Kalash
Every question on the site tagged Kalash, each answered from a timestamped source rather than a summary written from memory.
The consecrated pot installed at Ghatasthapana to open Navratri worship, kept established through all 9 days and finally immersed in water at Visarjan.
118 notes from our sourcesNotes from our sources
Shami and Aprajita pujan on Vijayadashami
The speaker says Shami and Aprajita pujan must be done on Vijayadashami: Shami destroys enemies, Aprajita gives victory in every field, and the nine-day vrat reaches completion only by their grace — no vrat or festival is complete without prakriti puja. Those without the plants light two lamps in their names, even mentally, or get the plants from a flower seller or nursery. The cutting tool is washed and worshipped as a shastra; then with roli, kumkum, deepak, akshat, naivedya, paan, supari, clove, cardamom, Gangajal and mouli one goes first to the Aprajita, offers water, ties the mouli, offers akshat-kumkum, flowers, dhoop-deep and naivedya, prays repeatedly for the full fruit of the vrat and victory, cuts a little of the creeper asking forgiveness, then does the same at the Shami, and places both on the Kalash. In the full vidhan this is done outside the town boundary, which he says is not possible today.
Visarjan of the Navratri Kalash: the farewell prayer and shifting the Kalash
The speaker says that after aarti, visarjan begins by taking akshat and flowers in hand and saying the visarjan mantra — "Uttishtha Devi Chamunde" in Sanskrit if one knows it, otherwise in plain Hindi: that by Bhagavati's grace and the intellect and strength she gave, the Navratri vrat-sankalpa has been completed; that one humbly presents oneself to bid her farewell; that Ma Durga and all the devas who came with her return happily to their lokas and from there always protect the family and grant happiness and prosperity; and that Bhagavati Lakshmi and Shri Ganesh remain established in the storeroom. Then, asking forgiveness again and again, the akshat and flowers are placed on or before the Kalash, and the Kalash and every mandal established are shifted. After the koncha and further kshama prayer, the sown jaware and the Aprajita and Shami twigs are offered onto the Devi's murti or photo.
The Akhand Jyot at the end of Navratri
The speaker says the Akhand Jyot of Navratri must keep burning until visarjan — until the Kalash is shifted; once the visarjan mantra is read and the Kalash shifted, it should go out. The leftover oil is kept in a box and used all year for tilak mixed with roli, and can be applied to the forehead of someone unwell with a prayer to Bhagavati; the ash left is also kept. Before the Kalash leaves the house the jyot must have burned out fully and been cooled with a sprinkle of Gangajal — carrying the Kalash to the river while the jyot still burns at home must not be done, unless a different vidhan has come down in the family.
Parana after Navratri: annadaan, bhog and prasad before the Kalash leaves
The speaker says that before parana one must do annadaan: five kinds of grain, or as one can afford about a sava kilo (1.25 kg) of grain — the sidha of flour, rice and so on — touched by hand with the sankalpa "I am donating this to a Brahmin", then set aside and sent to a Brahmin, a pandit or a temple. Then whatever food is cooked is offered as bhog to Ma first; one eats Bhagavati's prasad first, then the bhog — khichdi, or puri-sabzi made on Dashami. Only after the parana, and once the Akhand Jyot has fully cooled, is the Kalash taken out of the house; immersing the Kalash and then coming back to eat is a mistake.
Immersing the Navratri Kalash in a river
The speaker says extra chunris may be kept at home, but the Kalash itself goes to the river exactly as decorated. At the bank it is set down, shown dhoop-deep, and prayed to again — forgiveness for any fault, protection always, and the good sense to serve her every year — then one turns in place three or at least five times in pradakshina, and dips the Kalash into the water with its coconut, holding the coconut so it does not float away. Once fully under, the lid is removed and the dakshina, supari and other dravya inside are taken out, tied in a chunri and kept where one keeps money; the rice of the purna patra may go into the river for the fish or be given to birds; the Kalash and the coconut are released in the river. The sown jaware too can be immersed directly — they cause no pollution.
The cloth wrapped on the Kalash: retrieved only after the immersion
The speaker says the cloth wrapped around the coconut and the Kalash for nine days is not taken off before immersion: only after the Kalash has been dipped in the river is it wrung out and brought home. He says again and again that we do not have the strength to use directly the chunri or cloth Ma wore for nine days — many do, but the main cloth on the Kalash must be immersed first; its full nine-day shakti and power remain in it, dipping it in water does not end that. If one does not want to do it this way, at least sprinkle river water over it before removing the cloth and then immerse.
Precaution: never break the coconut of the Navratri Kalash
The speaker says the coconut placed on the Kalash must never be broken — he calls it a foolish mistake never to make, because that coconut is the very form of Durga. Breaking it brings the dosh of killing, straightforwardly the dosh of deva hatya. The Kalash itself is likewise never to be broken.
Kalash water kept back as prasad to drink
The speaker says that after the Kalash has been shifted, a little of its water can be kept for drinking — even if one is going to immerse the Kalash, take out a small glass of it and keep it, and let everyone drink it, because nine days of Bhagavati's shakti are in it.
Visarjan of the Navratri Kalash when no river is reachable
The speaker says that if there is no river, pond or lake to go to, the Kalash water can be poured at a Peepal tree, a Banyan tree or a Tulsi plant, and the Kalash left in a clean spot in the puja place itself; immerse it later whenever you go somewhere, but it must not be touched by feet or break if it is of clay. The coconut likewise stays in the puja place, and worship continues, until it can be immersed on some later trip; the rice of the purna patra is given to birds.
Should a householder set up a Kalash (Kalash Sthapana) during Gupt Navratri?
Householders generally don't need to establish a Kalash during Gupt Navratri unless already advanced in sadhana and committed to repeating it every Gupt Navratri for at least 5 consecutive years — otherwise, Kalash Sthapana belongs to Chaitra and Sharadiya Navratri, with an Akhand Jyoti or simple regular worship sufficing for Gupt Navratri.
Consecrated water of the Vansh Vriddhi Durga Kavach: how it is prepared and who drinks it when
The speaker says that while the anushthan and its havan run, a covered Kalash or lota of pure Gangajal is kept so that the energy of the daily recitation falls on it and the heat of the havan fire reaches it. Afterwards, a husband with a Shukra Dosha or similar deficiency drinks this water every morning on an empty stomach after bath, puja and Bhagwati's prasad. The wife starts drinking it on the day she is ritu-snata (her period over, hair washed, first puja done), then daily from the next day for some time; the longer she continues, the better.
Fights breaking out the moment a puja or festival begins: a strong sign of Pitra Dosha
The speaker says a third symptom of Pitru Dosha is a family that lives well all year but breaks into serious fighting the moment a festival, pilgrimage or puja arrives. His example is Navratri: all preparation is done, and just at the time of Kalash sthapana a quarrel starts over a flower not arriving or a mango leaf being missed, and it turns into beating and throwing things. If this repeats at Diwali, Holi and every auspicious occasion, right at the moment the puja is about to begin, he says Pitra Dosha is present in the house with great force. He notes that Abhichara shows the same pattern, but counts it as a Pitra Dosha symptom too because what is being blocked is the auspicious work itself.
Preparation for the Durga 108 names anushthan: preliminary puja, dress, direction and materials
Before the puja of Bhagwati Durga, the speaker says, first worship Guru, Ganesha and the Navagraha, then do the puja of Jagadamba as the vidhi and one's capacity allow, completing all the vidhans of Kalash sthapana if one is doing it. The sadhak wears red, faces east or north, sits on a red asana, and must apply a mark of rakt chandan on the forehead. Before Bhagwati he keeps at least 50 grams of tilak made of pure Ashtagandha or of kesar in a good box, and Haldi and Kumkum in separate vessels. Then the Sankalpa is taken and the path begun.
Kalash of the invoked deities falling during Navratri
The speaker says it has happened many times in houses with abhichara trouble that the Kalash falls. He explains that all the gods and goddesses are invoked into the kalash and sit in it, and Jagadamba herself resides in it; so that the nine-day puja cannot be completed, it will seem as if someone knocked the kalash over. Either a rat or a cat will topple it, he says, or it will fall on its own at some moment.
Which dream symbols indicate the auspicious grace of Goddess Lakshmi and ancestral protective deities?
A blooming lotus, an elephant, a full urn (Kalasha), unbroken rice grains, Lord Dhanvantari, or a goddess seated upon a lotus all indicate the auspicious grace of Goddess Lakshmi and ancestral protective deities.
How was the abhishek material assembled?
Many kinds of festivity were held by them. Bhagavan Shankar had his attendants bring, together with all the aushadhis, the substances fit for a raj abhishek — whatever the dravya of a raj abhishek is — and from all the tirthas that there are, five kalashas each filled with water, and divine materials. There the Veda mantras were recited in a very loud voice. Thereafter Shiva called Shri Hari from Vaikuntha dham, because Vishnu had performed such bhakti of Mahadev that Mahadev remains pleased with him.
How is the kumbh (water vessel) for shaap vimochan made?
The kumbh is made by going to a potter, and there is a nakshatra for it. He compares the measure with what he has said about the kalash — that it should be of ashta-angushtha praman, a kalash of eight angul, the ghat measured from its neck downward.
What determines the size of the shaap vimochan kumbh and when the potter makes it?
In the same way, the length of our body — a tenth part of it is held to be the measure: a ghat, a kumbh, of that measure will be made. The potter is told the day and the window between which he is to make it, and the nakshatra concerned is very often one related to Maharshi Agastya.
How is the kumbh bath done for release from a curse?
The kumbh is made in that nakshatra, and thereafter it is filled with water from 27 different wells; then that brahman — or you yourself, if you did the mantra japa yourself — will make the kumbh abhimantrit, and you will bathe with it for release from the curse.
What of Lakshmi yantras and vigrahas already installed in a house?
Along with this comes a further matter, the speaker says: the earlier installation in your house of any kind of yantra connected with Bhagavati Lakshmi, the installation of a kalash, the installation of a Shri vigraha — not necessarily one you set up yourself through Grihastha Tantra, but one your parents may have kept from before. He gives as an example the people who do the puja of Gupt Lakshmi in the Kamakhya kshetra: on the night of Diwali, Lakshmi ji comes out only once in the whole year.
What is done with the ash after the havan?
After the havan, when the purnahuti and the rest have taken place, the ash of the havan that remains — after the fire has cooled — should certainly be collected in some small kalash of yours, the speaker says, and kept at that place, wherever it is that you keep your money and the like. It will be exceedingly excellent. In this manner, he says, you should take the benefit of Sharad Purnima.
A Mahalakshmi kalash and a new Swarnakarshan Bhairav kalash are being prepared for Dhanteras and Diwali
A more special kalash will be made for Dhanteras and Diwali this time, the speaker says. The Mahalakshmi kalash they have already given on the channel — those who wish to install a Mahalakshmi kalash may look at it, the vidhi vidhan has been told and they can do it themselves. This time an attempt is being made to establish the Swarnakarshan kalash, the Swarnakarshan Bhairav kalash; they had thought to begin from tomorrow, but one or two materials will not be available immediately, so it will be made from Dhanteras.
The full vidhi and materials have been shown, so the kalash can be made oneself
The whole subject has been done and shown, the speaker says, from the mantra vidhi to what materials will be needed; search, order it online, only see that the samagri is right, and install it yourself.
The same black kaudi sells at five rupees and at three hundred
One black kaudi you get even for five rupees, the speaker says, and one black kaudi you also get for two hundred and fifty to three hundred rupees.
How is the difference in quality of samagri known?
The difference you will come to know when you take it in your hand, the speaker says. The difference you will come to know when you do japa and the like — you will see then how the divinity in it increases or decreases, and then you will understand. Looking at your own kalash, you will come to understand it yourself.
What is special about the Swarnakarshan Dhanada kalash?
At the time of Diwali the Mahalakshmi kalash and the Swarnakarshan Dhanada kalash will be made this time, the speaker says, and the preparation is to make it more special than the Mahalakshmi kalash, because its materials are very different — the materials will be related to what is related to the Mahalakshmi kalash, but in this the matters connected with Swarnakarshan Bhairav ji will also be present. And, as everyone knows, Swarnakarshan Bhairav is the shakti who bestows wealth even upon Bhagavati Lakshmi and Kuber ji.
Sadhak Maharaj ji will make all the arrangements for that pujan
It is exceedingly divine, the speaker says, because they will have Sadhak Maharaj ji with them at present; he has said that he will make all the arrangements for the sake of the sadhaks who wish that matters of this kind should be present. Through him, they will do all this pujan.
When should the Kalash be established, and when removed?
On Makar Sankranti, or on Paush Purnima. Established on Purnima it is not removed immediately after Shivratri but held at least one more day; established on Makar Sankranti it is held until the Amavasya following Shivratri, then immersed.
How are yellow flowers used in the Baglamukhi Ashtottar Shatnam path?
When you do japa of Bhagavati Pitambara — if you are going to do 108 paths of the Ashtottar Shatnam — then keep at least eleven yellow flowers beside you. And having performed the Ashtottar Shatnam path eleven times, or ten times, upon each flower, offer it on the kalash, or on Bhagavati's vigraha, wherever you wish.
Where is each of the four worshipped?
Bhagavan Ganpati's pujan at your main door, and at the pujan place near the kalash; Bhagavan Shri Batuk Bhairav ji's pujan also near the door, and near Bhagavati; Hanuman ji's pujan near Hanuman ji's dhwaja and near the kalash; and Bhagavan Narsingh's puja on the threshold of the main door of the house, on the dehli, on the chaukhat — and near Bhagavati.
A rajaswala sadhika does not go to the puja place or touch the kalash, and performs no arti or pujan.
One should not go to the pujan place; one should not touch and so on. That you should go at that time and touch the kalash and the rest, perform arti, perform pujan — do not do all this. And if you do, the speaker says, the loss in it is yours alone; what is going to come of his saying it, it is your own wish.
Kalash, purna patra, akshat, doob, tulsi, bilva, paan, supari, laung and elaichi, with a yellow pitambari dhoti and gamcha for the guru varan.
The kalash goods: the kalash, the purna patra that goes above it, rice akshat, and doob. Then tulsi patra, bilva patra, paan leaf, supari, laung and elaichi; and along with all these, for the purpose of guru varan, one vastra — which will be a dhoti, a yellow pitambari vastra. A yellow dhoti and gamcha should certainly be with you.
The kalash is filled with water while the rivers are remembered, marked with a swastika and mauli, and given durva, supari and a coin.
For the puja of Varuna Devta the kalash is decorated and filled with water, and placing the hand upon it all the rivers are remembered with the mantra: Ganga cha Yamuna cha yo Godavari Saraswati Narmada Sindhu Krishna Kaveri jalasnidhyam kuru — or else the names of all these rivers are spoken. A swastika is drawn on it and mauli thread is wound at its neck. Into it are put durva, then supari, and some dravya dakshina — a copper coin here, though any coin may be used.
Five, seven or nine mango leaves marked with sindoor go over the kalash, and the purna patra is a plate of unbroken rice.
After that the panch pallav are put in the kalash: mango leaves, five, seven or nine of them, marked with sindoor and then placed over the kalash. This is the ordinary vidhi of kalash sthapana, told here without any mantra so that everyone can do it. The purna patra is a plate filled with rice — it should be unbroken rice; the speaker says he is showing with what was available, and asks people to use good rice that is not broken.
The coconut is set on the rice with its jata side upward and turned toward the worshipper.
A little flower and durva are placed on the rice, and then the coconut is placed — the coconut being the purna phal. Keep in mind, the speaker says, that this part of the coconut, the part with the jata, should be facing upward, and turned toward you. In this way the coconut is established over the kalash, and here the Varuna Devta kalash sthapana vidhi is complete. A panchopachar pujan of them is then done.
Karma sakshi deep, sankalp, Ganesh Ambika, then the kalash sthapana — and all the devas are invoked into the kalash itself.
The speaker recapitulates: first the karma sakshi deep was kindled, then the sankalp was taken, after that the pujan of Ganesh Ambika was done, and after the Ganesh Ambika pujan the kalash sthapana was done for Varuna Devta. Now the pujan of the Varuna Devta kalash will take place. In the kalash itself the avahan of all the gods and goddesses will be made, and upon it the pujan of the other devas will be done.
Varuna is invoked with a flower, with his family and ayudhas, and given water four times.
Taking a flower in the hand you will say: O Varuna Devta, I make your avahan; be present here with your whole family and with all your ayudhas, be seated in the kalash and accept my pujan. After that water is given for washing his feet, then for rinsing the mouth, then for achman, and then for snan — water is poured there four times in this way.
Ashtagandha and kumkum are offered on a flower, then a flower garland is placed over the kalash.
Ashtagandha is offered for the tilak, applied on a flower; then kumkum is offered in the same way, applied on a flower. After that a mala is to be offered on the kalash of Shri Varuna Devta — a flower garland is placed over the kalash so that he is made to wear it.
Brahma, Vishnu, Mahesh, all the rivers and oceans, Indra, Varuna, Yama and Kuber are held present in the kalash when the dhoop is shown.
After the naivedya the deep is shown, and after the deep the dhoop is shown over the whole kalash. Because all the gods and goddesses come and are present in the kalash, the speaker says — Brahma, Vishnu, Mahesh, all the rivers, all the oceans, the presence of all of them is there, Indra, Varuna, Yama, Kuber — remembering them, the dhoop is shown in the kalash. There is a mantra for it, he notes, but here it is being done plainly.
Camphor aarti three, five or seven times, water sprinkled thrice around it, then dakshina to Varuna.
After that the aarti is to be done, kindling camphor. The aarti should be taken round three times, five times or seven times; remembering Varuna Devta, the aarti of the kalash is taken. Then water is to be sprinkled three times all around the aarti — this, the speaker says, is an ordinary vidhi of karmakand. Then dakshina is offered to Varuna Devta according to capacity, symbolically here, with water offered three times.
One flower is offered on the kalash with the nine planetary names, from Sum Suryaya Namah to Kem Ketave Namah.
On the kalash itself, remembering the navagraha, a flower is offered. Taking one flower you will say: Sum Suryaya Namah Som Somaya Namah Mam Mangalaya Namah Bum Budhaya Namah Brim Brihaspate Namah Sum Shukraya Namah Sang Shanaishcharaya Namah Raam Rahave Namah Kem Ketave Namah — Navagraha ityadi Surya ityadi Navagraha prasanna bhavatu. Then the flower is offered and water is offered three times.
What goes into the water vessel for the family abhishek?
In some one large kalash, in a gagra, in some large vessel, keep water. Into the water crush camphor and mix in a little roli and a little ashtagandha and the rest, and keep it. And keep one lota there.
Where should the yantras and the kalash be placed in a foundation?
He says to have it done by a good sadhak — if there is a good and competent knower of Mahavidya nearby, speak to them and have it done — and establish the yantras in the neev itself. When there is a kalash it will be established in the Ishan corner, but if yantras are also established in the eight directions and a Vastu Purusha and the like in the Brahma bhag, then any stray Vastu dosha there will be removed at that very time, and there will not be much difficulty later.
How should a kalash be prepared before things are placed in it?
He says that whatever object you are going to make abhimantrit — whether a keel, an astra and the like, or a kalash that you seat — you should first bathe and purify the kalash with panchagavya and panchamrit and only then put any abhimantrit object into it; and you should also make the kalash itself abhimantrit with a mantra of this kind, and only after that fill any material into it.
Why must a piece of silver go into the material?
He says that whenever any material is used, a piece of silver should certainly be used in it — even a small quantity, though it should be as much as possible. Its effect is that whenever sutak-patak falls on the house, the keel you have fixed and the bandhan done through the kalash will not take sutak-patak and will not become impure.
Metals a Navratri kalash may be made of
The speaker says a clay Kalash is ordinarily kept and is correct; among metals, brass, copper and bronze are kept. An iron kalash should never be kept. He warns that iron kalashes are very often sold with yellow or red colour applied over them, so one must make sure an iron kalash is never installed.
Colour of a clay Navratri kalash
The speaker says a black-coloured clay Kalash should never be installed. If the kalash is coloured, its colour should always be yellow or red, and only then should it be installed; otherwise a kalash of the ordinary plain natural colour is installed.
Mauli wound nine times around the neck of the kalash
The speaker says the thread around the neck of the Kalash should be wound nine times. The Mauli thread is wrapped nine times in the names of the nine Durgas.
Size of the Navratri kalash
The speaker says the measure of the Kalash, its height, is taken from the fingers of the head of the household: eight to twelve fingers, measured from the bottom right up to the mouth of the kalash. It should not be bigger than twelve fingers nor smaller than eight. The kalash may be decorated as much as one likes.
Preparing the barley bed and ashtadal kamal beneath the kalash
The speaker says he is describing Ghatasthapana in the ordinary way, without vidhi-vidhan or mantras, so that a common person can do it at home with devotion. First the barley that is to be sown, the Jaware, is mixed into the soil at leisure; the soil is levelled and an ashtadal kamal or similar figure is drawn on it with gulal, haldi and the like. The Kalash is then installed on top of that.
Order of items placed inside the Navratri kalash
The speaker gives the order of contents of the Kalash. If one knows Sankalpa, it comes first: Supari, a little unbroken rice (Akshat) and some coins are taken, the sankalp is made and they go into the kalash. Then the kalash is filled with water, and then a small piece of real Chandan wood, red or yellow. After that come haritaki, supari, coins of three metals, panchratna, good-quality sarvaushadhi, madhu without fail, and a little well-washed Durva Grass grass. After all these initial items are in, the Pallav go on top.
Panchratna for the kalash: getting genuine upratna made at a jeweller
The speaker says the five-rupee or ten-to-fifteen-rupee panchratna sold at puja shops is a matter of great doubt, whether it is panchratna at all. Since Navratri puja has to be done every year, he advises getting upratna of a sava ratti each made up at a jeweller. It costs about fifty to a hundred rupees per stone, five to six hundred rupees in all, and then one has panchratna for life; it also looks bigger and finer and gives great satisfaction that one is doing such a good puja.
Sapta mrittika: inside the kalash or in the barley bed
The speaker says sapta mrittika is very often put inside the Kalash, but this differs by region: in many places it is said to go inside the kalash, while in many others one reads, hears and sees that it is put where the barley (Jaware) is sown. One may put it inside or outside as one prefers; in his own view putting it outside is more appropriate.
Panch pallav or mango leaves on top of the kalash
The speaker says that once all the initial items are inside the Kalash, panch Pallav or mango leaves are placed on top. Panch pallav means the leaves of five different kinds of tree; or else a sprig of mango with at least five and at most eleven leaves. The leaves are decorated well with Sindoor, given the sindoor mark, and then placed.
What to recite while placing items into the kalash when no mantra is known
The speaker says putting the items in with mantras is a separate subject; he is giving the ordinary method that anyone can follow with devotion. If one knows no mantra, each item is placed into the Kalash while taking the name of Jagdamba, or while reciting "Ya Devi Sarvabhuteshu Shakti Rupena Samsthita" or "Sarva Mangal Mangalye". Jagdamba will certainly accept it, he says.
Removing and reusing the kalash items at visarjan
The speaker says that at Visarjan in the river, the mouth of the Kalash is held pressed shut (the coconut on top is released first) and the Chandan wood, the three coins and the panchratna are taken out; everything else is left in the kalash and released with it. These items are tied in red cloth, kept in a good place at the puja sthan and worshipped, and can be used again in the kalash next year and repeatedly; there is no dosh in this. The chandan may be replaced if one likes, but a gold coin and genuine panchratna can certainly be reused.
Can the tantrokta Lakshmi kalash be established on Vasant Panchami?
Asked whether the tantrokta Lakshmi kalash can be established with vidhi-vidhan on Vasant Panchami, the speaker answers: yes, do it.
Where does Surya pujan appear in ordinary ritual?
The speaker says that without complete Surya pujan it is simply not possible to obtain the full fruit of any mantra. Whichever deity's yaga is being performed, Surya pujan becomes necessary and arghya is always given; in the navagraha pujan the first worship is of Surya; and at a kalash yatra by the river the first arghya goes to Surya, then to the dev river, then to the dev bhumi.
What is the bhojpatra vidhi for making a mantra chaitanya?
Surya's dear flower is the japa pushpa, what we call the gudhal flower. When a mantra has not remained chaitanya, the speaker says, then by the guru's permission the mantra is written twelve times on red bhojpatra with a red sandalwood pen and ink of rakta chandan, samputed with the tantrokta beej of Bhagavan Surya; the tree is plastered well with cow dung, the mantra is established at its root with a Surya kalash set up, and 12,000 japa of that mantra is performed.
What is to be done with the tantrokta Lakshmi kalash on Dhanteras?
All those who already have a Lakshmi tantrokta kalash established, by themselves or had established, must on the day of Dhanteras — in the morning itself, or at evening time too — open the kalash and take out all the material. Whatever grain is kept in it is to be changed. All the rest of the material is again to be sprinkled with Gangajal, wiped with a clean cloth, given tilak and shown dhoop and deep, and again placed in the kalash and tied and made fragrant and kept. Then its pujan and path is to be done, and it is to be kept at the puja place for all five days.
Which materials in the kalash may be changed, and may the kalash itself be replaced?
The kalash is not to be changed, he says — not that this time the kalash is not looking good to us, or that we improve it a bit or add something additional of our own mind. None of that is to be done. Only the material that is kacha may be changed: if the lal gunja in it has spoiled, if the kamal gatta has spoiled, change it; if the kali haldi has spoiled you may bring kali haldi. But the pakki vastus — the shankh, the kaudi, the keel and the rest, the coins, the ratnas — none of these things are to be changed. And the kalash will never be changed; the older it is, the more excellent it goes on becoming, for all your energy stays contained in it.
What are the year-round rules for a Lakshmi kalash?
Their puja will not be done through the whole year, he says; you may do special archan on the day of Panchami and Purnima — as the archan of Mahalakshmi with the hundred and eight names with rose petals; that you can do. Dhoop and deep should be shown to them daily. And once in the year, on the day of Dhanteras, take out the whole material, give visarjan to the kachi samagri and put in new material, sprinkle Gangajal on the old material in that same manner, do everything, dhoop, deep, tilak and the rest, and place it back and do their pujan. That is the whole rule. In an impure state they are not to be touched; and if sutak-patak falls, nothing at all will change inside — nothing is to be changed in sutak-patak, it changes only once a year.
Should I borrow money to do deep daan?
One is not to do deep daan by taking a loan, he says. Do as much deep daan as you have the capacity for; help me become Kuber. Not the Kuber of here — we have to become the Kuber of above. On this same pretext you people will do it, and your welfare will happen, and along with it my own welfare will be complete too.
No panch pallav means daridrata, and no purna patra means loss of ayu
On the kalash they have even said, he reports, that you should keep a standing kalash and there is no need of leaves — at which he said, stop it. If panch pallav is never kept upon a kalash, if leaves are not kept, then it becomes an indicator of daridrata; daridrata comes. At least a pan leaf should certainly be kept. If we do not keep a purna patra, then there is destruction of ayu. And he adds that misguidance carries its own weight: if punya is to come to us from your doing deep daan, then if we tell you a wrong thing we will be a sharer in the paap too — that dosha will certainly attach to us.
When may a standing coconut be kept without a purna patra?
If the pujan of Chandika is happening, if the pujan of Prachanda Chandika is happening, or if Trinetra is your kuldevi and you know it a hundred per cent — only then is a standing kalash without a purna patra to be kept, he says. Otherwise all this arranging of the kalash from one's own mind and will — keep a standing kalash, keep a standing coconut without a purna patra — leads toward destruction. There comes loss to the vansh; further, it happens in the kul that people's marriages do not even take place, and the bones of the body begin to wear. These are its ill effects.
When are Dhanvantari and the Ashwini Kumars worshipped?
Asked whether the pujan of Bhagavan Dhanvantari and the Ashwini Kumars happens on Diwali day or daily, he says: Dhanvantari ji's pujan otherwise runs from Trayodashi, when we give them a place — for those who do kalash sthapana, who do kalash sthapana on the day of Dhanteras and do pujan, their avahan happens in the ghat, so their pujan happens daily. But on the day of Dhanteras, the pujan of the Ashwini Kumars and of Bhagavan Dhanvantari should be done, for the sake of arogyata.
Should I install the Mahalakshmi kalash myself or have it done?
If you want to do the sthapana of the Mahalakshmi kalash yourself, then do it; if you want to have it done, then say so, he answers. Do it yourself — we have told the vidhans. If you wish, and if you get all the materials, then do it yourself; that will be better. The last option is that if you do not have them, or if you want it to be done by full vidhan, by rule, then tell us. If you do it yourself your confidence will increase in this, that yes, we did it — your bhav will simply be a different thing. What we do here you will not see, how we are doing it, how much we are doing; we may do ten hours of japa here, but when you do it there, a different bhav will remain, and through the year you will see and do it with strength in that bhav.
What if I simply cannot manage the full vidhi?
But if it is not happening for you, then it is not to be done forcibly, and not half-complete either, he says. That is not to be done; that too we will not say. But make an effort, at least — if not that, then try at least in an ordinary way. In that too bhav is formed. For the rest, what happens through us you see in the videos: when we made such expanded videos merely to give you a demonstration, you can imagine how all those things happen when they actually take place — how much vidhi vidhan there is in it, in what ways it is done.
Lal Kitab astrologers ruin whole lives, and the fault lies with the adviser
These Lal Kitab astrologers and astrologers like them ruin somebody's whole life, he says — they will have a standing coconut kept, they will have this and that done, they will give the Gayatri, they will do anything at all. And then they are to tell others: babu, you do it wrongly, or you are not explaining it this way. Whom will you go and blame, he asks. If your shraddha is attached through us, through Grihastha Tantra, then you will accept what is told here; their shraddha is attached there. Now this is that person's fault — he should not tell wrong things.
Dreams of buried wealth during heavy japa and why not to dig it out oneself
The speaker says that as the japa went on the sadhak began dreaming that gold coins lay buried in a Kalash on his ancestral land; such a Swapna is very common for sadhaks who take up a large anushthan or japa, through which information about underground wealth comes. Asked years earlier whether one should try to dig such a thing out, the speaker had answered no: taking it out can bring harm, do not do it yourself; if it is yours it will reach you, and then accept it after observing the vidhi and nishedh. Whether such extraction succeeds, he adds, depends on who its Adhikara-holder is. The sadhak left it alone even though the dream returned weekly, someone in it saying it is here and showing how much and how deep.
Which mandalas belong to the kalash sthapana of Navratri?
Kalash sthapan should be done at the right time on the first day, he says — the timings will be discussed separately and written out. The mandalas are those of the nine grahas, of the shodash matrikas, of the sixty-four yoginis, of the five kshetrapals, and of the ten digpals.
What if a person cannot draw the mandalas for kalash sthapana?
If you cannot make them, there is no difficulty and no problem. A very ordinary vidhi of kalash sthapana is broadcast on the channel; if you do not know the full vidhi vidhan, do the kalash sthapana by the simple method.
How can all the devatas be invoked without drawing separate mandalas?
Because when the mantra of the kalash is read, it states who is established in the ghata of the kalash and where each devata's place is in its kumbha — everyone comes into it, everyone is invoked. So in that same kalash in which you are invoking Jagadamba, offer akshat and pushpa by name to the navagraha, the shodash matrika and the sixty-four yoginis.
Kalash sthapana timing when Amavasya and Pratipada fall on the same day
The speaker says the first thing to check before establishing the Kalash in Navratri is when Amavasya ends and Pratipada begins. If Pratipada begins and ends on the same day, he says to do the Ghat Sthapana that day in the Abhijit Muhurta around midday. If Amavasya holds the whole day and Pratipada begins in the afternoon and is still available for even an hour or two after the next sunrise, he says to establish the Kalash that next morning in an auspicious Chaughadiya; and if no auspicious Chaughadiya falls in that short window, the Abhijit Muhurta or any auspicious muhurta of that morning may be used.
Sowing jvare (barley) under the Navratri Kalash
The speaker says that where jvare are sown under the Kalash (a practice followed in some places and skipped in others, especially at Chaitra Navratri), the ground is first cleaned, a triangle or a hexagram is drawn on it, and pure soil purified with Gangajal is spread over that. The barley, soaked a day in advance so it sprouts well, is sown into it while reciting whatever mantras of Bhagavati one knows. He says to leave the middle clear so the Kalash sits well and does not shake when the shoots grow.
Special case: Dashami on a Thursday, the Kalash is not taken out of the house
On when the Kalash may be carried out for Visarjan, the speaker says that if Dashami Tithi falls on a Thursday (Brihaspativar), the Kalash is not removed from the house for visarjan. It is certainly moved in its place, he says, but it is not taken out.
The coconut on the Navratri Kalash must never be broken
The speaker says that breaking the coconut placed on the Kalash and distributing it as Prasad at Dashami Visarjan, whether at the river or at home, is a very wrong practice that brings great dosh and shatters the whole Navratri Vrat, no matter how learned the person who advised it. That coconut, he says, is the visible form of Bhagavati: it receives worship for nine days and Jagadamba sits in the jyot and the Kalash for those nine days, so if you break it, what is left? The permitted courses are to leave it in the river after visarjan, or to bring it home, keep it in the puja place, worship it and immerse it next year. If it has sprouted, it may be planted at a clean spot in the house and watered so it grows, which protects the home.
How much water should you carry, and what about the kalash above the shivling?
Take two lotas with you. Check beforehand that the temple has an arrangement for water, bring water from there and do everyone's abhishek — take one bucket of water and do everyone's abhishek from it, a lota each. And into the kalash established above the shivling, from which water is falling on it, you must certainly pour water.
Starting the Navratri navgrah jap: Pratipada, kalash optional, morning best, after guru-Ganapati pujan and the Bhagavati path
The speaker says the jap and pujan begin on the Pratipada of Navratri after Kalash sthapana, Akhand Jyot and so on; but one who does no akhand deep or kalash sthapana and only does puja-path can certainly still do this sadhana. It may be done morning or evening as one's business or job allows, though morning is best. The order on each day: first the kalash sthapana (on Pratipada) and the initial pujan, then guru and Ganesha pujan, then whatever path of Bhagavati one does, and only after that this jap. He says all the mantras (of the nine grahas, their mothers and Bhagavati) are put on one page on screen and will be given in the description or a PDF for copying.
How is the year-long Ganesh Chaturthi vrat concluded (the Udyapan)?
When the full year is complete, feed twelve Brahmins by Shiva's command, establish a Kalash and worship his image beside it. On the altar make an eight-petalled lotus and perform the homa by the Vedic rule without stinting — the Navagraha and Shodash Matrika mandalas, and homa with the Ganesh Gayatri and his Sahasranama.
What should be kept beside the tulsi plant, and from when?
The speaker says a tulsi plant must be in the house and must receive seva; and from the Mesh Sankranti that has just set in, up to the Bhadrapada Sankranti, keep at least one clay kalash there, wrapped in red cloth and filled with water. Many pitrs and dev-pitrs dwell near the tulsi tree; they are satisfied through Narayana and Bhagavati Tulsi, and their blessing fills a house with wealth and grain.
Kamya prayoga uses metal too, and marana prayoga needs well water and an iron kalash
Metal is used for kamya prayoga yantras too, but much has to be watched. He says almost everyone knows the kamya prayoga of Navarna; every single mantra has its own kamya prayoga and can be used in everything. Those without full knowledge, he says, do the purashcharan of a mantra and descend straight into kamya prayoga — which serves only while the enemy is not of that order.
In a marana prayoga the kalash is of iron, without panchratna or a coin, and the yantra is made on an iron vessel
In the Navratri kalash sthapana one puts in panchratna and a piece of metal, whether a copper one or some other coin. When you go into marana prayoga you cannot use that. The form of the deity in the kalash sthapana changes too; there it must be an iron kalash, other metals related to iron, and the yantra made on an iron vessel and established in that.
What is the sequence of the diksha ritual itself?
First the upadesh — these are the rules, this is the niti-niyam, this is how you must do it, this vidhi vidhan will hold. Then you are asked whether you can walk in this parampara in this manner. Next the guru seats you and has you perform the full vidhi of his kula: guru Ganapati pujan, guru mandala pujan, kalash sthapan, kalash pujan, yogini pujan, and the pujan of the kula devi-devata and kula rakshak. Then, with the fire kindled and the shikha mantra and the rest, he gives the guru paduka mantra.
How many lotus flowers should be offered daily during Navratri?
The prescription is a hundred and eight lotus flowers daily; if that cannot be managed, one or nine, as many as you can get. Consecrate them with a Stuti — the Tantrokta Devi Suktam, or a single mantra recited eleven or twenty-seven times, or Devi Sarvabhuteshu Lakshmi Rupena Samsthita — and offer them at the Kalash, the Vigraha, the photograph, or the Akhand Jyot.
When should the Ghat Sthapana be done?
Take it between about 5:35 and 7:25 in the morning if you can — the dawn window. Where only the Abhijit muhurta is available, half the day goes in the Kalash Sthapana and the first day's sadhana is somewhat hampered and the body tires. This time the dawn window is available, so it is excellent.
Can the sixty-four Yogini Namavali be done with a Samput?
Not yet. Asked whether the Durga Beej mantra or the sixty-four Yogini Namavali may be done in Samput with the Jayanti Mangala, the speaker says: do not go into this now. These prescriptions have only just been given; do not do R&D. First perform the independent worship of the sixty-four Yoginis. The time for the Samput will come.
May a worn gemstone ring be put into the Kalash?
No. Once you have worn that gem or ring, then however much you wash it you cannot put it into the Kalash. Do not put it in. If it is new, put it in; if it is not, do not.
A vessel of water for the pitrs must stand in the kitchen all twelve months
A vessel of water. He recalls that at this month's Sankranti he had said to keep water in a ghada for one's pitrs without fail. For all twelve months a vessel of water must certainly be in your kitchen — that is the place of the pitrs, and the pitrs who dwell there bring release from diseases.
A house will keep an RO and every fashion but not one earthen ghada
Because, he says, you will not give that place. You will keep an RO and whatever else is in fashion nowadays, but you cannot keep one earthen ghada, or any good and beautiful vessel for drinking water, and cannot keep one place for them — as there used to be in earlier times. That, he says, is the reason earlier people used to be very well and free of disease.
The first two tasks are a chaukhat at the house and drinking water kept in a ghada in the kitchen
The very first work you should do, he says: make a chaukhat at your house; and in your kitchen let there be an arrangement for keeping drinking water — not in tanks, but in a ghada or in some such vessel. These two things must certainly be there.
What does it mean if oil seeps from the Bhairav lamp or water from the pitr kalash?
The speaker says you should simply change them properly and not read anything into it. He cannot say that seeping oil means inauspiciousness or that seeping water is good or bad. A jointed lamp can leak, whereas ghee is hard and sets below so it does not; and a pot leaks a little by its fine pores, which is exactly why the water in it stays cool — for it not to seep at all is not possible.
What is done if one has gone into the tenth avaran?
And if after that you have gone into the tenth avaran, he says, then those shaktis by way of the Aindri shakti — the mahashaktis connected chiefly with the kundalini shakti of the ten Dikpalas — if you are performing their pujan, then for that it stands that the pujan is to be done beside the kalash. But a kalash will not always be installed. So you will do the same thing on the yantra itself with jal and akshat, or whatever else you have used for the rest.
What if a kalash is kept installed all year?
He says: as you have done for all the rest, so here — in Navratri, or if you keep a kalash installed throughout the year at your place of pujan, then you have it that their pujan will then be beside the kalash itself, as is described.
This reinforcing anushthan needs no akhand deep and no kalash sthapana, only the regular practice kept up.
In this anushthan, he says, you need neither light an akhand deep, nor perform kalash sthapana, nor do anything special. Whatever you were doing regularly, you will do just that; the only difference will be that during the period of the anushthan you keep your whole manner of living under full brahmacharya palan and so on, living a satvik life.
Will the puja succeed if a kalash is not kept?
It will absolutely succeed, he answers. There is nothing of the kind that if you do not keep a kalash the puja will not succeed. Householders should keep a kalash only in the Chaitra and Sharadiya Navratris — or in whichever one of these two you keep it and do it. For the rest, if you are a sadhak the matter is different.
How long should the kalash stay after the Dattatreya kalash sthapana?
Rohan ji asks what is to be done with the Kalash and the coconut after the pujan, having to do the kalash sthapana for Bhagavan Dattatreya the next day. So you have done the kalash sthapana, the speaker says — now, how many days of sadhana are you doing? If you are doing a sadhana of one month, then for the whole month let the kalash remain as it is. It is the cold season, so there is no difficulty. On the last day, after you have done the havan and so on, comes their Visarjan.
On which day should the kalash of a one-day anushthan be immersed?
If you are doing a one-day anushthan on the following day, the speaker says, then keep in mind that you should not do the Visarjan on Thursday. You may do their visarjan on Friday. If you have kept a Kalash of some metal, then after immersion in the river bring it back with you. Immerse the coconut in the river.
Can other deities be worshipped in the same kalash as the ishta?
Asked whether, in a symbolic sadhana, the pujan of gods and goddesses other than the ishta may ordinarily be done in the Kalash itself, the speaker says it certainly can. This time's Diksha vidhan, he says, has been shown done entirely on the kalash precisely for this reason — so that those videos may be cut and made separately to show that this is the manner of kalash pujan. In it you may do the puja of all the gods and goddesses in this way; do it exactly in the manner told there.
Must the preliminary pujans be done daily before the Dattatreya pujan?
Asked whether, in the pujan of Bhagavan Dattatreya, the pujan of Gauri Ganesh, the Kalash, the Navagraha, the Kshetrapal and the Digpalas must all be done first each day, the speaker answers yes — do them first.
Who may keep a jyoti kalash at home?
Anyone at all may keep a jyoti kalash in the house, the speaker says. If it is the rule in your household to keep one, then keep the jyoti kalash.
The Dashami sets in at 10:58, the ghat is moved after that, and the visarjan may be done after 12:00 noon
On the twelfth, after 11:00, the speaker says. The Dashami will set in at 10:58; the ghat is to be moved after that. The visarjan, if such a matter arises, may be done that day after 12:00 noon; otherwise, if in your region the farewell is not done on a Sunday, then leaving Sunday out, do it on Monday. That may also be done.
Which way should the coconut on the Navratri kalash be placed?
The speaker reports that a Shankaracharya, citing a granth in which all karmakanda subjects are given, explained what harm follows if the coconut's jata faces backwards, upwards, or is placed inverted, or placed without a purna patra — and gave as the correct vidhi that the coconut should always be placed on the purna patra with its jata, its mouth, its head, turned towards oneself.
Where the kula devi is of an ugra form, a standing coconut is placed on the shakti kalash.
He says he added one thing in the tantrokta subject: if your kula devi is worshipped specially in the house and is of an ugra form, and the tradition already is that no purna patra will be kept and the coconut stands upright, then such a coconut is placed for the ugra forms of Chandika. It is then called a shakti kalash, and a great many vidhi rules become different, and it cannot be the same for everyone.
What should be done if the kalash made for a sadhana turned out too small?
A listener says a kalash was made but fell short, and some articles could not go in. The speaker answers: no, take a bigger kalash then; at the time of Dhanteras bring another, larger kalash and shift all the articles into it. The articles should not be outside the kalash. He notes that when they made the Kuber kalash last time, all the material came into a small kalash.
How is the Kali kalash to be established, and can the Durga 32 names be a mala anushthan?
To Aniket ji he says the vidhi of the sthapana has been told, and for a householder it will remain one and the same for everyone. Asked whether a mala anushthan of the Durga 32 names may be done, he says it is very good, it may absolutely be done.
What is the full tantrokta method for a Shukra ratna, and the japa count?
If you go into the complete tantrokta method: make the Shukra tantrokta yantra, and at the root, at the place where the kalash is established in Shukra's name, establish the ring there; and then whatever japa of Shukra there is, four times that japa should be done in Kaliyuga. Even doing nothing so elaborate, at the minimum 8,000 or 9,000 japa should certainly be done; for Shukra, at least 6,000 japa should certainly be done.
Is a Kalash installation needed on Guru Purnima?
Not at all obligatory, if you are not performing the Dev Deeksha Vidhan that day. Keep it ordinary; do not make it too intricate, since intricacy makes people run. But the lighting of the lamps is to be done beforehand — at least two, one for all the deities and one of ghee for the Guru Mandal.
What is done with the coconut and the purna patra after kalash sthapana?
When the visarjan takes place after a kalash sthapana, the visarjan of the coconut is to be done. The purna patra is either donated in that way, or you can also keep its rice in your own store room.
Tantrokta Mahalakshmi kalash: what it is and when it is made
The speaker presents a set of tantrokta samagri for making a tantrokta Lakshmi Kalash, also called a dhan-lakshmi or dhanada Lakshmi potli, a Prayoga for the night of Sharad Purnima, Dhanteras or Diwali. It can also be made to please the Lakshmi of one's own kula. Sixteen items go into it because sixteen is very dear to Bhagavati Lakshmi: Shodashi is sixteen, Kamala is sixteen, and the Shri Suktam too has sixteen suktas.
The sixteen items of the tantrokta Mahalakshmi kalash
The speaker lists the samagri: a Kalash of any size, best with a lid, and Mauli thread; then, each taken eight in number, Lakshmi kaudi (chitti kaudi), laghu Nariyal, Hakik stones in yellow, orange, white and red, rakta Gunja, small moti Shankha, copper coins, Gomti Chakra with the chakra formed on the back, one fragrant Chandan stick sawn into eight pieces, kali Haldi if it can be found, kamal gatta, dry yellow haldi knots, copper nails, Supari (ordinary if tantrokta is not available), plain kaudi, and two kinds of Kapoor, ordinary and the pure natural bhimseni kapur. Only the mirror is single: one small darpan, which he calls very special. He advises buying kaudi from a known shop so it is genuine, and says a hacksaw blade under ₹50 will cut the chandan.
Preparing the items for the Mahalakshmi kalash: sunset sitting, cow-milk wash, no dhaniya, kumkum tilak
On Sharad Purnima, the speaker says, sit for the puja in Pradosha kaal, at sunset, with Dhoop and lamp lit and the Kalash placed first. Wash every item in raw cow milk, wipe it and dry it fully, in the sun if possible; do not leave the Haldi soaking, and do not wash the Kapoor. Whole dhaniya used to be put in, but people drop it in damp or the kalash stays damp and insects breed, so dhaniya is not to be used at all now and kamal gatta and the other items take its place; everything must be dry. Then give each item a Kumkum or Roli tilak while saying Mahalakshmyai Namah, or any Mahalakshmi mantra one holds; the uninitiated use Mahalakshmyai Namah, tilak and mantra again and again until every single item is charged.
Yearly renewal of the tantrokta Lakshmi kalash
The speaker says the Prayoga is repeated the next year on the same occasion: if it is done this year on Sharad Purnima, do it again next year on Sharad Purnima. Only the Kapoor will no longer be there, so fresh camphor has to be put in; all the other items are taken out of the Kalash, charged again, and put back in.
Sankalp for installing the tantrokta Lakshmi kalash
Before anything goes into the Kalash, the speaker says, a Sankalpa is taken: with flower, Akshat, a little Dakshina and Kusha in the hand and a little water added, speaking one's own name and Gotra, in Sanskrit with full vidhi-vidhan if one can. The sense of it: that Bhagavati Mahalakshmi be established in my kula for ever and always dwell in it, and for that I today resolve to install a tantrokta Lakshmi kalash and to charge all its items and bind them in the kalash. The akshat and flower are then left beside the kalash.
Charging the sixteen items with the Mahalakshmi Ashtak and the order of filling the kalash
After the sankalp and remembering Guru and Ganesha, the speaker gives two ways to charge each set of eight: hold one item in a closed fist at the heart, recite the whole Mahalakshmi Ashtakam once, drop it in the Kalash, and repeat for each of the eight; or hold all eight together and recite the Ashtak once. Both are fine, but one item at a time is best, and anyone whose kula badly needs Shri, whose Lakshmi has turned away, who is sunk in debt, should give it the full time. The order of dropping in: bhimseni Kapoor first, then kali Haldi, kamal gatta and the haldi knots, every Aushadhi before anything else; then Supari, kaudi, copper nails, Hakik, rakta Gunja and Chandan; last the mirror after one Ashtak, and the camphor on top of everything. Then close the lid or tie the kalash with cloth, bind and decorate it with a Rudraksha mala if one has one, dress it with dhoop, lamp and flowers, and complete the installation with Mahalakshmi path, puja and Havan.
Daily practice after the Mahalakshmi kalash is installed
Every day, the speaker says, sit before the installed Kalash and recite the Mahalakshmi Ashtakam at least eight or else sixteen times; Mahalakshmi certainly gives her kripa within a year. Nothing in this kalash spoils: in the dhaniya version the coriander goes bad if it gets damp, since humidity differs from region to region, but here only items that do not spoil have been used, along with the most divine use of the mantra. Install the kalash yourself at home and see, he says: nothing will go bad, it will last a long time, and the kripa of Bhagavati Mahalakshmi will come.
What does a nine-day Saptashati anushthan actually cost if done at home?
The speaker invites listeners to do it themselves and see. Do the ordinary paath of the Durga Saptashati every day at home — an ordinary paath is three, three and a half or four hours. You will offer at least a flower to Mai; you will do kalash sthapana; in the akhand jyot at least three or four kilos of ghee or three or four kilos of mustard oil will be used; you will keep the fast daily and will eat and drink. Do that much, he says, and see whether the limit will be less than fifteen or twenty thousand — for one person doing it.
Kalash sthapana, akhand jyot, nine days of pujan and the tenth day's visarjan
The second thing is the whole anushthan: that kalash sthapana should also take place, that the akhand jyot should be had done, and that one's own full nine days of pujan-paath should happen. There is an arrangement for everyone. The sahyog rashi written there should be looked at, and if something similar happens nearby, ask there — it is not for one day; it is an anushthan of the full nine days, ten days, since nine days happen just so and on the tenth day there is the puja of visarjan as well.
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