155.  Restoration of Normality – The Beginning: As we started reading this book, we learned that the “Destruction of Ideology” approach leads to the creation of a new society, bringing balance and stability to it. K.K.P., having its roots in the Sanatani Samaj, is now taking the first steps (in two stages) towards restoring normalcy. The first phase of this process begins here, and you can find more information in the table presented below.

156.  Strengthening the organization of the Sanat: In this phase, we will explore how the Sanatani community worked on multiple fronts to develop and sustain their society after the community conversion, strengthening their ancestral home.

157.  Establishing one’s own house after homecoming: In the Sanatan Dharma, the community has reconnected with its roots, but this is not the end goal. After returning home, it is the responsibility of each individual to construct their own house to ensure a lasting reconnection. A favorable society is crucial for a fulfilling life. Strong institutions are the foundation of a virtuous and robust society. A society where, at the very least:

1)   May eternal religion be the foundation of our society

2)   Have a beautiful family system (community customs like marriage)

3)   To have an organized social order

4)   One can freely deal in Roti-Bati

5)   Have security and prosperity

6)   Arrangements are in place to provide necessary facilities and adequate assistance when needed

7)   Respect and like all other things

During the first phase, known as “Normalisation”, we will examine the creation of social institutions and facilities, which is referred to as “building your own house” in the book.

158.  Formation of the ad-hoc committee: The news of a new high school opening up in Nakhatrana quickly spread. Soon after, the community leaders who had attended a program in Bandhay following the passing of the Most Reverend Saint Odhavaram Maharaj expressed their desire to establish a hostel for the community students in line with the late Maharaj’s wishes.

On May 22, 1957, a meeting was held in Kotda-J to discuss the implementation of a decision made by the “Sri Kutch Kadwa Patidar Sanatani Samaj”. According to the minute book, Mukame met Bhimji at Keshara’s residence and gathered the leaders of Gamegam of Kutch. During the meeting, three decisions were taken.

1)   Construction of a hostel¹¹⁹ for community students in Nakhatrana.

2)   Building a wadi¹²⁰ at Bhuj.

3)   Construction of another wadi at Mandvi.

A temporary committee was formed to take up this responsibility. A comprehensive report titled “Report on the Proceedings of the Patidar Vidyarthi Bhavan (Nakhatrana) Inauguration Ceremony and Conference” [71] has been released, which contains all the details. Interested parties are requested to go through the report for a better understanding. The book also includes the history of Kutch Kadwa Patidars [4] for reference, which can help in getting a condensed understanding of the subject matter.

159.  Bhuj and Mandvi Samaj Wadis: Seth Tulsidas’ bungalow in Bhuj was acquired to establish a community center called “Samaj Wadi,” along with an adjoining plot of open land. Similarly, in Mandvi, a property was purchased to establish another community center. [71].

160.  Nakhatrana Hostel: In order to build a grand hostel, a plot of land was acquired in Nakhatrana, with contributions collected from members of the Sanatan Samaj across India. The majority of the contributions came from Calcutta, Nagpur, and Mumbai. The inauguration of this large hostel in Nakhatrana took place on May 11, 1960. [71].

161.  Hostel of Nakhatrana and center of Sanatani: Initially, the Sanat society did not have a dedicated place for its religious activities. It started in Nathu Nanji’s house and later shifted to Bhimji Keshra’s house. However, with the construction of a hostel, Sanatani finally got a central location that served as the society’s head office. Sanatani managed the society’s constitution which was reviewed, approved and provided a place where volunteers, intellectuals, philanthropists, and others could gather. With the establishment of a center, Sanat’s social activities gained momentum. This is a significant historical event that deserves particular attention. [71]

162.  Focus¹²¹ on education: In recent years, the community has shifted its focus from building religious infrastructure, such as temples dedicated to Lord Shri Lakshminarayan, to establishing educational institutions. This change in direction is noteworthy. [71].

163.  Approach to keeping Sanatan Dharma together: It is important to note that the community’s emphasis on education was based on Sanatan Dharma. The project was initiated at the request of Sant Odhavaram Maharaj, who was honored throughout the program. The opening speech of the event was dedicated to Odhavaram Maharaj, and the stage was adorned with banners such as “Lakshminarayan Bhagwanki Jai” and “Kuldevi Umiya Matki Jai” [4:Photo after page 28]. Special arrangements were made [4:Page 149] for the religious education of the students residing in the hostel.

164.  First Communal Conference of the Society: Narayan Ramji was the leader of three conventions (Parishads) of his community, but they were not focused on social issues. The first convention that was held on a social basis took place on May 10, 1960, a day before the inauguration of a hostel. During this conference, attendees expressed gratitude for the community reform works of Sant Odhavram Maharaj, Narayan Ramji, Ratanshi Khimji, and Nathu Nanji. They also discussed the need to follow the path shown by these leaders and passed the “community customs” known as the community constitution during this convention. (Source: [71:Page 65] and [71:Page 55]).

165.  Educational Infrastructure: During the time of Narayan Ramji, education initiatives were launched to promote literacy through the establishment of libraries. The first library in Karachi was actually built during his tenure. However, the Seventh-day Adventists were not in favor of this initiative. They went as far as to ridicule the reformers by calling them “Lebariya”¹²². Despite this opposition, a night school briefly operated in Karachi and boarding was started on a small scale in Bandhay. Later, a large-scale boarding school was established in Dhansura, Gujarat, exclusively for the community. Boarding/hosteling was subsequently introduced in Nakhatrana during this phase to refine the method.

165.1.   Student Awards / Prize Distribution: Rituals are an essential part of any institution or organization, and the distribution of student rewards, such as prizes, is one of them. This practice is aimed at developing an education culture within the community. Regular prize distributions are encouraged by every institution, society, and organization to motivate students. This also serves as a way of recognizing and honoring those who have made significant contributions to education, giving them a deserving place in society.

165.2.   Gamegam Kindergarten: Methodist Kindergartens were established in villages like Virani Moti in the past, thanks to the efforts of community members such as Ratanshi Khimji. However, the introduction of boarding in Nakhatrana gave a boost to the establishment of kindergartens and primary schools for education in Gamegam. Community leaders sought the support of other communities in the village to achieve this. Reports suggest that some opponents expressed their concern in the local language, saying “We managed to take control of one temple, but how will we take control of this new temple?” This highlights the low level of education and poor mentality of the opponents.

165.3.   Patidar Students’ Hostel – Bhuj: In 1967-68, Bhuj Samajwadi allocated four rooms for a hostel. Later, a building was constructed on a separate plot in 1987-88. [4:Page 73].

165.4.   Girls’ Hostel – Bhuj: Education was provided to girls within the Samajwadi of Bhuj in 1981. Initially, no fees were charged from the girls. As the number of girls seeking education increased, a new building was constructed in 2002 and a Girls Hostel was established. [Reference: 4, Page 74]

165.5.   Kanya Vidyalaya – Bhuj: In 2002, a high school was established within the girls’ hostel, exclusively for the resident girls. Initially, the school provided classes for 8th, 9th, and 10th grades. Later, the college extended its academic programs to include Arts and Commerce courses for 11th and 12th grades. [4:Page 74].

165.6.   Girls Hostel – Nakhatrana: A girls’ hostel was established in Nakhatrana during the fourth society convention on April 28, 1993. [4:Page 76].

165.7.   Mandvi Girls’ Hostel: In Mandvi, students from lower communities used to occupy the Samajwadi rooms due to the lack of good higher education facilities. In order to provide better education opportunities to these students, the Nanji Virji Dholo Vidyarthi Hostel was established on April 17, 1994. The hostel was initially only for male students, but now it also accommodates female students from lower communities. [4: Page 75].

165.8.   Mandvi Kumar Hostel: The Nanji Virji Dholo Hostel was constructed using the pooled savings contributions. With the initial funds, they were able to acquire a larger location in Mandvi. This led to the establishment of a new hostel, the Lakhu Virji Dholuvidyarthi Hostel, on May 2, 2007. The new hostel was specifically designed for boys and was built to accommodate kumirs. [4:Page 75].

165.9.   Vallabh Vidyanagar: There is a city situated near Anand in Gujarat, which is known for its excellent educational facilities. In 1988, a hostel was established on a trial basis in a rented house. Later, on January 29, 1995, the hostel shifted to its own building. Since May 4, 2015, the SUV sub-organization has been managing the hostel. [4:Page 77].

165.10. SUV School Surat: The school was inaugurated in Walthan, Surat, in June 2007 [4:Page 79]. Its aim was to deliver world-class education to meet the demands of global competition.

165.11. Nakhatrana College: Previously managed by Kutch Vidya Pratisthan, GMDC College in Nakhatrana has been under the society’s oversight since August 7, 2009.

166.  Medicinal Activity:

166.1.   Devashish Hospital: A hospital has been present in Nakhatrana since 2005, as mentioned on page 205 of source [4]. In 1977, during the second communal convention, a resolution was passed to construct a surgical hospital in Nakhatrana. The hospital was intended to provide aid during disasters and for general healthcare. Community leaders of that time organized meetings in various cities, such as Kutch, Bhuj, Pune, Nasik, Ahmedabad, and Mumbai, to pass the constitution and reach a consensus on other matters. After much effort, a hospital was finally built in Nakhatrana. This hospital has been a great blessing for the people of West Kutch.

167.  Social Properties: To expand its reach and offer more convenience to members, the Central Society has acquired the following properties.

167.1.   Bhuj Samajwadi – Year 1957

167.2.   Mandvi Samajwadi – Year 1958

167.3.   Gandhidham Samajwadi – Year 1980

167.4.   On 28-May-2019, the society purchased property in Ahmedabad for the administration of the Facilitation Center.

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

167.6.   In India, there are various regional societies formed in different areas, including Kutch and Kampa, where different communities reside. Many of these societies are affiliated with the Samajwadi Party. Currently, there are approximately 450 registered societies under the central society, with several smaller societies also in operation. An example of one such society is the K.K.P Samajwadis.

A great example of societal support can be seen in K.K.P Samajwadis, who are the backbone of the Sanatan community. The organization of society is based on Samajwadi principles, which have been adopted by the network of societies and Samajwadis across India. This network has grown tremendously, and whenever someone is in need, someone from a nearby society is quick to reach out and offer assistance.

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

168.1. Umiya Mataji Bandhay: Temple of Goddess Umiya Mataji was established on April 2, 1944, with the detailed information provided in the previous point (‎150.24).

168.2. Sanskar Dham Deshlapar: The persecution of the Sanatanis by the Satpanthis was increasing day by day. The Satpanthis would falsely accuse the Sanatanis in court cases and police complaints to harass them. They were backed by the Pirana organization, which gave them institutional support. The Sanatanis, on the other hand, had no such backing and were left to fend for themselves. The Satpanthis had infiltrated the central society, making it difficult for the Sanatanis to receive any support from there. In 1995, the brothers of Joravarnagar took a stand to lead the way and take action to sustain the Sanat organization.

It was decided to create an organization of Sanatanis to fight against the persecution and oppression they faced through false court cases and police complaints by Satpanthi. The goal was to establish a central place of worship to support Sanatanis in this fight. To increase the strength of the organization, it was necessary to build the Lakshminarayan temples in Gamegam in unison.

At that time, a group of brothers introduced Mr. Premjibhai Poonja Vasani to the elder of the society. Together with these friends, Mr. Poonja met with Jetha Lalji Chopra, who was the President of Umia Mataji Bandhay, as well as some other leaders. They all agreed with the proposal, which resulted in the establishment of the Lakshminarayan Dharma Prachar Committee. Initially, the committee’s President was Shri Premji Poonja Vasani, and the first General Secretary was Shri Akhai Premji Manani from Vithon.

In 1996, Umiya Mataji called for a gathering in Bandhay to organize a religious pilgrimage to Virani-Moti, the birthplace of Narayan Ramji Limbani who spread awareness of Sanatan Dharma. The first meeting was held in Virani Moti, followed by another one on February 12, 1996, in Kotda-Jadodar village, hosted by Bhimji Keshara Limbani. Similar meetings were then held in various other villages to organize the pilgrimage.

Jetha Lalji Chopra was elected as the second president of the Lakshminarayan Dharma Prachar Samiti. He led the establishment of Sanskar Dham at Deshlapar Vandhay, which was later named as Akhil Bharatiya Lakshminarayan Sanatan Samaj. On May 11, 2011, Sanskar Dham was founded with the aim of unifying all Lakshminarayan temples of the Sanat community under a single formula. This information has been provided by Shri Karsanbhai Premji Meghani from Nana-angia, Gandhidham, and Shri Ramji Bhimji Diani from Dhawda, Joravarnagar.

168.3. The Lakshminarayan and Umiya Mataji temples were built by the local Kutch communities in villages, dating back to historical times.

168.4. The Sanat community has constructed temples dedicated to Lord Lakshminarayan and Umiya Mataji in various cities outside of Kutch, as well as villages across Gujarat. It is estimated that the Sanat community manages approximately 250 temples of Lakshminarayan and Umiya Mataji throughout India.

169.  Community Conventions and Community Customs: The Central Society has organized five communal conventions and Narayan Ramji’s lineage held three community conferences.

1.   First conference in 1960 [71]

2.   Second convention in 1977 [1]

3.   A third convention was held in 1985 [1]

4.   Fourth session in 1993 [1]

5.   Fifth Session in 2010 [10]

Community customs were traditionally passed down through various conventions, and also between two specific dates: May 24, 1971 [62] and August 12, 2006 [2].

169.1. Article 18 and 19: The constitution of a community is shaped by its customs. The Sanatani community has played a key role in keeping the community system alive by adapting their customs over time. Notable modifications include the introduction of Articles 18 and 19 in the Customs Code.

Article 18 covers Hindu customs from birth to death, including cremation for the deceased instead of burial. (Second Session) [63].

During the Third Session, Article 19 was introduced as a means to resolve social and religious disputes through the Samaj Levy and Justice Committee instead of the court. The clause aimed to prevent Satpanthis from harassing Sanatians with unfounded legal cases. Its purpose was to provide an alternative solution to such issues and prevent unnecessary legal battles.[64].

These two clauses are considered revolutionary because they created a lot of awareness among the community people about Satpanth.

170.  Religious Activity: The Aamto community has received contributions from many sadhu saints throughout history, but the most significant contributions were made by the saints listed below.

170.1. Sant Dayalramji: Sant Dayalramji was a saint belonging to the Kutch Kadwa Patidar community. He served with dedication under the guidance of Sant Odhavram Maharaj and later succeeded him as the sixth Gadipati of the Harihar Sampradaya of Bandhay Ashram. He carried out his duties according to the orders of Sant Odhavram Maharaj and put in great effort to spread his teachings in Gamegam of Kutch and Kampekampa of Gujarat. [28:Page 149].

170.2. Sant Shanti Ramji: After Sant Dayal Ram, Sant Shanti Ramji took over the leadership. He belonged to the K.K.P community and came from Aral village. To establish strict religious practices and organize the community, they built a temple dedicated to Umiya Mataji in Bandhay. Without expecting anything in return, the K.K.P. surrendered to Sanatan Jati. A detailed article on this event can be found on page 159 of the book.

170.3. Sant Valramji: Sant Odhavaram Maharaj founded the Kutch Lalrameshwar Ashram in Haridwar. He was always concerned about who would take on the administrative responsibility of the ashram. Eventually, he entrusted Sant Valdasji Maharaj with the administration of the ashram. After the passing of Sant Odhavaram Maharaj, the Kutchi Lalrameshwar Ashram thrived greatly due to the renunciation and austerities of its members. [4:Page 146].

170.4. Swadhyaya: Pandurang Shastriji’s “Swadhyaya” movement aimed at religious and spiritual upliftment, resulting in a significant impact on society. A more detailed article is available in the book. [27:Page 48].

171.  Initiation of Group Marriages: In an effort to reduce the financial burden of weddings, group marriages were proposed during the community convention of 1977. To put this idea into practice, Umiya Mataji Vandhay began organizing group marriages on November 2nd, 1980. The initiative was well-received, and members of the community were invited to participate by paying a fee of Rs 251. The first group marriages took place in Bandhay in 1981, followed by Dayapar in Kutch in 1982, and Nagpur outside Kutch on November 25th, 1987. Mass weddings (Samuh Lagna) were subsequently introduced in other locations.[4:Page 200].

172.  Nyaya Samiti: During the reign of Ratanshi Khimji, the oppressive rule of the Ghera was significantly weakened by implementing social systems, as mentioned earlier (‎150.20). However, the issue of divorce remained unresolved. To address this matter democratically, the society established a Justice Committee on September 15, 1985, with written rules [3:Page 1]. This effectively put an end to the power of tyrants and provided a fair and just approach to resolving disputes.

173.  Community News Papers: Newspapers were published from time to time in the community [4:Page 207]. The names of these are as follows.

1.   Patidar Uday – Karachi – Year 1924 to 1925

2.   Awakening – Dhansura – Year 1965 to 1983

3.   Azad Kalam – Bhuj – Year 1971 to 1980

4.   Patidar Sandesh – Ahmedabad – Continuous since 1981

5.   Patidar Saurabh – Nakhatrana – Continuous since 1993

6.   Uma Darpan – Bhuj – Continuous since 1996

7.   Lakshminarayana Darshan – Deshlapar – Continuous since 2011

8.   Patidar Bandhu – Patan – Year 2008 to 2014

9.   Sanatan Dharma Patrika – Nakhatrana – Continuous since 2014

During that time, many large local societies produced their own newsletters. The Jagruti September 1972 Issue, Page 1 [56:Sep-1972 Edition-Page 1 (375 of 522)] provides a comprehensive list of these newsletters. Some examples of such newsletters are “Patidar Patrika” from Nagpur, “Shobha” from Himmatnagar, “Patidar Pragati” from Mumbai, and “Current of our society” from South India, among others. Although the popularity of such newsletters may vary depending on the needs of the community and the era, the fact that the community is aware of them is indicative of the intellectual advancement and growth of the community.

174.  Welfare Schemes:

174.1.   Niradhar Sahay Yojana: Financial assistance is provided every month to destitute families.

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

174.3.   Pramukh Shri Rahat Nidhi: Loan assistance is given to the members of the society to recover from the economic losses caused by natural calamities, heavy rains, fires, etc.

174.4.   Yuva Suraksha Kavach (YSK): Yuvasangh offers financial assistance to families of young earners upon their death.

175.  Yuva Sangh: After the establishment of Kendra Samaj, the formation of a youth organization became a crucial step. The young people of Kolkata were instrumental in initiating the movement to create this organization in 1972. It was officially established in 1977 and further details about its formation can be found in a separate article later in this book. The organization was named Kranti Dal.

176.  Kranti Dal: In 1991, an organization known as Kranti Dal was founded with the primary objective of fighting against harassment by corrupt government officials and other communities towards vulnerable members of society. The organization recruited young people to become members and effectively respond to such atrocities, putting anti-social elements in their place. A separate note on this topic will be provided..

177.  Mahila Sangh: Mahila Sangh was established in 1997 with the objective of restructuring the three aspects of social organization. It is crucial to recognize the obstacles that may impede good work, even in cases of success and development. When making observations, it is essential to discuss weaknesses and shortcomings, as neglecting them would lead to an incomplete analysis. Additionally, overemphasizing education can result in neglecting other critical areas.

178.  52 Gotri Families: It is widely acknowledged that education is essential for progress, yet it is not a panacea for all societal issues. Society has often made the error of assuming that education alone can solve all community-related problems. However, it is important to recognize that both society and religion play significant roles in shaping the mindset of individuals.

179.  Zonal system: Religion and society are two sides of the same coin. Society cannot exist without religion. Hence, it is crucial to educate children about religion and the history of society. Unfortunately, this fundamental principle has been overlooked, and the actions of the Satpanthis, a religious group, have been largely ignored. Their attempts to undermine the success of the Sanatanis, another religious group, could have significant implications on the community system. We must not underestimate the Satpanthis, who, despite being a minority, may still pose a threat. Instead of ignoring this issue, it is essential to address it and work towards a more inclusive society.

180.  Success: It is crucial for us to embrace inclusivity and strive to make our teachings accessible to everyone. Over time, people will gradually comprehend and adopt Sanātana. However, there is a common misconception that education on its own can eliminate idolatry and superstitions [71:Page 91]. While some changes have begun to take place within Satpanth, it is important to acknowledge that these changes are not solely a result of education.

It is important to acknowledge that changes in beliefs and practices are not solely due to external influences. Sometimes these changes may not be immediately recognized by the community. For instance, an article titled “Sanatni Bhaione” was published in the April 1972 issue of Jagurti Monthly. This article acknowledged the external changes but emphasized that the core beliefs remained the same. Another example can be found in the September 1972 issue of Jagurti Monthly, where an article titled “Samaj Darpan” highlighted the changes in Satpanth and the issues that arose due to Rotibeti’s relationship with the Satpanths.

181.  Shortcomings and Shortcomings: The Satpanthi group continuously filed false court cases against the Sanatani group, with the intention of causing them trouble. The Sanatani saw their leader’s attempts to form an alliance with the Satpanthis as a sign of weakness on his part [27:Page 36]. One instance of such an unjust case is…

181.1.   Over focus on education: When observing Kendra Samaj, it’s essential to recognize its weaknesses and shortcomings. Education is undoubtedly crucial, but it alone cannot solve all the community-related issues in society. It’s a mistake to believe that education alone can resolve all community-related problems. Society and religion are interconnected, and one cannot exist without the other. Therefore, it is crucial to provide children with knowledge of religion and the history of society. However, society neglected this principle, failing to pay attention to the actions of the Satpanthis.[71:Page 5].

181.2.   Overconfidence: Satpanthists are currently a minority, and it is unknown how long their numbers will last. Therefore, it would be best to focus on our own development rather than interfering with their beliefs. With time, people will eventually evolve toward eternity, leaving behind the outdated practices of idolatry and superstitions. It may take some time for these changes to occur, but it’s important to note that they are happening gradually. In 1972, an article titled “Brothers of Sanat” was published in the Jagruti Patrika Monthly. The author discussed the external changes taking place in Satpanth, but noted that internally, everything remains the same.[71:Page 91].

There is another example. From the 1972 issue of Jagurti Monthly On page 15 an article titled “Samaj Darpan” is published. In which the changes in Satpanth and ‘Attention to the problems arising from having rotibati relations with Satpanthis was drawn. [56:Apr 1972, Page 7 (151 of 522)].

However, the Sanatanis became overconfident and failed to notice the activities of Satpanth. [27:Page 33].

181.3.   FALSE COURT CASES CONTINUED: False cases were made against the Sanatani community by the Satpanthis in an effort to shock them. Despite maintaining an alliance with the Satpanthis, Sanatani’s efforts to keep peace were seen as a weakness. On October 24th, 2001, President Khimjibhai Lakhamshi Limbani, Shivdas Govind, Velubhai Salat, Ishwar Bhagat, and other elders were falsely accused of beating up and vandalizing Pirana. [27:Page 36].

181.4.   History Forgotten: Focusing solely on education has caused the history of the fight against communal discrimination, including the Satpanth movement, to be largely forgotten. As a result, the new generation is completely ignorant of this important history. Instead of fighting amongst ourselves over religion, we should unite as a society. India is a secular country, which means that everyone has the freedom to practice any religion they choose without fear of persecution. Satpanth is an ancient and eternal religion, and like all religions, it is a personal matter. Therefore, anyone can practice whichever religion they choose without interference from society. This kind of talk was intended to create an atmosphere where Satpanth could be followed within the society. This deceptive approach was successful because history had forgotten them in this work. [27:Page 66] [27:Page 237].

181.5.   The work of the central society is only for education: It is important to note that the central society’s sole focus is on education. The society has no involvement in religious activities. There is an example that people may use to argue otherwise, but it is incorrect. For instance, there is no temple of God in the Nakhtrana hostel, which underscores the fact that educational work is the only purpose of the society. Unfortunately, over time, people forgot this history and overlooked the fact that the central society was not meant to encourage or promote religion. In fact, during the inauguration program, the society introduced its new constitution and passed new customs for the community.

There were also speeches emphasizing the abandonment of Satapant and the importance of the hostel to get things done in the fight against Satpanth. The elders who laid down their lives for Satpanth established a cant society, but the purpose was gradually forgotten.

The minutes of the meetings (10-08-1959) suggested collecting contributions for the hostel and doing religious work through the hostel in the future [71]. As a result, people naturally assumed that the work of the central society was not related to religion.

181.6.   The Satpanthis crept in: Sanatanis, whether purified or not, used to mingle with each other. However, it was forbidden to have any kind of dealings between those who had undergone physical cleansing and Satpanthis. Over time, the original purpose of this facility was forgotten, and it was increasingly indulged in. Nevertheless, when Satpanthis stayed together, they improved themselves and became wholehearted Sanatans in many places.

This incorporation into the institutions of Sanat also yielded good results. However, emotional abuse of Sanatanis towards Satpanthis occurred during this process [27:Page 51].

Some Satpanthis, including Meli Murad, merged into the Sanat Samaj. At that time, the elders didn’t harbor any suspicions because their primary objective was centered on education [27:Page 48].

181.7.   Satpanthi’s attempt to control the society of Sanatani: In Sanatan society, a narrative has been created that combines both sub-communities, Sanatani-Satpanthi. The current central society is solely an institution for education. It only serves as a hostel and does not have a temple. This organization is intended solely for education and is not a society. There is a misconception that it is a society, leading to a negative atmosphere [27:Page 64].

Pending Paragraph [ 27:Page 67]

181.8.   Media failed to play its role: When the leaders do something wrong or make a mistake, a vigilant media’s job is to point out that mistake to the people. But during this period, mostly the media could not play a positive role [27:Page 37].

181.9.   Indifference towards religion: The propagation of the Sanatan religion gradually stopped in the Sanat society. Preaching Sanatan to someone sitting next to a Satpanthi might upset them, so there was a situation where the preaching of the Sanatan religion was discontinued to avoid hurting anyone’s feelings.

As time passed, society became hesitant to openly praise Sanatan Dharma and Lord Lakshminarayan. There was a fear that mentioning one religion might lead others to assert their beliefs, potentially causing confusion and conflict. Unfortunately, this cautious approach resulted in Sanatanis being unable to freely express their devotion.[27:Page 52].

Sanatan monks stopped receiving invitations to social events as Satpanthis began imposing conditions to invite their own monks. This approach of “Teri bhi chup, meri bhi chup” (you stay silent, and I’ll stay silent) was a significant mistake, influenced by the interference and intimidation tactics employed by Satpanthis within the Sanatan Samaj. [27:Page 51].

181.10. Misuse of Swadhyaya and Arya Samaj: The Satpanthis wished to be acknowledged as part of the Sanat community without being controlled by them. To achieve this, they adopted the outward appearance of Sanat while still following the teachings of Satpanth. However, some people took advantage of this situation and disrupted the society’s natural flow. A similar situation occurred with the exploitation of Arya Samaj, especially in the Kampa area. It’s important to note that not all Swadhyayis and Arya Samajians are the same. Some individuals misused the generosity of the central society and the teachings of Swadhyaya and Arya Samaj for their own benefit.

181.11. Cheating with Pujya Sant Valram Maharaj: The Satpanthis spread false propaganda that Sant Valdasji¹²³ Maharaj welcomes the Satpanth and cooperates with Satpanth’s Gadipati Karsan Kaka, whereas the fact is that he does not.

A group of brothers from Sabarkantha approached Valramji Maharaj to inaugurate a girls’ hostel in KhedBrahma. Following the inauguration, some of the brothers expressed their desire to visit Pirana. They were able to arrange the visit through a phone call and eventually went to Pirana.

In March 1989, Karsan Kaka visited Deshalpar-Vandhay in Kutch. Some of his followers came to fetch Valram Maharaj, claiming that Karsandas Maharaj remembered him. Out of politeness and inexperience, Karsan went to meet his kaka. However, without his knowledge, his photo was taken with Karsan Kaka, and it was then spread that Valdaji Maharaj had also accepted Satpanth Dharma.

Pirana Sanstha published a photo of Valdas Maharaj with Karsan Kaka in Deshlapar-Vandhay on page 98 of Dashabdi Mahotsav Smriti Granth, which was issued on May 3, 1997. In the photo caption, it was mentioned that P. P.O. Valdasji Maharaj Harshbher, along with P.O. Karsandasji Maharaj, made sincere efforts to promote the message of peace and religious unity in some villages. [123:Page 98]

182.  Attempts to subvert the society of Sanat and its defense: During this period, efforts were made to sabotage the society and organization of the Sanats. The defense against these efforts is explained separately as “Taqiyya of the year 1985 – Hindu appearance but Islam from within” and “Safai Abhiyan – Movement of Sanatan Dharma Awareness Committee,” for the sake of clarity and flexibility. You can find detailed information about these events in their respective chapters.

183.  Conclusion: Despite its shortcomings, the Sanat central society greatly succeeded. It is undeniable that Sanatani’s success had a significant impact on their opponents who were forced to join the Sanat society to ensure their survival. Although the infiltration may have caused some damage and slowed down Sanat’s campaign, the overall outcome was highly successful.

As people gradually understood that Satpanth was not a sect of Hinduism but rather a Muslim religion, many started to leave and join Sanatan. Sanatan was a highly organized society that strictly followed Hinduism in terms of religion and excelled in good practices and rituals. As a result, the exodus of people from Satpanth and their joining of Sanatan continued without interruption.

This clearly demonstrates that Sanatan has successfully established the necessary institutions, facilities, and environment to strengthen society and promote self-sufficiency.