The Glorious History of the Bhimani Family

Part - 1: History of Bhimani Family

Goddess Bhagavati Jagadamba praises India as the mother of the righteous, virtuous, brave, and devotees. That is why today 'Bharat Mata Ki Jai' is chanted. Though the word Bharat is masculine, it is given the title of mother and this country's virtues are sung. Whether Rajput or Ahir, Boriya or Rabari, memorials of many castes for dharma exist in India. There are tombs of devotees and shrines of virtuous women also found in India.

I want to speak about a caste that enhances Gujarat's glory - the Kadva Patidar Patels. Among them, the memorials of the Bhimani family and Gopalbapa and Satima Liluma still exist today in Hadiyaana village of Jodia taluka in Jamnagar district.



At the beginning of the Vikram era, our ancestors were known as Kurmi Kshatriyas, as known from historical evidence. The original homeland of Kurmi Kshatriyas was the area around present-day Punjab and Haryana states. But it is said that...



Thus, during the period of Vikram Samvat 200 to 250 (143-193, i.e., about 1832 years ago from 2025), due to invasions by Yavanas and several other reasons, the Kurmi Kshatriyas left their homeland. In search of a safe place, they wandered and came to Rajasthan, settling around Bundi-Kota. They made agriculture their profession and came to be known as Kurmi Patidars. As the desert region was not suitable for farming, they moved from there towards Gujarat.

Coming to North Gujarat, they saw the banks of the Saraswati river and fertile land. They desired to settle here and began to live here. They built a temple of the same goddess Ma Umiya whom the Kurmi Kshatriyas worshipped in Punjab, established Ma Umiya and began worshipping her as their family deity. That same place is today's Unjha.

However, to preserve their love for their birthland and original homeland, they created their separate identity. Those from the Karad region of Punjab came to be known as Kadva Patidars and those from the Leh region as Leuva Patidars. Eventually, with the corruption of the word 'Kurmi', they came to be called 'Kunbi' and then 'Kanbi Patels'.

Among the Patidars who came to North Gujarat from Bundi-Kota in Rajasthan, one ancestor named Joitaram Bapa came and settled in Bandhanj village of Vijapur taluka in Samvat 615. He is called the great ancestor of the Bhimani family.

In Vikram Samvat 802, Vanraj Chavda established the city of Patan. At this time, Vanraj sent his administrator Chapraj to Unjha village to take carts from the Patidars. Chapraj came to Unjha and told the Patel leaders to come with carts to work for free at Patan village. But the original Kurmi Kshatriya veteran Patels flatly refused to come with carts for forced labor. This caused resentment and conflict between Vanraj Chavda and the Patidars. Although reconciliation happened later, this resentment did not go away. Because it was like wounds on the heart:



Thus, due to this resentment, due to increasing population and shortage of land, and for various such reasons, migration of Patidars from this region to Saurashtra continued in small groups from Vikram Samvat 802 to approximately Vikram Samvat 1400.

During this period, around Vikram Samvat 1100, in the lineage of Joitaram Bapa who had settled in Bandhanj village of Vijapur taluka in the ancient time of Vikram Samvat 615, Venidas Bapa was born over time. His two sons named Bhimjibapa and Parbatbapa came to Saurashtra and settled in Sihor village of Bhavnagar, and from then the beginning of recognition by the surname Bhimani started.

The two sons of Venidasbapa, Bhimji and Parbat, were very brave and powerful. Their lives were also illustrious. From the names of these two brothers, the surname that arose - Bhimjibapa's family is known as the Bhimani family and Parbatbapa's family is known as the Parwadiya family. Thus, since the Bhimani family and Parwadiya family are families of two real brothers, their gotra Rusat is the same. Therefore, marriage relations (boy-girl exchange) cannot happen between Bhimani and Parwadiya families.

This Bhimani family, wandering from Sihor to Dethali, Mori, Methana, Adeser and other villages, came and settled in Chakampar village beside Morbi city on the banks of Machhu river in Vikram Samvat 1399. After staying there for about eighteen months, they came and settled in Mandal village. From there, in Vikram Samvat 1411, they came to Hadiyaana village of Jodia taluka in present-day Jamnagar district and settled here permanently and began farming. By now the Bhimani family had also become very large. All were prosperous and lived peacefully together.

Part - 2: Sacrifice of Gopalbapa and Satima Liluma

In Hadiyaana village lived Gopalbapa and his sacred life. In his courtyard (otla), gatherings were always held where Kanani, Kalavadiya, Nandasana, Kagthara and other Patidars enjoyed with Bapa. The village priest (Gor) would fill the spiritual gatherings and discussions with knowledge. Conversations would cover how 'Jagat' means birth and 'Gat' means death. But there are also proper times for dying. The Barot used to say:

When the gentle conversations of the evening proceeded pleasantly with jokes and humor, the spiritual discourse would say:



Gopalbapa had three sons: the eldest Pancho, the second Ghano, and the third Bhavji alias Mahidas, who was the youngest. Gopalbapa's wife was named Liluma, who was also devoted to her husband. She was from the Kanani family, as mentioned in the Barot's records. Goranima and Liluma were special sister-like companions. Goranima was from the Raval family. Their souls were one, though their bodies were separate. Both were religiously devoted sisters. They observed fasts, vows and religious practices together. They also observed cow and tulsi vows together. Service to cows was their main religious duty.



As time passed, in Samvat 1622, an incident occurred which we will narrate ahead:



Thus Gopalbapa was plowing in the chickpea field. Liluma had gone to her parents' house. The young son Mavji was playing at the edge of the field. Then a gang of robbers came to loot the village. The war drum (targhayo) sounded. The village gathered together. Hearing the sound of the war drum, Gopalbapa's hair stood on end. Filled with valor, Gopalbapa came running to the village. He saw the robbers. The Kshatriya spirit of the Kurmi lineage awakened. "What are you looking at, young men! Fight! Fight!" Thus challenges and calls to battle were made. The war began, but what a war! Like in the Mahabharata...



It seemed that day in the battlefield of Hadiyaana, such a scene appeared as if celestial maidens (Apsaras) were eager to choose their grooms.



A great battle ensued, in which Gopalbapa showed his valor. But what valor it was...



Thus, Gopalbapa took whatever weapon came to hand and plunged into battle. But his strength cannot be described.



The rough battle of Hadiyaana ended in death. Even after the robbers were defeated, Gopalbapa's valor did not leave their minds. They decided that as long as this man lives, their plans will not succeed. So he must be removed by any means. They devised a strategy and reached where Gopalbapa had sown chickpeas in his field.

The young son Mavji alias Mahidas, who was 8 to 10 years old, was attacked on the head by the robbers. They hid the bloodied corpse in bushes in the field where no one could see it.

On the other side, after the robbers fled, Gopalbapa thought that Mavji was alone in the field and he was young. His mother had gone to her parents' house. He returned to the field. Upon arrival, seeing the scene, his legs gave way. Mavji's corpse was soaked in blood. Despite being a brave warrior, seeing his son's corpse, the loving father's eyes filled with tears, because...



Even a brave Bhimani like Gopalbapa, seeing his son's death, embraced Mavji's corpse to his chest and wept saying: "The treacherous ones finally betrayed! They should have challenged me face to face, but they took revenge through Mavji!" Saying this, he broke down and said to God: "O Lord, what sins have I committed? O ocean of mercy, it was my fate to see this scene!"

Holding his son's corpse to his chest, with tears in his eyes, Gopalbapa was lost in grief. Just then, a robber struck such a blow from behind that Gopalbapa's skull cracked. But history says that while dying, Gopalbapa struck one stone blow that tore through the strong collar (a type of armor) and fell on the robber's shoulder, breaking it. Because when difficult times came, Bapa showed such courage. Even today it is said that he who receives blows can bear squares (meaning the brave one). Poets have said...



Bapa also fell with Mavji. The enemies struck seven-eight blows together and sent Gopalbapa to his death. Along with him, some young men of the village, namely of Hadiyaana, including Kanani, Kagthara, Kalavadiya, Nandasana, died in a manner befitting Indian culture. As a sign of those who sacrificed their lives for dharma in the religious war, all these memorials still exist today.



On this side, Liluma had gone to her parents' house. Sister-like Goranima had also gone with her. Because their relationship was such that all brothers and sisters-in-law would say to bring Goranima along. Both sisters reached the banks opposite the small stream (vonkla) to the west of Hadiyaana village, a little away from the village, to come to Hadiyaana.

But Liluma said to Goranima: "Sister, today's day seems inauspicious to me. Since morning my right eye has been twitching. The saying goes that if a woman's right eye twitches, something bad happens. From this body's condition, I cannot understand what is going to happen." There, the village cowherds saw these two sisters and came to them to speak. Liluma, the cowherds hesitated to speak, their tongues wouldn't move, but they had to say it. "Just a while ago, robbers came to loot our village. In that, our Gopalbapa and..."



The cowherds couldn't say anything more, their eyes had tears. Liluma said, "Boys, why have you become silent? Tell me, what happened? If you don't tell the truth, then I swear by my son Pancho."

With trembling voice, the cowherds said: "Mother, our Bapa died in the war of dharma. Along with him, your youngest son Mavji alias Mahidas was treacherously killed by the robbers."

Upon receiving news of the death of son and husband, Liluma's appearance changed. Anger filled her eyes. Her eyes became red. Her feet became firm. Now not even one step forward from here would she move.

Goranima, you used to say that after the husband goes to heaven, what right does the woman, that is the wife, have to live? Because...



The cowherds said: "Liluma, quickly come home." But there such a form began to appear, as if lava was boiling and how the earth's appearance would be, such a form was visible today. Just as flames had taken a fierce form, Liluma's body began to tremble completely. The form that appeared today was like when Sati had jumped into Daksha's sacrifice.

This news reached the village like wind. The entire village including the Bhimani family gathered in the outskirts. All people tried to explain much to Liluma, but Liluma did not budge.





Sati-hood manifested in Liluma. She became fierce like Ranchandi. Words poured from her mouth: "My husband was fine, but they couldn't even protect the child Mavji. Such a big Bhimani family also couldn't do anything!"

As proof of how a mother's love for her child is, a curse emerged from the mother's mouth that from today onwards, no boy of the Bhimani family will grow up in Hadiyaana village. Seeing this form, the entire village became stunned. The Bhimani family bowed at Satima's feet and worshipped: "Mother, children are born, but how can there be bad parents? You are like a goddess, so save us."

Then Satima's body began to tremble completely. Words came out: "The words that came out in maternal love will not be false, but two blessing-like promises will remain immortal in the Bhimani family forever."

First Promise: If anyone has eye inflammation (fullu/vavlu) in their eyes, no matter what doctors or physicians cannot cure it, but taking Satima's name, any person from the Bhimani family filling seven handfuls of water and sprinkling it three times in the eyes will completely cure the eye inflammation. Even today, if any person or animal has fresh eye inflammation, any person from the Bhimani clan sprinkling water three times in the eyes cures the inflammation.

Second Promise: If any child's mother doesn't have enough milk, the child is not satisfied, that sister taking her blouse will sweep my courtyard and she will get enough milk. Even today many sisters come and sweep the mother's courtyard with blouse or undergarment and leave it there.

With that trembling, there are some wonderful things in history that some Sati takes her husband's head in her lap and goes to heaven. Some Sati manifests fire from her right toe and goes to Vaikuntha. But in history, only two such incidents are seen: one in Jetpur of Kathi, Champarajwala's mother, who attained the supreme state by biting her tongue.



Thus, Sati mother gave two promises for her illustrious family and bit her tongue. She took leave from this world with a smiling face and became Sati following her son Mavji alias Mahidas, which is recorded in history.

Seeing this scene, Goranima also arose with a challenge: "As the body is separate from two souls, O Liluma, you have made your name immortal, so what should I do now staying in this petty world? The gap between you and me is increasing. I am also with you on the path to heaven."

The standing people said: "Goranima, Satima gave two promises to the Bhimani family, so will you also give us something as a blessing-gift since you lived with them?"

Then Goranima also said through the power of sati-hood, through the influence of devotion to husband and through the vows of cow and tulsi: "I become Sati for the Bhimani family." Then words poured from her mouth: "If anyone has mouth ulcers (fatakiya) on their mouth, doctors and physicians cannot cure them, but if any person from the Bhimani family fills seven gurgles of water in their mouth and blows three times, any kind of mouth ulcers will be cured."

Saying this much, Goranima also showed the proof of sati-hood and went on the path to heaven, making her name immortal with Satima. Even today those two memorials are seen together. Not only that, but the land of Saurashtra is full of devotional spirit. This is the land of the departed, virtuous women, devotees, heroes and donors. History says...





With this history, the Bhimani family among Kadva Patidars, whose immortal names are still sung today, such...

Part - 3: Expansion and Unity of Bhimani Family

It has been 435 years since this incident. But if you go there, this place appears as if this sacred land would echo (give voice) right now. At the eastern entrance (near the boundary) of Hadiyaana village, near the old stepwell, a little distance south from the stepwell, are the memorials of Gopalbapa and Mavji. In the same line with Gopalbapa and Mavji are the memorials of young men from Kanani, Kagthara, Kalavadiya and Nandasana families who also sacrificed their lives. But the father-son memorials of Gopalbapa holding his son Mavji in his lap appear front and back. This temple of Bhimani, Kanani, Kalavadiya, Kagthara, Nandasana, all can still be seen jointly today.

In the front part of the temple, in the southeast corner, the memorial of the drummer Rukhi who died exists even today, above which a small shrine (small temple) can be seen.

On the western side of the village, on the riverbank, opposite the small stream, there is an old temple of Kashi Vishwanath. In its front part, where Liluma was coming from her parents' house and met the cowherds and where she became Sati, the stone pillars (stone statues) of Liluma and Goranima can still be seen today. Over the years, as the flow of the stream changed, these pillars of Satima and Goranima were relocated in Vikram Samvat 1925 to the east of Kashi Vishwanath temple, slightly to the north. Beside it are two other pillars, which are not mentioned anywhere in Barot's records or elsewhere.

During the installation ceremony of this relocation in Vikram Samvat 1925, the Bhimani family held a big gathering (Bheru) and used 20 maunds of ghee, as mentioned in Barot's records.



Gopalbapa and Mavjibhai are known as Surapura of the Bhimani family. Liluma and Goranima are worshipped as Satima. In their offerings (prasad), one and a quarter pali of rice and one coconut are offered to Surapura. Similarly, in Satima's offerings, one and a quarter half-pali of rice and one coconut are offered, plus an additional one and a quarter handful of rice, which is offered for Goranima who became Sati for the Bhimani family. These offerings are made in the Bhimani family on Kali Chaudash day. If there are son's weddings in the Bhimani family, then in addition to the above offerings, one white flag of Surapura Dada and one red flag of Satima are taken from the bride's side. And these offerings are made when releasing the groom's procession (a wedding ritual).

In Vikram Samvat 2042, the Bhimani family also held a gathering (Bheru) at this place in Hadiyaana village, where approximately two to two and a half thousand people from the Bhimani family came for darshan. Then everyone together built one room each at the place of Surapura Dada and Satima. They organized homa-havan and maha prasad and all families together received blessings from Satima and Surapura Dada.

As time passed, after the events of Vikram Samvat 1622, the words spoken by Satima came true, and no boy from the Bhimani family would grow up in Hadiyaana village. Due to this, the Bhimani family left Hadiyaana village. Three divisions emerged from this:
1. One part went and settled at Jodia port.
2. The second part established Amarapar village near Dhank in Upleta taluka. Later, after some time, leaving Amarapar village, the Bhimani family went and settled in Sorath towards Kanja, Alidhra and Ajab. Today there is not a single Bhimani family house in Amarapar. But one proof can still be seen today: one doorway (deli) is still known as Bhimani's doorway.
3. And the third group descended into Kutch. They went and settled in the area around Nakhatrana taluka and entered the business of money lending (interest). They are still known as the Sethiya Bhimani family today.



After all these groups separated, unity was forgotten as they grew distant. Saying "You and I are different," we lost unity even in marriage relationships. Based on villages, those settled in Dethali became Dethaliya Bhimani, those from Methana became Methaniya Bhimani, those who emerged from Adeser village became Adesana Bhimani, those settled in Mori village became Mori Bhimani and those who descended into Kutch became Sethiya Bhimani. Thus, they began to count themselves separately in their own ways and over time divided from three groups into five groups.

In each family, over time, Surapuras also became different. After Vikram Samvat 1622, Surapuras appeared in Kanja village in Junagadh district, whose name or time is not mentioned. In Gir, Karasanbapa is worshipped as Surapura in Jasadhar village, who is believed to have appeared around Vikram Samvat 1965. In Rajkot district, Bhavanbapa became Surapura in Bangavadi village, who is estimated to have appeared around Vikram Samvat 1800. Later, this Surapura Bapa's sub-center was moved to Khanpar village. In Jamnagar district, Hirabapa is worshipped as Surapura in Jaga (Medi), who is believed to have appeared around Vikram Samvat 1900. There is also a Surapura Dada's center in Bodi-Ghodi.

In Kutch, Jivrajdada is worshipped as Surapura, whose establishment took place in Rajpar village near Gadhshisha in Vikram Samvat 1683. After the Parvadiya family came to Kutch, they came and settled in Gadhshisha. During this time, one son of Vasabapa, Jivanbhai, was grazing cows at the age of twelve. When a Pardhi's (hunter's) intentions went bad, he removed the boy's ornaments and drowned the prince in the river. His pillar is on the riverbank. He is worshipped as Surapura in both Bhimani and Parvadiya families, whose annual festival is celebrated every year on Ashadh Sud-9.

In Samvat 1660, on Maha Sud-13, Sunday, Meghbaima became Sati in Dudhai (Kutch) village. In the Sethiya Bhimani family, a twelve-year-old virgin girl known as Meghbai alias Premabai, who from childhood was very compassionate and devotedly served saints, worshipped and gave food to sadhus. One day, in the presence of Siddh Sadhu Maharaj, Meghbai's sister-in-law doubted Satima and taunted her saying "You have a wrong relationship with the sadhu." Then Shri Meghbai could not bear this and in front of everyone, slapped the ground, the earth cracked and Satima merged into the earth. She is worshipped as Satima by Parvadiya and Bhimani families in Kutch.



Thus, the Bhimani family, divided into five different groups and worshipping different Surapuras, is ultimately the family of the same Bhimjibapa. In the history of Unjha of Ma Umiya Mataji too, there is mention of the Bhimani family being recognized as the family of the same Bhimjibapa. And in that too, there is mention of the history of Surapura Dada Gopalbapa and Satima Liluma of Hadiyaana. Thus, in the Bhimani family, Surapura Dada Gopalbapa and Satima Liluma came first.

The Bhimani family is spread across approximately two and a half thousand households throughout Gujarat. Currently in Jamnagar, Jodia, Dhrol, Badanpar, Phund, Vankiya, Keshiya, Ananda, Ramgadh, Krishnanagar, Amaran, Dhrangada, Jaga, Medi, Hajamchora, Jasapar, Moti Banungam, Nathuvadla, Limbuda, Jambuda, Mansar, Soyal, Gajadi, Bhanvad, Bhangor, Gunda, Navagam, Morjar, Jamjodhpur. Then in Rajkot district: Rajkot, Tankara, Nesda (Surji), Chhattar, Jabalpur, Bangavadi, Hamirpar, Sajanpar, Tramba, Mota Khijadiya, Nasitpar, Rajpar, Khanpar, Nesda (Kha), Morbi, Ghuntu, Haripar (Kerala), Chanchapar, Thorala, Mahendranagar, Jetpar (Machchu), Hajnali, Bandhunagar, Shivpur, Yamanpar, Bhavpar, Rajpar (Kuntasi), Vejagam, Bodi-Ghodi, Rojiya, Dhokaliya, Khambhala, Dungaraka, Upleta, Bhayavadar, Surendranagar. Then in Junagadh district: Alidhra, Kanja, Ajab, Manavdar, Sanosara, Limbuda, Keshod, Vanthali, Jasadhar, Amlas, Dhava, Tarshinagada, Timbavadi, Mahobatpar, Barwala, Agatarai, Sapur. In North Gujarat: Mahesana, Kadi, Khavad, Rampura, Nasitpura, Ranchodpura, Ghatechi, Sojitra, Jalodar. Then in Central Gujarat: Ahmedabad and Kheda and their surroundings. In South Gujarat: Surat, Navsari, Bharuch, Vadodara. In Kutch: Gadhshisha, Nakhatrana, Dudhai, Verasalpar (Roha), Devpar (Yaksha), Merau, Jaliyamak, Ratanapur, Babalpura, Kalyanpar, Changwala (Shampar), Ghatkopar, Anandpar (Yaksha), Kotda (Chandrapur). And outside Gujarat, Bhimani families are spread from states like Mumbai, Orissa, Kerala, Madhya Pradesh to as far as America.

In the history of Kadva Patidars, in terms of surnames, the Bhimani family holds the second position in terms of population. However, if there is the most scattered family among Kadva Patidars, it is the Bhimani family.



Years later, as if Surapura Dada Gopalbapa and Satima Liluma suddenly awakened, in Samvat 2055, by Mataji's immense grace, all work proceeded smoothly (without any hindrance) and the first meeting was held at Badanpar location where leaders of the Bhimani family attended in large numbers. From there arose a voice that we should think something for our Satima and Surapura Bapa's place. We should know the glorious history of our Surapura Dada and Satima. How big is our family? Where do they live? Why don't we all come closer? Something should be done. Along with talking, an unimaginable contribution was collected, from which a nice ashram was built in Hadiyaana village. A grand temple of Satima, a spacious courtyard, two large rooms, a kitchen, a large open hall and an artistic entrance were constructed.

Dhirubhai Bhimani undertook the task of gathering the entire scattered Bhimani family. At his own expense, Dhirubhai Bhimani traveled to every corner of entire Gujarat, including North Gujarat, South Gujarat, Central Gujarat and Kutch, Kathiyawad, Sorath and Halar to find out where the Bhimani family lives. He collected the history of Unjha Umiya Mataji, Barot's records, folklore, advice and suggestions from elders, etc. He explained to all families and united them by making them accept the true facts.



On Samvat 2056, on 11-5-2000, in the courtyard of Satima and Surapura Dada, the glorious history that had become distant and was in darkness was revealed. The entire Bhimani family gathered. A human gathering of approximately fifteen thousand (15000) people was the Bhimani family's gathering. In which grand homa-havan, maha aarti of Satima and Surapura Dada took place. Everyone sat together and took maha prasad and enjoyed. All Bhimani families from around the world gathered.

All people accepted that wherever we live in any corner of the world, whatever gods and goddesses we worship, whether we worship Surapura or Satima, our main headquarters is Hadiyaana village. Gopalbapa and Satima Liluma are the great ancestors of the entire Bhimani family.

Thus, the family scattered for years became one. Everyone together decided that today's date 11-5-2000 will be written in golden letters in the Bhimani family. To celebrate this date every year on 11th May, keeping all their businesses and employment closed, gather at Satima's ashram in Hadiyaana village in the presence of Satima and Surapura Dada. As much as possible, no one in the Bhimani family should keep major occasions like marriages, naming ceremonies, thread ceremonies, house warming ceremonies during 11th May. Along with this, all Bhimani families honored Dhirubhai Bhimani by organizing a ceremony and draping him with a shawl for his efforts traveling here and there for Bhimani family unity and collecting information to create history.

But what was the joy of the Bhimani family and the scene of the ashram on the auspicious day of 11-5-2000! The entire ashram was decorated. The entire ashram sparkled with mandap service and light decoration. Mango leaf torans were tied everywhere. Not just the ashram, but a gathering of people overflowed in the entire Hadiyaana village. The joy on everyone's faces of the reunion of thousands of Bhimani families scattered for centuries was such as if after fourteen years of exile, Lord Ramchandra had arrived in Ayodhya and the reunion of Ramchandraji and the people of Ayodhya had taken place.

Such a crowd of devotees had gathered at the temple of Surapura Dada and Satima as if it were one of the four Dhams of Hindus. When the daughters-in-law and daughters of the Bhimani family were singing songs in sweet melodious voices and calling for raas-garba festivities, such a scene was created as if thousands of gods and fairies and Indra's apsaras had descended from the sky to earth!

On one side, under the mandap service, a ceremony of thousands of Bhimani families was going on as if in Indra's court, a darbar of 33 crore deities had gathered. On the other side, just as havans and yajnas used to take place in the ashrams of our ancestors, sages and saints, in the front part of the temple of Mataji Satima and Surapura Dada, homa-havan rituals were going on with the chanting of mantras by Brahmins. The entire atmosphere had become devotional.

And what can we describe about the maha prasad! When fifteen thousand people sat together in lines (pangat) in the spacious courtyard of Patel society's large garden in Hadiyaana village and took maha prasad of sweets and delicacies, it was as if Goddess Annapurna herself had showered on the Bhimani family and they were feeding each other with insistence and love. And seeing this scene, the souls of our great ancestors from heaven, especially Gopalbapa and Satima Liluma, must have showered such blessings on the Bhimani family as if gods were showering flowers (pushpavrishti) from the sky!