Online puja booking
Verified pandits for 50+ Vedic rituals: Satyanarayan, Griha Pravesh, Rudrabhishek, Navgraha Shanti and more. Trusted by thousands of families across India.
Our Puja Services
Satyanarayan Puja
One of the most popular Vedic rituals. Lord Vishnu is invoked for peace and prosperity in the home.
Griha Pravesh
Complete housewarming ceremony — cleanses and blesses a new home before occupancy.
Ganesh Puja
Invoke Lord Ganesh to remove obstacles and bless any new beginning.
Navgraha Shanti
Powerful ritual that pacifies all nine planetary influences in your horoscope.
Rudrabhishek
Sacred abhishek of Lord Shiva with Vedic Rudra mantras — potent for healing and protection.
Kaal Sarp Dosh Nivaran
Remedies the Rahu-Ketu axis dosha that blocks progress in life.
Mangal Dosh Nivaran
Pacifies Mangal Dosh effects on marriage and relationships.
Sunderkand Path
Recitation of Sunderkand from Ramayan — for strength and triumph over obstacles.
Lakshmi Puja
Attract wealth and prosperity with a dedicated puja to Goddess Lakshmi.
Mahamrityunjay Jaap
Powerful healing ritual — 1.25 lakh recitations of the Mahamrityunjay mantra.
How Puja Booking Works
Choose Puja
Select the ritual or ask our astrologer.
Pick Date
Your own date, or ask us to work the muhurat out for your city.
Pandit Assigned
Verified pandit assigned for your ritual.
Puja Done
Puja performed. Prasad delivered to you.
What a Puja Actually Is
A puja becomes much easier to follow once you stop reading it as a request and start reading it as hospitality, which is how the ritual manuals themselves frame it: a deity is invited in as an honoured guest, offered a seat, water, cloth, scent, flowers, light and cooked food, praised, and then formally seen off again. Every physical element of the rite is one of those courtesies. That is why a samagri list reads like the contents of a household rather than the contents of a temple, and it is why the sequence is fixed rather than decorative — you cannot feed a guest before you have asked them to sit down.
Two people are involved, and the classical texts do not treat them as interchangeable. The yajaman is the person the rite is performed for — the householder, the couple, the family — and in the traditional scheme the yajaman is the one who forms the resolve, handles the offerings and carries whatever the rite is worth. A puja is done by a family rather than to it. The purohit or acharya is the ritual specialist, and what he brings is competence: the sequence in the right order, the Sanskrit pronounced as it is meant to be, and the corrections for everything that goes sideways in a real room with real children in it. A rite where the family sits at the back and watches has quietly dropped one of the two halves the texts treat as essential, so the practical advice for anyone booking one is short. Expect to be handed things, and expect to be asked your name.
That is also the difference worth checking when you are comparing two quotes. Whether the sankalpa is spoken with your own gotra and nakshatra in it, whether the samagri was assembled against the rite rather than against a shop's standard kit, and whether anybody tells you what you are holding and why — those are the things that separate a performance from a puja, and not one of them is visible in a price. How we verify pandits sets out what is checked before anyone takes a booking through this site.
The Sequence, and Why It Runs in That Order
Every rite in the catalogue above is a variation on one skeleton. Each detail page lists that puja's own steps; what follows is what the steps are for, which is the part a list of names leaves out.
Achamana and purification
Water sipped, hands and seat made ready, the space marked off. The manuals put this first for an unmysterious reason: the rite is a reception, and a host prepares before the guest arrives.
Sankalpa — the resolve
The one passage in the whole rite that is about you specifically. In its classical form the sankalpa places the ritual in space and in time, names the yajaman by gotra and by birth nakshatra, and then states what the rite is being undertaken for. It comes before the invitation because the tradition treats an undeclared purpose as leaving a rite incomplete rather than merely vague. If you follow one part closely, follow this one.
Avahana — invocation
The deity is invited into an image, a kalash or a fire. Most traditions invoke Ganesha before the deity the rite is actually addressed to, on the principle that the doorway is cleared before anyone is asked to come through it.
The upacharas — the courtesies
Asana, padya, arghya, snana, vastra, gandha, pushpa, dhupa, dipa, naivedya: a seat, water for the feet, water for the hands, a bath, cloth, sandalwood, flowers, incense, a lamp, food. The manuals count these as five, ten or sixteen depending on the tradition and the occasion, which means a shorter rite is an abridgement of the same list rather than a different list.
Japa, katha or paath, where the rite has one
Some rites carry a counted recitation or a narration at the centre rather than an offering. This is the part whose extent belongs to the text or the count rather than to the clock, and it is why those rites run so much longer than a domestic puja of the same deity.
Aarti
The lamp circled before the image while the household stands. Aarti is the moment when everybody present is doing the same thing, and the tradition locates its substance in the seeing rather than in the singing, which is worth knowing if you are worried about not knowing the words.
Prasad — the return
What was offered comes back and is distributed, and the returning is the whole idea rather than a courtesy to the guests. It is also the step that makes a household rite a shared one, which is why the quantities are usually wrong in the generous direction.
Visarjana — the leave-taking
The guest is formally seen off. This is the step most often lost when a rite is rushed, and the manuals count it as part of the puja rather than as clearing up afterwards: an invitation without a farewell is not a complete courtesy.
Read down the list and the logic is plain enough — prepare the host, declare the purpose, invite the guest, attend on the guest, praise, share, see off. It is the order any reception follows, which is the strongest available argument that the sequence was designed rather than accumulated. It also tells you where a rushed rite has been cut, because the parts that get dropped are almost always the first and the last.
Puja, Havan, Japa and Paath Are Four Different Things
The four words are used interchangeably in ordinary speech and they name four different operations. Knowing which one a booking actually consists of clears up most of the puzzlement about why two rites for the same deity take such different amounts of time and money.
- A puja is the hospitality rite described above, offered to an image or to a kalash. Things are handed over and handed back; nothing is consumed.
- A havan — also yajna or hom — sends the offering through fire, because in Vedic practice Agni is the witness who carries what is poured in. That is why a havan needs a kunda, ghee, wood and a graded samagri, why it runs longer than a puja of the same deity, and why it costs more. Griha shanti and the marriage rites are conducted through fire for that reason rather than for the spectacle.
- A japa is a mantra repeated to a count. Nothing is offered and nothing burns; the work is the number. The classical Graha Shanti counts differ from graha to graha rather than being one round figure applied to all nine, and the nine graha pages carry the figure for each.
- A paath is a text read from beginning to end. Its extent belongs to the text, so a paath cannot be abridged the way an upachara list can: the Sunderkand is the fifth of the seven books of the Ramcharitmanas, and reading it means reading all of it.
Most bookings contain more than one. A Navgraha Shanti is a puja with a havan inside it; a Mahamrityunjay Jaap is a japa with a puja framing it; a Griha Pravesh is a puja, a havan and a circuit of the house. The detail page for each rite states which operations it includes, and that line rather than the headline price is what makes two quotes comparable.
Where the Timing Comes From, and Why It Is Not on This Page
Every rite in the tradition has a preferred time, and none of it can honestly be printed on a hub page, because a muhurat is computed rather than looked up. The classical method weighs five limbs of the panchang together — tithi, vara, nakshatra, yoga and karana — against one place and one date, and those limbs do not carry equal weight for every rite. The muhurta texts settle a griha pravesh largely on the nakshatra, while a Satyanarayan puja follows its tithi wherever in the week that tithi happens to fall. Two rites, two different deciding factors, and neither of them survives being flattened into a weekday printed next to a price.
The weekday is not a free choice either, and it is not arbitrary. Each day takes its name from the graha ruling its first hora, which is why a rite's traditional day and its presiding deity keep turning out to be the same fact stated twice. The corollary is the part worth noticing here: the tradition gives Rahu and Ketu no hora at all, so they own no weekday, and a rite concerned with either of them has to take its timing from something other than the day's name.
So the timing lives on the pages that can calculate it for your own city and your own date, and our pandits will work it through with you when you book. A date that suits the rite and is impossible for the family is not the right date, and the tradition is considerably more flexible about that than the internet is.
What This Page Does Not Claim
A page that sets rites and prices side by side invites a reading the tradition does not support, so the limits belong next to the catalogue rather than in small type somewhere else.
- No rite here is given a period in which it takes effect. Where a number of days or repetitions appears anywhere on this site it is the practice's own attested extent — the count a japa carries, the number of days a vrata runs, the length of a paath. An interval after which something arrives is a different kind of statement altogether, no source we can cite supplies one, and we do not print one.
- Nothing here treats or prevents any illness, and no puja is an alternative to seeing a doctor. Where a rite is traditionally commissioned by a family in a hospital corridor, its own page says so and says plainly that the hospital comes first.
- A price buys a pandit's time, the samagri and the conduct of the rite. It does not buy an outcome, and no outcome is promised on this page or on any detail page beneath it.
- Where the tradition disagrees with itself, we say so. Several of these rites are prescribed differently by different texts and different regions, and the honest presentation is to name the disagreement on the rite's own page rather than to quietly pick whichever version reads best.
- A rite performed for a chart nobody has read is devotion rather than a remedy. Navgraha shanti is the clearest case: the tradition prescribes it for a specific affliction in a specific chart, so if you do not know which graha is at issue, ask before you book. The answer is sometimes that there is nothing to remedy, and we would rather say that than sell you a rite.
Frequently Asked Questions
How does online puja booking work?
Browse our puja services, select the ritual, choose date and time. Our verified pandit performs the puja at your home or via live video. Prasad delivered to your doorstep.
Are the pandits verified?
Yes, all pandits are verified with Vedic education credentials and 10-40 years of experience in Hindu rituals.
Can puja be done via video call?
Yes! Many pujas can be performed via live video streaming. The pandit performs at a sacred place while you participate remotely.
How much does puja booking cost?
Simple pujas start from ₹1,100. Costs vary by ritual type, duration, and materials. Contact us for quotes.
Which puja for financial problems?
The honest answer is that it depends on the chart rather than on the category. Lakshmi Puja is a Vishnu-consort rite the tradition associates with prosperity, and Navgraha Shanti is aimed at a specific weak graha rather than at a named problem — which is why the two are not interchangeable and why nobody can pick between them without reading your kundli. No rite on this site is sold with an outcome attached to it.
How early should I book?
Two to three days is enough for a domestic puja. If the date has to satisfy a muhurat, give us one to two weeks — finding a window that fits both the rite and the family takes some looking, and it is easier when there is room to look. Same-day bookings are possible and are sometimes what a family actually needs.
What does the family have to do during the puja?
More than watch. The yajaman — the person or family the rite is performed for — makes the sankalpa, handles the offerings and does the aarti, and in the classical scheme that participation is structural rather than ceremonial: the specialist supplies the sequence and the Sanskrit, the family supplies the intent. Wear something you can sit on the floor in, and expect to be asked your gotra and your birth nakshatra.
Do we need to arrange the samagri ourselves?
No. Samagri is supplied with the booking, and the pandit brings the list the rite is defined by rather than a generic kit. Substitutions between regions are normal and expected; the one item a rite is defined by is the item that is never substituted, which is why every detail page explains what each item is for instead of only listing it.
What is the difference between a puja and a havan?
A puja hands offerings to an image or a kalash and hands them back as prasad. A havan sends them through fire, because in Vedic practice Agni is the witness who carries what is poured in — which is why a havan needs a kunda, ghee, wood and graded samagri, why it runs longer than a puja of the same deity, and why it costs more. Several bookings contain both, and the detail page for each rite says which operations it includes.