Devotional life around Krishna unfolds through a rich cycle of festivals that remember and re-enact key moments of his life and relationships. Foremost among these is Janmashtami (also called Krishna Jayanti or Gokulashtami), which honors his birth on the eighth day of the dark fortnight of the month of Bhadrapada. Devotees fast, sing bhajans and kirtans, listen to scriptural narrations, and gather for midnight worship, the sacred hour associated with his appearance. In many places, dramatic performances of Krishna-līlā bring to life his childhood and youth, allowing participants to enter contemplatively into the stories rather than merely observe them from a distance.

Closely linked to Janmashtami in some regions is Dahi Handi, especially prominent in Maharashtra. Here, Krishna’s childhood delight in butter is remembered through human pyramids formed to reach and break a pot of curd or butter suspended high above the ground. This playful yet demanding practice becomes a living meditation on cooperation, courage, and the joy of participating in Krishna’s līlā. The day after Janmashtami is also observed in some traditions as a time of communal celebration and distribution of sweets, reflecting the joy of Krishna’s foster family and community at his birth.

Several other major festivals focus on Krishna’s relationships and divine play. Holi, the spring festival of colors, is deeply associated with his playful exchanges with Radha and the people of Vraja, especially the throwing of colored powders and water that symbolize both intimacy and spiritual exuberance. Radhashtami (or Radha Ashtami), observed about fifteen days after Janmashtami, celebrates the appearance of Radha, Krishna’s beloved and exemplar of pure devotion; special worship of Radha–Krishna and recitation of their līlās highlight the centrality of loving devotion in Krishna-bhakti. Vasant Panchami, marking the advent of spring, is also linked in some traditions with the joyous pastimes of Radha and Krishna.

Other festivals recall Krishna’s protective and cosmic roles. Govardhan Puja (Annakut) commemorates his lifting of Mount Govardhan to shelter the villagers from Indra’s wrath; devotees offer large quantities of vegetarian food, often arranged like a mountain, and meditate on divine protection and gratitude. Kartik Purnima is associated with the culmination of his Rāsa-līlā with the gopīs, and is marked by special worship and remembrance of this profound dance of love. Jhulan Yatra (Jhulanotsav), the swing festival of the monsoon season, places the deities of Krishna (often with Radha) on beautifully decorated swings, and the gentle act of swinging them becomes a contemplative gesture, expressing both intimacy with the divine and the rhythmic movement of the soul in relation to Krishna.

In some regions and lineages, Krishna is also honored through grand processions and temple-centered observances. Ratha Yatra, especially in the Jagannath tradition, celebrates Krishna as Lord Jagannath, with large chariots carrying the deities of Krishna, Balarama, and Subhadra through the streets, inviting all to share in darśana. Such festivals, whether marked by quiet fasting and midnight vigil or by exuberant color, music, and movement, collectively shape a devotional landscape in which Krishna is remembered as child, lover, protector, and supreme object of loving surrender.