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Shukla paksha · Bhadrapada · amanta reckoning
Tue, 14 Sep
Anant Chaturdashi 2027 is on Tuesday, 14 September. It is Chaturdashi of Shukla paksha in Bhadrapada.
2028: Saturday, 2 September 2028
Also called Ganesh Visarjan, Anant Chaudas. Those are the same observance and the same date, so they share this page rather than competing with it from a second URL.
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Tuesday, 14 September 2027
Anant Chaturdashi is not a Gregorian date. It is Shukla paksha tithi 14 of Bhadrapada in the amanta reckoning, and the Gregorian day it lands on moves by up to a month between years because twelve lunations fall about eleven days short of a solar year.
Sunrise in New Delhi falls at 6:05 AM on that day, and that is the instant the tithi has to be running at for the day to carry the observance. It is computed for this city rather than assumed, because it is what decides the date.
The two instants above are the astronomy and are not in dispute. The day is an interpretation of them: this observance is decided at sunrise, so it belongs to the day whose sunrise the tithi carries — not simply to the day the tithi begins.
Anant Chaturdashi, Anant Chaudas, is Bhadrapada Shukla Chaturdashi: the day of Vishnu as Ananta, the Endless, worshipped with a fourteen-knotted thread tied on the arm, and the day the Ganesh festival closes with the great visarjan processions. In New Delhi it falls on Tuesday, 14 September 2027. The Anant puja is done from sunrise while Chaturdashi runs (6:05 AM to 2:48 AM (15 Sep)), and Chaturdashi runs from 12:40 AM to 2:48 AM (15 Sep). For the visarjan, the auspicious choghadiyas of the day and night are Chal: 9:10 AM to 10:43 AM; Labh: 10:43 AM to 12:16 PM; Amrit: 12:16 PM to 1:49 PM; Shubh: 3:22 PM to 4:55 PM; Labh: 7:55 PM to 9:22 PM; Shubh: 10:49 PM to 12:16 AM (15 Sep); Amrit: 15 Sep, 12:16 AM to 1:44 AM; Chal: 15 Sep, 1:44 AM to 3:11 AM.
| Muhurat | Time in New Delhi | What it is for |
|---|---|---|
| Anant puja muhurat | 6:05 AM to 2:48 AM (15 Sep)From sunrise until Chaturdashi ends on the day. | From sunrise until Chaturdashi ends on the day: the window for the Anant puja, the katha and the tying of the Anant sutra. The morning is the traditional time; when Chaturdashi runs on past midnight, the window printed here does too, but the puja belongs to the day. |
| Ganesh visarjan muhurat (choghadiya) |
| The day's and the night's Amrit, Shubh, Labh and Chal choghadiyas. Begin the farewell puja and set out within one of them; the big processions go on through the night, so the night choghadiyas matter as much as the day's. |
| Rahu Kaal (avoid for setting out)Kept clear of | 3:22 PM to 4:55 PMRahu's eighth of the daylight, fixed by the weekday: a puja, a purchase or a journey is not begun in it. | The eighth of the daylight ruled by Rahu. By custom the visarjan procession is not started in it, though one already on its way carries on. |
| Sunrise: the vrat and the puja begin | 6:05 AMThe upper edge of the Sun on the horizon, with refraction. | The Anant vrat runs from sunrise; bathe and finish the puja preparations by then if you can. |
| Window | Time in New Delhi | What it is |
|---|---|---|
| Abhijit Muhurat | 11:51 AM to 12:41 PM | Auspicious |
| Amrit Kaal | 3:35 AM to 5:21 AM | Most Auspicious |
| Brahma Muhurat | 4:32 AM to 5:18 AM | Auspicious |
These are the spans classical muhurta sets aside for beginnings. They are descriptions of a convention, not warnings: the observance is kept on its day regardless, and nothing here needs to be bought, corrected or remedied.
| Window | Time in New Delhi |
|---|---|
| Rahu Kaal | 3:22 PM to 4:55 PM |
| Yamaganda Kaal | 9:10 AM to 10:43 AM |
| Durmuhurta First | 8:33 AM to 9:23 AM |
| Varjyam | 4:57 PM to 6:43 PM |
Every time above is computed for New Delhi around Tuesday, 14 September 2027, from the sunrise, sunset and the positions of the Sun and Moon for this city. The Vedic day runs sunrise to sunrise, so a window whose clock time falls after midnight still belongs to the evening before; a time on another date carries that date.
Bathe early and put on clean clothes, yellow if you have them. Holding water, rice and a flower, take the sankalp for the Anant vrat; many keep a fast with a single meal, often without salt.
Set a chowki with a yellow cloth and place an image of Vishnu or a shaligram on it, with a kalash of water, mango leaves and a coconut. Traditionally a seven-hooded Ananta, Shesha, is shaped from kusha grass and placed in a bowl or on the kalash.
Take a cotton or silk thread dyed with turmeric or kumkum and tie fourteen knots in it: this is the Anant sutra. Place it before the deity and worship it with roli, akshat and flowers.
Worship Ganesha briefly, then Vishnu as Ananta with water, panchamrit, a yellow cloth, sandal paste, yellow flowers, tulsi leaves, incense and a ghee lamp, saying Om Anantaya Namah. Offer the naivedya: kheer, a sweet and fruit.
Hear or read the Anant vrat katha, the story of Sushila and Kaundinya given below, holding akshat and flowers.
With the Anant sutra mantra below, tie the thread on the upper arm: men on the right, women on the left. It is kept on for at least fourteen days, then taken off and put into flowing water or a plant's soil.
Sing Om Jai Jagdish Hare, give food or a gift to someone in need, and take your single meal of the day.
Where Ganesha has stayed all ten days, do his uttar puja in the morning: flowers, durva, modak and the aarti, with a little food tied in a cloth for his journey, the shidori of Maharashtra.
Ask forgiveness with the kshama prarthana, say the visarjan verse Yantu devaganah sarve, and move the murti a little from its seat with a few grains of akshat.
Set out in an auspicious choghadiya, with music and the cry Ganpati Bappa Morya, pudhchya varshi lavkar ya, come back soon next year. Keep children close and follow the routes the city lays down.
Lower the murti gently into an artificial tank, a clean permitted water body, or a tub or bucket of water at home. Flowers and leaves go in without plastic; when a clay murti has dissolved at home, the water and clay can go to your plants.
वक्रतुण्ड महाकाय सूर्यकोटिसमप्रभ ।
निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा ॥
Vakratunda mahakaya suryakoti-samaprabha
nirvighnam kuru me deva sarva-karyeshu sarvada
Meaning: O curved-trunked, mighty-bodied one, bright as a million suns: make all my works free of obstacles, O lord, always.
When and how: To begin both pujas of the day. A traditional invocation; no scriptural source has been confirmed for it.
ॐ अनन्ताय नमः
Om Anantaya Namah
Meaning: Om: salutation to Ananta, the Endless.
When and how: With each offering in the Anant puja, and as japa through the day.
अनन्तसंसारमहासमुद्रे मग्नान् समभ्युद्धर वासुदेव ।
अनन्तरूपे विनियोजयस्व अनन्तरूपाय नमो नमस्ते ॥
Ananta-samsara-mahasamudre magnan samabhyuddhara Vasudeva
ananta-rupe viniyojayasva ananta-rupaya namo namaste
Meaning: O Vasudeva, lift out those sunk in the great ocean of endless worldly life, and join them to your endless form. Salutation, salutation to you, the Endless One of endless forms.
When and how: Said while tying the Anant sutra on the arm. The verse is in the Agni Purana's Ananta puja (chapter 192); many vrat books read 'magnam' (me, sunk) and end 'hy ananta-sutraya namo namaste', saluting the thread itself.
ॐ नमो भगवते वासुदेवाय
Om Namo Bhagavate Vasudevaya
Meaning: Om: salutation to the Lord Vasudeva.
When and how: Japa, 108 times, after the puja. In the Bhagavata Purana, Narada teaches it to the boy Dhruva.
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम् ।
लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यं वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥
Shantakaram bhujaga-shayanam padmanabham suresham vishvadharam gagana-sadrisham megha-varnam shubhangam
Lakshmi-kantam kamala-nayanam yogibhir dhyana-gamyam vande Vishnum bhava-bhaya-haram sarva-lokaika-natham
Meaning: I bow to Vishnu, peaceful in form, lying on the serpent, lotus-navelled, lord of the gods, support of the universe, vast as the sky, dark as a rain cloud, beautiful of limb; beloved of Lakshmi, lotus-eyed, reached by yogis in meditation; who takes away the fear of worldly life, the one lord of all the worlds.
When and how: To meditate on Ananta before the puja: Vishnu resting on the serpent Shesha. A traditional dhyana verse, recited among the opening verses of the Vishnu Sahasranama.
यान्तु देवगणाः सर्वे पूजामादाय मामकीम् ।
इष्टकामसमृद्ध्यर्थं पुनरागमनाय च ॥
Yantu devaganah sarve pujam adaya mamakim
ishta-kama-samriddhy-artham punar-agamanaya cha
Meaning: May all the gods depart, taking my worship with them, to bring my wishes to fruition, and to come back again.
When and how: At the farewell, with a few grains of akshat, just before the murti is moved.
आवाहनं न जानामि न जानामि विसर्जनम् ।
पूजां नैव हि जानामि क्षमस्व परमेश्वर ॥
Avahanam na janami na janami visarjanam
pujam naiva hi janami kshamasva parameshvara
Meaning: I do not know how to invite you, nor how to bid you farewell, nor how to worship you: forgive me, supreme lord.
When and how: At the end of the Anant puja, and at Ganesha's uttar puja before the visarjan. This is the wording of the Gita Press Nitya Karma Puja Prakash; many say 'pujam chaiva na janami', with the same sense.
ॐ जय जगदीश हरे, स्वामी जय जगदीश हरे।
भक्त जनों के संकट, दास जनों के संकट, क्षण में दूर करे॥
ॐ जय जगदीश हरे॥
जो ध्यावे फल पावे, दुःख बिनसे मन का, स्वामी दुःख बिनसे मन का।
सुख सम्पति घर आवे, सुख सम्पति घर आवे, कष्ट मिटे तन का॥
ॐ जय जगदीश हरे॥
मात पिता तुम मेरे, शरण गहूं किसकी, स्वामी शरण गहूं मैं किसकी।
तुम बिन और न दूजा, तुम बिन और न दूजा, आस करूं मैं जिसकी॥
ॐ जय जगदीश हरे॥
तुम पूरण परमात्मा, तुम अन्तर्यामी, स्वामी तुम अन्तर्यामी।
पारब्रह्म परमेश्वर, पारब्रह्म परमेश्वर, तुम सब के स्वामी॥
ॐ जय जगदीश हरे॥
तुम करुणा के सागर, तुम पालनकर्ता, स्वामी तुम पालनकर्ता।
मैं मूरख फलकामी, मैं सेवक तुम स्वामी, कृपा करो भर्ता॥
ॐ जय जगदीश हरे॥
तुम हो एक अगोचर, सबके प्राणपति, स्वामी सबके प्राणपति।
किस विधि मिलूं दयामय, किस विधि मिलूं दयामय, तुमको मैं कुमति॥
ॐ जय जगदीश हरे॥
दीन-बन्धु दुःख-हर्ता, ठाकुर तुम मेरे, स्वामी रक्षक तुम मेरे।
अपने हाथ उठाओ, अपने शरण लगाओ, द्वार पड़ा तेरे॥
ॐ जय जगदीश हरे॥
विषय-विकार मिटाओ, पाप हरो देवा, स्वामी पाप हरो देवा।
श्रद्धा भक्ति बढ़ाओ, श्रद्धा भक्ति बढ़ाओ, सन्तन की सेवा॥
ॐ जय जगदीश हरे, स्वामी जय जगदीश हरे।
भक्त जनों के संकट, दास जनों के संकट, क्षण में दूर करे॥
Om jai Jagdish hare, swami jai Jagdish hare.
Bhakt janon ke sankat, das janon ke sankat, kshan mein door kare.
Om jai Jagdish hare.
Jo dhyave phal pave, dukh binse man ka, swami dukh binse man ka.
Sukh sampati ghar aave, sukh sampati ghar aave, kasht mite tan ka.
Om jai Jagdish hare.
Maat pita tum mere, sharan gahoon kiski, swami sharan gahoon main kiski.
Tum bin aur na dooja, tum bin aur na dooja, aas karoon main jiski.
Om jai Jagdish hare.
Tum pooran Parmatma, tum antaryami, swami tum antaryami.
Parabrahm Parmeshwar, Parabrahm Parmeshwar, tum sab ke swami.
Om jai Jagdish hare.
Tum karuna ke sagar, tum palankarta, swami tum palankarta.
Main moorakh phalkami, main sevak tum swami, kripa karo bharta.
Om jai Jagdish hare.
Tum ho ek agochar, sabke pranpati, swami sabke pranpati.
Kis vidhi miloon dayamay, kis vidhi miloon dayamay, tumko main kumati.
Om jai Jagdish hare.
Deen-bandhu dukh-harta, thakur tum mere, swami rakshak tum mere.
Apne haath uthao, apne sharan lagao, dwar pada tere.
Om jai Jagdish hare.
Vishay-vikar mitao, paap haro deva, swami paap haro deva.
Shraddha bhakti badhao, shraddha bhakti badhao, santan ki seva.
Om jai Jagdish hare, swami jai Jagdish hare.
Bhakt janon ke sankat, das janon ke sankat, kshan mein door kare.
Text as it is commonly sung. The Gita Press Aarti Sangrah prints 'prabhu' for 'swami', 'chhin mein' for 'kshan mein' and 'khal kami' for 'phalkami'; it does not repeat the half-lines, has no 'das janon ke sankat', 'main sevak tum swami' or 'apne sharan lagao', and reads 'tum thakur mere' for 'thakur tum mere, swami rakshak tum mere'. Printed text
In exile, the Pandavas had lost everything. Yudhishthira asked Krishna how their troubles might end, and Krishna told him of the vrat of Ananta, kept on Bhadrapada Shukla Chaturdashi, and of a woman who had kept it.
Sushila, daughter of a Brahmin named Sumant, was married to the sage Kaundinya. On the way to his hermitage they stopped by a river, where Sushila saw women worshipping Ananta. She learned the vrat from them, kept it, and tied the fourteen-knotted thread on her arm. From that day their home prospered.
One day Kaundinya noticed the thread and asked what it was. When Sushila told him, he took it for a charm meant to bind him, pulled it off in anger and threw it into the fire. From then on everything went wrong: their wealth drained away, quarrels and illness came, and the home fell into poverty.
Kaundinya understood his mistake and went into the forest to find Ananta and beg forgiveness. Everywhere he asked: a mango tree whose fruit no bird would touch, a cow and a bull, two lotus ponds, an elephant and a donkey. None had seen Ananta. At last, worn out, he was ready to give up his life, when an old Brahmin appeared, led him to a radiant home, and showed himself as Vishnu, Ananta himself.
Vishnu explained the strange sights of the forest and told Kaundinya to keep the Anant vrat for fourteen years. Kaundinya did so, with Sushila, and all they had lost came back to them. Krishna ended the story by telling Yudhishthira to keep the vrat, and the Pandavas, tradition says, regained their kingdom.
The thread's fourteen knots are often explained as the fourteen worlds that Ananta holds, and the vrat as a promise that what is tied to the Endless is not lost.
Ananta means the Endless. On this day Vishnu is worshipped as Ananta, with Shesha, the serpent Ananta on whom he rests, beside him, and the fourteen-knotted thread is tied on the arm as a bond with the one who has no end. The vrat is kept for the family's protection and for the return of what has been lost, as it was for Kaundinya and for the Pandavas.
It is also the last day of the Ganesh festival. Ganesha, welcomed home on Chaturthi, is taken out in procession and given to the water, with the promise that he will come back next year. The farewell is joyful as well as tender: the form returns to the elements, and the festival ends in giving him back.
For Digambar Jains, Anant Chaturdashi closes the ten days of the Das Lakshan Parva, and many fast; Kshamavani, when forgiveness is asked of everyone, comes just after the Purnima that follows, which also opens Pitru Paksha, the fortnight of the ancestors.
Tie the fourteen-knotted Anant sutra with its mantra and keep it on for at least fourteen days. Tradition holds it a protection for the family and a help in recovering what has been lost.
Many families offer things in fourteens on this day, fourteen flowers, sweets or lamps, after the fourteen knots and the fourteen worlds.
Read the Vishnu Sahasranama, or chant Om Namo Bhagavate Vasudevaya 108 times, after the Anant puja.
Feed someone in need or give food grains and a yellow cloth; the Anant vrat ends in giving.
Immerse Ganesha at home or in an artificial tank and keep plastic and paint out of the water; tradition asks that the farewell honour the water he goes into.
Many families keep a few grains of the visarjan akshat or a flower from the farewell puja in their prayer place until Ganesha returns next year.
Two years back, this year, and two ahead. Past years are kept rather than dropped so you can check the engine against a calendar you already have.
| Year | Date | Status |
|---|---|---|
| 2024 | Tuesday, 17 September 2024 | past |
| 2025 | Saturday, 6 September 2025 | past |
| 2026This year | Friday, 25 September 2026 | past |
| 2027 | Tuesday, 14 September 2027 | upcoming |
| 2028 | Saturday, 2 September 2028 | upcoming |
Every row is computed for New Delhi from the same ephemeris, not looked up. Sunrise decides which day a tithi names, and sunrise differs across India by more than an hour, so a date computed for Delhi can be a day out elsewhere.
There is no single authority that settles a Hindu festival date, and the divergence is genuine rather than sloppy. Three causes account for almost all of it.
So this page shows its working. If your pandit or your family almanac gives a different day, the instants above will usually show you exactly why — and that is more useful than a date asserted without one.
In New Delhi, Anant Chaturdashi falls on Tuesday, 14 September 2027. The Anant puja is done from sunrise while Chaturdashi runs: 6:05 AM to 2:48 AM (15 Sep). Chaturdashi runs from 12:40 AM to 2:48 AM (15 Sep). Times differ by city, so choose yours on this page.
Three honest reasons. The tithi can be running at the deciding moment on two days or on none. North India reckons the month purnimanta and the south and west amanta, which names the same krishna fortnight differently. And almanacs differ on which moment of the day decides an observance. The instants above are the astronomy; the day is an interpretation of them.
Start the farewell puja and set out in one of the day's or night's auspicious choghadiyas: Chal: 9:10 AM to 10:43 AM; Labh: 10:43 AM to 12:16 PM; Amrit: 12:16 PM to 1:49 PM; Shubh: 3:22 PM to 4:55 PM; Labh: 7:55 PM to 9:22 PM; Shubh: 10:49 PM to 12:16 AM (15 Sep); Amrit: 15 Sep, 12:16 AM to 1:44 AM; Chal: 15 Sep, 1:44 AM to 3:11 AM. Avoid starting in Rahu Kaal (3:22 PM to 4:55 PM). Big processions go on through the night, and that is fine once they have set out well.
On the day your sankalp named: the day after Ganesh Chaturthi for one and a half days, or the third, fifth, seventh or tenth day. The festival closes on Anant Chaturdashi, which in New Delhi is Tuesday, 14 September 2027, when the great processions take Ganesha to the water.
Krishna told Yudhishthira of Sushila, who tied the fourteen-knotted Anant thread and brought prosperity to her home. Her husband Kaundinya burnt it, thinking it a charm; ruin followed until he searched the forest for Ananta, was shown Vishnu himself, and kept the vrat for fourteen years to win everything back. The full katha is above.
Vishnu, as Ananta, the Endless, along with Shesha, the serpent Ananta on whom he rests. The same day is the farewell of Ganesha at the end of the Ganesh festival, so many homes worship both.
A cotton or silk thread dyed with turmeric or kumkum, with fourteen knots. It is worshipped in the puja and tied on the upper arm with its mantra, men on the right and women on the left, and kept on for at least fourteen days before it is put into flowing water or a plant's soil.
Do the uttar puja with flowers, modak, the aarti and the kshama prarthana, and say the visarjan verse. Fill a clean tub or bucket with water, lower the clay murti gently with flowers and the cry Ganpati Bappa Morya, and let it dissolve over a day or two. Then give the water and clay to your plants.
The kshama prarthana, Avahanam na janami, asks forgiveness for any lapse, and the visarjan verse, Yantu devaganah sarve, asks the deity to go with your worship and come again. Both are above with meanings; the cry Ganpati Bappa Morya, pudhchya varshi lavkar ya carries him to the water.
Ganesha is invited into a clay murti as a guest for the festival, and the visarjan is his farewell: the form returns to the water and the earth it was made from, while the presence stays with the household. It also carries the promise of his return next year.
Yes. The night has its own auspicious choghadiyas, listed in the visarjan muhurat above, and the great processions in Mumbai, Pune and Hyderabad go on all night. What matters is to do the uttar puja first and set out in a good window.
It is the vrat of Vishnu as Ananta, kept for protection and for the return of what has been lost, as in the story of Kaundinya and the Pandavas, with the fourteen-knotted thread as its sign. It is also the closing day of the Ganesh festival.
Most people who keep the vrat eat a single meal after the puja, often without salt: puris or rotis with kheer or another sweet, or only fruit and milk. Those who cannot fast keep the puja and the thread; that is the heart of the day.
For Digambar Jains it is the last day of the Das Lakshan Parva, the ten days given to the ten virtues, kept with fasting and special temple worship. The days after bring Kshamavani, when forgiveness is asked of all.
On Anant Chaturdashi, Tuesday, 14 September 2027. The procession leaves Lalbaug during the day and moves through the night, and the immersion at Girgaon Chowpatty often happens only the next morning.
The katha has Kaundinya keep it for fourteen years, and many families do the same, concluding with an udyapan: a full Anant puja, a havan, fourteen of each offering, and gifts and food to a priest or to those in need. A family priest can guide the details.
