149.  Background: Ratanshi Khimji Khetani started his journey as a community reformer under the guidance of Narayan Ramji Limbani. Being a profound student of Satpanth, Narayan Ramji was well aware of the moves, games, strategies, and tactics of Satpanth. He used to provide directions for the work of community reform and Ratanshibhai would implement them. Ratanshibhai was known as the “Right Hand” of Narayan Ramji. He was successful in his business ventures and had the support of Bhagyalakshmi. He achieved financial stability in Mumbai.

He was an exceptional speaker. His words had a profound impact on his audience, leaving them mesmerized as he recounted the atrocities committed by the Kakas and Syeds of Pirana, as well as the Gedheras, Mukhis, and Patels who acted as their agents. He was particularly skilled at explaining the distinction between Satpanth and Hinduism, making it clear that Satpanth was in fact a Muslim religion. Due to his close connection with the grassroots workers, he had first-hand knowledge of the challenges and difficulties the campaign faced.

After parting ways with Narayan Ramji, under the guidance of Sant Odhavaram Maharaj, he introduced Lord Lakshminarayan as the Ishtadev (primary deity) within the community. He played a pivotal role in rejuvenating the slow resurgence of Sanatana Dharma. He extensively preached about Lord Lakshminarayan in the Kutch and Kampa¹¹⁰ regions of Gujarat  [72:Page 5 and 6] [6:Page 477 and 478]. A document titled “Community Constitution and Report of Kutch Kadwa Patidar Sanatni Samaj,” published on October 1, 1944, lists at least 54 Lakshminarayan temples and mentions an additional 10 temples by word of mouth. He played a significant role in constructing around 65 temples in the initial phase of this campaign. Prior to the temple inaugurations, he would dedicate a substantial amount of time to supervising and guiding the construction. He even contributed financially by selling his personal properties to support these temple projects.

Under the guidance of Sant Odhavaram Maharaj, the foundation for religious conversion that he established became stronger with each passing day. Today, it is estimated that over 95% of individuals belonging to various communities have managed to break free from the clutches of Satpanth, and instead embraced the path of Sanatani.

Unfortunately, his health declined in the later days of his life due to rheumatism¹¹¹. This led to a significant halt in their movements. Despite Sant Odhavram Maharaj’s passing, the movement he started was so strong that the individuals and leaders who followed him continued to advance the cause of conversion and community reform. As a result of their efforts, today around 95% of the community people have become Sanatanis.

The following books are important for information on the life and works of Elder Shri Ratanshi Khimji Khetani;

1)   A History of the Kadwa Patidars of Kutch, 2010 [4:Page 101]

2)   Lakshminarayan Temple (Old) Diamond Jubilee, Virani Moti, 2004 [153:Page 8]

3)   Lakshminarayan Temple (New) Silver Jubilee, Virani Moti, 2014 [152:Page 7]

4)   A book on Ratanshibhai’s life and work, which will soon be released by Virani Moti Samaj. #PENDING#

150.  Important Events of the Campaign: Let us see what were the important events of the campaign led by Ratanshi Khimji.

150.1.    Beginning with Yuvaka Mandal: In 1918, he founded the “Kutch Kadwa Patidar Yuvaka Mandal” in Mumbai-Ghatkopar to engage the Satpanthi youth in the mission of Sanatan, under the leadership of Narayan Bapa. (See point (144.14) As the leader and president, he organized the first public meeting of the community at Dana Bandar in Mumbai to raise awareness that the Pirana Satpanth is a Muslim religion. The report of this meeting was published [111] [6: Page 19].

Shri Ratanshibhai Khimji Khetani provided valuable services to the Yuvak Mandal from its inception. He played an important role in persuading the Satpanthi brothers to embrace reform and gradually helped them to move towards it [88:Page 31]. Narayan Ramji Limbani, in Pirana’s Pol, referred to Ratanshibhai as a “veer jati sevak,” which translates to “a brave servant of the community.” [88:Page 44].

150.2.    Important Services: As a dedicated community sevak, Ratanshibhai diligently carried out community service duties under the guidance of Narayan Ramji, and played a major role in the meetings listed below.

150.3.    Narayan Ramji’s campaign began to falter: It is estimated that only 400 to 500 Satpanthis were convinced by Narayan Ramji’s campaign. Additionally, he received support from around 1,500 members of the Swaminarayan sect. As a result, Narayan Ramji was only able to attract approximately 2,000 people in the early stages of his campaign.

The public began to see the backlash of Narayan Ramji’s campaign shortcomings. Detailed information about these issues was previously listed in point (146). Please refer to that for more information.

What made matters difficult were Narayan Ramji’s campaign rules, such as;

1)    Compulsory cleansing

2)    Separate kitchens in public social events

3)    Firm attitude

4)    Haste to adopt rules

The rules that were in place were impractical and unenforceable by the people, causing problems. Meanwhile, the Gedheras of the Satpanth were also oppressive. Those who underwent body purification and their families were immediately expelled from their community, leading to broken relationships and divorces. Even those who supported them were cast out of the community. Eventually, many people began to leave Narayan Bapa, including almost all of the Arya Samajs. [99:Page 16]. He couldn’t keep people permanently attached to his campaign.

150.4.    Historical Turn – Gifts with Sant Odhavaram Maharaj: In his quest to bring the community back to the footsteps of Sanatan Dharma, K.K.P. Param Pujya Sant Odhavram Maharaj sought guidance from his Guru, Sant Lalram Maharaj. As per Ishwar Vihari Vilas Book [121:Page 345], it was a promise made by Sant Lalramji Maharaj to save the community.

After Sant Lalramji Maharaj passed away, Sant Odhavram Maharaj took the reins in Vikram Samvat 1977 (1920-21), and tried to fulfill the promise made to his Guru. One day, he chanced upon Ratanshi Khimji who played a significant role in his journey. This information can be found in [4:Page 141].

The emotional #PENDING# scenes and dialogues of this interview went something like this:

150.5.    Efforts to take Narayan Ramji into confidence: Ratanshibhai becomes concerned about the failing community reform campaign after a thought-provoking conversation with Sant Odhavaram Maharaj. Seeking guidance from his mentor Shri Narayan Ramji Limbani, Narayan engages in a detailed conversation with Bapa, leading to an emotional dialogue.

The differences between Ratanshi Khimji’s team and Narayan Ramji’s team grew over time, resulting in accusations and rebuttals from both sides. For more information on the allegations made by Ratanshi Khimji’s team against Narayan Ramji’s team, you can refer to the report published on 20-May-1937 of Nakhatrana Nawavas Lakshminarayan Mandir’s Pratistha Mahotsav in the year 1937 [70] [6:Page 325] and Kartavya Panthe book [148] by Narayan Ramji’s team. Both Ratanshi Khimji and Narayan Ramji are respected members of the community, but since the details of this topic are not relevant, there is no need to delve further into it.

150.6.    Sant Odhavaram Maharaj’s remedy worked: It is hard to predict how the Kalachakra will shape the future. The two elders went their separate ways. Under the guidance of Sant Odhavaram Maharaj, Ratanshi Bapa met his two elder brothers-in-law and resumed the activities he had previously stopped. As mentioned earlier, in the following days, both brothers and sisters-in-law underwent purification. The Purification of 16-Jul-1923 is included in the published list of Piranani Pol on page 536 [88:Page 536].

Ratanshibhai had a hard time convincing his brothers for years. However, within a few months of following Sant Shri Odhavaram Maharaj, Ratanshi Bapa’s strong belief in him helped him persuade everyone that following his path was crucial for a successful community reform. By 1925-26, differences arose between Ratanshi Khimji and Narayan Ramji, leading Ratanshibhai to build a team of like-minded individuals.

150.7.    Searching for a practical solution: Criminal torture and religious rituals like body cleansing, havan, yajna, and Sanskrit mantras were difficult for common people to follow. The Vedas were also considered too complex. This was especially true for illiterate communities who had forgotten Hinduism over hundreds of years and instead spoke Islamic verses. Asking them to recite Sanskrit and perform rituals was a challenge. Hence, there was a need to create a simpler solution for these people who were caught between two worlds.

 Dealing with Sant Odhavaram Maharaj was a delicate task. It was like walking on a sharp edge of a sword. The challenge was to persuade people to remain loyal to Hinduism while preventing any religious guru or bavo from misleading the easily influenced community in the future. In such a scenario, Sant Odhavram Maharaj presented a practical and straightforward solution that was appropriate even for uneducated farming families.

150.8.    Lord Lakshminarayana as Ishtadev: Sant Odhavaram Maharaj recommended to Rantanshibhai that he accept Lord Lakhshminarayana as the Ishtadev of the community, taking into account the circumstances. It was a simple method that did not require any special preparation or elaborate ceremonies to pray to the lord. The simplicity of the method suggested by Maharaj meant that anyone in the community could easily follow it. The only condition for becoming Sanatani was to renounce the Pirana Satpanth and have a pure heart and mind to accept Lord Lakshminarayan as their Ishatadeva.

To prevent the people of the community from falling prey to false religious leaders and to ensure that they remained true to Sanatan Dharma, Sant Odhavaram Maharaj and Elder Sri Ratanshi Khimji Khetani came up with a simple solution.

This solution proved to be effective and yielded positive results. They advised Bapa to install Lord Shri Lakshminarayana as the Ishtadev of the community, which was gradually implemented in an orderly manner. Following this path of success, the people of the community were able to stay on the right track.

150.9.    Why Lord Lakshminarayana?: Lord Lakshminarayana is the chosen Ishtadev, but some may wonder why. To find the answer, read further in this book.

150.10. Construction of temples started: The decision to build a temple inside the main hall of Khana, in Virani Moti village, was made under the guidance of Sant Odhavaram. All arrangements were made, including the preparation of Panmurthys (pictures/images/photos) of Lord Lakshminarayan from Mumbai. Unfortunately, a dispute surfaced at the last moment, and the issue was taken to court, causing a delay in the temple’s opening.

Many native Virani residents living in Borditimba (Kesharpura) of Gujarat showed great enthusiasm for building a temple. Witnessing the effort and inclusiveness of the Borditimba residents, the idols of Lord Lakshminarayan meant for Virani were consecrated in the temple of Borditimba on August 26, 1928.

Two years later, on August 15, 1930, the original temple of Lord Lakshminarayan was built in the village of Virani Moti. For more information, please refer to Abhileekh 2023 Book Page 321 [6:Page 321].

150.11. Virani temple and its successful strategy – turning the Khana into a temple: The construction of the Lord Lakshminarayan temple in Virani Moti was a significant achievement and a turning point in the history of the Kutch Kadwa Patidar community. What makes this small temple¹¹² unique is that it was built inside the main hall of Satpanthana Khana, which covers the main hall of a mosque. Though the temple is small, having it inside the Khana sends a clear message that it stands firmly against Islamic beliefs and faith that have spread in the region. This strategy was suggested by Sant Odhavaram Maharaj, and it has helped to lay a strong foundation for generations to come. [72:Page 36] [6:Page 506]. 

Pirana Satpanth was once a terrifying menace. It’s hard to understand why the house of Pirana Satpanth, mortal enemies of heathens, would allow the establishment of a god’s place in their home. The hall contained the shrine of Imamshah Bawa on one side and the temple of Lord Lakshminarayan on the other. It’s worth noting that Bholvi/Fosla did not praise Imamshah Bawa. The Khana’s construction was a result of a fight over the Ritasara (up to the court) to oppose the Bawa.

The construction of the temple inside the Khana led to an influx of devotees from other Hindu communities who also started visiting for Devdarshan. This created a difficult situation for the chiefs of the Khana as they were faced with a dilemma. If the Mukhis read their Islamic scriptures in front of these visitors, it would reveal that Satpanth is a Muslim religion, which would make it impossible to maintain an outward Hindu identity and require complete adherence to Islam. This would make it difficult to propagate Satpanth and expose the true position of the community, leading to a loss of faith in Imamshah Bawa among the people. [148:Page 125].

Imamshah and Satpanth are no longer present in that particular house. The entire village has shifted from Satpanth to Sanatani beliefs and has abandoned the practice of fasting altogether. According to the history of Virani village, the followers of Satpanth did not use enclosure as a strategy to resist. Instead, they chose to adopt a firm and resolute opposition strategy, with the help of Shri Karsan Shivdas Mukhi, a major reformer of the village [152: Page17]. As a result, today, the Khana and Pirana Satpanth religion has been completely uprooted from Virani village. 

150.12. Impact of Successful Strategy on the Community: The success of Sant Odhavaram Maharaj’s strategy in building the Lakshminarayan Temple of Virani Moti had a significant and positive impact on the campaign. The strategy involved transforming Gamegam Khana into a Lakshminarayan temple, while in other cases, communities built temples with a statue or image of Lord Lakshminarayan placed beside or in front of the khana. This approach proved successful, and it greatly contributed to the campaign’s success.

150.13. The hardest task in front of Ratanshi Khimji: Ratanshi Khimji is credited with the conversion of the community because he took on the hardest part of the conversion work. It is easy to say to leave the Satpanth religion, but actually doing so is just as complicated. It was evident that the people were trapped in Pirana Satpanth and had no means to escape. The Ghedras and Mukhis kept the community under under their strong grip¹¹³ pressure, making it difficult to take action. Under these circumstances, it seemed impossible to rally people against Satpanth and convert Muslim places of worship into Hindu temples. Such a task was unimaginable.

It is hard to fathom the extent of sacrifices made to ensure the success of this campaign. A significant amount of money was spent by an individual who sold their personal property worth millions and contributed to community temples. Ratanshi Khimji trusted his flourishing¹¹⁴ business to their servants and spent months in Kutch and Gujarat preaching about Lord Lakshminarayan during this period. Unfortunately, they also had to endure numerous insults, defamation, and false accusations.

During their preaching work, Satpanthis used to be afraid of being attacked by stones, even at night. To ensure the safety of Ratanshi Bapa, a team of volunteers provided security. The risk of unexpected¹¹⁵ attacks was high, so Shivgan Lalji Patel (Nakrani) from Virani Moti served as Ratanshi Bapa’s bodyguard. In those days, sleeping arrangements were in the open, either in the courtyard or in the ossuary as houses were small. Ratanshi Bapa’s life was constantly in danger, preventing him from getting a sound sleep. Shivgan Bapa stayed up all night and took care of security so that Ratanshi Bapa could rest. Ratanshi Khimji faced difficult times due to his community.

150.14. Saints’ support: I would like to share that the works were successfully accomplished with the effective guidance, cooperation, and blessings provided by Sant Odhavaram Maharaj. He played a significant role in the field of propaganda, and his disciple, Sant Dayalram Maharaj also contributed greatly. Together, their efforts were highly successful.

According to the elders, Sant Odhavram Maharaj would often be pelted with stones by boys from the Satpanth while he was preaching. Similar incidents have been reported in villages such as Mankuwa and Todia.

According to the accounts passed down from Sanat elders and families, Sant Odhavram Maharaj was hit by a falling stone in the early days of his campaign, causing him to bleed. Despite this, he remained determined to maintain the morale of the scared villagers and did not back down.

Under the guidance of Sant Odhavaram Maharaj, Sant Dayalramji Maharaj and the Ratanshi Khimji team embarked on a journey to Gamegam in Kutch and Kampekampa in Gujarat with the aim of spreading the teachings of Lord Lakshminarayan. As a result of their efforts, temples dedicated to Lord Lakshminarayan were constructed in Gamegam, Kutch and Kampa, Gujarat. The community was permanently converted to the Sanatan Dharma faith.

150.15. Introduction and explanation of eating and drinking with the Sanat community: Ratanshi Khimji’s team achieved success partly due to their respectful treatment of the Sanat community. Instead of believing that they were superior and purer than those who had not undergone the Deshashuddhi ritual, they chose to show friendship and love towards the Sanat community. This was especially important as these individuals had left the Pirana Satpanth religion, and it would have been unfair to treat them with contempt. It’s worth noting that they did not engage in any food and drink transactions with the Satpanthis.

During the Pranapratishta Mohotsav at the Nakhatrana Navavasana Temple, Ratanshi Khimji offered a detailed explanation of the circumstances and conditions that led to the practice of eating and drinking with Sanatani. For more information about this festival, you can refer to the bibliography/reference list, where you can also view this report online. [70: Pages 39-46] [6: Pages 363-369].

It took seven years to build the second Lakshminarayan temple in Kutch (according to page 10 of source [70] and page 336 of source [6]), after the first one was built in Virani. On May 20, 1937, the third temple for the community was built in Nakhatrana. This delay is understandable as it takes time for people to gain confidence and become active in a campaign before it becomes a movement. Despite this, the movement persevered.

Historical records show that, with the guidance of Sant Odhavaram Maharaj, many temples of Lord Lakshminarayan were constructed in Kutch and Kampa during this period.

150.16. Nathu Nanji meets Keshrani / Chhabhaiyya: At the Pranpratishtha Mahotsava event held at the Lakshminarayan temple in Nakhatrana, the revered elder Nathu Nanji made his presence known in the community. [70:Page 25] [6:Page 350].

Nathubhai Nanji, a Khoja Muslim, learned something about the Pirana Satpanth religion during a program in Odisha, his birthplace. This revelation deeply affected him, leading him to leave his promising job in Odisha and relocate to Kutch with the aim of uplifting his community. You can read more about his life in a detailed and insightful article on page 103 of the book “History of the Kadwa Patidars of Kutch” [4:Page 103].

After reaching Kutch, Nathu Nanji joined Ratanshi Khimji’s team and utilized his impressive oratory skills to encourage people to abandon Pirana Satpanth.

He later became the founding general minister of Kutch Kadwa Patidar Sanatani Samaj and played a crucial role in driving the campaign to build temples dedicated to Lord Lakshminarayan. Although the task may seem simple, it was actually quite challenging and demanding.

150.17. Year 1938 – Establishment of Kendra Samaj – Kutch Kadwa Patidar Sanatni Samaj: When a new organization is established, it typically goes through three stages of development.

1. To check initial interest, it is organized informally by obtaining verbal consent.

2. It establishes a systematic structure for the organization that operates efficiently when interacting with people.

3. When an organization begins operating on a larger scale and constructing larger properties, it registers with the government.

During the initial phase, Ratanshi Khimji and Nathu Nanji led the formation of the first Matru Samaj/Kendriya Samaj for the Sanatani community. Unlike a society for a specific village, the Sanatani from Gamegam, which was comprised of about 60 villages at that time [72:Page 16] [6:Page 487], came together to establish this Central Samaj. It was known as the Kutch Kadwa Patidar Sanatani Samaj. The founder president of this Samaj was Mr. Ratanshi Khimji Khetani, and the founder general minister was Mr. Nathu Nanji Keshrani or Chabhaiya.

Although the exact founding date of the society is unknown, there are records of two incidents that help estimate the year it was established as 1938.

1)   In 1937, Nathu Nanji joined the community at Lakshminarayan Mandir program in Nakhatrana. [6: p. 350] [70: p. 25]

2)   In 1939, the Sanatani Samaj reappointed the Vahivanchas and Brahmins who had been banned by the Black Resolution of the previous Samvat in 1832. The Kutch Kadwa Patidar Sanat society gave permission and responsibility to write genealogy from house to house in the community. For more information, please refer to the article published later in this book.

The events mentioned earlier suggest that the Sanatani Samaj was founded sometime between those two periods, leading to the establishment of the society in 1938. The systematic constitution of this society was established during the second phase of social organization on November 15th, 1945, as recorded in references [72 page 16] and [6 page 48]. In the third phase, the Kendriya Samaj was officially registered with the government in the year 1965¹¹⁶.

150.18. Establishment of Gamegam Yuvaka Mandals and Societies: After the Nakhatrana temple was established, the Gamegam Yuvaka Mandals came into being. Since only young people were considered suitable to carry out religious responsibilities in such situations, it was necessary to form youth organizations. To make this happen, gatherings were held in Gamegam, where Ratanshi Khimji, Sant Odhavaram Maharaj, and Sant Dayalram Maharaj would attend to motivate and encourage the young members. [Reference: 59:Page 24].

150.19. Breaking the backs of community oppressors: As mentioned earlier in this book, the community had the oppressive power and exercised it themselves. Whenever there were social or family issues, people had to visit Ghedras for solutions. During those times, some individuals took advantage of the situation to commit injustices, and atrocities, or seek revenge against old enemies. However, the formation of youth associations and societies posed a direct challenge to the authority of the Ghederas. This made the Ghederas think twice before oppressing the youth, as the democratic system created an organized, powerful, and resistant society against evil.

150.20. With the breaking of the Gedhera’s back, the power of the Satpanth also broke: As previously stated, the Pirana Satpanth wielded its Aurangzebi-power through the Gedheras. However, with the disappearance of the Gedheras, the authority of the Pirana Satpanth also vanished.

150.21. The inception of separate community – a main plank of the movement: The success of the movement relied heavily on the establishment of a central society dedicated to religious conversion. A group of Sanatanis joined forces to challenge the mistreatment inflicted by Satpanth’s leaders, such as the kakas, Mukhis, and Gedheras, on the scattered and outnumbered Sanatanis living in different villages. It is evident that this organization provided them with the necessary strength, courage, and unity to overcome the challenges they faced.

A new group of Sanatani emerged when they separated from the Pirana Satpanth. They began to make their own decisions openly, and their meetings became distinct from those of the Pirana Satpanth. The Sanatanis were no longer obligated to follow the rules and orders of the Pirana Satpanth. The Pirana Satpanths also assumed that their rules no longer applied to the Sanatanis since they now belonged to a different group. As a result, a new group of Sanatani was formed with the establishment of the central society.

An organization has taken up the responsibility of spreading the teachings of Sanatan Dharma and constructing temples of Lord Lakshminarayan in every village. With the formation of a central society, their efforts to promote Sanatan Dharma Prachar have gained significant momentum.

The Sanatan Samaj team was joined by several esteemed reformers. Although it’s impossible to list everyone, below are the names of several significant elders.

It is crucial to recognize that there might be some people who have made significant contributions but are not included in this list due to limited space and time constraints. If we have unintentionally missed any important elder’s name, we apologize for the oversight and would appreciate your forgiveness.

150.22. Rules for the community – Sant Odhavaram: Sant Lalramji Maharaj suggested creating an exceptional guidebook to ensure the Kadwa Patidar community of Kutch adhered to the principles of pure and everlasting Hinduism.

Sant Odhavaram Maharaj authored the book “Swayam Ishwar Vihari Vilas Part 2” on November 22, 1942 [121:Page 341 onwards] to fulfill his Guru’s wish. In this book, on page 355, there are “Rules to be obeyed by hard-working brothers” that were given by Sant Odhavaram Maharaj to promote freedom. The text discusses the community system in Muslim customs and practices and outlines 23 different rules. These rules include instructions to marry with a stole, the prohibition on consuming Paval, and the requirement to perform cremation.

The final rule stresses the importance of avoiding any affiliation with Satpanthis and severing ties with them. Additionally, it provides a daily manual (known as Shiksha Patri) outlining 16 distinct rituals.

This book serves as a guide to break free from oppressive customs and community constraints in Muslim culture.

150.23. Community Customs – Borditimba: In the Kampa region, the work of community reform has been making significant progress. Borditimba, Motisari (Motishri) Kampa, and other places have shown great interest in this work. The efforts of Sant Dayalramji Maharaj’s propaganda work have also gained momentum in the area. A report titled “Bordi Timba Vijay Mandal Kadwa Patidar community Convention and Constitution” [83] [6:Page 413], published in Vikram Samvat (VSAK) 2000 Magasar Vad 5 on December 16, 1943, provides valuable information. On November 26, 1943, a public meeting of reforming brothers was held in the village of Rampura Kampa. During this meeting, norms and community customs were formulated, and it was decided that further action should be taken by calling a meeting at Borditimba, their headquarters.

During a meeting held in Borditimba from December 15th to 18th, 1943, community customs were unanimously approved. You can find further details on page 10 of the report. As per the report’s page 4, it was decided to stop eating and drinking with Satpanthis completely, based on the recommendation of Sant Odhavaram Maharaj. Further information can be found on page 13 of the report.

Haribhai Karamashi Bhavani, who hailed from Mathal village, Motisari Kampawala, was delighted to witness the unanimous passage of resolutions on community customs. He made a pledge to donate Rs. 1,001 for the construction of the Umiya Mataji temple in Kutch, provided everything went smoothly. His unwavering determination led to the successful completion of the Umiya Mataji temple in Bandhay.

150.24. Construction of Umiya Mataji Temple at Bandhay: As mentioned earlier, Sri Haribhai Karamashi Bhavani of Motisari Kampa desired to build a temple of Umiya Mataji inside Odhav Ashram. There are two published accounts of the Pranapratistha Mahotsava of Sri Umiya Devi of Sri Kadwa Patidar Kula Vardhi. The first detailed account was published in 1945 under the title “A Brief Account of the Pratistha Mahotsava of Sri Umiya Devi of Sri Kadwa Patidar Kula Vardhi” [93] [6 Page 436]. The second, a shorter account, was published in 2010 in “Umiya Mataji Sansthan Vandhay Smritigranth” [145: Page 66]. 

A temple was built within an ashram, and the festival received significant support from the residents of Kampa and various parts of Kutch. The Kutch Kadwa Patidar Sanat community played a crucial role in organizing the festival. On page 6 of the documentation, it is mentioned that a large gathering of people assembled, referred to as the “Sri Kutch Kadwa Patidar Sanatan Samaj” meeting.

It is worth noting that the primary members of the Sanatani Samaj, including Maharaj Odhavaram, formally started the temple fund for this campaign [93:Page 4] [6:Page 440]. Sri Ratanshi Khimji conducted various auspicious activities, such as raising the temple flag and consecrating the idol [93:Page 14] [6:Page 447].

An article titled “Umiya Mataji Mandir – Bandhay” can be found on page 198 of the book “History of Kadwa Patidars of Kutch” [4]. Page 199 mentions that on the day before the inauguration of the Bandhay temple, a gathering of the Kutch Kadwa Patidar Sanat Samaj took place. This gathering was chaired by Mr. Haribhai Karamashi Bhavani, with Nathubhai Nanji Keshrani serving as the secretary. Parbat Lakhu Pokar chaired the subsequent session of the Sanatani Samaj during the event. The inaugural event of the Kutch Kadwa Patidar Sanatni Samajni Sabha was led by Mr. Ratanshi Khimji Khetani. These details highlight the active participation of the Kutch Kadwa Patidar Sanat society in these events.

During this event, several sermons were given, urging people to abandon Pirana Satpanth Dharma and adopt Sanatan Dharma instead. The establishment of educational institutions was also emphasized. The event was graced by notable reformers such as Sant Odhavram, Sant Dayalram, Haribhai Karamshi, Ratanshi Khimji, Parbat Lakhu, and Nathu Nanji, who delivered the speeches.

150.25. Impact of Bandhay Temple: For centuries, many members of the Kanbi community who had converted to Islam lost touch with their original clan and its history. However, author Purushottam Lallubhai Parikh, who was a part of Umiya Mataji Unjha Sanstha, wrote a book titled “Kanbi Kshatriya Origin and History”. The book states with certainty that the Kanbis belong to the Kshatriya clan, and their original community is the Kadwa Patidar community. A summary of this can also be found in the “Origin – Unjha and Gujarat Area” chapter of the book.  [106] [105]

The construction of the temple at Vandhay solidified the Mumna community’s identity. Various Hindu communities recognized the Kanbis as fellow Hindus and formed social and religious connections with Umiya Mataji, centered in Unjha.

150.26. Sant Odhavaram Maharaj’s wish that Kutch Kadwa Patidar Samaj should administer Bandhay temple: A meeting was organized by Sant Odhavaram Maharaj on Jul 5th, 1947 at Umia Mataji’s compound for Shri Kutch Kadwa Patidar Samaj. Rajaram Shamji presided over the meeting.

After a lengthy discussion on the topic, Reverend Elder Shri Mawji Dhanji proposed and passed the resolution.

The Sri Kutch Kadwa Patidar Samaj met today and made a resolution that Pujya Maharajshree Odhavaramji will transfer the boarding houses and premises of Mataji’s temple initiated at Sri Kutch Vandhaya Ishwar Nagar to the Patidar Samaj. The trust deed regarding this matter is prepared and ready for registration. Hence, the gathering on this day has decided that the Patidar community will take responsibility for the maintenance of both the boarding facilities and Mataji’s temple.

On Tuesday, September 23rd, 1947, a general assembly was held with representatives from various villages of Kutch and surrounding areas. During this assembly, it was proposed that a decision be made regarding the existing system. Until a final decision was reached, the current system would remain in place. The proposal was unanimously endorsed and subsequently executed.

A detailed plan has been created for a 2.5 month campaign. The preachers from each taluka who have committed to participate will attend the convention and work with the members of each village to devise a strategy. To assist in this, a working committee consisting of the individuals listed below has been formed.

There is a list of brothers from various areas in Khedoi, Deshalpar, Kanthi, Nakhatrana, Lakhpat and Gujarat. The head office of Sri Kutch Kadwa Patidar Samaj also has some special names included in the list.

However, after India gained independence and the country was partitioned, the migration of brothers from Karachi caused chaos, which prevented the completion of the above-mentioned process.

At the executive meeting of Kendriya Samaj on April 15th, 1962, Motisari Kampa, Diabhai Haribhai (Mathal), and Veljibhai Valjibhai (Virani) from Badam Kampa presented, as recorded in the minutes:

At the meeting regarding the management of the temple of Shree Umiya Mataji in Vandhay, some important topics were discussed, including registration under the Trust Act, appointment of trustees, and other related matters. It was unanimously decided to deliberate on these subjects further during the upcoming General Assembly. Later, in 1964, Sant Shanti Ramji Maharaj fulfilled the unaccomplished desire of Odhavaram Bapa. You can find more details about this in the referenced article later in this book.

150.27. Community Customs: The community had followed Muslim customs for centuries, but after migrating to Sanatan, they had to decide which customs to adopt. It was essential for them to have shared customs and traditions to maintain unity and prevent division.

Similar customs to the community-based customs that were enacted in Borditimba were also approved in Kutch. The Kutch Kadwa Patidar Sanat Samaj convened a special meeting on October 1, 1944, at Bandhay, where these customs were endorsed. (‎150.23)

These community-based customs are deemed essential for eliminating superstitions, idolatry, bad practices, and bigotry from the community, and to promote the practice of the eternal religion.

150.28. Some examples of village-to-village propaganda: The leaders of Kutch Kadwa Patidar Sanatan Samaj traveled to all the panchayats in Kutch to promote community rituals. The details of their journey can be found in “Kutch Kadwa Patidar Sanatni Samaj – Community Norms and Report” on pages 20-30 and in “Abhilekh 2023” on pages 491-500. However, there may have been many similar journeys made by Sanat elders that were not recorded. Reading this report can give insight into the issues faced by the elders.  [72:Page 20 to 30]  [6:Page 491 to 500]

150.29. Promotion of Lakshminarayan Temple: In the past, community elders went on extensive travels to promote the Lakshminarayan Temple. They held meetings in various villages to encourage people to support the temple. Despite facing challenges from the Satpanthis who opposed the construction of the temple, the Sanatanis remained steadfast and continued to build Lord Lakshminarayan’s temples. The book “Abhilekh 2023” includes reports of such preaching work in some villages.

150.30. Court cases: The Sanat movement faced numerous legal and police challenges both at a personal level and in the broader initiative. These challenges were particularly evident in the villages where the Lakshminarayan temple was constructed, and in other villages where the Sanat movement was gaining momentum. The proponents of the movement were harassed through legal proceedings and police complaints against village elders. Despite these obstacles, they persevered and ultimately achieved triumph.

150.31. Cases of severing of kinship resumed: An agreement was made on June 27, 1912, between the Satpanthis and the Sanatani parties. The agreement stated that there should be no interference in matters related to kinship. For more information, refer to point (144.10). However, the Satpanthis were the first to break the agreement. The details of this incident are recorded in the minutes of the executive meeting of the Kutch Kadwa Patidar Samaj held on November 19, 1945. After a thorough discussion, the Samaj supported Rasaliya’s brothers because the Satpanthis had taken actions to disrupt the familial relationships of Rasaliya Sanat’s boys.

150.32. New President in 1947: According to society records, Bhimji Keshara Limbani of Kotda Jadodar Wala became the president of the Kutch Kadwa Patidar Sanat Samaj on July 5, 1947, just a few days before India gained independence. Nathu Nanji Keshrani retained his position as the minister at the same time.

Propaganda decreased after India’s independence in 1947. A note from 1951 suggests that the community group that had lived in Karachi may have taken time to settle in other parts of India after the country’s partition.

It is known that the office of Sanatan Samaj was relocated from Nakhatrana to the house of Bhimji Keshra, since all the society’s records were found there. The available documents were methodically preserved by Kotda Jadodar Samaj, which is a positive development.

150.33. First small boarding in Bandhay: Boarding was first established for community children in Bandhay, K.K.P. Later, the community brothers in Gujarat set up boarding on a larger scale in Dhansura [71:Page 21].

150.34. Hirapur Kampa Convention and First Big Boarding (Hostel) at Dhansura: A convention [60] [6:Page 592] took place at Hirapur Kampa on April 15, 1954. This gathering saw the participation of numerous community reformers, including Sant Odhavram Maharaj, Ratanshi Khimji, Shivdas Kanji, and Nathu Nanji.

In this session, two main issues were discussed:

1.   The construction of a hostel for the Patidar community in a central location in Gujarat

2.   A meeting of representatives from all communities in Kutch.

Elder Mr. Becharbhai Muljibhai Bhavani, who served as the minister of Dhansura Samaj for 27 years and president for 3 years, provided a summary of the convention. The participants discussed the issue that although schools were available for children to study, there was no arrangement for accommodation, so it was decided to establish a boarding facility. Sant Odhavram Maharaj stood on one leg and vowed not to sit until at least Rs. 60,000/- was collected. People made contributions based on their ability, and a total of Rs. 60,175/- was registered.

151.  Key points of success of conversion campaign:

151.1.    Positive Work Style: Ratanshi Khimji’s team responded to negative publicity with positive actions, maintaining a positive work ethic and achieving success without controversy.

151.2.    Hard work: Undertaking community reform is an arduous task that demands more than just suggestions. It requires overcoming colossal challenges comparable to scaling the Himalayas. These challenges are global in nature, and demand immense strength to withstand numerous obstacles and make substantial financial contributions. In essence, it entails persistent and unwavering efforts over a prolonged period of time. The leaders of this campaign have shown unwavering commitment to ensuring its success through their tireless dedication.

151.3.    Keeping the torch of reform burning: After Narayan Ramji’s campaign fell short, there were concerns that people would go back to the Pirana Satpanth. Nevertheless, during that period, Sant Odhavaram Maharaj and Ratanshi Khimji’s partnership made significant progress in promoting Lord Sri Lakshminarayan as the Ishtadev (personal deity) for the community, thus advancing the Sanatan Movement.

151.4.    Team Work: At the start, Ratanshi Khimji and Sant Odhavaram Maharaj worked alone, but they eventually formed a team that included a diverse group of people. Notably, the team included influential figures such as Nathu Nanji, Rajaram Shamji, Parbat Lakhu, Khimji Master, Bhimji Keshara, Shivdas Kanji, and Mavji Dhanji who joined the mission. These individuals brought with them their intelligence, influence, and power, which strengthened the movement.

151.5.    There were no complex conditions: During the campaign, those Satpanthis who wished to follow the Sanatani path were not obligated to perform complex rituals or actions. There were no particular prerequisites that had to be fulfilled. The only requirement was a genuine acceptance of Sanatana Dharma, accompanied by true devotion and an unwavering submission to the principles of Satpanth.

151.6.    Practical Dharma-Paddhya: The establishment of Bhagwan Sri Lakshminarayana as the Ishtadev for the community has resulted in the creation of a clear and easily understandable system of Dharma, making it easier for people to follow. The tradition of Bhagwan Sri Lakshminarayan encompasses a comprehensive framework that is suitable for individuals at every stage of their spiritual journey, from their initial steps on the path of religion to their ultimate connection with the divine.

Whether you’re familiar with intricate Sanskrit verses or not, everyone is encouraged to participate. Whether you participate in elaborate yajnas and rituals or simply light a lamp in the morning and evening, all efforts are valued.

When the community that had deviated from the principles of Sanatan Dharma returned, their difficulties and necessities were taken into account to devise a path for their spiritual, social, and religious welfare. The objective was to foster a sense of belonging and unity among those who joined this tradition.

151.7.    Abstain from false pride: The elders who were dedicated to reform always advised against indulging in vanity. They emphasized the importance of avoiding statements such as “We are better,” “We know better,” or belittling others. It was crucial to ensure that such attitudes did not infiltrate one’s speech or conduct. By refraining from false pride, the reformers successfully avoided generating resentment among the people. Instead, this approach garnered respect and admiration for their efforts.

151.8.    Firmness with laxity: Flexible¹¹⁷ rules were adopted as per need, circumstances, and situation; however, certain matters had no laxity, and as such, dealings (including eating and drinking) with Satpanthis were prohibited.

151.9.    Fundamentals of the community existence: Whenever a new community emerges, it must establish the foundation of its existence from scratch in many aspects such as society, religion, education, family support, and financial aid. The leaders of this campaign ensure that all the issues are taken care of so that the community can stand on a strong footing.

151.10. Success in mobilizing the people: The reformers successfully mobilized the people through village meetings, public discussions of decisions, worker encouragement, and implementation of suggestions. In short, people were involved in the decision-making process, so that the decision was implemented in the desired way.

151.11. Financial backing: Funding is essential for any campaign to be successful. Ratanshi Khimji, a wealthy and generous businessman, made significant contributions to charity. Although his flourishing¹¹⁸ business was based in Mumbai, he spent most of his time in Kutch, where he was involved in community service activities. The proceeds from the sale of his properties in Mumbai, including a large plot near Ghatkopar Patidar Wadi, a bungalow on Main Road in Matunga, and a corner bungalow opposite Khalsa College, were used to fund the construction of Gamegam temples in Kutch. These properties would be worth crores of rupees today. Similarly, Bhimji Keshara, a notable donor from Kolkata (then Calcutta), provided significant financial assistance.

151.12. Firm faith in Sanatan: The proponents of Sanat campaign were successful in instilling an unwavering faith in Sanatan Dharma among the masses. Such was the strength of this faith that it remained unshakeable even in the face of the earnest efforts of present-day Pirana Satpanth adherents to assert the authenticity of their Satpanth Dharma. In fact, there is a noticeable trend of Satpanthis transitioning away from Satpanth and embracing Sanatan despite the claims of Satpanth propaganda. The deep-seated affection for Sanatan within the minds of Satpanthis is so profound that they take pride in calling themselves Sanatan-Satpanthis, not merely Satpanthis. This shows the resolute impact of the Sanat campaign, which has created a steadfastness of faith in Sanatan Dharma that cannot be eroded by any propaganda.  

151.13. Boldness in the face of atrocities: The success of this campaign was largely due to its ability to instill fearlessness in Sanatani followers. Despite the adversities imposed by the Pirana Satpanthis, Sanatan devotees remain firm and unwavering. It is interesting to note that even those who temporarily stray towards Satpanth often find themselves feeling restless and unsettled until they return to Sanatana. This phenomenon is well-documented by elders and historical records. Several attempts have been made to suppress Sanatan Dharma, and some of these instances serve as clear illustrations of such efforts.

1)   Obstruction of Temple Construction: Instances of harassment aimed at preventing the construction of Sanatana’s temples have occurred. This includes actions such as filling foundation pits, demolishing structures and depositing impure materials like bones and flesh. [96].

2)   Disruption of Kinships and Marriages: Established kinships and marriages were deliberately broken off [85:Page 6].

3)   Restriction on Water Access: Sanatani followers were denied access to water from village wells or ponds.

4)   Neglect during Death: When a death occurred in a Sanatani household, Satpanthi families refused to assist in handling the body, leaving the Sanatani bereaved and isolated.

5)   Labor Deprivation: Sanatani individuals were denied labor support in agricultural fields.

6)   Social Exclusion: Sanatani individuals were subjected to social exclusion and cast out.

7)   Cooking Hindrance: While cooking, even essential resources like coal for the stove were denied by the opposing group.

8)   Boycott of Cooperation: Cobblers, barbers, carpenters, and others were instructed not to cooperate with Sanatani individuals.

9)   Basic Necessities Withheld: Vital resources like milk and ghee were withheld from weaker Sanatani families.

10) Denial of Communal Utensils: During occasions such as marriages or deaths, communal utensils and rugs were not provided.

11) Isolation of Children: Interaction between Sanat’s and Satpanthi’s children was discouraged, and physical touch was forbidden.

12) Sabotage Attempts: There were attempts to spoil the food at Sanatani gatherings and public events by adding salt to dishes, mixing sand with rice, and disrupting water and electricity supply. To prevent this, a group of dedicated Sanatani volunteers was established to safeguard the events.

Our commitment to Sanatan Dharma remains steadfast, despite any challenges that may arise. Our deep influence on people’s beliefs was a pivotal factor contributing to the success of the campaign.

152.  Drawbacks and Disadvantages:

152.1.    Education: This campaign aimed to improve education. Although the foundation is strong, additional work is required. Hostels were planned in Kutch; however, funding prevented their implementation.

152.2.    Ratanshi Khimji’s health deteriorated: In approximately 1955, the physical health of Ratanshi Khimji started to deteriorate. His arthritis restricted his movements, causing him to permanently stay at his residence in Mumbai. This, in turn, saddened him as he was unable to participate actively in community service work.

152.3.    Passing away of Sant Odhavram Maharaj: Sant Odhavram Maharaj passed away on January 13th, 1957. After his death, Sant Dayaldas became the leader, but his influence was limited. As the saints’ impact decreased, so did the people’s enthusiasm.

On October 22, 1956, Sant Odhavaram Maharaj registered the ownership of Katchi Lalrameshwar Ashram in Haridwar with the government. He built the ashram himself during his lifetime. The leaders of the Sanat community were given the authority over the property [92], but unfortunately, they were unable to save it. Maharaj’s “chamber” in Badrinath, which was located right opposite the main temple, was given to the Sanat leaders of Dhansura, but they could not save it either. As a result, all communities suffered a loss.

152.4.    Religious Center: Many individuals have chosen to follow the Sanat path, but they face a challenge when it comes to religious matters – the rules and guidelines for Sanatanis come from a single source. Unfortunately, there is no strong and reliable system in place to protect Sanatanis from religious oppression by Satpanthis. They need a sturdy framework that can provide them with financial assistance, legal aid, and government support.

152.5.    Joint Societies and Institutions: Youth and community organizations were established to coordinate activities among the village Sanatanis. However, the presence of Satpanthis in these institutions posed challenges for the organizers.

152.6.    Don’t practice regular donations: Campaign leaders failed to encourage regular donations among Sanatan households, despite raising funds from philanthropic friends. The society had become complacent and forgotten their duty to give charity.

152.7.    Disadvantage of concession: There was a misconception that Sanatanis were allowed to share meals and drinks with Satpanthis, leading to unintended consequences for the campaign.

152.8.    Too much relaxation: The community was burdened by oppressive and dictatorial regulations imposed by the Pirana Satpanth, and they yearned for liberation. They found solace and contentment within the Sanatan Samaj, which provided them with newfound freedom. However, this freedom led to excessive laxity, causing individuals to become apathetic towards religious practices. It is essential to maintain a firm understanding of religion to prevent such indifference.

153.  Conclusion: Ratanshi Khimji and Sant Odhavram Maharaj formed a remarkable partnership that achieved an extraordinary feat. They managed to transform the community’s faith from within, freeing it from the grip of Pirana Satpanth and leading it towards embracing Sanatani Hinduism. To give an overview of their accomplishments, they were able to:

1)  Ishtadev Lakshminarayana: They designated Lord Shri Lakshminarayana as the Ishtadev of the community, solidifying their connection with the roots of Hinduism.

2)   Social system: They established a social system to organize the Sanatani community and formed a central society dedicated to Sanatani interests.

3)   Overthrew Pirana’s power: The creation of a structured social and youth organization system curbed the oppressive dominance of certain groups, effectively weakening the influence of Pirana Satpanth.

4)   Identity of the Kshatriya clan: They established their identity within the Kshatriya clan by uniting with the Kadwa Patidars of Unjha, making it more acceptable to other Hindu communities.

5)   Education: They initiated educational progress by establishing boarding facilities in Bandhay and Dhansura.

6)   Economic Upliftment: Mandatory religious practices such as Dashond and Lagao have helped uplift underprivileged communities by freeing them from economic exploitation.

7)   Communal Pride: The preservation of community customs promoted social unity, reinforced the family structure, and prevented fragmentation and migration, leading to a sense of pride and identity among community members.

8)   Permanent proselytism: They devised a systematic approach to ensure the enduring nature of their proselytism efforts, ensuring that their mission would continue well into the future.

154.  Let’s see (in brief) where improvements have been made in the areas of “destruction of ideology”:

154.1.  Religion: The effort of converting the community’s religion successfully reconnected them to the timeless essence of Hinduism. Although not everyone left Satpanth immediately, the significant momentum generated by the movement eventually convinced even those who remained to join.

154.2.  Education: Significant advancements were made in education with the introduction of boarding facilities, creating an environment that nurtured children’s learning and growth.

154.3.  Social Life: The shift from one religion to another had a profound impact on social life. With the disappearance of Imamshah and Satpanth’s scriptures, the social practices of community people became similar to those of Hinduism, and they started taking pride in it. As a result, other Hindu communities also began acknowledging Kanbis as Hindus.

154.4.  Structure of Power: The introduction of a democratic system ended the Ghedras’ almost complete power in the community, transferring it to the people.

154.5.  Law and Order: As the power of the Ghederas waned, the society’s internal law and order also deteriorated, preventing anyone from misusing the power for personal gain.

154.6.  Leadership: At first, the leadership was controlled by community reformers, but over time it shifted to democratically elected individuals due to societal changes.

154.7.  Financial: The yearly transfer of Dashond and Lagao funds to Pirana has stopped, which has put an end to the economic exploitation of the Sanatan community. As a result, community members have started pooling their resources and voluntarily contributing to self-improvement programs. These funds are now being utilized for various initiatives aimed at enhancing the quality of life of the community.

154.8.  Media: During this phase, the society’s internal media was underdeveloped. However, communication and social news sharing improved. Still, there is much work to be done.

154.9.  The so-called redeemers: The Gadipati Kaka and Syeds of Pirana, who were originally positioned as saviors within the community through the Samvat 1832 Resolutions, were entirely excluded from the Sanat society.

154.10. Areas of Reforms: The following table shows the negative impact of Ratanshi Khimji Khetani’s campaign to destroy the ideology of Mohini Satpanth propagandists.

“GharWaapsi happpened in large scale”

|| Jai Lakshminarayan ||