The K. K. P community follows a unique tradition called “Surdhan”. This practice is exclusive to the Kutch region’s Kanbi community and is not found among other Kutch communities or the original Kadwa Patidar community outside Kutch. It appears that Surdhanas began around this period, but there is still scope for further research. 

Many scholars believe that the Kanbis did not bring Hindu temples or Gods with them when they migrated to Kutch. Instead, they considered food as the seat of their religion. They placed a single sheet of Imamshah and Dharma Granth on it. The path of Imamshah is not a god or a deity, but a belief system. 

In Hinduism, it is common for people to seek refuge in God during tough times. After the resolution of Samvat 1832, Hindu temples and Hindu Gods were banned, leading to the need for an alternative.

Travelling from Kutch to Pirana was a challenging task back in the day, especially if one intended to carry a piranha along. Travelling by foot or cart to Pirana from Kutch was not a feasible option for everyone as it was expensive and time-consuming. Consequently, people looked for a local and straightforward solution. 

The search for a better alternative led to the development of a system that allowed people to practice their faith while avoiding Hindu temples and remaining compatible with Islam. The Surdhan practice emerged as a solution. Instead of worshiping Hindu gods, Surdhan was introduced to people as an alternative by his ancestors (who were Satapantis). People were encouraged to believe in him. The practice of seeking divorce from Surdhan started after the marriage of nine couples, and the practice of giving hair braids to newborns also emerged. 

But where should these practices be performed? The place where Surdhan died was chosen for this purpose. It is believed that the Mukhi, Kaka, and Sayyads of Satpanth encouraged the practices in Islam, where worship is performed at the grave of the deceased, since it resembled Surdhan Puja. Many intellectuals tend to believe so at first glance.

If we compare this understanding to what’s happening in society, we can find a lot of explanations. In the past, when temples were being constructed for Lord Lakshminarayan or Lord Swaminarayan, some people who followed Satpanthis opposed it and tried to stop the construction. However, there is no record of such protests or attempts when it comes to Surdhan. 

Among different communities, the followers of the Swaminarayan sect and the Arya Samaj sect do not practice Surdhana. They do not take a small child’s hair plait to Surdhan as a way to prevent molestation. This practice is a public concern.

K. K. P.’s Param Pujya Odhavaram Maharaj, who guided the community’s conversion to Sanatan Dharma, has provided details about 16 different Hindu rituals in the second part of his book “Ishwar Vihari Vilas,” which he authored himself. Additionally, in the seventh sacrament, it is recommended to remove the child’s hair plait, known as the flag, from the temple. Moreover, the bride and groom are advised to depart from the place of their Kuldevi (family deity).

It is worth noting that the places of Surdhanas are mainly controlled by the followers of Sanatan Hinduism, and most rituals are performed in accordance with this religion. Some places only allow Satpanthis to have darshan, and those who worship Surdhan have been removed from the organization. It is clear that there is a lack of religious awareness about the eternal religion in the Surdhan community.

It is important to state that we do not want to comment on whether one should believe in Surdhan or worship him. It is a matter of personal discretion, and we do not wish to offend anyone or create controversy. As historians, our duty is to present the facts as they are.

We do not have answers to the questions posed by many intellectuals. We have also presented information on the Swaminarayan Sect of the Community, the Arya Samaj Sect, and the ideas of Sant Odhavaram Maharaj. Our goal is to present history accurately and objectively.