Kotda (J) has always been at the forefront of every matter, whether it’s development work or religion. As far as religion is concerned, Sanat has always been a strict follower, and everyone has insisted on maintaining strictness. He has never compromised on religious matters. In the controversy of Satpanth and Sanatan, Kotda (J) has not lagged behind.

One such example is familial but fanaticism with loyalty. which is presented here.

Around a year before 1974, two societies called Kotda(j) Lakshminarayan Mandir Samaj and Kotda(j) Satpanth Samaj were equally active, with almost the same number of families in both. However, the Satpanth Samaj was stronger due to Pirana and used tactics such as coercion or financial assistance to prevent families from joining Sanatan. In the 1970s, a situation arose where many younger families in the brotherhood joined Sanatan. Families such as Limbani, Velani, Pokar, Senghani, Chabhaiya and Mukhi, etc. became a part of Sanatan, leaving Satpanth in the minority as it was already divided into two parts. Those who joined Sanatan continued their ghee work and the brothers gathered.

During that period, the Juj families continued to follow Satpanth, while the others converted to Sanatani. The majority of the small and large families became immortal, except for those who faced economic or relational difficulties. At that time, a significant Kotda family adhered to Satpanth due to either mutual pressure from the Padmani brothers or financial assistance from Pirana. 

In the year 1973, Manjibhai Laljibhai of the Limbani family and Nathubhai Karsanbhai of the Padmani family had a close relationship. The Limbani family took in the daughter of the Padmani family. Manjibhai Laljibhai’s family moved from Ekad to Sanatan, but nobody from the Padmani family joined them. After persuasion from the Limbani family, Nathubhai Padmani finally accepted Sanatan and agreed to continue the relationship. However, his elder brother, Premji Karsan, and younger brother, Ramji Karsan, refused to join them in Sanatan, and even threatened to abandon Nathubhai’s house and not attend any events. Despite these threats, Nathubhai remained firm in his decision to embrace Sanatan, and the Limbani family and Laxminarayan Samajwala assured him that the society would stand by him during his occasion and not to worry.

In 1974, the wedding of Shamjibhai, the son of Manjibhai Laljibhai Limbani’s family, and Jamnaben, the daughter of Nathubhai Karshanbhai Padmani, went smoothly despite the fact that one of the Padmani family’s houses belonged to Nathubhai. The Limbani family and the Lakshminarayan Samaj families came together to make the event a success. The two families continued to celebrate good events together and whenever Nathubhai’s family required assistance, the Limbani family and the Lakshminarayan Mandir society were there to support them.

The main characters in this story are Mr. Shamjibhai Manjibhai Limbani from the Limbani family and “Virangana” Jamnaben, the daughter of the Padmani family. Jamnaben had to endure many insults from her own family. As time passed, both Shamjibhai and Jamnaben became more resolute in their minds. Only Nathubhai’s family was present during the childhood events of the three children. The family did not invite their elder father, uncles, aunts, or cousins, and clearly stated that only Sanatani was invited to their home.

In 1998, Kisho, the elder son, got married. In 2001, Tulsi got married as well, followed by the younger son, Mukesh, in 2003. Surprisingly, the Satpanthi relatives of the Mawtar party were not invited to any of these weddings, except for Nathubhai’s family. The couple’s religious beliefs were evident when their younger son, Mukesh, passed away in an accident in 2004, after just one year of marriage. Even then, the couple chose not to invite Jamnaben’s peer party from the village, despite having a large family.

Nathubhai Padmani migrated from Kutch to Arambagh in Bengal at an early age with his family to start a sawmill business. Thus, Jamnaben grew up and was educated in Bengal, where Sanatan was a strong influence in her life. Knowing that Mavtar community had to maintain a distance due to their beliefs, they never felt hurt on occasions when they couldn’t attend, and always stayed focused on their main goal. During family events, they made it clear to guests that the door to their home was open to people of any community, such as Harijan, Koli, or Muslim, but those who didn’t follow the Sanatan faith were not welcome.

The Limbani family from Kotda (J) is known to be devout followers of Shamjibhai Limbani’s family and they adhere strictly to Satpanth practices. They are highly respected for their unwavering Sanatan beliefs and I personally feel immense respect for Shamjibhai and Jamnaben for their commitment to their faith.

Sacrifice is not only made in times of struggle, but also in our everyday lives. In Ransangram, there is only one occasion when a daughter is asked to frequently participate in family affairs. This can be considered as one of the greatest sacrifices for her worldly obligations, and it serves as a prime example of selflessness.

After the passing of Nathubhai, Jamnaben, as the eldest sibling in the Mawtar family, has taken on the responsibility of caring for her three brothers and five sisters. Together with her brother Shamjibhai, she has overseen significant events such as the marriages of their siblings. Despite many families from their community moving to Sanatan, Jamnaben and Shamjibhai continue to uphold the tradition of hospitality by saying, “First you come to our house, and then we will come to yours.”

Thank you, Samjibhai and Jamnaben.