142.  Role: After Keshara Bapa, the campaign to spread awareness of Sanātana Dharma was suspended. In his youth, Narayan Ramji Limbani¹⁰⁰ (Narayan Bapa) reignited the torch of Sanātana Dharma and spread awareness to the masses of the community.

At the age of 19, he moved to Mumbai in 1902 with the hope of better opportunities. However, an encounter with Narayan Bapa changed the course of his life. After seeking guidance from learned Pandits, he raised his voice against the Pirana Satpanth to emancipate the oppressed community from their sufferings. Though he had only completed his fifth¹⁰¹ standard education, he created a huge impact with his efforts, earning him the title of “Semi-Reformer of the Community”.

In this article, we will explore the personality of Narayan Bapa, the challenges he encountered during his journey, the achievements he accomplished, and the highs and lows of his life. Additionally, we will examine how the campaign he led impacted the “destruction of ideology” strategy of the Satpanth propagandists.

143.  Source: Numerous documents detailing the works of Narayana Bapa, including reports of conferences, public meetings, pamphlets, booklets, etc., are available. These documents offer a glimpse into the personality of a man who possessed a strong mind. Interested readers can obtain small details about his life, from his birth to his ascension, from many books. In this text, we will examine the contribution of Narayan Ramji towards the Bhagirath work of community reform. For this purpose, we have relied on the books mentioned below as our main sources of information.

1.   Pīrāṇā satapanthanī pōla anē satyanō prakāśa [88]

2.   Duty cult [148]

3.   Kacchanā kaḍavā pāṭīdārōnō itihāsa [4:Page 85 to 100]

144.  Important events of the campaign: Here is a brief overview of the important events that occurred during Narayana Bapa’s Sanātana Dharma awareness campaign.

144.1.  Narayan Bapa Remembers: The words spoken by Kutchi Bhai Shriut Gopalbhai in Hasimjak to recommend Narayan Bapa for the work of a brother, Seth Keshavji Damji in Mumbai-Vadgadi, struck¹⁰² a chord with Narayan Bapa. The words were (in Kutch language);

“Ee Disajeta Hindu Jeda, Pann Dharam mein Taan Ee Vada Kaafir Aai – Na Eu Hindu Ne Na Eu Musalman. Enijeme Mare Tadein Datejj, Ane Parne Taden Dua Pen”

Gujarati translation: “He may appear to be a Hindu in terms of his appearance, but in matters of religion, he follows neither Hinduism nor Islam. When individuals belonging to this group pass away, they are buried, and when they get married, they recite religious invocations (dua).”

After hearing this, Narayan Bapa realized that “We, Kadwa Patidar Kanbis are Kshatriyas of the glorious lineage of Shri Ramchandraji. Then why are these people slandering us so much?” From that day, Narayana Bapa was very keen to find the truth [88:Page 16].

144.2.  Guidance of Rameswara Maharaj:  Sri Rameswara Morarji, a native of Dholra village near Rajkot, performed Vedic rites on him. The Gupta Bhed Bharma of Satpanth also learned about this from Pujya Rameswarji.  [88:Nivedan].

144.3.  Acquired knowledge of Hinduism: In order to gain understanding of the Pirana Satpanth, Narayan Bapa started reading its literature carefully. He often spent his free time attending religious lectures in public halls such as Madhav Bagh, Arya Samaj Mandir, and Heera Bagh in Mumbai. These lectures provided him with an opportunity to learn about the religious beliefs of renowned speakers. [88:Page 17].

144.4. Purification: Narayana Bapa and six of his friends underwent Vedic purification rites conducted by learned Brahmins on Thursday, June 4, 1908, at the Trimbakeshwar shrine near Nashik. This purification enabled them to assume the Janoi after undergoing penance. The date of the purification ceremony was Vikram Samvat (VSAK) 1964 Jeth Sud 5. [88:Page 21].

144.5.  Swadharma Vardhak and Jati Hitchintak Mandal: After the purification in Nashik, the “Swadharma Vardhak and Jati Hitchintak Mandal¹⁰³” was established. Only those who completed the purification process could become members. [88:Page 21].

144.6.  Relatives and friends were removed from the community: Agents of the Pirana Satpanth ordered the practice of Dehshuddhi. They instructed to cast out anyone who came into contact with the relatives of Narayan Bapa and his friends, regardless of the type of relationship – paternal, maternal, fraternal or any other. [88:Page 22].

144.7.  Torture: Narayan Bapa and his friends faced a mountain of unexpected calamity, resulting in torment and persecution. The entire community cut off all relations with them. This meant that regardless of the situation, whether in sickness or in health, in life or in death, no community members could visit their relatives, and their relatives couldn’t visit them either. Even sharing water between the two parties became forbidden. [88:Page 22].

144.8.  Broken Relationships: Parents were not allowed to have relationships with their children. A wife could not live with her husband. They severed the relations of uncles, aunts, in-laws, etc. They had to break ties of all kinds and completely separate. Serious relationships like kinship-marriage were severed and similar terrible events began to occur. Despite all these challenges, Narayan Bapa and his friends remained resolute in their mission, even though they were forced to sever family ties and relationships with their own kin. [88:Page 22].

144.9.  Joined Swaminarayan Sampraday: On the date of Phagan Vad 5 in the year 1967 of Vikram Samvat, which was March 19, 1911, all the members of the Swaminarayan sect underwent a body purification ritual. The number of members present was around 1000 to 1200. [88:Page 26].

144.10. Pressure on Swaminarayan Sect – Kinship and Relations Stopped: The Pirana Satpanth brothers gathered the leaders of the entire community and resolved to stop all relations with the Satsangi community¹⁰⁴ since they mingled with pure/Shuddhiwala¹⁰⁵ members. [148:Page 35] As the dispute escalated, both communities¹⁰⁶ eventually signed a compromise agreement on Vikram Samvat (VSK) 1968 Pratham Ashadha Sud 13, which was Thursday, 27 June 1912. According to this agreement, daughters would be allowed to go to their in-laws’ homes, and they would have the freedom to feed themselves. However, they would not be compelled to force others to eat or drink against their will.

144.11. Finding their true origin: Narayan Bapa conducted extensive research and traced their ancestral roots, discovering the community they belonged to. After much effort, they were able to create a map of Ahmedabad Barot-Vahivancha. They connected with Barot Ramsang Dolji and obtained a copy of the Samvat 1832 resolution, which convinced them that their true community was Kadwa Patidar. Subsequently, they made an effort to reach out and connect with all the Kadwa Patidars in Gujarat. [148:Page 50].

144.12. Support of Kadwa Patidar brothers of Gujarat: Narayan Bapa conducted extensive research and traced their ancestral roots, discovering the community they belonged to. After much effort, they were able to create a map of Ahmedabad Barot-Vahivancha. They connected with Barot Ramsang Dolji and obtained a copy of the Samvat 1832 resolution, which convinced them that their true community was Kadwa Patidar [88:Page 28]. Subsequently, they made an effort to reach out and connect with all the Kadwa Patidars in Gujarat.

144.13. Attendance at every meeting of Kadwa Patidar Parishad of Gujarat: During the time period, all communities in Gujarat started interacting with cultured and high-class scholars who worked towards social reform. It was during these interactions that he met the leaders of the Kadwa Patidar Parishad and attended all meetings of the Katwa Patidar Parishad in Gujarat. From the second conference held in Vadodara in 1911 to the eleventh conference held in Kadi in 1925, he actively participated as a member of the Executive Committee. He was also elected as the president of the 1917 sub-divisional council that was held in Nimal Malwa, a village called Koova in the present state of Madhya Pradesh. [148:Page 51 to 53].

144.14. Establishment of Kutch Kadwa Patidar Yuvak Mandal: “Kutch Kadwa Patidar Yuvak Mandal” (Youth Mandal) was established in the year 1918 as a way to meet and discuss with the members of the Satpanth. Any of these people could become a member of K.K.P even if they had not undergone Deshuddhi [88:Page 30].

144.15. Accompaniment of Ratanshi Khimji Khetani: Sri Ratanshibhai Khimji Khetani was a valuable member of Yuva Mandal and was considered the right-hand man of Narayan Ramji. He contributed significantly to the Satpanth community by rendering many services, especially in the early days of the organization. His efforts were aimed at persuading the brothers of Satpanth to embrace reform and make progress towards a better future. [88:Page 31]. Ratanshibhai was a brave individual who served his community diligently. [88:Page 44]. More information about that is given in the next chapter.

144.16. Establishment of Yuvak Mandals in Karachi, Virani Moti and Nakhatrana: Following in the footsteps of Mumbai Yuvak Mandal, Yuvak Mandals were also established in Karachi, Virani Moti and Nakhatrana [88:Page 32,33]. These youth organizations launched a widespread campaign to reform the community system and raise awareness about the Satpanth religion.

144.17. First Communal Conference: The First Communal Conference was held in Karachi from August 8 to 11, 1920, with the aim of freeing the community from Satpanth. As a result, the work of community reform progressed. [88:Page 34].

144.18. Vedic marriages started: In 1921, around 1200 marriages were performed using Vedic ceremony instead of Islamic prayers, marking the first time since the resolution of Samvat 1832. [88:Page 41]. After the resolution of Samvat 1832, marriages according to Hindu Vedic rituals were resumed.

144.19. Second Communal Conference: The second Communal Conference was held in Karachi from October 7th to 9th, 1922. During the conference, Gagandhera made a serious declaration and resolutions were made [88:Page 43] to wash away the black stain of the Pirana Satpanth and to be freed from the slavery of the Gedheras. Narayan Ramji gave a very effective speech on the rumors and fabrications of Satpanth’s Dashavatar Granth at the conference. [114:Page 58] [6:Page 207]. This had such a good and lasting effect on the public that people were fully convinced that Satpanth was a Muslim religion and was specially designed to convert the Hindus.

144.20. Third Communal Conference: The third conference, held from April 18 to 21, 1924 in Ghatkopar, Mumbai, aimed to emancipate the community from the Pirana Satpanth, following the success of the second meeting. Despite efforts made by the Mavalas who sat with the Sanātani to defeat the main opposition resolution to the Pirana Satpanth, the conference was successful thanks to the leadership of many prominent figures and the delivery of effective speeches by guests from other communities. [88:Page 53].

144.21. Awakening: The people of Dayapar village in Kutch supported Narayan Bapa by performing body purification, as described on [pages 45 to 49] of reference number 88. The sisters of Paneli village also joined Narayan Bapa, with Kankubai’s case being particularly inspiring and gratifying (reference number 88, page 51). In Mumbai-Ghatkopar, many people underwent body purification (reference number 88, page 50). Soon after, the people of Karachi and Rawapar villages also joined in (reference number 148, pages 74 and 98), resulting in hundreds of people undergoing body purification (reference number 85, page 22] and [reference number 99, page 15).

144.22. Meetings and Sabhas: Many meetings and sabhas were held under Narayan Ramji’s leadership for Sanātana Dharma awareness campaign, with reports of some published.

144.23. Published many literatures for awareness: He and his team published various handbills, pamphlets, and booklets to promote awareness of Sanatan Dharma, in addition to the book “Pirana Satpanthani Pol Ane Satyano Prakash”.

144.24. Compilation of Satpanth’s Pol book: For a period of 20 years, hidden manuscripts related to Satpanth were collected and then printed. Furthermore, it took 6 years to write the book “Pirana – Satpanthni Pol Ane Satyno Prakash” [88], which is commonly referred to as “Pirana Pol”. This book contains various topics, including the Satpanth religion.

1)    Convincing the ignorant and gullible Hindus,

2)    Corruption by religion and karma,

3)    Alienating of the Hindu communities,

4)    Relying on the Vedas, Shastras and Puranas

5)    Disbelieve in cows, brahmins, yogis, ascetics

6)    The many tricks performed by the practitioners of the Satpanth and the Alelatappu¹⁰⁷ Shastras composed therein,

7)    And, how it clings to the cult’s actions.

.. etc. [88:Nivedan].

The Pirana Ni Pol Book contains all original Satpanth scriptures, rituals, and practices. [88:Chapter 5 to 11].

The book provides comprehensive information on the establishment of Satpanth around the year 1419 [88: Page 132] and the establishment of Pirana Satpanth by Imamshah [88: Page 136]. Despite Satpanthis’ attempts to suppress the book, it has been able to survive.

Eventually, the Ahmedabad Collector’s office yielded to pressure and stepped back.[148:Page 97].

144.25. Credit to Pirana Ni Pol: This book is the first to comprehensively explore the concealed distinctions of Satpanth and present them to the world. It is written in precise, factual, and easy-to-understand Gujarati language by renowned researchers holding a Ph.D. degree. The book is considered a fundamental reference by universities of India and abroad. [156:Page 22] [33:Page 85] [158:Page 214] [22:Page 269] [23:Page 154].

144.26. Open Challenge to Kaka and Sayyads: Lakshman Kaka, the ruler of Pirana, received a letter challenging him to prove that Pirana Satpanth Dharma is a part of Hinduism. The letter also offered a reward of Rs.10,000/- [148:Page 71] to prove the same. In defense of Satpanth, Syed Bawasaheb Ahmad Ali Khaki published several literary works presenting the truth of Satpanth. [148:Page 98-99].

144.27. Appointment agreement of Ramji kaka: An appointment agreement was made between Ramji Lakshman Kaka and Syeds on the throne as Kaka of Pirana. It was registered in Poona, and this fact was printed and made aware to all people in the community [148:Page 102].

144.28. A Look at Law and Order: Upon examining “An Introductory Essay” [85] by Narayan Ramji, it becomes clear that Ramji focused on Satpanth’s court case and other legal matters with keen observation.

144.29. Education: Narayan Ramji’s team took the initiative to start a library¹⁰⁸ called Library108 in Karachi to improve the education situation for the community , which was lagging far behind. Following this, a night school [73] was established in Karachi on 01 Oct 1938. A picture in the night school report shows the community’s eagerness to gain knowledge. Even though the community people had no money, they managed to collect funds and provide free education to children. They also gave prizes as incentives to those who passed. Although it was a small step for the community, it was a necessary one to move forward.

145.  Impact of the campaign on the community:

145.2.  Confusion removed and momentum gained: In the eyes of many Hindus, Satpanth appears to be a religion based on confusion. Therefore, to truly understand Satpanth, we need to eliminate this confusion. Common followers often get trapped in this confusion due to superstition, ignorance, and prejudice, and are unable to escape. However, Narayan Ramji successfully removed this confusion, which had a significant impact on the community and helped to further the movement.

145.3.  The fear of Pirana’s Kaka and Syeds was dispelled: Due to the rigid enforcement of social norms, anyone who spoke even a slight slur against Satpanth or in favor of Sanatan was fined and cast out of their community, along with their loved ones and relatives who would suffer unbearable torture. This created an environment of fear where people were unable to speak out against Satpanth or voice their support for Sanatan.

However, the example set by Narayan Ramji and his team, who remained outside the community, helped to reduce this atmosphere of fear. As a result, people gained the courage to raise their voices against Satpanth. 

145.4.  People started joining the campaign: The positive Sanat atmosphere created by Narayan Ramji and his team motivated more people to join the cause. Even those who had previously disliked Satpanth started to publicly support Sanat, which was a significant milestone¹⁰⁹ for the campaign.

145.5.  Sanatanis raised their voices: Narayan Ramji established youth groups and empowered Sanat’s voice by organizing public meetings and conferences. He further strengthened the community’s faith in Sanat by creating a library in Karachi, which provided them with concrete evidence to counter the false claims made by Satpanth’s detractors.

146.  Drawbacks and Disadvantages:

146.1.  Compulsory Deshashudhi: Narayan Ramji and his team had an important rule: anyone who wanted to become a Sanat member had to undergo compulsory Deshashudhi. Wearing a mandatory Janoi was also required. [99: Page 50] Additionally, one should avoid eating and drinking with other brothers who were not physically clean. These rules helped Narayan Ramji maintain his morale by showing that he and his team were superior, but unfortunately, the rigid rules also limited the number of people who could join.

Many people wanted to become Sanat members but did not undergo body purification. Narayan Ramji and his team did not share food and drink with those who did not follow the rules. Narayan Ramji himself wrote on page 545 of Pirana Pol that Pirana was a section of non-believers of Satpanth, consisting of about 3000 people. The rigidity of his rules was such that Narayan Ramji’s team treated those who did not follow the rules like untouchables.

146.2.  Separate kitchen at public social functions: Narayan Ramji and his group of sanctified leaders chose not to eat or drink with all the Sanatan community members, particularly those who had not been sanctified and did not wear the Janoi. They maintained a separate kitchen for public social events. This practice of treating themselves as untouchable generated a sense of animosity among the people, leading to a gradual departure of individuals from their group. [148:Page 129].

146.3.  Lack of practical solution: Narayan Ramji faced a challenge when a significant number of people began to leave his campaign, and he couldn’t come up with a feasible solution. There was an unsuccessful attempt to relax some of the rules [148: Page 129], and on July 8, 1929, a resolution was passed to relax the rules of eating and drinking with the community. However, it was too little, too late, as the damage had already been done.

146.4.  Firm Attitude: It is important to have firmness in anything, but it is equally important to practice softness according to the situation. Narayan Ramji’s unwavering determination inspired people to join his cause, but unfortunately, his inflexible attitude towards bringing about necessary changes in the rules became a stumbling block going forward. As a result, people started abandoning him.

146.5.  Differences among reformers: The conflict between the leaders of the reformation movement continued to worsen as their differences remained unresolved. According to the book “Kartavya Panthe” [148], the opposing community reform team was the reason for the campaign’s slow progress. However, the report [70] [6:Page 325] of the Lakshminarayan Temple built at Nakhatrana, the Pranapratishtha Mohotsav, held Narayan Ramji’s team responsible for the delay. Despite this disagreement, both parties are respected and have contributed greatly to the community. However, since this matter is of secondary importance in today’s world, there is no need to elaborate further on it.

146.6.  Haste to adopt rules: It’s important to remember that the minority party cannot always impose its rules on the majority party. During a certain period of time, not every man was in a position to follow the rules of compulsory cleanliness, Janoi, separate kitchens, strict rules of food and drink, rigid attitudes, and so on. It seems that there was a rush to adopt the rules, when it should have been done after obtaining the majority.

146.7.  Could not keep people together: History states that almost all the Arya Samajians left Narayan Bapa [99:Page 16]. Narayana Bapa could not keep people permanently attached to his mission.

147.  Conclusion: It is important to remember that no matter how great a person may be, they are not infallible. Every human being has their own set of shortcomings and defects. What matters most is not who is right or wrong, but how Narayan Bapa was able to bring about significant changes in community reform by facing the challenges that lay before him.

Narayan Ramji’s efforts in awakening the community who had been ignorant of Satpanth for centuries were undoubtedly successful. He achieved this by eliminating superstition, ignorance, and bigotry from the minds of people and breaking the magic of miracles. As a result, people gained the courage to speak out against Satpanth in public.

In his final message, Narayana Bapa put aside personal grudges and identified himself as a great man with words addressed to his opposition team. “Chataan Uddesh Saccho Che, Maate Teno Aakhri Vijay Che” (Our aim is true, so will be the final victory.)

In short, Narayan Bapa was successful in slowing down the community’s descent into degradation.

Let us see (in brief) where improvements have been made in the areas of ideological destruction:

147.1.  Religion: The movement brought a significant level of awareness about religion, which the dishonest propagandists of Satpanth failed to prevent.

147.2.  Education: Narayan Ramji stressed the significance of having a library. He believed that people could distinguish between right and wrong by reading books. He thought that Sanatanis would be able to discern the true path of Dharma through reading and education.

147.3.  Social Life: By spreading awareness about religion and dispelling ignorance, superstitions, and prejudices, it empowered individuals to speak out against Satpanth. This led to a shift where people began to forsake the practices of Satpanth Dharma and embraced life in accordance with Sanatan Hinduism.

147.4.  Power Structure: He challenged the power structure of the community, reducing fear of corrupt and cruel leaders.

147.5.  Law and Order: Narayan Bapa’s team kept a close eye on court cases related to Satpanth and would represent clients when necessary.

147.6.  Leadership: Under his leadership, he managed to force the Ghedras to step down from their position of power over the community. As a result, the number and influence of Ghedras who were openly oppressive started to decline. The original leaders of the Kadwa Patidar community from Gujarat were given a more prominent role in the meetings, paving the way for new leadership to emerge.

147.7.  Economic: They were successful in gradually reducing the amount of money that Dashond and Lagao sent to Piranas each year. This effectively reduced the economic losses and led to an improvement in the situation.

147.8.  Media: Articles were published in newspapers in Mumbai, Gujarat, and Karachi to raise public awareness. Pamphlets, handbills, and booklets were also distributed.

147.9.  So-called saviors: The Samvat 1832 Resolutions succeeded in undermining the power of the Gadipati Kaka and Syeds of Pirana, who were installed as saviors in the community.

148.  Areas of Reforms: The table below shows how Mohini Satpanth’s propaganda campaign “destruction of ideology” affected Meli Murad, as Narayan Ramji Limbani’s ideology was challenged.

“The final victory is of Sanatan Dharm”
|| Sanatan Dharm Ki Jay ||
|| Glory to Sanatan Dharma ||