1

VASTUSHASTRA REVIEW OF LITERATURE-3, BY DR. V.R.AMBATKAR

 Vāstushāstra Review of Literature Series
as proposed

1. Vāstushāstra-01 Introduction, Meanings and Methodology for review

2. Vāstushāstra-02 Prerequisites- Scales, Professional & Auspicious time
3. Vāstushāstra-03 Land, Plot and its Properties
4. Vāstushāstra-04 Grid and Orientation (Mandala)
5. Vāstushāstra-05 Built form- Composition and Types
6. Vāstushāstra-06 Placement or Organisation of Parts

VĀSTUSHĀSTRA
REVEIW OF LITERATURE -03
Contents
REVIEW OF LITERATURE -3 1
2.3. LAND AND PLOT 1
2.3.1. The Determinants 3
2.3.2. The Slope 3
2.3.3. The Shapes 9
2.3.3.1 The Declivity of Shape 11
2.3.4. The Classification 11
2.3.5. Subdivision, Concept and Procedure. 13
2.3.5.1 Khanda Vinyasa 14
2.3.5.2 Vithi Vinyasa 14
2.3.6. Plotting Procedure 16
2.3.6.1 Fixing the True East. 18
2.3.6.2 The Alternate Methods. 20
2.3.7 The Surrounding Areas. 21
2.3.7.1. Access roads. 21
2.3.7.2 Vedhas 22
2.3.7.4 The trees and plants. 23
2.3.7.5 Testing of Land and Soil 24

VASTUSHASTRA REVIEW OF LITERATURE-3, BY DR. V.R.AMBATKAR

 VĀSTUSHĀSTRA

REVIEW OF LITERATURE -3

2.3. LAND AND PLOT

Since the earth is termed as the principal vāstu, and it has to accommodate all
types of activities, it has created a variety of conditions at different places. Union of the
earth with other objects (vastu) results in a secondary vāstu. Proper selection of land
therefore, has substantial share in the benefic or malefic results of the building.
Selection of appropriate ‘Bhumi’, or land is an important aspect of vāstuvidyā.1 All the
texts normally start with Bhumi-lakshanam (characteristics), Bhumi-pariksha
examination and Bhumi-parigrahana. Mnsch states that one should not stay on a land
devoid of auspicious character. Smgns has devoted eighth chapters for the description
of land, both at macro and micro level. Properties of land and plot together constitute
30 percent of Vāstu-index.

Literature has treated land and the plot both, which has created confusion,
when quoted out of context. When matter refers to settlements, slops and other
characteristics of soil, generally land is implied. However, when shapes and vedha
(literally meaning piercing or wounding) are dealt, it refers to the plot. A land is not a
plot, unless it is appropriately subdivided and plotted. The process of plotting, which
includes fixing true east, centre and boundaries converts land in to plot. Shapes other
than square or rectangle are not expected to be plotted, unless specially required. Such
shapes could be result of minor peripheral areas resulting of subdivision or partitions of
old properties. Such areas are to be termed as land and plotted again.

1
. Mtspr, 252; Mnsch.,-I_16; Mayam I_2; Apajp. 51_.6,

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 2

Sage Atri refers that India may be divided in three parts for application of rules
of vāstu, viz. 1- above Vidhyandri (Satpuda) mountain, (includes MP, UP Gujrat,
Rajasthan and all other northern states), 2- below Vidhyandri, and to the east of
Sahyandri (Maharshtra to Bengal & south), and to the west of Sahyandri (Konkan and
Kerala). However, there are more than three variations. Five of the southern states
(Tamilnadu, Kerala, Andhra, Telagana, Karnataka) follow the Agamic vāstushāstra,
(tantra texts, Maya & Mānsāra). Rest of India confirms more to Vishvakarmā texts
(Samarāngana and Aparijita).

Most of the southern texts give four types of land viz. purńā, supadmā, bhadrā
and dhumrā (Ishana2, Shilparatna). Purnā is on the slope of the hills with a lot of trees
(and suitable for Āshramas or isolated institutions), Supadmā is on the bank of a lake
or river where Samidhā (materials for worship)is available in ample. This is suitable
for temple towns. The Bhadrā3 type of land is good for settlement areas. This is
suitable for primary settlements like capitol or commercial cities. Dhumrā (like colour
of smoke) type of land should be avoided as it leads to sorrow. Neither should temples
be built there nor any mantra be recited on such land. Silpo4 agrees with this
classification and gives more details than others. Kamik mentions two types of vāstu
(land for settlements), viz. Sthala-pradhān-vāstu and Jala-pradhān-vāstu, which as the
name suggests, are selected on the basis of fertile land and for proximity of water
(Jala). Cities located on banks of rivers or sea may be included in this class. Vasvd
gives around 30 usable land types. Smgns classified land into 16 categories. (8_ 1-2 & 6-
8)5. Most of these descriptions refer to land suitable for settlements. According to
Smgns,6 a country which has firm and fertile land having water bodies to its south with
sufficient and clean water; sloping towards the east and covered with trees, plants and
creepers useful for medicine, fruits and flowers etc., where materials for houses,
buildings, worship and offerings (yadnya), temples, gardens, lakes and water-bodies,
etc. are available and where vehicles can move around smoothly and which are suitable
for romantic and creative activities should be selected for village or town. Mnsch7 also

2
. Ishana. 23....5-13. iw.kkZ lqin~ek Hknzk p /kwekz --------Shilpa--- iq.kkZ lqiíek p rFkSo Hknzk /kqekz p Hkwfefofgrk prq/kkZ
3
. Bhadra has many meanings, including auspicious. But here it should imply one like elephant back, sloping on all side.
4
. Shilpashāstra. Chaturdha Bhumi- 3_4-13. iw.kkZ lqin~ek p rFkSo Hknzk /kwekz ----
5
. bailzSvaimnI ÉaeGya sItageacrri][I, ApaïyvtI kaNta oinmTv AaTmxair[I . vai[Kàsaixta ÔVysMpNn imÇ"aitnI
Aaïe[Ipué;a zKysamNta devmat&ka xaNya hiStvnaept e a sur]a ceit ;aefz>.
6
. Samarānganasutradhāra 8_40-43
7
. Manushyālayachandrikā 1_17 and Shilparatna, 1_1

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has similar description. The land/site which is pleasant to mind and eyes,8 where mind
(heart) feels very happy, should be treated as an auspicious site9. It may differ for men
of different (profession). Silpo10 indicates that the land should be pleasing, firm, bushes
and creepers, sweet-scented, broad and should have water on all sides. On the
contrary11, if the land is full of hair, gravel, bones, sand and thorn, it is inauspicious.
2.3.1. The Determinants
Mayam12, Viskv13 and Nrdpr14 defines the aspects on which such selection
should be based. “That which is chosen after examination of colour, odour, flavour,
form, orientation, sound and tactility and once determined is called the dwelling site”.
The suitability on the aspects of shape, slope, colour of Soil/ land, odour/smell of the
site, taste of soil, sounds at the site, texture, softness, vegetation, etc., and has been
graded and named after the four varnas, viz. Brahman, Kshatriya, Vaishya and śudra.
The word varna literally means appearance (by colour & other qualities). However, it
was used to indicate the four groups of professions, suitable to four varna in the society
and later got associated with cast system. In vāstu texts this term may be treated as
grade-1 to grade IV, and should not be related to the prevalent caste system or
professions. These aspects of inspection of soil appear to be in direct relation to the five
senses and elements i.e. ears- sound ether; eyes- colour/fire; touch- air/ texture; taste-
Water; and smell- earth. A ground which is soft, even, firm, of sweet smell & taste, with
herbs, trees and creepers; and relieves fatigue of travel, is suitable for residence as it
brings all round prosperity.15 Besides above conditions, slope, shape, soil, water table
and vegetation are the prime determinants of land.
2.3.2. The Slope
The slope of the site is an important consideration probably because of the
angle of solar radiation. It is not known, whether this rule is in general or for Indian

8
. RajaBhoja: eul'p{kwÔks;Z= lUrksÔks tk;rs Hkqfo A rL;kšk¸;sZ x`ga loSfjfr xxkZfnlEere~ AA
9
. Brihadsamhita, 53..95 rÙkL; Hkofr ÓqHkna ;L; p ;fLeu~ euks jer AA•‘AA
10
. Shilpashāstra (O). P.N.Bose, p.2 xkseR;SZ% Qyiq"inqX/kr:fHkõk<;k lek izkDYiok A
11
. Visvakarma Vāstu.: Dofpnzlsu fguk p Dofpnq".kk pÓhryk «•
12
. Mayam- II..4, and Visvakarmavāstu..: jlo.kZLiÓZxU/kSjU;Sjfi p y{k.kS% A
13
. Vishvakarmavāstushāstra, 5_6-8 .
14
. Nāradapurana, 56_539-540, Naradasamhita inmaR[e pTtn ¢am g&hadIna< smast>, ]eÇmadaE pir]et gNxv[RrsPlvE>,
15
. Brihad 53_88, zStaE;ixÔumlta mxura sug<xa iSnGxa sma n sui;ra c mhI nra[am!,
APyXvin ïmivnaedmupagtana< xÄe iïy< ikmut zaZvt miNdre;u.

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subcontinent or part of that. For most of India, the land is sloping towards south and
south east. Along the Arabian sea on western coast, Land sloping towards east will be
difficult. Some authors claim that for this very reason the slopes in north and east are
treated auspicious, as it tends to balance the natural slope of earth in Indian
subcontinent. This is pure assumption, as nothing in any of the texts is found to
support such thinking.

This part of study is interpreting the word `plava' as `lie' or `declivity' (fall, dip
or hang) of the ground as uniform and gradual slope. 'Plava' is also used as declivity of
shape at some places. The plot is broadly classified in four categories according to the
(uniform) slope, in some (Brigusamhita,16 Rajvl, Vstvl17 Vasvd18), of the texts and are
referred as uttar-plava (slopping towards north), Purva-plava (east), Dakshina-plava
(south) and Paschima-plava (west sloping). Viskp has only one verse, saying that land
sloping towards north-east increases clan and wealth.19 However, such names have not
been used for the plots sloping in the secondary directions.20 Mnsch21 has used the
same term (vithi or path) while Aprjp22 and others refer to the plot by character (e.g.
east-sloping). Vasvd has distinctly identified sixteen types of land depending on the
uniform slope and eight more on the basis of undulations. (Refer table 2.10, and Fig.
2.5) The principal eight directions (as per Vasvd and Mnsch) and their results (in order
Vasvd, Mnsch, Aprjp, Nrdpr, Brihts,23) are given below. Vithi or Path is often suffixed
to the name, which means way, line of movement or progress, and also space in front of
the house. Vstkr used Prishta as suffix. The names imply results of such lands.

1) Gaja-vithi, (path of elephant) the plot sloping towards north and24 occupants of
such land enjoy life with wealth, gains and progeny. It is termed the second-best.25

2) Dhana-vithi is the plot sloping towards the north-east and occupants of such
land are supposed to gain wealth; food-grains; and overall prosperity.26

16
. Brigu. Cf. Vāsturatnāvali. p.14 %dgaidPlvim:q< ivàadIna< àdi][enEv, ivà> svRÇ vsed! Anuv[Rmwe:qmNye;am!.
17
. Vāsturatnavali. 1-3 p.15 ÓEHkqdks.ks
18
. Vāstuvidyā, ... II... 2-7, pUvRPlva v&iÏkrI %Ära xnda Sm&ta , AwR]ykrI< iv*at! piímPlvna< tt>, di][Plvna p&WvI nra[a< m&itda Évet!.
19
. Viskp, ..I_49, mnaerma sutàda †Fa xnàda mta, sutwRda twaPyudksurezidKPlva mhI.
20
. Narada, Brihatdaivajnaranjana , lkSE;kfnIyoHkwrys---------
21
. Manushyalayāchandrika I ---- ohF;ks·= ØeÓks·fHko`f)/kugkU;UrkFkZgkfuiznk
22
. Aparājita Prichhā 51...13-24
23
. Brihatsamhita, note from Gargasamhita. e/kqjk nHkZ la;qDrk
24
. Vāstuvidyā., .2_, Aparp.Ch.51. Mnsch 1,. ,B.VāstuMala. pp.8-15, ymae½saemnIca c gjvIwIit kWyte. 5.
25
. Brihaddyevednya, iïy< dah< twa m&Tyu< xnhain< sut]ym!, àvas< xnlaÉ< c iv*alaÉ< ³me[ c. ivdXyadicre[Ev pUvaRidPlvtae mhI.50

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 5

3) Gau-vithi is a plot sloping towards the east (purva-plava) and is supposed to be

the best as it assures increase in wealth and happiness and all-round success and
prosperity. Success being the keyword, it is claimed by kings, warriors and
administrators.27

4) Vaishvanari oS'okujh ¼ogu½, is the plot sloping towards the south-east (agni) and is
inauspicious. Since it slopes towards fire there is fear of fire and is said to cause
sorrow. Mnsch. has skipped the results for this direction.28

5) Yama-vithi ;eohfFk ¼vUrd½, is the plot sloping towards the south and is
inauspicious Being the path of death or Yama.29

6) Bhutavithi HkwrohfFk is the plot sloping towards southwest, the direction of the
ghosts and diseased and is said to promote disease or death.30

7) Jalavithi tyohfFk is the plot sloping towards the west and is inauspicious. The
slope being in reverse direction of the progress, it is said to be adverse for wealth,
happiness and prosperity. 31

8) Nagavithi ukxohfFk, the plot sloping towards the north-west is inauspicious. It is

said to create enemies, sadness, is adverse to female and is the destroyer of the
clan or family. 32

Thus it may be seen that out of the four primary and four secondary directions,
only three (viz. Gaja, Dhana and Gau) are auspicious and the remaining five are
inauspicious. Nrdpr.33 Vāsvd.34 and Ishān.35 summarises that it is beneficial for all
people, if the ground slopes towards the north-east, north and east. Slopes towards
other directions would always be harmful. The eastern slope brings success; northern

26
. Vāstuvidyā., .2_8, & ibid in\RTyu½mIznIc< xnvIwITyudaùtm!. 7
27
. Vāstuvidyā., .2_5, & ibid. nIcmaheNÔs<yuta gaevIiwirit sa }eya ,
28
. Vāstuvidyā., .2_8, & ibid. vayU½mi¶nIc< yd! vIwI<— vEñanrI— ivÊ>,
29
. Vāstuvidyā., .2_6, & ibid. saemae½a ymnIca c ymvIwIit kWyte,
30
. Vāstuvidyā., .2_7, & ibid. $zae½< in\RitnIc< ÉUtl< ÉUtvIiwkm!,
31
. Vāstuvidyā., .2_5, & ibid. @eNÔae½a nIcvaé[a, jlvIwIirit àae´a vaStu}anivzardE>. 4.
32
. Vāstuvidyā., .2_7, & ibid. Aa¶eyae½< vayunIc< nagvIwI àzSyte.6.
33
. Nāradapurāna., 56_542
34
. Vāstuvidyā, 2_31-32. #NÔaeÚt< puÇnaz< vû(uÚtmwawRdm!,Ai¶nIcae=wRnaz> Syadœ yaMyaeÚtmraegk«t!.31.
35
. Ishān, 23_25

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slope brings wealth; and the north-eastern slope is good for learning. The southeast
slope results in fire, death and grief; the southern slope results in death and
destruction of clan; the southwest slope results in loss of money and great pain; the
western slope in loss of son/progeny, failure; and the north-western slope results in
disturbed mind. Viskv does not refer to slope, but classifies land in four types by the
location of water bodies. Viskp also skips this aspect.

Vasvd and Shilparatna has given eight more types based on uniform slope.
These direction are in between the principal eight directions and follow similar pattern.

9) Pitāmaha36 (grandfather /ancestors) is the plot sloping between west and north-
west and is auspicious. Residing in such place is comfortable. (Asura, cf. Slprn.).

10) Supatha37 is the plot sloping between north-west and north and is auspicious
for all type of activities (su = good, path = way), same as Prathama cf. Slprn.

11) Dirghāyu38 is the plot sloping between north and north-east, literally meaning
long life, it is said to be good for progeny or clan. (Punya cf. Slprn.)

12) Punyaka 39is the plot sloping between north-east and east and is auspicious as
the name suggests, good for religious activities and people. (Dirghāyu, cf. Slprn.)

13) Apatha40 is the plot sloping in between east and south-east, literally meaning
bad or wrong path, it may lead to quarrels. Pitamaha cf. Slprn.

14) Rogakara41 (causing diseases) is the plot sloping towards in between the south-
east and south may cause ill-health or decease, is also called Apatha, in Slprn.

15) Argala,42 (bolt) is the plot sloping between south and south-west. The result in
text indicates destruction of sin of killing Bramhana. But, going by the context, it
should be "creates sin equivalent to killing Bramhana or pious person.

36
. #NÔaGNyNtrmuCy< SyaNnIc< vé[vatyae>, vaStu pEtamh< iv*aNnra[<a kuéte zuÉm!.8
37
yaMyaGNyNtrmuCc< SyaÚI½< maétsaemyae>, supw< nam tÖaStu àzSt< svRkmR[am! .9.
38
saemezanaNtr< nIcmu½< in\Ritkalyae>, dI"aRyunaRm tÖaStu àzSt< k…lvxRnm!.10.
39
$zaneNÔaNtr< nIcmu½< vé[r]saE>, pu{yk< nam tÖaStu iÖjana< c zuÉavhm!. 11.
40
#NÔaGNyaerNtr< nIcmu½< vayujlezyae>, Apw< nam tÖaStu vEray klhay c.12.
41
kalaGNyaerNtr< nIcmu½< Syad! vayusaemyae>, raegk«Úam tÖaStu nra[a< raegv&iÏk«t!.13.
42
in\RTyNtkyaenI—cmu½< saemizvaNtrm!, AgRl< nam tÖaStu äühTyaidnazk«t!. 15. czãgR;kfn egkikrdksRiknusu

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16) Smashana43 (place where dead bodies of Hindus are offered to fire on a pyre) is
the plot sloping between the south-west and west and high between east and
north-east. It is inauspicious as it results in termination of the clan.

Vasvd gives eight more categories of the land based on the undulated slopes.
These are Shenaka; Shvamukha; Brahmaghna; Sthavar; Sthandila or Sthir; Shandula;
Susthan, Susthala/ Sustahna, Satpath. Jyotirnibandha mention such plots in the class
of pristha (back) (Gaja-prishtha; Kurma-prishtha; Daitya-prishtha and Naga-prishtha).

17. Shyenaka44 /Shoka is the plot which is high in southwest, northeast and
northwest and lower on southeast. It leads to destruction of wealth and death (ukÓk;
ej.kk;p) and hence named as sorrow.

18. Shvamukha 45(ýeq[k ) plot is higher on southeast, northeast and northwest and
lower on southwest, is inauspicious as it results in poverty (nkfj|za dkj;sr~ Qye).

19. Brahmaghna46 is the name for a plot which is lower in the northeast and
higher on the other three sides. Such plot is recommended for farming etc. and
should be avoided for residence.

20. Sthavara47 plot is higher on the southeast and lower in the other three sides.
This plot, as the name suggests is auspicious and steady.

21. Sthāndila48 is the plot which is higher on the southwest and lower in the
remaining three sides. Such plot gives stability to the occupants.

22. Shāndula49 plot is higher on the northeast and low in other three directions.
Such plot is unfit for residence.

23. Susthāna50 plot is low in the northwest and higher on the other directions.
Such plot as the name suggests is good for residence and recommended for
Brahmins (or people involved in similar professions).

43
éÔeNÔaNtrmu½< SyaÚIc< vé[r]sae Zmzan<! nam tÖaStu kevl< k…lnaznm!. 16.
44
nIcm¶ae Éveʽ< in\RtIzanvayu;u, Zyenk< nam tÖaStu nazay mr[ay c. 17.
45
éÔai¶vé[e;u½< nIc< Syain\RtaE twa,ñmuo< nam tÖaStu dairÕ< karyet! )lm!.18.
46
in\RTyai¶izve;u½< nIc< vûINÔyaeStwa, äý×< nam tÖaStu neò< àa[É&ta< sda.19.
47
A¶aE yid Éveʽ< nIc< in\RitéÔyae>, vatinç< c tÖaStu Swavr< nam zaeÉnm!.20.
48
%½< in\RitÉage SyaÚI½< Jvlnvatyae>, éÔinç< c tÖaStu Swi{fl< nam zaeÉnm!. 21.
49
éÔae½< yid inç< Syadœ vûaE in\Ritvatyae>, za{ful< nam tÖaStu àapyTyzuÉ< sda. 22.
50
in\RTyai¶ymee;u½< nIc< cNdsm< àit, iÖjeNÔa[<a tu suSwanmvnI smudaùta. 23.

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24. Sulabha /Sutala51 plot is low in the east and higher in the other (south-west,
west and north-west) directions. Such plot as the name suggests is good for
residence of worrier and administrators (kshatriyas).

25. Charavāstu52 is the plot that is higher on the north-east, north and north-west
and lower in south. It is recommended for the Vaishyas.

26. Satpath,53 (type plot is lower in the west and higher in the northeast, east and
south-east etc. and is recommended for Shudras.

27. Gaja-prishtha54 plot is higher on south, south-west, west and northwest (and
lower towards east)1 and is auspicious (increases wealth and life span).

28. Kurma-prishtha55 plot is higher in the middle and lower on all the four sides,
and is said to be auspicious (increases happiness and wealth

29. Daitya-prishthha56 plot is higher on the south-east, east and north-east and
lower in the west and is said to be inauspicious (wealth never enters on such sites
and destroys progeny and animals). This land appears to be close to Shvamukha.

30. Nāga-prishtha57 plot is longer on the east-west axis, higher on north and south
and lower at the centre. (not very clear), Such plot is said to destroy family and
increase enemies.

It may be observed that the names are interchanged in some texts, and
therefore the results are contradictory. This may happen as different people had access
to manuscripts from different sources.
Table 1. Plots by Slope

S.N. Slope towards Results Nature / Rating

1 East (Govithi) Long life, wealth, happiness, prosperity Good 9

2 East-Southeast Enmity and conflicts Bad 5

51
. nIcimNÔe Éveʽ< in\RTya< piíme=inle, sulÉ< nam tÖaStu rajraò+ivvxRnm!. 24.
52
. saEMyezpvne;U½< nIc< Évit cedœ yme, naça vaStuvr< nam vEZyana< tdÉIòdm!. 25.
53
. nIc< vaé[mu½< cedIzaneNÔai¶;u ³mat!, sTpw< nam tÖaStu zUÔa[a< tdÉIòdm!. 26.
54
. gjp&:Qe ÉveÖas> slúmIxnpUirt>, AayuRv&iÏkrI inTy< jayte naÇ s<zy>.
55
. kUmRp:& Qe ÉveÖasae inTyaeTsahsuoàd> , xnxaNy ÉveÅSy iniZct< ivpul< xnm!.
56
. dETyp&:Qe k&te vase lúmInaRyait miNdrm!, xnpuÇpzUna< c hainrev n s<zy>.
57
. nagp&:QE yda vasae m&Tyurev n s<zy> , pTnIhain> puÇhain> zÇuv&iÏ pde pde.

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3 South-east Fear of fire, enemies, anger, conflicts Very bad 4

4 Southeast-South increases deseases Bad 3

5 South (Antaka) Loss of money, illhealth, sorrow, death Very bad 3

6 South-Southwest obstructions in destruction of sins Average 5

7 Southwest Death inflicting diseases, loss, Very bad 1

8 Southwest-West destruction of clan Bad 2

9 West Destruction of - property, progeny, wealth, Bad 3

10. West-Northwest auspicious Average 5

11 Northwest Enemies, sadness, loss of daughters, fear, Bad 3

12 Northwest-North auspicious for all purposes Good 7

13 North Gains, progeny, wealth, fulfills desires, Good 8

14 North-Northeast Prosperity and progeny V. Good 9

15 Northeast All round prosperity and enjoyment, respect. Best 10

16 Northeast-East prosperity, Increases life and wealth V. Good 10

17 All sides Happiness, enthusiasm, wealth, grains, V. Good 10

18 Centre Loss of wife/children, increase enemies, death V. Good 10

2.3.3. The Shapes

Viskv58 mentions square, rectangle, circular, triangular and drum shape as
suitable for buildings, and irregular shape (vakrakriti) should be avoided. The sixteen
types of plot shapes identified in Shilpo59 and Viskp60 are 1. rectangle; 2. square; 3.
semi-circular; 4. bhadrasana; 5. Octagonal; 6. unequal sides; 7. triangular; 8.
Shakatakriti (cart-shaped); 9. danda; 10. pranava; 11. murti; 12. grihada; 13. vyajana
(fan); 14. kurmaka; 15. bow-shaped; and 16. suryaka.

Viskp and Yukti61 add a few more to these. According to Viskv62 rectangular
plot ensures success; the square brings wealth, the semi-circular increases love, and the
bhadrāsana fulfills all desires. The circle (chakra) shaped plot causes poverty and

58
. Viskv VII_2-3 cturïayata ÉUimvtuRla c iÇkae[ga mdRlakarvTye;a àzSta vaStukmRi[ ,2
59
. Shilpashāstra ;aefzvaStuÉUim 1_16-17. Aayat< cturSÇ< c DÇ< ÉÔasne twa c³< iv;mbahU> SyaiSÇkae[e z»ak&itm!.16 --------
60
.Viskp cturSÇa mhaxNya iÖpaÉaxndaiynI, is<haÉa sgu[aNpuÇaNv&;aÉa pzuv&iÏda.1_41 to 48
61
. Yukti. 23_208-209
62
. Samarānganasutradhār. vk;krs fl/;rs

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 10

diseases, the polygon of unequal sides gives bereavement, the triangular plot brings
fear of ruler; and the cart (shakata) causes loss of wealth. The plot like a pole (Danda
too long compared to the width) causes destruction by thieves, Pranava63 causes
destruction of eyes, the Sumurti destroys wife and Grihada destroys happiness. The
fan-shaped (Vyajana) brings loss of wealth; tortoise-shaped brings money, the chāpa
(bow) brings fear of thief and the Suryaka brings poverty. Mnsch.64 refers to similar
shapes viz. semicircular, triangle, pentagon; and like pointed objects (shula), fish,
tortoise etc..

Mayam.65 refers only to four rectangular shapes. Brāhmana plot is square in

shape, the Kshatriya plot is rectangular with a ratio of 9:8 (length 1/8 more than width)
Vaishya plot is rectangular is shape with a ratio of 6:7 (length 1/6 more than the
width). The Shudra plot is rectangular in shape with a ratio of 4:5 (length a quarter
more than the width). As mentioned earlier the Brahman plots are supposed to
increase wealth and the others if proper rectangles, indicate all round success and
prosperity. Proportions of shapes are also important but discussed in a few texts. All
plot mentioned in Mayamata are padādhika (fraction extra) ratios. Length of the plot
should be more by a fraction (padādhika- auspicious) and not less by a fraction (padona-
inauspicious). Sama (full digit) and padārdha (½ more) are treated as average. Ratio of
1:1+ is treated better than 1:2+, 1:3+, etc.. as higher ratio tends to make the plot closer
to danda shape which is inauspicious. The square shape is preferred for amartya66
(God, and king or priests, as they are not men but designations) and rectangles for
martyas i.e. common men.

Table 2. Plot Shapes

SN. Shape Quality Results Rating

1 Square best Wealth (gain of) 10
2 Rectangle better All round success 9
3 Irregular 4 sides good Sorrow, loss of wealth 6
4 Irregular 5 sides bad Bereavement 0

63
Here means a musical Instrument, also `
64.
Manushyalayalayachandrik., 1_ o`Ùkk/ksZUnqfuHkk
65
. Mayamatam. 2_10-14 cf. Dagens Bruno, IGNCA/MB, 1994, p.8 prqjJa
66
. Amartya- who never dies, (being a post or designation and replaced), Martya- one who dies.

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 11

5 Irregular 6+ sides bad Poverty, diseases 0

6 Semicircular Increases love, theft 4
7 Circular bad Poverty & distress 3
8 Triangular bad Fear of king 1
9 Irregular, convex curves bad Loss of wife, relatives 2
10 Irregular concave curves bad Loss of wealth, eye diseases 3

2.3.3.1 The Declivity of Shape

Most of the modern authors have interpreted the word plava as declivity of
shape. Vasvd in the single chapter used two different words for slope.67 In the verse 2, 3
and 26 to 29 the word „PLAVA‟ Iyo ' has been used to indicate the slope, while in rest
of the chapter the word uchha and Nichha (ÅPp@ fuPp ) has been used. This raises
doubt about the meaning of the word Iyo. Some authors have interpreted it as declivity
of the shape, or deviation from the right-angle. However, Shri P.A.Mankad while
editing Aprjp, confirmed the meaning of the word as “lie” of the ground or “declivity” of
the vāstu. The term has been used in Brihatsamhita and the editor Sree Bhat and
editors of other texts agree with this.

This has given strength to the claim that the term `plava' (Plv) should also be
interpreted as swelling or flowing of vāstu and hence declivity of shape. Therefore, the
plots which are partially rectangular (one or two angle(s) as right angle,) and one of the
corners projecting beyond the expected (rectangular) shape have been said as the plots
having declivity. Such projections on the north, the east or northeast are considered
auspicious and on all other sides as inauspicious. Since it is the difference of opinion on
the interpretation of the same text, the results are the same as that of the slope. Only a
detailed study and survey can decide which is the correct interpretation of the word
plava. Both the options are kept open in this study. (Table T-2.9).
2.3.4. The Classification
Many texts have used the terms brāhmaņa, kshatriya, vaishya, shudra to
classify land either with single or combination of properties of land. This classification
should be read as grades of land i.e. excellent, very good, good, fair and should not be

67
. Éuv> Plv< àv]aim nra[a< c zuÉazuÉm!, pUvRPlva v&iÏkrI %Ära xnda Sm&ta .2.
AwR]ykrI< iv*at! piímPlvna< tt, di][Plvna p&WvI nra[a< m&itda Évet! .3.

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 12

linked with actual castes or profession. All the four colour of soil may not be available
in a settlement. Most of the central area has black soil, Konkan belt has red with
Laterite, and areas around Belgoan (karnataka) has red-brown soil. However, there is
an indication that the yellow and hard land is suitable for varnas, not engaged in
agriculture, and brown and black, (fertile) land is suitable for varnas, engaged in
agriculture and farming (Vaisya and Shudra). Since most of the texts were interpreted
by the then Brahman, preference of the best qualities to their own varna is obvious.

Brāhmaņa type of land is white, sweet, smells of ghee (honey-Nrdpr.) and has
fig (Audumbar) tree. The Kshatriya land is red in colour, bitter (Mayam), astringent
(Brhts.), /pungent (Mstpr)68, peppery / hot (Nrdpr.) in taste and smells blood (flower-
Nrdpr). The Vaishya land is yellow (green-Nrdpr, rather brown or grey) in colour, sour
(bitter-Nrdpr) in taste and smells food (sour fruit-Nrdpr). The Shudra land is black
(dark) in colour, tastes bitter (Brhts.-pungent, Nrdpr astringent) and smells liquor
(flesh-Nrdpr). The brāhmaņa plot gives all-round prosperity, The kshatriya plot gives
success or victory over enemies, the vaishya plot gives wealth and riches and shudra
plot should be avoided.69 However, Mayam has accepted such site, to be a source of
abundant riches and grain.70 Difference in opinion may have been caused by difference
in the definition of the class of land and number of grades i.e. three 71, four72, or more73.
While, where less than four classes are mentioned the last one is rejected, where more
than four are mentioned, the first four (in order) are accepted and the others rejected.

Mayam.74 recommends brāhmaņa plot as sloping towards the north while all
others as sloping east (refer footnote 17 to 20). It further says that land rising towards
south or west and bordered by river in the north or the east is suitable for everybody.
Brhts.,75 however differs on the matter of slope, and states that land slopping towards
the north, east, south and west is suitable/ beneficial to brāhmaņa, kshatriya, vaishya
and shudra respectively. While brāhmaņa may reside on any of the four, kshatriya on
any of next three and so on in the deductive order. Shri Narayana Bhatta agrees with

68
. Matsyapurana , Bitter according to Mayam., Aprjp., Mānasāra.
69
. czkã.kh loZlq[knk {kf=;k jT;nk Hkosr~ A/ku/kkU;djh oS';k Ównzk rq fufUnrk cq/kS%« cf. Vāsturatnavali p. 16,
70
. Mayam., 2_14-15 izÓLra Ównztkrhuka /ku/kkU;lef`)ne~ A
71
. Visvav, 5_7-13.
72
. Shilpo.. 3_ 4-18 iw.kkZ lqik p rFSo Hknzk /kqekz p HkwfefoZfgrkk prqFkkZ A
73
. Ishana..... 23_6 iw.kkZ lqiãk Hknzk p /kqekz psfr prqfoZ/kk A
74
. Mayam., II. 10-14 4 cf. Dagens Bruno, pp. 6-8 ÔMaÓsukf/kdk;kea----rPNsÔ;ks#DruhR;k «
75
. Brihatsamhita. 88-97

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 13

Varahamihira but says that there are no rules for other varņas. Smgns. has not given
much importance to this aspect. Aprjp.76 and Smgns.77 also follow this classification.

Voluminous descriptions are available in Smgns., Aprjp, Mansr,78 Mnsch,79

Nrdpr,80 Isanp,81 Vaspr, Rajvl,82 Vashishtha,83 and Yukti84 on quality/ suitability of
land based on these aspects for the four varnas. Agnpr.85 also describes the
characteristics a plot for the four classes in terms of colours (white, red, yellow and
black); smell (of ghee, blood, cooked rice and wine); taste (sweet, pungent, acid and
other) and grass (kusha, reeds, kāsha and durvā). Viskv.86 recommends land with
water-body in the north for Gods and Brāhmanas, in the east for Kshatriyas, in the
south for Vaishyas and water-body in the west for Shudras. It is not clear whether the
direction of water-body also means the direction of slope. The land where medicinal
trees and plants prosper, are auspicious for all buildings and all (varnas) people. Land
or plot classified as above may not be available now, even in country side, nor fertility
of the soil is any criteria, as the top soil can easily be replaced. Black-cotton soil is not
good for construction, is still a valid point.
2.3.5. Subdivision, Concept and Procedure.
As said earlier, land is not a plot, unless plotted. In case of odd shaped land or
bigger pieces of land, subdivision is essential before plotting is done. These methods are
also used to decide the exact position of the building in the plot or location of the plot
on a bigger site. There are three distinct types of land-use models according to
Vāstuvidyā. These are Khanda, Vithi and Pada which are similar to sector, concentric
ring and multiple nuclei theories of land use planning. All of these complement each
other to determine the locations of the specified activities. The process of layout, on a
selected site may start right from taking possession of site. After completion of this act,
examination of soil; leveling; fixing directions; excavation; etc. should be started.

76
. Aprjp., 51-II_1-4
77
. Smgns.. 48-51 Mayam.. II..10-14 ÔMaÓsukf/kdk;kea----rPNsÔ;ks#DruhR;k AA‘AA
78
. Mānasāra 2_
79
. Manushyalayachandrika
80
. Nāradapurāna., 56_540-541
81
. Ishānshivagurupaddhati. Part III-23....18-22
82
. Vāsturajavallabha
83
. Vashishtha
84
. Yuktikalpataru.
85
. Agnpr., 247_1-3.
86
. Vishvakarmavāstushāstra, 5_8-19.

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 14

2.3.5.1 Khanda Vinyasa

Khanda means a part after division, and vinyasa means arrangement or
adjustment. The land is divided into four (Ćatuşkhanda-vinyāsa-2 x 2 = 4) parts, along
the main axis.87 Vāstuvidyā advises to draw east-west line (Brahmasutra) and north-
south line (Yamasutra) to get four divisions of the plot. Padas in four corners (starting
from north-east) are called Deva-pada, Yama or Agni-pada, Manuşya or Nairitya-pada
and Rākshasa/Vayu-pada.88 Building for residential use is normally located either in
Deva-pada or Manuśya-pada.89 If these areas are also large, sixteen divisions are made
by applying the same concept to each khanda or part. The Manuşa and other padas are
further divided into Manuşa, Yama, Deva and Rākshasa- pada. The Manuşya-Deva
(1/3) and Deva-manuşya (3/1) are preferred locations. It is said that Manuşya-khanda
gives wealth; Agni- khanda gives diseases and death; Deva- khanda gives happiness
and Rākkshasa- khanda brings distress, dismay and destruction90. (Refer Fig. 2.11)

In short the northeast and southwest sectors are preferred over the other two.
In Mandala, these sectors represent liquid and solid state of matter and hence
considered more stable as compared to fire and gaseous represented by southeast and
northwest sectors respectively. This is dealt in chapter of grid in detail.

4 1 4/4 4/1 1/4 1/1 1. Deva -pada,

Rakśasa Deva
4/3 4/2 1/3 1/2 2. Yama/Agni-pada,
Vayu Jala
3 2 3/4 3/1 2/4 2/1 3. Manuşya/Nirriti-pada
Manuśya Yama
3/3 3/2 2/3 2/2 4. Rākśasa-pada
Earth Agni

Figure 2. 1. Khanda Vinyāsa, Basic divisions of the Plot

2.3.5.2 Vithi Vinyasa
The concept of vithi is common to the planning of temples and all other
buildings. The mandala is divided in four concentric rings.91,92 The width of the rings

87
. Mnsch. 2...7-9,20-22
88
. Vāstuvidyā, 4_30-33
89
. Vāstuvidyā, 5_7-10,
90
. Dr. K.V.R. Anjaneyulu, Third National Convention on Vāstuvidyā, Palakkad, Kerala, Dec. ,1997.
91
. Nārada Samhitā, (15... 157-158)
92
. Prashna Samhita 20 ... 27-29. cf Agamakoşa Vol. IX p.29

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 15

may differ as per model of mandala. The innermost ring is called Brahma- vithi93. It
occupies 4 padas in 8 x 8 grid; 9 padas in 9 x 9 grid and 16 padas in 10 x10 grid. This
area represents Aakash or ether and is treated as the core of the mandala. It is
reserved for the use of main deity of the temples.94 Deities installed in this part are not
to be moved. In other buildings this part is left unused95 and unloaded. In the building
complexes it is treated as central open space.

1. Brahma vithi (4 units)

2. Deva vithi (12 units)

3. Manushya vithi (20 units)

4. Pişacha vithi (28 units)

1 2 3 4
Total 64 Units

1+4 = 32 For God, King

2+3 = 32 For all other buildings

Figure 2. 2. Chaturvithi Vinyāsa,

The next ring from the inner-most is called “Deva or Devika Vithi.” This zone is
the next important area and in temples it is designated for the secondary deity and
mobile icons of main deity. It is used for public or common activities in residential and
non religious buildings. The next ring is named as Manushya-vithi and is recommended
for human use in both, the temples and the residential buildings. Manushya-vithi and
Deva-vithi form around half the area of the manndala and is recommended for active
human use. The outer most ring is named Pişacha vithi.96 It is used for installing
mother Goddesses, the Rāksasas, Yakshas, Gandharvas, Nagas etc. in temples and is
preferred to be kept unused or used for sub-human activities in other buildings.

93
. Vāstuvidyā 5.....1-4
94
. Vimanachara-Kalpa of Marichi -- Patala 15, Garbha-Pada-Vinyasa. cf. Agamakoşa Vol. IX p.28
95
. Mansr.. 34... Gŗha-mana-sthana-vinyasa.
96
. Manuśyalayaćandrika II... 14-15.

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The second ring concept, generally followed for temples consists of nine
concentric rings.97 The nine vithis are called 1.Brahma-vithi, 2.Ganeśavithi, 3.Agni-
vithi, 4.Jala-vithi, 5.Naga-vithi, 6.Yama-vithi, 7.Kubera-vithi, 8.Deva-vithi and
9.Pişyaća or Pitara-vithi. Out of these, the inner two i.e. Brahma and Ganeśa are for
Gods, next three Agni, Jala and Nāga are for secondary gods.

9 1. Brahma (4)
8
7
2. Ganeśa (12)
6
5
3. Agni (20)
4
3
4. Jala (28)
2
1
5. Naga (36)
2
6. Yama 44)
3
4
7. Kubera (52)
5
6
8. Deva, (60)
7
8
9. Pitara (68)
9

Figure 2. 3. Chaturvithi Vinyāsa,

Yama, Kubera and Deva vithies are for human habitation and the piśaćya is
supposed to be left open or used for animals and services. However this concept suits to
a grid of 18 x18 padas or more and hence for temple complexes and village planning.
2.3.6. Plotting Procedure
Agama texts98 normally deal these procedures in detail for the purpose of
temples. Kashyapiyashilpa deals the topic in the following order. 1.bhu-pariksha;
2.pravesha-bali; 3. bhuparigraha; 4. bhu-karşańa; 5. Shanku-sthapana; 6. pada-
vinyāsa; 7. prasādavāstu (plan); 8. vāstuhoma; 9. prathama-iśtikā-vidhi, 10. Upapitha-
vidhi etc., for the construction of temples. Kāmikāgama99 gives twelve steps for vinyāsa

97
. Manuśyalayaćandrika II... 16-19.
98
. Panća-rātra-samhitā , cf. Rao, S.K.R., Āgamakoşa Vol. IX, p. 13
99
. Kāmikāgama, 33_xzkeknhuka rq foU;klks fuos'kkfnõ dF;rs A vknkS dkyijh{kk L;kr f}rh;ks ns'kfu.kZ;% «
r`rh;k Hkw ijh{kk L;kRizos'kkFkZcfyLrr% A Lohdkj% i×peks Hkwes "k"V% d"kZ.keqP;rs «

VASTUSHASTRA REVIEW OF LITERATURE-3, BY DR. V.R.AMBATKAR

 17

of village etc. These are 1.Auspicious time (kālaparikshā); 2.Selection of village; 3.

Examination of the plot and soil etc.; 4.Puja and bali for entering the site; 5.Taking
possession of the site; 6. Karşana or ploughing, leveling; 7. Fixing the east-west axis
and the main sutras; 8.Deciding the location of the building; 9.Setting the mańdalas
and establishing vāstudevata and pada devatas, 10.Offerings to the deities of site;
11.Details of the buildings like entrance, shālas etc.. and 12. Garbhavinyāsa.

The theory of the orientation of buildings is secular as well as ecclesiastical and

laid down by Indian sages for maximum gain of solar/cosmic energy. Establishing the
true east or north hence, is such an important part of vāstuśāstra that it is given the
status of a ritual.100 The methods of Prāćisādhanā are included in most of the texts
either as a separate chapter, or along with sutravinyāsa. While the text like Visks.,
Mansr., Mayam., Isanp. and Vāsvd. deal the procedure in detail, the Ajitāgama, Nrdpr.
and Agnpr. has brief references. Smgns., Mstpr. and Brhts. are non committal in this
regards. The procedure appears to have originated for the construction of vedi or
sacrificial pits and similar worship. Prāćisādhanā also finds mention in Sulabhsutra
and other texts dealing with mathematics and geometry. According to Nrdpr. the east-
west line is the “prime vertical” (sama-mandala) or equatorial horizon. Prāćisādhana is
normally done through shadow of a wooden peg, (a device called Śanku) based on the
principle of dialing. Such system was also used by the Greeks and the Romans and the
Śanku was referred to by them as ‘Skiatheras’. Vitruvius (Book ix, Chap.viii) refers to
similar methods.101

It is difficult to say whether the east is fixed first or the Bali and Puja is to be
arranged first. It is equally uncertain as to which act is more important for the
auspicious time and what should be the correct sequence. Brhts.102 does not refer to
prāchi-sādhana and says that the owner of land (who wishes to construct a house)
should go at a time prescribed by the astrologer to the worthy site (which has been
ploughed, where sown seeds have sprouted and where Brahmanas and cows have
stayed for a night), and worship the deities with varieties of eatables, curds, coloured
rice, flowers etc. He should then draw a line with an object in hand, at the

100
. Jyoti Nibandha: izklkns lnus·fyUns --------------- and Vāsturatnavali., p.33
101
. D.N. Sukla Vāstuśāstra Vol. I p.181
102
. Brihatsamhitā. 53_98-100

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 18

commencement of the construction of a house. Nrdpr.103 like Brhts. discusses this part
in the middle of the text and states that the construction of the house starts with
placing of a mud-pot with gold, gems, grains and lotus seeds in the center of the
house/plot, followed by fixing of gnomon.
2.3.6.1 Fixing the True East.
The methods of Prāćhisādhana are included in most of the texts, either as a
separate chapter, or along with sutravinyāsa. While the text like Viskv.104; Mansr.;105
Mayam.;106 Isanp.;107 Vāsvd; Aprjp.;108 Mnsch.109; Kāśyapiyaśilpa110; Rajvl.111 and
Tantra-sammućaya112 has adequately covered the methods in sutravinyāsa, Vāsvd.113
reproduces text of Isanp. The Ajitāgama quotes Kamik.114 and Nrdpr.115 covers this
information under the chapters of mathematics and astrology.

The Śanku or gnomon is made of the wood of a particular (Ćandana, Khaira,

Kadara, Śami, etc.116) trees, in combination of three shapes, square at the base,
octagonal in the middle and circular at the top. (It appears to be similar to the shape of
Linga.) The Śanku should be made 24, 18 or 12 angulas long and 6, 5 or 4 angulas wide
(at the base)117 respectively, and erected in the middle of the plot. For correct projection
of shadows, the ground must be leveled properly (as water or using water level
methods).118 A circle having radius more than the length of gnomon is drawn with the
gnomon as a centre. According to Nrdpr. a circle be drawn on a stone slab or hard
plaster, leveled with water. Nāradasamhitā prefers Śanku to be fixed in the stomach
(kukshi) of the vāstypuruşa, which is seven fingers around the nābhi. This work should
preferably be done early morning on an auspicious muhurta, in a ritualistic manner.119

103
. Naradapuraņa, 56__571-580.
104
. Visvakarmavāstusāstra okLrqy{k.ka. 3_7-34 izk~ ---------- pp.36-38
105
. Mānasāra 6_1-60
106
. Mayam., 6_1-18
107
. Iśānśivagurudevapaddhati, śankućhayadhikara: 4_1-23
108
. Aprjp.., 63_19-32
109
. Manuşyālayaćandrikā., 2_1-6
110
. Kaśyapiyaśilpa, 1_60-70.
111 .
Vāsturajavallabha., 1_10-11. izkph esÔrqykjos#n;r% -----
112
. Tantrasammuchaya
113
. Vāstuvidyā.. 3_7-11 with additional notes, Ed. T.G.astri, , 1913, pp10-11.
114
. Kamikāgama 15...1-20
115
. Nrdpr....56._545-553
116
. Mayam.. 6_5-6 , Viśvakarmavās. 3... 8, Mānasāra. 6_ 6
117
. Mayam.. 6_. , Viskv.,. 3_ , Mānasāra. 6_
118
. Mayam.,tysu n.Mek=s.k -- Isana.. 4_3-5 rUe/;s n.Mek=a --- and Kāmikāgama, 15..1-20
119
. Nāradasamhitā., 31_37-43

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 19

After the sunrise the shadow of the gnomon is followed and the two points,
where the shadow crosses the circle drawn on ground, are marked. The shadow of
gnomon should cross or intersect the circle twice i.e. before and after the mid-noon. The
relationship of the length on the gnomon and the diameter of the circle is determined
for the reason that the two points of crossing should be distinctly separate and the
shadow should be sharp enough to mark the points.

Figure 2. 4. Fixing the East

1. Śanku 4. Line Joining shadow

2. First circle 5. The east-west axis
3. Shadow line 6. The north-south axis

The two points of forenoon and afternoon as referred above, are the west and
east points respectively. The north-south axis is there after achieved by drawing a
perpendicular bisector with the help of crossing of two arcs of same radius from the
points referred as east and west, using a compass. The north-south line is again
bisected using the same method in such a way that the two axis cross each other at the
gnomon point. These two points are then joined to get true east-west axis. The overlap
of two circles is referred to as Timi or Matsya or fish in most of the texts. Some texts
differ on use of one or two such fishes to get the four directions. After establishing the
E-W and N-S axis the remaining directions are marked by drawing the bisectors using
the same method.

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 20

Since the extent (length) of the shadow changes as per the change in relative
position of the Sun (as per north or south declination) slight adjustments are mentioned
in Aprjp.,120 Mayam.,121 Mansr.;122 Viskp.123 and Vasvd., under the name of Avaććhāyā.
For this purpose, each of the twelve months is divided into three parts of ten days each
and Avaććhāyā is calculated for each part of the different months.
2.3.6.2 The Alternate Methods.
Three more methods mentioned in the texts124 are mentioned using night sky as
a basis. The North-star has been termed in Indian traditions as Dhŗva,125 which means
fixed or undeterred. Viewing the star of Dhŗva126 through a long, straight tube aligns
the tube in north-south axis.127,128 The position of the two ends of the tube on ground
gives the north-south axis. If the tube is not available, the lamp and the plumb-bob
method can also be used. A lamp is placed on the northern end of the plot; and stake is
erected on the southern side such that the star, the lamp and the stake (peg) are
vertically aligned.129 The other method uses the first two in the group of seven stars
around the north-star, called Markatika130. When these along with the north-star are in
a vertical axis, the north-south axis can be determined. The Sulbasutra131 and
Mhtmd.132 give a method involving stars of Kritika, Puşya, Shrawana, Ćitra and Swāti
etc., applicable to places south of Ujjaiyini. The midpoint of Ćitrā and Swāti indicates
the east. The two axis for the two asterisms may be drawn with help of a tube or a
thread. The bisector of the two shall give the true east. Vstvl. quotes Siddhant-tatva-
vivekā mentioning the use of magnetic compass133.

120
. Aparājita,
121
. Mayam.
122
. Manasāra
123
. Viśvakarmavāstuśāstra, 3_7-34.
124
. Vasturatnavali pp.36 and Vasturatnakar ch. 2_4-8
125
. A story is attached to this star Dhŗva in Indian mythology. A young devotee of Lord Vişnu, was granted boon by the Lord
that he will not be displaced from his position by anyone in the universe.
126
. Siddhantairomani
127
. Aparajitapŗiććha ..63_30-32
128
. Vāsturatnavali p.32
129
. Muhurtamartaņda,
130
. Rajavallabhavāstuśāstra, 1_11
131
. Katyayana Sulbasutra .34. d`frdk Jo.ka
132
. Muhurtamartanda, quoted in Vāsturatnavali.
133
. Siddhanta-Tatva-Viveka : 3_378 lPpqEcdknso ----------

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2.3.7 The Surrounding Areas.

Brhts,134 Slprn,135 Silpo,136 Isanp,137 and Yukti.138 comment about the areas
around the house or neighborhood. If the house is close to that of a minister, one would
sustain loss of wealth; if close to a rough‟s house, causes death of son, if close to a
temple mental afflictions, if close to a crossing of the road causes infamy; if close to a
holy tree (Kalpavŗkśa), causes danger by evil spirits; in a place of ant-hills or potholes,
causes calamities; if close to a cave, causes thirst and on a plot shaped like a tortoise,
results in the loss of money. According to Mnsch.139 location very close to temples, river
or sea and fields should be avoided. Nrdpr.140 adds that the residence of the elders
should be to the west of their own house. Viskv recommends rejection of land which
infertile having thorny trees, anthills, ashes, bones, being used by pigs (bores), broken
(cracked) by earthquake and burnt in fire. Such land (plot) results into losses.141
Vāsturājvallabh mentions that the house should not be located in front of temple of
Brahma; infront of that of Viśńu,iva and Sun; behind Jain temple and all sides of
Ćańdika temple. Another opinion says to avoid front and right side of fierce deities
(Kali, Durga, Sun, Śiva), as it adds to aggression and also avoid rear and left side of the
peaceful deities, as it is devoid of blessings. The reverse should be followed.
2.3.7.1. Access roads.
Though planning of various roads have been mentioned in vāstutexts in the
context of town and village planning, There is no categorical coverage to the effects of
road/s on the different sides of the plot., However, all the modern texts not only include
this aspect, but elaborate in detail with diagram. It is observed that the plots with
roads either to the east and north or to both these directions are rated as good plots,
and the opposites are rated as bad plots. It is further observed that these authors have
treated the roads as additional open space in the plot (?) and interpreted the character
of plot as it was a building. Therefore, the plot with the eastern or northern road (open
space) is treated auspicious. Others have treated the road as a lower ground (since the

134
. Bŗihadsamhit., 53_86-90, Bhatt M.R., pp.484
135
. Shilparatna I...11-12 ;k f{kjo`{kk---------
136
. Shilpa... III...4
137
. Ishan 23.. 12-17 & 26-33
138
. Yukti.. 176.
139
. Manushyalaya chandrika...I-28.
140
. Naradapurņa., 56_592a
141
. Visvakarmavstushāstra., 5_23-27

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 22

building will be constructed at a higher level), and interpreted results of the slope. Both
the interpretation appear to be logically incorrect.

Since such situation is frequent in the urban areas, the topic is likely to be
referred frequently in the profession. Moreover, looking at the other aspects of the text,
it appears logical that the number and location of the roads around a plot should have
some effect on the auspicious nature of the plot. After careful scanning of the text, it
appears that the road is basically related to the entrance and/or possibility of an
entrance. The road immediate to the plot could be treated as a transit space and hence
equated to the ālinda (verandah) or ankańa (courtyard). The concept of sixteen types of
buildings (Śālā) according to placement of ālinda (with entrance) could be extended
logically to this situation (refer builtform). Application of this concept for plots in
addition to (its application to) buildings, shall also help differentiate the situations
where in spite of having two or more roads to the plot, only one is accepted for entrance
and others are not availed.

According this concept, the plot having single road to the east or south; two
roads in the east & west or south & west; three roads in the east, south and west; the
east, south and north and the south, west and north and on all the four sides are
auspicious. All others, viz. the plots without defined road along any of its boundary,
single road to the north and west, two roads in the east and south; the east and north;
the south and north; and the west and north and three roads in the east, west and
north are inauspicious.
2.3.7.2 Vedhas
The entrance or door should not be obstructed by undesirable objects, probably
to receive unobstructed energy. If the door is pierced (obstructed) by a road, tree,
corner, well, pillar or water sluice is inauspicious.142 However, it is ineffective, if the
same (the obstruction) is at a distance equal to height of the building or twice the
height of the door itself. Mstpr. says that the distance should be double the height of
the house.143 Bad effects of the obstruction or vedha can be listed as follows. If a road
hits or terminates at the main door or substantial part of the plot, the first owner of the
plot dies (in late forties). It however does not cause any harm to the subsequent owners.

142
. Brhts. 53...76, Garga, Samasa Samhita. cf. Bhat M.R. p.481.
143
. M.Pr. 255...14. mPDrk;k f}xq.kka Hkwfea R;DRok os/kks u tk;rs «••«

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 23

May be such plots should be purchased by persons above 60 years of age. A tree
obstructing the main door, adversely affects the children. A mud-puddle facing the door
causes sorrow144; flowing water drains off wealth; a well causes disease; a temple leads
to destruction; a column bad for women; and a house of priest terminates the clan.
2.3.7.3 Śalya
Śalyas are the undesirable objects found on the plot (surface) or below the
surface, found during excavation. During excavation if the soil is found consistent and
having uniform density, it is considered auspicious. A plot where the soil contains ash;
coal, bones; hair, white ants or other insects or one, which is hollow, or smelling foul
should be rejected.145 If the objects viz. wood, bricks, husk, bamboo, stone, bones and
reptiles (snakes) are found (seen)146 at the tip of the plough (while ploughing the site for
purification or), their results are as follows, (Finding of) Timber /wood indicates fear of
fire; bricks indicate gain of wealth; coal of bamboo or similar shoots indicates diseases
and Tuşa (hush), ash signifies loss of money. The stones are auspicious to indicate
welfare; the bones signify destruction of the clan and the reptiles (snakes) signifies fear
of the similar fear. Vāstusaukhyam mentions that if stone, Bricks, Iron, Horns of cow,
rice or grains, and frog is found it brings prosperity, and coal or ash brings fear.

There is possibility of such a land being used as burial ground, kiln, mine,
dump-yard, etc. Physical and spiritual stability of such land is not assured. In order to
avoid bad effects of śalya, the ground should be dug or excavated to a reasonable depth
(height of a man, at places 3 times human height), and such objects be removed.
2.3.7.4 The trees and plants.
Almost all the texts include information about trees and plants, existing and to
be planted on the different sides of the building. Nrdpr147 & Matsya148 classifies
Plaksha, Udumbara, 𝑀𝑎𝑛𝑔𝑜, Snuhi, Vibhitaka, thorny-trees, milky-trees, Vata,
Ashwatha, Kapitthaka, Agasti, Sindhuvāla and Tindika as inauspicious and
recommends that they should not be planted around the residence. Agnpr149 also covers

144
. Brihadsamhita, 79-81
145
.Manushyalaya, 1-18 HLek›kjrqÔkfLFkdsÓfd`feokYehdkfnfHk% la;qrk oT;kZ e/;urk lxHkZdqgjk foL=k fofnDLFkkfi p
kaóeòkatupa¼arpa;a[aiSwsrIs&pan!, hla¢e[aed!x&tan! †òa tÇ iv*aidd< )lm!.37.
146
. Vāstuvidyā 2-37,
kaóePvi¶Éy< iv*aidòkasu xnagmm!, A—¼are;u twaraeg< tu;e:vev xn]ym!.38.
pa;a[e:vip kLya[< k…lnaz< twaiSw;u, srIs&;e;u sveR;u Stene_yae Éymaidzet!.39.
147
. Naradapr., 56_590-591
148
. Matsya Ch257, p301
149
. Agnpr, 247_24-31

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 24

this information. Other texts differ and recommend different trees in different
directions as auspicious.. Most of the land available today, is either cleared of the trees
or is planted under forestation schemes. Discussion on this aspect, hence is not
included in detail.
2.3.7.5 Testing of Land and Soil
Most of the text give various tests for the soil and ground to determine
suitability and auspiciousness of the soil/ground for the building. Nrdpr.150 recommends
density (compactness of soil) and water-table test. Manasara, kasps.151 and many other
text include such tests. A pit of one cubit (hasta) length, breadth and depth is dug in
the plot, and then filled with the excavated soil. If the soil level is below ground, soil is
poor (in density), if it is in level, the soil is acceptable and if the level is above ground,
the soil is best. In the other test water is to be filled in the pit and left for a short span
of time. if the water is totally absorbed the soil is dry and bad, if some water or traces of
water are left it is preferred and if the water is not absorbed then also the soil is said to
be bad. It has no relevance today, as there are better methods of soil testing.

Table 2. 1. Plot Shape

SN. Shape Quality Results Rating
1 Square best Wealth 9gain of) 10
2 Rectangle better All round success 9
3 Irregular 4 sides good Sorrow, loss of wealth 6
4 Irregular 5 sides bad Bereavement 0
5 Irregular 6+ sides bad Poverty, diseases 0
6 Semicircular Increases love, theft 4
7 Circular Poverty & distress 3
8 Triangular Fear of king 1
9 Irregular, convex curves bad Loss of wife, relatives 2
10 Irregular concave curves bad Loss of wealth, eye diseases 3

150
. Nāradapura., 56_543-544
151
. Kashapashilpa 1-36-38

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Table 2. 2. Plot Declivity of shape

S.N. Shape Nature Results Rating
1 East Plava better Prosperity and wealth 10
2 Southeast very bad Fear of fire and burns 4
3 South plava bad Sorrow and death 3
4 Southwest bad Destruction 1
5 No plava average 5
6 West plava worst Loss of wealth, children 2
7 Northwest bad Anxiety, travel 5
8 North Plava very good Wealth 9
9 Northeast very good Happiness, wealth and skill (knowledge) 10

Table 2.3. Shape-Proportion (rectangular)

S.N Shape Nature Remarks /(Results same for 2 to 9) Rating
1 Square 1:1 Good Wealth 10
2 Up to-1:1 Best More than standard unit / all round success 9
3 Up to-1: 1 Better More than standard unit 8
4 Up to-1:1 Adverse Less than standard unit 4
5 Up to-1:2 Adverse Less than standard unit 3
6 Up to-1:2 Better More than standard unit 7
7 Up to-1:2 Good More than standard unit 6
8 Up to-1:3 Adverse Less than standard unit 2
9 1:3 to 3.5 Average More than standard unit 5

Table 2. 4. Criteria and Classification of the Land

Criteria First grade Second Grade Third Grade Fourth Grade Fifth grade
Shape Square Rectangle 1:1⅛ Rectangle 1:1¼ Rectangle 1:2 others
Slope East North /East South /East West /East others
Soil-Colour White Red Brown Yellow Black
Soil-Smell Ghee Blood Grains Wine Bad
Soil-Taste Sweet Sour Bitter Bad
Vegetation Kuşa, Durva Kuşa, Durva

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Table 2. 5. Vedhas and results

Obstructions Bŗihatsańhitā Matsyapurana Viśvakarmaprakāśa
Road Owner’s death Annihilation of family all sorrow
Tree Harm to children death of son,
Mire grief
Well, Water fall Epilepsy Epilepsy, some evil Misfortune
by moist soil Misery
Nail danger from fire
Idol of God Owner’s destruction danger of destruction Harm to children
Extinction of family.
Pillar Frailty of women difficulties to wife difficulties to wife
Brāhmańa Extinction of family.
Other house Death of master
Mound Jealousy

VASTUSHASTRA REVIEW OF LITERATURE-3, BY DR. V.R.AMBATKAR