Vasanta Navarātri is the spring counterpart of Śāradā Navarātri, nine nights of Devī worship from Caitra Śukla Pratipadā through Navamī. What sets it apart is its ending, for the ninth day is Rāma Navamī, so a festival that opens with the Goddess closes with Rāma's birth. The Devī Bhāgavata counts four Navarātris in the year and holds them equally valid for Śakti worship. After the autumn observance, this is the most widely kept of the four, and it is especially strong in North India. How the day is fixed: The nine nights begin on the day Caitra Śukla Pratipadā prevails at local sunrise and run through Navamī. In the Telugu, Kannada and Marathi regions that first day is also Ugādi or Guḍhī Pāḍavā. Keep in mind: Because each day is taken from the tithi at sunrise, a skipped or repeated tithi can make the stretch a day shorter or longer. The closing Navamī is kept as Rāma Navamī. This year: The 2026 date shown here is worked out from sunrise at the place you chose, so in another city the same day can fall a day earlier or later. Kalaśa and daily recitation: Households set up the kalaśa on Pratipadā and read the Devī Māhātmya (Durgā Saptaśatī) or the Lalitā Sahasranāma each day. A kumārī pūjā or havan marks the final days. Home and temple: There is none of the autumn's public paṇḍal culture. Vasanta Navarātri is kept as a household and temple observance, and in Bengal a few old family homes and temples still hold Bāsantī Pūjā. Worth remembering: The ninth day is Rāma Navamī, kept with pānakam and kosambari in the south and cradle songs at noon in Maharashtra and Gujarat, while Bengal keeps Annapūrṇā Pūjā on the Aṣṭamī. Śāradā Navarātri in autumn and the Gupta Navarātris of Āṣāḍha and Māgha are separate observances with their own days. Each region enters these nine days through its own door. Telugu and Kannada homes begin with the Ugādi pacchaḍi or bevu-bella, Maharashtra raises the guḍhī and seats Caitra Gaurī from Tṛtīyā, Gujarat keeps ghaṭasthāpana and ekṭāṇā fasts with crowds at Ambaji and Pavagadh, and Bengal remembers King Suratha's spring worship. Tamil and Malayalam homes treat it as a quieter temple observance. The rites differ from house to house, so it is best to follow the practice of one's own family elders.
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