Thursday, 28 March 2013
Wednesday, 20 March 2013
Tuesday, 19 March 2013
The Satya Yuga
The Satya Yuga, also called Sat Yuga, Krta Yuga and Krita Yuga in Hinduism, is the "Yuga (Age or Era) of Truth", when mankind is governed by gods, and every manifestation or work is close to the purest ideal and mankind will allow intrinsic goodness to rule supreme. It is sometimes referred to as the "Golden Age."
The average lifespan in the satya yuga is 100,000 years. The goddess Dharma(depicted in the form of cow), which symbolises morality, stood on all four legs during this period. Later in the Treta Yuga it would become three, and two in the later Dvapara Yuga. Currently, in the immoral age of Kali, it stands on one leg.
The yugas are said to succeed each other almost endlessly. After the perfect Satya Yuga, a decline marks the Treta Yuga. Further decline brings about the Dwapara Yuga, and after it comes the final and dark Kali Yuga, a time of wickedness, when man kills another man. At the end of the cycle a Divine Being is said to take birth and reestablish righteousness, thus beginning a new Satya Yuga.
The Satya Yuga according to holy texts
Amongst the four eras, the Satya Yuga is the first and the most significant one. Knowledge, meditation, and penance hold special importance in this era.
All the pillars of religion are present in totality. The average life expectancy of a human being in Satya Yuga is believed to be over 400 years. During Satya Yuga, all people engage only in good, sublime deeds.
Ashrams become devoid of wickedness and deceit. Natyam (such as Bharatanatyam), according to Natya Shastra, did not exist in the Satya Yuga "because it was the time when all people were happy".
...as described in the Mahabharata, a Hindu epic:
there were no poor and no rich; there was no need to labour, because all that men required was obtained by the power of will; the chief virtue was the abandonment of all worldly desires. The Krita Yuga was without disease; there was no lessening with the years; there was no hatred or vanity, or evil thought; no sorrow, no fear. All mankind could attain to supreme blessedness.
This era began on Sunday, Vaishakh Shukla Tritiya day which is also known as Akshaya Tritiya. This extends up to 10,00,000 years. God incarnated in four forms i.e. Matsya, Kurma, Varaha and Narsimha in this era. Knowledge, meditation and penance would hold special importance in this era.
The average height of people was more than what it is today. Every king would attain the pre-determined
attainments and would experience bliss.
attainments and would experience bliss.
All the four pillars of religion i.e. truth, penance, yagya (religious sacrifice) and charity were present in totality. The only text which was considered credible and was followed was Manu’s Dharma Shastra.
Satya yuga shall be established by Kalki again after the Kali yuga. The average life expectancy of a human being in Satya yuga was approximately 4000 years.
At the end of this era when the Sun, Moon, Jupiter together enter Pushya Nakshatra that is the Cancer Zodiac then the Satya yuga shall begin.
During this time the stars/constellations shall become auspicious and radiant. As a result it shall accrue in the well being of all creatures and the health will ameliorate. It is during this auspicious time that Vishnu’s Incarnation Kalki shall take birth in a Brahmin family.
This incarnation shall be mighty, intelligent and valiant. He shall engage in good of all benefactors. At the spun of the moment, no sooner he thinks he shall be armed with all the weapons, armours and an army, he shall be coronated king who shall know no enemy.
He shall be benevolent and a radiant Brahmin and shall be the one who shall emancipate the ones in misery.
He shall be the one and only one to destroy the Kaliyuga and initiate the holy and divine Satya yuga. Bhagwan Kalki in the Satya yuga shall destroy all the dacoits and robbers.
He shall perform the Ashwamedha Yagya and shall donate this entire world to the Brahmins. His success and deeds will be divine and sublime.
He shall establish the auspicious ideals and principles propounded by Lord Brahma after which he shall go to the forest to practice penance.
After this all the generations to come shall follow the ideals established by Bhagwan Kalki and shall engage in religious activities. Accordingly on the advent of the Satya yuga all people shall engage assiduously in good, sublime deeds.
One shall witness the emergence of beautiful gardens, Dharmashalas (Resting Inns) and majestic temples. One shall see the execution of many a huge yagyas. Brahmins, sages, ascetics according to their nature shall be absorbed in penance. Ashrams shall be devoid of the wicked and the deceits.
This era shall usher better agriculture and one shall be able to grow all foodgrains in all seasons. People shall generously donate and will follow all the rules and regulations mentioned. The kings shall protect their subjects and earth very sincerely.
The Vaishya (traders) of this era shall engage in trade and business very justly and honestly. Brahmins shall be engaged continually in religious sacrifices, study, teaching, charity etc. The Kshatriya (warriors) shall be inclined towards exhibition of valiance and might.
The Shudras shall sincerely serve the Brahmins, Kshatriyas and Vaishyas. This form of religion shall remain intact and absolute in the Satya yuga.
One shall witness the total establishment of Sanatan Dharma (eternal religion). During the Satya yuga, the child was not ruined when the father or mother expired.
All the gods, demons, Gandharvas, Yaksha would give up their hatred and differences. The Rik, Sama and Yajurveda were not separate and demarcated.
This era was devoid of agricultural activities or rather any other type of activity. Just by mere contemplation one would beget desired results. The only religion that was relevant was- the renunciation of vested interests. People in this era would never fall ill.
No one would try to point out faults or demerits in anyone’s personality. The personality was not plagued by demerits like ego, sorrow, violent thought (aggression), jealousy, hatred, backbiting, fear, anger and lethargy.
At that time, the colour of the Supreme cosmic soul that was situated in the heart of one and all and the saviour of all the sages was white.
All the people that are Brahmins, Kshatriyas, Vaishyas and Shudras were embellished with all the good qualities. At that time, the only saviour of all the people was God. People would practice austerities and penance to attain God.
All would be inclined towards the supreme knowledge and all actions performed would be in the intention of attaining celestial bliss.
In this way all these divine people would be bestowed with sublime faith and piousness. Albeit, people were segregated on the basis of Varnashram method, they would all response their faith in the Vedas and the Sanatan Dharma.Because these people were devoid of selfishness, they would effortlessly attain sublimity or union with God, which is a salient feature of Satya yuga.
Very valiant, mighty, intelligent and people gifted with all good qualities would take birth in this era. They would surprisingly give birth to thousands of children. Great sages embellished with divinity would take birth in this era.
Story of Hiranyakashyap
According to a story from Bhagavata Purana, Hiranyakashipu and Hiranyaksha are Vishnu's gatekeepers Jaya and Vijaya, born on earth as the result of a curse from the Four Kumaras.
According to Sources the birth place of Hiranyakashipu is Moolsthan(Present Day Multan).
In Satya Yuga, Hiranyakashipu and Hiranyaksha - together called the Hiranyas - were born to Diti (daughter of Daksha Prajapathi) and sage Kashyapa. It is said that asuras were born to them as a result of their union at the time of dusk, which was said to be an inauspicious time for such a deed.
Penance
After his brother Hiranyaksha's death at the hands of the Varaha avatar of Vishnu, Hiranyakashipu, started to abhor Vishnu.
To which end he decides to attempt to kill Vishnu by gaining mystical powers, which he believes Brahma, the chief among the devas will award to him if he undergoes many years of great austerity and penance just as Brahma has awarded to other Rakshasas.
This initially seems to work as planned with Brahma becoming pleased by Hiranyakashipu's austerities.
Brahma thus appears before Hiranyakashipu and offers him a boon of his choice. Upon Hiranyakashipu's asking for immortality however, Brahma refuses. Hiranyakashipu then requests the following:
O my lord, O best of the givers of benediction, if you will kindly grant me the benediction I desire, please let me not meet death from any of the living entities created by you.
Grant me that I not die within any residence or outside any residence, during the daytime or at night, nor on the ground or in the sky.
Grant me that my death not be brought by any being other than those created by you, nor by any weapon, nor by any human being or animal. Grant me that I not meet death from any entity, living or nonliving. Grant me, further, that I not be killed by any demigod or demon or by any great snake from the lower planets.
Since no one can kill you in the battlefield, you have no competitor. Therefore, grant me the benediction that I too may have no rival. Give me sole lordship over all the
living entities and presiding deities, and give me all the glories obtained by that position.
living entities and presiding deities, and give me all the glories obtained by that position.
Furthermore, give me all the mystic powers attained by long austerities and the practice of yoga, for these cannot be lost at any time.
Prahlada and Narasimha
Whilst Hiranyakashipu had been performing the penance to be granted this boon, his home had been attacked by Indra and the other devas, seizing the opportunity in his absence.
At this point the divine sage, Narada intervened in order to protect Hiranyakashipu's wife, Kayadhu, who he describes as 'sinless'.
Following this event Narada takes Kayadhu into his care and while under the guidance of Narada, her unborn child (Hiranyakashipu's son) Prahlada, became affected by the transcendental instructions of the sage even at such a young stage of development.
Thus, Prahlada when later growing as a child began to show symptoms of this earlier training by Narada, gradually becoming recognised as a devoted follower of Vishnu, much to his father's disappointment.
Hiranyakashipu eventually becomes so angry and upset at his son's devotion to Vishnu (who he sees as his mortal enemy) that he decides he must kill him but each time he to attempts to kill the boy, Prahlada is protected by Vishnu's mystical power.
When asked, Prahlada refuses to acknowledge his father as the supreme lord of the universe and claims that Vishnu is all-pervading and omnipresent. To which Hiranyakashipu points to a nearby pillar and asks if 'his Vishnu' is in it:
"O most unfortunate Prahlada, you have always described a supreme being other than me, a supreme being who is above everything, who is the controller of everyone, and who is all-pervading. But where is He? If He is everywhere, then why is He not present before me in this pillar?"
Prahlada then answers, He was, He is and He will be. In an alternate version of the story, Prahlada answers He is in pillars, and he is in the least twig.
Hiranyakashipu, unable to control his anger, smashes the pillar with his mace, and then following a tumultuous sound, Vishnu in the form of Narasimha appears from it and in defence of Prahlada moves to attack his father. In order to kill Hiranyakashipu and not upset the boon given by Brahma, the form of Narasimha was chosen.
Hiranyakashipu could not be killed by human, deva or animal, Narasimha is neither one of these, as he is a form of Vishnu incarnate as a part-human, part-animal.
He comes upon Hiranyakashipu at twilight (when it is neither day nor night) on the threshold of a courtyard (neither indoors nor out), and puts the demon on his lap (neither earth nor space).
Using his nails (neither animate nor inanimate) as weapons, he disembowels and kills the demon.
Even after killing Hiranyakashipu none of the present demigods were able to calm Narasimha's fury, not even Shiva. So all the gods and goddesses called His consort, the goddess Lakshmi, but she was also unable to do so.
Then, at the request of Brahma, Prahlada was presented to Narasimha, and finally, he was calmed by the prayers of his devotee.
Monday, 18 March 2013
Story Of Holi
Significance
The Holi word originated from "Holika", sister of Hiranyakashipu. The festival of Holi is celebrated because of a story in the old Hindu religion. In Vaishnavism, Hiranyakashipu is the great king of demons, and he had been granted a boon by Brahma, which made it almost impossible for him to be killed.
The boon was due to his long penance, after which he had demanded that he not be killed "during day or night; inside the home or outside, not on earth or in the sky; neither by a man nor an animal; neither by astra nor by shastra".
Consequently, he grew arrogant and attacked the Heavens and the Earth. He demanded that people stop worshipping Gods and start praising respectfully to him.
According to this belief, Hiranyakashipu's own son, Prahlada, was a devotee of Vishnu. In spite of several threats from Hiranyakashipu, Prahlada continued offering prayers to Vishnu.
He was poisoned by Hiranyakashipu, but the poison turned to nectar in his mouth. He was ordered to be trampled by elephants yet remained unharmed. He was put in a room with hungry, poisonous snakes and survived.
All of Hiranyakashipu's attempts to kill his son failed. Finally, he ordered young Prahlada to sit on a pyre in the lap of Holika, Hiranyakashipu's demoness sister, who also could not die because she had a boon preventing her from being burned by fire.
Prahlada readily accepted his father's orders, and prayed to Lord Vishnu to keep him safe. When the fire started, everyone watched in amazement as Holika burnt to death, while Prahlada survived unharmed. The salvation of Prahlada and burning of Holika is celebrated as Holi.
In Mathura, where Krishna grew up, the festival is celebrated for 16 days (until Rangpanchmi) in
commemoration of the divine love of Radha for Krishna. The festivities officially usher in spring, the celebrated season of love.
commemoration of the divine love of Radha for Krishna. The festivities officially usher in spring, the celebrated season of love.
Description
Every year, thousands of Hindus participate in the festival Holi. The festival has many purposes. First and foremost, it celebrates the beginning of the new season, spring.
Originally, it was a festival that commemorated good harvests and the fertile land. Hindus believe it is a time of enjoying spring's abundant colors and saying farewell to winter. It also has a religious purpose, commemorating events present in Hindu mythology.
Although it is the least religious holiday, it is probably one of the most exhilarating ones in existence. During this event, participants hold a bonfire, throw colored powder at each other, and celebrate wildly.
Rangapanchami occurs a few days later on a Panchami (fifth day of the full moon), marking the end of festivities involving colors.
The main day, Holi, also known as Dhuli in Sanskrit, or Dhulheti, Dhulandi or Dhulendi, is celebrated by people throwing scented powder and perfume at each other. Bonfires are lit on the eve of the festival, also known as Holika Dahan (burning of Holika) or Chhoti Holi (little Holi), after which holika dahan prayers are said and praise is offered.
The bonfires are lit in memory of the miraculous escape that young Prahlad accomplished when Demoness Holika, sister of Hiranyakashipu, carried him into the fire. Holika was burnt but Prahlad, a staunch devotee of god Vishnu, escaped without any injuries due to his devotion. Holika Dahan is referred to as Kama Dahanam in South India.
In most areas, Holi lasts about two days. Holi lowers (but does not remove completely) the strictness of social norms, which includes gaps between age, gender, status, and caste. Together, the rich and poor, women and men, enjoy each other’s presence on this day. No one expects polite behavior; as a result, the atmosphere is filled with excitement, fun and joy.
Though there have been references in Sanskrit texts to similar festivals, like ratnavali where people sprayed coloured waters using bamboo syringes, the origin of the modern Holi festival has been traced to ancient Bengal. It was a Gaudiya Vaishnav festival, in accordance to Vaishnaviya Tantra.
People went to Krishna temples, applied red color to the icon and then distributed the red coloured powder or Abir along with malpua prasad to family and friends. Red signified the colour of passion and Lord Krishna is the king of desires. The ritual signified that all our desires should be diverted for the attainment of Krishna and for the well being of society.
In some cultures though, the ritual of burning wood and leaves on the full moon night already existed. This ritual was to signify the end of winter and full advent of spring. Old wood and leaves that had fallen were burnt to signify that it was time for new leaves and flowers. People then smeared their bodies with ash. Later, however, the story of Holika Dahan became associated with this ritual.
Rituals
The earliest textual reference to the celebration of Holi is found in the 7th century Sanskrit drama, Ratnavali. Certainly there are perennial rituals attached to Holi: the first is smearing of coloured powder on each other, and throwing coloured and scented water at each time. On the first day of this festival, Hindus participate in a public bonfire. Prior to the event, men prepare for this by collecting extra wood.
The fire itself is lit near midnight, as the moon rises. The main custom of Holi is the use of the colored powders and water on others. This is why Holi is given the name “Festival of Colors.”
Friday, 15 March 2013
Mahashivratri Vrat
The Mahashivratri Fast is very special for the devotees of supreme Lord Bhole Nath. The fast is observed on Trayodashi of Falgun Krishna Paksh. In the year 2011, this auspicious Vrat will be kept on 02 March, Shravan Nakshatra, Wednesday. Observing this fast, pleases Lord Shiva easily, and person’s wishes are fulfilled. This fast is kept by all, men, women, children, youths and old aged.
By observing fast of 02 March 2011 in a systematic manner, worshiping Lord Shiva, reading Shiva Katha and Shiva scripture and doing Jagran at night, while chanting "उँ नम: शिवाय | Om Namah Shivay" , gives fruit as of Ashwamedha Yagaya. On the next day of fast, Brahman are satisfied by giving clothes and alms.
Significance of Shivratri Fast
It is believed that, the person who observe this fast, enjoy all happiness and comforts of life, and, then gets salvation after death. This fast destroys all sins. And, after observing this fast for 14 years continuously, it should be concluded in a systematic way.
Resolution of Mahashivratri Fast
Resolution of this fast should be taken with pronouncing your Samvat, name, month, date, Nakshatra, Gotra(caste), party(Paksha). To take this pledge keep water, rice, flower etc in your hand and offer it on Shiva Linga.
Mahashivratri Fast Materials
Materials used in this Puja are:- Panchamrit(Ganga jal, milk, curd, ghee, honey), sweet smelling flowers, clean clothes, leaf of Bel, incense sticks, Navedy(sort of Pradasm), paste of sandalwood, seasonal fruit etc.
Mahashivratri Fast Procedure
Person observing this fast should meditate of God Bhole Nath, the whole day. After the early morning
bath, an auspicious mark of Bhasm(Residue after incineration) is put on the forehead and beads of Rudraksha is wore. Lord Shiva is worshiped with incense, flowers and other worshiping Samagri, facing towards the Ishan Kon.
bath, an auspicious mark of Bhasm(Residue after incineration) is put on the forehead and beads of Rudraksha is wore. Lord Shiva is worshiped with incense, flowers and other worshiping Samagri, facing towards the Ishan Kon.
In this fast, worshiping is done in all the four phases of the day. In the Puja of every phase, one should keep chanting "उँ नम: शिवाय | Om Namah Shivay" and " शिवाय नम: | Namah Shivay" If it is not possible to do this meditation in the Shiva temple, then sit in a peaceful place of your house, in the east direction and do this chanting. Special merits are gained by chanting of this mantra in every phase of day. Additionally, doing Rudrabhishek(ritual offering of Panchamrit), get Lord Shiva very much pleased.
For doing Shiva Abhishek on the day of Shivratri, first of all, water is taken in a utensil made from mud.In this water, leaves of Bel, rice, Datura flower, etc are mixed and offered to Shiva Linga. Shiva Purana should be heard on the day of fast.
Don’t let any negative thoughts come to your brain. On the next day of Shivaratri, the fast is concluded by doing Hawan using barley, Kheer, sesame and leaf of Bel.
Method of Mahashivratri Worship
On the day of Mahashivratri, gathering of Lord Shiva’s devotees can be seen in Shiva temple. Lord Shiva is very much, on worshiping him by offering leaf of Bel etc. Jagran done at night, together with fasting and worshiping, gives more fruitful benefits. On this day, Lord Shiva got married, therefore, a procession is carried out at night. Every age group people observe this fast and earn good deeds as well as merits.
Once there a hunter in a village. By killing animals, he used to feed his family. He was indebted to a moneylender, but he could not return he loans on time. Filled with anger, the moneylender, made him a prisoner and kept him in the Shiva Math. Accidentally, that day was Shiva Ratri.
Hunter meditated about God, then heard the religious talk about Lord Shiva. He also heard the Shiva Ratri Katha on Chaturdashi. In the evening, the moneylender, called him and had a talk on paying of loans. The hunter promised to repay all of the loan on the next day and he got free from the bond.
Like his routine, he went out to hunt in the woods, but staying caged the whole day, he was starving with hunger and thirst. For hunting, he went at the banks of a pond and started making a camp near the tree of Bel. There was a Shiva Linga under the Bel tree, which was covered with leaves of Bel. But, the hunter did not know about it.
While making a camp, the twigs he was breaking, accidentally fell on the Shiva Linga. This way, fast of hunter was concluded as he did not eat anything and leaves of Bel were also offered to Shiva Linga.
After the phase of night got over, one pregnant doe, reached the pond to drink water. As the hunter positioned the arrow on the bow and got ready to disembark, the deer said”I am pregnant. I will soon have my delivery. you will kill two lives together, which is not a correct thing. After giving birth to my child, i will soon come to you. Then you can kill me.” Hunter loosed this bow, and the doe got lost in the bushes.
On loosing the prey, his mind got disturbed. He got tensed, as the last phase of night was getting over. At that time, one doe with her children was passing from there. It was a golden opportunity for the hunter. He did not take time to place the arrow on the bow, then the doe said “O! hunter, I will return back after sending these children to their father. Don’t kill me at this time.”
Hunter laughed and said, “I am not a fool, that I will leave the hunt in front of me. Before this I had lost my prey for two times. My children might be starving with hunger and thirst.”
Answering him, the doe said, “like your love for your children is making you worried, similar is the case for me. So, am asking for the lease of life, just for my children. Hey! hunter, believe me, I promise to return immediately after i leave them, to their father.”
On hearing the words of doe, hunter felt pity on her. And, he the doe. Due to the lack of prey, the hunter sitting on Bel tree, started plucking the leaves of Bel and dropped them down. As the dawn came in, a strong dear came on the same path. Hunter had thought, he would kill this prey for sure.
Looking at the bow and arrow of the hunter, deer said in a pleading voice, “Hey brother hunter! If you have killed the three doe and their small children, who passed the way before me, then, don’t delay in killing me. So, that I don’t have to suffer the pain of separation because I am the husband of those does. And, if you gave them the lease of life, then, please, grant my life for sometime. I will present myself in front of you, after meeting them.
On the night of fast, doing Jagran and offering Bel leaves, filled the violent heart of hunter with love and emotions. Bhagwad power grew in him. Bow and arrow from his hand were comfortably removed. By the grace of Lord Shiva, his violent heart was filled with emotions. He started remembering his past activities and began to burn in the flame of remorse.
After sometime, the deer with his whole family, came to the hunter so that he could hunt the deer and his family. But, looking at the bonding, love, purity and such a truth among wild animal, made him feel guilty. Tears started rolling down from his eyes. By not killing that deer family, the hunter moved his heart from killing living beings, and became soft and kind hearted.
All deity in the heaven were looking at this incident. after the culmination of this incident, the Gods, showered flowers. Then, the hunter and family of deer attained salvation.
Vastu Shastra
Terminology
The Sanskrit word vastu means a dwelling or house with a corresponding plot of land. The vrddhi, vastu, takes the meaning of "the site or foundation of a house, site, ground, building or dwelling-place, habitation, homestead, house".
The underlying root is vas "to dwell, live, stay, abide". The term shastra may loosely be translated as "science, doctrine, teaching". Besides, some say that Vastu was one of the greatest architect and town planning expert ever produced by India who lived 2000 years ago.
The king would send him for planning and establishing a town. This concept of Vastu is not highlighted anywhere.
Fundamental concepts
There are many principles in Vaastu Shastra. To mention a few which involve certain mathematical calculations, Maana is used for proportional relationships in a building and Aayaadi specifies conditions for maximum well being and benefits for the residents of a building. Below are some of the basic theories in vaastu sastra.
Five elements
According to vastu sastra, the world comprises five basic elements known as the pancha maha bhoota. Out of the eight planets, ours has life because of the presence and balance of these five elements. The five elements are as follows.
EARTH (Bhumi) - Earth, the third planet in order from the sun, is a big magnet with North and South poles as centers of attractions. Its magnetic field and gravitational force has considerable effects on everything on the Earth, living and non-living.
WATER (Jala) - This is represented by rain, river, sea and is in the form of liquid, solid (ice) and gas (steam, cloud). It forms part of every plant and animal. Our blood is mostly water.
AIR (Vayu) - As a life supporting element, air is a very powerful life source. Human physical comfort values are directly and sensitively dependent on correct humidity, air flow, temperature of air, air pressure, air composition and its content.
FIRE (Agni) - Represents light and heat which account for day, night, the seasons, energy, enthusiasm, passion and vigour.
SPACE (Akasha) - The Akasha provides shelter to all the above elements. It is also considered the
primary conductor of all energy sources within the universal context – physical energies such as sound and light, social energies such as psychological and emotional, and cognitive energies such as intellect and intuition.
primary conductor of all energy sources within the universal context – physical energies such as sound and light, social energies such as psychological and emotional, and cognitive energies such as intellect and intuition.
There is an invisible and constant relation between all the five elements. Thus, the person can improve their conditions by properly designing their buildings by understanding the effectiveness of these five natural forces.
Vaastu Sastra combines all the five elements of nature and balances them with the person and the material. It takes advantage of the benefits bestowed by the five elements of nature to create a congenial living and working environment thereby facilitating spiritual well-being and paving the way for enhanced health, wealth, prosperity and happiness.
In Indian architecture, the dwelling is itself a shrine. A home is called Manushyalaya, literally, "Human Temple". It is not merely a shelter for human beings in which to rest and eat. The concept behind house design is the same as for temple design, so sacred and spiritual are the two spaces.
The "open courtyard" system of house design was the national pattern in India before Western models were introduced. The order introduced into the "built space" accounts for the creation of spiritual ambiance required for the indweller to enjoy spiritual well-being and material welfare and prosperity.
At right is a typical layout of a square building, with a grid of 9x9=81 squares, meant for family persons (for scientists, artists and yogi a grid of 8x8=64 is prescribed). The space occupied by the central 3x3=9 squares is called Brahmasthanam, meaning the "nuclear energy field". It should be kept unbuilt and open to the sky so as to have contact with the outer space (akasha).
This central courtyard is likened to the lungs of the human body. It is not for living purposes. Religious and cultural events can be held here—such as yajna (fire rituals), music and dance performances and marriage. The row of squares surrounding the Brahmasthanam is the walkway. The corner spaces, occupying 2x2=4 squares, are rooms with specific purposes.
The northeast quarter is called Isanya, the southeast Agni, the southwest Niruthi and northwest Vayu. These are said to possess the qualities of four respective devatas or gods—Isa, Agni, Niruthi and Vayu.
Accordingly—with due respect to ecological friendliness with the subtle forces of the spirit—those spaces (quarters) are assigned as follows: northeast for the home shrine, southeast for the kitchen, southwest for the master bedroom and northwest for the storage of grains.
The spaces lying between the corner zones, measuring 4x6=24 squares (6 on each side), are those of the north, east, south and west. They are meant for multi purposes.
Vastu Purusha Mandala
The Vastu Purusha Mandala is an indispensable part of vastu shastra and constitutes the mathematical and diagrammatic basis for generating design. It is the metaphysical plan of a building that incorporates the coursly bodies and supernatural forces. Purusha refers to energy, power, soul or cosmic man. Mandala is the generic name for any plan or chart which symbolically represents the cosmos.
In Hindu cosmology or in Vedic Cosmology the surface of the earth is represented as a sphere and not as a flat surface, "Cakracasah parinaham prthivya" It says "people who reside on the surface of earth circumference" .
However in context of the earth as a home or resident it is represented as four-cornered in reference to the horizon's relationship with sunrise and sunset, the North and South direction. It is called Chaturbhuji (four cornered) and represented in the form of the Prithvi Mandala.
The astrological charts or horoscopes also represent in a square plan the positions of the sun, moon, planets and zodiac constellations with reference to a specific person's place and time of birth.
The legend of the Vastu Purusha is related thus. Once a formless being blocked the heaven from the earth and Brahma with many other gods trapped him to the ground.
This incident is depicted graphically in the Vastu Purusha Mandala with portions allocated hierarchically to each deity based on their contributions and positions. Brahma occupied the central portion – the Brahmasthana- and other gods were distributed around in a concentric pattern. There are 45 gods in all including 32 outer deities.
- North- Kubera- Ruled by lord of wealth (Finance)
- South- Yama- Ruled by lord of death – Yama (Damaging)
- East- Indra- Ruled by the solar deity- Aditya (Seeing the world)
- West- Varuna- Ruled by lord of water (Physical)
- Northeast {Eshanya} – Ruled by Shiva
- Southeast- Agni- Ruled by the fire deity – Agni (Energy Generating)
- Northwest- Vayu- ruled by the god of winds (Advertisement)
- Southwest- Pitru/Nairutya, Niruthi- Ruled by ancestors (History)
- Center- Brahma- Ruled by the creator of the universe (Desire)
The Vastu Purusha is the presiding deity of any site. Usually he is depicted as lying on it with the head in the northeast and legs in the southwest but he keeps changing position throughout the year.
Vastu shastra prescribes desirable characteristics for sites and buildings based on flow of energy called Vaastu Purusha. The morning sun is considered especially beneficial and purifying however the sun does not play a specific role in the Vaastu shastras.
In fact it is not mentioned in the texts. None of the heavenly bodies are mentioned in the Vaastu Shastras hence they are not considered in the proper application of Vaastu principles.
Energy is primarily considered as emanating from the center of the building. Many people believe that it comes from the North East corner but in fact it comes from the Brahmasthan or center of the building.
It originates from subtle earth energy called Vaastu Purusha and subtle cosmic energy (Unified Field) called Vastu Purusha which meet in the center of the building and then spread outward in all directions.
these two energies unite and form the five elements which then distribute in the for corner zones. (see Fabric of The Universe: The Origins, Implications, and Applications of Vastu Science and Vaastu Technology)
While many people think that "Vaastu energy" is emanating from the North East, that is a misunderstanding. People also attempt to equate the energy of the house with the planets.
That is another misconception. Vaastu energy emanates from the central part of the house (Brahmasthan) and not from the east. (Pranava Veda and Vaastu Shastras).
This energy is a mixture of Vaastu energy, which is subtle energy from the earth, and Vastu energy
which is subtle energy from Consciousness itself. Many assumptions are made about Vaastu Science that are completely untrue.
which is subtle energy from Consciousness itself. Many assumptions are made about Vaastu Science that are completely untrue.
From these assumptions people have made up ways to "correct vaastu" by selling yantras, crystals etc. for that purpose. This is completely innapropriate as there is nowhere in the Vaastu Shastras that indicates that any of these devices can correct faulty Vaastu.
Mandala types and properties
The central area in all mandala is the Brahmasthana. Mandala "circle-circumference" or "completion", is a concentric diagram having spiritual and ritual significance in both Buddhism and Hinduism.
The space occupied by it varies in different mandala – in Pitha (9) and Upapitha (25) it occupies one square module, in Mahaapitha (16), Ugrapitha (36) and Manduka (64), four square modules and in Sthandila (49) and Paramasaayika (81), nine square modules.
The Pitha is an amplified Prithvimandala in which, according to some texts, the central space is occupied by earth. The Sthandila mandala is used in a concentric manner.
The most important mandala are the Paramasaayika Mandala of 81 squares and especially the Manduka/ Chandita Mandala of 64 squares. The normal position of the Vastu Purusha (head in the northeast, legs in the southwest) is as depicted in the Paramasaayika Mandala. However, in the Manduka Mandala the Vastu Purusha is depicted with the head facing east and the feet facing west.
An important aspect of the mandala is that when divided into an odd number of squares, or ayugma, its center is constituted by one module or pada and when divided into an even number of squares or yugma, its center is constituted by a point formed by the intersection of the two perpendicular central lines.
In spatial terms, the former is sakala or manifest/ morphic and the latter is nishkala or unmanifest/ amorphous.
Mandala in siting
The mandala is put to use in site planning and architecture through a process called the Pada Vinyasa. This is a method whereby any site can be divided into grids/ modules or pada. Depending on the position of the gods occupying the various modules, the zoning of the site and disposition of functions in a building are arrived at.
Mandala have certain points known as marma which are vital energy spots on which nothing should be built. They are determined by certain proportional relationships of the squares and the diagonals.
A site of any shape can be divided using the Pada Vinyasa. Sites are known by the number of divisions on each side. the types of mandalas with the corresponding names of sites is given below.
- Sakala (1 square) corresponds to Eka-pada (single divided site)
- Pechaka (4 squares) corresponds to Dwi-pada (two divided site)
- Pitha (9 squares) corresponds to Tri-pada (three divided site)
- Mahaapitha (16 squares) corresponds to Chatush-pada (four divided site)
- Upapitha (25 squares) corresponds to Pancha-pada (five divided site)
- Ugrapitha (36 squares) corresponds to Shashtha-pada (six divided site)
- Sthandila (49 squares) corresponds to sapta-pada (seven divided site)
- Manduka/ Chandita (64 square) corresponds to Ashta-pada (eight divided site)
- Paramasaayika (81 squares) corresponds to Nava-pada (nine divided site)
- Aasana (100 squares) corresponds to Dasa-pada (ten divided site).
Mandala in construction
The concept of sakala and nishkala are applied in buildings appropriately. In temples, the concepts of sakala and nishkala are related to the two aspects of the Hindu idea of worship – Sagunopaasana, the supreme as personal God with attributes and Nirgunopaasana, the supreme as absolute spirit unconditioned by attributes.
Correspondingly, the Sakala, complete in itself, is used for shrines of gods with form (sakalamoorthy) and to perform yajna (fire rites). However the Nishkala is used for installation of idols without form- nishkalamoorthy- and for auspicious, pure performances.
The amorphous center is considered beneficial to the worshippers, being a source of great energy. This could also be used for settlements.
In commercial buildings, only odd numbers of modules are prescribed as the nishkala or amorphous center would cause too high a concentration of energy for human occupants. Even here, the Brahmasthana is left unbuilt with rooms organised around.
n accordance with the position occupied by the gods in the mandala, guidelines are given for zoning of site and distribution of rooms in a building. Some of these are:
North – treasury
Northeast – prayer room
East – bathroom
Southeast – kitchen
South – bedroom
Southwest – armoury
West – dining room
Northwest – cowshed.
MahaVastu
A development that made Vastu Shastra relevant to modern day architecture came with the introduction of MahaVastu Handbook, the world's largest book on Vastu Shastra by Vastu Shastri Khushdeep Bansal Bansal after researching on Vastu Shastra for over twenty years, succeeded in establishing a connection between the ancient logic of Vastu Shastra with modern day living.
The findings of his research have laid foundation of MahaVastu, the parallel yet modern school of thought and practice of Vastu Shastra.
The logic and the reasoning that MahaVastu gives for Vastu Shastra is convincing the newer generations to create their houses in accordance to Vastu. Various professionals have thoroughly studied the subject and have found most of its guidelines quite believable. With the increase in its popularity, some people are choosing Vastu consultancy as an alternative career.
Western reception
Vastu has made inroads in western esotericism (where architecture and "environmental metaphysics" have traditionally been dominated by Chinese Feng Shui) only in the 2000s, reflecting the comparatively recent revival of Vastu in Indian society itself.
Beginning in the late 1990s, a number of Western publications aiming at the esotericism market have appeared, offering Vastu as an alternative to Chinese Feng Shui.
This is an erroneous assumption as the two fields are completely different. Vaastu Science and Technology is concerned with building from the ground up.
There is very little that can be done to an existing structure to change the Vaastu effect., Recently, Vastu has been dismissively described by a British tabloid as "an obscure Hindu version of feng shui" but the tabloid does not cite any reason for its opinion.
Vaastu Shastras are not exclusively Hindu. Their origins precede what is known as Hinduism. The Shastras have been used for thousands of years to build all kinds of structures including temples for Jains, Hindus, Buddhists, Mosques, churches, pyramids all over the world, bridges, roads, large and small houses, apartments, medical clinics, palaces, huts, forts, and just about any form that requires engineering, architecture, or sculpture.
Traditional dance, music, and poetry stem from the same tradition and use the same mathematics to create vibrant forms.
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