"Vaastu SHASTRA " is a voluminous and scattered ancient indian literature dealing with knowledge of architecture, iconography and art relating to structures and buildings. It comprise of independent works which are classified under the general heading of vaastu shastra.

The word " VAASTU " has been derived from ' VASTOSHPATI ' used in ' Rig Veda ' and is meant to provide protection, hapiness and prosperity in this life as well as after death.

Oh God of structures and building, we are your devotees. Listen our prayer, make us free of disease, give wealth and prosperity, help the well being of all persons and animals living in the house.

Everything in this world is made of five fundamental elements - Earth, Water, Fire, Wind and Sky. Principles of Vaastu Shastra are mainly dependent on the arrangement of five essential elements of the world i.e. Earth, Water, Fire, Air & sky in their proper order and proportions to have better living conditions in a building.

There is a correlation and a complex pattern relating to human behaviour and built environment around him. Various unseen forces affect human body vertically, horizontally, diagonally and perpendicularly. For example :

• Sun Energy
• Lunar Energy from the moon
• Magnetic Energy
• Gravitational energy
• Molecular Energy
• Fire Energy
• Wind Energy
• Microwave Energy
• Electrical Energy
• Light Energy
• Sound Energy

The Ancient Science of Indian Architecture had become an unknown subject for the present day generation. Although, it had been described in great details by past masters; the present generation does not have even the basic knowledge about its fundamentals.

Few thumb rules have been in propogation casually here and there in their distorted versions and are treated by common man as superstitions and are practised by the so-called faithhealers in the name of vibrations out of the sixth sense and what more injustice can be there to such a great science?

Every living being in the Universe desires to get rid of the adversities and troubles and wants to avail the various comforts and hap piness of life. During that course every creature, right from the smallest insect upto the human being wants to have a comfortable dwelling place where it can live happily.

Man, being the most advanced living being in nature, his dwelling place too should be the best among all. This need of a comfortable dwelling place, known as "house", alongwith other requirments of life was very well identified by our forefathers long back and India has the honour of being the first country in the world to boast of the origin of this "Science of House Building", known as Vaastu Shastra.

Shri Maithilisharan Gupta, a noted Hindi poet has written in Bharat - Bharati: "When the entire world was in its infancy! We, the Indians, were old enough in the knowledge of almost all the subjects of life. When others were wandering in the forest without even clothes, we were living in palatial houses seemingly touching the moon in the sky.

"Whatever knowledge is spread in the world, we are major contributors to it. If our ancestors had not laid down the tracks of growth with their knowledge, science would not have grown in the world. The mysteries about which the rest of the world was ignorant, we had unfolded them all in our country Hindustan.

Professor Max Mullar once quoted in his speech, "If somebody asks me that which is the country where the man has answered the most complicated problems in various fields of life and science with his mental ablities and growth, I will say that it is the country known as "INDIA".

Our Vedas are supposed to be the oldest available literature on the earth. Vedas contain the descriptions of GRIH, GEH, HARMYA, SHAALA, BHAWAN, AAGAR, and SADAN, all being synonymns of the word "House". It does mean that our ancestors used to live in well developed houses even in the Vedic period to which belong the roots of Vaastu Shastra.

According to the ancient literature, there had been the following eighteen (18) originators, teachers and preachers of Vaastu Shastra :

• Brahma
• Narada
• Brihaspati
• Bhrigu
• Vashishtha
• Vishwakarma
• Maya
• Atri
• Garg
• Kumar
• Nandish
• Nagnajita
• Vishalaksha
• Purandara
• Shaunakh
• Vasudev
• Anirudh
• Sukra

Not only houses, but temples, palaces, forts, market places, army buildings, horse stables and buildings for keeping different domestic animals were all used to be constructed on the principles of Vaastu Shastra.

Every creature in this world tries to arrange for a place in which to live comfortably, enjoying all the luxuries and happiness of this world getting maximum benefits of heavenly boons.

Every one is aspirant of having sound health, beautiful wife, healthy children, wealth, means of earning through business, profession or state service, high reputation in society and over all mental and spiritual peace. The sea animals and amphibians prepare a dwelling place on the sea shore, the birds build nests in the trees, the insects make a hive, and human beings are ambitious of making a house on the earth where all the liabilities towards this world and towards heaven can be fulfilled without any disturbance and trouble.

Therefore, aware of the need of a house and in order to avoid troubles, man wants to construct a house on such a ground where he can feel all sorts or happiness and can lead a peaceful life free of troubles and enemies, thereby deriving spiritual peace.

With this aim in his mind he sets out in search of the learned wise persons who can guide him in selection of a site (plot) of his choice, and also in construction of the house. He wants to know the proper auspicious time, and principles (laws) of construction of the house.

Also he has in mind the colony or city, neighbourhood, sources of water, natural environment, means of transport, etc. while selecting a plot for building a house, at the same time he thinks of his own interests and profits. The external features of the plot can be known with the help of persons living around or nearby the flat. But the quality and nature of the land can be judged only by Shastra. Therefore the selection of a site and the plan of the building is materialised only after consultation and seeking advice of expert astrologer and Vaastu Specialist.

Nadi Shotriyo Raja Devagyo Na Chikitasak Tatra Vaso Na Kartavaya

A place where there is no river (Source of water - pond or well etc.), scholar, astrologer, ruler and medical expert, should not be selected for living thereon, it should be rejected.

Sasarpe Ch Grahey Vaso Mirturev Na Sanshaya.

If there is house in which lives an unfaithful wife, a foolish friend , an outspoken servant and a snake, the owner of such a house may die any moment.

If such things are associated with the house constructed by some one, the life of the inmates becomes troublesome and unhappy, and there is always a fear of death.

Therefore everyone is curious to know as to what is Vaastu Shastra, and what principles and methods regarding construction of buildings have been given by the ancient saints and seers on the basis of their experience and commands in the divine scriptures. With the help of Vaastu Shastra and Shilpshastra, knowledge about the better and auspicious way of construction of a house, the positions and direction of gates, doors and rooms etc. in it, is gained so that a house may be built which will provide all round prosperity and happiness to the inmates. Thus Vaastu Shastra provides some principles and rules on the guidelines of which suitable and comfortable buildings for residence, temples, etc. are built and towns, colonies are planned.

There are five fundamental principles on which the Vedic science of architecture stands upon:

In Vaastu, east and north direction are given great importance. The suns rays, being a rich source of vitamin D are vital for the sustenance of life on earth; and the rays early in the morning from the east emitting more light and less heat are the best. Doors and windows in the east would allow the suns ultra violet rays to penetrate into the house, bestowing their benefits to the inmates of the house. In the afternoon on the other hand the sun would be coursing to the west emitting infra red rays which are detrimental to the health and hence less number of windows and thick walls in the rooms in west and Southwest. Like the Sun, the earths magnetic fields also wield significant influence on the well being of the inmates of the house. For example Vaastu recommends the inmates of the house to sleep with their head towards the south. The human body acts as a magnet with the head as the north pole. If the head is directed towards the north, it will repel the earths north pole . As a consequence the blood circulation would be affected, causing tensions and disturbed sleep. There is a technical procedure by which the cardinal points are ascertained for the orientation of the buildings. It should be done in the location where the naval point of vaastu Prussia lies that is the centre of the plot. Orientation played an important role in the daily life of ancient Indians for to them, Sun was the giver of all life.

Vaastu means environment, Purush means energy, Mandala means the astrological chart which relates the layout to the orientation. The surface of earth in traditional Indian Cosmology is regarded as demarcated by sunrise and sunset, and also by North and South points, and is represented by a diagram or a mandala of a square. The science of architecture is a part of science of luminaries. The Vaastu had come to the place of adjustment of solar and lunar cycles. The no. 32 of the divinities residing in the squares of the borders of the vaastumandala is also the sum of 28 and 4, the no. of regents of the four planets who rule the equinoctial and solstitial points referred to the cardinal points and of regents of 28 nakshatras(constellations). Each of the divisions in the mandala is called a pada and has a presiding deity associated with it. Pada Vinyasa is a very convenient method, like a modern graph divided into a uniform square for the purpose of designing according to proportionate measurement. The image of the Vaastu Purush on the Mandala is drawn in the likeness of man. Forty five Gods are constituents of the body of the Vaastu purusha, the extent allotted to each of the deity differs but not their relative position in the plan. The lord of central square is always the Lord of Cosmos, the North is attributed to the Lord of wealth, South to the Lord of death, the east to the Lord of light, the west to the Lord of winds, suggesting that their be a courtyard in the centre of the building. When these are scrupulously followed proper ventilation and good disposition to the Sun and privacy is insured. The house is compared to the human body and the central courtyard with Brahma, the eternal soul and their relationship is evoked when grahepravesha (house warming) ceremony is performed with traditional prayers and rituals.

The adherence of mana is as old as Indian architecture and is imperative to all creative activity, of which angula (3/4th. of an inch) or hasta (18 inches) is the standard of measurements. The measurement is divided into 6 categories: Measurement of height, breadth, width or circumference, along plumb lines, thickness, and interspace. Proportional relationships of these categories are laid out for various functional usageÕs.

There are six main component part of the building : Aadhistaana (Base), Stambha (Column), Prastara (Entablature), Karna (Wings), Shikhara (Roof), and Stuupi (dome).

Chanda is the structural aspect of building, its rhythmical disposition is like that of poetry. The science of rhythm (Chanda =beauty) extends to the rhythmical disposition of the ground plan of the building and their vertical section (urdhva chanda) . Each brick and each building unit is filled with rhythm, it is a charged and compelling weight and shape in the hands of the builder . Rhythm evokes a reality and measure builds it up . Whatever is thus produced is called is Meya, which is measurable, capable of being known and a quantity.

What ever construction be done on the land, be it a residential house, or industrial organisation, or a public institution, temple etc., in each case it is auspicious and beneficial to keep the following points in mind while purchasing a plot of land or constructing a building.

• First of all the direction and shape of the plot has to be considered well. A construction on quadrangular, rectangular or square plot is beneficial and good from all aspects.
• Big plot fetches prosperity, but it should not be having cleavage or cracks any where.
• Triangular shaped plot should not be selected for constructing a building. It is inauspicious.
• A small narrow plot in between two big plots is also not good, because owner of the building on such plot always remains in troubles.
• If the length of the plot in east-west direction is more than that in north-south direction, it is better.
• If there is more open vacant space in south than in north, it will lead to destruction and downfall whether it is in the house or a industry, or in a temple or a hut.
• It is auspicious if there is more open space in the east than in the west; and more open space in the north than in the south.
• All the heavy and permanent items should be placed in the south-west corner of the building or plot.
• While sleeping head should be kept in the east or south. Never sleep with feet towards south or east.
• Water tanks on the roof in the south-west direction are auspicious. These should never be placed in north or north-east (eeshanya) corner.
• Pooja room is always best in the north-east corner or near it.
• Kitchen is always auspicious and best in the south-east (Agney) corner, or adjacent to it.
• Open space should be kept all around the building.
• Building should be constructed such that it is higher in the south-west and lower in the north-east. Walls should also be made in this manner.
• Underground water tank (for storage of water) well, hand-pump, boring etc. should be built in north-east direction only. Height of these water bodies should never be above the plinth level of the main building.
• As far as possible there should be only one main door of the house, which should be adorned with auspicious symbols.
• All the doors and windows should be of the same height upper edges being in the same straight line.
• There should not be a door above a door. This principle does not apply on multistorey buildings. Height of the door on upper floor should be kept less than that on the lower floor.
• Family life will be more and more happy if more heavy items are placed in the rooms on the south-west and south-sides.
• The more lighter (weightless) items are there in the north, north-east and north-west directions, the more happier will be the life of the family in the house.
• It is better if there are no tall trees in the east. Trees in the west are good.
• In the same line, the plot having road on the east-north directions is better to be selected.
• 'Garbh' means the space or width in between two walls.
• The essence of Vaastu Shastra is actually to make the house in total conformity with the utilisation of five basic materials, viz, earth, water, air, fire, space for specific functions in the directions of places determined for the same. For example, south-east corner is best for fire (kitchen etc.) North-West direction for air and the North-East direction for attaining the bliss for divine favour.
• Specially, while constructing a house due care is to be taken regarding position of doors, windows, Chulha (fire, burner), well, bath room, bed room, toilet (latrine) and these should be constructed strictly in the places allotted as per Vaastu principles.
• If there is a well or any other pit in the south-east, south-west or north-west direction, there will always be quarrels in the family and there will be no peace.
• West portion of the land should be raised and there should be slope towards the east, which is auspicious.
• Four sided (square) shaped plot of land is considered to be the best as per Vaastu Shastra. All the architects (Vaastu Shastris) have this opinion.
• Almirahs, Sofa Set, Table and other heavy items which can be placed permanently at a place, are auspicious if placed in the South-West corner or near it in the west.
• A temple can have doors on all the four sides.
• Divide the length of the wall, on the side in which main door is to kept, in nine equal parts; then leaving 5 parts on the right and 3 parts on the left, door should be constructed in the remaining one part or in the 7th part.
• If living in a newly built house is stared without worshipping Vaastu, several troubles and difficulties arise in the family. Therefore Vaastu Poojan is must.
• For interior decoration of the house, pictures and scenes of war and battles, idols/statues of demons, pictures of pig (boar), leopard, tiger, jackal, serpent, eagle, owl, pigeon, hawk, crow, crane etc. are not auspicious. These should not be put on the walls in the house for decoration.
• Flow of water and its outlet in the directions other than east, north-west, north-east and north is inauspicious and causes troubles.
• Toilet (Latrine) is auspicious if constructed in north-west corner. If necessary or in case of lack of space it may be constructed in any direction, but the seat in the toilet should be such that when using the toilet one should face towards south or north only.
• Only new wood should be used throughout in the construction of a house, there remains no default relating to Vaastu. At the most two or three types of wood may be used.
• If only one kind of wood is used throughout in the construction of a house, there remains no default relating to Vaastu. At the most two or three types of wood may be use.
• It is not auspicious to construct any thing towards the south or west of the Vaastu zone. Construction should be done towards north and east of this zone.
• If extension is to be made, it should be extended in all the sides. Extension only in one side is not auspicious.
• Door of the stair-case should face either east or south. It will be auspicious if the stairs are constructed in the west or south on the right side.
• If the earth (soil) on the land site is excavated and removed, and fresh pure earth from elsewhere is filled in it, there remains no defect of Shalya in the land.
• Shadow of trees falling on the building in the duration 9 a.m. to 3 p.m. is inauspicious and causes troubles.
• T.V., Radio or any other such device for entertainment should be placed near the south west corner.
• If more than one door are required, doors should be constructed in the positions as suggested in the Vaastu-Shastra, but no two doors be opposite each other.
• Guest room or drawing room should be in the north or west direction.
• Room for the watchman or guard should be built near the gate in the boundary wall on the left side. His quarter should be on the left side of the gate.

So do you want your house to be Vaastu-perfect. These basic Vaastu principles will help you design your house the Vaastu way:

The plot Shape of the plot plays a significant part in Vaastu. A quadrangular, rectangular or square plot is considered beneficial and good from all aspects. Triangular plot is inauspicious.

Also, a big plot fetches prosperity, but it should not be having cleavage or cracks anywhere. A narrow plot in between two big plots is also not good

If the length of the plot in east-west direction is more than that in north-south direction, it is a good feature.

If your house has more open vacant space in south than in north, it will lead to destruction and downfall, be it a house or an industry, or a temple or a hut. More open space in the east than in the west is auspicious; the principle holds true for more open space in the north than in the south too. Open space should be kept all around the building. The plot having road on the east-north directions is better.

Keep your heavy and permanent items in the south-west corner of the building or plot. For a happy family life place more heavy items in the rooms south-west and south-sides. On the other hand, the lighter (weightless) items should be in the north, north-east and north-west directions. TV, radio or any other entertainment device should be placed near the south-west corner.

While sleeping head should be in the east or south. Never sleep with feet towards south or east.

Water tanks should be on the roof in the south-west direction. Never place these in north or north-east corner. Underground water tank should be built in north-east direction only. Flow of water and its outlet in the directions other than east, north-west, north-east and north causes troubles.

Pooja room is always best in the north-east corner or near it. Kitchen is always auspicious and best in the south-east corner. Guest room or drawing room should be in the north or west direction. Room for the watchman or guard should be near the gate in the boundary wall on the left side. Toilet should ideally be in north-west corner. In case you've a space-crunch, it may be constructed in any direction, but the seat in the toilet should be such that when using the toilet you face towards south or north only.

There should be only one main door of the house, which should be adorned with auspicious symbols. If more than one door are required, take care not to have two doors opposite each other. All the doors and windows should be of the same height, upper edges being in the same straight line. Avoid a door above a door. This principle does not apply on multi-storey buildings. The door on upper floor should be shorter than that on the lower floor. A temple can have doors on all the four sides. The wall, on the side in which main door is to kept, should be divided in nine equal parts (length-wise)-leave five parts on the right and three on the left, door should be constructed in the remaining one part or in the 7th part. Door of the staircase should face either east or south.

A well or any other pit in the south-east, south-west or north-west direction, will lead to quarrels in the family.

Pictures and scenes of war and battles, idols/statues of demons, pictures of pig (boar), leopard, tiger, jackal, serpent, eagle, owl, pigeon, hawk, crow, and crane are inauspicious.

A proper house to live in is the prime necessity for every living being. Habitat is related to the very birth of the creature, whether it is a marine animal or birds or a land animal. Everybody, rich or poor me and even the gods if descend on the earth, require a house to live in. So Vishwakarma had first of all given the methods of construction and decoration of buildings. It is known as Vaastu Shastra or the architecture. References to these methods and art are found in the sources of ancient Indian culture such as the Veds, Purans , Ramayan, Mahabharat and other Sanskrit epics. In astrology also, the ancient scholars have given the auspicious times (muhurt) for procuring a plot of land or starting the construction work of a house or first entry in the newly built house etc. The intention of these methods of construction propounded by the ancient saints, seers and scholars, and transmitted through the generations, has been that human beings in this world may build a house which will bring health, happiness and all round prosperity for the inmates; A house which helps in achieving the best in the four groups (Chaturvarg:) Dharm, Arth, Kaam and Moksha and attaining divinity. A place, natural or built by the living beings which protects them from heat, cold, rains, storms and adverse conditions of natures is known by different name in different cases. e.g. a house, nest, den, burrow etc.

Man is the most superior among all the animals. It is expected of him that he builds a proper place or house for not only himself and his family, but also for other animals or things also with which he has some association, keeping in view their proper safety and maintenance. Also he should earn noblity by constructing dharamshala, temples, wells, ponds etc. for the benefit of one and all. At the time of wedding, it is a tradition in Indian culture, that the bride puts seven conditions (Saptpadi) before the groom, one of them is that if he promises to build a temple/garden/pond/well/Dharamashala etc. for public utility and benefit of the others, then only she will accept to be his wife. The groom has to promise and then it becomes the sacred duty of the man to build some house to keep his promise.

Experience has confirmed that nature, building and man's placement in it, have great effect on living, working and happiness. All the inter-related principles of the science of building, such as orientation, proportion and decoration are shaped by the principles of cosmology and the laws governing it. The science of Vaastu provides a set of conceptual tools that can be applied in practical ways.

Vaastu means proper place to live in. It should be habitable. Life require basic elements i.e. air, fire (light), water, earth and space. The house in which he lives should provide the benefit of these elements. This means he is well connected to the environment and ecology.

We are enveloped by a series of environmental hazards in our day to day life which leads us to unresistable, endless physical and mental disorders.

Harmony with the environment, peace for the spirit and health for the human being are the criteria for healthy homes. These have deep roots in the human experience and in traditions of home building according to the cultures across the world.

It is rational : Vaastu is the study of impact of the Sun's rays on the earth. Vaastu reads the characteristics of a house and explains its effects on the residents in a scientific manner, we can surely count it among the other sciences.

It is permanent : The principles of vaastu is based on directions which are permanent. Likewise the effects of vaastu are also permanent.

It is beneficial : The basic purpose of vaastu is to make the lives of people happier and problem free.

It is universal : Since vaastu is based on the properties of the earth and the sun, it is surely universal. Nationality, religion, caste etc. have nothing to do with the science of vaastu, it is equal for one and all.

It is practicable : It is very simple to follow. Build your house according to the guidelines provided by vaastu and lead a healthy and happy life.

Since it possesses all the features mentioned above and is based on action, cause and effect it can most definetly be concluded that it is a science.

According to Vaastu, there are 5 basic elements in the whole world. They are the Earth, Water, Air, Fire(Heat & Light) and Sky(Cosmic). Vaastu is a science of balancing these elements in the proper proportions for prosperity and harmony.

In a broader sense vaastu is a science of directions and it accounts for 8 directions; North, South, East, West, North-East, North-West, South-East and South-West.

RESPONSE TO BUILT SPACE

In Vaastu, three principles of design cover the entire field of design, be it a building, craft item or article of daily use.

Bhogadyam: The designed product must be useful, lend itself to easy application. For example, a house must have ample space for storage of articles and facilities for cleaning. A vessel must be designed in such a way as to hold water and allow for pouring out without leaking or dripping.

Sukha Darsham: The designed product must be aesthetically pleasing. The proportions of the spaces and material shape should affect the viewer in a positive manner. This principle covers the exterior as well as the interior of a building. Ornamentation and color is just one aspect of aesthetics. The proportions of windows and doors, the size of rooms, the rhythm of projections and depressions play a critical role in creating the aesthetics of form.

Ramya: The designed product must be capable of evoking a feeling of well-being and contentment in its user. The measurements employed in the design, considered to be sacred measures, are juxtaposed in such a way as to create harmony in all those who occupy the space or use the object. We can say that a built form creates a sympathetic vibration in the occupant. To calculate the proportions in such a way as to enhance the positive response in the viewer or occupant is the strength of the traditional design.

The critical aspects of the design of a building should also include the aesthetics of both the exterior and interior space.

FORM AND CENTRE

In Vaastu there are multiple ways in which the designer and occupant can create a space for experience. Within the manifested form many focii must be established in a space meant for many people. But if the space has a specific activity, then gathering all energies in a single centre proves to be very powerful. The latter would be suitable for a place of learning, worship, manufacture and research. But in a home, a hostel, or neighbourhood, several centres, or shifting centres is most inspiring and motivating. These gathering spaces should be filled with herbs, healing plants and sacred water.

Contemporary application: The classical mention of this concept has only a few variations:

• A square or circle for the cooking and eating zone.
• A square or rectangle for the preparation and storage of food and clothes.
• A square or rectangle for sleeping, washing, bathing and resting.
• A square, rectangle or octagon for studying, recording, mind expansion and analysis.

A simple house can be made unique by adding ornamental elements using readily available material from one's own environment like white clay and glass pieces. This creates a personalized aesthetic experience. Even in an urban situation it is possible for the users/occupants to add a distinctive touch to their buildings by getting involved in the actual design and execution of the building. This 'personal touch' gives a special aura to the building that can never be replaced by professional art work, however tasteful.

NATURAL ENVIRONMENT AND SYMBOLS

The lotus is a significant symbol for explaining form and aesthetics in the Indian tradition. Take the example of a pond filled with water, after the rains, with perfect lotus blooms among the floating green leaves. The pond is like a jewel, shimmering and perfect. This same form becomes totally different when the water has dried and the lotus lies above the squelching mud. It is not possible to call one 'better' than the other; the entire process of unfolding from one form into another is perfectly balanced within and without.

The built form too can perhaps be like this - in relationship, in form, in the way the order is inwardly and outwardly expressed. In every stage of expression and evolution of a home there are multiple forms that can be achieved. Some of the associations and connections between nature and concepts for building are:

• Lotus-water-pond-environment
• Bird-flight-skyline

In the contemporary social system, it is important to review the need for the symbolic connection between people, their natural environment and the vast repository of human collective wisdom. Therefore, symbols and meaning of built forms need to be explored by designers.

Some contemporary vaastu consultants advise the removal of full-grown trees and plants on the ground of negative effects. This caution is based on the following:

• The roots and their disruptive effect on the foundation of the building structure.
• The danger of branches of large trees located near buildings falling on it in a storm.
• The impact of the fragrance of a plant or flower on the people inhabiting the space.

The nature of animals and birds that naturally inhabit the flora, and their effect on human occupants. For instance, certain trees attract snakes, scorpions, monkeys, and other such creatures which may not be suitable for the ordinary household.

Shapes and forms of habitats in nature: The natural habitat of living creatures, such as nests, tortoise shells, snail shells and bee hives are closely connected to the shape and form of the creature that inhabits it. The habitat is also designed in co-ordination with the environment.

ORIENTATION

Geographical directions play a very significant part in the design of individual buildings and group housing. Many mythological stories speak of the hero walking to the east to find a teacher, running to the south to confront death, setting off toward the west in search of adventure, or walking to the north to become a healer. The physical environment affects human inhabitants in a direct manner. Energies that exist in the environment, and within us create physical changes which operate subliminally. The influence of these subtle energy patterns is not felt immediately but has far-reaching effects on the physical and spiritual health.

COSMOLOGY

Any given physical space can be perceived in its connection with primary energies. The eight directions, the heavens and the earth are considered significant influences on growth and prosperity.

Mandala or Mandalam: The mandala is a representation of the cosmos through geometric forms whereby the living space is laid out in a variety of patterns. The outer circle (or square) of the mandala holds the gatekeepers, the inner the formless energies. This movement inward is a re-entry and rediscovery of the true spirit, and the outward movement a constant quest into the interface and relationship with the world outside.

When a person has to take up a fixed location in a space, it is important that the relationship between the person and location should be established. There are times when the specific configuration would be at its peak, and times when it would be low. Therefore, when a person is placed in a particular location with a deep understanding of roles and identities and his/her relationship with the place, he/she is deeply energized. There are some locations which are innocuous, neutral, which would suit one and all and add or remove nothing.

The direction a building faces, the configuration of movement, and the location of facilities can create infinite patterns for people to inhabit.

SHAPES AND COLOUR

The shapes that are most experimented with are the square, triangle, polygon, rectangle, circle, ellipse, oval and the free form.

Traditionally, these forms have been analysed according to their suitability for human use. Some lend themselves better to physical use than others, some create spiritual well-being, others add to the energy levels and so on.

There is no good or bad shape, only different levels of usefulness and comfort. For each of these shapes, ayadi or beneficial measure calculation can be made, and specific patterns of interactions built up based on the pattern of the interior. The choice of shape would affect the management style, lifestyle and activity patterns.

Traditionally, there were only five colours (panchavarna), namely red, yellow, green, blue, white. Black was also used, but only to enhance the other colours. Shades of colours were not used until recently. The traditional colours were made of natural materials and possessed certain properties that were intrinsic to the material. Therefore, when these colours are being made artificially today, the characteristics have to be re-examined.

RESPONSE TO BUILT SPACE

In Vaastu, three principles of design cover the entire field of design, be it a building, craft item or article of daily use.

Bhogadyam: The designed product must be useful, lend itself to easy application. For example, a house must have ample space for storage of articles and facilities for cleaning. A vessel must be designed in such a way as to hold water and allow for pouring out without leaking or dripping.

Sukha Darsham: The designed product must be aesthetically pleasing. The proportions of the spaces and material shape should affect the viewer in a positive manner. This principle covers the exterior as well as the interior of a building. Ornamentation and color is just one aspect of aesthetics. The proportions of windows and doors, the size of rooms, the rhythm of projections and depressions play a critical role in creating the aesthetics of form.

Ramya: The designed product must be capable of evoking a feeling of well-being and contentment in its user. The measurements employed in the design, considered to be sacred measures, are juxtaposed in such a way as to create harmony in all those who occupy the space or use the object. We can say that a built form creates a sympathetic vibration in the occupant. To calculate the proportions in such a way as to enhance the positive response in the viewer or occupant is the strength of the traditional design.

The critical aspects of the design of a building should also include the aesthetics of both the exterior and interior space.

FORM AND CENTRE

In Vaastu there are multiple ways in which the designer and occupant can create a space for experience. Within the manifested form many focii must be established in a space meant for many people. But if the space has a specific activity, then gathering all energies in a single centre proves to be very powerful. The latter would be suitable for a place of learning, worship, manufacture and research. But in a home, a hostel, or neighbourhood, several centres, or shifting centres is most inspiring and motivating. These gathering spaces should be filled with herbs, healing plants and sacred water.

Contemporary application: The classical mention of this concept has only a few variations:

• A square or circle for the cooking and eating zone.
• A square or rectangle for the preparation and storage of food and clothes.
• A square or rectangle for sleeping, washing, bathing and resting.
• A square, rectangle or octagon for studying, recording, mind expansion and analysis.

A simple house can be made unique by adding ornamental elements using readily available material from one's own environment like white clay and glass pieces. This creates a personalized aesthetic experience. Even in an urban situation it is possible for the users/occupants to add a distinctive touch to their buildings by getting involved in the actual design and execution of the building. This 'personal touch' gives a special aura to the building that can never be replaced by professional art work, however tasteful.

NATURAL ENVIRONMENT AND SYMBOLS

The lotus is a significant symbol for explaining form and aesthetics in the Indian tradition. Take the example of a pond filled with water, after the rains, with perfect lotus blooms among the floating green leaves. The pond is like a jewel, shimmering and perfect. This same form becomes totally different when the water has dried and the lotus lies above the squelching mud. It is not possible to call one 'better' than the other; the entire process of unfolding from one form into another is perfectly balanced within and without.

The built form too can perhaps be like this - in relationship, in form, in the way the order is inwardly and outwardly expressed. In every stage of expression and evolution of a home there are multiple forms that can be achieved. Some of the associations and connections between nature and concepts for building are:

• Lotus-water-pond-environment
• Bird-flight-skyline

In the contemporary social system, it is important to review the need for the symbolic connection between people, their natural environment and the vast repository of human collective wisdom. Therefore, symbols and meaning of built forms need to be explored by designers.

Some contemporary vaastu consultants advise the removal of full-grown trees and plants on the ground of negative effects. This caution is based on the following:

• The roots and their disruptive effect on the foundation of the building structure.
• The danger of branches of large trees located near buildings falling on it in a storm.
• The impact of the fragrance of a plant or flower on the people inhabiting the space.

The nature of animals and birds that naturally inhabit the flora, and their effect on human occupants. For instance, certain trees attract snakes, scorpions, monkeys, and other such creatures which may not be suitable for the ordinary household.

Shapes and forms of habitats in nature: The natural habitat of living creatures, such as nests, tortoise shells, snail shells and bee hives are closely connected to the shape and form of the creature that inhabits it. The habitat is also designed in co-ordination with the environment.

ORIENTATION

Geographical directions play a very significant part in the design of individual buildings and group housing. Many mythological stories speak of the hero walking to the east to find a teacher, running to the south to confront death, setting off toward the west in search of adventure, or walking to the north to become a healer. The physical environment affects human inhabitants in a direct manner. Energies that exist in the environment, and within us create physical changes which operate subliminally. The influence of these subtle energy patterns is not felt immediately but has far-reaching effects on the physical and spiritual health.

COSMOLOGY

Any given physical space can be perceived in its connection with primary energies. The eight directions, the heavens and the earth are considered significant influences on growth and prosperity.

Mandala or Mandalam: The mandala is a representation of the cosmos through geometric forms whereby the living space is laid out in a variety of patterns. The outer circle (or square) of the mandala holds the gatekeepers, the inner the formless energies. This movement inward is a re-entry and rediscovery of the true spirit, and the outward movement a constant quest into the interface and relationship with the world outside.

When a person has to take up a fixed location in a space, it is important that the relationship between the person and location should be established. There are times when the specific configuration would be at its peak, and times when it would be low. Therefore, when a person is placed in a particular location with a deep understanding of roles and identities and his/her relationship with the place, he/she is deeply energized. There are some locations which are innocuous, neutral, which would suit one and all and add or remove nothing.

The direction a building faces, the configuration of movement, and the location of facilities can create infinite patterns for people to inhabit.

SHAPES AND COLOUR

The shapes that are most experimented with are the square, triangle, polygon, rectangle, circle, ellipse, oval and the free form.

Traditionally, these forms have been analysed according to their suitability for human use. Some lend themselves better to physical use than others, some create spiritual well-being, others add to the energy levels and so on.

There is no good or bad shape, only different levels of usefulness and comfort. For each of these shapes, ayadi or beneficial measure calculation can be made, and specific patterns of interactions built up based on the pattern of the interior. The choice of shape would affect the management style, lifestyle and activity patterns.

Traditionally, there were only five colours (panchavarna), namely red, yellow, green, blue, white. Black was also used, but only to enhance the other colours. Shades of colours were not used until recently. The traditional colours were made of natural materials and possessed certain properties that were intrinsic to the material. Therefore, when these colours are being made artificially today, the characteristics have to be re-examined.

The origin of vaastushastra may have taken place well over thousands of years ago. The learned men of those days may not have lived in houses themselves but they most definitely dedicated their lives to the development of the science "vaastushastra" or "vaastu", as it is popularly known today.

The principles of the science laid down during those days were based purely on the effect of sunrays during different times of the day. The observations and corrections made were noted and concluded only after in depth screening of the situation.

Proofs of vaastushastra can be found during the time of Ramayana and Mahabharata. Even in the cities of Mohanjodaro and Harappa the application of vaastushastra can be seen.

Since the science goes far back to the times of Lord Rama and Lord Krishna there are many interesting mythological stories concerning the origin of Vaastupurush (the deity).

Lord Shiva had killed a devil named Andhak after a long war which had continued for years. A spirit originated out of the perspiration of Lord Shiva and consumed all the blood from the body of the devil. His hunger was still not satisfied. He then undertook penance. Lord Shiva was impressed and highly satisfied by his penance and offered him a boon. The spirit then went wild and started eating men and animals. This terrified even the Gods in heaven. 81 Gods including Lord Brahma laid the spirit face down and they then sat on different parts of its body. When the spirit asked for forgiveness Lord Brahma offered him a boon: "After building any structure, the people who offer you prayers and worship you as vaastudevta will be blessed with pleasures and prosperity. However only those people, who do not offer you prayers shall be at your mercy and you may trouble them in any way".

There is a possibility that these stories were added in the olden scripts only to scare people and make them conscious about the subject.

The science of vaastushastra is however no mythological story and has stood the test of time for thousands of years.

The science of Vaastu is considered an integral part of the Indian architecture. According to modern historians Ferguson, Havell and Cunningham, this science developed during the period of 6000 BC and 3000 BC. Being a technical subject, it was confined only to the architects (Sthapathis) and handed over verbally or in the form of hand-written monographs. The principles of construction, architecture and sculpture, as enunciated in the treatises on temple architecture, have been incorporated in the science of Vaastu.From ancient literature, we gather that Vaastu was treated as the science of construction of temples and royal palaces.

In the Matsya Purana, seventeen preceptors of Vaastu have been mentioned. They are Bhrugu, Atri, Vasista, Viswakarma, Maya, Narada, Nagnajit, Visalaksha, Purandara, Brahma, Kumaraswamy, Nandisa, Sounaka, Bhargava, Vasudeva, Anirudha, Sukra and Bruhaspathi.

The first official treatise on Vaastu, the Kasyapa Silpa, has been attributed to Sage Kasyapa.

In the treatise Agama Shastra, which explains the science of temples, Vaastu is considered as the basis for any type of construction. Excavations at Harappa and Mohenjodaro also indicate the influence of Vaastu on the Indus Valley Civilization.