Chardikala Jatha is a dedicated group of young American Sikhs on a mission to share the teachings of Sikhism through the beautiful art of Gurbani Kirtan. Comprising three talented musicians – Jugat Guru Singh Khalsa, Sada Sat Simran Singh Khalsa, and Hari Mander Jot Singh Khalsa – this group has honed their musical skills under the guidance of classical music master Ustaad Narinder Singh Sandhu, specializing in the traditional raag. They are celebrated worldwide for their soulful and authentic performances of Gurbani Kirtan, having showcased their talent in Gurdwaras across the globe, including the renowned Siri Harimandir Sahib. Their uplifting and powerful performances capture the essence of Guru Gobind Singh Ji, the tenth Sikh Guru, who emphasized the importance of positivity, resilience, and optimism in life.
The term "Chardikala" signifies an everlasting and joyful state of mind for Sikhs, regardless of their circumstances. The members of the Jatha are all graduates and teachers at Miri Piri Academy in Amritsar, India, where Jugat Guru Singh Khalsa serves as the Principal and Director of Spiritual Education.
The Jatha has had the privilege of performing at numerous special events at the Golden Temple, Harimandir Sahib, in Amritsar. Their musical style is based on Raag, and they utilize their art to share the teachings of Sikhism. Their music beautifully blends traditional and contemporary elements, connecting listeners with the divine message of Gurbani. Their performances are not only deeply moving but also inspirational, conveying the core principles of Sikhism and promoting love, compassion, and peace.
In an interview that took place in 2009, Sada Sat Simran Singh Khalsa, one of the core members of Chardikala Jatha explained the way of life and belief system beautifully. Let’s have a look at it:
Four aspects of a Sikh lifestyle:
The four pillars of Sikh spirituality hold profound significance: Bana, Bani, Seva, and Simran. These pillars are not separate entities but interconnected elements that form the foundation of our spiritual journey. Bana, the first pillar, is the outward projection of oneself, reflecting our commitment to serving the sangat (the Sikh community). It signifies our readiness to engage in selfless service.
Bana, however, is not a standalone concept. It leads us to the second pillar, Bani, which is the essence of Sikh practice. Through Bani, we immerse ourselves in meditation and recitation, not limited to the daily Banis but also encompassing scriptures like the Siri Guru Granth, the Siri Dasam Granth, and the Siri Sarabloh Granth. Bani acts as the Shabd Guru, guiding us to shed our egos and find our way from darkness to light. When we recite it, the vibrations stimulate specific meridian points in our mouth, triggering the secretion of glands like the Thalamus and Hypothalamus, ultimately leading to an experience of bliss and higher consciousness. This, in essence, is the profound purpose that Bani serves in our lives.
Without Bana, the delivery of Bani becomes incomplete. Bana connects with our inner bliss, and it is the vessel through which this connection is made possible. Bana declares our commitment and our readiness to serve as its conduit. It's like being the wiring that channels electricity to the necessary device.
Equally vital are the principles of Seva and Simran. Seva, or selfless service, is the act of helping others without seeking personal gain or having a self-centred attitude. It's all about serving where there is a genuine need, without any hidden agendas. Bana and Bani, in this context, become tools to aid in this noble service. Bana serves as a symbol that the wearer can deliver all aspects of a Sikh's life, while Bani serves as the guiding force behind our acts of Seva. Ultimately, we serve wherever there is a need, embodying the core values of Sikhism.
The concept of Seva often gets misunderstood. Many people believe it involves going to a temple, engaging in tasks like cleaning or cooking, or serving those who come in. The communities should learn to extend the spirit of service from the Gurdwara to a broader stage.
Simran, or meditation, serves as a means to cleanse our minds, much like how we bathe daily as part of our Bana. Cleaning our minds is a way to gain control over our thoughts and, in turn, our surroundings. It's a powerful tool to become better at Seva. We don't live as ascetics secluded in caves, nor are we solely focused on personal gain as businesspeople. We embrace the Grisht Ashram, a life of householders, but our path demands that we maintain a spiritual connection amidst the material world. The harmonious blend of Seva and Simran is what strikes the perfect balance. While meditating in solitude is a beautiful practice, it only serves oneself. Engaging in service without purifying the mind and staying connected to the Higher Self is a disservice to the very cause you aim to serve.
Chardi Kala Jatha’s experience of playing at the Golden Temple
The Golden Temple stands as the pinnacle of Gurbani Kirtan, or Sikh Devotional Music. Its musical legacy has flourished for centuries, upholding a code of conduct known as Maryada. Within these sacred walls, all Banis must be recited from memory, forbidding the use of papers or Kirtan books. This rigorous requirement ensures that the musicians have truly immersed themselves in Bani, committing it to heart. Punctuality is paramount, with strict timeframes for Kirtan performances. A mere minute of delay or exceeding the allotted time can lead to exclusion, even termination for Golden Temple employees.
At the heart of this musical tradition lies Raag, the classical form of Indian music. North Indian Classical Music is built upon a structured system of scales or modes, each governed by distinct rules, designated times for performance, and unique vocal techniques. The Golden Temple mandates that the initial Shabad, or sacred hymn, be sung in the classical style, adhering to strict guidelines regarding musical notes and rhythms. Depending on the time of day, specific verses from the Siri Guru Granth Sahib are designated for musical rendition.
In the modern era, another significant factor elevates the musical standards within the Golden Temple. PTC Punjabi, a Punjabi channel, strategically places video cameras throughout the temple and its surroundings, capturing daily ceremonies and Kirtan performances. Musicians performing during live broadcasts are beamed to more than 120 countries. This global reach results in phone calls from devotees across the United States, Canada, England, Europe, India, Malaysia, and Singapore. Undoubtedly, the Golden Temple remains the central bastion of Kirtan excellence in the Sikh faith, uniting devotees worldwide in sacred harmony.
List of mantra and Gurbani music suggested by Sada Sat Simran:
- Bhai Shamsher Singh Zakhami ‘Gur Darshan Dekh Nihali’
- Bhai Balbir Singh ‘Mate Matang’
- Bibi Amarjit Kaur Live Recordings
- Ustaad Bade Ghulam Ali Khan from 1956 singing Raag Bihag.
- Salamat Ali Khan ‘Gunkali’
*Based on an article by Karan, published in Spirit Voyage on 23rd April 200