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“Spiritual hunger is common to all; but tastes differ.
There are different forms of God to suit all tastes.”
Swami Yogaswarupananda, of the Divine Life Society,
a Vedanta-based foundation in Rishikesh,

Yoga of Kirtana

Gyan Rajhans P. Eng.
BHAJANAWALI RADIO PROGRAM

The Sanskrit word “Yoga” is derived from the root verb “yuj”, which means union. The supreme union of individual mind and cosmic mind is yoga. Kirtana literally means chanting the divine names.

In his Yogasutras, Patanjali advocated the eight-fold path of astanga yoga. Its eight limbs are: yama (self-restraint), niyama (life-regulating moral rules and observances), asana (postures of bodily restfulness), pranayama (breath control), pratyahara (withdrawal of senses), dharana (fixing the mind on the Supreme), dhyana (absorption of self), and samadhi (liberation of the soul). These eight branches are closely related to every aspect of human life. Contrary to popular perception, asana is only one aspect of yoga; it can never represent yoga comprehensively. In its entirety, yoga is a well-knit, disciplined science of attaining supreme bliss.

In this article I will attempt to show how Kirtana brings about almost the same results as astanga yoga. First, let me elaborate Kirtan a bit more. Kirtana is sung in a group comprising devotees, with a lead singer. The fixed tunes, repetition of words and phrases lend a kind of tonal mesmerism. Anecdotes, episodes from the lives of Gods, preaching of saints, description of God's glories have been the subject of kirtana. The importance and efficacy of Kirtana have been dealt with at some length not only by the Hindu Scriptures but also by the scriptures of other religions. The Rishis and saints of India have poured forth passionately and in ecstatic songs the greatness and glory of divine names thus creating devotional literature, both in Sanskrit and regional languages, of exquisite beauty unsurpassed by any other religious literature of the world. To think therefore that divine names are chanted only by the idle and indolent and simpletons would be a sign of great misfortune and ignorance.

Now, let me show you how Patanjali’s Astanga Yoga can be accompalished by Kirtana.

A devotee while chanting fervently the divine names or even while listening to the Kirtana of other devotees becomes oblivious of his sense organs thus effecting in an easy and imperceptible manner restraint upon his senses. (This corresponds to the first Anga of Patanjali, yama). Certain radiant energy is inherent in the divine names of God and therefore the vibrations released as a result of regular chanting oxidize or destroy the impurities, both corporal and mental, of the devotee thus begetting in him puritan qualities such as compassion and contentment (This corresponds to the second Anga of Patanjali, niyama). The wavering of mind is then arrested and the devotee becomes serene and steady. This forms as it were an Asana (the third Anga of Patanjali). The devotee, then sings and sings and is suddenly overwhelmed with deep love for his lord; tears trickle from his eyes, his voice stutters, his throat is chocked with emotion and his breath stops thus bringing about Kevala Kumbhak, one of the operations in Pranayama (the fourth Anga of Patanjali). There reaches a stage in the devotee's onward march when he becomes completely absorbed in the Lord's name with the result that all the external objects are shut out from him (This corresponds to Pratyahara, the fifth Anga of Patanjali). The divine name becomes his very breath which means that his speech has merged into his mind and the mind in Prana, the vital breath (Dharana, the sixth Anga of Patanjali). The vital breath dissolves progressively into the Fire of his body thus corresponding to Dhyana (the seventh Anga of Patanjali). With the accomplishment of Dhyana, the Lord appears before him and the devotee remembers only his Lord to the exclusion of all other things and in His association experiences indescribable and immense bliss ( Samadhi, the eighth Anga of Patanjali).

You can readily observe thus that Kirtana brings about almost the same results as Patanjali’s Astanga Yoga but in the former the vital conquest is made through bhakti which means intense love for the Lord. When the devotee establishes identity with his Supreme Lord or deity he becomes perfect in his love which leads him to perfect knowledge and to supreme bliss -the goal of human existence. What I described above as the effects of Kirtana is not a fabrication of a fancy. It is the actual experience of saints of India. Sri Chaitanya Mahaprabhu, Namdev, Tukaram, Changdev, Narahari Sonar, Janabai, Muktabai, Mirabai, Surdas and Narsingh Mehta experienced this bliss. This shows clearly that the saints of India achieved by continuous Kirtana what a Hatha Yogi would do by following the system recommended by Patanjali. In the modern time Barrister Gandhi became Mahatma, a great soul by Kirtana of Rama Nama, which he himself once said gave him power. Mahatma Gandhi became selfless and fearless by getting rid of lust, greed and anger, the foes of human mind, through Rama Nama Kirtana. What influence he had on men, women and children of India and the rest of the world is too well-known to be repeated here.

The greatness and efficacy of Kirtana-Yoga cannot be overemphasized. In this space age when men are feeble, restless in mind and unsteady of intellect, there is no other easier way for obtaining joy and serenity than Kirtana(chanting the divine names).Everybody irrespective of his or her religious belief is competent to follow this divine road to supreme bliss.

Gyan Rajhans, an internationally recognized heath & safety professional has been broadcasting the only non-commercial Vedic religion radio program in North America since 1981 & worldwide web cast on www.bhajanawali.com since 1999. Mr. Rajhans has published extensively on religious and spiritual matters. Some articles are available on the Bhajanawali web site. He has translated Sri Mad Bhagvad Gita in English for the younger generation. Mr Rajhans has been conferred various titles, including that of Rishi by Hindu Prarthana Samaj of Toronto Hindu Ratna by Hindu Federation of Toronto.

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