Determination and observance of the Krishna Jayantī (जयन्तीनिर्णयः)

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)

Hari himself — the unborn Lord — was born at midnight on this day. It is therefore exceedingly holy and the supreme remover of sin. (2)

Everyone must therefore always observe Jayantī by fasting—especially the twice - born, and above all his devotees. (3)

Whoever eats on that day out of delusion is eating pus and blood. One should therefore fast on that holy day with faith. (4)

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.

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)

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.

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)

O Moon, born from the Ocean of Milk, arisen from the eye of Atri, accompanied by Rohiṇī, accept this arghya offered by me. (11)

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)

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.

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.

Thus, the Prescription for the Proper Observance of Jayantī, composed by the venerable Ānandatīrtha Bhagavatpādācārya, is complete.