The Process of Ideation in Kiirtana
Excerpts from various discourses of Beloved Baba

Kiirtana belongs to the higher stage of devotion.
Devotion is be all and end all in the path of spirituality.
When the feeling in totality is to give pleasure to Parama Purus’a only, the Raga’tmika’ Bhakti is attained by the spiritual aspirant.
In this state of Raga’tmika’ Bhakti, a final situation is arrived at when a devotee, engaged in the continual process of giving pleasure to Parama Purus’a, is completely absorbed or lost in the overwhelming grandeur of that supremely charming entity. This is what is called the Mohana Vijina’na-the state of supra-aesthetics.
Kiirtana comes within the scope of this Mohana Vijina’na.
To sing the glory of Parama Purus’a in louder voice is termed as Kiirtana. So Kiirtana is also a Samgiita which is associated with Nrtya (dance), Va’dya (Music) and Giita (vocal expression in melodious form). There must be Mudra’ (postures of hand and feet) and rhythm in Nrtya. So in Kiirtana the position of both the hands must be above 90 degrees, which signifies complete surrender. The toe- top and heel of both the feet will touch the ground one after another with corresponding beat of the rhythm, (dhin and ta’). Mind will only think about Parama Purus’a and so eyes remain fully closed or half closed (not to allow mind to be diverted to any worldly affairs). Moreover, the vocal chord is engaged in singing His glory. Hence all the vital organs and entire existential flow including that of psychic, is diverted towards the singular entity with the acute intensity of urge (Parama A’kulata’). That is why Kiirtana is so divinely pleasure-some.
Kiirtana generally means Na’ma Kiirtana- done individually or collectively, mostly in standing position and facing Pratikrti or Pratiika. This is done before individual sa’dhana’ or at the time of Pa’ incajanya, collective meditation etc.
Kiirtana also means (in general sense), Akhanda Na’ma Kiirtana (collective), Sam’kiirtana (including Kiirtana procession).
There are two important forms of collective Kiirtana introduced by Sadguru Shrii Shrii A’nandamu’rtijii.
These are Akhanda Kiirtana and A’vartta Kiirtana (A’vartta Kiirtana can also be done before individual Sa’dhana’ if one so wishes).
Sadguru Shrii Shrii A’nandamu’rtijii has introduced one unique aspect in Akhanda Kiirtana and A’vartta Kiirtana. That is to move in Man’dalii (in circular form centering round the Kiirtana Vedii) in the style of Va’ma’vartta and Daks’in’a'vartta.
Va’ma’vartta means to move in leftward manner (from right to left as is done in Akhanda Kiirtana) and Daksin’avartta means to move in rightward manner (from left to right as in A’vartta Kiirtana.).
There is great significance for this.
Thus in Akhanda Kiirtana and in A’varta Kiirtana, the devotees get the sweet feeling of Parama Purus’a all around him/her and Parama Purus’a has been compelled to shift His nucleus there.
Sadguru Shrii Shrii A’nandamu’rtijii has systematized and remodelled entire concept and the practice of Kiirtana-to make it truly and permanently enjoyable.
Now, as it is clear from the above explanation, the most important aspect of Kiirtana is the ‘feeling’ (Bha’va) or devotional feeling or devotional ideation (Bhakti mulaka Bha’va’nubhuti).
Kiirtana becomes dry or mechanical without this.
This devotional ideation is connected with Kiirtana Mantra.
In fact, to sing the glory of Parama Purus’a, practically means to chant the Kiirtana Mantra in melodious form.
Kiirtana Mantra here means Siddha Kiirtana Mantra.
A Mantra can be made Siddha or consecrated or made powerful or infused with tremendous force by Maha’kaula or Ta’raka Brahma only.
This Siddha Mantra alone, is effective in Sa’dliana’ or Kiirtana.
To arrange different names of Parama Purus’a one after another can not form into a proper Kiirtana Mantra.
Rather this may be confusing or misleading because the devotional feeling will get split-will not be directed towards a Singular Entity.
So entire ideation of Kiirtana will be defective. That is why Sadguru Shrii Shrii A’nandamu’rti Jii has given the Ast’aks’arii Siddha Kiirtana Mantra in the form of Ba’ba’ Nam Kevalam.
Here Ba’ba’ means the most endearing entity.
To attain spiritual realization the aspirant must meditate upon one Is’t'a, not many.
So who so ever is one’s Is’t'a, that Is’t'a is Ba’ba,’ i.e., the most loving entity to him/her.
So the meaning or ideation of entire Kiirtana mantra becomes a ‘chant’, a kind of surrender and ideation upon the name of the most loving entity, not any body else.
That is, the very utterance of Ba’ba’ Nam Kevalam signifies the unhindered and unidirectional mental flow to please the most loving entity-the singular entity, the Parama Purus’a. Kiirtana must be done with this ideation.
Proper or successful ideation also requires a point of concentration. That is, there should be a point of concentration for mind while chanting or ideating upon the Kiirtana mantra.
Sadguru Shrii Shrii A’nandamurti Jii has instructed that devotee should bring and fix his/ her mind on Sahasra’ra Cakra at the time of Kiirtana. There is no necessity of performing shuddhis for this (particularly the second shuddhi is impossible in that situation; there are also lessons in Sa’dha’ran’a and Sahaja yoga where there is no need of shuddhi).
Mind gets automatically attracted upwards when a devotee enters the vibrated Kiirtana place or starts repeating the Kiirtana mantra with intense urge. That is not all.
A devotee must visualize his/her Is’ta Mu’rti (ideational form of Is’ta) on Sahasra’ra Cakra (as every body does at the time of doing guru Saka’sha-a spiritual process prescribed by Shrii Shrii A’nandamu’rti Jii during early morning hours).
Otherwise the ideation becomes meaningless. The Bha’va of Is’ta makes the ideation forceful and Kiirtana becomes effective.
There is another vital aspect related to the ideation of Kiirtana which is called Madhura Bha’va-the sweet devotional feeling for the Is’ta.
Madhura Bha’va can only come when a devotee feels the personal relationship of love with the Is’ta-’I am for Parama Purus’a and Parama Purus’a is mine, and mine alone’.
The personal relationship of love brings the feeling of real closeness with the Supreme entity. Thus in Kiirtana, the devotee, due to the intensity of Madhura Bha’va, is drawn closer and closer to Parama Purus’a and He is also pulled towards the devotee.
In fact the Madhura Bha’va based on personal relationship of love makes sa’miipya (feeling of proximity with Is’ta) and Sa’yujya (feeling of tactual presence of Is’ta) feasible in Kiirtana.
Samiipya and sa’yujya are the stages of spiritual relaisation.
Therefore, while doing Kiirtana, one must do it with this ideation of Madhura Bhava and Parama A’kulata’ at each repetition of Kiirtana mantra.
The feeling of coming closer and closer to Parama Purus’a makes Kiirtana supremely blissful.
The Madhura Bha’va brings the mind to a very high point in Kiirtana-particularly in A’vartta and Akhanda Kiirtana.
Madhura Bha’va is also essential in Dhyana yoga (Iishvara Pran’idha’na is also a kind of Dhyana).
So the exact process of ideation of Dhyana and that of Kiirtana are different, but the ideation based on Madhura Bha’va for Is’ta Mu’rti, is a must in both the cases.
In fact, one reaches very close to Parama Purus’a, through Kiirtana.
Then through Sa’dhan’a (Dhyana) one merges with Him.
That is why there is a very close relationship between Sa’dhana’ and Kiirtana.
Both are mutually helpful to each other.
This special attribute of Sa’dhana’ and Kiirtana has been first explained by Sadguru Shrii Shrii A’nandamurti Jii. This is the reason that Sadguru Shrii Shrii A’nandamu’rti Jii has instructed that one must perform sa’dhana’ immediately after doing Kiirtana (individual or collective) and Kiirtana should precede Sa’dhana’ (individual or collective).
If it is not done (sa’dhana’ after kiirtana), then mind will immediately go down after Kiirtana and one can not utilise its subtle benefits.
It can be mentioned here that, as saviklapa or nirvikalpa sama’dhi is the result of Dhyana, similarly Kiirtana sama’dhii is also the result of Kiirtana.
Of course, A’vartta Kiirtana and Akahanda Kiirtana are preferable than simple Na’ma Kiirtana before Sa’dhana’ (particularly before collective Sa’dhana’), through which a spiritual aspirant can enjoy the deeper Sa’dhana’ afterwards.