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

 

150.3. Narayan Ramji’s Campaign Started Weakening: According to an estimate, in Narayan Ramji’s campaign, only about 400 to 500 Satpanthis could undergo body purification. Besides that, he got support from about 1,500 people of the Swaminarayan sect. In this way, Narayan Ramji could attract only about 2,000 people initially.

The adverse effect of the flaws in Narayan Ramji’s campaign started appearing publicly. Detailed information about these flaws has been given earlier in Point 146 in the information given about Narayan Ramji’s era. You are requested to look at it once again.

Rules of Narayan Ramji’s campaign such as;

1) Compulsory body purification

2) Separate kitchen in public social events

3) Rigid attitude

4) Haste in adopting rules

These rules did not prove practical and followable for the people. On the other hand, the oppression of Satpanth’s Gedheras was also very unbearable. Those who underwent body purification, they and their families were immediately excommunicated. Engagements were broken, divorces were forced. If any person in the village supported them, they were also excommunicated. So people started leaving Narayan Bapa out of frustration. History says that almost all Arya Samajis had left Narayan Bapa [99: Page 16]. He could not keep people permanently attached to his campaign.

150.4. Historical Turning Point – Meeting with Sant Odhavram Maharaj: Param Pujya Sant Odhavram Maharaj, the savior of the K.K.P. community, had promised his Guru Sant Lalram Maharaj to bring the K.K.P. community back on the path of Sanatan Dharma. Almost everyone would be aware of this fact [4: Page 141], so it is not repeated here. For more information about Sant Lalramji Maharaj, read the book Ishwar Vihari Vilas [121: Page 345].

A few years after the demise of Guru Lalramji Maharaj, i.e., in Vikram Samvat 1977, year 1920-21, Sant Odhavram Maharaj ascended the seat. After that, he became active to fulfill the promise given to his Guru. And one day, coincidentally, he met Ratanshi Khimji.

The emotional scenes and dialogues of this meeting were somewhat like this:

Ratanshibhai : Harihar Maharaj Shri…

Odhavram : Harihar brother… Heard that you youths of Virani are doing very good work for Sanatan Dharma awareness… I have come today for some information regarding that.

 

(Ratanshibhai’s Pride: He had excessive pride that he had undergone body purification by following Narayan Ramji’s guidance and was in arrogance as if how great we are.)

Ratanshibhai : Yes, we all are working for Sanatan Dharma awareness in the community along with Naranbhai. Through the Gnati Sudharak Mandal, we are persuading community members to leave Piranapanth… undergo body purification… and re-accept Sanatan Dharma.

Odhavram : You are doing very good work. Very happy. May God give you full success.

Odhavram : How is the work of bringing the community back to Sanatan Dharma going on? Are you working diligently?

Ratanshibhai : (Speaking with attitude) – Yes, Maharaj. Until people undergo body purification and wear the sacred thread (Yagnopavit), we do not keep any dealings with them, not even eating and drinking dealings.

Odhavram : Oh..!

Odhavram : Ratanshi bhai, tell me something else, who is there at your home, is everything well?

Ratanshibhai : Yes, Maharaj. I and my wife, after undergoing body purification, are living happily and well.

Odhavram : And.. what about your brothers and family members.. who all are there in the family?

Ratanshibhai : (Speaking with great pride and arrogance) Don’t even talk about brothers. Even though they have become Sanatani, they have not undergone body purification. So we have stopped eating and drinking dealings with them too, and I and my wife live separately in a different house. We are so strict that we don’t even let the shadow of those who haven’t undergone body purification fall on us.

Odhavram : Then why don’t you keep them with you by explaining to them? Explain to them.. that they too should undergo body purification.

Ratanshibhai : (Again with attitude) Let them be, Maharaj. Explained to them but they are not ready to understand.

Got tired of explaining to them. Despite having understanding, they don’t dare. Because whoever undergoes body purification by listening to Narayan Ramji, they and their families are immediately excommunicated by the Gedheras of the community. All relations with them are severed. Be it sister-daughter relations, husband-wife, brothers, or father-son relations. Moreover, in daily life, at every step, they keep inflicting numerous atrocities and torture.

They might be afraid, but I am not at all afraid of the oppression of these Gedheras. So look.. (Again with attitude) I and my wife live separately. We have left them to their fate (Karma).

Odhavram : (Became silent for a while. With a worried expression, seriousness on face.. and in a serious and cautious voice.. slowly.. says to Ratanshibhai..)

Ratanshi bhai, whatever you are doing is all fine, but if you don’t mind, may I say something.

Ratanshibhai : Yes, say Maharaj.

Odhavram : I am thinking that if you cannot explain to your brothers, how will you explain to the entire community..? In this way.. it seems very difficult for you to succeed in your goal of making the entire community Sanatani.

Ratanshibhai : (In thought.. Understanding the reason behind the words spoken by a saintly person, all false pride, arrogance, or ego of Ratanshibhai came down in a single stroke. Ratanshibhai entangled in thought..)

Maharaj.. what is the way out of this? What should be done?

Odhavram : Look Ratanshibhai, the path you have adopted is a path of discrimination among Sanatanis themselves. More important than body purification is whether those people left the Pirana Satpanth religion? Did they leave Imamshah Bava? Did they stop drinking Paval (holy water of Satpanth)?

If a person becomes Sanatani by leaving Bava, then body purification is not necessary. If you behave like touchable-untouchable with them, who will come with you? Conversely, by keeping hatred towards you, they will mingle with Satpanthis.

Ratanshibhai : Then what should I do?

Odhavram : Look Ratanshibhai, first of all, apologize to your Sanatani elder brothers. Mingle with them and start eating and drinking dealings with them. Look, with Sanatani brothers only, not with Satpanthi brothers. Understand clearly that I am not talking about keeping any dealings with Satpanthi brothers if there are any.

Ratanshibhai : So what will happen by that? Will those people join us? Will those people stop dealings with Satpanthis?

Odhavram : Yes.. Ratanshibhai, you will see.. God will definitely do good.

150.5. Efforts to Take Narayan Ramji into Confidence: The poignant discussion with Sant Odhavram Maharaj had a deep impact on Ratanshibhai’s mind. And with concern about the weakening campaign of community reform, Ratanshibhai meets his guide Shri Narayan Ramji Limbani. He tells everything in detail to Narayan Bapa. After hearing the matter, the emotional dialogues were somewhat like this;

Narayanbhai : Ratanshibhai, what is all this you are saying. Many such sadhus keep wandering. Let them speak. But we should not leave our path.

Ratanshibhai : Narayanbhai, your point is correct. We should never leave the goal of making the community Sanatani. But this is not an ordinary wandering sadhu. I feel as if he is some divine person. His words have weight. His words are not to be dismissed.

Ratanshibhai : Look, even though our campaign has started, we have not yet achieved the desired success in it. And even in the little success achieved, every day some or the other elder comes and takes off his turban at your feet and says that..

Narayan bhai, all your points are correct, but due to the oppression of Gedheras and excommunicating us, we cannot remain in Sanatan. Out of compulsion, we are going back to Satpanth now. When they say this and place their turban near your feet, we are unable to do anything.

This Sant Odhavram Maharaj looks like a very brilliant saint. His advice is completely practical. His behavior is very restrained and grave. This is not a sign of an ordinary saint. I feel that he has shown us a very true path, we must pay attention to his words.

Narayanbhai : (Behaving as if Narayan Bapa’s ego has been hurt, he says..) Many such people come to give advice. Whose all advice will you follow? Gedheras will commit atrocities to break the campaign. They have done this before too. One should not be afraid of that.

Ratanshibhai : Narayanbhai, let me make one attempt. If I succeed, I am with you, and even if I fail, I will again undergo body purification and join you.

Narayanbhai : In anger.. with bitterness.. Ratanshibhai, doing religious work is not a game. Get purified today, spoil it tomorrow, and get purified again when you feel like it. To do religious work, unwavering mind and firm determination are needed.

Ratanshibhai : Narayanbhai.. I understand the seriousness of the matter. But we should also see if our rigid attitude is killing our goal somewhere. You are and will remain our guide. Every day people take off their turbans in front of us, leave us, and join Satpanth, we don’t have any solution to that problem right now, do we? Something has to be done, right?

Narayanbhai : In anger.. Then you also leave. There is no compulsion. Do as you please. Don’t come to me a second time. Then from now on our paths are different.

Ratanshibhai : (Trapped between the recommendation of a true saint like Sant Odhavram Maharaj with patience, seriousness, and deep understanding on one side and the wrath of a great guide like Narayan Ramji on the other.)

Then, Ratanshibhai folds his hands and says to Narayanbhai, Hey Narayanbhai, what you are doing is correct, but let me try this in my own way. You are my guide and will always remain so.

 

Then differences increased. Allegations and counter-allegations continued from both sides. For allegations by Ratanshi Khimji’s team against Narayan Ramji’s team, see the report of the inauguration festival of Nakhatrana Navavas Laxminarayan Temple published in the year 1937 on Date 20-May-1937 [70] [6: Page 325] and the book ‘Kartavya Panthe’ [148] from Narayan Ramji’s team. Despite differences, both elders 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.

150.6. Sant Odhavram Maharaj’s Remedy Worked: Who knows what turn the wheel of time will take in the future. Both elders separated. As per the direction suggested by Sant Odhavram Maharaj, Ratanshi Bapa meets his two elder brothers and sisters-in-law who had become Sanatani and starts the dealings he himself had cut off. Within a matter of countable days, both those brothers, sisters-in-law, and all families undergo body purification on Date 16-Jul-1923 as mentioned earlier, the note of which is included in the list published on page 536 of ‘Pirana Ni Pol’ [88: Page 536].

Seeing success in just a few months in the work (of explaining to brothers) in which Ratanshibhai was not getting success for years, elder Ratanshi Bapa developed unwavering faith and trust in Sant Shri Odhavram Maharaj. He was fully convinced that if the work of community reform is to be made successful, one will have to proceed on the path shown by Sant Odhavram Maharaj. From the year 1925-26, differences between Ratanshi Khimji and Narayan Ramji started coming out in public. And gradually Ratanshibhai went on building a team of people agreeing with his thoughts.

150.7. Search for a Practical Solution: On one side, the torture of Gedheras. On the other side, religious rituals like body purification and Havan, Yagna, Sanskrit mantras, verses of Vedas, etc., which had become impossible for a common man to follow. For an illiterate community that had forgotten Hindu religion for centuries and was habituated to speaking Islamic Kalmas, asking such people to suddenly perform difficult Sanskrit shlokas and rituals would not be possible. Thus, people surrounded from both sides needed a simple solution.

It was like walking on the edge of a sword for Sant Odhavram Maharaj. He had to find a solution such that people remain attached to Hindu religion and also ensure that in future no religious teacher / Bava can again lead this naive community on the wrong path.

People needed a practical solution and an easy method which a common, ignorant, less educated, farming family could easily follow. In such a situation, Sant Odhavram Maharaj gave a very easy solution that would bring about permanent religious conversion of the community.

150.8. Lord Laxminarayan as Presiding Deity (Ishtadev): As a practical solution, Sant Odhavram Maharaj advised Ratanshibhai to accept Lord Laxminarayan as the Presiding Deity of the community. This solution was so precise that the common class of the community could easily follow it. There were no special restrictions or complex rituals in it. The only condition was to completely abandon Pirana Satpanth and have pure feelings towards Lord Laxminarayan from the mind. By doing just this, a person could become Sanatani.

 

150.9. Why Lord Laxminarayan?: Some friends might be wondering at this moment, why only Lord Laxminarayan as the Presiding Deity? It could have been any other God. To answer this, please read the article published on this subject later in this book.

150.10. Started Building Temples: As per Sant Odhavram’s guidance, it was decided to build a temple inside the main hall of the Khana of village Virani Moti. All preparations were done. Panmurtis (Image / Picture / Photo) of Lord Laxminarayan were also ready from Mumbai. The date of consecration had also passed. But at the last moment, a dispute arose and the matter went up to the court. Therefore, the inauguration work of Lord Laxminarayan’s temple in Virani Moti got stalled.

At that time, since many original residents of Virani were living in Borditimba (Kesharpura) of Gujarat, the brothers there showed enthusiasm in building the temple. So the Panmurtis of Lord Laxminarayan prepared for Virani were consecrated in the temple of Borditimba on Date 26-Aug-1928. For more information see Abhilekh 2023 book page 321 [6: Page 321] .

After that, 2 years later, on Date 15-Aug-1930, the original temple of Lord Laxminarayan was built in village Virani Moti.

150.11. Virani Temple and its Successful Strategy – Converted Khana into Temple: The erection of Lord Laxminarayan temple in Virani Moti was a turning point in the history of the Kutch Kadva Patidar community, meaning it gave a new turn to history. The specialty of this temple is that it has been erected inside the main hall of the Satpanth Khana. Main hall of Khana means as if inside the main hall of a mosque (e.g.). Although the physical form of the temple is small like a Deru¹¹², the message behind it is to uproot the Islamic belief and faith that had spread by laying a strong foundation in the community. This strategy was given by Sant Odhavram Maharaj [72: Page 36] [6: Page 506] .

At that time, Pirana Satpanth had a grip strong enough to melt bones. Just imagine how the shrine of the God of heathens, their sworn enemies, was erected in their house i.e., in the Khana. In that hall, on one side used to be the Pat (seat) of Imamshah Bava and on the other side the temple of Lord Laxminarayan. And it’s not that the temple was erected by singing praises of Imamshah Bava and coaxing/cajoling. By opposing Bava and fighting literally (up to the court), the Laxminarayan temple was forced into the Khana.

Because the temple was erected in the Khana, other Hindu communities also started coming for darshan of the deity. Then a difficult situation arose for the Mukhis of the Khana. If the Mukhis read their Islamic scriptures, then all other Hindu communities would come to know that Satpanth is a Muslim religion. And if this happens, it becomes impossible to live by adopting an external Hindu identity. They would have to become complete Muslims. Due to this, they became incapable of propagating Satpanth and their true hollowness was exposed. This had a good impact on the community and people’s faith in Imamshah Bava started breaking [148: Page 125] .

Today, nothing of Imamshah or Satpanth remains in that Khana. Gradually the whole village has left Satpanth and become Sanatani. The entire village together has completely dissolved the Khana. The history of Virani village says that the strategy to cover up Satpanth was not adopted behind this happening. But a strategy of strict and firm opposition was adopted. A great reformer of that village, Shri Karsan Shivdas Mukhi played a main role [152: Page 17] . Today, the Khana and Pirana Satpanth religion have been uprooted from Virani village.

If you get an opportunity to see this holy place, do visit it once. At first glance, it will look like an ordinary Deru, but if you look at it from the perspective of the historical context mentioned above, you will see the true spiritual grandeur of this temple. You will definitely feel proud. It is an earnest request to Virani village not to change this temple and that hall of the Khana due to development/renovation/modernization or any other reason. Because along with historical importance, that temple also has spiritual importance. What spiritual power must it be that transformed the mind of the entire community to leave Satpanth? It is very necessary to honor and protect that power by preserving the temple.

 

150.12. Impact of Successful Strategy on Community: In this way, the success of the strategy given by Sant Odhavram Maharaj behind erecting the Laxminarayan temple of Virani Moti had a very deep and positive impact on this campaign. According to this strategy, efforts started to convert Khanas into Laxminarayan temples in village after village. Where the possibility was less, temples were erected by keeping the Panmurti of Lord Laxminarayan next to or in front of the Khana.

150.13. Most Difficult Task Before Ratanshi Khimji: The reason behind giving credit to Ratanshi Khimji for converting the religion of the community is that he had crossed the most difficult stage of the work of religious conversion. It is easy to say leave Satpanth religion, but in reality, leaving religion is equally complex. People had understood that they were trapped in Pirana Satpanth, but could not escape themselves. On top of that, the pincer-like¹¹³ grip and tremendous pressure of Gedheras and Mukhis on the community. In such a situation, making people stand up against Satpanth and preparing them to convert Muslim Satpanth religious places into Hindu temples, he did such an unimaginable and impossible task.

We cannot even imagine today how many and what kind of sacrifices had to be made to make this campaign of his successful. Money was also flown like water. By today’s standards, he contributed huge financial contribution for community temples by selling his personal property worth thousands of crores. Leaving his flourishing¹¹⁴ business in the trust of servants, he stayed continuously in Kutch and Gujarat for months and propagated Lord Laxminarayan. He must have endured numerous insults, defamation, and true-false allegations as well.

Satpanthis used to throw stones when he went for propagation work. This fear remained even at night. A team of volunteers constantly remained with Ratanshi Bapa for security. There were high possibilities of attack in unexpected¹¹⁵ situations. To save from such a situation, Shivgan Lalji Patel (Nakrani) of Virani Moti gave tremendous service as his special bodyguard. In those days houses were small and sleeping arrangements were in open chawl, courtyard, or verandah. There was so much threat to Ratanshibhai’s life that Ratanshibhai could sleep only when Shivgan Bapa stayed awake at night and took care of security. Ratanshi Khimji had to face such terrible times for the community.

Thus, he took the helm of the campaign during the most difficult phase of religious conversion for any caste or society—a phase against which ‘chewing iron chickpeas’ (a herculean task) might seem easier—and pushed the campaign forward. He successfully steered the boat of the naive community out of the storm of crisis represented by religious conversion. People gradually joined this stream of religious conversion, abandoning Pirana Satpanth and converting to Sanatan Dharma.

 

150.14. Support of Saints: In all this work, the guidance, cooperation, and blessings of Sant Odhavram Maharaj proved to be extremely effective and the key to success. In the works of propagation and dissemination, Sant Odhavram Maharaj’s contribution was main, but along with him, his chief disciple Sant Dayalram Maharaj also had a very big contribution.

 

It is heard from elders that when Sant Odhavram Maharaj went out for propagation, often Satpanth boys used to throw stones. It has been heard that such incidents happened in the past in villages like Mankuva, Todiya etc. Due to such stone pelting, a stone hit Sant Odhavram Maharaj’s head and despite bleeding, Sant Odhavram Maharaj kept patience and continued that round of propagation in the village to maintain people’s morale. He did not go back fearing getting hurt. This matter has been known from the elders/families who became Sanatani in the initial days of this campaign.

As per the order of Sant Odhavram Maharaj, Sant Dayalramji Maharaj stood firmly with Ratanshi Khimji’s team and propagated Lord Laxminarayan by going to village after village in Kutch and camp after camp in Gujarat. Later on, temples of Lord Laxminarayan were built in villages of Kutch and camps of Gujarat and the community permanently converted to Sanatan Dharma.

150.15. Beginning of Eating and Drinking Dealings with Sanatani Community and Clarification Regarding It: The main reason behind the success of Ratanshi Khimji’s team was that they behaved with respect and honor with the Sanatani community, i.e., with those people who had not undergone body purification ritual. Not adopting the behavior that ‘we are superior, reformed, purer than others, we cannot eat sitting with you’, they adopted the behavior of friendship and love with them. Since these people had already left Pirana Satpanth religion, they did not find it appropriate to keep contempt towards them. (Special Note: Eating and drinking dealings were never kept with Satpanthis)

Why was the issue of Eating and Drinking Serious? In those times, people were very cautious about eating and drinking with people who ate non-vegetarian food to maintain their religious purity. It has been heard from elders that people of “certain” religions used to mix some impure substances in their food to “corrupt” people, which no one would like. There was also a belief that eating such adulterated food corrupts people’s intellect [70: Page 22] [6: Page 347] . Amidst such beliefs, if people of the same Sanatani community behave like touchable-untouchable with each other regarding eating and drinking, it is natural that internal discord would increase, and bitterness would be born. Seriousness in the Community “Creating a terrible wall in the community due to reasons like eating and drinking etc. and not supporting the religious work of community reform is not called reform. That is why opposition increases in the community.” [70: Page 10] [6: Page 336]

Why was the issue of Eating and Drinking Serious?

 

Eating and drinking dealings were done by Ratanshi Khimji’s team only with the Sanatani community. (Meaning those who had completely renounced the Pirana Satpanth religion, but had only not undergone the body purification ritual.) Please take special note that eating and drinking dealings were not started with Satpanthis.

Special Note

 

150.16. Received Support of Nathu Nanji Kesharani / Chhabhaiya: During the inauguration festival program of the Laxminarayan temple of Nakhatrana mentioned above, a great community servant arrived in the community, elder Nathu Nanji [70: Page 25] [6: Page 350] .

In the initial workplace of his life, Odisha, during a program, a Khoja Muslim stated the true facts regarding Pirana Satpanth religion, which stung Nathubhai Nanji’s mind. To reform his community, he left a good position job in Odisha and came to Kutch. A nice article on his life has been published on page 103 of the book History of Kutch Kadva Patidars [4: Page 103] .

After coming to Kutch, Nathu Nanji joined Ratanshi Khimji’s team. He was an influential orator and could inspire people very well to leave Pirana Satpanth.

He became the Founding General Secretary of Kutch Kadva Patidar Sanatani Samaj and played a major role in giving a unique momentum to the campaign of erecting Lord Laxminarayan temples. As easily as this sentence can be spoken, his work was equally difficult and demanding sacrifice.

150.17. In Year 1938 – Establishment of Central Samaj – Kutch Kadva Patidar Sanatani Samaj: When a completely new organization based on new ideas is created, it has three main phases.

1) Organizing informally by obtaining verbal consent. (To check initially)

2) Framing a proper constitution of the organization and running accordingly. (When people’s support is received)

3) Registering the organization with the government. (To work on a large scale, acquire large assets etc.)

In the initial first phase, under the leadership of Ratanshi Khimji and Nathu Nanji, the first parent society / central society of Sanatanis of K.K.P. community was created. This was not a society of any one village, but this society was created by Sanatanis of village after village (about 60 villages at that time [72: Page 16] [6: Page 487] ) coming together. The Founding President of this central society i.e. Kutch Kadva Patidar Sanatani Samaj was Shri Ratanshi Khimji Khetani and Founding General Secretary was Shri Nathu Nanji Kesharani/Chhabhaiya.

The exact date of establishment of the society is not found. But we have 2 such events, from which it is estimated that the society must have been established in the year 1938.

1) Arrival of Nathu Nanji in the community during the Laxminarayan temple program of Nakhatrana in the year 1937 as mentioned above [70: Page 25] [6: Page 350] .

2) In the year 1939, the Sanatani Samaj re-appointed the genealogists (Vahivanchas) on whom a ban was placed by the black resolution of Samvat 1832 mentioned earlier. Permission and responsibility to go from house to house in the community and write genealogy was given by Kutch Kadva Patidar Sanatani Samaj. Please see the article published ahead in this book regarding this.

Between the time period of both the above events, it can be estimated that the Sanatani Samaj must have been established. From which it can be guessed that the Sanatani Samaj was established in the year 1938.

In the second phase of social organization, a systematic constitution of this society was also framed which was framed on Date 15-Nov-1945 [72: Page 16] [6: Page 487] . And in the third phase in the year 1965¹¹⁶ the central society was registered with the government.

150.18. Establishment of Youth Associations and Societies in Villages: After the establishment of the temple at Nakhatrana, youth associations were set up in villages. In such a situation, only youth could do religious work, so it was necessary that youth associations be set up. For this, meetings were held in villages. For that, Ratanshi Khimji, Sant Odhavram Maharaj, and Sant Dayalram Maharaj used to remain present to fill enthusiasm in the youth [59: Page 24] .

150.19. Broke the Back of Oppressive Gedheras of Community: As mentioned earlier in this book, the oppressive rule of Gedheras was going on over the community. People had to go to Gedheras to solve their social and family problems. At that time, taking advantage of the opportunity, Gedheras used to oppress to commit injustice, atrocities or to take revenge for old enmity. By forming youth associations and societies, there was now a direct challenge to the power of Gedheras. Forced Gedheras to think a hundred times before oppressing. Because in the social system established by democratic method, now even a common man had become organized and powerful, and was in a position to show stars to Gedheras in the day.

150.20. Satpanth’s Power also Broke with Breaking of Gedhera’s Back: As mentioned earlier, Pirana Satpanth used to run its Aurangzeb-like power through Gedheras. But once the Gedheras were gone, the power of Pirana Satpanth also went away.

150.21. Start of Separate Caste – A Main Stage of Movement: In this phase of religious conversion, the establishment of the central society proved to be a main stage of the movement. An organization of Sanatanis was formed to face the atrocities committed by the Kaka, Mukhis, Gedheras etc. of Satpanth on the scattered and minority Sanatanis in villages. Naturally, due to such an organization, they got strength, courage, and power too.

From here, the separate caste of Sanatanis started. After separating from Pirana Satpanth, Sanatanis now started taking their own decisions publicly according to themselves. Socially, their meetings also started happening separately. Following the rules and orders of Pirana Satpanth was no longer binding on them. Pirana Satpanth people also accepted that our order will not work on Sanatanis now, because now the caste of Sanatanis is different. And with the establishment of the central society of Sanatanis, a separate caste of Sanatanis was born.

This organization took up the movement of propagating Sanatan Dharma and erecting temples of Lord Laxminarayan in villages very well and also pushed it forward very well. Due to the formation of the central society, the work of Sanatan Dharma propagation got tremendous momentum.

Many great reformers also joined the team of Sanatan Samaj. Names of all cannot be taken here, but names of some important elders are given below.

1) Bhimji Keshara Limbani – Kotda Jadodar

2) Parbat Lakhu Pokar – Mathal

3) Rajaram Shamji Dholu – Mankuva

4) Khimji Nagji Limbani – Mathal (Master)

5) Shivdas Kanji Nakrani – Virani Moti

6) Karsanbhai Ukeda Rudani – Deshalpar Vandhay

7) Mavji Punja Jabuani – Nakhatrana

8) Narayan Shivji Nakrani – Virani Moti

Please do not consider the contribution of people whose names are not taken here as any less. The above names have been taken keeping in mind only the limit of space and time. It is a humble request to forgive if the name of any important elder is missed by mistake.

150.22. Rules for the Community – Sant Odhavram: Sant Lalramji Maharaj wished that the Kutch Kadva Patidar community must become a follower of pure Sanatan Hindu Dharma. For that, at least one excellent guiding book must be prepared.

In what circumstances and on what conditions eating and drinking dealings were started with Sanatanis, a detailed clarification regarding this was given by Ratanshi Khimji in the speech given during the inauguration festival of Nakhatrana Navavas temple. For details of the report of this festival, see [70:Page 39 to 46] [6:Page 363 to 369]. You can also view this report online from the Bibliography given in this book.

The first temple in Kutch built in Virani, then the second in Kutch and the third Laxminarayan temple of the community [70:Page 10] [6:Page 336] took 7 years to be built. On Date 20-May-1937, the second Laxminarayan temple of Kutch was erected at Nakhatrana. It is natural, because after the start of the campaign, confidence is born in people, so they become active, so that the campaign changes into the form of a movement. It is natural to take some time for that. But the movement had definitely started.

Under the guidance of Sant Odhavram Maharaj, in this time, temples of Lord Laxminarayan were being erected at many places in Kutch and camps, such a mention is found in history.

150.23. Community Customs – Borditimba: The work of community reform was going on vigorously in the Kampa area as well. Borditimba, Motisari (Motishree) Kampa etc. had become very aware. The propagation work by Sant Dayalramji Maharaj was going on very strongly in the Kampa area. The report titled “Bordi Timba Vijay Mandal Kadva Patidar Gnati Sammelan and Constitution” published on Vikram Samvat (VSAK) 2000 Magsar Vad 5, Date 16-Dec-1943 [83] [6:Page 413] gives very good information. A public meeting of reformer brothers was held at village Rampura Kampa on Date 26-Nov-1943. In that meeting, standards and customs of the community were framed. And it was decided to carry out further proceedings by calling a meeting at their central place Borditimba.

In the meeting called at Borditimba from Date 15 to 18-Dec-1943, the customs of the community were unanimously passed (See Report Page 10). On page 4 of that report, it is stated that as per the recommendation of Sant Odhavram Maharaj, a resolution was passed to completely stop eating and drinking dealings with Satpanthis (See Report Page 13).

Seeing the resolutions of community customs passed unanimously, the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, originally from Mathal village, became delighted. His resolve was that if all this passes without obstacles, then when the temple of Kuldevi Umiya Mataji is built in Kutch, I will give Rs. 1,001/-. This resolve of his became instrumental in erecting the temple of Umiya Mataji Vandhay.

150.24. Construction of Umiya Mataji’s Temple at Vandhay: As mentioned above, according to the wish of the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, with the order of Sant Odhavram Maharaj, it was decided to build the temple of Umiya Mataji inside Odhav Ashram. The detailed (full) report of the consecration festival named “Brief Report of the Consecration Festival of Shri Umiya Devi, the Family Goddess of Shri Kadva Patidar” [93] [6:Page 436] was published in the year 1945. A “short” report of this occasion is also given in “Umiya Mataji Sansthan Vandhay Smrutigranth” published in the year 2010 [145:Page 66], but it is in brief.

To fulfill his Guru’s wish, Sant Odhavram Maharaj composed the book Ishwar Vihari Vilas Part 2 himself on Date 22-Nov-1942 [121:Page 341 onwards] . On page 355 of that book, Subsequently Added [121:Page 355] “Rules Worth Following for Kadva Patidar Brothers” are shown. These rules have been given by Sant Odhavram Maharaj to the community to liberate them from Muslim practices and customs. In it, total 23 rules like marrying by tying Chori (Hindu wedding pavilion), not drinking Paval, performing cremation, etc. are given.

The last rule in this says that one should not keep any kind of relation with Satpanthis and should renounce them Subsequently Added [121:Page 362]. After that, daily routine (a kind of Shiksha Patri) is given. In which 16 Samskaras are also mentioned.

The way to liberate the community from Muslim practices is shown in this book.

150.23. Customs of the Community – Borditimba: The work of community reform was also going on strongly in the Kampa area. Borditimba, Motisari (Motishree) Kampa etc. had become very aware. The propagation work by Sant Dayalramji Maharaj was going on very vigorously in the Kampa area. The report named “Bordi Timba Vijay Mandal Kadva Patidar Gnati Sammelan and Constitution” published on Vikram Samvat (VSAK) 2000 Magsar Vad 5, Date 16-Dec-1943 [83] [6:Page 413] gives very good information. A public meeting of reformer brothers was held at village Rampura Kampa on Date 26-Nov-1943. In that meeting, standards and customs of the community were framed. And it was decided to carry out further proceedings by calling a meeting at their central place Borditimba.

In the meeting called at Borditimba from Date 15 to 18-Dec-1943, the customs of the community were unanimously passed (See Report Page 10). On page 4 of that report, it is stated that as per the recommendation of Sant Odhavram Maharaj, a resolution was passed to completely stop eating and drinking dealings with Satpanthis (See Report Page 13).

Seeing the resolutions of community customs passed unanimously, the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, originally from Mathal village, became delighted. His resolve was that if all this passes without obstacles, then when the temple of Kuldevi Umiya Mataji is built in Kutch, I will give Rs. 1,001/-. This resolve of his became instrumental in erecting the temple of Umiya Mataji Vandhay.

150.24. Construction of Umiya Mataji’s Temple at Vandhay: As mentioned above, according to the wish of the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, with the order of Sant Odhavram Maharaj, it was decided to build the temple of Umiya Mataji inside Odhav Ashram. The detailed (full) report of the consecration festival named “Brief Report of the Consecration Festival of Shri Umiya Devi, the Family Goddess of Shri Kadva Patidar” [93] [6:Page 436] was published in the year 1945. A “short” report of this occasion is also given in “Umiya Mataji Sansthan Vandhay Smrutigranth” published in the year 2010 [145:Page 66], but it is in brief.

Even though the temple was built in the Ashram, full cooperation was received from people of Kampas as well as all areas of Kutch in the festival. Kutch Kadva Patidar Sanatani Samaj played a leading role. Describing the meeting on page 6 of the report, it is stated that the entire public gathering had assembled as a meeting of “Shri Kutch Kadva Patidar Sanatan Samaj”.

From the perspective of this campaign, what is worth knowing here is that the main leaders of Sanatani Samaj performed the groundbreaking ceremony of the temple in the presence of Maharaj Odhavram [93:Page 4] [6:Page 440]. Auspicious rituals like hoisting the flag of the temple and consecration of the idol were performed by Shri Ratanshi Khimji [93:Page 14] [6:Page 447].

There is an article named “Umiya Mataji Mandir – Vandhay” on page 198 of the book History of Kutch Kadva Patidars [4]. In which it is stated on page 199 that a meeting of Kutch Kadva Patidar Sanatani Samaj was held under the chairmanship of Shri Haribhai Karamshi Bhavani a day before the inauguration of Vandhay temple and it was conducted by Secretary Nathubhai Nanji Kesharani. Parbat Lakhu Pokar was the chairman of the second meeting of Sanatani Samaj held on that occasion. Shri Ratanshi Khimji Khetani was the President of the meeting of Kutch Kadva Patidar Sanatani Samaj held on the occasion of inauguration. From which an idea of the contribution of Kutch Kadva Patidar Sanatani Samaj comes.

In this program, many sermons were given to renounce Pirana Satpanth religion and adopt Sanatan Dharma. Besides that, emphasis was also laid on setting up schools. The main speakers in the program were reformers like Sant Odhavram, Sant Dayalram, Haribhai Karamshi, Ratanshi Khimji, Parbat Lakhu, Nathu Nanji etc.

150.25. Impact of Vandhay Temple: Following Muslim religion for centuries, the community had forgotten everything about its original clan and the story of its origin etc. Fortunately, in the book “Kunbi Kshatriya Utpatti ane Itihas” [106] [105] written by Purushottam Lallubhai Parekh associated with Umiya Mataji Unjha Sansthan during Narayan Ramji’s era, it was stated with evidence that Kanbis are of “Kshatriya” clan and their original caste is Kadva Patidar caste. You can also see the essence of this in the chapter “Origin – Unjha and Gujarat Area” of this book.

The construction of the Vandhay temple helped immensely in erasing the identity of Mumnas (followers of Pirana Satpanth). Other Hindu communities started recognizing Kanbis as Hindus, and socially and religiously, a connection was established with Umiya Mataji situated in Unjha.

150.26. Sant Odhavram Maharaj’s Wish for Kutch Kadva Patidar Samaj to Manage Vandhay Temple: On Date 05-Jul-1947, on the invitation of Sant Odhavram Maharaj, a meeting of Shri Kutch Kadva Patidar Samaj was called in the compound of Umiya Mataji. The president of that meeting was Rajaram Shamji Dholu from Mankuva.

Sant Odhavram Maharaj proposed that the institution running in Vandhay should run under the authority of Shri Kutch Kadva Patidar. A very long discussion took place on this subject. Finally, elder reformer Shri Mavji Dhanji presented a resolution, which was passed that;

“Shri Kutch Kadva Patidar Samaj meeting today resolves that Pujya Maharaj Shri Odhavramji hands over the boarding buildings started at Shri Kutch Vandhay Ishwarnagar, as well as the entire compound of Mataji’s temple to Patidar Samaj. And he is ready to register a trust deed for it. In that way, today’s meeting resolves that Patidar Samaj should take possession to maintain this boarding and Mataji’s temple. And in that way, by fixing a date on Bhadarva Sud 9, Tuesday, 23-Sep-1947, propagating it, calling a general meeting from all villages of Kutch and abroad, until it is decided in that, the management should be run as it is running currently. And it resolves to accept it completely at that time. And during that time, for 2.5 months, the following plan has been formulated for propagation work. A working committee of the following brothers is appointed to ensure that the below-mentioned taluka-wise propagandists attend the upcoming decided conference and to plan for the cooperation of brothers from every village.”

After that, accordingly, there is a list of brothers from Khedoi, Deshalpar, Kanthi, Nakhatrana, Lakhpat, and Gujarat areas and also includes some special names on behalf of the head office of Shri Kutch Kadva Patidar Samaj.

But, we can understand that after this resolution, India became independent, so due to the partition of the country, due to the migration of brothers living in Karachi to India, the community must have been in disarray for a few days. So the above proceedings could not be completed at that time.

After that, on Date 15-Apr-1962, in the executive meeting of the central society, a representation was made by Motisari Kampa and Dayabhai Haribhai (Mathal) and Veljibhai Valjibhai (Virani) of Badamkampa, about which the following note appears in the minutes, that;

“A representation was made to discuss and consider regarding the management of Shri Umiya Mataji’s temple in Vandhay and whether to register under the Trust Act, and therefore to appoint a trust and executive committee etc. for management. So it was unanimously decided to present this matter for discussion in the general meeting.”

After that, the unfulfilled wish of Odhavram Bapa was fulfilled by Sant Shantiramji Maharaj in the year 1964. More information about which is given in the article mentioned later in this book.

150.27. Community Customs: For centuries, the community had been following Muslim customs and traditions. After coming into Sanatan, which customs and traditions to follow? That was a big question. It was very necessary to have uniform customs and traditions in the community so that the community is bound by a single thread and unity comes in the community. So that the community remains intact and does not break.

As mentioned earlier in Point 150.23, customs similar to the community customs passed in Borditimba were passed in Kutch. For this, a special meeting was called by Kutch Kadva Patidar Sanatani Samaj at Vandhay on Date 01-Oct-1944, in which these customs were passed.

Community customs proved very important to remove superstition, illusion, evil customs, bad practices, and bigotry from the community forever and for the community to always remain attached to Sanatan Dharma.

150.28. Some Examples of Village-to-Village Propagation: After preparing the community customs, the leaders of Kutch Kadva Patidar Sanatan Samaj went to the main villages of every Panchada (group of five villages) of Kutch and did extensive propagation. You can read the detailed report of this tour in “Kutch Kadva Patidar Sanatani Samaj – Community Standards and Report” from [72:Page 20 to 30] and in Abhilekh 2023 from [6:Page 491 to 500]. This is a published report, but many such unpublished tours must have been undertaken by Sanatani elders, of which we do not have a record today. To get an idea of what difficulties the elders have seen, do read this report once.

150.29. Propagation of Laxminarayan Temple: Similarly, elders used to travel a lot for the propagation of Laxminarayan temple. In whichever village they went, they held meetings and encouraged people. There is a very glorious history of how Satpanthis tried to stop temples in those meetings, yet enduring all the pressures and atrocities of the world, Sanatanis stood firm and kept erecting temples of Lord Laxminarayan. The reports of such propagation work tours in some villages are worth reading. Which are included in the book “Abhilekh 2023” [6]. Such as;

No.	Assembly / Meeting	Reference	Date
1)	Borditimba Laxminarayan Temple	[6:Page 321]	Dt. 26-Aug-1928
2)	Nakhatrana Navavas Laxminarayan Temple	[70] [6:Page 325]	Dt. 20-May-1937
3)	Khedoi Laxminarayan Temple	[65] [6:Page 543]	Dt. 18-Dec-1945
4)	Khombhadi Laxminarayan Temple	[66] [6:Page 553]	Dt. 16-May-1946
5)	Ukheda Laxminarayan Temple	[67] [6:Page 571]	Dt. 23-May-1946

To fulfill his Guru’s wish, Sant Odhavram Maharaj composed the book Ishwar Vihari Vilas Part 2 himself on Date 22-Nov-1942 [121:Page 341 onwards] . On page 355 of that book, Subsequently Added [121:Page 355] “Rules Worth Following for Kadva Patidar Brothers” are shown. These rules have been given by Sant Odhavram Maharaj to the community to liberate them from Muslim practices and customs. In it, total 23 rules like marrying by tying Chori (Hindu wedding pavilion), not drinking Paval, performing cremation, etc. are given.

The last rule in this says that one should not keep any kind of relation with Satpanthis and should renounce them Subsequently Added [121:Page 362]. After that, daily routine (a kind of Shiksha Patri) is given. In which 16 Samskaras are also mentioned.

The way to liberate the community from Muslim practices is shown in this book.

150.23. Customs of the Community – Borditimba: The work of community reform was also going on strongly in the Kampa area. Borditimba, Motisari (Motishree) Kampa etc. had become very aware. The propagation work by Sant Dayalramji Maharaj was going on very vigorously in the Kampa area. The report named “Bordi Timba Vijay Mandal Kadva Patidar Gnati Sammelan and Constitution” published on Vikram Samvat (VSAK) 2000 Magsar Vad 5, Date 16-Dec-1943 [83] [6:Page 413] gives very good information. A public meeting of reformer brothers was held at village Rampura Kampa on Date 26-Nov-1943. In that meeting, standards and customs of the community were framed. And it was decided to carry out further proceedings by calling a meeting at their central place Borditimba.

In the meeting called at Borditimba from Date 15 to 18-Dec-1943, the customs of the community were unanimously passed (See Report Page 10). On page 4 of that report, it is stated that as per the recommendation of Sant Odhavram Maharaj, a resolution was passed to completely stop eating and drinking dealings with Satpanthis (See Report Page 13).

Seeing the resolutions of community customs passed unanimously, the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, originally from Mathal village, became delighted. His resolve was that if all this passes without obstacles, then when the temple of Kuldevi Umiya Mataji is built in Kutch, I will give Rs. 1,001/-. This resolve of his became instrumental in erecting the temple of Umiya Mataji Vandhay.

150.24. Construction of Umiya Mataji’s Temple at Vandhay: As mentioned above, according to the wish of the heart of Shri Haribhai Karamshi Bhavani of Motisari Kampa, with the order of Sant Odhavram Maharaj, it was decided to build the temple of Umiya Mataji inside Odhav Ashram. The detailed (full) report of the consecration festival named “Brief Report of the Consecration Festival of Shri Umiya Devi, the Family Goddess of Shri Kadva Patidar” [93] [6:Page 436] was published in the year 1945. A “short” report of this occasion is also given in “Umiya Mataji Sansthan Vandhay Smrutigranth” published in the year 2010 [145:Page 66], but it is in brief.

Even though the temple was built in the Ashram, full cooperation was received from people of Kampas as well as all areas of Kutch in the festival. Kutch Kadva Patidar Sanatani Samaj played a leading role. Describing the meeting on page 6 of the report, it is stated that the entire public gathering had assembled as a meeting of “Shri Kutch Kadva Patidar Sanatan Samaj”.

From the perspective of this campaign, what is worth knowing here is that the main leaders of Sanatani Samaj performed the groundbreaking ceremony of the temple in the presence of Maharaj Odhavram [93:Page 4] [6:Page 440]. Auspicious rituals like hoisting the flag of the temple and consecration of the idol were performed by Shri Ratanshi Khimji [93:Page 14] [6:Page 447].

There is an article named “Umiya Mataji Mandir – Vandhay” on page 198 of the book History of Kutch Kadva Patidars [4]. In which it is stated on page 199 that a meeting of Kutch Kadva Patidar Sanatani Samaj was held under the chairmanship of Shri Haribhai Karamshi Bhavani a day before the inauguration of Vandhay temple and it was conducted by Secretary Nathubhai Nanji Kesharani. Parbat Lakhu Pokar was the chairman of the second meeting of Sanatani Samaj held on that occasion. Shri Ratanshi Khimji Khetani was the President of the meeting of Kutch Kadva Patidar Sanatani Samaj held on the occasion of inauguration. From which an idea of the contribution of Kutch Kadva Patidar Sanatani Samaj comes.

In this program, many sermons were given to renounce Pirana Satpanth religion and adopt Sanatan Dharma. Besides that, emphasis was also laid on setting up schools. The main speakers in the program were reformers like Sant Odhavram, Sant Dayalram, Haribhai Karamshi, Ratanshi Khimji, Parbat Lakhu, Nathu Nanji etc.

150.25. Impact of Vandhay Temple: Following Muslim religion for centuries, the community had forgotten everything about its original clan and the story of its origin etc. Fortunately, in the book “Kunbi Kshatriya Utpatti ane Itihas” [106] [105] written by Purushottam Lallubhai Parekh associated with Umiya Mataji Unjha Sansthan during Narayan Ramji’s era, it was stated with evidence that Kanbis are of “Kshatriya” clan and their original caste is Kadva Patidar caste. You can also see the essence of this in the chapter “Origin – Unjha and Gujarat Area” of this book.

The construction of the Vandhay temple helped immensely in erasing the identity of Mumnas (followers of Pirana Satpanth). Other Hindu communities started recognizing Kanbis as Hindus, and socially and religiously, a connection was established with Umiya Mataji situated in Unjha.

150.26. Sant Odhavram Maharaj’s Wish for Kutch Kadva Patidar Samaj to Manage Vandhay Temple: On Date 05-Jul-1947, on the invitation of Sant Odhavram Maharaj, a meeting of Shri Kutch Kadva Patidar Samaj was called in the compound of Umiya Mataji. The president of that meeting was Rajaram Shamji Dholu from Mankuva.

Sant Odhavram Maharaj proposed that the institution running in Vandhay should run under the authority of Shri Kutch Kadva Patidar. A very long discussion took place on this subject. Finally, elder reformer Shri Mavji Dhanji presented a resolution, which was passed that;

“Shri Kutch Kadva Patidar Samaj meeting today resolves that Pujya Maharaj Shri Odhavramji hands over the boarding buildings started at Shri Kutch Vandhay Ishwarnagar, as well as the entire compound of Mataji’s temple to Patidar Samaj. And he is ready to register a trust deed for it. In that way, today’s meeting resolves that Patidar Samaj should take possession to maintain this boarding and Mataji’s temple. And in that way, by fixing a date on Bhadarva Sud 9, Tuesday, 23-Sep-1947, propagating it, calling a general meeting from all villages of Kutch and abroad, until it is decided in that, the management should be run as it is running currently. And it resolves to accept it completely at that time. And during that time, for 2.5 months, the following plan has been formulated for propagation work. A working committee of the following brothers is appointed to ensure that the below-mentioned taluka-wise propagandists attend the upcoming decided conference and to plan for the cooperation of brothers from every village.”

After that, accordingly, there is a list of brothers from Khedoi, Deshalpar, Kanthi, Nakhatrana, Lakhpat, and Gujarat areas and also includes some special names on behalf of the head office of Shri Kutch Kadva Patidar Samaj.

But, we can understand that after this resolution, India became independent, so due to the partition of the country, due to the migration of brothers living in Karachi to India, the community must have been in disarray for a few days. So the above proceedings could not be completed at that time.

After that, on Date 15-Apr-1962, in the executive meeting of the central society, a representation was made by Motisari Kampa and Dayabhai Haribhai (Mathal) and Veljibhai Valjibhai (Virani) of Badamkampa, about which the following note appears in the minutes, that;

“A representation was made to discuss and consider regarding the management of Shri Umiya Mataji’s temple in Vandhay and whether to register under the Trust Act, and therefore to appoint a trust and executive committee etc. for management. So it was unanimously decided to present this matter for discussion in the general meeting.”

After that, the unfulfilled wish of Odhavram Bapa was fulfilled by Sant Shantiramji Maharaj in the year 1964. More information about which is given in the article mentioned later in this book.

150.27. Community Customs: For centuries, the community had been following Muslim customs and traditions. After coming into Sanatan, which customs and traditions to follow? That was a big question. It was very necessary to have uniform customs and traditions in the community so that the community is bound by a single thread and unity comes in the community. So that the community remains intact and does not break.

As mentioned earlier in Point 150.23, customs similar to the community customs passed in Borditimba were passed in Kutch. For this, a special meeting was called by Kutch Kadva Patidar Sanatani Samaj at Vandhay on Date 01-Oct-1944, in which these customs were passed.

Community customs proved very important to remove superstition, illusion, evil customs, bad practices, and bigotry from the community forever and for the community to always remain attached to Sanatan Dharma.

150.28. Some Examples of Village-to-Village Propagation: After preparing the community customs, the leaders of Kutch Kadva Patidar Sanatan Samaj went to the main villages of every Panchada (group of five villages) of Kutch and did extensive propagation. You can read the detailed report of this tour in “Kutch Kadva Patidar Sanatani Samaj – Community Standards and Report” from [72:Page 20 to 30] and in Abhilekh 2023 from [6:Page 491 to 500]. This is a published report, but many such unpublished tours must have been undertaken by Sanatani elders, of which we do not have a record today. To get an idea of what difficulties the elders have seen, do read this report once.

150.29. Propagation of Laxminarayan Temple: Similarly, elders used to travel a lot for the propagation of Laxminarayan temple. In whichever village they went, they held meetings and encouraged people. There is a very glorious history of how Satpanthis tried to stop temples in those meetings, yet enduring all the pressures and atrocities of the world, Sanatanis stood firm and kept erecting temples of Lord Laxminarayan. The reports of such propagation work tours in some villages are worth reading. Which are included in the book “Abhilekh 2023” [6]. Such as;

150.30. Court Cases: In whichever village Laxminarayan temples were erected, especially there, but also in whichever village the Sanatani movement was running, numerous court cases and police complaints were filed individually or in other ways to weaken the Sanatani movement. From the elders of every village, you will definitely get to know about numerous cases of harassment through court cases and police complaints. Not getting disheartened by such cases, Sanatanis have sounded their victory bugle.

150.31. Incidents of Breaking Engagements Started Again: An agreement was made on Date 27-Jun-1912 that no one should stop engagements between Satpanthis and Sanatanis. For more information, see Point 144.10. The first breach of this agreement was done by Satpanthis and detailed discussion regarding that is seen in the minutes of the executive meeting of Kutch Kadva Patidar Samaj dated 19-Nov-1945. Since Satpanthis had initiated breaking the engagement of a Sanatani boy of Rasaliya, after long discussions, the society stood by the brothers of Rasaliya.

150.32. New President in Year 1947: Society records show that just a few days before India became independent, on Date 05-Jul-1947, Bhimji Keshara Limbani from Kotda Jadodar took over the responsibility as the President of Kutch Kadva Patidar Sanatani Samaj and Nathu Nanji Kesharani continued in the post as Secretary.

It appears that the propagation work slowed down a bit after independence. After 1947, a note of 1951 is directly seen. The natural reason for this could be that the large section of the community living in Karachi might have taken time to settle in other provinces of India after the partition of the country..

Since all these records of Sanatan Samaj were found from Bhimji Keshara’s house, it is realized that the society’s office might have shifted from Nakhatrana to Bhimji Keshara’s house. Whatever documents are currently available, Kotda Jadodar Samaj has preserved them systematically, which is a matter of joy.

150.33. First Small Boarding in Vandhay: In Vandhay, on a very small scale, but the very first boarding was established for the children of the K.K.P. community. After that, the community brothers living in Gujarat established a boarding on a large scale at Dhansura [71:Page 21].

150.34. Hirapur Kampa Convention and First Large Boarding (Hostel) in Dhansura: A convention was held in Hirapur Kampa on Date 15-Apr-1954 [60] [6:Page 592]. Community reformers like Sant Odhavram Maharaj, Ratanshi Khimji, Shivdas Kanji, Nathu Nanji remained present in that convention.

In this convention, decisions were taken on 2 main matters;

The construction of the Vandhay temple helped immensely in erasing the identity of Mumnas (followers of Pirana Satpanth). Other Hindu communities started recognizing Kanbis as Hindus, and socially and religiously, a connection was established with Umiya Mataji situated in Unjha.

150.26. Sant Odhavram Maharaj’s Wish for Kutch Kadva Patidar Samaj to Manage Vandhay Temple: On Date 05-Jul-1947, on the invitation of Sant Odhavram Maharaj, a meeting of Shri Kutch Kadva Patidar Samaj was called in the compound of Umiya Mataji. The president of that meeting was Rajaram Shamji Dholu from Mankuva.

Sant Odhavram Maharaj proposed that the institution running in Vandhay should run under the authority of Shri Kutch Kadva Patidar. A very long discussion took place on this subject. Finally, elder reformer Shri Mavji Dhanji presented a resolution, which was passed that;

“Shri Kutch Kadva Patidar Samaj meeting today resolves that Pujya Maharaj Shri Odhavramji hands over the boarding buildings started at Shri Kutch Vandhay Ishwarnagar, as well as the entire compound of Mataji’s temple to Patidar Samaj. And he is ready to register a trust deed for it. In that way, today’s meeting resolves that Patidar Samaj should take possession to maintain this boarding and Mataji’s temple. And in that way, by fixing a date on Bhadarva Sud 9, Tuesday, 23-Sep-1947, propagating it, calling a general meeting from all villages of Kutch and abroad, until it is decided in that, the management should be run as it is running currently. And it resolves to accept it completely at that time. And during that time, for 2.5 months, the following plan has been formulated for propagation work. A working committee of the following brothers is appointed to ensure that the below-mentioned taluka-wise propagandists attend the upcoming decided conference and to plan for the cooperation of brothers from every village.”

After that, accordingly, there is a list of brothers from Khedoi, Deshalpar, Kanthi, Nakhatrana, Lakhpat, and Gujarat areas and also includes some special names on behalf of the head office of Shri Kutch Kadva Patidar Samaj.

But, we can understand that after this resolution, India became independent, so due to the partition of the country, due to the migration of brothers living in Karachi to India, the community must have been in disarray for a few days. So the above proceedings could not be completed at that time.

After that, on Date 15-Apr-1962, in the executive meeting of the central society, a representation was made by Motisari Kampa and Dayabhai Haribhai (Mathal) and Veljibhai Valjibhai (Virani) of Badamkampa, about which the following note appears in the minutes, that;

“A representation was made to discuss and consider regarding the management of Shri Umiya Mataji’s temple in Vandhay and whether to register under the Trust Act, and therefore to appoint a trust and executive committee etc. for management. So it was unanimously decided to present this matter for discussion in the general meeting.”

After that, the unfulfilled wish of Odhavram Bapa was fulfilled by Sant Shantiramji Maharaj in the year 1964. More information about which is given in the article mentioned later in this book.

150.27. Community Customs: For centuries, the community had been following Muslim customs and traditions. After coming into Sanatan, which customs and traditions to follow? That was a big question. It was very necessary to have uniform customs and traditions in the community so that the community is bound by a single thread and unity comes in the community. So that the community remains intact and does not break.

As mentioned earlier in Point 150.23, customs similar to the community customs passed in Borditimba were passed in Kutch. For this, a special meeting was called by Kutch Kadva Patidar Sanatani Samaj at Vandhay on Date 01-Oct-1944, in which these customs were passed.

Community customs proved very important to remove superstition, illusion, evil customs, bad practices, and bigotry from the community forever and for the community to always remain attached to Sanatan Dharma.

150.28. Some Examples of Village-to-Village Propagation: After preparing the community customs, the leaders of Kutch Kadva Patidar Sanatan Samaj went to the main villages of every Panchada (group of five villages) of Kutch and did extensive propagation. You can read the detailed report of this tour in “Kutch Kadva Patidar Sanatani Samaj – Community Standards and Report” from [72:Page 20 to 30] and in Abhilekh 2023 from [6:Page 491 to 500]. This is a published report, but many such unpublished tours must have been undertaken by Sanatani elders, of which we do not have a record today. To get an idea of what difficulties the elders have seen, do read this report once.

150.29. Propagation of Laxminarayan Temple: Similarly, elders used to travel a lot for the propagation of Laxminarayan temple. In whichever village they went, they held meetings and encouraged people. There is a very glorious history of how Satpanthis tried to stop temples in those meetings, yet enduring all the pressures and atrocities of the world, Sanatanis stood firm and kept erecting temples of Lord Laxminarayan. The reports of such propagation work tours in some villages are worth reading. Which are included in the book “Abhilekh 2023” [6]. Such as;

150.30. Court Cases: In whichever village Laxminarayan temples were erected, especially there, but also in whichever village the Sanatani movement was running, numerous court cases and police complaints were filed individually or in other ways to weaken the Sanatani movement. From the elders of every village, you will definitely get to know about numerous cases of harassment through court cases and police complaints. Not getting disheartened by such cases, Sanatanis have sounded their victory bugle.

150.31. Incidents of Breaking Engagements Started Again: An agreement was made on Date 27-Jun-1912 that no one should stop engagements between Satpanthis and Sanatanis. For more information, see Point 144.10. The first breach of this agreement was done by Satpanthis and detailed discussion regarding that is seen in the minutes of the executive meeting of Kutch Kadva Patidar Samaj dated 19-Nov-1945. Since Satpanthis had initiated breaking the engagement of a Sanatani boy of Rasaliya, after long discussions, the society stood by the brothers of Rasaliya.

150.32. New President in Year 1947: Society records show that just a few days before India became independent, on Date 05-Jul-1947, Bhimji Keshara Limbani from Kotda Jadodar took over the responsibility as the President of Kutch Kadva Patidar Sanatani Samaj and Nathu Nanji Kesharani continued in the post as Secretary.

It appears that the propagation work slowed down a bit after independence. After 1947, a note of 1951 is directly seen. The natural reason for this could be that the large section of the community living in Karachi might have taken time to settle in other provinces of India after the partition of the country..

Since all these records of Sanatan Samaj were found from Bhimji Keshara’s house, it is realized that the society’s office might have shifted from Nakhatrana to Bhimji Keshara’s house. Whatever documents are currently available, Kotda Jadodar Samaj has preserved them systematically, which is a matter of joy.

150.33. First Small Boarding in Vandhay: In Vandhay, on a very small scale, but the very first boarding was established for the children of the K.K.P. community. After that, the community brothers living in Gujarat established a boarding on a large scale at Dhansura [71:Page 21].

150.34. Hirapur Kampa Convention and First Large Boarding (Hostel) in Dhansura: A convention was held in Hirapur Kampa on Date 15-Apr-1954 [60] [6:Page 592]. Community reformers like Sant Odhavram Maharaj, Ratanshi Khimji, Shivdas Kanji, Nathu Nanji remained present in that convention.

In this convention, decisions were taken on 2 main matters;

1. To build a boarding (hostel) for Patidar society at a central location in Gujarat.

2. To hold a convention of the entire community in Kutch.

Elder Shri Becharbhai Muljibhai Bhavani (from Motisari Kampa, former Secretary of Dhansura Samaj for 27 years and President for 3 years) who was present in this convention gave very nice information about the convention, which is not in the published report. He stated that; In the convention, it was discussed that.. there are schools for children to study, but there is no arrangement for staying. Therefore, there is a need for a boarding (hostel) for students. So it was decided to build a boarding. So Sant Odhavram Maharaj stood on one leg and said I will not sit down until at least Rs. 60,000/- is collected. People contributed according to their capacity. And in no time, a contribution of about Rs. 60,175/- was registered.

151. Main Points of Success of Religious Conversion Campaign:

151.1. Positive Working Style: Ratanshi Khimji’s team adopted a positive working style. Negative propaganda was done to degrade this team or defame the campaign, but still, this team has answered such negative talks with their positive works. Due to this, this campaign kept working without falling into false-unnecessary controversies, so it got success.

151.2. Hard Work: Doing the work of community reform is not easy. Anyone can give suggestions. But implementing those suggestions is like facing a mountain of difficulties like the vast Himalayas. Many insults have to be endured. Huge financial contribution also has to be given. In short, very hard and long-term work has to be done. It is clear that the leaders of this campaign have worked hard to make the campaign successful.

151.3. Kept the Torch of Reform Burning: After Narayan Ramji’s campaign weakened, there was a fear that now people had no other way but to return to Pirana Satpanth. At that time, the pair of Sant Odhavram Maharaj and Ratanshi Khimji did wonders and pushed the Sanatan movement forward by giving Lord Shri Laxminarayan as Ishtadev to the community.

151.4. Team Work: Although initially Ratanshi Khimji and Sant Odhavram Maharaj were alone. But they gradually built their team. People of all types were included in it. This campaign shone due to the joining of very intelligent, influential, and powerful personalities like Nathu Nanji, Rajaram Shamji, Parbat Lakhu, Khimji Master, Bhimji Keshara, Shivdas Kanji, Mavji Dhanji etc.

151.5. No Complex Conditions: The Satpanthis who wanted to become Sanatani did not need to perform any complex rituals or ceremonies during this campaign. There was no special condition. The only condition was to completely renounce Satpanth and accept Sanatan Dharma with pure loyalty and true heart.

151.6. Practical Religious Method: By giving Lord Shri Laxminarayan as Ishtadev to the community, a method of religion was given which people could understand and follow easily. In the tradition of Lord Shri Laxminarayan, there is everything needed for all types of people from the person taking the first step on the path of religion and spirituality to the journey to the Supreme Soul at the end.

Even if you know difficult Sanskrit shlokas, it’s fine and even if you don’t know, it’s fine. Everyone is welcome. Even if one wants to perform Yagna and rituals, there is scope and doing lamp lighting in the morning and evening is also best.

When the community that had gone astray on the path of other religion came back on the path of Sanatan Dharma, their difficulties and needs were studied properly and the path of their spiritual, social, religious and all-round upliftment was adopted, so that the people who joined felt a sense of belonging in this tradition.

151.7. Staying Away from False Pride: Reformer elders always recommended that you should stay away from vanity. Special care should be taken that feelings like ‘we are reformed, what we say is right, that is true, we are superior to you, you are inferior people’, do not come in one’s speech and behavior. By staying away from false pride, malice was not created among people towards reformer brothers and on the contrary, respect was created for them.

151.8. Firmness with Flexibility: As per requirement, flexible¹¹⁷ rules were adopted according to circumstances and situation. But firmness was also adopted with it. There was no leniency in certain matters. For example, keeping any dealings with Satpanthis (including eating and drinking) was prohibited.

151.9. All-round Matters in the Foundation of Caste Existence: When any new caste is being formed, it has to lay the foundation of the caste’s existence anew in many matters. Such as society, religion, education, family support, financial help etc. The leaders of this campaign ran the campaign keeping in mind all-round matters so that the caste stands on a strong foundation.

151.10. Success in Connecting People: Reformers were successful in keeping people connected with the campaign. for that, they held meetings in villages, discussed decisions taken publicly, filled enthusiasm in workers, took suggestions and implemented them. In short, kept people involved in the decision process, so that the decision was implemented well.

151.11. Financial Support: No campaign can run without money. Ratanshi Khimji was wealthy. Along with that, he was also big-hearted. He used to give a lot of donations. Leaving his flourishing¹¹⁸ business in Mumbai completely in the trust of servants, he used to stay more in Kutch for the work of community service. When there was a need to erect temples in every village in Kutch, he provided financial strength to the community even by selling his immovable properties in Mumbai (1 big plot near Ghatkopar Patidar Wadi, a bungalow on the main road in Matunga, and a corner bungalow exactly opposite Khalsa College). Today the value of those properties would be in thousands of crores of rupees. Similarly, another donor was Bhimji Keshara. He was called a very big party of Calcutta. He also provided a lot of financial help.

151.12. Firm Faith in Sanatan: Succeeded in instilling firm faith in Sanatan Dharma in people. Such firm faith that no one can shake. Just think that even though today Pirana Satpanth people are trying their best to establish that their Satpanth religion is true, Satpanthis are leaving Satpanth religion and joining Sanatan. The faith in Sanatan Dharma is so firm that even Satpanth religion followers feel more proud to call themselves Sanatan-Satpanthi than just Satpanthi. Satpanth preachers cannot remove the love for Sanatan from the minds of Satpanthis, this can be called an effect of the firm Sanatani campaign.

151.13. Fearlessness Against Atrocities: A main reason behind the success of this campaign is that it made Sanatanis fearless. Even if Pirana Satpanthis commit any amount of atrocities on them, they would not be ready to leave Sanatan any day. As a negligible exception, if someone even went to Satpanth, they would not find peace until they returned to Sanatan in a few days. It has been heard from elders and also seen in old documents that many attempts were made to suppress Sanatan Dharma, some simple and easy examples of which are;

1) Used to harass to stop the temples of Sanatan being built. Used to fill the foundation pits, break the construction, throw impure substances like bones-meat, etc. [96].

2) Used to break fixed engagements and marriages [85:Page 6].

3) Did not allow to fill water from the village well or pond.

4) When someone died in the house of Sanatanis, Satpanthi family members did not cooperate to carry the dead body, what could a lone Sanatani do.

5) Did not give labor work in the farm.

6) Excommunicated from the caste.

7) When cooking on the stove (Chula), if needed to light the stove, they did not even give live coals (Devta).

8) Other communities of the village like cobblers, barbers, carpenters etc. were also told not to cooperate.

9) Did not give milk, buttermilk to weak Sanatani families.

10) Did not give community’s shared utensils and mattresses-quilts during occasions like marriage or death.

11) Did not allow Satpanthi children to play with Sanatani children. Touching Sanatanis was prohibited.

12) Attempts were made to spoil the cooking in gatherings or public programs of Sanatanis. Put salt in food, put sand in rice, stop water, cut off electricity, etc. To deal with this, a special team of Sanatani volunteers was kept who ensured that no one could spoil the program.

Whatever difficulties or obstacles arise, we are not going to leave Sanatan Dharma, success was achieved in instilling this thought in people’s minds in such a way that it became a main reason for the success of the campaign.

152. Shortcomings and Flaws:

152.1. Education: This campaign had taken up the work of education. The foundation of education was laid well in the community, but a lot of work remained to be done on this issue. Hostels were planned in Kutch, some money was also collected, but that work could not be implemented.

152.2. Ratanshi Khimji’s Health Deteriorated: Around the year 1955, Ratanshi Khimji’s physical health deteriorated. Having developed arthritis, his movement was severely restricted. Then he started living permanently at his Mumbai home and became disinterested in the work of community service.

152.3. Demise of Sant Odhavram Maharaj: Sant Odhavram Maharaj passed away on Date 13-Jan-1957. After that, Sant Dayaldas was on the seat, but could not make the desired impact. Due to the decrease in the influence of saints, the enthusiasm among people started waning.

Sant Odhavram Maharaj, by making a will on Date 22-Oct-1956 and registering it with the government, had given the complete ownership rights of Kutchhi Lalram Ashram established by him at Haridwar to 6 Sanatani leaders of K.K.P. community during his lifetime itself [92]. But due to some reason, Sanatanis could not preserve that property. Similarly, Sanatanis could not preserve Odhavram Maharaj’s “Ordi” (room) at Badrinath, exactly opposite the main temple, which he had handed over to Sanatani leaders of Dhansura. Which is a grief to the entire community.

152.4. Religious Center: People became Sanatani but could not establish a permanent system so that there is one voice regarding religion, religious orders are issued under one banner. To protect Sanatanis from the atrocities of Satpanthis in religious matters, to stand by them and provide full help financially, legally, and governmentally.

152.5. Joint Societies and Organizations: Youth associations and societies were formed in villages to organize Sanatanis. But in those organizations, Satpanthis were kept somewhere for some reason. Which later became a headache for the administrators.

152.6. Did Not Establish Practice of Regular Donation: The leaders of the campaign themselves and through their circle of donor friends got a lot of money given. But they could not introduce a practice among Sanatanis that people from every house continue to give donations according to their capacity regularly every year, understanding it as their personal responsibility. There was so much relaxation in Sanatan Samaj that people started forgetting even their duty to give donations.

152.7. Misuse of Relaxation: People misinterpreted the relaxation of eating and drinking with Sanatanis (who had not undergone body purification) and assumed that there is relaxation to eat and drink with Satpanthis. Which also had some wrong effect on the campaign.

152.8. Excessive Relaxation: The community, tired of the oppressive and tyrannical rules and laws of Pirana Satpanth and yearning to get freedom, got open freedom in Sanatan Samaj and they became very happy. But this freedom gave people excessive relaxation. People started becoming indifferent towards religion. Someone’s hold on religious matters is necessary.

153. Conclusion: The pair of Ratanshi Khimji and Sant Odhavram Maharaj did unimaginable work. Staying within the community, they converted the religion of the community, freed the community from Pirana Satpanth and made them Sanatani Hindus. Looking at their works in brief;

1) Ishtadev Laxminarayan: Connected the community with the roots of Hindu religion by giving Lord Shri Laxminarayan as Ishtadev.

2) Social Organization: Not only that, created a social structure to organize Sanatanis. Created a central society of Sanatanis.

3) Broke Pirana’s Power: By creating society and youth association system, brought control over the oppressive power of Gedheras. As a result, the power of Pirana Satpanth also went away.

4) Identity of Kshatriya Clan: By erecting the temple of Umiya Mataji Vandhay, built a permanent contact bridge of the community with Kadva Patidars of Unjha. And introduced their Kshatriya clan. So that other Hindu communities can easily accept it.

5) Education: In the field of education also, started boarding (hostel) in Vandhay and Dhansura.

6) Economic Progress: Paved the way for economic progress of the community by freeing the community ruined by compulsory religious taxes like Dashond and Laga from economic exploitation.

7) Community Pride: By bringing community customs, bound people with a single thread. Strengthened social structure and family system. Special care was taken that the community does not break and wander here and there due to chaotic customs. Created community pride in people.

8) Permanent Religious Conversion: Arranged a system so that religious conversion sustains.

154. We will see where reforms took place in the areas of “Destruction of Ideology” (Briefly):

154.1. Religion: Success was achieved in converting the religion of the community and reconnecting the community with Sanatan Hindu Dharma. Even though not all people left Satpanth, the flow that started was so tremendous that it became inevitable for the remaining people to join one day.

154.2. Education: Good progress was made on education. Boarding (hostel) started and such an atmosphere was created in the community that children must be educated by any means, it will not work without it.

154.3. Social Life: Due to religious conversion, a very big impact started appearing in social life. By removing Imamshah and Satpanth scriptures, the social dealings of community members started becoming like Hindus and they also started feeling proud in it. Other Hindu communities also started seeing and accepting Kanbis as Hindus.

154.4. Power Structure: The back of Gedheras was broken by introducing a social system with democratic methods. Due to which almost complete power of Gedheras went away from the community. And power came into the hands of people.

154.5. Law and Order: As the power of Gedheras went away, the internal law and order of the society also came into the hands of the society. So that no person could misuse power for his personal interest.

154.6. Leadership: Initially, leadership was in the hands of community reformers. Gradually, due to social system, leadership came into the hands of persons chosen by people through democratic method.

154.7. Economic: A stop was put on the money of Dashond and Laga sent to Pirana every year. So the economic exploitation of Sanatan Samaj stopped. Now people started using that amount for self-upliftment by collecting contributions and donations voluntarily.

154.8. Media: Internal media of the society was not specially established at this stage. But exchange of messages and news of the society had started happening well. But a lot of work is still pending in this field.

154.9. So-called Saviors: Through the resolutions of Samvat 1832, the Gadipati Kaka and Saiyeds of Pirana who were established as saviors in the community were completely thrown out of Sanatani Samaj.

154.10. Areas of Reform: We will see in the table mentioned below how adverse effect Ratanshi Khimji Khetani’s campaign had on the evil intention of “Destruction of Ideology” of Satpanth preachers.

Tracking Table
Ideological Subversion		Reform* Keshara	Reform* NRL	Reform* RKK
1. Demoralisation Areas		In Progress	In Progress	Complete
	1.1. Religion	Rebellion	Awakening	Religious Conversion
	1.2. Education	—	Started	Much
	1.3. Social Life	Little	Started	Complete
	1.4. Power Structure	Little	Started	Complete
	1.5. Law and Order	Little	Started	Much
	1.6. Leadership	—	Much	Complete
2. Destabilisation		—	In Progress	In Progress
	2.1. Finance	—	Good Amount	Complete
	2.2. Law and Order	Little	Started	Much
	2.3. Media	—	Cold	Started
3. Crisis		—	—	—
	3.1. So called Saviour	Reform	Much	Complete
	• Insider
	• Outsider
4. Normalisation		Remaining	Remaining	Modest Start
	4.1. Establishing New Society – In 2 Phases	Remaining	Remaining	Modest Start
* Level of reforms achieved Keshara = Era of Keshara Parmeshwara NRL = Era of Narayan Ramji Limbani RKK = Era of Ratanshi Khimji Khetani

 

“ Mostly Homecoming Happened ”

|| Jai Laxminarayan ||

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