Certain villages have played an important role in keeping the flame of Sanatan Dharma burning. Ravapar is an ancient village where only two families initially adopted the Sanatan ideology, and as a result, they were socially ostracized. However, the number of Sanatan followers gradually increased. One of the two meadows of Jyotishdham was acquired and a temple of Lord Shri Lakshminarayana was established in AD 1949 (Samvat 2005). Before that, there was no temple of Sri Lakshminaranaya Bhagwan in the area. This marked the beginning of Lakshminarayan Sanatan Samaj, which began to influence the surrounding villages and spread Sanatan Dharma.

The temple was established, but a question arose regarding the use of utensils by the society. It was decided that Sanatani would not be allowed to use utensils and cooking equipment during marriage and other occasions, and the utility room was locked. The brothers of Sanatan Samaj locked themselves in the room, and the dispute escalated until it was sealed by the court. The case was then taken to the Rajkot court, and both parties eventually agreed that the temple would be administered by them as long as the then-chief was alive, and after that, it would be administered with the consent of both societies, and the utensils could be used by members of both societies.

Over time, the population of Sanatan families grew, and a youth organization was established, along with various religious and social festivals and a library. Due to this, the youth became more attracted to Sanat’s ideas and started encouraging each other. After the majority, Mukhi and his other workers went to meet and were informed by Sanat’s Prasad. Then Mukhi said, “The boys are yours, leave us alone. Why should we learn something new now?” He did not force them, according to the spirit of the elders, and both societies went their own way.

As the population grew, the temple became too small to accommodate everyone. Therefore, a new temple was built. In 1974 AD, before the inauguration, the narrator met Mukhi who lovingly said “Now do as you see fit.” With his consent, the pad was dissolved in the river with a religious ceremony. Two societies were formed, but they settled everything amicably, and there was no bitterness between the brothers on both sides. The work could have been done sooner under pressure, but it would have created bitterness among the people. The new temple was inaugurated with great fanfare, and Mukhi was given a rightful place on the dais. From AD 1974, the Satpanth Samaj was merged into the Sanatan Samaj in Ravapar, and this experiment was replicated in nearby villages. The elders of Sanatan Samaj insisted that no foul language should be used anywhere during this whole process, and this helped preserve love in society. The youth were so aware that when their uncle’s vel came, they lined up at the entrance of the village and on the road to prevent the vel from entering the village.

It was a time when boys and girls weren’t encouraged to receive extensive education. However, the elders of Ravapar held a different view. They actively promoted further education for students. Moreover, they personally engaged in students’ studies, offering the necessary support. As a result, the educational standards in Ravapar were notably high. It’s a source of immense pride that both the first boy and girl in our entire community to pass the matriculation exam hailed from Ravapar. They were Late Shri Danabhai Arjan Jadwani and Mrs. Laxmiben Pokar (Bhadani)

In Ravapar, the society strictly follows social norms. It’s been 70 years since anyone was buried there. Mukhi and his wife were cremated too. Currently, there are two Sanatan societies, Sri Lakshminarayan Samaj and Sri Swaminarayan Satsang Samaj, who participate in each other’s festivals and carry out their activities with wealth.

The tireless efforts of the elders in the community have led to the spread of Sanatan Dharma in Ravapar. However, to avoid any injustice due to insufficient information, the names of the elders are not mentioned here. Only the topics related to Sanatana are highlighted.

Pujya Swargiya Shri Lalji Somji Nakrani and Sanatan Movement

Late Shri Laljibhai Nakrani, a resident of Ravapar, was a building contractor based in Karachi. He actively participated in the Sanatan movements that took place in Karachi and attended the conventions held there. He belonged to a strict tradition and encouraged his fellow society members to embrace Sanatan Dharma and help those in need. However, the miscreants of that time could not tolerate this and as a result, both he and Shri Ratanshi Shivji Nakrani (Editor of Patidar Udaya) of Ravapar were ostracized by their families. They were subjected to harassment, such as being prohibited from drawing water from the well, not allowing anyone to visit their house, not being permitted to use the society’s rugs and carpets for marriage or other occasions, and not having any relations with the boys of the family.

To resolve the issue, Pujya Bapa tried to find a solution. For instance, a well was dug in the courtyard itself for water. Laljibhai’s cousin, Sr. Mr. Danabhai, who was a talented painter, painted his name in large letters on the wall outside the house. Utensils, rugs, etc. were arranged by themselves. Relatives living far away also began to support them in Sanatani activities. Social reformers, such as Shri Narayanbhai Ramji and the late team of Shri Narayanbhai Shivji, used to attend their weddings and support them.

An incident occurred that demonstrated his firmness. It was during the wedding of his two nieces in Vigodi village. While the elders insisted on conducting the marriage by mouth, Pujya Lal Ji Baba, the priest, insisted that the marriage should be performed only by Veda mantras. One sister was married off, but the marriage of the other sister was stalled. When Vevan, a Brahmin, arrived late at night, the elders tried to convince Pujya Bapa to proceed with the marriage by mouth. However, Pujya Bapa remained firm in his decision. Finally, the marriage was performed the following day afternoon after the Brahmins took the Muhurta. During those days, hardly anyone had the courage to stand up for what they believed in, but Pujya Bapa did.

In 1949, Lakshminarayana Samaj was established in Ravapar, and Pujya Bapa was appointed as the first president of the society. The temple was started, and religious and social events were celebrated in it. He also motivated the surrounding villages to build Lakshminarayan Temples and resolved any issues that arose during the construction process. Thanks to his guidance, several temples were built in various villages.

He was once asked why he didn’t just buy new utensils instead of fighting all the way to Rajkot over the issue of using community utensils. He replied that the matter is not about money, but about principles. He believed that as leaders of the surrounding villages, it was their duty to set an example for others to follow. By standing up for what was right and winning the court case, they were able to secure the rights of all the villages involved.

After leaving Karachi following the partition of India, he settled in Ravapar. He could have left Kutch to find work elsewhere, but he chose to stay and help the people of Sanatan Samaj grow stronger. He believed that constant care and attention were necessary to prevent wear and tear. To achieve this, he used to tell jokes and religious parables to encourage and inspire people.

In 1974, he helped establish the Kalash of the pinnacle of the new Lakshminarayan temple in Ravapar.

Pujya Bapa was not educated, yet he inspired students to study and encouraged them to remember him. Even today, students hold him in high regard. He also served as a member of the Construction Committee of Patidar Vidyarthi Bhavan in Nakhtrana. 

Legend has it that once in a village, students broke Sanatan Bhai’s Janoi. When Pujya Bapa heard about it, he immediately traveled from Karachi to Kutch. Devisar Jai Ratu Maharaj, who was associated with our Sanatan Movement, also arrived in the village and helped dress the brothers again. 

Even in Karachi, when someone fell ill or faced a problem, they would take them to Kutch, where Pujya Bapa would offer financial assistance and bring them home. Pujya Bapa strictly followed the principles of Hinduism and social norms. When the leaders of the society violated the social rules, he was very sad and being a clear speaker, he said that if it does not work in his house, ask at home first and then make the rules of the society. There was no difference between his words and actions.

Another incident related to Pujya Bapa is worth knowing. Bhuj stayed in a Dharamshala (we didn’t have a wadi then) a Brahmin family also came there. He was a good talker, befriended them, and learned that the family had come on a pilgrimage to Hajipir. At the time of eating, the family started giving food to Pujya Bapa but Bapa refused and said “We don’t want your food.” The Brahmin brother was very surprised and said “We are upper caste Brahmins, so why can’t you eat?” Bapa replied, “We don’t want to eat at Brahmin’s food who is a Brahmin who goes on a pilgrimage to Hajipir.” Brahmin Bhai understood perfectly and said, “Patel, I made a mistake. You opened my eyes. I will never go to places like Hajipir again.” He strictly followed Hinduism himself, but he cleverly showed the opposite person a mirror to their religion.

Our sisters and mothers also gave due support to Sanat’s revolution. Pujya Lal Ji Baba’s godmother, Mataji Valbai, also used to prepare her own meal when she went to Pier.

Pujya Bapa’s child died while he was in Karachi. Who would take the dead child for the final act as the society of that time ostracized him? So Mataji showed courage, left the dead child at home, locked the house, went to the wadi herself and informed the brothers of the Swaminarayan Sampradaya family.

The sacrifices made by many such known and unknown warriors and reformers have helped our Sanatan Samaj reach its present level. Kudos to all. Jai Sanatan.