ETERNITY MANIFESTED IN TIME: THE HISTORIC EMERGENCE OF KIIRTAN ON EARTH — BÁBÁ NÁM KEVALAM, THE AŚT́ÁKŚARII MAHÁMANTRA

edited by Ácárya Gatimayánanda Avadhúta (CTS, Sweden)

The Ineffable purpose and resplendence of Kiirtan invention. In the rigorous study of spiritual evolution, Kiirtan emerges not merely as a devotional act, but as a strategic technology for the elevation of human consciousness. As a senior historian and spiritual archivist, one observes that the efficacy of any mantra is inextricably linked to its systematic origin; to understand the precise moment of its inception is to touch the “Acoustic ensouled sound incarnate of Bábá” at its most potent rootage.

Shrii Shrii Ánandamúrti (affectionately known as Bábá) defined the “resplendence” of Kiirtan as its innate capacity to bridge the finite with the infinite, transforming the practitioner’s internal environment through a scientifically structured acoustic intonation of cosmic rhythm.

The core objective of this record is to document the specific historical juncture on 8 October 1970, when the Aśt́ákśarii Mahámantra —the eight-syllable “Bábá Nám Kevalam”—was formally offered theophonic gift to humanity. This revelation was not a casual event, but a meticulously timed projection of universal grace that necessitated a journey deep into the primordial silence of the Amjharia Forest.

The journey to Amjharia was the prelude to the revelation of 6-7 October, 1970. This compilation is based on the eyewitness account of Shrii Tirath Nath Jii on the origin of the Aśt́ákśarii Mahámantra, beginning when Ácárya Shankaránanda Avadhúta went to his house to inform him that he was to accompany Bábá’s family as a security guard.

The secluded, natural setting of the Amjharia forest served as the necessary crucible for this spiritual milestone, providing a sanctuary far removed from the clamour of urban distraction. The exodus from Ranchi Jágrti commenced under the cover of evening on 6th October. At noon the following day, the entourage comprised Bábá, Marga Mata, Bábá’s son, and their personal cook. The security detail, charged with safeguarding Bábá and His worldly family, included Vishnudev Jii (VSS Personal Security In-charge) as the driver and a doctor named Chakravarti. The narrator of the entire incident was none other than Shrii Tirath Nath Jii — the security guard of Beloved Bábá at Ranchi and the Laokik father of Ácárya Priyabodhánanda Avadhúta — who was interviewed by our correspondent.

Significantly, given the wild and unpredictable nature of the jungle, the detail narrator carried two guns for protection—a stark reminder of the physical stakes underlying this metaphysical journey.

By approximately 5:30 PM on 7 October, the convoy ascended to the Amjharia forest rest house approximately 60 Kilometres outskirts from Ranchi, an isolated structure perched 800 feet above ground level. The scenery was nothing short of heavenly, a landscape vibrated by the presence of Devayoniis (divine creatures) and various luminous bodies that haunted the high forest.

This celestial atmosphere was briefly pierced by a “Liila” of worldly chaos when two Ambassador cars arrived, carrying intoxicated visitors who rudely demanded entry. As the security detail stood firm, adhering to their instructions to protect the enclave, Bábá witnessed the confrontation from His chair on a round concrete platform, enjoying the display with a slight smile on His face. This incident served as a profound contrast between the intoxicated agitation of the mundane world and the poise of the Mahásadvipra Bábá.

As night fell, the forest became “terrifying,” yet Bábá led the group on walks deep into the jungle during the dead of night. Under the pale light of the moon, the environment was thick with the threat of wild animals, yet the group followed Bábá’s magnetic lead, unable to question the destination. This period of intense, shadowed anticipation in the heart of the wilderness set the stage for the following day’s historic revelation.

The historical innovation on the 8th of October 1970 stands as the definitive moment when Mahásambhúti declared Aśt́ákśarii Mahámantra Kiirtan “Encrypted embedded covert acoustic resonant signature(name) of Bábá” was transformed into a universal tool for liberation.

The day began with a demonstration of spiritual yearning at the compound gate. Shrii Brahmadev Ji, a local devotee, arrived seeking an audience but was initially barred by the personal guard of Volunteer Social Service (VSS – Universal Peace Service Force) security. His response was a poignant philosophical plea: “How can it be that a father does not allow His son to meet Him?”

Denied entry, he sat beneath the trees nearby, repeating “Bábá, Bábá” with unwavering focus.

At 2:00 PM, the Mahásambhúti Bábá summoned Shrii Brahmadev Ji. Following their private encounter, Bábá emerged and personally pronounced the eight syllables that would alter the course of spiritual history: “Bábá Nám Kevalam.”

The birth of eternity on earth occurred in a setting of profound humility — a cleaned-out garage beneath the rest house. In an ironic twist of history, the inaugural chanting and dancing of Kiirtan took place without a single photograph of Mahásambhúti Bábá or any ornate altar. Initially, the practitioners focused on the Kiirtan laya (tune), but the practice rapidly evolved.

On 9^th October, even as few Sannya’sii Dadas (monks) arrived and were refused entry to preserve the sanctity of Bábá’s family time, the Kiirtan intensified with divinely devotees “Oh Nárada, I reside where my devotees do my kiirtan.” In other words, “I go where my devotees are doing kiirtan, where they are creating the Hari Pari Mańd́ala Gosthi.”

Viewed in retrospect today, the reason for restricting entry into Ranchi Jágrti at that time becomes evident. A small faction, having colluded with vested interests and anti-social elements supported by the then Government of India, was engaged in a conspiracy to divide the organization and to instigate the persecution of Beloved Bábá. Heightened security, therefore, became essential.

After millions of animal lives, created beings attain human forms. That is why all the scriptures speak of the rarity of human life. The wise make proper utilization of all objects – this utilization alone makes the existence of the object worthy. You have achieved human frame – you must make it meaningful by your sádhaná (spiritual practice), service and sacrifice. Engage yourself in such useful pursuits that even the worst of your enemies hardly has any chance to despise you; utilize yourself in such a manner so as to have satisfaction in your mind also, that you never wasted your time uselessly on this earth.

(Ánanda Vanii, May 1970)

The group grew to seven or eight individuals, including a “short-looking figure” who served as the local postmaster and devotees from Daltonganj.

Over these 48 hours, they refined the kiirtan with Raga and Chanda (vibrant rhythm), singing for hours into the night. On the morning of 10 October, after a final Kiirtan session, the entourage departed for Ranchi, leaving behind a forest forever changed by the introduction of this new acoustic supra-aesthetic providential scientific Aśt́ákśarii Mantram.

The occult science and cosmic power of the Aśt́ákśarii Mahámantra is not a mere religious chant; it is a “Covert Acoustic Algorithm from Saḿskrtá for Cosmic Consciousness” tool—a Mahásiddha Mantra designed for systemic human transformation. Its efficacy relies on the Lalita Marmika spiritual dance and precise mental ideation. For collective practice, the mind is fixed upon the Sahasrára Cakra, while solo practitioners focus on the TRIKUT́I(lunar) plexus. These focal points are the gateways through which the tanmátras (vibrations) of the mantra are projected.

Parama Puruśa has created variegated sounds, colours and continues to create them.

Wherever there is any semblance or sign of existence there is bound to be a corresponding vibration(Cosmic rhythm), and that vibration must be associated with some inferential expression (tanmátra) or the other. Do you understand?

A vibration is always dependent on an inferential expression (tanmátra). Different tanmátras are associated with different vibrations. That is how, from these vibrations, inferences such as sound, touch, form, taste and smell continue to saturate the universe. Since they are associated with the tanmátras, sound, touch, form, taste and smell emanate from their respective vibrations and permeate the universe. So, wherever there are vibrations, there must be sound, touch, smell, form, taste, and they all come within the scope of perception.

The archival records detail the comprehensive “Acoustic Science of the New Nádá” that impacts the human unit across several strata.

Firstly the physiological and neural purification of the mantra purifies all sensory and motor organs, including the nerve cells, fibres, and controlling nuclei.

Secondly, the anatomic resonance, which vibrates the molecules of both the ectoplasmic and endoplasmic anatomy, ensures a deep-seated biological realignment and strengthens the psycho-physical immunity of the sádhaka.

Thirdly, systemic protection, which acts as a shield. In the context of the present world scenario, this protection is profoundly relevant. It offers a defence against worldly diseases and pandemics, natural disasters such as floods, earthquakes and famine, as well as man-made atrocities such as nuclear war, ecological collapse, and global conflicts. Furthermore, it provides protection from the malevolent influences of Avidyá Tántrikas and negative microvita.

Lastly universal reach through the agency of Microvita in which the vibration of “Bábá Nám Kevalam” is carried via universal acoustic waves throughout the astronomical universe, revitalising the entire cosmos.

This mantra represents a “New NÁD́Á,” a sonic wave capable of purifying the átman (soul) and providing a pathway for the total liberation of all created beings in physical, mental and astral world of animate and inanimate.

This determination is a legacy of universal grace, the transition of the “Bábá Nám Kevalam” mantra from a secluded forest garage to a global phenomenon is an official document to its inherent power and universal grace. Every year, the 8th of October marks the historic moment when Bábá’s Saḿkalpa materialized as a universal endowment — the Mahámantra Bábá Nám Kevalam” for the entirety of creation. The systematic origin of this mantra in the Amjharia wilderness remains a cornerstone of spiritual history—a moment where the Supreme Lord put into words a rhythm that continues to float through the cosmos. It remains an enduring, vibrant Kiirtan Chanda, showering graceful and powerful vibrations upon all who choose to listen and sing, leading humanity toward an era of unprecedented spiritual clarity.

Due to constant repetition, the mantra is sounding in one’s ear. While sitting in meditation, a sádhaka moving around can see Iśt́a, and the fragrance of sandalwood comes from the body of the Iśt́a. Sometimes one gets it and sometimes one does not get it.

The fourth stage is known as vashiikára. There a Sa’dhaka is established in the ideation of Parama Puruśa, to satisfy whom that Sádhaka is doing kiirtan. Here one completely surrenders before Parama Puruśa, and Sádhaka is under the complete control of Parama Puruśa.

So there are four stages – four stages one at the time of inhalation and four stages again at the time of exhalation.

So in all there are eight facets, and a siddha mantra must necessarily have eight syllables – it must be aśt́ákśarii, as each and every syllable of an Iśt́a mantra has got its own importance.

Bábá nám kevalam is manifest as a siddha mantra.

When the first syllable Bá is uttered, the feeling should be, “I am crossing the threshold and entering the new world;” and when the last syllable “ma” is uttered, the feeling should be, “I have accomplished my duty.”

If the kiirtan is done with these sensitiveness, within two-three minutes the effect will come into play.

The whole siddha mantra should be uttered fully in each phrase of the tune – Bábá nám kevalam – and not a part of it – while doing kiirtan. If this is not done, the kiirtan cannot be said to be a perfect kiirtan. Everything must be done in a methodical way. Then you will enjoy and get the manoeuvrer of kiirtan decorous.

EXCOGITATION OF KIIRTAN – ‘VOICE OF THE INNER SPIRIT’

by Ácárya Gatimayánanda Avadhúta(CTS, Sweden)

Dear Brothers/Sisters/Dada’s/Didi’s,

On the eve of the excogitation of Kiirtan after 55 years, on October 8th, 1970 at “Amjhariya” Block of Bábá Nagar, Chandwa District, Latehar, near Ranchi, the hub of spiritual vibration, our Beloved Bábá first time introduced Aśt́ákśarii Maha-siddha mantra “Bábá Nám Kevalam”. Those who follow their “Iśt́a” know that for every quantity of love they have for the Lord, the Lord has double love for them. The Lord is great for them; as for the Lord, they are also not small. In a song, a devotee said: “I am very small, O Lord, you are great”. This should not be said. If a father possesses fifty Masters of Arts degree and his son doesn’t know A-B-C at the age of 3-4, should the son be thought of as small and the father as great? No, this is only a family relationship. There is no question of small or great. There is the relationship of father and child only. Where there is the relationship between father and child, where is the question of big and small? The Lord is the beloved one. The Lord is called Bábá. The word Bábá comes from Saḿskrta “Bapra”. It means Loved-Beloved. “Bapra” then became “Bappa”, and then it became Bábá. It took three thousand or four thousand years for “Bapra” to become Bábá. For unit beings, the Lord is the beloved One. (Bábá Nám Kevalam). But for the lord the unit being is His Bábá! When living beings will sing Bábá Nám Kevalam then the Lord will also sing, Bábá Nám Kevalam in His mind. [Ideology, Goal and Devotion, 23 November 1971 DMC, Purnea]

Thus the cosmic Father presaged that great advent of this tantrika order of acoustic expression of brand-new mantra manifestation echoing in all planetary systems from this tiny planet Earth, all throughout celestial stars, galaxies, nebula, supernova with their own planetary universe after AUM pranava. Any acoustic sound is this wave of incantation in every mandala, suktas and rks which have been sung is reverberated with this octilinear inexhaustible power of this 8 syllable mantra that Bábá Nám Kevalam which stands as soliloquy of “Bábá’s Name Only(Kevalam)-BNK”, that is chanted, sang, danced with utmost devotion, taking His Only Name to be everything of one’s life for centuries to come.

Parama Purus’a wants to make the world dance. Everybody will be dancing with His vibrations and in His tune. Parama Purus’a will be enjoying with all. Does He not want this? Why should He live in the dry heart of a yogi?He would like a sweet, loving heart—Sarasa Hrdaya. He will not like the desert. He would like fertile land. So, the heart of a devotee is like the fertile land. That is why Parama Purus’a says, “Mad Bhaktah yatra Ga’yante”, i.e., wherever my devotees perform Kiirtan in full swing at once I reach there. You may say that Parama Purus’a is omnipresent. Now Parama Purus’a is omnipotent, He is also omniscient, it is a fact; but there is a hub of that omniscience, there is a hub of those premonitions and post-monitions of all expressions. A central point is there. Parama Purus’a is omnipresent but He has a Cakrana’bhi (nucleus).

Parama Purusa’ will place that Cakrana’bhi, wherever He likes. He will take it wherever He likes.

Parama Purus’a says, “When my devotees sing single-mindedly Kiirtan (Ananyor Mama’ta Vis’n’ormamata’)” I at once take myself there.This is what I do.”

This morning I said that the practice of Dharma (i.e., Dharma Sa’dhana’) is the characteristic of human beings.

Now I say, “If you want to be established in Dharma Sa’dhana’, then in any case do not forget the importance of Kiirtan, the greatness of Kiirtan, and also the greatness of devotion. Always remember that the devotion begins with aesthetic science and its ultimate domain ends where supra-aesthetic science (Mohana Vijina’na) begins “Victory be to you all.”

This clandestine jewel is resonated in each and every atom of the entire universe, that from here, the blue print idea of new invention was inaugurated that ‘Bábá’ initiated new tradition of invocation in Tantric mantra after thousands of years, teaching such mantra to expounder of Nath Sampradaya, Kriya Sampradaya etc in Yogic way to Totapuri, Shyama Charan Lahiri, as well as numerous luminous beings to get liberation of permanent nature prior creation of this path of infinite Bliss.

While inventing Kiirtan the science of the human body, which is a complex system composed of organs, tissues, and cells that work together like mini universe has to maintain life both external and internal organs like the heart, brain, and lungs, as well key organs which include the skin, kidney, liver, spleen (the largest organ) all get vibrated and nourished, when we raise the hands in the posture of mudra Lalita Mármika that such persons will never suffer from High BP, heart attacks, brain stroke and any related polygenic diseases.

And Párvatii, the spouse of Shiva, invented lalita mármika, which means “voice of the inner spirit”. The dance used for kiirtan is lalita mármika. It represents the inner voice of the spiritual aspirant. The main thing in lalita mármika is the expression through mudrá [gesture]. [Párvatii, Consort of Shiva – Excerpt H – 4 December 1978, Madras]

Organizers of HPMG and HPMG(L) have to determine the length prior to its commencement. Akhanda Kiirtan always must be organized with one prahar, then may continue uninterrupted for stipulated hours, i.e., eight prahars or with as many as prahar as one organizes. One prahar equals three hours. Kiirtan is that once it begins it must not stop before the end of period already fixed, but some devotees who are ignorant must help the organizers. In no circumstance it should end midway or prior to the fixed time. If done so, such Akhanda Kiirtan has lost its ineffectiveness of breakdown and that Kiirtan has attack of negativity falling trap to sudden mental and other related problems and diseases. A Maha-siddha mantra, it must necessarily have eight syllables – it must be aśt́ákśarii which has its own significance as each and every syllable of an Iśt́a mantra has got its own importance. Thus, Bábá nám kevalam is a siddha spiritual mantra.

[In the beginning, karma seemed to be against prapatti, but karma is not antithetical to prapatti. It is definitely in conformity with prapatti. So, a boy or a girl who does work is surely following the path of prapatti. Even if there is any room for indolence while enjoying the flute of Vraja Krśńa, there is not the least room for inaction in the clarion call of the karma yoga of Párthasárathi Krśńa. It is said, “Kiirttaniiyah sadáharih”.

What do we mean by “kiirttaniiyah”?

When someone’s qualities are sung aloud and highly praised, it is called “kiirttaniiyah”.

In Saḿskrta, the root verb “kiirt” means “to utter something loudly in praise of someone”.

It is something that is uttered loudly enough to be audible to others.

If uttered very softly, it will be audible to oneself, and if uttered mentally, it will be audible to one’s own mind, but will not be audible to others.

Kiirtan should be sung loudly enough to be heard by others.

“Kiirttaniiyah sadáharih”.

Kiirtan should be done on Hari and on no other entity. One should not praise oneself or any other person. There are many people who are very fond of praising themselves by telling everyone what wonderful things they have done, but, as mentioned in this sloka, kiirtan is not for one’s own self but for Hari. Even though people are taught to do kiirtan for Hari, they still make the mistake of praising themselves too much.

Sometimes their self-praise is so intense that others are obliged to say, “Please stop praising yourself so much.”

They forget that their self-applause is rather boring for others.

Human beings should realize that no one likes to hear the self-praise of others. It requires systematic organization in order to enjoy the sweetness of kiirtan.[The Lord Should Always Be Praised, 11 January 1979, Kalikata]

For this various types of Kiirtan program can be organized such pada kiirtan, pala kiirtan, avarta kiirtan, Nagar kiirtan, kátha Kiirtan etc., The overall spirit being to please Bábá by singing and dancing this spiritual cantillate with others will create a tremendous benefit throughout cosmos, and after Akhanda Kiirtan there should be special prasad, cakes or sweets which makes delightful and joyous celebration.

Tulsidas, Su’rdas, Mira’, Kabir, Chaitanya and Nának were world-famous who are known by their indelible spiritual Kiirtan lovers.

Rabindranath was a great poet. Had the poetic genius in him not got expression and remained latent, the world would not have taken him to be a great poet. Had he composed his poems in his mind and not written them, he would not have won acceptance by the people as a great poet.

In the same way, when the namer does not name, the named is powerless. Therefore it is said that the name has greater power than the named.

For example, Parama Puruśa – He is the beloved of all. In [old] Sanskrit there is a word bapra. Bapra means “dear”. Bapra became bappa in Prákrta. In Ardha Prákrta it first became báppá, and then changed to bapu and then to Bábá. So the meaning of the word Bábá is “dear”. As Parama Puruśa is the beloved of all, so all are beloved for Parama Puruśa. So when Parama Puruśa is “Bábá” for units, for Parama Puruśa the units are also Bábá. This is because the relationship is that of love, in which there is no scope for superior or inferior, higher or lower – all are equal. Whether the devotee is greater or God is greater, each is Bábá for the other. Why wait for the decision of the fight?[Náma and Námii, 19 October 1971 DMC, Bombay].