Laxminarayan Mandir built at Nakhatrana [70] [6: Page 325] which was published on Date 20-May-1937, allegations have been made against Narayan Ramji’s team. In this way, the mutual differences between both reformer teams could not be resolved. Despite mutual differences, both parties are respectable and great for the community. Therefore, since this subject is secondary in today’s time, there is no need to write more about it.

146.6. Haste in Adopting Rules: A minority party can never impose its rules on the majority party. Not every person was in a position to follow rules like compulsory body purification, sacred thread, separate kitchen, strict eating and drinking rules, harsh attitude, etc. at that time. There was much haste in adopting rules that were supposed to be implemented after gaining a majority.

146.7. Could Not Keep People United: History says that almost all Arya Samajis had left Narayan Bapa [99: Page 16]. Narayan Bapa could not keep people permanently attached to his campaign.

147. Conclusion: No matter how big a man is, he is not God. Some shortcomings and flaws are bound to remain in all humans. It is not important who is wrong or who is right. What is important is how Narayan Bapa faced the situations that came before him and succeeded in doing the mammoth task of community reform.

There are no two opinions that Narayan Ramji was remarkably successful in awakening the community that had been sleeping regarding Satpanth for centuries. He was very successful in removing the superstition, ignorance, and bigotry embedded in people’s minds and breaking the web of illusion of miracles. So that people got the courage to speak against Satpanth publicly.

In his final message of life, rising above personal animosity, the words uttered for his opposing team “Yet the objective is true, hence its final victory is certain” identified Narayan Bapa as a truly great person.

In short, Narayan Bapa achieved great success in applying brakes to the speed at which the community was rushing deep into the trench of degradation.

We will see where reforms took place in the areas of ‘Destruction of Ideology’ (Briefly):

147.1. Religion: Brought tremendous awareness regarding religion, for which the cunning preachers of Satpanth had no answer.

147.2. Education: Narayan Ramji emphasized on libraries. If people read books, they will understand right and wrong. So that they can recognize the true path of Sanatan Dharma.

147.3. Social Life: By spreading awareness about religion and removing ignorance, superstition, and bigotry, he filled people with the courage to raise their voice against Satpanth. Due to this, people started abandoning the Satpanth religious lifestyle and adopting life according to Sanatan Hindu Dharma.

147.4. Power Structure: Gave a big challenge to the power structure within the community. Could reduce the fear of Gedheras and cruel leaders among the people.

147.5. Law and Order: Narayan Bapa’s team kept a close watch on court cases related to Satpanth. They even fought cases in court when necessary.

147.6. Leadership: They were able to make the Gedheras, who had leadership over the community, retreat. The number and power of Gedheras who openly committed injustice gradually decreased. By giving important positions to the leaders of the original Kadva Patidar community of Gujarat in meetings, they moved towards providing new leadership.

147.7. Economic: The efforts they made to put a stop to the money of Dashond and Laga sent to Pirana every year and gradually reduce that amount were very effective. Due to this, a situation of reform was created in the economic ruin of the community.

147.8. Media: Articles were published in newspapers of Mumbai, Gujarat, and Karachi. Similarly, efforts were made to bring public awareness by publishing pamphlets, handbills, and small booklets.

147.9. So-called Saviors: They largely succeeded in weakening the dark power of the throne-holder Kaka and Saiyads of Pirana, who were established as saviors in the community through the resolutions of Samvat 1832.

148. Areas of Reform: We will see in the table below what adverse effect Narayan Ramji Limbani’s campaign had on the evil intention of “Destruction of Ideology” of Satpanth preachers.

Look at Changes / Tracking Table
Ideological Subversion / Destruction of Ideology		Destruction Details	Reform Keshara*	Reform* NRL
1. Demoralisation Areas / Areas of Despair		19	In Progress	In Progress
	1.1. Religion / Religion	20.1	Revolt	Awakening
	1.2. Education / Education	20.2	—	Started
	1.3. Social Life / Social Life	20.3	Little	Started
	1.4. Power Structure / Power Structure	20.4	Little	Started
	1.5. Law and Order / Law and Order	20.5	Little	Started
	1.6. Leadership / Leadership	20.6	—	A lot
2. Destabilisation / Bringing Instability		21	—	In Progress
	2.1. Finance / Economic	21.1	—	Good Amount
	2.2. Law and Order / Law and Order	21.2	Little	Started
	2.3. Media / Media	21.3	—	Cold
3. Crisis / Putting in Critical Situation		23	—	—
	3.1. So called Saviour / So-called Saviors	23.3	Reform	A lot
	• Insider
	• Outsider
4. Normalisation / Restoring Normalcy		24	Pending	Pending
	4.1. Establishing New Society – In 2 Phases		Pending	Pending
* Level of Reforms Achieved Keshara = Era of Keshara Parmeshwara NRL = Era of Narayan Ramji Limbani

 

“The final victory belongs to Sanatan only”

|| Victory to Sanatan Dharma ||

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