Tharavada village is located 20 km away from Nakhtrana. Towards the east of the village, you can find a community where Patidars and Ahirs are the predominant people. The Ahir community already believes in Krishna Bhakti, but some Patidars believe in Jyotidham. However, in 1965, a group of Sanat followers visited the village and spoke about their religion, which made the Patidars aware of Sanatan Dharma and started following it.

Late Vastabhai Nagji Bhavani from Tharavada played a crucial role in this change of religion. He left Satpanth and embraced the Lakshminarayan (Sanatana) religion. Vastabapa initiated the religious change by removing the mat of the Imamshah and hoisting the Dhwaja of Lakshminarayan. Coincidently, Vastabhai Nanji Bhavani was affected by paralysis, and people started spreading rumors that he suffered the consequences of his actions. A lot of propaganda was spread around that time.

Mul Shankarbhai, a resident of Laija village in Mandvi taluka, took the begging of service and became a monk of the Sanat movement. He initiated Bhagwat Katha in various villages of the taluka and awakened the Patidar community who believed in Satpanth. The village lifted the bands of the village Satpanth and hoisted the flags of Lord Lakshminarayan there.

The yoke of Sanat brought awareness to many villages and a large section of the community joined Sanatan. The villages of Vithon, Anandsar, Devpar, Dhavda, Tharavada, Bhadli, Lakshmipar, Anandpar, Paliwad, and Manjal (Navi) in the taluka were included. Since then, Mulshankar Sadhu, also known as Bhagwananda (Swamiji), created awareness by holding stories. The samadhi of this divine soul is situated on the outskirts of Theravada.

Many eternal heroes came forward to do the incomplete work of the fanatics of our community, and society provided the right direction. However, there was a long dispute in Bhadli village over sects. Some hardline families were not ready to leave the Imamshah sect. The community boycotted them. He reduced his involvement in society but remained devoted to Imamsha. But amid protests from Patidars, worship services at Jyotidham were stopped and eventually locked. However, they were still not ready to leave the place.

Apart from Bhadli, Satpanth places function in some villages like Kalyanpar, Madhapar, Jiapar, Momaymora, Devpar, Kadia, and Nana Angiya. So, in some villages, there are Pujahin ruins, and a large number of villages in the taluk are completely Sanat. Many villages like Thravada, Vesalpar, Khirsara, Sanganara, Nagalpar, and Anandsar (V.) have no other religious places except Lord Lakshminarayan temple.

After the year 1960, the sun of the Sanat revolution has risen in the Patidar community regarding religion. Since 1960, the Sanat revolution has been on the rise among the Patidar community in terms of religion. We pay tribute to our revolutionaries, including Ratanshibapa, Naranjibapa, Kesarabapa, and Odhavaramji Bapa. These departed souls are the inspired listeners of Patidar Sanat’s stage, and we must never forget their sacrifice. Failure to do so would be unacceptable. 

For Hindus, anyone who acts against Hindu Sanatan is called a Nishachar. Wearing the mask of Sanatan Dharma does not make one a Sanatani. Therefore, it is crucial to improve our practices. All over India, the Samaj and Yuva Sangh have blown the trumpet of Sanatan, which has received a great response from all over. However, those who pretend to be us and harass us by raising the weapon of law against us can never be ours.

We must acknowledge that there is mostly confusion in our Surdhan. Almost everywhere, there is a mixture of Sanatan and Satapantha in Surdhana programs. Officials from our institutions and society are present, but for some unknown reason, everyone remains silent. This is concerning, and we must reflect on it. If possible, I believe that experts from our society should discuss this topic. We pray that history be written in golden letters and that we take care of the concerns of the present, past, and future.