About two years ago, Sanjay Mahato and I became aware of how many local kiirtan groups were singing more rang or ‘popular song melodies’1 rather than the traditional Rāṛhi kiirtans. We decided, to hold a kiirtan competition with prize money that would give incentive to the ‘teams’ (a term they use in Rāṛh) to continue performing these traditional Rāṛhi kiirtans with unique tala ‘rhythmic patterns’ and katans ‘khol drum compositions’. We took our inspiration from the late Sri Rishi Das, kiirtan expert, who had shown me a printed poster of a kiirtan competition where his father’s group had won second prize. To our utter amazement, 42 kiirtan groups entered into the Competition. The teams came in full paraphernalia, dressed in their beautiful white or orange dhotis2 and light coloured sashes tied tightly around their waists or hanging loosely around their necks, sandalwood markings on their forehead, and bare feet. Each team generally consisted of three lead singers (mul gayaks), two khol drum3 players, and dancers who play large cymbals (kartal) as well as other instruments that have been adapted from western ensembles, such as the harmonium, clarinet (that replaced the traditional bamboo flutes) and other percussion. They came in the hot summer sun, or in the late midnight hours, depending on the time they have been allocated. Some had travelled long distances in rented trucks, bringing with them their own village supporters. As each team did kiirtan they were being marked by four local judges and me (as the only international observer). These judges were experts in their field, representing different geographical areas in Rāṛh, north, south, east and west. Each team performed the traditional kiirtans of Rāṛh, with utmost sincerity, expertise and devotional expression. While transcribing their interviews, I was deeply touched by their humility and their depth of knowledge. One such team said,
Our team has been running for 52 years, that means my father and grandfather were there. Only people are changing. Our team is continuing generation after generation. It keeps us healthy, our mind peaceful, and in our family life there are no problems because of kiirtan (Bhubanipur Samkirtan team).
Another team talks about the social effects of kiirtan, “Kiirtan helps to bind the society, when we are doing kiirtan, we are 15 people, it means 15 families are together, all sharing our joys and sorrows. All social problems can be stopped if you do kiirtan” (Dumurbaid Samkirtan team).
The kiirtan team from Amrabera, talked about kiirtan providing solace and “heavenly pleasure” for “through kiirtan we stay in touch with spirituality”. (2016 pers.comm). The Rajwars, a renowned team who had won many village kiirtan competitions in the past, arrived at the end and did kiirtan to complete the festival. Basanta Rajwar says “Kīrtan is like a drug or a hidden ornament with deep inner qualities. If you take Hari nam, it creates a link direct to Hari. It’s like a magnet.” (2006: Pers.comm.).
“Kiirtan helps to bind the society, when we are doing kiirtan, we are 15 people, it means 15 families are together, all sharing our joys and sorrows. All social problems can be stopped if you do kiirtan” (Dumurbaid Samkirtan team).
The many benefits of kiirtan can only be experienced firsthand. That is why I invite you to come to the next Rāṛhi Marai Kirtan competition and festival in Rāṛh, in October 2017. Everyone is welcome in Rāṛh where people are accepted, and treated as family. As expressed by an American visitor to the Kirtan Festival, “this has been the most transformative experience of my life” (Suniita Schaeffer: personal comm. 2016).
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1 Such as Hindi film tunes or other popular song tunes
2 Dhotis are cloths worn by men, that reach down to their feet, and are tied around their waist.
3 Double sided drum, made primarily out of fired clay and goat skin primarily. One side is small with high sound and the other side is large with deep sound.
