196.  Fierce Fire: In the previous chapter, we learned about the intense conflict that arose among the people regarding the Satapant religious group. In Sanat’s society, Satpanth and Mavalas held significant influence, and over time, there have been numerous instances of Satpanthis committing wrongdoing against Sanatanis. In this context, the then-president of the Central Samaj, Shri Ramji Karamshi, attended the opening ceremony of the Satpanth’s Khana.

197.  Against the Sanatanis at the expense of the orthodox Complaint: After being falsely accused himself (as per point ‎(193), CA Rameshbhai Mavjibhai Vagadia gradually discovered that others in Gamegam and Kampekampa were also facing false allegations. He learned that the Sanatani community was suffering due to this issue. On August 2nd, 2009, a group of concerned Sanat brothers gathered unexpectedly at the Sanskar Dham in Desalpar-Vandhay. They had a productive discussion about the harassment by Satpanthis and the negligence of Sanat Samaj leaders. The meeting took place on the ground at night.

On August 3rd, 2009, a group of Sanatani brothers who had been victimized like Rameshbhai, met with the elders of the Kendriya Samaj. The following day, on August 4th, they penned a historic letter to the Kendriya Samaj expressing the grief and sorrow of the Sanatanis. In the letter, they cited systematic examples of false cases being brought against the Sanatanis by the Satpanthis, with the support of the Central Samaj. The heart of this letter was a plea for proper resolution of the issue, as the Sanatanis were bearing the brunt of the persecution [27:Page 56]. More information on this topic can be found in Rameshbhai Vagadia’s book, “Reminiscences of the 4th Revolution of the Sanatani Movement”. [26].

198.  Perpetual Loophole¹²⁵ of Satpanthi: It’s worth noting that when a Satpanthi participates in a settlement process if the decision favors them, everything is fine. However, if the decision doesn’t go their way, they often resort to a permanent loophole, claiming that “we have to ask Pirana.” This perpetual loophole became quite frustrating for people. It made a mockery of those who engaged in the reconciliation process with genuine intentions. Many individuals have experienced this situation firsthand.

199.  Himmatbhai’s historic speech: On 07-Aug-2009, Shri Himmatbhai Ratanshi Khetani delivered a historic speech during the general meeting of the Kendriya Samaj. His speech resulted in the society organizing against Satpanth and sidelining the Mavalas. In the last 50 years of the society’s history, very few individuals have presented such a clear perspective on the issue of Satpanth-Sanatan. Himmatbhai passionately expressed his opinion that the current president, Ramji Karamshi Nakrani, had violated the 18th article [2:Page 11] of the society’s customs by attending the inauguration of the so-called temple (khana) of Bawa Imamshah and the so-called temple of Nishkalanki Narayan in Mini Pirana of Satpanth brothers located on Hoddani Rue Kotda Jadodar Road. See point (‎169.1).

Ramjibhai Savaya (Special) is associated with Sanat. However, those in authority above him frowned upon and confused his actions. The current situation regarding Satpanth is not favorable to the central society and its leaders, yet no one is questioning it. Articles 18 and 19 of the society’s customs are being openly violated.

He humorously remarked that our ancestors made a significant mistake by reforming us. If we had not undergone reformation, we might have become Muslims by now. We would have twisted our gan* (anus) and shouted for government benefits. Our Dohas (elders) would have tormented us because we wouldn’t want to follow their ways.

The audio clip of this speech deeply resonated with people all across India and went viral. It had a profound and far-reaching impact, especially among the traditionalists within the society. For the complete speech, please refer to the reference list. [119:Page 174] [27:Page 60].

200.  Formation of “Sanatana Dharma Awareness Committee”: Himmatbhai and Rameshbhai Vagadia were concerned about the behavior of community leaders and believed that the general public was unaware of their community and society’s history. They launched a social awareness campaign to educate the community, hoping that leaders would also become aware. However, they soon realized that society needed to be kept clean, which included protecting it from the influence of certain mothers who had reached high positions in society. Hence, they started the Safi Abhiyan movement, which aimed to raise awareness and keep society clean. This movement gained momentum, and many people joined in the cleaning campaign, either directly or indirectly.

The inaugural “Awareness Meeting” of the Safi Abhiyan movement commenced on October 4, 2009, in Dhansura. On this occasion, the “Sanatana Dharma Awareness Committee” was established in Dhansura [27:Page 62]. This committee embarked on a nationwide journey to initiate a community reform campaign aimed at raising awareness about Sanatan Dharma.

Following the Dhansura event, approximately 65-70 meetings took place in various societies throughout India. The final awareness meeting (distinct from the ongoing campaign) was conducted in Dehgam on April 5, 2011. Rameshbhai has documented these meetings comprehensively in his book titled “Reminiscences of the 4th Revolution of the Sanat Movement” [26], which provides valuable insights into this phase of the Sanat movement.

The meetings organized by the Sanatan Dharma Awareness Committee garnered an overwhelming response from the public. Individuals journeyed significant distances, spanning hundreds of kilometers, to attend these gatherings and listen to Himmatbhai, Rameshbhai, and their fellow team members. As a result, the leaders of the society began to sense their influence waning.

201.  Not worried about honor and disgrace: When he began his campaign, the leaders of the society refused to listen to him due to his dire situation. If he had remained silent, Satpanth would have been forever accepted in the Sanatan Samaj, which would have been disastrous for the latter. Therefore, they had to be compelled to submit in a violent manner by using derogatory words like “dog barking”. Nonetheless, he fought for the society without worrying about his honor and disgrace.

202.  People’s Support: Despite receiving calls to cancel the meeting in an attempt to sabotage the cleanliness drive, the public remained steadfast in their support. The meeting continued for seven to eight hours, with attendees attentively listening until the end. Thanks to the speaker’s powerful influence and the truth in his words, attendees left the meeting with a sense of determination to address the Satpanth issue.

203.  Arrest of Rameshbhai at reconciliation meeting: At a time when the clean-up campaign was in full swing, the pending false case against CA Rameshbhai Vagadia (left in point (‎193)), took a new turn.

203.1. After Rameshbhai submitted a letter to the Central Samaj, a conciliation committee was established to address its contents. The committee was composed of mostly Mawwalas, and included 5 representatives from both the Sanatan and Satpanth parties. Each representative presented their views on the cases to initiate the conciliation process.  (‎197)

203.2. As part of the conciliation process, a meeting was held on February 27th, 2010 at the Kendriya Samaj head office hostel in Nakhatrana. Seven people attended the meeting instead of the expected five Satpanth leaders, and approximately 150 other Satpanths were present outside with them. This was likely an attempt to exert psychological pressure on Sanatani.

203.3. During the conciliation meeting, both parties were called to attend simultaneously. As Rameshbhai was called and made his way to the meeting room, Ratanshi Lalji Velani, the leader of the Satpanth, introduced him to a crowd of 150 members as Rameshbhai Vagadia. It is possible that the police were present in the crowd and this could have been a way to identify them.

203.4. The police arrived at the meeting hall to apprehend Rameshbhai. When Sanatani found out about the police’s arrival, around 200 to 300 young people rushed to the scene within five minutes. The Satpanthi crowd fled upon seeing the Sanatani youth. The members of the conciliation committee also left discreetly, leaving the President of the Central Society alone.

203.5. As per sources close to Aadhaar Bhoot, the police from Ahmedabad (Aslali) had arrived in Nakhatrana the previous day to arrest Rameshbhai. They were accommodated and provided with food in a new house in Nakhatrana. However, it remains unclear why the police did not arrest Rameshbhai the previous day and instead chose to do so in the middle of the reconciliation process. We will find out the answer to this question later.

204.  Abuse of the conciliation process: During the conciliation process, it is expected that both parties make an effort to reduce their differences and strive to understand each other. However, in a recent incident, Satpanthi only pretended¹²⁶ to compromise. It was discovered that he had arrested Rameshbhai under the pretext of the conciliation process as a means to intimidate the Sanatani.

205.  Betrayal of the central society: The central society of the Sanatani believed that by welcoming the Satpanthis into their community, they would eventually return to the Sanatani fold. However, the Satpanthis did not reciprocate this feeling and did not consider themselves a part of the Sanatani community. Many people joined the Sanatani society only to establish their Hindu identity, but in the long run, they introduced harmful elements into the community, particularly by bringing up their children in the Sanatani society.

206.  Determined to create a Satpanth free Sanat Samaj: During the incident leading to the arrest of Rameshbhai, the Mawala fled the scene upon the arrival of the police, leaving the Samaj president and other civilians present there. There was chaos among the Satpanth members, as mentioned earlier, with around 200 to 300 Sanat youths present in the hostel. The situation was tense, and all the facts needed to be scrutinized closely.

The arrest of Rameshbhai was perceived by many as an attempt to target the Sanat movement rather than Rameshbhai himself. There were concerns that the Satpanthi group was trying to infiltrate and take control of the Sanatani society, fueled by the growing influence of K.K.P. in the community. This caused a stir among the youth of the Sanat community, who were determined to liberate the community from the influence of Satapant.

207.  Satpanthis have no place in central society -Proved: Central society officials argued that Sanatan Dharma is not mentioned in the society’s constitution. Therefore, we cannot declare the central society as Sanatani Samaj and our hands are tied regarding freeing the society from Satpanthis.

Therefore, a crucial meeting of the “Sanatana Dharma Awareness Committee” took place on February 13, 2010, involving the trustees and office bearers of the Kendriya Samaj. This meeting held immense significance for the Sanatana Dharma Awareness Committee. Failing to persuade the trustees and officers of the central society could have spelled disaster for the Sanatan Dharma Awareness Campaign. The outcome of this meeting hinged entirely on the identity of the society as the “Sanatni Samaj.” 

During the meeting, the leaders of the central society put forward their argument that the society should be secular and not associated with any religion. They stated that a person following Sanatan Dharma or Satpanth Dharma could both become member of the society. Their reasoning was that the society’s name and constitution do not mention Sanatan Dharma, so they cannot accept the Sanatan Jagurti Samiti’s claim that the central society is a “Sanatani Samaj”.

Fortunately, the leaders of Sanatan Dharma Jagurti, Himmatbhai and Rameshbhai, were able to counter the strong argument presented by the Central Samaj leaders. They successfully persuaded the elders that the Central Society was exclusively for Sanatanis and Satpanthis had no place in it. Page 66 provides detailed information on the book Satpanth Chodho [27:Page 66].

208.  Turning point / revolutionary change: The meeting held on February 13, 2010 marked a significant turning point for the cleaning campaign. Following this meeting, the Kendriya Samaj acknowledged its identity as a society of Sanatanis, with no place for Satpanthis. As a result, the parent organization of Sanatani, which had previously opposed the cleansing campaign, came forward to offer their support.

209.  White Paper: The persistent efforts of the Sanatana Dharma Awareness Committee began to yield results. Over time, local societies and zones also started showing their support. People began to exert pressure on the Central Samaj to clarify its identity as Sanat. In a meeting dated March 19, 2010, the Mumbai Zone drafted a proposed “white paper” and forwarded it to the Central Samaj, urging it to declare its Sanat identity. Responding to this, the Central Samaj issued a “White Paper” dated March 25, 2010, as mentioned in references [27:Page 47] [4:Page 247].

In this “White Paper,” the Central Samaj declared its affiliation with the Sanatani society and affirmed its religion as Sanatan Hinduism. As per the white paper, the membership of all Satpanthi members in the central society was revoked, and the remaining life members were instructed to reapply for membership. Additionally, it was announced that Satpanthis could not participate in the Golden Festival of the Central Society.

210.  White Paper Protest Rally: On May 1st, 2010, the Satpanthi community organized a rally in Nakhatrana to protest against a White Paper. To gather people for the rally, special buses were arranged from the Kampa area of Gujarat. However, despite their efforts, the rally was unsuccessful. The Reilly group was not allowed to enter and were turned away at the gate.

211.  Constitutional Amendment: Following the release of the White Paper, the Central Samaj made changes to its constitution. Although the organization was not able to change its name due to the lengthy registration process with the Charity Commissioner, it clarified its constitution by including the issue of Sanatan Hinduism in various aspects such as objectives, activities, membership requirements, and rules for cancellation of membership.

212.  Swarnim Mahotsav Programme: From 9th to 11th May 2010, the Swarnim Mahotsav Day was celebrated to mark the 50th anniversary of the founding of Kendriya Samaj. This event brought together people of different beliefs, and for the first time, the Satpanthis were compelled to participate, making the Sanatanis feel that this society belonged to them. Thanks to this, Jai Lakshminarayana and Sanatana Dharma were rekindled, and the Sanatanis’ passion for their beliefs became boundless.

213.  Swarniman went to Sathwar.. Samarth Patidar: In the Kendriya Samaj’s Swarnim festival program, people from all over India organized events, including a play titled “Svarnimane Sathware Chalya Kadwa Patidar… Samarth Patidar..”.¹²⁷ [8]. The play, prepared by the Saraswat family of the community, was on the religious history of the community. This play touched the hearts of the people in such a way that more than 10,000 spectators in the mandap were held in pin drop silence and excitement. Many people watch this drama on TV cable too.

Nathika played a vital role in spreading the Sanat movement’s consciousness to the masses. The play sold over 10,000 copies and garnered support from the intellectual class of society. Nathika’s passionate commitment to Sanat inspired various organizations to adopt purification and strengthen the central society. Consequently, organizations such as Sanatan Educators, Sanatan Medicos, Sanatan Advocates, Sanatan CA & CS, worked tirelessly to promote the Sanatan ideology further. For more information on this topic, please refer to an article later in this book.

214.  Fifth Communal Convention: On May 12th, 2010, the 5th Communal Convention was held, which was intended for all members of the Kutch Kadwa Patidar community. However, Satpanthis also joined the convention. The convention focused on passing down community customs. During the discussion of Article 18, which pertains to the observance of Hindu customs, and Article 19, which prohibits taking social and religious disputes to court, the Satpanthies engaged in an act of protest by breaking chairs and violating etiquette. This caused complaints to be filed with the police.

215.  Real Patidar: The movement has a mysterious character that is present yet invisible. This person’s voice can be heard all around, despite their absence. Everyone seems to be discussing this person’s ideas, even if they don’t know who they are. The real identity of this Patidar remains unknown, as they only communicate with others through email.

The actual Patidar played a significant role in the Sanatan Movement. During the initial stages of social media, Himmatbhai Khetani and Rameshbhai Vagadia conducted meetings across India providing reliable information about Satpanth. Meanwhile, Real Patidar adopted a unique approach by leveraging the power of email communication.

Real Patidars systematically and methodically prepared articles, complete with proofs, explaining the Islamic origin of the Satpanth, and how it has an external Hindu appearance. The articles were written in a way that was easy for anyone to understand, and were sent via email. The Sanatani eagerly awaited the email, especially nine youngsters, and it spread the talk of the Sanat movement beyond just meetings, reaching inside the homes of Satpanthis. The youth of Satpanthi also became more aware thanks to the email and they started asking questions and having discussions. This sparked an information-war waged over email between Satpanthis and Sanatanis, with answers and counter-answers being exchanged.

After several people joined, a website named realpatidar.com was created. This website uploads all the emails sent for awareness. Over time, the website has uploaded hidden truth of Satpanth through videos, which has made the youth more aware and provided them with documentary evidence. Additionally, information has been shared on WhatsApp under the name “Khas Khabar” for a few years now.

Briefly speaking about Real Patidar’s contribution, he has given “intellectual strength” to the campaign. The main points of his contribution are as follows;

1.   Taqiyya: A dangerous tactic of Islam, exposed the use of al-Taqiyya (AL-TAQIYYA)¹²⁸ in satanism. The games of Satpanthi which were previously not understood by people, now, after knowing Taqiyya, the whole thing started to be understood properly.

2.   Satya Prakash: A comprehensive book titled “Satya Prakash” [119] was compiled, providing a systematic history of the Pirana Satpanth. This book covers the entire history of Pirana Satpanth from its inception to the present day. It aims to expose and elucidate the strategies employed by the Pirana Satpanth to the public. Notably, this book has been published with the collaboration of leaders from the Kanthi department.

3.   Islamic Seeds: People have often criticized Satpanth for its outward features, such as burial rituals and midnight worship, but have struggled to pinpoint any concrete issues with the faith. However, Real Patidar was able to shed light on this matter by presenting the “Islamic” seed within Satpanth in clear terms. This vital piece of information has given people a better understanding of the faith and what it truly represents.

a.   Imamshah

b.   Nishkalanki Narayan

c.    Shastrass of Satpanth, and

d.   Tomb / Dargah of Imamshah of Pirana

Real Patidar’s knowledge of the Islamic roots of Satpanth led to the cessation of the earlier practice of incorporating external changes into Sanatan beliefs. In the past, some Satpanths would selectively accept certain aspects of Sanatan and claim to belong to the faith. However, now, Sanatan followers are openly questioning whether the Islamic influence in Satpanth is authentic. If not, then Satpanth is a Muslim religion, and any attempts to pass it off as Hinduism would be futile. This has increased the confidence of Sanatanis in their fight against Satpanth.

4. Library: Real Patidar has made available a free online library (https://www.realpatidar.com/library)¹²⁹ for all in its website. The library contains a valuable collection of documents, books, research theses, court documents, government gazetteers, videos, and more related to Satpanth. It includes old and rare community documents of K.K.P., letters of Shankaracharya, encyclopedias, articles and books by international authors, and university books. You can find all sorts of information here. For your convenience, most of the references in this book are linked to the books in the Real Patidar Library.

5.   Articles: The website contains well-written articles by K.K.P. that explain the events in the community in simple language. These articles provide accurate and high-quality information, presented professionally. They showcase Satpanth’s strategy and intentions with evidence, and have positively impacted the thoughts and intellect of the people, fueling the movement.

It is evident that Real Patidar has made significant contributions to the opening of the door to Satpanth’s scriptures and its strategy, following in the footsteps of Narayan Ramji Limbani. Real Patidar has been instrumental in the movement, and their impact can be seen in all aspects of it. Real Patidar is a distinguished figure whose work defines their identity.

216.  Support of societies across India: Following the central society’s initiative, local societies from all over India and various zones also participated in the clean-up campaign. Eventually, the local societies were also declared free from Satapant. Many societies changed their names and constitutions, adding the word “eternal” to their names and ensuring that the organization belonged only to Sanatani. As part of the community reform movement, each society created its own policies and strengthened the movement by formulating new rules.

217.  Kesari Patra of Yuva Sangh: Following the release of Kendriya Samaj’s white paper, the Yuva Sangh took action. On July 1, 2010, an order was issued, and on July 20, 2010, the Yuva Sangh released a Kesari Patra. This Kesari Patra  [27:Page 74] aimed to unite the entire organization, from local Yuva Mandals to the Central Yuva Mandal. As a result, the youth of the society became increasingly aware and engaged in the community reform approach.

218.  Inauguration of Sanskar Dham: A central place for Sri Lakshminarayan Bhagwan called Sanskar Dham will be built at Desalpar-Vandhay. The aim is to unite the temples of Lord Shri Lakshminarayan Bhagwan established by the Sanatan Samaj in one place and create a strong, organized religious institution in society.

However, there wasn’t enough excitement among the people and the flow of donations needed to establish the institution was very low. This caused a feeling of discouragement among the people, who questioned how many temples could be built. The significance of Sanskar Dham as the central location of Lakshminarayan temples was not fully understood. Sanatan Dharma Awareness conducted a cleaning campaign and publicized Sanskar Dham to raise awareness. People were especially invited to attend the inauguration program and join Sanskar Dham.

As a result, the inauguration program of Sanskar Dham, held from May 11, 2011, to May 14, 2014, saw great enthusiasm and a large attendance of people.

219.  Narayana Katha: To promote the Sanat campaign, it was decided to showcase small historical events of Sanat through theatre and film. The story of Sanat would be presented in a single session with music, and a narrator would sit on the podium to engage the audience. This approach was aimed at generating interest and awareness of Sanat’s history among both the youth and elders. As a result, the “Shri Narayan Katha” was initiated.

Dr. Talodwala is responsible for this work. Vasant Dholu and his team performed very well. His team traveled across India and made 18 Narayan stories.

The “Sanatni Narayan Katha” had a significant impact on the youth and members of the society, providing energy and support to the Sanat movement. Through this story, the principles of Sanat were instilled in the hearts of many previously indifferent individuals. By showcasing the dedication of past elders, many people were able to integrate into current social schemes. Thus, “Sri Narayan Katha” became a driving force for the Sri Samaj in the Sanat movement. The result was a beautiful display of unity and progress among community members.

220.  Success – Repatriation of Thousands: The aforementioned main efforts, coupled with the ongoing dedication of certain prominent anonymous Sanatanis, have successfully repatriated thousands of Satpanthis. It should be noted that the aforementioned examples are not meant to diminish the importance of the work of other leaders, as the campaign was a collective success. We apologize if any significant contributions were overlooked due to time constraints.   

Kutch, the Kampa area, and many communities outside gradually embraced the Sanatan Samaj. Satpanthi members were integrated into Sanatan Samaj, while those who refused were expelled.

221.  Hundreds of people came to Sanatan simultaneously in South India zone: On January 14th, 2020, hundreds of people from 140 families in South India came to Sanatan together. 

222.  Mandvi Hostel Scandal: It is often said that good works face many obstacles. In the case of the cleaning campaign’s day and night success, some people have become jealous and conspired to take over the Lakhu Virji Dholo Kumar hostel in Mandvi that belongs to the Central Samaj (refer to point ‎(165.8). This move has caused harm to the Central Samaj and the Satpanthi are using legal means to achieve their goal. However, the Central Society is also fighting back with a legal battle.

After carefully considering the severity of the issue, Umiya Mataji Vandhay listened to both parties involved, thoroughly examined the evidence, and presented the Arbitral Tribunal report [21] dated 22-Aug-2018. The report clearly confirms that the Kendriya Samaj is the rightful owner of Mandvi Hostel.

The individuals responsible for the Mandvi hostel scandal have caused significant harm to their community and society. History has shown that those who bring harm to their community and family will ultimately suffer the consequences. The grace of Bhagyalakshmi Mata will not be upon them. Although they may not realize it during good times, they will not have the support of God during the bad times.

223.  Instances of grabbing Sanatani’s property – Nawavas-Rawapar and Virani-Gadh: Villages serve as living examples of joint properties belonging to both Sanatani and Satpanthi communities, which have been wrongfully acquired through deceitful legal and police actions, often driven by slogans of “Prem-Ekta-Samp-Sangathan,” especially in areas like Nawavas (Rawapar) and Virani (Gadh). This situation deserves attention.[27:Page 39].

224.  Satpanthi Ratanshi Lalji Velani’s false claim that he is the head of the Central Samaj: The Sanatani community was actively involved in their community reform efforts. During this time, Ratanshi Lalji Velani, a prominent leader of the Satpanth, publicly advertised in newspapers that he was the President of the Shri Akhil Bhartiya Kutch Kadwa Patidar Samaj (the name of the Central Society). This was featured in newspapers like Kutch Mitra’s Bhuj edition on various dates, such as 16-Oct-2014, 20-Oct-2014, 24-Sep-2014, 13-Aug-2017, 25-Aug-2017, 20-Aug-2021, and more. He even conducted an annual meeting on the same day as the original central society’s annual meeting, but instead of Nakhatrana’s hostel, he held it at Nakhatrana’s Khan, also known as Nishkalkanki Mandir. Newspapers published news articles with his photo, reporting that a general meeting of the society was held under his chairmanship. This controversy continued for several years, and he even claimed to be the head of the central society in the office of the Charity Commissioner.

At one point, Ratanshi Lalji took it a step further by visiting banks where the Kendriya Samaj had accounts. He claimed that he was the president of the Kendriya Samaj and insisted that no other signatures should be accepted except his. A few bank officials, perhaps influenced by his assertions, temporarily suspended the Kendriya Samaj’s bank accounts.

Many examples exist, but this one highlights the Satpanth Samaj leaders’ role in harassing Central Samaj and Sanatani.

During an executive meeting of the Central Society held in Singota, Tamil Nadu, from January 14 to 16, 2012, many people from outside the village were expected to attend. However, to disrupt the meeting and cause trouble for the executive members, all the hotels and barbers in that village were falsely booked and blocked. This action created a great deal of inconvenience for the executive members of the Central Society.

225.  Last Attempt to Convince – Unjha’s Verdict: The leaders of the community believed that it was necessary to make a final attempt to convince the Satpanthis. Therefore, he informed the elders of Umiya Mataji Unjha about his community’s problem. With the help of Manibhai Mami, an esteemed elder of Unjha who was well-versed in the religious history of the Kutch Kadwa Patidar community and a community reformer himself, as well as other leaders, both sides were given a chance to present their cases through Unjha’s mediation for a period of three years. Evidence was presented by both sides.

225.1. Verdict: After three years of legal proceedings, on October 8, 2017, the Unjha community ruled in favor of the Sanatani group. Satpanthis were unable to prove that Satpanth is a part of Hinduism, while Sanatanis successfully demonstrated that Satpanth is a Muslim religion. This ruling marked a significant development in the ongoing dispute between the two groups. [27:Page 128].

The gist of the judgment was that;

1.   Imamshah is a Muslim. Satpanthis shall not perform any acts and ceremonies of Islam.

2.   Believers in Satpanth should completely worship the God of Hinduism and the incarnation of God.

3.   People of Satpanth society should read the scriptures of Hinduism.

4.   Court cases filed one after the other to be withdrawn within 60 days. (The case has been made only by Satpanthi.)

5.   Nishkalanki Narayan is against the belief of Hinduism.

225.2. Implementation of the judgment: Following the judgment, efforts were made to enforce it. However, as has been the case in the past, Satpanth individuals merely made verbal commitments to comply with the verdict and then presented false excuses to avoid its implementation. This pattern of behavior persisted, making it challenging to ensure that the ruling was put into effect.

225.3. Full Details: A comprehensive account of the entire process leading up to the Unjha judgment can be found in the book “Ma Umano Adhes Satpanth Chhodo” [27]  written by CA Chandrakant Kantilal Patel/Chabhaiya. This book includes extensive evidence gathered from within the country and abroad, certificates from the four pithas established by Adi Shankaracharya, original Hinduism documents, government records, court rulings, university publications, research theses, government gazettes, old and rare community documents of K.K.P., encyclopedias, articles, books by international authors, and more. This evidence unequivocally demonstrates that Satpanth is a Muslim religion. Anyone interested in studying this topic should consider reading this book for a comprehensive understanding.   

226.  Satpanthis kept together in Bandhay but finally betrayed: Even after the Umiya Mataji Unjha judgment, the Satpanthis did not take any steps towards its implementation. In 2018, the Sanatani community took three prominent Satpanthi leaders to Umiya Mataji’s office to build goodwill. During this visit, the Satpanthis gave an undertaking that they and their entire community would leave the Satpanth, reform, and become staunch Hindus. However, none of these commitments were fulfilled, and the Satpanthis even published public advertisements denouncing the Unjha judgment. As a result, they were eventually removed from Vandhay. [27:Page 191]

227.  Breaking up with the Satpanthis: The people of the Sanatan Samaj grew frustrated as numerous attempts to integrate the Satpanthis into the Sanatan Samaj had failed, and the opportunities extended were consistently used against the Sanatan community. Consequently, the Sanatans made a decision to sever all ties with the Satpanthis and free the Sanatan Samaj from their influence.

227.1. Special Meeting: It seems that they have exhausted all other options and are now resorting to creating a mixed culture disguised as Hinduism. Their plan is to use idealistic language, such as talk of love, unity and community, to create an atmosphere where the beliefs of the Satpanth and the Shastras of the Satpanth can be practiced. However, it is important to note that when they speak of love, unity, and community, it is primarily for their own benefit rather than for the betterment of society. This is understandable.

During that meeting, eight resolutions were unanimously decided upon. You can find details on page 188 of the book “Satpanth Chho” [27:Page 188]. The primary essence of these resolutions was as follows:

1.  Social and Religious Events: In a society, one person’s villain may be another person’s hero. True love and unity cannot exist between such societies.

2. Joint Societies and Societies: Any joint society or society currently affiliated with Satpanthis should be made independent as deemed convenient, and these organizations and societies should be transformed into purely Sanatani entities.

3. Family and Niyani programs: No joint programs with Satpanthis in the name of family (Nukh) and Niyani.

227.2. The processes of purifying other institutions and societies are still ongoing. Some are progressing quickly, while others are moving more slowly. However, it is certain that sooner or later, all joint institutions and societies will ultimately become purely Sanatani in nature.

228.  The Satpanthis continued their efforts to pass themselves off as outwardly Hindu (not to become Hindus):

228.1. Mixed Culture: It is evident that Satpanth can only thrive in a mixed cultural environment and cannot survive in a pure Hindu culture. The Sanatan Samaj community represents a significant portion of the population that will never accept Satpanth, therefore, proponents of Satpanth strive to create a mixed culture where their beliefs can coexist.

So, when they talk about love, unity, harmony, and organization, it’s primarily for their own benefit, not in the true sense of the words. This is evident because if they genuinely believed in these principles, Satpanthis would have merged into Sanatan Hinduism and demonstrated true love, unity, harmony, and organization.

Exactly, if they consider themselves Hindus, there should be no issue with joining the Sanatan Samaj. Many individuals have already left Satpanth and integrated into Sanatan Samaj without any problem. However, if they choose not to, it’s evident that their faith isn’t in Hinduism, but in some other religion, which is the underlying reason.

228.2. Indeed, when one society considers someone who deceives Hindus and converts them into Muslims as a hero, while another society sees them as villains, it becomes challenging to establish genuine love, unity, and harmony between the two societies. Such contrasting views on heroes and villains can deeply hurt the sentiments of the society that sees them as villains, making it difficult to bridge the gap and build trust.

You make an important point about the role of youth in critically examining historical narratives and their portrayal of certain figures as heroes or villains. It’s crucial for young people to engage in thoughtful and unbiased exploration of history, and to question and research the motivations behind any attempts to redefine historical figures as heroes or villains. This kind of critical thinking and inquiry helps ensure a more accurate understanding of history and its implications for the present and future.

229.  Under the guise of reform, the Islamic seed holds fast: During presentations and future research, understanding the motivations behind attempts to redefine local figures is critical. This kind of critical thinking and inquiry ensures clarity.

229.1. The Islamic seed of Pirana Satpanth: The Islamic seed of Pirana Satpanth is in the following 4 things, do not remove them?

1.   Imamshah

2.   Nishkalanki Narayan (i.e. the Hindu name of Murtaza Ali Talib)

3.   Scriptures of Satpanth

4.   Imamshah Dargah of Pirana

229.2. Improvements in places other than Pirana: If both sides of the wall are the same, then why build a 13-foot-high wall in between? Who is being deceived by this wall – the Satpanthi or the Muslim Syed community? It is likely that only the Satpanthis will be deceived.

The purpose of building this wall is to falsely convince Satpanthis that the shrine of Imamshah is a seat of Hinduism. This is done to prevent Satpanthis from leaving their faith.

229.3. Shastras of Satpantha: Underneath the idol, which serves to conceal the identity of the Imamshah, there are several other idols including the idol of sage Veda Vyasa, the idol of sage Vashishta, and the idol of sage Amartej. Additionally, there is a small temple dedicated to the Hindu form of Murtaza Ali Talib, the Nishkalanki Narayan, who is worshipped in accordance with Hindu traditions.

Nishkalanki Narayan: Alatki Narayan and Ali Talib, who is also known as Nishkala ki Narayan, are worshipped in accordance with Hindu beliefs and Shia Islam.

230.  A high wall and 54 Kundi Yajna to kill Pirana in Hindu: It’s interesting to note that while the Satpanth Dharma Shastras have limitations on idol worship as mentioned in point 56.1, what about mosques? What may surprise you is that the group responsible for the shrine of the Imamshah in Pirana also manages the cemetery and the mosque. (‎225)

230.1. 13 feet high wall next to Imamshah Dargah: If the wall on both sides is identical, why is there a sudden need to construct a 13-foot-high wall in between? Who is being deceived by building such a high wall? Is it the Satpanthi or the Muslim Syed? It raises natural questions.

It is only the Satpanthi who will be deceived by the unnatural occurrences on the slim sled. False beliefs will only be given to Satpanthis.

It is important to note that the Satpanthis did not abandon the piranha in their conversion to Hinduism, as other Hindus also joined and became Satapathi over time. Additionally, after the wall was constructed, the All India Representative Sabha of RSS was held in Pirana between March 11-13, 2022, with the attendance of RSS chief Mohan Bhagwat. Notably, there are idols and a wall present within Pirana.

If the owner and maintainer of both sides of a wall are the same, then why is there a need to build a 13 feet high wall in between? Who is being deceived by this wall – the Satpanthi or the Muslim Syed? It is apaapparent that only the Satpanthi will be fooled. The purpose of building this wall is to falsely convince the Satpanthis that the shrine of Imamshah is the seat of Hinduism so that they continue to follow the Piranha. Additionally, over time, other Hindus have joined the Pirana and become Satapathi, making it a clear fact to comprehend.

230.2. Idols and wall in Pirana: It is evident that Pirana was meant for non-Muslims and Hindus as there was a clear need to prevent any disputes and maintain peace between the Imamshah Dargah and the idol area. This could have been achieved by building a high wall between these two areas and separating the road leading to both places. However, the reason behind not implementing such a solution remains unclear. There are several questions that arise in this regard, but for now, let’s move on. The given text also ends with the numbers “231.3. 5”.

Out of the 10 main avatars of Vishnu, the first 9 avatars up to Budha (Buddha) avatar and according to Shia Islam, the 10th avatar is Murtaza Ali¹³⁰ Talib i.e. the Hindu form of the unblemished/spotless avatar. Umiya is the idol of Mataji, Lakshminarayan is the idol of God, Karsan is the idol of kaka, Imamshah is also the idol (but the name Sadguru Maharaj is written under the idol to hide the identity of the Imamshah), Veda Vyasa is the idol of sage, Vashishta is the idol of sage, Amartej is the idol of sage. And finally, there is a small temple of the Hindu form of Murtaza Ali Talib, the Nishkalanki Narayan, who is worshiped according to Shia Islam.

Now the question should be when Satpanth Dharma Shastras have restrictions or prohibitions on idol worship (see previously mentioned points (‎56.1), (‎56.2.‎2), (‎56.2.‎6.1), (‎56.2.‎9) 9), (‎57.2,‎14), (‎57.1.29). Then why are these idols next to Imamshah’s shrine in Pirana?

And if the idols were to be installed then why next to the cemetery of Imamshah Dargah? There is plenty of space in Pirana, why not in a holy place away from the shrine? Dargah is located in a graveyard which is unholy for Hindus, so why in such a graveyard?

Why is the road to Imamshah’s dargah and the area of the idols mentioned above the same? Why is there no wall between the idol area and the shrine area?

The slam will come, and the seeds of hard work by RSS and Sadhu Saints will sprout, bearing fruit. It is strange, or rather serious, that there is an organization that identifies as Hindu but discourages people from converting from Satpanth to Hinduism. If one understands the situation, they will recognize the gravity of the matter, rather than being amazed by it.

In the Satpanthi community of India, a common approach to resolving disputes is through settlement or conciliation meetings. The goal of these meetings is to remove the root cause of the problem, so that it does not arise again in the future. However, the community’s history and past experiences suggest that this goal is not always achieved.

There are many such questions. But you get the point, so let’s move on.

230.3. 54 KUNDI YAGNA IN PIRANA – A THING LIKE A COMMON HINDU: Therefore, in order to promote the purported changes in Pirana, it’s essential to ensure that the effort invested in these changes pays off. As part of this, an event that would be appreciated by Hindus was organized – a Yagya program. This program, known as the “54 Kundi Vishnu Mahayag,” took place on October 17th, 18th, and 19th, 2022.

Some Hindu sadhu saints and Hindu religious organizations were helped. The so-called Pran Pratishtha of the Nishkalanki Narayan idol was also performed. But by whom? At the hands of Brahmins? Brahmins on whom, according to the scriptures of the Satpanth, a ban or prohibition is imposed. Brahmins are severely insulted in Satpanth scriptures. See previously stated points (‎56.2.‎2), (‎56.2.‎4), (‎56.2.‎5), (‎56.2.‎6.1), (‎56.2.‎0)). In the scriptures of Satpanth, Brahmins are shown to be forgetful, misguided, treacherous, inferior, etc. And the Satpanthis have been told that you will not get Narayana if you ask for Brahman. Yet, here, Pran Pratishtha was conducted by Brahmins. This raises questions about the true intentions behind these actions and who might be deceived by them.

233.  Satpanthi’s Reconciliation Strategy: Whenever there is a dispute or problem, and a settlement or conciliation meeting is held to resolve it, the general expectation is that an honest effort should be made to remove the seed of the dispute once and for all.

In order to practice their Islamic religion within Hindu society, Yanken suggested that the Sanatan Samaj should accept the Satpanth religion as a part of Hinduism.

233.1. Satpanthis do not have to “compromise” to become Hindus. Therefore, in all the measures given by the Sanatans to make them pure Hindus, one makes excuses and isolates himself.

233.2. Whether it is their effort or Yanken’s style, the Sanatan Samaj should accept the Satpanth religion as a part of Hinduism. So that they can secretly practice their Islamic religion within the Hindu society.

233.3. In the name of discussion or conciliation process, as per point 2 (point ‎233.2) mentioned above, make every effort to convince Sanatans to give acceptance to Satpanth. But getting caught in the 1st (point ‎233.1) issue means that the thread of the conversation is taken in the wrong direction.

234.  Umiya Mataji Last Attempt at Mass Homecoming in Bandhay: It is worth noting that Umiya Mataji’s decision to decline donations from Satpanthis, while firmly supporting the Sanat campaign, has earned gratitude from the entire community. In the discussion, Sanatani did not fall for their argument that they were prepared for Google. He asked them only one question: had they left Imamshah? They replied that they had changed the name of Imamshah to Sadguru, but they were not going to abandon Imamshah. Some of them were too fanatical to do so. Sanatani suggested that they should leave as he had done, but the Satpanthis refused to accept this solution, insisting that they would not leave Imamshah. When they said this, everyone spoke with one voice, and the meeting was adjourned without any resolution.

In this meeting, the strategy outlined in point (‎233) mentioned above, was observed:

234.1. Meeting at Bandhay: Prior to the decision to close their doors, the Sanatanis believed that the Satpanthis deserved a final opportunity to convert to Hinduism and preserve the community system. As a result, on February 8th, 2023, a meeting was held under the leadership of Umiya Mataji Vandhay. Distinguished intellectuals from across India, including those who had previously fought against the Satapant, were invited to attend. The Satpanthis of Kutch expressed their desire to abandon their current beliefs and instead join the Sanatan, prompting the need for the meeting.

234.2. New twist in the meeting: But, when the meeting took place, there was a twist in the conversation. Satpanthis claimed that we have made many changes in Pirana. (walls and idols as mentioned above). We are recognized by RSS, VHP, BJP, Sadhu Sangathan, etc. We have removed the Muslims from Pirana. And because we now recognize ourselves as Hindus, merge us into Sanātana. They bowled a googly¹³¹ by saying this.

234.3. Sanatani didn’t get caught: The Sanatani members didn’t fall for their talk and questioned whether they had abandoned Imamshah. The response was that they had merely changed the name of Imamshah to Sadguru but had no intention of leaving Imamshah, as some of them were deeply devoted and couldn’t abandon him. Sanatani then suggested that, just as they had left and joined their cause, the Satpanthis should consider doing the same and allow others to make their own choices. However, the Satpanthis refused this solution, stating that they wouldn’t leave Imamshah. In response, it was collectively decided that the current meeting was pointless.

234.4. Threat of court cases: The topic of discussion in the whole community was the emergence of AI. The community came together and demanded that no one should say that the Sanatanis did not make enough efforts to bring the Satpanthis back home. The Sanatanis have always tried to solve the issue, but there are new ways and conspiracies emerging every day to keep the problem going. Some people mix in the community or Sanatan society, but in the name of Hinduism, they hold the Islamic seed of Satpanth.

234.5. Attempts to subvert the Sanatan Samaj: The Satpanthis then attempted to undermine the Sanatan Samaj by approaching the Umiya Mataji Bandhay Sanstha and offering to donate 1 crore rupees for the Amrit Mohotsav program scheduled from March 27 to 30, 2023, in Bandhay. They claimed that they were members of Vandhay, which they believed to be a non-sectarian institution (although it’s not; Vandhay is an institution of Sanatanis, as discussed in the  point(150.24)). Therefore, they argued that the rules of the central society did not apply to them in this context.

We all have to develop together. Let us move forward together in the political sphere. He gave a fitting (not real) example that Senghani contested a separate election and lost.

Before closing their doors, the Sanatani community held a meeting in Bandhay to discuss their decision. They wanted to give the Satpanthis a final opportunity to convert to Hinduism and prevent the community from being broken. It’s worth noting that Umiya Mataji’s decision to stand firm with the Sanat campaign and refuse donations from Satpanthis has earned gratitude from the entire community.

234.6. Umiya Mataji Vandhay – Steadfast with Sanat Campaign: It’s noteworthy that Umiya Mataji’s decision to reject donations from Satpanthis while supporting the Sanat campaign has earned appreciation and gratitude from the entire community.

235.  Adamant Sanatans working towards resolving the Satpanth problem: Sanatani skillfully avoided getting caught in their conversation about being prepared for Google. He asked a simple question: “Did you leave Imamshah?” The reply was that they had changed the name of Imamshah to Sadguru. However, the sentence ends abruptly with “But weise” and is incomplete, so it’s unclear what was intended.

235.1. Now no one can say that the Sanatanis did not make enough efforts to bring the Satpanthis back home.

235.2. Sanatani members have consistently made efforts to address the issue. However, new strategies and conspiracies are emerging regularly from the Satpanth side to perpetuate the problem, often by attempting to mix within the community or Sanatan society while preserving the Islamic seed of Satpanth under the guise of Hinduism. These challenges are expected to persist.

235.3. For the past 250 years, Sanatani members have been engaged in discussions and attempts to address the issues posed by Satpanthis. In the changing times, it’s important to consider how much longer this cycle of identifying and avoiding their conspiracies can continue. Those involved in such efforts may face criticism and accusations of being social disruptors or troublemakers, but it’s essential to find more constructive and lasting solutions to these challenges.

235.4. It appears that based on the behavior and strategy adopted by the Satpanthis in the Umia Mataji Vandhay incident, their inclination is not toward joining the Sanatan Samaj.

Therefore, the people started to pick up on the fact that they wanted to close the doors of Sanatan community forever for the Satpanthis.