Sikhpoint: Bhai Sahib Ji, this interview is aimed at giving, especially young Sikhs worldwide, an insight into your life, your interest and proficiency in gurbani Kirtan, and your views. You are not the traditional 'ragi' or 'kirtania' or 'jatha', what is your motivation to sing gurbani Kirtan?

Dya Singh Ji: You have pointed out a number of 'not's'. Let me give you another one - I am not a Bhai Sahib. I do not deserve the title of Bhai Sahib. I am merely a lover of gurbani Kirtan and not even Indian born, though I am gifted with a good voice. But, Bhai Sahib? I do not qualify to be called a Bhai Sahib.

Sikhpoint: Then what is the qualification of a Bhai Sahib?

Dya Singh Ji: Think Bhai Nand Lal, Bhai Kanhaia, Bhai Taru, Bhai Mani Singh. Think Bhai Samund Singh, think Bhai Awthar Singh, Bhai Vir Singh ... get the picture? I qualify as a Sardar - proudly Sikh I am, but a highly learned Sikh philosopher or 'ragi' I am not. At this point I must make mention that I do get very disturbed when I hear of ordinary youngish Kirtanias being referred to as 'Sant so and so', for example Sant Anoop Singh, Sant Niranjan Singh. I think this is a total abuse of the word Sant, let alone Bhai Sahib!

Sikhpoint: Okay Sardar Sahib! What is your motivation to sing gurbani?

Dya Singh Ji: For too long 'gurbani Kirtan' has been confined to the four walls of gurdwaras or Sikh homes. It is a God-given gift to us Sikhs, to spread to the four corners of this planet. Secondly, it will appear that gurbani Kirtan as is being rendered today does not appeal to the younger generation. Something needs to be done to get the word of our Guru to our youth. I think I am, and I hope I can, play a small part in doing that, and perhaps help take off the blinkers of many Sikhs who still think 'Indian' rather than 'universal'.

Sikhpoint: Should Kirtan be done in 'raags'?

Dya Singh Ji: Sri Guru Granth Sahib Ji is written in raags - thirty one raags listed but sixty-six, I think, variations plus Punjabi folk melodies like 'alahniyan', 'ghodian' and 'dhunian'. There is also a great deal of gurbani which is not written in raags like Jap Ji Sahib, Saloks of Guru Tegh Bahadur, bani of Kalghidhar Pita, Sri Guru Gobind Singh Ji, etc. To pass a remark like 'bani should be sung in raags' is erroneous - it is meaningless. For example, Anand Sahib is written in Raag Ramkali but you cannot be singing Raag Ramkali when rendering the 'Panj Paudian' at the end of a service. Nevertheless, where bani is written in raags, there is no doubt, that is the indication given by our Guru Sahiban. Meanwhile, we should not stifle creativity in the presentation of shabads, though the spiritual upliftment aspect of gurbani Kirtan must always be considered and remains paramount.

Sikhpoint: How would you describe your style of doing Kirtan?

Dya Singh Ji: Antrarasthri gurbani Kirtan! Universal gurbani Kirtan. I prefer to describe myself as a Gursangeetkar. Sri Guru Nanak Dev Ji was an experimentalist too. He is reputed to have had two 'non-Sikh' musicians - namely Bhai Bala and Mardhana and later I believe Bhai Mardhana's son joined him. Perhaps my musicians are from farther afield like Nepal, Australia, Germany, England and even Vietnam. But, I am merely following my Guru Ji's example.

Sikhpoint: How closely do you stay to traditional gurbani Kirtan?

Dya Singh Ji: I think ever discovering and re-discovering one's roots is very essential. It is beautiful to sing shabads in the raags they are prescribed in. I do my own research on our traditional Kirtan. I am getting a great deal of help from luminaries like Bhai Sahib Ragi Awthar Singh Ji of Bangla Sahib and Professor Darshan Singh Ji Sohal in UK and I incorporate all that I learn into our form of Kirtan. I allow my musicians free interpretation of the raags within the laws, but I am attempting to help evolve our traditional Kirtan into the 21st. Century. Perhaps I am making it more palatable to our younger generation and also helping to popularise it amongst non-Sikhs worldwide. I do sing shabads outside the raags, especially of course those shabads which are not raag prescribed.

Sikhpoint: Can you name a few?

Dya Singh Ji: Mool Mantr, Mitr pyare nu, Jo thao prem khelan ka chao, Deh Shiva, Sevak ke bherepoor jug jug...

Sikhpoint: OK, should Bollywood filmi tunes be used to present shabads?

Dya Singh Ji: Again, this is not a 'Yes' or 'No' situation. Let me explain. The purpose of music in presentation of shabads is that it is a vehicle to enhance the shabad. That the meaning of the shabad should become even clearer and profound by the music. But, if all the music does is to remind you of which Hindi movie it is from, who acted and what the story was, then one is not doing justice to the shabad. A great many old filmi tunes actually came from, or were inspired by our great 'raagis' and also, many old filmi tunes are based on raags. I see no harm in using these to present shabads as long as the shabad is enhanced and the melody leads to a heightened spiritual state. My last word on the subject is that we should not stifle creativity, but be inspired by the shabad and by the indications of music as given by our Guru Sahibs. Why 'ape' Bollywood at all?

Sikhpoint: Back to your music. I believe the Dya Singh group does Kirtan at concerts, festivals etc. Can you elaborate?

Dya Singh Ji: Well, if we want to spread the word of Gurbani to non-Sikhs then we have to take it to them. Hence, folk, new age, arts, world music, spiritual festivals and concerts, conventions and even shopping centers. We have been performing to non-Sikh audiences for the past ten years.