CHAPTER II

WHAT IS VASTU OR VASTUPURUSAMANDALA?

The word vastu is derived from the Sanskrit dhatu, vas which means 'to

live'. So, vastu^astra is the science which deals with the layout of the site

and the building to be constructed. It also gives elaborate details about the

construction of townships, palaces and complexes. The main objective of

this sastra is to make humanity live in harmony with Mother Nature. This

sastra was given to us by the Maharsis.^ Vastu is further explained as the

living space {vas means 'to lie' or 'to live') or dwelling space. Vastu is the

individual site or land identified for a village or neighbourhood, Vastu is

also the building enclosure. In practice, the individual site is known as

vastu and the built form is known as prasada vastu (building) enclosure.^

Vastu is from root vas which means to dwell and to cover.^ The Manasara

defines vastu as residence of god and man.'' The Kamikagama uses

vimana, prasada, btiavana, grha vastu, vastuka, ksetra, sthana,

sadma etc. as synonyms.^ The Mayamatam points out that btiumi (earth)

is considered to be vastu because it is the underlying stratum of

existence.^

The Jsanasivagurudevapaddhati states that the body of vastu is

vastu.^ Since vastu denotes concrete real things also, it has been treated

as a shelter built of concrete things meant for divine or human beings.®

 42

Therefore, vastu primarilly refers to dwelling or covering. Vastu-Kala is art

or science of creating a dwelling or residence or a covered space.^ The

silpa texts vastu has been defined as a spatial aspect of the Cosmic Man^°

and a residence of god, man or animal.^^ The etymology of the word

'vastu' can be explained as^^

Vasanti prSnino'treti vastupadavyutpattih.

'where people live, there is the origin of vastu'. This is explained in the

Mayamata in two stages:

amartyas caiva martyas ca yatra yatra vasanti hi tad vastu iti

matam.

The place where the immortals and mortals live is called vastu i.e., the

dwelling site', and prasadadini vastuni vastutvad vastusamsrayat. 'The

dwelling is the structure proper erected above the dwelling site, hence

called vastu'.'^^

The word vastu is known from the Vedic period itself in the sense of

site or foundation of a house, ground, building or dwelling habitation and

homestead.^" From the Astadtiyayi of Panini^^ and epics^^ it is clear that

vastu is associated with a house or structure. In the Arthasastra we notice

that house, fields, gardens, buildings of any kind, lake and tanks are each

called vastu.^^ Later on, in the early medieval and medieval silpa texts the
term vastu has been used as a synonym of silpa and vastusastra is called

^ilpa^Bstra.^^ The following reference occurs in Rgveda:^^

'Vastospate pratijanThyasman

Svaveso anamTvo bhavanah'

This means that '0 God of the house! you protect us.' The expression

vastu signifies the site or building in which being dwell. The derivation of

the word is as Vasanti praninah yatra - the rott being vase in the sense of

nivasa^^ Vastospati as the protector of house {grha) or site on which the

house rests {grha-ksetra) is intimately related to stars and planets above

guardian deities around. The association of vastu with Jyotisa dates back

to early Vedic period. More significantly, the expression 'vastu' is

associated with the Vedic god Rudra, who is described as 'Vastavya' in

the ^atapatha Brahmana^^ and the Taittinya Brahmana^^; and the

Apastamba ^rauta Sutra^^ speaks of Vastospati as the lord of

house {grha-devata) as also of the site, on which it stands {grha-ksetra-

devata).

Puranas and the Smrti texts extended the scope of vastu to include

not only residential buildings but all constructions for private and public

utility. The GP takes the word vastu in the sense of building, houses,

hamlets and mansions, formation of townships, laying out of parks and

 44

gardens, construction of commercial streets, forts, temples and

monasteries:^"

avasa-vasma-vesmadaupure grame vanikpathe

prasadarama-durgesu devalaya-methesu ca.^^

The Arthasastra adds to this list the building of dams and digging of

tanks.^^ Both these sources include the land on which the buildings and

gardens are raised in the definition of vastu.

The references in the Puranas and in the texts like the Arthasastra

and ^ukranTti the existence of the art or the science of building houses,

palaces, bridges, canals, forts, dams, tanks, roads and parks. This was

known as vastu-vidya or vastu-sastra. Occasionally this discipline was

called just vSstu, as in the GP.^^ And there are references to this art or

science having been assiduously cultivated by a long line of wise sages

and expert engineers. The MP, provides a long list of eighteen

experts who handed down this art in a traditional manner.^^ (see table 2,

chapter 1).

THE ORIGIN AND C O N C E P T OF V A S T U P U R U S H A

The birth of i/asfu^un^oiis traced from Rudra after his encounter with

demon Andhaka. It is imagined that although Andhakasura was killed by

another Bhuta or Yaksa of terrific form appeared from the bow of ^iva and

he wanted to devour the whole world. Siva granted to him a boon that he
 45

should choose for his abode separate dwelling where the gods also would

live with him and thence he would be known as vastu.^^ The BhGtas thus

tied to particular places asked the Devas as to the form he should take

and the way of life he should adopt. 'It was added that the demon Vastu

should occupy the site lying with his face downward and he should

receive for his food the offerings made at the time of vastu-santi and

vastu-puja9°

awangmukho nipatita eeshanyam dishi samsthitah^^

'It means vastupurusa sitting posture upwards his face towards

northeast corner'. The AP and other Puranas do not seem to make a

difference between vastu and the vastupurusa. The Puranas are clear

about the nature of the vastu or the vastupurusa. According to them the

vastupurusa was the form of a demon:"^^ vastum uttanam asurakrtim. His

figure was to be laid in the foundation of a building. The figure was to have

a normally short hand contracted on the east, his kness bent, pointed to

the north-west and elbows to the south-east. On his body were to be

shown various deities.^^ On the surface above this figure the plan of the

dwelling was made with various other deities at different points. According

to a myth that seeks to explain the ritual of the laying down of the

Vastupurusa, he was a terrible creature that came out of the earth. He

was fierce to look at and had black teeth, conic ears and hair on the body

standing erect. He was uncontrollable by the gods. At last, Visnu calmed

 46

him and there was an agreement that the deities springing out of the

various parts of the body of the creature should be worshipped by those

who would construct any building. If they failed to do so, the Vastupurusa

would devour them^'* (Fig. 1).

The MP which has a similar account, informs us that the demoniac

anthropomorph was produced from the drops of perspiration that fell on

the earth from the forehead of 3iva in his fight with the demon Andhaka.

The creature was held by various gods and demons at various points of

his body pinning down his various limbs. The particular part pinned down

by a god or a demon god to be stationed by that god or demon for ever in

structure of the plan.^^ Here the Vastupurusa is ordained to be laid down

in a prostrate position, with his face down, (Fig. 2) while in the earlier

account he is prescribed to be posited in a sitting posture.

The Vastupurusa is located in such a way that it occupies each part

of the land, however smaller the parts are the scheme of the land division

into 100 right angled quadrangular parts or 81 parts or 64 parts in such

that Vastupurusa exists in each and every part which is called pada also.

So in this way Vastupurusa rules each pada or units.^^ The MP explains

the name Vastu as follows:^'' 'As the various gods stayed (on the body of

the creature; from he came to be called Vastu)'. The MP could be taken as

the oldest of the Purarias (AD 200 to 450), while the AP and GP in

the extant form could not be dated except by saying that they were written
 47

North

West East

South

Fig. 1 Vastupurusa (redrawn after Jagdish Sharma, 1997)

 48

[SW
N = NORTH S= SOUTH W = WEST E = E.AST
NE = NORTH EAST SE = SOUTH EAST

Fig. 2 Vastupurusa in prostrate position with his face down

(redrawn after D. Muralidhar Rao, 1999)
 49

later than the MP.^^ This would mean that the concept of the Vastupurusa

as elaborated by the Puranas could be taken back to the second century

AD. From the point of antiquity, the SP cannot be considered as it has to

be dated to the seventh century and later. The BS (5'^-6'^ century AD)

more or Jess closely follows the MP in the theme of the Vastupurusa; it

calls the Vastupurusa also by the name Vastunara (chap. 4.1).''^ The SS^°

follows the same pattern, and scheme of the Vastupurusamandala as the

earlier texts mentioned above. The SP^\ the ^ilparatnam,'^^ Appr."^^ and

J^GP^^ traces the origin of Vastupurusa from a Satanic cosmic person

born of the sacrifice performed by Sukracarya, the preceptor of the

demons (asuras) when they were crushed by the gods in a prolonged war

termed as devasurasamgrama between gods and demons. Consequently,

the gods established him in the middle of the Patala beneath the earth

with his face downwards;"^ and stationed''^ fortyfive gods and eight

goddesses in the body of the fallen Purusa and offered their worship to the

gods like Brahma^residing in his body.''^ The Purusa came to be known as

Vastupurusa or Purusa of the vastu (residence, site or shelter-both

religious and secular) as He was the supreme being of the vastu planned

site or shelter. The I^GP states that the name of the asura (demon) is

known as vastupa because he is asked for vastu (residence) and he was

declared 'protector of the vastu' (i.e. vastupa).^^ His name is vastu

 50

because his body is Vastu (existence). The asura is called vastu, since he

is the abode of the gods.''^

VASTUPADDVINYASA—THE PLAN
This interesting topic corresponds to the modern conception of a graph

dividing the ground plan into squares and giving a name to each square.

According to the Puranas there are two types of diagrams one consisting

of 64 equal squares and the other of 81 squares. The diagram of 64

squares is called Manduka Mandala and of 81 Parama-Sayika. Diagram of

the padas agrees better with the body of Vastupurusa which is shown on

the plan.^° The MP makes it clear that a vastu of 64 squares is for worship

by Brahmanas and one of 81 squares for worship by kings.^^ The BS

enjoined that the area of the temple should always he divided into 64

squares.^^ Similarly, the Hayasirsapancaratra lays down that the diagram

of 64 squares is for the construction of shrines, and a diagram of 81

squares for the construction of houses.^^ The diagram of 64 Vastupadas

reproduced in this thesis after SS and 81 Vastupurusa after Stella

Kramrisch (see figs. 3 and 4).

From the figs. 3 and 4 we see that there are 45 gods, 13 on the

inside and 32 on the outside. Their exact names and positions will be clear

on the diagram. The subject is treated in several texts as AP, GP, BS,

Hayasirsapancaratra, I^GP, SS and other texts there is a general

agreement in the names and their positions.

 51

\ ISA ANIARIIKSIL/

PARJANYA lAYASIA MAHI NORA ADIIYA SATYA BHRUSA

DlllX
/ ACiNI

ADl FY \ Al'A
SAVITA / PUSllAV
ARYA

AROALA
AI>AYATSA\ / SAVIIRI VIIIIAIIIA

INDU CHAHAKSHM1I\

MAKIDIIAKA BRAHMA VIVASWAN

UUAllAIA YAMA

MIJKIIYA \ INDlU (.ANDIIARVA

RUI>KA1II/
MtlRA

NA(,A / RllDRA
IMORAlll \ \ HllRlN(iA

VAVU / ^ \ MRU.A

SASIIA ASDRA VARUNA PDSHI'ADANIA SUGRTVA I)WARAI>AI A

/ KOCiA NIKlIKIinV

Fig. 3 Vastupurusamandala of 64 squares

(redrawn after Bhojraj Dwivedi, 1998)
 ST

DITI
VAYU NAGA < < OR ISANA
>- 1—
•< < < ^ ADITI
X 2 o < 1—
_i o 5
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ROGA X < <
OR RUDRA CD APA PARJAN
PAPA

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SOS HA OR BH U D H A RA APAVATSA JAVA NTA
RAJAYAKS-
HMA

ASU RA MAHE NDRA

< <

2
VAR UNA B RAHM A < ADI TYA
>-
cc
2
PUSHPA DANTA < YA
SAT

5UG RiVA INDRARAJ V A I VAS V AN SAVITA BHR SA

INDRA
DAUVARIN- OR < < ^ SAVITRA ANTARIS-
< > I/) < <
A JAVA a: < < X X HA
< < 2 X ^r) 1-
o I <
z Q ^
1—
or Z < X >
PITRAGA- MRSHA X < a: < PUSHA AGNI
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o

Fig. 4 Vastupurusamandala of 81 squares

(redrawn after B. Niranjan Babu, 1997)
 53

In the ground-plan {pada-vinyasa), when a site is selected for

construction of a village, town or building, there the ground is divided into

different numbers of squares. Thirty-two types of Vastupadas are

prescribed by Mayamata.^^ The AP prescribes the vastu of a country

(desavastu) as of 3,400 squares (pada), there the Brahmasthana has 64

squares. The highest number of squares in a vSstu is given as 20,000.^^

Those of even numbers should be treated according to the MaMuka plan

of 64 squares and those of a uneven number of squares should be laid out

in accordance with the Paramasayika plan of 81 squares. These two plans

once more are called sakala and niskala^^ which would mean that in either

of them, the Supreme Principle should be worshipped beyond

manifestation as well as in manifestation in a temple, symbol or image. In

Sanskrit, a house, a palace, a city and a town are called vastu. A mandala

which is drawn for the purpose of a ritual before the beginning of the

construction of the structure, is called Vastumandala. The ritual is known

as vastupratistha, and historically dates back to the sixth to seventh

century BC.^^ The Puranic mandala consist of 64 and 81 houses but

during medieval period the types and the numbers of mandalas increased

to a large figures of 32 x 32. The elaborations are available in many of the

treatises on silpasastra. In Puranas we will discuss only two main types of

diagrams.^^
 54

64 SQUARES DIAGRAM

For the planning of the towns and their other categories like kheta and

grama as well as for the planning of royal camps (narendra-sibira), the site

plan of sixty-four squares is recommended.^^ According to MP in sixty-four

feet Brahma is located in the four feet or smaller squares in the centre; the

Devas with half feet are in the corners, the Devas with 1V2, feet are in the

outer corners, 20 Devas are with 2 feet.^° According to the Purarias, Agni

is on the head of vastu, Apa on the mouth, Prithvidhara and Aryama on its

breast, Apavatsa on the chest, Diti and Parajanya on the eyes, Aditi and

Jayambhaka on the ears, Sarpa and Indra on the shoulders, the Sun and

the Moon on the two arms, Rudra and Rajayaksma on the left hand,

Savitra and Savita on the right hand, Vivasvana and Mitra on the stomach,

Pusa and Aryama on the wrist, Asura and $osa on the left side, Vitatha

and Grahaksata oh the right side, Yama and Varuna on the thighs,

Gandharva and Puspadanta on the knees, Sugrlvas and Bhrisa on the

shanks, Dauvarika and Mriga on the ankles, Jai and Sakra on the organ,

manes on the feet, Brahma in the heart.^^

81 SQUARES DIAGRAM

Internal Deities

According to the Puranas out of 81 pada-vastu. the central 1. Lord

Brahma is seated in the nine spots. Those adjoining the centres are
 55

2. Aryama (East), 3. Vivasvan (South), 4. Mitra (West) and 5.

PrthivTdhara (North); each of these occupy 6 padas-Sadbhuja and thus

they occupy 24.

Pada-Kanastha

(of the central corners) Each of these are alloted

6. Savitr to only one pada

7. Savitra According to SS. The

8. Jaya other texts however,

9. Indra make them the lords of

10. Yaksman two padas - 8

11. Rudra

12. Apa

13. Apavatsa

The External Deities

Thirty-two deities are assigned to the outermost boundary of

this site plan, eight of whom have the double share being external

and enternal both, the rest, i.e., 24 deities occupy each a single plot

(Fig- 5).
 56
s-
.^^' PILIPINJA
?•* %
.<?^^ %V
ROGA AHI MUKHYA BHALLATA SOMA BHUJAGA ADITI DITI AGNI

N\ N S ^'
' 11 * " f /
PAPA- :.RUDRA/; > APA N PARJANYA
YAKSMAN A \ V \ \
.\V \ N S

"RAJA y ^
SOSA '.'^A-'/V'.EP R T H JAYANTA
YAKSMAN

<
A SURA I NORA Q
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> KUSUMA- SATYA
DANTA

SUGRIYA 6HRSA

DAU- ANTAR-
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BHRNGA- GAN- BRHAT-

PITARAH MRGA YAMA VITATHA PUSAN ANILA
RAJA DHARVA KSATA

..^^
ARYAMAN .^^
-^
^<

Fig. 5 Vastupurusamandala of 81 squares

(redrawn after Stella Kramrisch, 1976)
 57

The DvipadadhTsa (lords of the two squares) are marked with a

flower as tabulated under 14. Agni 15. Parjanya 16. Jayanta 17. Indra 18.

Surya 19. Satya 20. Bhrsa 21. Antariksa 22. Anila 23. Pusan 24. Vitatha

25. Brhatksata 26. Yama 27. Gandharva 28. Bhmgaraja 29. Mrga 30

Pitarah 31. Dauvarika 32. SugrTva 33. Kusumdanta 34. Varuna 35. Asura

36. $osa 37. Papayaksma 38. Roga 39. Ahi 40. Mukhya 41. Bhallata 42.

Soma 43. Bhujaga 44. Aditi 45. Diti. Thus in all these deities are 45 and

the plots are 81. According to the MP the centre of the whole plan is

Brahma.

According to the MP there are three types of mandalas: that with 81

houses; the one with 64 houses; and that with a hundred houses. At the

centre of the whole plan is Brahma, who occupies four houses in the

house plan (but varying according to other plans). Around him are placed

Rudra and Rajayaksma {north-west), PrthvTdhara (north), Apah and

Apavatsa (north-east), Aryama (east), Savitr and Savita (south-east),

Vivasvan (south); Budhadhipa (Indra) and Jaya (south-west) and Mitra

(west). Other deities are placed in the houses beyond, clockwise; they are

Diti, Agni, Aditi, Parjanya: Jayanta: Kulsayudha (Indra), Surya; Satya;

Bhrsa, Nabha; Pusa, Anila; Vitatha, Gfhaksata; Yama; Gandharva; Mrga,

Bhmgaraja; Dauvarika, Pitrs, SugrTva, Puspadanta, Varuna and Asura.

This is upto the west, coming from the east, through the south. In the north

there are Papa, 6osa; Roga, Naga (Ahi); Mukhya; Bhallata; Soma; Sarpa;
 58

Diti, Aditi; Parjanya, Agni.^^ The SS follows the patterns given by MP with
63
very slight variations

It should be noted that the MP starts the positions and placements

from 6ikhin (Agni) in the top eastern side of the plan, goes along to the

southern side, thence along the western and finally the northern. This is

the pattern of the Vedic ritual and is seen in the actions round the altar

including the placing of the bricks in the Agnicayana^^ and also in the

carrying of Soma-shoots to the pandal after they are purhcased.^^ It is the

pradaksina way. The SS^^ starts from the centre with Brahma, goes east

to Aryama and takes the same pradaksina course to Apah and Apavatsa.

Then it goes to the outer sphere starting with Agni, coming to Parjanya

and so on like the MP. But SS prescribes four female evil powers,

however, no houses are provided for them. These female evil powers are

to be posited at the four corners of the whole plan.

Beyond Agni: Northeast CarakT

Beyond Vayu : Southeast VidarT

Beyond Pitrs : Southwest Putana

Beyond Vyadhi (Roga): Northwest PaparaksasT

The point is how far back can we go tracing the concept of the

vastu and vastupurusa (Vastunara)? It goes right to the period of the

Rgveda, where Visnu is said to have his Vastuni.®^ A regular deity,

Vastospati, had already been conceived and it v\/as believed to assume

various forms,^^ v\/hich correspond to the Vastuni of Visnu. The Pauranic

VastuA/astupurusa was of a terrible and demoniac form. In the Vedic

belief, he'was identified with Ruda^^ whose terrible nature is quite

prominent in the Veda. He not only wore black garments^° but dwelt out of

the locality and was not offered to stay in the precincts of the Vedic

sacrifice. There is no doubt that the Vedic Rudra was the prototype of the

vastupurusa mentioned in later texts which followed the MP.

THE IMPORTANCE OF VASTU

Vastu is of paramount significance in Indian culture and it has a rich

heritage. There are many works on vastu. Right from the selection of a

site, every single detail of architecture and living is analysed with

reference to both the body and mind, matter and energy. Land is the most

important criterion in Vastu. The classification of vastu in accordance with

varna mainly has a professional view and cultural needs. The foremost

step to be taken while erecting a vastu is the test of a site. This has a

Vedic significance also. We have different ways of bhuparlksa as

expounded in Puranas like Catussastipada Vastu, Ekasitipada Vastu,

^atapada Vastu, Padavinyas Paddhati, etc. Among these the last is very

useful as it considers all the aspects of vastu implications. It is also

 60

lamented that modern civil and architectural engineering methods are

unaware of these subtleties.

Depending upon the status of people residing in the structures, we

have a set of different classification, like the common man's residence,

residence of kings, abode of gods and structure of public utility. We will'

discuss it in later chapters. Vastu is a holistic approach towards happy

living.

CHARACTERISTICS OF THE GROUND

Before selecting a plot for building a house on if the quality of the earth

(soil) on that ground should be tested and its merits or demerits should be

considered. The earth has been graded on the basis of its characteristics

as follows:

According to the Puranas''^ earth is of four types viz., Brahman",

Ksatriya, Vaisya and 6udra.

On the basis of colour:^^

(i) Ground having white coloured - Brahman!

(ii) Ground having red coloured - Ksatriya

(iii) Ground having yellow coloured - Vaisya

(iv) Ground having black coloured - ^Qdra

 73
On the basis of smell:

(i) Ground having pleasant smell

like ghee (butter) Brahmam

(ii) Ground having smell like blood Ksatriya

(iii) Ground having smell like grain Vaisya

(iv) Ground having smell like v\/ine ^udra

On the basis of taste;^''

(i) Ground having sweet taste Brahman!

(Ii) Ground having a astringent taste Ksatriya

(iii) Ground having sour taste Vaisya

(iv) Ground having bitter taste 3udra

According to the Puranas BrahmanF ground is grade one, it brings

happiness and prosperity. Ksatriya is a grade two, it fetches ruling power.

Vaisya ground is also of grade two (medium). It provides wealth and

prosperity. ^Qdra ground is third grade ground. It is not considered to be

good for building a house on it. Vasistha, Narada and other saints have

expressed that white, red, yellow and black coloured soil is auspicious and

beneficial respectively for the Bhahmana,Ksatriya, Vaisya and the

remaining other classes of the society.

 62

SHAPES OF THE PLOT

The shape of the plot also has its good or bad effect on the house

constructed on it, and on the life of the inmates also. According to the

Puranas there are five shapes of plots and their effects are described

below:

1. Square Shaped

A plot'having all the four sides equal and also each of the four

angles a right angle, is known as square plot. Residence on such plot also

brings prosperity (Fig. 6(a)).

2. Circular

A round shaped plot is known as circular plot. Residence on such

plot is beneficial; there is growth of wealth and knowledge provided that

the house is also constructed in round shape. Rectangular or square

shaped building should not be constructed on a circular plot (Fig. 6(b)).

3. Rectangular

A plot whose opposite sides are equal and also the four angles are

equal (90° each) is known as a rectangular plot. House on such a plot is

auspicious and brings all prosperity (Fig. 6(c)).

4. Elliptical (Egg-Shaped) Oval

A plot in the shape of an egg or an ellipse is called elliptical plot.

Residence on such plot is harmful and brings losses (Fig. 6(d)).

1-74^77
 63

Fig. 6(a-e) Shapes of plots

(redrawn after Bhojraj Dwivedi, 1998)
 64

5. Octagonal

An eight cornered plot having all the eight sides equal in length is

called octagonal plot Residence on such plot is good. It brings happiness

(Fig. 6(e)).

THE NAMES OF V A S T U

The Puranas deal with the characteristics of houses with four salas. three

^alas, two salas and one ^ala.^^

1. The Chatuhsala Vastu

«

(i) The Feature of Sarvatobhadra Vastu

The building has four doorways, one in each direction and it is

encircled by an enclosure wall. If the palace or temple be made into a

chatihsala, it is known as sarvatobhadra. Such a mansion built for a king

or a god is very auspicious (Fig. 7(a)).

(ii) The Feature of Nandyavarta Vastu

The house having three entrances, i.e. if the western doorway does

not exist, it is known as nandyavarta (Fig. 7(b))

(iii) The Feature of Vardhamana Vastu

The mansion that has three entrances, i.e. if there be no southern

gateway, it is known as vardhamana (Fig. 7(c)).

 65

Fig. 7(a) Sarvatobhadra Vastu

(Fig, 7(a-e) redrawn after BS, 1997)
 66

Fig. 7(b) Nandyavarta Vastu

 67

Fig. 7(c) Vardhamana Vastu

 68

Fig. 7(d) Svastika Vastu

 69

Fig. 7(e) Ruchaka Vastu

 70

(iv) The Feature of Svastika Vastu

The one without any gate towards the east is known as svastika

(Fig. 7(d)).

(v) The Feature of Ruchaka Vastu

The one without any gate towards the north is known as ruchaka

(Fig. 7(e)).

2. Trisala Vastu

If the houses be slightly unsymmetrical, the building is known as

trisala or as known as dhanyaka. It is auspicious and brings prosperity to

the owner and gives him a good many sons.^^

(i) Suksetra Vastu

It is called suksetra which bestows wealth and sons. This is also a

suitable place for 3 internal parts (Fig. 8(a)).

(ii) Chulli Trisala Vastu

Chulli Trisala construction of three internal parts causes financial

losses (Fig. 8(b)).

(iii) Paksaghna Trisala Vastu

Such a construction of 3 internal parts destroys male issues and

also precipitates enmity (Fig. 8(c)).

 71

Fig. 8 Examples of Trisala Vastu

(Fig. 8{a-c) redrawn after Bhojraj Dwivedi, 1998)
 72

3. Dvisala Vastu^^

(i) Sidhartha Dvisala Vastu

If construction of two internal parts is undertaken, it will augur well

for wealth gain (Fig. 9(a)).

(ii) Yamasurya Dvisala Vastu

Such a construction of two internal parts is liable to cause house

owner's death (Fig. 9(b)).

(iii) Danda Dvisala Vastu

Which mean, that punishment or assassination will ensure if two

internal parts are constructed (Fig. 9(c)).

SLOPE OF THE LAND

According to the MP'^ a general principal of vastusastra is that land

having slope towards east causes growth and prosperity; slope towards

north brings prosperity; slope towards west causes loss of wealth and

knowledge; and slope towards south brings death in the family. According

to the ancient scriptures, a land with slope towards north is auspicious for

Brahmans, slope towards east is auspicious for Ksatriya, towards south it

is auspicious for Vaisya and towards west for all the other classes of

people. However, Brahmana can build his house on land having slope in

any direction, but the other classes should select a land with slope as

given above, then only it will be beneficial to them.

 73

Fig. 9 Examples of Dvisaia Vastu

(Fig. 9(a-c) redrawn after Bhojraj Dwivedi, 1998)
 74

EXTENSION OF PLOTS

Mostly the plots available for construction of houses are in the shape of a

square or rectangle. Such plots are auspicious for building. According to

MP^^ a plot is extended at the corners in some direction, i.e. the angles

are increased (more than 90°). This has a good or bad effect of its own as

described below:

According to the Puranas the north-east corner is extended towards

the north direction, it is good (Fig. 10(a)). if there is extension towards east

at the north-east corner, it is also good (Fig. 10(b)). If there is extension in

north and east both the directions at the north-east corner, the plot is

auspicious for constructing a house on it. (Fig. 10(c)). An extension of the

plot towards east at the southeast corner is harmful. It creates trouble and

fear of the rulers (Fig, 10(d)), If a plot has extension towards the south at

the southeast corner, it is also harmful and there is fear of the rulers or

government administration (Fig. 10(e)).' If there is extension of a plot

towards south at 'the southwest corner, it is not good and creates many

troubles (Fig. 10(f)).

Similarly extension towards west at the southwest corner is also not

good. It creates trouble and brings losses (Fig. 10(g)).

 75

North
lortn _-err\
«ci£ North

O in 10
UJ o
Ui

South South

North North

(0
iii

South South

North
North ^ ^ ^ ^

••J
i
<n •4-*

o
UJ

South South

Fjg.10(a~c) Extention of p l o t s
(redrawn after Jagdish Sharma,
1997).
 76

North North

in (/) in o

South South

North North

(0 {/J
0; 0 (U o
^ LU ^ 111

'*mmmj
South
\m South ^ 1

North North

+-» -•-•
•4-'
(/) (/)
tn o
LU
0; o
^ 111

1II It 1II
Lj11111^-**
jj>' South
South

f
Fig.10 ( d - f ) Extention of plots
( r e d r a w n a f t e r JagdJsh Sharma,
1997).
 77

North
North

••-'

/ = •
U) •^
(/)
o ^a> 0
t lU
UJ

t
k
South South

North North

w
jii; I/)
\:; a (A
o
LU LU
d;

South
South

North
North

(A

U4

South South

F i g . l O ( g - i ) Extent ion of plots (redrawn

after Jagdish Sharma J997).
 78

Extension at the northwest corner towards west is not good. It is

troublesome for the family; it causes financial losses and loss of mental

peace (Fig. 10(h)).

Extension towards north at the northwest corner is also not good. It

causes loss of mental peace and financial loss, it increases enmity and

creates troubles for the family (Fig. (i)).

LOCATION OF THE PLOT

According to the MP^° plots which have roads (path) on all the four sides

are considered to be the best. Such plots bring all round prosperity to the

owner (Fig. 11 (a))

Plots with Roads on Three Sides:

The plots with roads on three sides are definitely better than those

with roads on two sides:

1 Plot that has paths on east, north and west sides is of medium

category, better among the plots with paths on three sides (Fig. 11 (b)).

2. Plots having paths on north, east and south are of medium

category (Fig. 11 (c)).

3. Plot having paths on the north, west and south sides is also of

ordinary category (Fig. 11 (d)).

 79

4. A plot having paths on the east, south and west sides is of ordinary

category (Fig. 11 (e)).

Plots having Path on Two Sides:

1. North and east are considered to be very good. It ensures good

health, wealth and peaceful life to the owner (Fig. 11 (f)).

2. East and south are of medium category. They are beneficial for

ladies and organisations related to them (Fig. 11 (g)).

3. Plots having paths on west and south sides are good for business

people (Fig. 11 (h)).

4. Plots which have paths on two sides, north and west, are of

medium category (Fig. 11 (i)).

Plots with Road on One Side:

1. A plot having path only on the east is considered to be auspicious

(Fig. 11 (i)).

2. Plots having path only on the west side are good for business

concerns (Fig. 11 (k)).

3. Plots having path on north side only are very good and auspicious

(Fig. 11(1)).

4. Plots having path on south side only are of ordinary category (Fig.

11 (m)).
 80

_l North
Path
JL J L North
Path
JL
I/)
o o
LLI LLI

Path
nr South r
a

North
Jl_ _l North
Path Path

if)
o
UJ

Path Path
South nr South

C d

V) en
o
UJ

Path
nr South 1r
Fig. 11 ( a - e ) Location of plots (redrawn after
Jagdish Sharma,1997).
 North
Path North

tn
o o
UJ UJ

South Path
South I
g

North
JL North
Path

Path
South
h

F i g . 1 1 ( f - i ) Location of plots (redrawn after

Jagdish Sharma, 1997).
 82

North North

a
UJ

South

North North
Path

Path
South

F i g . l l ( j - m ) Location of plots (redrawn after

Jagdish Sharma, 1997).
 83

VASTUPARTKSA

After the earth is examined according to the Puranas®^ a hole is .to be dug

one foot and a half square and It is to be leeped with cowdung; melted

butter IS then to be placed on a kacca earthen pot and four wicks should

be placed in it, one in each direction If the eastern wick burns more bright

than the rest, it means the plot of land is good for the Brahmanas, if the

southern wick is more bright the land is good for the Ksatriyas, if the

western wick is more bright the land is good for the Vaisyas, the

brightness of the northern wicks shows that the land is good for the

6udras, and if all the wicks are equally bright the land is good for all the

four class of people Such is the test of the land dugged in one and a

quarter cubit of land.

The second test is to get the land ploughed and sown with some

seeds, if the seeds sprout and become big in three, five or seven days

the land should be known to be best; if the sproutings are small, than land

is to be avoided, if the sproutings are tolerably high, that land is

middling.^^

THE OFFERINGS

According to the Puranas different kinds of offerings are prescribed for the

various deities at the time of repainng a temple, laying out a garden, or a

door entering a new building and erecting a new house. These offerings
 84

consist of milk in its various forms, butter, rice and sesame, parclied grain,

honey and sweetmeat, incense and lamps, flowers and fruit. All deities

placed in 64 and 81 squares should be offered and after satisfying them

the master builder takes a leading part.^'^

SILANYASA

According to the MF^'^ certain definite ceremonies and function are

performed at some auspicious moment before the work is started. It is

called silanyasa or 'foundation laying ceremony' which is the muhurat. The

first of them begin with sutra-pada or measuring of the site plan; the

second relates to the raising and of the main pillar. The third special

ceremony is to be performed on the day when the door of the main

entrance to the house is fixed in position. The fourth ceremony takes place

after the house is completed and at a time of grhapravesa. The fifth may

be performed whenever there is an occasion for vastu-sSnti. It is stated

that the main foundation pillar should be raised on a sila or stone block

under which some ratna or precious jewels have been deposited. Sutra-

pada or sutra-mapana is meant the division of the site into equal squares

either 64 or 81 or 100 as the case may be by making deep marks on the

site. It is advised that the foundation should be made with well-burnt

bricks,^^ but timber and mud may also be used for that purpose.^^ The MP

does not mention the application of cement-like substances for building

purposes.
 85

EFFECTS OF DIFFERENT MONTHS ON HUMAN VASTU

According to MF^^ the beginning of a house, palace, temple or city

in Caitra brings trouble to the chief of the settlement, Vaisakha, he gets

cows and gems; Jyestha, he dies; Asada, he gets good servants, gems

and domestic animals, Sravana, he gets good servants; Bhadra, total

loss; Asvina, he loses his wife; Kartika, he gets wealth; MargasTrsa, gain

of wealth; Pausa, fear of thieves; Magha, he gets good lots of

various things but there is a risk of fire also; Phalguna, he begets a son

and gold.

EFFECTS OF VARA ON VASTU

The MP mentions the auspicious day for the construction of a house,

palace, temple or city. It mentions that Monday leads to strive and

poverty; Tuesday results in death from stroke of lighting; Wednesday,

Thursday and Friday bring good luck to the householder; Saturday danger

from fire or king's displeasure, Sunday causes fair fortune or danger from

fire.^^

THE INFLUENCE OF CONSTELLATION ON VASTU

The MP says that Asvinl, Rohinl, Mula, Uttara (all the three) SwatI, Hasta

and Anuradha are described as auspicious for initiating buildings. The text

also points out the harmless constellations for building purposes are

Vyaghata, Suta, Vyatipata, Atigamda.^^

 86

Most of the people pay scant attention to Vastu tenets, ignore good

or bad omens, while building a house, as a result of which the malefic

effects, financial losses, and thus leading a painful and tormented life. All

such and many other ill-effects recoil on them due to ignoring the vastu

tenets which they realise too late.

NOTES AND REFERENCES

1. Gayatri Devi Vasudev, Vastu, Astrology and Architecture, Delhi,

1998, p. 141.

2. Ananth Sashikala, The Penguin Guide to Vastu, New Delhi, 1998,

pp. 5-6.

3. Stella Kramrisch, The Hindu Temple, vol. I, p. 82; V. S. Apte,

Sanskrit Hindi Kosa, 1973, p. 923; V. S. Apte, The Students

Sanskrit English Dictionary, 1971, pp. 496-97.

4. P. K. Acharya, Dictionary of Hindu Architecture, New Delhi, 1993,

p. 545.

5. Kamikagama, vv. 208-210; P. K. Acharya, op. cit., p. 430.

6. Mayamatam, II. 1-3-9; Stella Kramrisch, op. cit., p. 21.

7. T^GP, III, XXVI, 93 ft.

8. Visvakarma Vastu ^astra, 7. 61.

9. Monier, M. William, A Sanskrit English Dictionar/, 1976, p. 949.

10. Aparajitaprccha, 53. 9-27; 54. 10-26.

11. Ibid., 2. 17-31.

 87

12. Gayatri Devi Vasudev, op. cit., p. 215.

13. Ibid.

14. RV., VIII, 54.1-3; 55.1.

15. Panini, Astadhyayi, IV. 2.32.

16. RSmayana, 1.23, 32, 56; Mbh, II, 18.

17. Kautilya's Arthsastra, p. 187; P. K. Acharya, op. cit., p. 546.

18. Rupamandana; a text on iconography has been described as

Vastusastra. SS and Appr., dealing with architecture, iconography,

painting and other allied matters have been treated as vastusastra

whereas a number of texts from the south dealing with architecture

are referred to as silpasastra

19. RV, VII 54.1; also this sloka is taken from Purana-ltihasa-Vimarsha

by Rajendra I., Nanavati, Delhi, 1998, p. 46.

20. ^abdakalpadruma of Raja Radhakantadeva, vol. IV, Delhi, 1987,

p. 328.

21. 58,1.7.3.7.

22. r e , 1.7.8.15; 3.7.9.7.

23. ASS, 13.20.1.

24. GP, chap. 46.2-3.

25. English translation of this sloka has been taken.from Gayatri Devi

Vasudev, Vastu, Astrology and Architecture, p. 14.

26. Arthasastra of Kautilya, 65.1.

 88

27 GP, chap. 46 1, {Vastu sarhksepato Vaksye grhadau

Vighnanasanam), Eng. tr. in Gayatri Devi Vasudev, p. 15.

28. MP, chap. 252. 1-4.

29. V. S. Agrawala, Matsya Parana : A Study, chap. 252. 342-43.

30. Ibid.

31. Visvakarmaprakash 4.3; Eng. tr. Jagdish Sharma, Bhartiya

Vastugyan, Vidya Bhawan, Jaipur, 1997, p. 23.

32. AP, chap. 93. 3.

33. Ibid., chap. 93. 4-6.

34. SP, chap. 6. 132.7.

35. /WP, chap. 253 5-19.

36. For detail see AP chaps 93, 105; MP chap. 253; and GP chap 46.

37. MP, chap. 253. V.12 nivasat sarva-devanam vasturityabhidhJyate).

38. P. V. Kane. History of Dtiarmasastra. vol. II, part 2, second edn.,

Poona, 1977, p. 887; for MP, p. 899 f.

39. BS, chap. 52.

40. SS, 4.

41. SP, chap. 32. 9.

42. SR, VII, 4-29.

43. Appr. 53 9-27

44. f^GP, III, XXVI, 93 ff.

45. MP, chap. 252, 16.

46 Ibid., chap 252, 17.

 89

47. Ibid., chap. 253, 18.

48. I$GP, III, ch. XXVI; Stella Kramrisch, The Hindu Temple, p. 76.

49. MP, chap. 252. 18-19; S. N. Roy, Pauranic Dharma Evam Samaj,

p. 346; V. S. Agrawala, Matsya Parana - A Study, p. 343.

50. MP. 253. 38.46; for a detailed study of the two kinds of diagrams

see Stella Kramrisch, The Hindu Temple, pp. 46-50, diagram on p.

32. following the BS, 52. 43 ff; also Vastusara of Thakkur PherO

edited by Pandit Bhagwan Das Jain of Jaipur, pp. 64, 68; and Appr.

edited by M.A. Mankad, p. xv.

51. MP, chap. 253. 47: 'Brahma has enjoyed the mandala of 64

squares for prasadas', BP, chap. 130.17. The place of the temple

should be divided into 64 squares' AP, chap. 93.1 'After having laid

down the cards for the prasBda make the Vastumandala (the text

has {'Vastumandala) of 64 squares. In houses and city (nagara)

one should worship in 81 squares', ^aradatilaka. III 7, Comm.: (a)

64 squares for prasada (b) 81 for a house, quoting (a)

Somasambhu (b) Mahakapilapancaratra, nevertheless the MP

descries in the first place the Vastupurusamandala of 81 squares

(ch. 253. 19, ch. 268); also the BS, 52. 42-55.

52. BS, chap. 52. 73, Commentary points out an exception to the rules

of ancient Acaryas: Visvakarma has not explicity spoken of the

mandala of 64 squares (he includes it In that of 81 squares in the

opinion of Utpala).
 90

53. HayasJrsapahcaratra,y\\\. 150.

54 Mayamata VII 1-32, The SS, III 52, considers the mandala of nine

squares as the first or the one of 16 squares (XII. 11) as the

least and that of 1000 squares as the last (XII. 12 and III. 52). The

BS does not treat of any other plan besides those of 64 and

81 squares. Puranas give the plan of 64, 81 and 100 squares.

The Vaikhanasagama gives special importance to the plan 7x7 plan

etc.

55. AP, chap. 93. 35-38.

56. AP, chap. 93. 30; or else one should worship the entire vastu. Here

the entirely of the vastu is contracted with its several parts occupied

by the various gods. Sakala as an attribute of the one pada

mandala also indicates that it is a complete vastu, despite the

absence of the additional squares.

57 For detail, see R P. Kulkarni, 'Vastupadamandala', JOI, vol XXVIII,

nos. 3-4, 1979, pp. 107-138.

58. MP, chaps. 253, 268; GP, chap. 46; AP, chaps. 40, 64, 93, 105,

106.

59. SS, chap. 13.5.

60. MP, chap. 253; AP, chap. 40.

61. Ibid., chap. 253; AP, chap. 93; GP, chap. 46.

62. Ibid., chap. 253. 39-46.

63. SS, chaps. 11-14.

64 Cf SB, VII 3 2.11, 1 2 5-6, encircling of the dwarf (Vamana)

Visnu in the altar, the movement being south-west-north-east

65. AB, 1 14.3 3.

66. SS, chap 11 1 ff.

67. RV, 1 154 6.

68. Ibid , VII. 55 1

69. re, III. 4.10 3

70 KrsnasavasT, AB, 29 9

71 MP, chap. 253, AP, chap 247

72. MP, chap. 253, 11-12

73. Silpasastra, chap 1 6.

74 MP, chap 253 13, Visvakarmaprakasa, 1, 24-26

75 MP, chap 253 51ft, 254 1-5 , BS, chap. 53

76. MP, chap. 254. 5-7.

77 MP, chap 254 8-12

78 MP, chap 253 256.

79. MP, chap 256. 29-35

80 Ibid , chap 254 35-36

81. Ibid , chap. 253 13-16, also GP, chap. 46; AP, chap 93

82. Ibid ,chap 253 18

83 Ibid , chap 268 5-31, AP, chap 93. 9-31 in both Puranas see two

chaps for detail study.

84. Ibid., chap 256, 1-15.

 92

85 MP, chap 254 41

86 Ibid., chap 255. 20-24. It also recommends auspicious trees

like the banyan, fig. pipal and plaksa to be planted all sides of a

house.

87. Ibid., chap 253.2-6; Bhuvanapradipa of Visvakarma, p 5

88. Ibid , chap. 253 7.

89. Ibid , chap. 253. 6, 8