184.  The flow of people leaving the Satpanth: The remarkable success of the Sanatani Kendra Samaj resulted in a significant exodus of people from the Satpanth, causing considerable apprehension among the Pirana Sutradharas. Over time, until 1985, the situation for the Piranhas deteriorated and reached a critical moment.

In 1985, decisions were made to address the worsening state of Pirana Satpanth, which led to significant changes in the public domain during the 1990s. The extent of these changes was so profound that Sanatan Samaj failed to comprehend the underlying motives for about two decades. [69] [46:3rd Page of Prakashakna Be Bol section] [123] [11].

For the Pirana Satpanth to persist, it was imperative to halt the decline in both followers and income. Expanding the Pirana’s income relied on an increase in followers. However, by 1985, knowledge of the original Islamic aspects of Satpanth had permeated the households of the Kutch Kadwa Patidar (KKP) community. This association of KKP with Islam had brought about a sense of embarrassment among the community members. Hence, there was a pressing need for a solution that would attract a substantial number of individuals to join the Pirana Satpanth and take pride in it once more. [27:Page 33 and 355]

185.  External change from the re-application of Taqiyya: To implement this remedy, the Islamic principle of “al-Taqiyya” was utilized once again. 

Under the guidance of Pirzada Shamsuddin Bawa Khaki, the leader of the “Gupti” community, Gadipati Chief Kaka, initiated external Hindu reforms to protect the survival of Satpanth.

The primary reason behind this was to prevent the followers of Satpanth from facing criticism and disapproval from the followers of Sanat and those who had left Satpanth due to their belief that it was a Muslim religion. The move allowed those who had left Satpanth to return to it with ease and also helped the Satpanthis establish their identity as devout Hindus, free from any influence of Islam. [27:Page 356 to 359] [138:Page 150].

186.  Three types of changes were made: On the basis of this Taqiyya, three main types of changes were made.

186.1.   Translation of Satpanth scriptures: Satpanth, an Islamic religion, had originally used many Islamic words in their scriptures. However, as time passed, these words were replaced with Hindu words in the translated versions. This is similar to how translations of the Bible or Quran are presented in different languages. These translated texts were then presented as Hindu scriptures, leading many to believe that they were devoid of any Islamic influence. [50:Page 220 to 227].

However, in those scriptures, the worship of Ishtadev Murtaza Ali Talib (Hindu name – Nishkalanki Narayan) and Adya Guru Syed Imamshah Bawa continued. The language of worship was changed but the the Satpanth-Dashavatar scriptures which corrupted the Hindus was kept intact. The names of their God and Guru were not changed and remained Muslims. [27:Page 357] [50:Page 216] [140:Page 105, 106, 108, 110, 111, 112] [158:Page 231 to 233].

186.2.   Abuse of Hindu Sadhu Saints: Efforts were made to gain the confidence of Hindu Sadhu Saints. According to information gathered from conversations with the monks in private, they were urged to work with us in order to prevent the Satpanthis from converting to Islam. Our objective is to promote Hinduism. We have modified our religious texts by removing any Islamic elements and retaining only the Hindu components.

Many people didn’t delve deep into the Satpanth scriptures, leaving them relatively unknown. The existence of Taqiyya was also a mystery to some. The Hindu sadhu saints were unaware of this intricate scheme. Some believed that converting from Muslim to Hindu was an effortless process, requiring no second thoughts. However, the opinion of Sanat’s Kutch Kadwa Patidar community was not considered.

Hindu sadhu saints are aware that Satpanth is a Muslim religion. However, they support the Satpanthis in the hope that their religious work will contribute to the greater Hindu cause. Donations from Pirana to the monks also provide some support to this cause.

In Pirana, gatherings of Hindu sadhu saints are organized periodically. During these gatherings, Hindu saints express from the platform that Satpanth is an integral part of Hinduism. [50:Page 216] [27:Page 36] [69] [123] [11] [163] [158:Page 231 to 233].

186.3.   Abuse of Hindu Organizations: Hindu organizations such as RSS, VHP, and Bajrang Dal express similar sentiments as Hindu monks. Additionally, these organizations promote the conversion of individuals from Islam to Hinduism. [27:Page 205] [158:Page 231 to 233] [138:Page 148 and 149].

At the beginning, Hindu organizations hosted programs and camps. Pirana Sanstha was heard to have funded their activities. [27:Page 242] [27:Page 153] [27:Page 968] [158:Page 232].

With the guidance of these organizations, the Hindu presence in Pirana was strengthened. The members of these organizations began to take pride in their accomplishments [50:Page 230], as they had essentially made Hindus occupy a place that was originally associated with Muslim religious practices.

187.  Sadhu Saints and Hindu organizations did not think through this: The Hindu Sadhu saints and Hindu organizations who supported the Pirana Satpanth did not expect their cooperation to be so distant. They did not consult with the Sri Akhil Bharatiya Kutch Kadwa Patidar Samaj, a group of people who left Satpanth and converted to Hinduism, and did not take them into consideration. [27:Page 39].

188.  Unaware of Taqiyya: Hindu organizations were largely unaware of Taqiyya, leaving them vulnerable to its manipulation.

189.  Ignorant of Islamic seeds: In the history of Satpanth, Hindu monastic saints and organizations focused solely on the outward rituals and practices, neglecting the Islamic principles that form the foundation of Satpanth. However, preserving the Islamic roots of Satpanth is crucial for its true form to be sustained. If the Islamic seed is not preserved, there is a possibility that Satpanth may eventually deviate from its true Islamic nature.

190.  Effect of changes: Piranha’s efforts to establish Satpanth as a part of Hinduism proved successful through three types of changes. This allowed him to create an image that attracted Satpanthies who had left Pirana. The word “blur” is used because Satpanth deceived people by portraying itself as Hinduism when it was actually Islam. However, people began to see Satpanth as a part of Hinduism and thus, no longer saw a need to leave it.

Who suffered the consequences of such deception – Hindus or Muslims? It is worth noting that Muslims were not drawn to any particular sect, whereas Hindus were attracted to Satpanth and ended up adopting a hybrid Hindu-Muslim identity. The key question is whether Hindu sadhu saints and organizations intentionally sought to draw Hindus towards Satpanth. If not, then who should be held accountable for the outcome that followed?

Why did people start going back to the Satapant religion from Sanatani society? [27:Page 171]

191.  Pirana benefits from changes: We will now see how the Satpanthis used the Hindu image/identity against the Hindus. [27:Page 39].

191.1.   The flow of people leaving the Satapant stopped: Being deluded, the flow of people leaving the Satapant slowed down or even stopped.

191.2.   Sanatan penetrated and survived the society because of Hindu image: The perception that Satpanth is a part of Hinduism created a conducive environment for Satpanthis from the K.K.P community to comfortably integrate and thrive within the Sanatan Samaj while assimilating themselves into Hinduism alongside other communities.

191.3.   Attempts were made to subvert the Sanatan Samaj: The Satpanthis attempted to undermine the Sanatan Samaj, which was established by those who had renounced the Pirana Satpanth religion. They did this by filing false police and court cases against the Sanatani, in an effort to suppress them. Sanat faced numerous obstacles in running the society as a result.

The incident happened when they confronted him and warned him that their coexistence would not be possible if he continued with his actions. They suggested he stay in his Satpanth society, which was exclusive to Sanatanis. However, he argued that they too were Hindus and belonged to the Sanat sect. He cited religious texts, the teachings of Hindu sadhu saints, and the support of Hindu organizations to make his point. He even resorted to misusing court cases and government machinery to convince them. The Sanat society found itself in a precarious situation, besieged by threats from all sides. [27:Page 36].

192.  Mavalas¹²⁴ became active: he Mavalas, who acted as representatives of Satpanth within the Sanatan Samaj, inflicted significant harm on the society. For additional information on who the Mavalas are, the role they played, and the procedures related to Mavala, please refer to the book “Satpanth Chhodo” [27:Page 195] and the related sections in this book. (‎22.2).

The Satpanthis and Mawalas collaborated to create a narrative within the Sanatan society that emphasizes the need for love, unity, financial support, and organization within the society, with an expectation for Sanatanis to take responsibility for this. They stress the importance of goodwill and religious impartiality. When attempts are made to prevent Satpanthis from engaging in wrongful activities, it’s portrayed as a threat to the bonds of love, unity, and organization. The potential risk of being falsely implicated in legal matters is also used to pressure the leaders and elders of Sanat into silence.

The younger generation started challenging the ideology of Sanat, even going so far as to publish books like “Samaj Bhakti Tsunami” [44], “Samaj Bhakti Sachai” [29], “Vedic Atharvaveda Satpanth A History” [154], pamphlets [75] [150], and more. Additionally, they established organizations like the “Patidar Sarvodaya Trust” [7] and initiated activities like the “Ekta Manch Vandhay” [162].

Gradually, their lobby became so strong that the leaders started adopting the policy of sheltering the Mawalas and Satpanthis to retain their seats. Two main examples are given here below.

1.   Opposition to Sanatan Shabd: During a meeting of the Dhansura Zone held in Modasa, there was a request from a Mavala to remove the word “Sanatan” from the name of the Dhansura Sanatan Samaj because they found it controversial. However, during the same meeting, Shri Amritbhai Ramani, who was the Minister of Dhansura Sanatan Samaj at the time, along with Administrator Ashokbhai Bhavani and other members from Dhansura, strongly opposed this suggestion and expressed their support for Sant Shri Odhavaram Maharaj’s efforts. Consequently, the word “Sanatan” was retained in the name of the Dhansura Samaj, and it continues to be a source of pride for them today. – Courtesy: Amritbhai Ramani, Dhansura, and Ashokbhai Bhavani, Dhansura.

2.   Ramji Karamashi Nakrani: The Central Samaj’s president had never attended a Satpanth program, yet all the presidents had maintained the dignity of Sanatan Samaj. However, in Nov-2008, Ramjibhai, a strong Sanatist, inaugurated a new Khana (known as the temple of the Nishkalanki Narayan) in Nakhatrana, thereby sending a message that Satpanth had been accepted by Sanatan Samaj to some extent.

Ramji Karamshi looks back on the incident with regret and takes full responsibility for his mistake. Despite being advised against attending the event by several members of the society, the surrounding mobs created a chaotic and confusing atmosphere that clouded his judgment for a few days, leading to his error. This information was shared by Ramji Karamashi Nakarani. [27:Page 64].

193.  False case against Ramesh Vagadia: In 2005, CA Rameshbhai Vagadia printed and distributed a pamphlet on October 13th to educate the youth in his village of Khombadi about the history of Sanat. It’s evident that the Satpanthis and their representatives didn’t appreciate this effort. Unable to directly confront Rameshbhai, in 2006, a complaint was made alleging that Rameshbhai, his father, and his ninety-nine-year-old grandfather had come to Pirana and engaged in a brawl there. They claimed that other people had also gathered, and the three men left in a car after a physical altercation.

In reality, neither Rameshbhai nor any member of his family ever visited Pirana. On the day when the alleged incident, as described in the complaint, supposedly occurred, they were attending a wedding ceremony at a different location. There is even a photograph from the event as evidence. It’s clear that the case was filed with the intention of intimidating Rameshbhai and his family. Furthermore, the accusation that his ninety-nine-year-old grandfather was involved in a physical altercation is evidence that the complaint is entirely untrue and fabricated.

There’s another twist in this matter. While the investigation into Rameshbhai’s elder brother Mohanbhai’s son was ongoing, the police suddenly arrived from Ahmedabad to arrest Rameshbhai. It’s evident that this was done to create an atmosphere of fear among the attendees and spread fear among the people. All these actions indicate that Rameshbhai’s case was an attempt to send a message to the Sanatans that speaking out against the Satpanth would lead to consequences. – Courtesy of Rameshbhai Wagdia.

The sequence of events is paused for now, and in the next chapter, at point (‎203) of this book, we will see how this situation takes a new turn.

194.  Situation against Sanatanis: CA Rameshbhai Vagadia wrote an article on how situations against oneself were created in Sanatan Samaj, published on page 51 of the book Satpanth Chhodo. [27:Page 51].

195.  Critical situation: A critical situation has developed against the elders of Sanat. [27:Page 30 to 41]

The Satpanthis, who had risen to higher positions within the Sanatan Samaj, began to obstruct the religious programs of the society. They demanded that if a Hindu monk was invited, a Satpanth monk should also be invited. This caused a conflict of interest as they promoted the glory of Satpanth and Imamshah’s Jay instead of the eternal religion of the society and the glory of Lord Lakshminarayan.

In the Sanatan Samaj, the followers of Satpanth were not accepted by the Sanatans. If the Sanatans tried to prevent the Satpanth followers from praising the glory of Satpanth, the Satpanth followers would retaliate by disrupting the society and falsely accusing the Sanatans. Therefore, the elders of Sanatan had two choices.

1.   Accept the Satpanth religion.

2.   Throw out the Satpanthis from the society.

Despite understanding the situation, the society’s leaders failed to make any decisions. However, they maintained a positive attitude towards Satpanth, which caused resentment among the society’s people.

Public Outcry: Campaign launched to rescue the community from the crisis (27:53). The next chapter will provide more details.