Within Gaudiya Vaishnavism, sankirtan—congregational chanting of the holy names of Krishna, especially in the form of the Hare Krishna mahāmantra—stands at the very heart of spiritual life. It is regarded as the primary and most effective means of God-realization in the present age of Kali, the yuga-dharma specifically prescribed for this era. Rather than being a peripheral practice, it functions as the central sādhana and chief expression of bhakti, particularly in relation to Radha-Krishna. Through this chanting, practitioners engage in a form of worship that is at once simple and profound, accessible and yet capable of leading to the highest spiritual attainment.

A distinctive feature of Gaudiya theology is the understanding that the holy name and Krishna himself are non-different. On this basis, sankirtan is not merely a symbolic remembrance but a direct association with the divine presence. By invoking Krishna through his names, the practitioner’s heart is gradually purified of ignorance and material attachments, and the dormant relationship with Radha-Krishna is awakened. This process is said to culminate in prema-bhakti, pure love of God, characterized by the exalted devotional moods associated with Vraja and centered on Radha-Krishna.

Sankirtan also embodies the mission and mood of Sri Chaitanya Mahaprabhu, who is revered as the combined form of Radha and Krishna and as the great exponent of this practice. His own life of ecstatic nāma-saṅkīrtana in the company of devotees serves as the living paradigm of how chanting can awaken intense devotional emotions and divine love. Participating in sankirtan is therefore understood as direct participation in Chaitanya’s līlā and as service to his purpose of spreading Krishna-prema. In this sense, sankirtan is both a method and a manifestation of divine grace within the Gaudiya tradition.

The communal nature of sankirtan carries a powerful social and spiritual significance. As a public, congregational practice involving singing, dancing, and musical accompaniment, it transcends barriers of caste, gender, and social status, reflecting the egalitarian thrust of the bhakti movement. It is described as a kind of yajña for this age, where the offering is the sound of the holy names and the result is the purification and upliftment of all who hear and participate. In this way, sankirtan functions simultaneously as worship, spiritual discipline, and outreach, uniting individuals in a shared experience of devotion to Radha-Krishna.