155. Normalisation – Beginning: At the beginning of this book, we saw that the last stage of the “Ideological Subversion” method is to create a new society and normalize the situation in it. Looking at the perspective of the history of K.K.P., the Sanatani society had been established, but now the era to start the stage of restoring normalcy (in 2 phases) is beginning. The first phase of this stage starts from here. You can understand the details about this from the table shown below.

4. Normalisation	Destruction Details	Reform
4.1. Establishing New Society – In 2 Phases
Phase 1: Strengthening Sanatani Organization: So that the community becomes self-reliant, creating necessary institutions and organizations. Establishing their own new customs and internal rules systematically so that looking towards old tradition / religion stops.	‎24	Complete (After the points mentioned in this article)

156. Strengthening Sanatani Organization: In this phase, we will see how after the religious conversion of the community, Sanatanis worked in many dimensions (multi-dimension) from time to time for the development of the caste and society to sustain their homecoming. And strengthened their Sanatani home.

157. Building One’s Own Home After Homecoming: Homecoming of the community into Sanatan Dharma happened. But the work doesn’t end there. One has to build one’s own home after homecoming. Otherwise, homecoming does not last long. A person needs a good society to enjoy life. A good and strong society is created by its institutions. A society where at least;

1) The society stands on the foundation of Sanatan Dharma,

2) There is a beautiful family system (community customs like marriage),

3) There is a social structure to organize,

4) Can do Roti-Beti (food and marriage) dealings without hesitation,

5) There is security and prosperity,

6) There are necessary facilities and adequate help is available when needed, such a system exists,

7) And all other such matters exist.

Therefore, in the first phase of this stage i.e., “Normalisation”, as mentioned above, we will now see how social institutions and facilities were created. All this process is called “building one’s own home” in this book.

158. Formation of Ad-hoc Committee: News spread that a high school is going to start in Nakhatrana. Around that time, in the program held at Vandhay after the demise of Param Pujya Sant Odhavram Maharaj, the leaders of the community present there, mentioned in the previous chapter, decided to give concrete shape to the aspiration cherished by Pujya Maharajshri of having a hostel for the students of the community.

To fulfill this decision, a meeting of “Shri Kutch Kadva Patidar Sanatani Samaj” was called on Date 22-May-1957. According to the note in the minute book, this meeting was held at the residence of Bhimji Keshara at Kotda-J. and leaders from village to village of Kutch had gathered in it. In which 3 decisions were taken.

1) To build a hostel¹¹⁹ for students of the community in Nakhatrana.

2) To build a Wadi (community hall)¹²⁰ in Bhuj.

3) To build a Wadi in Mandvi too¹²⁰.

An ad-hoc committee was formed to take up this work. A detailed report regarding this has been published with the name “Patidar Vidyarthi Bhavan (Nakhatrana) Inauguration Ceremony and Report of Proceedings of the Conference” [71]. The information given in it is not being repeated here. Interested persons are requested to read that report. If one wants to read in brief, it can be read in the book History of Kutch Kadva Patidars [4].

159. Bhuj and Mandvi Samaj Wadis: In a short time, Sheth Tulsidas’s bungalow was purchased in Bhuj and Samaj Wadi (community hall) was started there. Furthermore, an open plot of land adjacent to the Wadi was also purchased. Similarly, a property was also purchased in Mandvi for Wadi [71].

160. Nakhatrana Hostel: By purchasing land for Nakhatrana hostel, a big grand complex was built there. For that, funds were collected by traveling to people of Sanatan Samaj spread all over India. Calcutta, Nagpur, and Mumbai played a major role in it. The inauguration of this huge hostel in Nakhatrana took place on Date 11-May-1960 [71].

161. Nakhatrana Hostel and Central Place for Sanatanis: In the phase of religious conversion, we saw that Sanatani Samaj did not have its own place. Initially, the society’s office was in Nathu Nanji’s house and finally, the work was going on from Bhimji Keshara’s house. But with the establishment of the hostel, Sanatanis got a central place. Which can also be called head office or headquarters. The constitution of the existing Sanatani society was drafted again and passed. Since the community had its own social structure, volunteers, intellectuals, donors, and sensible people got a place and reason to gather. With the establishment of the central place, the activities of Sanatani Samaj gained momentum. This is a historic event for that, please take special note of it [71].

162. Focus on Education¹²¹: For the last many years, the goal of the community was to create religious infrastructure by erecting temples of Lord Shri Laxminarayan. After this event, the main goal of the community shifted to educational institutions. Please take special note of this too [71].

163. Approach to Keep Sanatan Dharma Together: One thing to keep in mind here is that when the community focused on education or training, Sanatan Dharma was definitely at its foundation. Remember, this project was formulated due to the wish of Sant Odhavram Maharaj. Sant Odhavram Maharaj was remembered everywhere in this program. The welcome speech of the program president was given remembering Odhavram Maharaj. Big banners like “Laxminarayan Bhagwanki Jai”, “Kuldevi Umiya Matki Jai” [4:Photo after page 28] were put up on the stage of the program [71]. Special arrangements were made so that students living in the hostel get religious education [4:Page 149].

164. First Caste Convention of the Society: During Narayan Ramji’s era, three conferences (Adhiveshan) of the community were held. But they were under his leadership, not on a social basis. The first caste convention on a social basis was held on the day before the hostel inauguration i.e., on Date 10-May-1960, at the same place. In this conference, gratitude was expressed about the community reform works of Sant Odhavram Maharaj, Narayan Ramji, Ratanshi Khimji, and Nathu Nanji [71:Page 65]. And talks were held to move forward on the path shown by them. And in this convention, “Community Customs” which can be called the constitution of the community were passed [71:Page 55].

165. Educational Infrastructure: Efforts for education started from the time of Narayan Ramji’s era. He emphasized on library. Established the first library in Karachi. At that time, there was such fear (or irritation) of this library among Satpanthis that reformers were called by the nickname “Labariya”¹²² with a secondary feeling. After that, a night school ran for a short time in Karachi. Boarding started on a small scale at Vandhay. But to work systematically, the first boarding of the community was established on a large scale at Dhansura in Gujarat. After that, in this phase, boarding / hostel started at Nakhatrana.

165.1. Student Awards / Prize Distribution: The foundation of any institution or organization is based on values (Sanskars). Similarly, to instill the values of education in the community, the practice of student awards, i.e., prize distribution, was started. Every institution, society, and organization definitely encourages students by distributing prizes. Similarly, a person making a name in the field of education is also honored and given a proper place in the society.

165.2. Kindergartens (Balmandir) in Every Village: Previously, systematic Balmandirs were running in villages like Virani Moti with the efforts of elders like Ratanshi Khimji, but with the start of boarding at Nakhatrana, the work of setting up Balmandirs and primary schools for education in every village got momentum. The elders of the community took the cooperation of other communities of the village. It was heard from the elders that.. opponents used to say in local language that.. “One temple was already drinking blood (exploiting) before, what kind of blood will this new temple drink?”. Such was the low level of education and weak mentality of the opponents.

165.3. Patidar Students Hostel – Bhuj: In the year 1967-68, a hostel was started by allocating 4 rooms of Bhuj Samajwadi for the hostel. After that, a separate plot was purchased for the hostel and a building was constructed on it in the year 1987-88 [4:Page 73].

165.4. Girls Hostel – Bhuj: In the year 1981, an arrangement was started inside the Samajwadi itself for girls’ education in Bhuj. Initially, no fee was charged from the girls. Gradually the number of girls started increasing. In the year 2002, the girls’ hostel was started in a new building [4:Page 74].

165.5. Girls School (Kanya Vidyalaya) – Bhuj: In the year 2002, a high school was started in-house (inside) for standards 8, 9, and 10 for the daughters living inside the girls’ hostel. After that, college standards 11 and 12 Arts and Commerce courses were started [4:Page 74].

165.6. Girls Hostel – Nakhatrana: On Date 28-Apr-1993, during the fourth convention of the society, a girls’ hostel was started at Nakhatrana [4:Page 76].

165.7. Mandvi Girls Hostel: Due to good facilities for higher education in Mandvi, students of the community were using rooms of Samajwadi. On Date 17-Apr-1994, a hostel was started with the name “Nanji Virji Dholu Vidyarthi Hostel”. Initially, it was a boys’ hostel there, but today girls of the community are taking advantage of it [4:Page 75].

165.8. Mandvi Boys Hostel: While building the above mentioned Nanji Virji Dholu Hostel, from the savings of the collected fund amount, an initial amount was given to take another big place in Mandvi. On this new place, on Date 02-May-2007, Lakhu Virji Dholu Student Hostel – Mandvi, a hostel was started. A hostel for boys (sons) was started there [4:Page 75].

165.9. Vallabh Vidyanagar: This city, next to Anand city in Gujarat, has very good facilities for education. In the year 1988, a hostel was started on a trial basis in a rented house. After that, on Date 29-Jan-1995, the hostel started in its own building. After that, on year 04-May-2015, by building a new building, its administration runs through SUV sub-organization [4:Page 77].

165.10. SUV School Surat: In the era of global competition, to provide global level education, a school was started at Valthan, Surat in June 2007 [4:Page 79].

165.11. Nakhatrana College: GMDC College was run by Kutch Vidya Pratishthan in Nakhatrana. The society took that college under its control from Date 07-Aug-2009, since then the society is running that college.

166. Medical Activity:

166.1. Devashish Hospital: A hospital has been started at Nakhatrana since the year 2005 [4:Page 205]. In the year 1977, the second convention of the community was held at Nakhatrana. A resolution was passed by the central society for a surgical hospital to be built in Nakhatrana which would be useful in disasters and for health. Leaders of the society at that time held meetings in places like Kutch, Bhuj, Pune, Nashik, Ahmedabad, Mumbai to get the consent of the community for passing the constitution and for other matters and obtained everyone’s cooperation. After a long time, a hospital was built at Nakhatrana. Which is a blessing for West Kutch.

167. Social Properties: To increase the scope of the society and to provide facilities to the members of the society, the central society has acquired properties as mentioned below.

167.1. Bhuj Samajwadi – Year 1957

167.2. Mandvi Samajwadi – Year 1958

167.3. Gandhidham Samajwadi – Year 1980

167.4. Suvidha Kendra – Property for Suvidha Kendra (Facility Center) was purchased at Ahmedabad on Date 28-May-2019 for smooth administration of the society.

167.5. Bhuj Land – For future projects, the society purchased new land at Bhuj on Date 18-Jun-2021.

167.6. Wherever the community resides in Kutch, Kampa, and all over India, societies have been established and mostly Samajwadis (community halls) have also been erected in them. Today, about 450 societies are registered with the central society. Apart from that, small societies are also running.

For K.K.P. Sanatan community, Samajwadis are the backbone of the society. The organization of the society depends on Samajwadi. The network of societies and Samajwadis across India has become so tremendous that whenever any person needs it, someone from the nearby society reaches out for help in a moment. This is the strength of K.K.P. Sanatan community.

 

168. Temples: For progress in the religious field in the community;

168.1. Umiya Mataji Vandhay: On Date 02-Apr-1944, the temple of Kuldevi Umiya Mataji was established. Detailed information about which has already been given in Point 150.24.

168.2. Sanskar Dham Deshalpar: The harassment by Satpanthis was increasing day by day. Every day in villages, false court cases and police complaints were filed by Satpanthis to harass Sanatanis. Pirana institution’s support was behind them. Sanatanis had no institutional support. Due to Satpanthis infiltrating the central society, no cooperation was received from the central society regarding Satpanth matters. There was a dire need to do something special to sustain the Sanatani organization. Therefore, in the year 1995, brothers from Joravarnagar took the main lead.

There they decided that we should create such an organization of Sanatanis that faces the atrocities and oppression done on Sanatanis through false court cases and police complaints by Satpanthis and provides support to Sanatanis in this fight. For that, talk of establishing a central place of religion came up. In which Laxminarayan temples of every village should be bound together so that the weight of the organization increases.

At that time, these brothers made a representation to the community elder Shri Premjibhai Punja Vasani. So Premji Punja took these friends along and met Jetha Lalji Chopda, the then President of Umiya Mataji Vandhay and some other leaders. Everyone liked this idea. From here Laxminarayan Dharma Prachar Samiti (Laxminarayan Religion Propagation Committee) was formed. Whose first President was Shri Premji Punja Vasani and first General Secretary was Shri Akhai Premji Manani, Vithon.

As a result, everyone gathered at Umiya Mataji Vandhay and from there a Dharma-Yatra (Religious procession) was organized on Date 04 Feb 1996 to Virani-Moti, the village of Narayan Ramji Limbani who brought awareness of Sanatan Dharma. The first meeting was held in Virani Moti. After that, the second meeting was organized on Date 12-Feb-1996 at Kotda-Jadodar, the village of Bhimji Keshara Limbani. After that, such meetings were held in every village.

The second President of this Laxminarayan Dharma Prachar Samiti became Jetha Lalji Chopda, under whose leadership Sanskar Dham was established at Deshalpar Vandhay, whose name is Akhil Bharatiya Laxminarayan Sanatan Samaj. To bind all Laxminarayan temples of Sanatani caste in one thread, Sanskar Dham was established on Date 11-May-2011. – Courtesy: Shri Karsanbhai Premji Meghani, Nana-Angiya, Gandhidham and Shri Ramji Bhimji Dayani, Dhavda, Joravarnagar.

168.3. Laxminarayan temples and Umiya Mataji temples were erected from time to time by local societies in all villages of Kutch.

168.4. Also, in cities outside Kutch and in Kampas of Gujarat, Sanatani caste erected temples of Lord Laxminarayan and Umiya Mataji. According to an estimate, Sanatani caste is running about 250 Laxminarayan and Umiya Mataji temples all over India.

169. Community Convention and Community Customs: The central society has organized 5 community conventions till today. (In addition to 3 community conferences held in Narayan Ramji’s era).

1. First Convention in the year 1960 [71].

2. Second Convention in the year 1977 [1].

3. Third Convention in the year 1985 [1].

4. Fourth Convention in the year 1993 [1].

5. Fifth Convention in the year 2010 [10].

In all the above mentioned conventions, community customs were passed. Besides that, community customs were also passed 2 times in between. Once on Date 24-May-1971 [62] and second time on Date 12-Aug-2006 [2].

169.1. Article 18 and 19: The constitution of any community is its customs. Sanatanis have kept the community progressing by making changes in their customs from time to time. Among them, notable changes are Article 18 and 19 of the customs.

Article 18 was regarding external conduct. The purpose of which was to follow Hindu customs from birth to after death. That is, after death, the body of the deceased should be cremated, not buried. (Second Convention) [63].

Article 19 was that social and religious issues should be resolved at the community level through the Justice Committee. Should not take recourse to the court. This article was to stop Satpanthis from frequently harassing Sanatanis by filing false court cases against them. (Third Convention) [64].

These two articles were revolutionary. Because these articles brought great awareness among people about Satpanth in the community.

170. Religious Activity: Although the community kept getting contributions from many saints and sages from time to time. But among them, the main notable contribution was of the saints mentioned below.

170.1. Sant Dayalramji: After Sant Odhavram Maharaj, if any saint has served the Kutch Kadva Patidar community the most, it was Sant Dayalramji. He was the chief disciple of Sant Odhavram Maharaj and after the demise of Sant Odhavram Maharaj, Sant Dayalramji sat on his seat of Harihar sect of Vandhay Ashram as the sixth Gadipati. As per the order of Sant Odhavram Maharaj, Sant Dayalram Maharaj went to campaign in every village of Kutch and every Kampa of Gujarat with great effort [28:Page 149].

170.2. Sant Shantiramji: After Sant Dayalram, Sant Shantiramji sat on the seat. His body belonged to the K.K.P. community. He was from Aral village. With the intention that the community becomes organized and religiously strict, he dedicated the temple of Umiya Mataji Vandhay to the K.K.P. Sanatan community without keeping any hope [28:Page 159]. A detailed article regarding this is given later in this book.

170.3. Sant Valramji: Sant Odhavram Maharaj was constantly worried about whom to entrust the administrative responsibility of the Kutch Lalrameshwar Ashram he had established at Haridwar. The administration of that ashram was entrusted to Sant Valdasji Maharaj. After the demise of Sant Odhavram Maharaj, he developed the Kutchhi Lalrameshwar Ashram greatly with sacrifice and penance [4:Page 146].

170.4. Swadhyay: The “Swadhyay” activity run by Pandurang Shastriji also had a very big influence on the people of the community. It was his activity for religious and spiritual upliftment, which the community people benefited from [27:Page 48]. A detailed article regarding this is given later in this book.

171. Start of Mass Marriages: To save from false expenses incurred due to show-off during marriage occasions and thus to relieve the society from economic burden, the decision to start organizing mass marriages was taken in the community convention of 1977 1960 (Rectified on 08-Jul-2024) and special emphasis was also laid on that matter. The executive committee of Umiya Mataji Vandhay decided on Date 02-Nov-1980 to give concrete shape to this approach of the society. It was decided that community members of any area will be able to join the mass marriage by giving an amount of Rs. 251. Accordingly, mass marriages started at Umiya Mataji Vandhay from the year 1981 [4:Page 200]. According to the local area, mass marriages were started by Satsang Samaj at Dayapar in Kutch in the year 1982 [133:Page 22]. And outside Kutch, it started from Date 25-Nov-1987 at Nagpur. After that, mass marriages were started in other places as well.

172. Justice Committee: As mentioned earlier, during Ratanshi Khimji’s era, the rule of Gedheras was mostly ended by creating social systems. See Point 150.20. Finally, one matter was still left, that was about divorce. Regarding this also, by ending their power, according to complete democratic method, the society formed a Justice Committee with written rules on Date 15-Sep-1985 [3:Page 1]. So that the power of oppressive Gedheras was brought to an end.

173. Community Newsletters: Newsletters were published in the community from time to time [4:Page 207]. The list of which is as follows.

1. Patidar Uday – Karachi – Year 1924 to 1925

2. Jagruti – Dhansura – Year 1965 to 1983

3. Azad Kalam – Bhuj – Year 1971 to 1980

4. Patidar Sandesh – Ahmedabad – Continuing uninterrupted from year 1981

5. Patidar Saurabh – Nakhatrana – Continuing uninterrupted from year 1993

6. Uma Darpan – Bhuj – Continuing uninterrupted from year 1996

7. Laxminarayan Darshan – Deshalpar – Continuing uninterrupted from year 2011

8. Patidar Bandhu – Patan – Year 2008 to 2014

9. Sanatan Dharma Patrika – Nakhatrana – Continuing uninterrupted from year 2014

Apart from this, large local societies also published their own newsletters (For list see Jagruti September 1972 issue, Page 1 [56:Sep-1972 Edition-Page 1 (375 of 522)]). Such as “Patidar Patrika” from Nagpur, “Shobha” from Himmatnagar, “Patidar Pragati” from Mumbai, “Apni Samajnu Vartaman” from South India, etc. Such papers start and stop according to time and demand, but the important thing is that the community is aware of this matter, which is an indicator of the intellectual progress of the community.

174. Welfare Schemes:

174.1. Destitute Assistance Scheme: Financial help is given every month to destitute families.

174.2. Student Assistance Scheme: Loan assistance is given to needy students for education.

174.3. President’s Relief Fund: Loan assistance is given to recover from financial loss caused to business or house of members of the society due to natural calamities, excessive rain, fire etc.

174.4. Youth Security Shield (YSK): A scheme to provide substantial financial help to the family when a young earning son/daughter of the family passes away, is run through Yuvasangh.

175. Yuvasangh (Youth Association): After the establishment of the central society, the formation of a youth organization was the most important step. Youths of Kolkata took the lead in this matter. Activities to form the organization started from the year 1972 and the organization came into existence in the year 1977. A separate article regarding this is given later in this book.

176. Kranti Dal: To face the harassment caused by other communities and government officials with evil intentions on innocent and weak people of the society, this organization was formed in the year 1991 by youths getting organized to properly face such atrocities and show anti-social elements their right place. A special note regarding this is given separately later in this book.

177.      Women’s Wing (Mahila Sangh): The Women’s Wing was formed in the year 1997. With the formation of this organization, the task of structuring all three aspects of the social organization was completed. The two arms of the society, one being the Youth and the other the Women, joined the society in an organized manner. Consequently, the strength of the society increased manifold. A separate article regarding this has also been provided further in this book.

178.      52 Lineage Families (Gotriya Parivaro): To connect the 52 lineage families of the caste with the Sanatani campaign, a plan is being formulated to construct a grand complex of temples for all 52 Lineage Rishis at Nakhatrana. In this regard, progress will be made by taking all Sanatani lineage families into confidence and coordinating appropriately.

179.      Zone System: It began to become very difficult to manage the caste spread across various places in India for business purposes from a single place. It could be said that there were as many societies as there were villages. To ensure the administration of the society runs smoothly, drastic changes were made in the administrative system. To connect local societies across India with the Central Society, a Zone level was introduced gradually from the year 2005 for better coordination between the local society and the central society. Today, every local society across India is divided into 25 zones according to the area, and those 25 zones are included in 6 regions (Khands).

180.      Success: When the Sanatani Samaj was established in the year 1938, it had nothing. Only a new caste, a new society was born. It didn’t even have its own office. The economic condition of the caste was devastated. Nevertheless, the giant leap of good development and progress that the caste has taken slowly in such a short time is perhaps unmatched compared to other castes.

When opponents who oppose your works start copying your success in their own society in those very works, then it can be understood that your success is genuine. The opponents of the Sanatanis also started imitating the Sanatanis. Those who used to oppose fiercely, holding the sentiment that “we will die but won’t let your work happen,” started copying now. To take advantage of the goodwill/reputation of the Sanatani Samaj, the Satpanth society people also started calling themselves Sanatani. They started adding the word ‘Sanatan’ in their society names too. This point is written here so that you can understand how huge the success of the Sanatani Samaj is.

181.      Shortcomings and Flaws: As it is said, there are a thousand obstacles in good work. Some shortcomings and flaws remained or were inserted in the success and development of the Central Society as well. When we sit down to observe, the observation would be called incomplete if we do not talk about the weak points and shortcomings.

181.1.        Excessive Focus on Education: Education is necessary. But only education is not enough. The society made a mistake assuming that if education comes, all the problems of the caste will be solved automatically. Society and religion are two sides of the same coin. If there is no religion, there will be no society. Therefore, it is necessary to give knowledge of religion and the history of the society to the children of the society. This principle was left aside. On the other hand, what are the Satpanthis doing? No one paid special attention to that either. No one paid attention to what game the Satpanthis are playing to defeat the success of the Sanatanis, and what its long-term effect will be on the caste. [71:Page 5].

181.2.        False Confidence (Overconfidence): The Satpanth people have now come into the minority, how long will they last? So leave them to their condition. We should lengthen our own line. They will slowly come into Sanatan. A (false) atmosphere was created that once education comes, bad customs and superstition will disappear on their own. [71:Page 91].

It is not that changes started happening in Satpanth overnight and no one warned the Sanatanis. When the changes started happening, an article titled “To Sanatani Brothers” was published in the April 1972 issue of Jagruti monthly magazine on page 7, in which the author says regarding these external changes that these changes are external, internally everything is the same. [56:Apr 1972, Page 7 (151 of 522)].

There is another such example. An article titled “Samaj Darpan” was published in the September 1972 issue of Jagruti monthly magazine on page 15. In which attention was drawn to the problems arising due to changes happening in Satpanth and keeping bread-daughter (roti-beti) relations with Satpanthis. [56:Sept 1972, Page 15 (389 of 522)].

But, Sanatanis became victims of False Confidence (Overconfidence) and stopped keeping an eye on Satpanth. [27:Page 33].

181.3.        False Court Cases Continued: The work of filing false cases in village after village against Sanatanis to harass them by Satpanthis continued. The efforts by Sanatanis to maintain harmony with Satpanthis were considered their weakness. [27:Page 36].

An example of a false case against the elders of the Central Society This is a case from Kotda (J.). The entire Patidar community of the village had united and joined the Sanatan Samaj. Therefore, as decided by the village, the old Satpanth property was merged into the village’s Laxminarayan Samaj. Accordingly, everyone was living in harmony. But some Satpanthis and their supporters did not like this. So, they filed several false cases against the leaders of Kotda (J.). The leaders of Kotda (J.) frequently made representations regarding this matter to the Central Society. At that time, Khimji Lakhamsi Limbani was the President of the Central Society. During a meeting in the year 2001, amidst such discussions, Satpanthi Arjan Bhagat – from Anandsar – was repeatedly causing interruptions in the ongoing meeting. So finally, to stop him, Khimjibhai ordered Arjanbhai to leave the assembly. The issue started from there. Consequently, a false case was filed against Central Society President Khimji Lakhamsi Limbani, Shivdas Govind, Velubhai Salat, Ishwar Bhagat, and other elders. A false accusation was made that these elders came to Pirana on date 24-Oct-2001 and engaged in fighting / vandalism and caused damage. When all these elders appeared before the Ahmedabad Court, the Judge also felt that how could such “old men” engage in fighting… So he said that whoever is the youngest among you should come. In that, mentioning Ishwarbhai Bhagat’s name, he exempted all others from personal appearance. And over time, everyone was acquitted from this false case.

Example of a False Case

The point to understand is that if they file such totally false cases against the elders of the Central Society, then how they must be threatening, scaring, or suppressing common people, is for you to think about. Because many such false cases have been filed against Sanatanis.

181.4.        Forgot History: By keeping a constant focus only on education, the people of the caste largely began to forget the history of Satpanth and the fight against it. The new generation remained completely unaware of the history. We should all live together in harmony, united. There should be no religious quarrels; just as India is secular, similarly in society, whoever wants to follow whichever religion may do so – no one should object to it. Satpanth is also Sanatan Dharma. Religion is a personal matter. Society and religion are different from each other, so in society, whoever wants to follow whichever religion can do so. With such malicious intent, a false atmosphere was created through such talks to imply that Satpanth can be followed while remaining within the Sanatan society. Since history was forgotten, they achieved success in this task. [27:Page 66][27:Page 237].

181.5.        Central Society’s work is only of education: An atmosphere was created in the caste that the work of the Central Society is only for education. It has no business regarding religion. Giving a (false) example, it was said that look, there is no temple of God in the Nakhatrana hostel. Therefore, only the work of education should be done there.

Because history was forgotten, no one’s attention went to the fact that in the inauguration report of the hostel itself, it is stated that the new constitution of the Central Society was also passed during that program. And in the same program, new customs of the caste were also passed. In that program, there are also speeches emphasizing leaving Pirana Satpanth. There are also speeches that this hostel is an approach to complete the unfinished works of Sant Odhavram Maharaj. The fact that the Central Society created by elders who sacrificed their lives in the fight against Satpanth is certainly not to encourage Satpanth, was gradually forgotten. In meetings to collect funds for the hostel, it was said that religious work would be done through the hostel in the future (Minutes of Date 10-Aug-1959), people forgot that too. [71].

Such an atmosphere continued for a long time. Due to which, new unaware workers naturally accepted that the work of the Central Society is not about religion.

181.6.        Satpanthis Infiltrated: To ensure Sanatanis (whether they had undergone purification or not) live together in harmony, there was talk of allowing eating and drinking interactions between those who had undergone purification and those who hadn’t. There was a ban on keeping any kind of relations with Satpanthis. But over time, as the original purpose was forgotten, this facility turned into excessive leniency.

With the good intention that if Satpanthis stay together, they will reform, Satpanthis were included in Sanatani institutions in many places. Good results also came from this. Many Satpanthis, keeping no deceit, became Sanatanis with full dedication. But this sentiment of Sanatanis was also misused. [27:Page 51].

Some Satpanthis, harboring malicious intent, merged into the Sanatani society. At that time, the elders did not suspect them because the elders’ goal remained focused only on education. [27:Page 48].

181.7.        Attempt by Satpanthis to capture Sanatani Samaj: He is our brother, if we keep him with us, he will slowly improve; Sanatanis understood it this way. But Satpanthis infiltrated the Sanatani society, slowly reached high positions in the Sanatan society, and started bringing the reins of the Sanatan society under their control. [27:Page 64].

Slowly, such an atmosphere (narrative) was created in the Sanatan society that this society is a joint one of both sub-castes, Sanatani and Satpanthi. The current Central Society is only an educational institution. Look, there is nothing here except a hostel. There is no temple. This is not an institution of Sanatanis alone. This institution is only for education. Such a false atmosphere that ‘this institution is not a society’ was created. [27:Page 67].

181.8.        Media could not play its role: When leaders are doing something wrong or making a mistake, it is the job of alert media to place that mistake before the people. But during this period, mostly the media could not play its positive role. [27:Page 37].

181.9.        Apathy regarding Religion: Propagation of religion slowly stopped in the Sanatani society. An atmosphere was created that if we propagate Sanatan, the Satpanthi sitting next to us will feel bad. His feelings will be hurt, so we should not propagate religion.

Slowly the situation became such that saying “Victory to Sanatan Dharma”, “Victory to Lord Laxminarayan”, etc., stopped in the society. Because if this ‘Jai’ is spoken, then Satpanthis would speak ‘Victory to Satpanth Religion’, ‘Victory to Imamshah’, etc. Which Sanatanis could not tolerate at any cost. [27:Page 52].

Inviting Sanatani Sadhus to society programs was also stopped. Because whenever there was talk of inviting Sanatani Sadhus, Satpanthis started imposing a condition to invite Satpanth Sadhus as well.

So the path of “You keep quiet, I keep quiet” was adopted, which was a big mistake. The interference/bullying of Satpanthis should not have been tolerated in the Sanatan Society. [27:Page 51].

181.10.     Misuse of Swadhyay and Arya Samaj: Some Satpanthis wanted the Sanatani label but wanted to stay away from the control of Sanatanis. They wanted to adopt a Sanatani appearance externally, but internally wanted to follow Satpanth; such people misused the Swadhyay current running in the society and its generosity. Similarly, they also misused the Arya Samaj. This was observed a lot especially in the Kampa area. In this way, Satpanthis entered the Sanatan Society through the back door. Here, one thing needs to be understood clearly that there is no intention to say that all Swadhyayis and Arya Samajis are like this. Just as the Central Society was misused, similarly Swadhyay and Arya Samaj were also misused.

181.11.     Deception with Pujya Sant Valram Maharaj: Satpanthis started spreading false propaganda that Sant Valdasji¹²³ Maharaj welcomes Satpanth and travels in Kutch in cooperation with Satpanth’s seat-holder (Gadipati) Karsan Kaka, mingles with him, etc. Whereas the fact is as follows;

At the request of some brothers of Sabarkantha, the inauguration of the Girls’ Hostel in Khedbrahma was done by the hands of Valramji Maharaj. After that, some brothers there insisted that he should go and see Pirana himself. Accordingly, contact was arranged via phone and he went to Pirana.

After that, in Mar 1989, Karsan Kaka had come to Deshalpar-Vandhay in Kutch. Then, a few of his followers came to pick up Valram Maharaj saying that Karsandas Maharaj remembers him. Out of common courtesy and innocence, he went to meet Karsan Kaka. There, without his knowledge, his photo was taken with Karsan Kaka and they started propagating that Valdasji Maharaj also approves of Satpanth religion.

Regarding this matter, Sant Valram Maharaj has issued a written clarification on date 02-Jul-1989[147]. In which he stated that “In our opinion, Pirana Panth, in whatever name or guise it may be, is one hundred percent Islamic religion. It has nothing to do with Sanatan or Vedic or Hindu religion.”

 

Nevertheless, the Pirana institution published the photo of Valdas Maharaj with Karsan Kaka taken in Deshalpar-Vandhay on page 98 of the Dashabdi Mahotsav Smruti Granth released on date 03‑May‑1997 and wrote below it that “P. Pu. Valdasji Maharaj happily stayed with P. Pu. Karsandasji Maharaj in some villages and made sincere efforts to make the message of peace and the objective of religious unity effective.” [123:Page 98]

We have to understand that if such deceptive behavior is practiced with Saints, in which the parent organization of Pirana is directly involved, then what kind of treatment must common Sanatanis and people be receiving? Everyone has to think about this. This was just one example.

 

182.      Attempts to break Sanatani Society and its Defense: Regarding the attempts made to break the society and organization of Sanatanis during this very period and how it was defended, keeping convenience in mind, it is stated separately hereafter in the chapters “Taqiyya of Year 1985 – Hindu Appearance but Islam from Inside” and “Safai Abhiyan (Cleanliness Campaign) – Movement of Sanatan Dharma Jagruti Samiti”.

183.      Conclusion: Despite the shortcomings mentioned above, there are no two opinions that the Sanatani Central Society remained tremendously successful. Just think how much terror the success of Sanatanis must have filled in the minds of the opponents that they had to infiltrate the Sanatani society to save their own existence. Even though they might have caused some damage by infiltrating inside, and might have even slowed down the speed of the Sanatani campaign, still the Sanatani campaign remained extremely successful.

As people came to know that Satpanth is actually not Hindu religion but Muslim religion, and Sanatani society is completely organized, is accurately Hindu in terms of religion, is high in terms of values (Sanskars), and is very superior in all good aspects, and is actually doing very good work, people kept leaving Satpanth. In this way, the flow of people leaving Satpanth and joining Sanatan continued incessantly.

What result this had on the original campaign of the caste is stated below, which clearly shows that they have been largely successful in creating the necessary institutions, facilities, atmosphere, etc., to make the Sanatan society strong and to stand on its own feet.

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