236.  Restoration of Normalcy – Step 2: The table presented below provides an understanding of the work involved in the process of normalization destruction. The fourth step of this process involves establishing a new society through two steps. In step two, the mind is purified by breaking the attachment of those who are devoted to the Pirana Satpanth and transforming it into a pure Sanat. This raises the level of pride, self-respect, and dignity for the communityof Sanat to such an extent that they will not be attracted to other religions in the future. This ensures that K.K.P. the eternal community and its “ideology” are never destroyed. The 238th beginning of this process is the emancipation of the mind. While this is essential, it is crucial to determine what must be done at this stage. As the government of India is currently running a campaign to promote freedom of thought, it is important to align with this initiative.

237.  Emancipation of the Mind: It’s recommended to pursue a path of mental emancipation at this stage. Similar to the government of India’s campaign to eradicate the colonial mindset from the country, a parallel effort can be made to remove symbols of British colonialism and Mughal oppression. This includes changing city names that are associated with foreigners, pagans, or negative historical figures to names that celebrate Indian heroes and promote Indian culture and Sanatan Dharma. Additionally, it’s important to update long-standing military traditions and army songs to reflect the evolving values and aspirations of modern India.

Sanatani community elders and intellectuals believe that to permanently resolve the Satpanth issue within the community, it’s necessary to close the doors of the Sanatan community to Satpanth. Satpanth will be recognized as a separate community from Sanatani henceforth, effectively ending the association between them. This move aims to create a clear and distinct boundary between the two groups.

238.  Temporary opposition to the decision: These decisions made by the government are generally understood to be important by the majority of people. However, some individuals and groups within the country may oppose these government decisions, often citing Ekta, Bhai Charo, and other reasons to justify their stance.

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239.  Long Demand: The demand to close the doors to Satpanthi has been an ongoing discussion for quite some time. This idea has been brought up in various meetings and informal discussions within the community. It’s worth noting that even in the May 1972 issue of the Jagurti monthly magazine, there was a mention of closing these doors [56:May-1972, Page 10 (203 of 522)].

240.  Introduction to Sanatani Maturity: The decision to close doors for Satpanthis is a complex matter that requires careful consideration. Many factors must be taken into account, including the historical context of Satpanth, the current social situation, the potential impact of persuasive efforts, and the possible consequences of closing the doors. Additionally, it’s important to think about how to protect Sanatanis from any potential harassment by Satpanthis, how long to wait for their return to the Sanatan fold, and how to ensure the continued development of the community.

Sanatan community leaders demonstrate maturity through deep thinking, restraint, and seriousness, which all communities are proud of.

241.  The time has come to close the door: The Hindu Lohana community and their Muslim community brothers have no relationship with each other, which means that there are no Satpanth-related disputes within the Lohana community. Some members of the Rabari community follow the Satpanth religion, but they do not have any significant connections with the Satpanthis. Similarly, the Marathi Leva Patidar Samaj passed resolutions on May 15th, 1919 and December 22nd, 1922.

242.  Order of Sant Odhavram Maharaj: In reference to pages 94 and 96 of Panth, it is noted that Satpanthi went to court in opposition to the resolutions presented. Initially, the Satpanthis were successful in their efforts. However, their failure occurred when the Bombay High Court took up the dispute. A comprehensive account of this matter is documented in the Marathi language book called “Satpanth Rahasya” [137].

242.1. Param Pujya Sant Odhavaramji Maharaj’s self-written book… Ishwar Vihari Vilas Volume 2 (Edition 2 – Publication Year 1943), page 362 has given 23 rules to be observed by the Kutch Kadwa Patidar brothers. The 23rd rule states to sever all ties with Satpanthi, which is as follows;

“(23) Kadwa Patidar brothers should behave according to the rules stated above. Those who do not act according to the rules stated above, and who adhere to that sect out of spite, the reforming brothers who behave according to the eternal religion should not have any relation with them, and should abandon them, because only by doing this is the real salvation of the Kadwa Patidar community.” [121 :Page 362]

242.2. You may remember that the community convention held on 16-Dec-1943 at Borditimba in the presence of Sant Dayalramji Maharaj, Patshisya of Param Pujya Sant Odhavaram Maharaj. K.K.P. See point (‎150.23). Community customs were formulated in this convention. It was ordered by customs that;

“One who comes to this institution must completely stop eating and drinking with Satpanthi” [83:Page 13] [6:Page 423]

243.  Narayan Ramji Limbani’s Campaign: The Pirana Satpanth community has been eliminated, but the threat of Hindu Mati remains (Nivedan, 114; Page 154, line 6). [114:Nivedan] [6:Page 154].

244.  Experiences of other communities: Upon considering various aspects, the Lohana community was the first to get involved.

244.1. Lohana Community: The above-mentioned points summarize the earlier points stated in the book. Communities that have either cut ties with Satpanth or have not maintained any ties with it, do not have any issues with Satpanth currently. As with the community, Satpanth continues to face controversies from time to time. A dispute related to this community has been ongoing for approximately 250 years between communities that have a mixed culture and K.K.P.

244.2. Rabari Community: Some people in the Rabari community also follow the Satpanth religion. Even that community has stopped having a roti-beti relationship with the Satpanthis.

244.3. Leva Patidar: The Marathi Leva Patidar Samaj passed resolutions on 15-May-1919 and 22-Dec-1922, indicating their intention to separate from Satpanthis and follow a different path [137:Page 94 and 96]. Satpanthis initially opposed these resolutions and achieved some success. However, when the matter reached the Bombay High Court, the Satpanthis did not succeed, and the resolutions were upheld.

For a more detailed account of this matter, you can refer to the Marathi books “Satpanth Rahasya” [137] and “Satpanth Vijay” [91]. It’s important to note that “Satpanth Vijay” may contain incomplete information on this topic, so it’s advisable to consult “Satpanth Rahasya” for a more comprehensive understanding of the issue.

244.4. Muslim Kadwa Patidars of Wankaner: It appears that in the area around Wankaner, some Kadwa Patidars have converted to Islam, and there are no Hindu Kadwa Patidars associated with them. This development might have eliminated any issues related to the Kadwa Patidar community in that specific area.

244.5. Mixed Communities: There is a certain community that has an ambiguous stance towards religion, and due to the practice of roti-beti, even followers of Islam are accepted into the homes of those belonging to this community, even if they follow the Sanatani religion. This is because they are swayed by concepts like Prem-Ekta-Samp-Sangathan, which have a certain allure. A news article printed on page 2 of the Mumbai edition¹³² of the Gujarati newspaper “Divya Bhaskar,” published on December 29th, 2022, discusses a similar mixed culture prevalent in the Kathat society of Rajasthan, and the controversy surrounding their burial ceremony.

245.  Own Experiences: The community’s own experiences are also worth noting.

245.1. Kadwa Patidar community of Unjha: It is worth noting the experiences of the Kadwa Patidar community of Unjha. The elders of Unjha followed Satpanth and have cut ties with the community to escape problems. If their relationship had continued, Unja would have been suffering. More information on page (‎74) in this book.

246.  Some of the main reasons for closing doors: The experiences mentioned above summarize the points mentioned earlier in the book.

246.1.   In the proposed new community customs, the Sanatan Samaj will permanently close its doors to the Satpanth.

246.2.   Lord Lakshminarayan will awaken the revolution again, even though we are closing our doors today.

246.3.   This community dispute has been going on for about 250 years, i.e. from the time of Keshara Parameshwara. How long should we have to wait?

246.4.   95% of people have reached Sanātana, so there is no reason for the remaining 5% not to. It’s not even fair for 5% of people to harass the rest of 95%.

246.5.   The Sanatanis maintained good relations with the Satpanthis for many years, but in return, they feel that they were betrayed. The Satpanthis continued to identify as Sanat while practicing their Islamic beliefs.

246.6.   Sanatanis faced harassment from Satpanthis, including false court cases, false police complaints, and confiscation of their properties, all aimed at suppressing their voices.

246.7.   Whenever a reconciliation or mediation process is initiated, it is often misused. In some instances, efforts are made to divide the Sanatanis.

246.8.   For how many more days will Sanatanis continue to hold awareness meetings and go around explaining that Satpanth is not a part of Hinduism?

246.9.   In today’s modern times, Satpanthis are well aware that Imamshah was a Muslim and established Satpanthi to convert Hindus into Muslims. If they choose not to join Sanātana despite this knowledge, it’s their choice. There’s no need for further explanations.

246.10. If the society remains mixed, it can be problematic for the community daughters (Nianis) who might not be aware of Satpanth. It’s important not to put judges in a situation where daughters might feel deceived because they were unknowingly involved with people following the Muslim religion despite knowing the truth.

246.11. The changes in Pirana might make it easier for innocent girls to become victims of Islamic love jihad. This is because only Muslim men visit Imamshah’s dargah, and the dargah and the so-called Nishkalanki temple share the same premises with the same entry point. It’s important to be cautious of false propaganda that claims no more Muslims visit Pirana.

246.13. If Pirana’s changes are really good and true, why didn’t Satpanthi become a Hindu one day with those changes? Instead, they become Satpanthi from Hindu. There is a dire need to save the Sanatan community from such changes.

Thus after giving deep thought to all matters, the Kendriya Samaj has written in the new proposed community customs to permanently close the doors of the Sanatan Samaj to the Satpanthis.

247.  Revolution will wake up again: Even though we are closing the doors today, it is sure that tomorrow, Lord Lakshminarayan will appear again from the people of Satpanthi and again, the eternal movement will wake up in them. So that Satpanth will break again. And rumours that the opposition of Pirana Satpanth will rise one day are being heard in public.

248.  2.5 Satpanthi Survived: It has been heard from elders and many people that the Imamshah has said that only 2.5 Mumna will survive a day in Satpanthi [94:Page 12]. This is the idiom that tells us that 2.5 Mumna will never come to Sanātana. It is understandable that there is no need to keep the doors open for them now.

249.  The decision to close the doors in the first session of the Sanat: For the first time in the history of the community, a Sanat convention for the is going to be held on 14-May-2023. On the day K.K.P. Sanat’s community customs will be passed on. (11 to 13-May-2023 is Sanat’s centenary festival followed by Jati Adhivas on 14-May-2023.)

A copy of the proposed  customs133 for this conference has already been sent to all local societies and zones. It is anticipated that a conclusive decision will be made during the session. Even if the deadline is postponed for any reason, it is certain that this decision will be made sooner or later.

250.  Homecoming in true sense: K.K.P The decision to close the doors to the Satpanthis will prove to be an important landmark¹³⁴ in the history of the community’s homecoming.

This is the final stage of a complete homecoming process. Only by completing this step can the task of returning home truly be considered accomplished. The Kutch Kadwa Patidar community has the potential to make the entire Hindu society proud by successfully completing this last step. They can also set a much-needed example for those who are returning home.

It is essential to foster a society where people can coexist peacefully, irrespective of their beliefs. If we can achieve this, then all the stages mentioned in the “Destruction of Ideology” would come to a halt. It is crucial to maintain a connection between society and religion, as it plays a significant role in keeping society in order and ensuring its protection, even though religion itself cannot be consumed, touched, or worn.