Determination and observance of the Krishna Jayantī (जयन्तीनिर्णयः)
रोहिण्यामर्धरात्रे तु यदा कालाष्टमी भवेत्। जयन्ती नाम सा प्रोक्ता सर्वपापप्रणाशिनी ॥१॥
rōhiṇyāmardharātrē tu yadā kālāṣṭamī bhavēt। jayantī nāma sā prōktā sarvapāpapraṇāśinī ॥1॥
[रोहिण्याम् (rōhiṇyām) - under the Rohiṇī lunar mansion; अर्धरात्रे (ardharātrē) - at midnight; तु (tu) - however; यदा (yadā) - when; कालाष्टमी (kālāṣṭamī) - the dark-half eighth lunar day; भवेत् (bhavēt) - occurs; जयन्ती (jayantī) - Jayantī; नाम (nāma) - by name; सा (sā) - that; प्रोक्ता (prōktā) - is declared; सर्व + पाप + प्रणाशिनी (sarva + pāpa + praṇāśinī) - destroying all sins;]
When the eighth lunar day of the dark fortnight occurs at midnight under Rohiṇī, that sacred tithi is declared to be Jayantī, the destroyer of all sins.(1)
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यस्यां जातो हरिः साक्षान्निशीथे भगवानजः। तस्मात्तद्दिनमत्यन्तं पुण्यं पापहरं परम् ॥२॥
yasyāṁ jātō hariḥ sākṣānniśīthē bhagavānajaḥ। tasmāttaddinamatyantaṁ puṇyaṁ pāpaharaṁ param ॥2॥
[यस्याम् (yasyām) - on which; जातः (jātaḥ) - was born; हरिः (hariḥ) - Hari; साक्षात् (sākṣāt) - himself; निशीथे (niśīthē) - at midnight; भगवान् (bhagavān) - the Lord; अजः (ajaḥ) - the unborn one; तस्मात् (tasmāt) - therefore; तत् + दिनम् (tat + dinam) - that day; अत्यन्तम् (atyantam) - exceedingly; पुण्यम् (puṇyam) - holy; पाप + हरम् (pāpa + haram) - removing sin; परम् (param) - supreme;]
Hari himself — the unborn Lord — was born at midnight on this day. It is therefore exceedingly holy and the supreme remover of sin. (2)
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तस्मात् सर्वैरुपोष्या सा जयन्ती नाम वै सदा। द्विजातिभिर्विशेषेण तद्भक्तैश्च विशेषतः ॥३॥
tasmāt sarvairupōṣyā sā jayantī nāma vai sadā। dvijātibhirviśēṣēṇa tadbhaktaiśca viśēṣataḥ ॥3॥
[तस्मात् (tasmāt) - therefore; सर्वैः (sarvaiḥ) - by everyone; उपोष्या (upōṣyā) - must be observed with fasting; सा (sā) - that; जयन्ती (jayantī) - Jayantī; नाम (nāma) - by name; वै (vai) - indeed; सदा (sadā) - always; द्विजातिभिः (dvijātibhiḥ) - by the twice-born; विशेषेण (viśēṣēṇa) - especially; तद्-भक्तैः (tad-bhaktaiḥ) - by his devotees; च (ca) - and; विशेषतः (viśēṣataḥ) - most especially;]
Everyone must therefore always observe Jayantī by fasting—especially the twice - born, and above all his devotees. (3)
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यो भुङ्क्ते तद्दिने मोहात्पूयशोणितमत्ति सः। तस्मादुपवसेत् पुण्यं तद्दिनं श्रद्धयान्वितः ॥४॥
yō bhuṅktē taddinē mōhātpūyaśōṇitamatti saḥ। tasmādupavasēt puṇyaṁ taddinaṁ śraddhayānvitaḥ ॥4॥
[यः (yaḥ) - whoever; भुङ्क्ते (bhuṅktē) - eats; तत् + दिने (tat + dinē) - on that day; मोहात् (mōhāt) - out of delusion; पूय + शोणितम् (pūya + śōṇitam) - pus and blood; अत्ति (atti) - eats; सः (saḥ) - he; तस्मात् (tasmāt) - therefore; उपवसेत् (upavasēt) - should fast; पुण्यम् (puṇyam) - holy; तत् + दिनम् (tat + dinam) - on that day; श्रद्धया (śraddhayā) - with faith; अन्वितः (anvitaḥ) - endowed;]
Whoever eats on that day out of delusion is eating pus and blood. One should therefore fast on that holy day with faith. (4)
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कृत्वा शौचं यथान्यायं स्नानं कुर्यादतन्द्रितः। प्रभातकाले मेधावी योगायेति यथाविधि ॥५॥
kr̥tvā śaucaṁ yathānyāyaṁ snānaṁ kuryādatandritaḥ। prabhātakālē mēdhāvī yōgāyēti yathāvidhi ॥5॥
[कृत्वा (kr̥tvā) - having performed; शौचम् (śaucam) - purificatory cleansing; यथा + न्यायम् (yathā + nyāyam) - properly; स्नानम् (snānam) - bathing; कुर्यात् (kuryāt) - should perform; अतन्द्रितः (atandritaḥ) - free from lethargy; प्रभातकाले (prabhātakālē) - at daybreak; मेधावी (mēdhāvī) - the wise one; योगाय + इति (yōgāya + iti) - with the “yogāya” mantra; यथा + विधि (yathā + vidhi) - according to prescription;]
After properly performing the rites of purification, a wise person should diligently bathe at daybreak in the prescribed manner, reciting the mantra beginning with “yōgāya.” [1] (5)
1.yōgāya: Here yōgāya iti (“with ‘yōgāya’”) refers to the mantra beginning yōgāya yōgapatayē.... The text cites the mantra by its opening word rather than reproducing it in full. The mantra addresses Śrī Govinda through a series of names connected with yōga—as Yoga itself, the Master and Lord of Yoga, and the source from whom Yoga proceeds—and concludes with repeated salutation to Him. Thus, the bathing prescribed here is not merely physical cleansing but a ritual act accompanied by remembrance and invocation of Śrī Govinda.
Sanskrit
योगाय योगपतये योगेश्वराय योगसंभवाय श्री गोविन्दाय नमो नमः॥
Transliteration
yōgāya yōgapatayē yōgēśvarāya yōgasaṁbhavāya śrī gōvindāya namō namaḥ॥
Translation
Salutations again and again to Śrī Govinda, who is the Master of Yoga, the Supreme Lord of Yoga, the source from whom Yoga arises, and, ultimately, Yoga itself.
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नित्याह्निकं प्रकुर्वीत भगवन्तमनुस्मरन्। मध्याह्नकाले च पुमान् सायङ्काले त्वतन्द्रितः। स्नायीत पूर्वमन्त्रेण वासुदेवमनुस्मरन् ॥६॥
nityāhnikaṁ prakurvīta bhagavantamanusmaran। madhyāhnakālē ca pumān sāyaṅkālē tvatandritaḥ। snāyīta pūrvamantrēṇa vāsudēvamanusmaran ॥6॥
[नित्य + आह्निकम् (nitya + āhnikam) - the daily rites; प्रकुर्वीत (prakurvīta) - one should perform; भगवन्तम् (bhagavantam) - the Blessed Lord; मध्याह्नकाले (madhyāhnakālē) - at midday; च (ca) - also; पुमान् (pumān) - a man; सायङ्काले (sāyaṅkālē) - in the evening; तु (tu) - and in turn; अतन्द्रितः (atandritaḥ) - free from lethargy; स्नायीत (snāyīta) - should bathe; पूर्वमन्त्रेण (pūrvamantrēṇa) - with the preceding mantra; वासुदेवम् (vāsudēvam) - Vāsudeva; अनुस्मरन् (anusmaran) - remembering;]
Remembering the Lord, one should perform the prescribed daily observances. At midday and again in the evening, one should, free from lethargy, bathe with the preceding mantra, remembering Vāsudeva. (6)
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ततः पूजां प्रकुर्वीत विधिवत्सुसमाहितः। यज्ञायेति च मन्त्रेण श्रद्धाभक्तियुतः पुमान् ॥७॥
tataḥ pūjāṁ prakurvīta vidhivatsusamāhitaḥ। yajñāyēti ca mantrēṇa śraddhābhaktiyutaḥ pumān ॥7॥
[ततः (tataḥ) - then; पूजाम् (pūjām) - worship; प्रकुर्वीत (prakurvīta) - should perform; विधिवत् (vidhivat) - according to the prescribed procedure; सुसमाहितः (susamāhitaḥ) - fully composed; यज्ञाय + इति (yajñāya + iti) - with the words “To Yajña”; च (ca) - and; मन्त्रेण (mantrēṇa) - with the mantra; श्रद्धा-भक्ति-युतः (śraddhā-bhakti-yutaḥ) - endowed with faith and devotion; पुमान् (pumān) - the man;]
With full composure, faith, and devotion, he should then perform the worship as prescribed, reciting the mantra beginning with “Yajñaya.” [2](7)
2.Yajñaya: Yajña denotes a sacred act of offering or sacrifice performed according to prescribed rites. In the present context, the term is given a distinctly theological significance: Śrī Govinda is addressed as the Master of Yajña, the Supreme Lord of Yajña, the source from whom Yajña arises, and ultimately as Yajña itself. Thus, the worship prescribed in this verse is performed with the understanding that the act of worship, its governing Lord, its source, and its ultimate object are all centred upon Śrī Govinda.
Sanskrit
यज्ञाय यज्ञपतये यज्ञेश्वराय यज्ञसंभवाय श्री गोविन्दाय नमो नमः ॥
Transliteration
yajñāya yajñapatayē yajñēśvarāya yajñasaṁbhavāya śrī gōvindāya namō namaḥ ॥
Translation
Salutations again and again to Śrī Govinda, who is the Master of Yajña, the Supreme Lord of Yajña, the source from whom Yajña arises, and, ultimately, Yajña itself.
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कृष्णं च बलभद्रं च वसुदेवं च देवकीम्। नन्दगोपं यशोदां च सुभद्रां तत्र पूजयेत्। अर्घ्यं दत्वा समभ्यर्च्याभ्युदिते शशिमण्डले ॥८॥
kr̥ṣṇaṁ ca balabhadraṁ ca vasudēvaṁ ca dēvakīm। nandagōpaṁ yaśōdāṁ ca subhadrāṁ tatra pūjayēt। arghyaṁ datvā samabhyarcyābhyuditē śaśimaṇḍalē ॥8॥
[कृष्णम् (kr̥ṣṇam) - Kṛṣṇa; च (ca) - and; बलभद्रम् (balabhadram) - Balabhadra; च (ca) - and; वसुदेवम् (vasudēvam) - Vasudeva; च (ca) - and; देवकीम् (dēvakīm) - Devakī; नन्दगोپम् (nandagōپm) - Nandagopa; यशोदाम् (yaśōdām) - Yaśodā; च (ca) - and; सुभद्राम् (subhadrām) - Subhadrā; तत्र (tatra) - there; पूजयेत् (pūjayēt) - he should worship; अर्घ्यम् (arghyam) - an arghya offering; दत्वा (datvā) - having offered; समभ्यर्च्य (samabhyarcya) - having duly worshipped; अभ्युदिते (abhyuditē) - when risen; शशि-मण्डले (śaśi-maṇḍalē) - the moon’s orb;]
जातः कंसवधार्थाय भूभारोत्तारणाय च। कौरवाणां विनाशाय दैत्यानां निधनाय च ॥९॥
jātaḥ kaṁsavadhārthāya bhūbhārōttāraṇāya ca। kauravāṇāṁ vināśāya daityānāṁ nidhanāya ca ॥9॥
[जातः (jātaḥ) - born; कंस-वध-अर्थाय (kaṁsa-vadha-arthāya) - for the purpose of slaying Kaṃsa; भू-भार-उत्तारणाय (bhū-bhāra-uttāraṇāya) - for removing the earth’s burden; च (ca) - and; कौरवाणाम् (kauravāṇām) - of the Kauravas; विनाशाय (vināśāya) - for the destruction; दैत्यानाम् (daityānām) - of the Daityas; निधनाय (nidhanāya) - for the death; च (ca) - and;]
पाण्डवानां हितार्थाय धर्मसंस्थापनाय च। गृहणार्घ्यं मया दत्तं देवक्या सहितो हरे ॥१०॥
pāṇḍavānāṁ hitārthāya dharmasaṁsthāpanāya ca। gr̥haṇārghyaṁ mayā dattaṁ dēvakyā sahitō harē ॥10॥
[पाण्डवानां (pāṇḍavānāṁ) - of the Pāṇḍavas; हित-अर्थाय (hita-arthāya) - for the sake of welfare; धर्म-संस्थापनाय (dharma-saṁsthāpanāya) - for the establishment of dharma; च (ca) - and; गृहणार्घ्यं (gr̥haṇārghyaṁ) - accept the arghya offering; मया (mayā) - by me; दत्तं (dattaṁ) - offered; देवक्या (dēvakyā) - with Devakī; सहितः (sahitaḥ) - accompanied; हरे (harē) - O Hari;]
He should worship Kṛṣṇa, Balabhadra, Vasudeva, Devakī, Nandagopa, Yaśodā, and Subhadrā there. When the moon has risen, he should offer an arghya and duly worship them, reciting: “O Hari, accompanied by Devakī, you were born to slay Kaṃsa, relieve the earth of its burden, destroy the Kauravas, bring about the death of the Daityas, promote the welfare of the Pāṇḍavas, and establish dharma. Accept the arghya I offer you.” (8–10)
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क्षीरोदार्णवसम्भूत अत्रिनेत्रसमुद्भव। गृहाणार्घ्यं मया दत्तं रोहिण्या सहितः शशिन् ॥११॥
kṣīrōdārṇavasambhūta atrinētrasamudbhava। gr̥hāṇārghyaṁ mayā dattaṁ rōhiṇyā sahitaḥ śaśin ॥11॥
[क्षीर + उद + अर्णव + सम्भूत (kṣīra + uda + arṇava + sambhūta) - born from the ocean whose water is milk; अत्रि + नेत्र + समुद्भव (atri + nētra + samudbhava) - arisen from Atri's eye; गृहाण (gr̥hāṇa) - accept; अर्घ्यम् (arghyam) - the offering of arghya; मया (mayā) - by me; दत्तम् (dattam) - offered; रोहिण्या (rōhiṇyā) - with Rohiṇī; सहितः (sahitaḥ) - accompanied; शशिन् (śaśin) - O Moon; tran (tran) - O you who were born from the Ocean of Milk, who arose from Atri’s eye, O Moon accompanied by Rohiṇī, accept the arghya offered by me.;]
O Moon, born from the Ocean of Milk, arisen from the eye of Atri, accompanied by Rohiṇī, accept this arghya offered by me. (11)
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दत्वार्घ्यं मनुनानेन ह्युपस्थाय विधुं बुधः। शशिने चन्द्रदेवाय सोमदेवाय चेन्दवे ॥१२॥
datvārghyaṁ manunānēna hyupasthāya vidhuṁ budhaḥ। śaśinē candradēvāya sōmadēvāya cēndavē ॥12॥
[दत्वा + अर्घ्यम् (datvā + arghyam) - having offered the arghya; मनुना (manunā) - with the mantra; अनेन (anēna) - this; हि (hi) - indeed; उपस्थाय (upasthāya) - having worshipped; विधुम् (vidhum) - the Moon; बुधः (budhaḥ) - the wise man; शशिने (śaśinē) - to Śaśin; चन्द्रदेवाय (candradēvāya) - to the moon-god; सोमदेवाय (sōmadēvāya) - to the Soma-god; च + इन्दवे (ca + indavē) - and to Indu;]
मृगिणे सितबिम्बाय लोकदीपाय दीपिने। शीतदीधितिबिम्बाय तारकापतये नमः ॥१३॥
mr̥giṇē sitabimbāya lōkadīpāya dīpinē। śītadīdhitibimbāya tārakāpatayē namaḥ ॥13॥
[मृगिणे (mr̥giṇē) - to the deer-marked one; सित + बिम्बाय (sita + bimbāya) - to the white-orbed one; लोक + दीपाय (lōka + dīpāya) - to the lamp of the world; दीपिने (dīpinē) - to the shining one; शीत + दीधिति + बिम्बाय (śīta + dīdhiti + bimbāya) - to the one whose orb has cool rays; तारका + पतये (tārakā + patayē) - to the lord of the stars; नमः (namaḥ) - homage;]
After offering the arghya with this mantra and worshipping the Moon, the wise man should say: “Homage to Śaśin, the moon-god, the god Soma, Indu, the deer-marked one, the white-orbed one, the lamp of the world, the shining one, the one whose orb has cool rays, and the lord of the stars.” (12–13)
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उपसंहृत्य तत्सर्वं ब्रह्मचारी जितेन्द्रियः। विश्वायेति च मन्त्रेण ततः स्वापं समाचरेत् ॥१४॥
upasaṁhr̥tya tatsarvaṁ brahmacārī jitēndriyaḥ। viśvāyēti ca mantrēṇa tataḥ svāpaṁ samācarēt ॥14॥
[उपसंहृत्य (upasaṁhr̥tya) - having brought to completion; तत् + सर्वम् (tat + sarvam) - all that; ब्रह्मचारी (brahmacārī) - the celibate practitioner; जितेन्द्रियः (jitēndriyaḥ) - with his senses controlled; विश्वाय + इति (viśvāya + iti) - with the words “To Viśva”; च (ca) - and; मन्त्रेण (mantrēṇa) - with the mantra; ततः (tataḥ) - then; स्वापम् (svāpam) - sleep; समाचरेत् (samācarēt) - should undertake;]
After completing all these observances, observing brahmacarya and having his senses under control, one should then retire to sleep, reciting the mantra beginning with “viśvāya.” [3] (14)
3. Viśvāya: Viśva literally denotes “the universe” or “all that exists” and is also used as a name of the Supreme Lord. In this mantra, Śrī Govinda is addressed in relation to the entire universe: as its Master, its Supreme Lord, and the source from whom it arises, culminating in the designation Viśva itself. The expression should not be understood as erasing the distinction between the Lord and the universe; rather, in the present theistic context, Viśva is a divine name expressing His comprehensive relation to, sovereignty over, and presence throughout the whole universe. The mantra is prescribed here for remembrance of Śrī Govinda immediately before sleep.
Sanskrit
विश्वाय विश्वपतये विश्वेश्वराय विश्वसंभवाय श्री गोविन्दाय नमो नमः॥
Transliteration
viśvāya viśvapatayē viśvēśvarāya viśvasaṁbhavāya śrī gōvindāya namō namaḥ॥
Translation
Salutations again and again to Śrī Govinda, the Master of the universe, the Supreme Lord of the universe, the source from whom the universe arises, and who is Viśva itself.
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ततो नित्याह्निकं कृत्वा शक्तितो दीयतां धनम्। सर्वायेति च मन्त्रेण ततः पारणमाचरेत्। धर्मायेति ततः स्वस्थो मुच्यते सर्वकिल्बिषैः ॥१५॥
tatō nityāhnikaṁ kr̥tvā śaktitō dīyatāṁ dhanam। sarvāyēti ca mantrēṇa tataḥ pāraṇamācarēt। dharmāyēti tataḥ svasthō mucyatē sarvakilbiṣaiḥ ॥15॥
[ततः (tataḥ) - then; नित्य-आह्निकम् (nitya-āhnikam) - daily rites; कृत्वा (kr̥tvā) - having performed; शक्तितः (śaktitaḥ) - according to ability; दीयताम् (dīyatām) - should be given; धनम् (dhanam) - wealth; सर्वाय + इति (sarvāya + iti) - with the words “to Sarva”; च (ca) - and; मन्त्रेण (mantrēṇa) - with the mantra; ततः (tataḥ) - then; पारणम् (pāraṇam) - the breaking of the fast; आचरेत् (ācarēt) - one should perform; धर्माय + इति (dharmāya + iti) - with the words “to Dharma”; ततः (tataḥ) - thereafter; स्वस्थः (svasthaḥ) - being in sound condition; मुच्यते (mucyatē) - is freed; सर्व-किल्बिषैः (sarva-kilbiṣaiḥ) - from all sins;]
After performing the daily observances, one should give wealth according to one’s means. One should then break the fast, reciting the mantra beginning with “sarvāya.” [4] Thereafter, composed and reciting the mantra beginning with “dharmāya,” [5] one is freed from all sins. (15)
4.sarvāya: Sarva literally means “all” or “the entirety” and is also a name of the Supreme Lord. In this mantra, Śrī Govinda is addressed as the Master of all, the Supreme Lord of all, and the source from whom all arises, culminating in the name Sarva itself. The mantra therefore presents the entire order of beings and things as arising from, governed by, and comprehensively dependent upon Śrī Govinda. It is prescribed here while performing pāraṇa, the ritual breaking of the fast.
Sanskrit
सर्वाय सर्वपतये सर्वेश्वराय सर्वसंभवाय श्री गोविन्दाय नमो नमः॥
Transliteration
sarvāya sarvapatayē sarvēśvarāya sarvasaṁbhavāya śrī gōvindāya namō namaḥ॥
Translation
Salutations again and again to Śrī Govinda, the Master of all, the Supreme Lord of all, the source from whom all arises, and who is Sarva itself.
5. Dharmāya: Dharma denotes that which sustains and upholds, and in human conduct refers to the divinely ordered principles, duties, and righteous practices by which life is rightly governed. In this mantra, Śrī Govinda is addressed as the Master of Dharma, the Supreme Lord of Dharma, and the source from whom Dharma arises, culminating in the declaration that He is Dharma itself. Dharma is therefore not presented merely as an impersonal body of rules, but as an order whose authority, origin, and sustaining basis lie in Śrī Govinda.
Sanskrit
धर्माय धर्मपतये धर्मेश्वराय धर्मसंभवाय श्री गोविन्दाय नमो नमः॥
Transliteration
dharmāya dharmapatayē dharmēśvarāya dharmasaṁbhavāya śrī gōvindāya namō namaḥ॥
Translation
Salutations again and again to Śrī Govinda, the Master of Dharma, the Supreme Lord of Dharma, the source from whom Dharma arises, and who is Dharma itself.
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इति श्रीमदानन्दतीर्थभगवत्पादाचार्यविरचितो जयन्तीनिर्णयः समाप्तः॥
iti śrīmadānandatīrthabhagavatpādācāryaviracitō jayantīnirṇayaḥ samāptaḥ॥
[इति (iti) - thus; श्रीमत् (śrīmat) - venerable; आनन्दतीर्थ (ānandatīrtha) - Ānandatīrtha; भगवत्पादाचार्य (bhagavatpādācārya) - Bhagavatpādācārya; विरचितः (viracitaḥ) - composed by; जयन्ती + निर्णयः (jayantī + nirṇayaḥ) - the Prescription for the Proper Observance of Jayantī; समाप्तः (samāptaḥ) - is complete;]
Thus, the Prescription for the Proper Observance of Jayantī, composed by the venerable Ānandatīrtha Bhagavatpādācārya, is complete.
