Chhath Puja 2026 — Dates, Arghya Timings, Puja Vidhi & Complete Guide

Chhath Puja (छठ पूजा) is one of the oldest and most austere festivals in the Hindu calendar — a four-day worship of Surya (the Sun God) and Chhathi Maiya (also called Chhath Mata, the sixth manifestation of Prakriti and a form of Goddess Shashti) observed across Bihar, Jharkhand, Eastern Uttar Pradesh, and Madhya Pradesh, as well as among diaspora communities worldwide. It is the second most important festival in Bihar after Holi, and in many regions it outranks even Diwali in devotional intensity.

Unlike most Hindu festivals, Chhath has no Puranic mythology of the usual kind — no demon slain, no avatar descended. It is among the most ancient forms of sun worship in India, with roots in the Rigveda (which contains multiple hymns to Surya) and in the Chhath Vrat described in texts associated with the Mahabharata era. The festival is sometimes associated with the story of Kunti worshipping the Sun before the birth of Karna, and with Draupadi seeking the welfare of the Pandavas. These stories underscore the theme of maternal devotion and the protective power of the Sun.

Chhath is celebrated twice a year: Chaiti Chhath in the month of Chaitra (March-April) and Kartiki Chhath in the month of Kartik (October-November). Kartiki Chhath is the more widely observed form and the one described in this guide.

The spiritual heart of Chhath is the Arghya — the offering of water, fruits, and flowers to the sun at sunset (Sandhya Arghya) and at sunrise the following morning (Usha Arghya). Devotees stand waist-deep in rivers, tanks, or any large water body, holding bamboo baskets (dalas) filled with prasad, and offer these to the rising and setting sun with folded hands. The sight of thousands of devotees doing this on riverbanks, ghats, and lakeshores — lit by earthen lamps, filling the air with folk songs — is among the most visually powerful scenes in Hindu religious life.

What also sets Chhath apart is the community ethic it embodies. There are no priests, no temple rituals, no sectarian distinctions. The main fasting votary (the Vratin, often a woman but equally men in many families) conducts the entire observance personally. Chhath is deeply egalitarian — it is observed by families across all castes and economic levels, and the ghat is a shared space where everyone stands together in the river.

Chhath Puja 2026 falls in the month of Kartik. The four-day observance begins on Kartik Shukla Chaturthi (the fourth day of the waxing fortnight, five days after Diwali) and concludes on Kartik Shukla Saptami at sunrise. The dates below are calculated for the North India (IST) udaya-tithi convention, anchored to the verified Diwali 2026 date of November 8 (Kartik Amavasya) and the Dev Uthani Ekadashi date of November 20. Devotees should verify exact dates with a local panchang app for their city, as regional observances can shift by one day.

Day 1 — Nahay Khay (Bathing and Eating): Friday, November 13, 2026 (Kartik Shukla Chaturthi) Day 2 — Kharna (Lohanda Puja): Saturday, November 14, 2026 (Kartik Shukla Panchami) Day 3 — Sandhya Arghya (Main Chhath — Evening Sun Offering): Sunday, November 15, 2026 (Kartik Shukla Shashthi) Day 4 — Usha Arghya (Morning Sun Offering) and Parana: Monday, November 16, 2026 (Kartik Shukla Saptami)

The fast is most intense from the evening of Day 2 (after Kharna prasad) until the morning of Day 4 (after Usha Arghya) — a period of approximately 36 hours during which the Vratin observes a Nirjala (waterless) fast. This is one of the most stringent fasting observances in Hinduism.

The main community gathering at the ghat happens on the evening of Day 3 (Sandhya Arghya) and the early morning of Day 4 (Usha Arghya). For ghats that attract very large crowds — such as the Ganga Ghat in Patna or the Yamuna Ghat in Delhi — families typically arrive several hours early to secure a spot in the water.

The Arghya offerings are strictly tied to the actual sunset and sunrise times at the devotee's location. The Sandhya Arghya (evening offering) is performed at the moment of sunset, and the Usha Arghya (morning offering) is performed at the moment of sunrise on the following day — the Vratin stands in the water and lifts the bamboo basket of offerings toward the sun as it sets or rises.

For major cities across India, approximate Arghya timings on November 15–16, 2026 are as follows (times are local IST; check a city-specific panchang for precision):

Sandhya Arghya — Sunday, November 15, 2026 (Sunset): • Patna: approx. 17:15–17:20 • Varanasi: approx. 17:22–17:27 • Delhi (NCR): approx. 17:26–17:31 • Mumbai: approx. 17:56–18:01 • Kolkata: approx. 17:00–17:05 • Ranchi: approx. 17:08–17:13

Usha Arghya — Monday, November 16, 2026 (Sunrise): • Patna: approx. 06:04–06:09 • Varanasi: approx. 06:07–06:12 • Delhi (NCR): approx. 06:43–06:48 • Mumbai: approx. 06:35–06:40 • Kolkata: approx. 05:49–05:54 • Ranchi: approx. 06:00–06:05

Note: The timings above are estimates based on typical mid-November solar data for these cities and are provided as planning guidance only. Use a reliable panchang app (such as Drik Panchang, mPanchang, or Prokerala) set to your exact city for the precise sunset and sunrise times on these dates. In some communities, particularly in Bihar and Jharkhand, the exact timing is announced by the puja committee at the local ghat on the morning of Chhath day.

The first day of Chhath begins with the Nahay Khay (नहाय खाय), literally "bathe and eat." The Vratin (the main fasting devotee) wakes before sunrise, takes a ritual bath in a river or sacred water body if possible (or at home), wears clean clothes — typically a cotton sari, often yellow or white — and observes strict purity throughout the day.

The day's meal is the last proper meal before the 36-hour nirjala fast begins. It must be sattvic: traditionally, the Vratin prepares and eats Arwa Chawal (uncooked, unpolished rice), Chana Dal (split chickpea lentils), and Lauki (bottle gourd) cooked with minimal spices, without onion, garlic, or tamasic ingredients. The food is cooked in the kitchen by the Vratin herself using freshly purchased or harvested ingredients; no tasting is done during cooking. The meal is eaten on a clean surface — often a banana leaf.

The entire home is cleaned thoroughly on this day. Many families whitewash or repaint their kitchens. The Chhath puja area (the space where materials will be prepared and the ghats where offerings will be made) is identified and cleaned. New earthen pots (mitti ke bartan), bamboo baskets (dalas), and other puja items are purchased on this day if not already available.

From Nahay Khay onwards, the Vratin sleeps on the floor on a clean mat or thin mattress (not in a bed) and avoids physical contact with others. This austerity is observed for all four days. Other members of the household maintain similar purity — they avoid leather shoes indoors, speak respectfully, refrain from alcohol, and support the Vratin with full devotion.

The second day, Kharna (खरना) — also called Lohanda Puja in parts of Bihar — is the day of the Vratin's last meal before the full nirjala fast begins. Kharna means roughly "cleansing" or "purification by eating," and the ritual has a paradoxical quality: it is both a feast and the beginning of extreme austerity.

The Vratin fasts completely without water throughout the day of Kharna. In the late afternoon or evening, she prepares two sacred dishes entirely by herself: Rasiyaw or Kheer (rice pudding with fresh sugarcane juice or unrefined jaggery, cooked in a new earthen pot on a wood fire or clean stove using only bronze or clay cookware — not iron or steel pots) and Roti made from wheat flour or rice flour, accompanied by banana.

After sunset, the Vratin performs brief worship at the home altar, lights earthen diyas (oil lamps), and offers the Kheer and Roti to Surya Dev and Chhathi Maiya. She then eats this prasad herself — this is the Kharna meal, which marks the formal beginning of the nirjala fast. The Kheer must not be tasted during cooking; it is an act of complete surrender.

After eating the Kharna prasad, the Vratin distributes the remaining Kheer to all members of the household and neighbors. Receiving Kharna prasad from a Chhath Vratin is considered extremely auspicious. The Vratin then begins the nirjala fast — no food, no water — which will continue for approximately 36 hours until the Usha Arghya is completed on Day 4.

Throughout Kharna day and night, chhath folk songs (geet) are sung by women in the household. These songs, unique to the Bhojpuri and Maithili musical traditions, call upon Surya Dev and Chhathi Maiya to accept the devotion of the Vratin and bless the family with health, prosperity, and the welfare of children.

The third day, Sandhya Arghya (संध्या अर्घ्य) — the evening offering — is the spiritual and ritual climax of Chhath Puja. On this day the Vratin, after preparing all the prasad and offerings, proceeds to the ghat (river bank, lake shore, or designated water body) in a procession with family members, neighbors, and friends. The entire community joins together: the ghats and water banks transform into seas of humanity.

Preparation of the Dala (bamboo offering basket): In the morning, the Vratin prepares all prasad to be offered. The bamboo dala (or supli, a flat bamboo tray) is filled with the following offerings, all fresh and uncut where possible: • Thekua (the primary prasad — see below) • Fresh seasonal fruits: sugarcane, banana, coconut, pomelo (chakotra), water chestnut (singhara), apple, guava, and other whole fruits • Vegetables: fresh ginger (sonth), raw turmeric (haldi), radish, sweet potato (shakarkand) • Small earthen diyas filled with mustard oil or ghee • Prasad made from rice and lentil • Flowers: red or white hibiscus (gurhal/jasun) and marigold are traditional for Chhath

At the Ghat: Families arrive at the ghat well before sunset, carrying the dala on the head (a gesture of reverence — the head is the highest point of the body, and placing the offering there honors the offering). The ghat is typically decorated with earthen lamps and flowers; bamboo poles with banana leaves (sometimes called Chhath stalls) are erected. Families set up their own space in the water.

The Sandhya Arghya: As the sun approaches the horizon, the Vratin enters the water — typically knee-deep or waist-deep — and stands facing west. The dala is placed in the water. At the moment the sun disc touches the horizon, the Vratin lifts the dala (or a smaller vessel of water with offerings) toward the setting sun and performs the Arghya — offering water, flowers, and fruits to Surya Dev and Chhathi Maiya with folded hands. The offer is made three times. Mantras (see below) and Chhath folk songs fill the air. The entire community present at the ghat performs the Arghya simultaneously.

After the Arghya, a Chhath Maiya icon (often a small painting or image) is installed on the ghat and worshipped with incense, earthen lamps, and Thekua offerings. The evening concludes with the Vratin and family returning home and maintaining the night-long vigil. The Vratin continues the nirjala fast through the night in preparation for the Usha Arghya.

The fourth and final day, Usha Arghya (उषा अर्घ्य), means the "morning offering" (Usha = dawn). Well before sunrise — typically 2 to 3 hours before — the Vratin and the entire family wake, bathe, and proceed to the ghat once more. The atmosphere is quiet and filled with devotion; earthen lamps light the path to the water.

At the Ghat: The same procedure as the previous evening is followed, but now facing east toward the rising sun. The Vratin enters the water and waits. As the first arc of the sun appears on the horizon, she lifts the dala toward the rising sun and performs the Usha Arghya — three offerings of water, fruits, and flowers to Surya Dev as he rises. The sun, having been honored at his setting last evening, is now honored at his rising: the cycle of Chhath worship is complete.

The spiritual significance of the two Arghyas together is profound: sunset is associated with the sun setting in the west (the direction of death and transition in Hindu cosmology) and sunrise with renewal. By offering to the sun at both points, the Vratin acknowledges the entire arc of life — both its decline and its rebirth — and asks for blessings at both ends. The nirjala fast, which has lasted from Kharna evening (~36 hours), is still in force during the Usha Arghya; the Vratin has had no food or water.

Parana (Breaking the Fast): After the Usha Arghya is complete, the Vratin receives Chhath prasad — typically Thekua, fresh fruits from the dala, and the Kharna kheer if any remains — and breaks her fast. This is the Parana. The prasad is distributed to all assembled at the ghat, who receive it as a blessing from Surya Dev. The fast is broken with this prasad and then followed by a full sattvic meal at home. The community feasts together; it is a moment of collective joy, the austerity of four days culminating in shared celebration.

After completing the Usha Arghya and Parana, the Vratin's vow is fulfilled. Family members prostrate before her, touching her feet in reverence for the devotion and physical sacrifice she has undertaken on behalf of the entire family.

Preparing the right materials (samagri) is an important part of Chhath. All items should be fresh, pure, and procured specifically for the occasion. The core items are:

Baskets and Vessels: • Bamboo dala (large shallow bamboo basket) — 2 to 4 depending on family size • Bamboo supli (smaller flat tray) • New earthen pots (mitti ke ghada) for Kharna cooking • Brass or copper vessels for water offerings

Fruits (to be placed whole in the dala, uncut): • Sugarcane with leaves (5 stalks or a small bundle — placed as a canopy over the dala) • Banana (full bunches) • Coconut (whole, with husk) • Pomelo / Chakotra (a large citrus fruit; grapefruit can substitute) • Water chestnut (singhara) • Apple, guava, custard apple (sharifa) — seasonal whole fruits • Ginger (fresh, intact with skin) • Turmeric (raw pieces with skin)

Prasad Items: • Thekua (fried wheat-jaggery cookies — the primary Chhath prasad; see recipe below) • Kasarda (rice-based prasad) • Laddu made from rice flour

Worship Items: • Earthen diyas (clay lamps) — large quantity for the ghat and home • Mustard oil or ghee for the diyas • Incense sticks (agarbatti) • Red and yellow cloth pieces • Sindoor (vermillion) • Turmeric powder • Whole red hibiscus flowers (gurhal / jasun) — Surya's preferred flower • Marigold flowers • Betel leaves (paan) and betel nut (supari) • Jaggery (unrefined cane sugar / gur) — for Kharna kheer and Thekua • Wheat flour (atta), rice flour, and unpolished rice (arwa chawal) for cooking

Specialty Items: • Bamboo pole (for the Chhath stall at the ghat) • Yellow-green banana leaves for decoration • New yellow or white cotton sari for the Vratin

All puja items should be pure — not tasted before offering, not prepared or handled by those in a state of ritual impurity. Chhath samagri is available at specialized Chhath puja stalls set up in Bihar, Jharkhand, and UP markets several days before the festival.

Thekua (ठेकुआ), also called Khajur in some regions, is the most distinctive and beloved prasad of Chhath Puja. It is a crisp, deep-fried cookie made from wheat flour, jaggery, ghee, and sometimes grated coconut or anise seeds — simple ingredients combined to create a dense, subtly sweet prasad that is simultaneously a devotional offering and a practical food for the fasting devotee.

Ingredients (for approximately 30–35 pieces): • 2 cups whole wheat flour (atta) • ¾ cup jaggery (gur) — grated or dissolved in 3 tablespoons warm water • 3 tablespoons ghee (clarified butter) • 3 tablespoons freshly grated coconut (optional but traditional) • 1 teaspoon fennel seeds (saunf) • A pinch of cardamom powder • Ghee or refined oil for deep frying

Method: In a large bowl, dissolve the jaggery in the warm water until smooth. Add ghee to the flour and rub it in with your fingertips until the mixture resembles coarse breadcrumbs (this is the shortening step that gives Thekua its characteristic crunch). Add the jaggery liquid, grated coconut, fennel seeds, and cardamom. Mix and knead into a firm dough — the dough should not be soft or sticky; it must be stiff enough to hold a shape. Add a few more drops of water only if necessary.

Break the dough into small balls (about the size of a large marble). Using a Thekua mold (a traditional carved wooden mold with solar and floral patterns — widely available in Bihar) or a fork, press each ball into a flat round or oval shape with the characteristic pattern. Traditional Chhath Thekua bears the image of the sun, lotus flowers, or folk motifs — the mold is considered an heirloom item passed across generations.

Heat ghee (or oil) in a kadai over medium heat. Fry the Thekua in batches — 8 to 10 at a time — on medium-low heat until they turn golden brown and hard throughout. The frying must be slow; rushing with high heat produces a burned exterior and an undercooked interior. Thekua should be completely dry and shelf-stable — properly made Thekua can last for several days without refrigeration.

Cool completely on a clean cloth before placing in the dala. The Thekua placed in the Arghya dala are offered to Surya Dev and then distributed as prasad. Any Thekua not placed in water remains the most prized prasad to receive from a Chhath household — receiving it is considered a direct blessing from Chhathi Maiya.

The mantras and folk songs of Chhath occupy a unique space between Vedic Sanskrit hymns and the vibrant oral tradition of Bhojpuri and Maithili folk music. Both are used during the four days.

From the Rigveda — Surya Vandana (Praise of the Sun): The Rigveda's Surya hymns are among the oldest prayers in any human language. A widely recited verse during Chhath:

ॐ आ कृष्णेन रजसा वर्तमानो निवेशयन्न अमृतं मर्त्यं च । हिरण्ययेन सविता रथेन देवो याति भुवनानि पश्यन् ॥ (Rigveda 1.35.2)

"Moving through the dark expanse, bringing together the immortal and the mortal, the divine Savita (Sun) rides his golden chariot, beholding all the worlds."

Chhath Puja Specific Mantras:

• ॐ ह्रां ह्रीं ह्रौं सः सूर्याय नमः | (Om Hraam Hreem Hraum Sah Suryaya Namah) The Surya Beej Mantra — chanted while performing Arghya.

• ॐ घृणिः सूर्य आदित्य | (Om Ghrinih Surya Aditya) A core Surya mantra, condensed and powerful.

• ॐ सूर्याय नमः | ॐ भास्कराय नमः | ॐ आदित्याय नमः | Simple, sincere salutations to the three forms of the Sun — Surya (the physical sun), Bhaskara (the illuminator), and Aditya (the cosmic force).

Chhath Geet (Folk Songs): Chhath's most distinctive devotional tradition is its folk songs — sung by women in Bhojpuri, Maithili, and Angika — which are passed orally from mother to daughter across generations. These songs address Chhathi Maiya with intimacy and maternal love, invoking her as a divine mother who protects children. Some of the most beloved include:

• "Kaanch hi baas ke bahangiya, bahangiya lachkat jaye" (The tender bamboo pole of the dala bends under the weight of the prasad) — describing the joy and abundance of Chhath offerings. • "Uga he Suruj Dev bhor bhinasarwa, aragh ke ber aailu" (Rise, O Surya Dev, in the early dawn, the time for Arghya has come) — sung at Usha Arghya.

The singing is communal — entire neighborhoods of women gather to sing through the Kharna night and at the ghats during both Arghyas. In Bihar and Jharkhand, these songs are as much a cultural treasure as a devotional practice.

Prayer during Arghya: While lifting the dala toward the sun during Sandhya and Usha Arghya, the Vratin typically prays: "O Surya Dev, O Chhathi Maiya, please accept these humble offerings and bless my family with health, prosperity, and the welfare of my children." There is no fixed scriptural text for this prayer — it is a personal conversation between the Vratin and the divine.

Chhath Puja is among the few Hindu festivals that are genuinely pan-regional — while most associated with Bihar, its celebration extends across a wide geography.

Bihar and Jharkhand — The Heartland: In Patna, Gaya, Muzaffarpur, Bhagalpur, Ranchi, and hundreds of smaller towns and villages, Chhath transforms the entire landscape. The ghats of the Ganga in Patna — particularly Gandhi Ghat, Mahendru Ghat, and Collectorate Ghat — receive millions of devotees over the two Arghya evenings. The Bihar state government erects temporary ghats along rivers and tanks to accommodate the crowds. Roads leading to ghats are pedestrian-only during the Arghya timings. The sight of entire families in the Ganga at sunset, earthen lamps floating on the water, and the collective singing of Chhath geet is an unforgettable spectacle.

Eastern Uttar Pradesh: Varanasi, Gorakhpur, and Allahabad (Prayagraj) host enormous Chhath gatherings. In Varanasi, the Dashashwamedh Ghat and Assi Ghat are major Chhath venues, giving the festival a unique overlay with the city's Shaiva identity.

Delhi and Mumbai (The Diaspora within India): With massive migrant communities from Bihar and Jharkhand, Delhi and Mumbai have become major Chhath cities. The Yamuna ghats in Delhi and the Juhu and Girgaon Chowpatty beaches in Mumbai see hundreds of thousands of devotees. The Chhath celebration in Delhi's Chanakyapuri and the Lodhi Road ghats is organized by the government with elaborate infrastructure.

Nepali Madhesh: The Terai region of Nepal (Madhesh Province), which shares cultural heritage with Bihar and Uttar Pradesh, celebrates Chhath with equal intensity. The Bagmati and Rapti rivers host major ghats.

The Indian Diaspora Worldwide: Chhath Puja is observed in Mauritius, Fiji, Trinidad and Tobago, Suriname, Guyana — all countries with significant communities of Indian origin, particularly Indo-Caribbeans whose ancestors came from the Bhojpuri belt of UP and Bihar as indentured laborers. In Mauritius, Chhath is a national cultural event observed on the shores of the Indian Ocean. In the United States, United Kingdom, and Australia, Chhath committees in major cities organize collective observances at lakes and rivers, bringing together diaspora communities.

The Universal Spirit of Chhath: What is most striking about Chhath is its insistence on equality. There is no role for priests or temples — the Vratin is both the worshipper and the officiant. There is no distinction of caste — on the ghat, everyone stands together. There is no elaborately manufactured image to worship — the living sun is the deity. In this sense, Chhath Puja embodies a strand of Hinduism that is raw, elemental, and deeply participatory: a direct covenant between a family and the sustaining light of the cosmos.