Request to Kirtanis as published in AKJ magazine - Soora

In this month’s (May 2015) Sura magazine there was a request published to all Kirtanis (the authors are unknown to me). With the aim of getting it seen by a wider audience it is presented and translated below. The purpose is not to mock or belittle anyone but for us to try and collectively get the happiness of Siri Guru Granth Sahib Jee through Gurbani Kirtan. Please let me apologize for all mistakes in the translation.


NOTE: The matrimonials section in the page above has been whited out

Humble requests at the feet of Kirtani brothers and sisters

1. All kirtani brothers and sisters should be firm in their observance of the root traditions of rising at Amrit Vela, Nitnem, and Naam Simran. The kirtanis should be dressed in simple Gurmukhi clothing with their Siri Sahib on top of their clothes and have a clean, fresh, white hazooria around their necks while doing kirtan. Singhs’ beards should be open.

2. It is requested at ladies’ feet that they refrain from wearing flashy and tight clothing.

3. Kirtani brothers and sisters should only sing kirtan of full verses as written, without any modification, from the accepted scriptures (Siri Guru Granth Sahib Jee, Dasam Granth, Bhai Gurdaas Jee’s Vaaran and Kabit Svaiye, and Bhai Nand Laal Jee’s works). Examples (parmaan) relating to the Shabad should be carefully and thoughtfully selected and given only once the Shabad has finished. Made-up slogans such as “Dhan Guru Nanak Dev Sahib Jee”, “Dhan Guru Gobind Singh Sahib”, “Dhan Siri Guru Granth Sahib Jee”, “Dhan Guru Dhan Guru Piaare”¹etc., are not acceptable to sing.

4. All kirtanis should be present for the maximum time possible at Smagams, to connect with Naam and Bani, and sing along with all Kirtanis while sitting in Sangat. They should not limit themselves like normal Raagi Jathe to only their turn of Kirtan. Old (puratan) Kirtanis would sit on stage for the entire night after their own turn and enjoy the bliss of Kirtan.

5. For the sake of continuous, uninterrupted Kirtan, drums (tabla) should be brought along pre-tuned. They should not disturb the concentration of the Sangat or waste time doing “bang bang” on stage.

6. All Kirtani brothers and sisters should do Kirtan as much as possible from memory. This is the real Maryada of Kirtan.

7. For the sake of uninterrupted Gurbani Kirtan, empty tunes on the Vaja and Tabla should not be played like normal Raagis. Like Bhai Sahib Bhai Randhir Singh Jee, the tradition of coupled Kirtan should stay alive. These days, the practice of playing empty Vaja tunes after reciting a full or half line is increasing, and by doing so the Kirtan does not remain uninterrupted. In this same way, instead of stopping Kirtan and just speaking other lines or Shabads, coupled Kirtan should be done and other Shabads sung to give parmaan. It is only Akhand Kirtan if just like a Siri Akhand Paath Sahib, the flow of Bani remains uninterrupted.

8. Instead of doing Kirtan at fast speed, Gurbani should be sung with the utmost sehaj, prem, and bairaag. Only by singing with prem and sehaj will Bani enter our hearts. It is from this, that bairaag wells up and through bairaag one can meet God. According to Gurbani only “ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥” is acceptable.

9. The nectar filled, sweet, divine Kirtan tunes of Bhai Sahib Randhir Singh jee and other puratan kirtani brothers and sisters should be adopted. Raag, tune, melodies, and rhythm should also feature but they should take second place to Gurbani. Similarly, the sound of the harmonium, drums, and symbols should be gentler and quieter than the Gurbani so that it can be clearly heard.

10. In Kirtan, only lines of Gurbani should be sung over and over with sehaj and prem. Puratan kirtanis would sing a single Shabad for many hours, until the time that the intent of the Shabad did not enter their hearts. Today’s new kirtanis take unsuited lines from different places and then start loud and fast simran which interrupts the continuity and enjoyment of Gurbani kirtan. While sitting at Kirtan smagams, especially through loudspeakers, fast and loud swaas-swaas Simran, cries, shouts, shrieks, and yells should be totally refrained from. This is because the repetition of swaas-swaas Naam Simran is instructed by the Panj Pyaare to always be secret. One should sit in sangat and secretly and internally do Simran. Sitting in sangat, especially on stage, one should not nod their heads or bodies. It has been seen many times that while sitting on stage some move their heads and bodies with so much force that there’s a danger of their dastar coming off or them even falling off the stage.

11. In today’s trends of CDs, TV channels [mp3s, mobile apps, online streaming etc.] kirtani brothers and sisters should be alert of their own advertisement. Where one stays free from maya to do selfless Kirtan seva in humility, there, one should also put full effort into avoiding the fires of ego.

12. Kirtan should be begun from either the Rahao lines or the first lines of the Gurbani Shabad in Siri Guru Granth Sahib Jee. To explain the Shabad with examples from Sri Dasam Granth, Bhai Gurdaas Jee’s Vaaran and Kabit Svaiye, and the writings of Bhai Nand Laal Jee is acceptable. However, when doing Kirtan of a verse from these supporting accepted sacred scriptures, to take an example from Siri Guru Granth Sahib Jee to explain it, is not correct.

It is a hands-folded request at the feet of all kirtani brothers and sisters, especially youth, children, and Kirtan smagam organizers that they make an effort to implement the above requests so that the effort started by Bhai Sahib Bhai Randhir Singh Jee to do continuous pure Kirtan is able to continue.

¹ Translators note: Dhan Guru Dhan Guru Piare is half of a line written by Bhai Gurdaas Jee in Vaar 40 Pauri 6. The full line is: ਗੁਰਮੁਖਿ ਪੰਥ ਸੁਹਾਵੜਾ ਧੰਨ ਗੁਰੂ ਧੰਨੁ ਗੁਰੂ ਪਿਆਰੇ॥ however I think we should still try and refrain from repeating it as a dhunni-mantar in Gurbani kirtan. Satguru Jee is completely dhanta-yog: ਧਨੁ ਧਨੁ ਸਾਧ ਧੰਨੁ ਹਰਿ ਨਾਉ ॥ and ਧੰਨੁ ਧੰਨੁ ਰਾਮਦਾਸ ਗੁਰੁ ਜਿਨਿ ਸਿਰਿਆ ਤਿਨੈ ਸਵਾਰਿਆ ॥ but the true way to praise Him is by singing His unaltered continuous praises in Gurbani Kirtan.

Wonderfully translated Bhai 'Trust Singh' jeeo.

Dhanvaad tuhada jee.


Jatinderpal Singh

Vahiguru!

Excellent points

Gurpreet Singh

VJKK VJKF


Excellent points - in particular : the point below is very appealing - i wish they could have also said naam simran to be sung slowly too - as there are keertanies who go too fast at times - but what does a mere fool like me know:


Instead of doing Kirtan at fast speed, Gurbani should be sung with the utmost sehaj, prem, and bairaag. Only by singing with prem and sehaj will Bani enter our hearts. It is from this, that bairaag wells up and through bairaag one can meet God. According to Gurbani only “ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥” is acceptable.


excellent points over all

All are excellent points except couple of references Daas couldn't understand well.

1) Why "Dhan Guru Nanak Dev Sahib Jee”, “Dhan Guru Gobind Singh Sahib”, “Dhan Siri Guru Granth Sahib Jee”, “Dhan Guru Dhan Guru Piaare” etc., are not acceptable to sing?

2) How Gurbaani Tuk “ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥” relates to Keertan speed? Does Sehaj here means slow speed?
There is no doubt that Gurbaani Uchaaran should be SHUDH (proper) and SHAPASHAT (clear) but no where above Gurbaani Tuk relates to slow speed.

To be specific, the Sehaj Gurbaani talks about in above Tuk can only be attained via Gur parsaad, in other words Sehaj state is not in our hands so that we can control and act upon.

SEHAJ ONLY COMES FROM SHABAD itself regardless of one's speed. Slow reading or singing doesn't means Sehaj at all.

ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥ ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥

Daas feels It's irrelevant to use such Gurbaani tuks to relate with speed of Gurbaani recitation.

Other than above, all points can bring Chardi Hee Chardi Kala, if every Keertanyia abides by.

Although the intent of this post was great and it brought up some great points, there are other points that I personally find quite troubling.

To begin with the idea that there should be a preference to tunes by Bhai Sahib is unnecessary. Kirtan existed before Bhai Sahib's time that was anand-maee and will continue to exist forever as it reflects the nature of Akaal. What should've been stressed instead was to do kirtan with the same pyaar and devotion that Bhai Sahib did rather than the tunes. On one hand the article says Gurbani should be given preference over the tune and on the other it says to use particular tunes - very strange logic.

Also there is no good reason why Guru Gobind Singh Ji's Bani cannot be the centerpiece of Kirtan. If it is Guru Gobind Singh Ji's Gurpurab the kirtani should be able to use Akal Ustat, Bachhitar Natak, Jaap Sahib, or any other Bani of Guru Sahib's as his/her main shabad. By saying otherwise the author is implicitly saying that Guru Gobind Singh Ji's Bani is inherently of lesser value - surely this cannot be the case.

Also there are many parampra that exist in Sikhi that show that sometimes saaj can be really loud. An example of this is with Asa Ki Vaar kirtan. A Vaar usually sees rising action until a climax is reached. To accompany this rising action the jorri, and other saaj progressively get louder as they approach the climax. As a result sometimes some words from Gurbani are not heard fully that is one of the reasons why the jorri player repeats Pauri in Asa Ki Vaar.

My takeaway from the post is - do kirtan with pyaar and love for Gurbani, give Gurbani as much importance as possible, and listen to it as much as possible. I feel the post falls short when it tries to over-regulate how this pyaar can be expressed, pyaar for Gurbani and kirtan cannot be contained and defined by a set of rigid codified rules, it can only be felt and expressed through sangat.

Bhul chuk muaf karni

Great points from Jasjit SIngh jee and Bhai Tarun SIngh i agree whole heartedly.

Bhai Jasjit Singh jee- just a question for you - if there is no where in Gurbani to sing slowly as your interpetation then is there anywhere in Gurbani that is mentioned to sing fast. ???

I agree the sehaj you talk about is impossible without Guru Jee. However the following Gurbani line point to doing naam and Gurbani in sehaj even if you compare all prevalent teekas of Gurbani:


ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਬਿਲੋਵਹੁ ਮੇਰੇ ਭਾਈ ॥
हरि का बिलोवना बिलोवहु मेरे भाई ॥
Har kā bilovanā bilovahu mere bẖā▫ī.
Churn the churn of the Lord, O my Siblings of Destiny.
ਸਹਜਿ ਬਿਲੋਵਹੁ ਜੈਸੇ ਤਤੁ ਨ ਜਾਈ ॥੧॥ ਰਹਾਉ ॥
सहजि बिलोवहु जैसे ततु न जाई ॥१॥ रहाउ ॥
Sahj bilovahu jaise ṯaṯ na jā▫ī. ||1|| rahā▫o.
Churn it steadily, so that the essence, the butter, may not be lost. ||1||Pause||
ਤਨੁ ਕਰਿ ਮਟੁਕੀ ਮਨ ਮਾਹਿ ਬਿਲੋਈ ॥
तनु करि मटुकी मन माहि बिलोई ॥
Ŧan kar matukī man māhi bilo▫ī.
Make your body the churning jar, and use the stick of your mind to churn it.
ਇਸੁ ਮਟੁਕੀ ਮਹਿ ਸਬਦੁ ਸੰਜੋਈ ॥੨॥
इसु मटुकी महि सबदु संजोई ॥२॥
Is matukī mėh sabaḏ sanjo▫ī. ||2||
Gather the curds of the Word of the Shabad. ||2||
ਹਰਿ ਕਾ ਬਿਲੋਵਨਾ ਮਨ ਕਾ ਬੀਚਾਰਾ ॥
हरि का बिलोवना मन का बीचारा ॥
Har kā bilovanā man kā bīcẖārā.
The churning of the Lord is to reflect upon Him within your mind.
ਗੁਰ ਪ੍ਰਸਾਦਿ ਪਾਵੈ ਅੰਮ੍ਰਿਤ ਧਾਰਾ ॥੩॥
गुर प्रसादि पावै अम्रित धारा ॥३॥
Gur parsāḏ pāvai amriṯ ḏẖārā. ||3||
By Guru's Grace, the Ambrosial Nectar flows into us. ||3||


There are various other lines in Gurbani such as:

ਸਹਜਿ ਸਹਜਿ ਗੁਣ ਰਮੈ ਕਬੀਰੁ ॥੩॥੨੬॥
सहजि सहजि गुण रमै कबीरु ॥३॥२६॥
Sahj sahj guṇ ramai Kabīr. ||3||26||
Slowly, steadily, Kabeer chants the Glories of God.

Gurbani was sung to us by Guru sahiban - now we all know any song sung fast will not bring about the fruits necessary.

on naam japna the following line explains it clearly:


ਰਸਨਾ ਨਾਮੁ ਜਪਹੁ ਤਬ ਮਥੀਐ ਇਨ ਬਿਧਿ ਅੰਮ੍ਰਿਤੁ ਪਾਵਹੁ ॥੨॥
रसना नामु जपहु तब मथीऐ इन बिधि अम्रितु पावहु ॥२॥
Rasnā nām japahu ṯab mathī▫ai in biḏẖ amriṯ pāvhu. ||2||
If you chant the Naam, the Name of the Lord, with your tongue, then the curd will be churned. In this way, the Ambrosial Nectar is obtained. ||2||


now we all know how curd is made -- it cannot be done fast can it???

NS jio,

In above Gurbaani Tuks, nor it say to do fast or slow, instead asks to do steadily or continuously.

Think about this, some Singh's can do Sri Akhand Paath Sahib in 24hr or 30 or in 36 hours while others can do it in 48 or 56hrs. Does this mean Singhs who completed Paath in less than 48 hours has their seva went into vein because it was not in Sehaj?

The point Daas tried to raise that Gurbaani Tuk presented in article was irrelavent and leaves the impression that anything other that slow speed is BAAD. Which is not the case.

Again, reading Gurbaani Shudh and Shapashat should be promoted but not regulating the speed. It should be left on Sangat or the Keertan Mandal.

Hum kookar tere darbaar!!
Bhaunke agai badan pasaar!!

ਜੇ ਸ਼ਬਣ ਵਾਰ ਤੇ ਗਉਣਾ ਹੋਵੇ ਤਾਂ ਸਹਿਜ ਕਿਦਾਂ ਹੋਵੇਗਾ?

JASJIT SINGH Wrote:
-------------------------------------------------------
> NS jio,
>
> In above Gurbaani Tuks, nor it say to do fast or
> slow, instead asks to do steadily or continuously.
>
>
> Think about this, some Singh's can do Sri Akhand
> Paath Sahib in 24hr or 30 or in 36 hours while
> others can do it in 48 or 56hrs. Does this mean
> Singhs who completed Paath in less than 48 hours
> has their seva went into vein because it was not
> in Sehaj?
>


> The point Daas tried to raise that Gurbaani Tuk
> presented in article was irrelavent and leaves the
> impression that anything other that slow speed is
> BAAD. Which is not the case.
>
> Again, reading Gurbaani Shudh and Shapashat should
> be promoted but not regulating the speed. It
> should be left on Sangat or the Keertan Mandal.


Totally agree Bhai sahib Jeeo - Thanks for further clarificstion