ਕੰਠਾਗਰ ਕੀਰਤਨ // Kanthagar Keertan

Keertan Done From Memory

Kanthagar Keertan: The True Maryada of The Jatha

Introduction

In the tradition of the Akhand Keertani Jatha, the utmost respect for Gurbani are more important than anything else. One of the foundational practices tied to this respect is Kanthagar Keertan, the singing of Gurbani from memory. This practice is not only an expression of devotion but a vital part of Gurmat Maryada (spiritual code of conduct).

Unfortunately, a growing trend of placing Amrit Keertan Pothis or even digital devices on the Vaajaa (harmonium) has crept into practice, leading to widespread beadbi (disrespect) of Gurbani. This article outlines why Kanth Keertan is mandatory, explains the pitfalls of pothi-on-Vaajaa keertan, and offers reflections from senior Gursikhs and historical practices.

1. Disrespect Caused by Placing a Pothi on the Vaajaa

During keertan, vocal projection often leads to the unintended dispersal of saliva. In other settings, such as Akhand Paath Sahib, Gursikhs cover their mouths to prevent such disrespect. This level of care is impossible during keertan, and placing the pothi directly in front of the Keertaniya increases the risk of saliva or spit landing on Gurbani, a serious form of beadbi.

The Vaajaa, by nature, moves as it is pumped. This motion causes the pothi to shift or fall, which is highly disrespectful. To make matters worse, Keertaniyas sometimes place pens, glasses cases, and other objects on the pothi to keep the angs in place—treating Gurbani like a textbook rather than the Guru's roop.

Maryada requires one to wash hands before handling Gurbani, yet in practice, Keertaniyas flip through the pothi while simultaneously playing the Vaajaa—without the required cleanliness or respect.

2. The Cleanliness and Sacredness of Gurbani

Gurbani isn’t just poetry—it is Guru roop. As Guru Arjan Dev Jee states:

ਪੋਥੀ ਪਰਮੇਸਰ ਕਾ ਥਾਨੁ॥
"This Pothi is the home of the Transcendent Lord."

Therefore, placing Gurbani on instruments like Vaajaa or Tabla, which are not suchaa (pure/clean), is deeply inappropriate. The practice also goes against the precedent set by Guru Arjan Dev Jee, who carried the Goindwal pothis on Baba Buddha Jee’s head, while doing parkarma of the pothi.

3. Historical Stance from Jatha Gursikhs

Bhai Sahib Atma Singh Jee (Panjokhra Sahib)

A close companion of Bhai Sahib Bhai Randhir Singh Jee, Bhai Atma Singh was a staunch opponent of Pothi-Keertan. He spent over two decades advocating for the return to kanth keertan, even earning the title “Pothi Jee” for having memorized most of Sri Guru Granth Sahib Jee.

Unfortunately, his strict stance led to his marginalization in Jatha in the 1980s. But his conviction stemmed from a place of deep respect/reverence and alignment with puratan maryada.

During the time of Bhai Sahib Bhai Randhir Singh Jee, all keertan was done from memory. The Amrit Keertan Pothi was only created in the 1950s—long after the golden period of Kanth Keertan in Jatha. Its original purpose was to help Gursikhs memorize Shabads, not to be placed on a Vaajaa during keertan.

4. Spiritual Benefits of Kanth Keertan

Kanth Keertan forces the Keertaniya to deeply reflect and memorize the Shabad beforehand. This Abhiyaas (practice) builds one's spiritual state (Avastha) and allows the Gurbani to resonate on a deeper level—both for the singer and the listener.

“ਗਾਂਵਣਾ ਕੰਠ ਕਾ”
“Sing through memory”
— Bhai Chaupa Singh Rehatnama

Relying on a pothi or screen distracts the mind. Keertaniyas must split their attention between reading and singing, reducing the spiritual impact of the keertan. In contrast, Kanth Keertan allows full concentration, creating a stronger rass (spiritual taste) and deeper connection with the sangat.

While the use of pothi has made keertan more accessible and increased the number of performers, it has also led to:

• A decrease in the spiritual power of Keertan

• A trend of performance over devotion

• Disregard for Puratan Maryada

• Neglect of Gurbani memorization

This situation calls for urgent introspection and correction within the Jatha and the Panth overall.

6. Upholding Maryada and Moving Forward

Even placing a rumala on the Vaajaa does not sanctify it. Gurbani should be respectfully parkashed on a separate rael beside the Vaajaa if absolutely necessary.

It is disrespectful when Keertaniyas sit with their backs to pothis placed behind them. Careless handling, flipping angs quickly, and placing pothis on laps are all examples of behavior that fall short of Gurmat standards.

Even today, only Kanth Keertan is allowed at Shree Darbar Sahib in Amritsar. Historical Gurdwaras and Takhats maintain this practice as canon maryada, showing that this is not just Jatha-specific but Panthic.

Conclusion: Return to Kanth Keertan, Return to Gurmat

We must return to the original practice upheld by our elders and spiritual leaders. As Guru Sahib says:

“ਬਾਣੀ ਗੁਰੂ ਗੁਰੂ ਹੈ ਬਾਣੀ ਵਿਚਿ ਬਾਣੀ ਅੰਮ੍ਰਿਤੁ ਸਾਰੇ॥”
“The Bani is Guru, and Guru is the Bani. Within the Bani, the Amrit is contained.”

Let us honor this truth by treating Gurbani with the dignity, cleanliness, and respect it commands. Kanthagar Keertan is not just tradition—it is a spiritual necessity and the true maryada of Akhand Keertani Jatha.

Final Appeal

The Sangat is humbly requested to:

• Memorize Shabads and do Kanth Keertan

• Avoid placing Pothis on the Vaajaa

• Handle Gurbani only with clean hands

• Respect the spiritual and physical sanctity of Gurbani at all times

Let us not increase the number of Keertaniyas at the cost of diminishing the spirit of Keertan. Let us uphold Kanth Keertan with the love, care, and commitment it deserves.

Here are some photos of Gurmukhs following Maryada doing Kanth Keertan: