The term Puja is believed to be derived from the Dravidian word 'pu-chey', (flower action) or worship with the offering of flowers. Some trace it to the Tamil word 'pusu', to anoint or smear with sandalwood paste or vermilion.

The term puja is now used to include all forms of ceremonial worship, ranging from the simple daily offerings of flowers, fruit, leaves, rice, sweetmeats and water to the deities at homes or temples, to the sacrifices of goats and chickens in some temples dedicated to Kali, Durga and other guardian deities. This rite is performed, in its bloodless form, by all pious Hindus at least once a day.

There are three kinds of pujas: grand, intermediate and small.

A grand puja is usually a community affair. They are performed during important festival days. A grand puja often comprises of the following steps:

Avahanam - the invocation of the deity.

Asanam - offering of a seat to the deity.

Svagatam - welcoming the deity.

Padyam - washing the feet of the deity.

Arghyam - a respectful offering of water to the deity.

Achamaniam - offering water for washing the face and mouth of the deity.

Madhu-parkarn - offering of a beverage made of honey, sugar and milk to the deity.

Snanajalam - offering of water for bathing the deity.

Bhushana abharanasyam - offering of clothes, jewels and ornaments to the deity.

Gandham - offering of sandalwood paste and other fragrant objects to the deity.

Akshatai - offering grains of rice mixed with vermilion to the deity.

Pushpanjali - offering of flowers to the deity.

Dhupam - incense is lit and shown to the deity.

Deepam - the lamp is lit and shown to the deity.

Naivedya - food items such as rice, fruits, butter and sugar are offered next.

Visarjanam - finally bidden farewell to the deity. At the end, arati is shown.

An intermediate puja includes the steps from madhu-parkarn to naivedyam. It is performed during fasts or birthdays of deities.

A small puja involves the steps from gandham to naivedyam and is performed everyday. All pujas end with arati.

The objective of performing the puja in this manner is to treat the deity as one would treat a guest, with honour and respect. In temples, the deities are treated as royalties. Though the steps of worship are the same for all deities, there are some differences of some. For instance, the kind of flowers offered is different for each deity. A puja might also involve japa or meditation.

A very important part of any puja is the applying of the vibuthi or tilakam and the distribution of prasadam to devotees.

A worshipper is required to be pure of body and mind. The Puranas lay more stress on the quality of devotion and good behaviour than on rigid puja procedures. Puja originated as a substitute to hornam and other vedic sacrifices which could not be performed by anyone, and which required animal sacrifices. Due to Dravidian, Buddhist and Jain influences, which preached non-violence, the killing or sacrifice of animals was discontinued. And with the development of iconography and idol worship, puja took the place of animal sacrifice. It was also recognised that worship was essential for all, whatever the gender or caste. Therefore puja was formalised as a universal option instead
of the exclusive hornam.