A unique custom prevails in the K.K.P. caste, which is called “Surdhan”[A]. This custom is unique because it is not found in other castes of Kutch, nor in the original Kadva Patidar caste living outside Kutch. Another thing observed is that prima facie it appears that the beginning of Surdhans happened around this time period. There is still scope for research in this, but the history of becoming Surdhan is generally known to be of this era.

Many intellectuals regarding this believe that when Kanbis came to Kutch, they did not bring Hindu temples or gods with them. The place of their religion was ‘Khana’. In which there was only one ‘Pat’ (seat) of Imamshah and religious scriptures placed on it. Imamshah’s Pat is not a god or deity, for which people would keep a vow (Manyata/Manta).

Humans have a habit of keeping vows (Manta) by having faith in God during their bad times, especially in the Hindu religion, this custom is very old. After the resolution of Samvat 1832, a ban was imposed on Hindu temples or Hindu gods, so it is estimated that a need for an alternative arose.

After taking a vow of Pirana, it was very difficult to go to Pirana from Kutch to fulfill it. In those days, going from Kutch to Pirana by walking or sitting in a cart and bearing its expenses was not possible for everyone at all times. So, a solution was needed that was local and easy.

In search of an alternative, a system was needed such that people stay away from Hindu temples, can fulfill their vows, and it is also consistent with the religion of Islam. So the Surdhan custom fits here. Instead of Hindu gods, their own ancestors (who were Satpanthis) were shown as Surdhan. People were encouraged to keep vows for them. People started going to Surdhan to untie the Chedachedi[B] of newlywed couples after marriage. The custom of offering a lock of hair upon the birth of a child also started.

But where to do all this? So the place where the Surdhan died was chosen. Perhaps (it is difficult to say with full certainty and without hurting anyone’s faith and belief) if we say, just as in Islam there is a Dargah over the grave of the deceased and worship happens there, similarly, due to the resemblance seen in Surdhan worship, Mukhis, Kakas, and Saiyads of Satpanth might have also encouraged it, this is what many intellectuals feel at first glance.

If we look at this understanding by comparing it with the events happening in the society, we will get a lot of clarification. We have been seeing in history that when temples of Lord Laxminarayan or Lord Swaminarayan were built, Satpanthis used to oppose it and make many attempts to demolish it or stop the work. But it has not been known that any such opposition or attempt happened regarding Surdhan.

Those belonging to the Swaminarayan sect and Arya Samaj sect in the caste do not believe in the Surdhan custom. Those people do not go to Surdhan to untie Chedachedi or remove the lock of hair of a small child. This is a universally known fact.

Param Pujya Odhavram Maharaj, who converted the K.K.P. caste into Sanatan Dharma, has given information about 16 types of Samskaras for Hindus in Part 2 of the book “Ishwar Viharivilas” written by himself. Similarly, in the 7th[C] Samskara, it is said to offer the child’s Janda[D] i.e., hair at the Lord’s temple. Also, it is said to untie the Chedachedi of the bride and groom at the place of the family goddess (Kuldevi)[E] .

On the other hand, a good thing is that the shrines of these Surdhans are mostly in the hands of Sanatani people and rituals are performed according to Sanatan Hindu Dharma in almost all places. In many shrines, Satpanthis are allowed only for Darshan. They have been removed from the organization. The true reason for this is the religious awakening regarding Sanatan Dharma that has come in the caste, there are no two opinions about it.

We want to clarify one thing here that we do not want to give any opinion or comment on whether to believe in Surdhan or worship them or not. It depends on every individual’s discretion. We do not want to hurt anyone’s feelings or create any kind of controversy. When we are writing history, as a historian, it is our duty to place before you the things that have come to our notice.

We do not have answers to the questions of many sensible intellectual people, those also we placed before you. Similarly, we also placed before you the thoughts of the Swaminarayan sect, Arya Samaj sect of the caste, and Saint Odhavram Maharaj. In this matter, we placed history before you as it is.