VAASTU GYAAN                


Guidelines for happy and prosperous living


MAGIC OF MANDALA'S IN VAASTU

Vaastu means : a surrounding, environment, matter or nature, (Prakriti in Sanskrit).
Purush means : energy, work power, vigor or soul, (Shakti in Sanskrit).
Mandal means : the astrological chart-which relates the layout to the orientation. The principles of orientation of building.

Vaastu-Purush-Mandal, the metaphysical plan of Vedic building, a temple or a site plan of a house. It is the intellectual foundation of the building. The surface of earth in traditional Indian Cosmology is regarded as demarcated by sunrise and sunset, by East and West, and also by North and South points, and is represented by a diagram or mandal of a square. Vaastu Purush and Mandal are equally important and significant. The Vaastu Purush Mandal is a sqaure which is its essential form and it takes its symbolism and significance from the square mandal of the earth and of the ecliptic and is therefore symbolical of recurrent cycles of time.

The science of architecture is a part of the science of luminaries.

The Vaastu had come to the place of adjustment of solar and lunar cycles. The number 32 of the divinities residing in the squares of the border of the Vaastumandal is also the sum of 4 and 28,the number of regents of the four planets who rule the equinoctial and solistical points referred to the cardinal points and of regents of 28 nakshatras (constellation). Each of the divisions in the mandal is called a pad and has a presiding deity associated with it.

The name Vaastu derived from Vaastu (Matter) a really existing thing, signifies residence as well as residue.The Vaastu Vidhaana (VIII-26-32) of Narad says that the Vaastu Purush Mandal is the magic diagram (yantra) and the form (roop) of the Vaastpurush. It is the body (sharir) and a bodily device (sharir yantra) by which those who have requisite knowledge attain the best results in the temple building.

In Purush, the celestial man, the supreme principle is seen. It is known by intellectual intuition as residing in man, the microcosm and in Universe, the macrocosm. Man and Universe are equivalent in this, their indwelling centre, of this equivalence the Purush is an image. Any place where this body lies down, where this plan is laid out by those who know it, exemplifies the presence of the Purush and its Bhoomi (Prakriti), the ground on which it rests.

The image of Vaastu Purush, one with mandal is drawn in the likeness of man. His head lays in the North-East in the mandal of 64 squares, the legs in the South-West, right hand in North-West, left hand in South-East and other parts of the body fill the square.

Forty-Five Gods or deities are constituent of the body of Vaastupurush, their number necessarily is the same in the mandal of 64,81 or any other number. Only 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: Brahma and s attributed to the lord of wealth (Kuber), South to the lord of death (Yam), the East to the lord of light (Sun), the West to the lord of winds (Varun), suggesting that there be a courtyard in the center of the building. When these are scrupulously followed proper ventilation and good disposition to Sun and privacy is ensured. The house is compared with the human body and the central courtyard with Brahma, the eternal soul and their relationship is invoked when the grih-pravesh ceremony is performed with Vaastupuja and other traditional rituals.

This is the cosmological or metaphysical background on which the most fundamental doctrine of Vaastu-purush-mandal rests, and when Vaastu, Purush, and Mandal are brought together in a balanced manner the solution unquestionably relates to the place and the life style of the persons concerned ensuring certain minimum standards.

Western science is unwillingly to look at the physical and metaphysical are concurrently due to an intellectual conditioning that denigrates any kind of mixing up. In ancient India science, medicine, astrology, astronomy, mysticism, philosophy and spirituality lived in amiable juxtaposition, their boundaries overlapping and the enriching the other. Herein, in-fact lies its truth and freshness, a holistic sweep that allows us more than 2000-3000 years later to draw on perspectives that are missing in occidental science.


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