Vaastu is a science of common understanding based on experience and experimentation wherein both the theoretical and the practical aspects of knowledge are embodied together with instinctive problem solving.

Unfortunately, the knowledge of Vaastu has generally been a jealously guarded secret with the result that today it is shrouded in a veil of mystery and its understanding is invariably fragmentary with mere emphasis on the spatial orientation and organization of the built form. The Vaastu Way series aims to broaden the understanding of the fundamental principles of Vaastu Shastra and to familiarize the reader with the blue print that it provides for a design system for all built space and also the elaborate detail guidelines for the various stages of building construction.

Why should one implement Vaastu Shastra in any structure?

Well, Vaastu Shastra is a time-tested science. It provides correct and perceptible results when you implement it appropriately. When you plan any structure home, office, factory, hospital and hostel or for that matter different rooms and spaces in a structure, adhering to Vaastu norms can benefit all the occupants. Vaastu allows you to live in harmony with Nature.
Vaastu stipulates the right direction and size of kitchen, water tank, bedroom(s), staircase, height of roofs, entry points, doors, windows, walls etc.

Does Vaastu Shastra bring prosperity?

Yes, Vaastu can usher in prosperity when the principles are implemented whole-heartedly in a building. When the direction and space is best utilized as per Vaastu norms, the occupants can certainly experience the advantages in a specific time. Even when you implement Vaastu tenets out of curiosity but correctly, you can get the benefits from this time-tested science. Some people also resort to Vaastu when they face impediments in life. Vaastu Shastra facilitates better health, enhanced working ability and peace that can result in ushering in prosperity.



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Vastu Shastra recommends five types of town -shapes: the Square (Chandura); Rectangle (Agatra); Circle (Vritta); Elliptical (kritta vritta); and circular (Gola). A diamond or a rhombus shape is not recommended. A bow shaped town is considered powerful. The square shape is considered secure and amenable to progress.

The plan for the village or the township commences with placing the temple right at the centre and expanding the layout in layers and layers of streets, and entrances, in accordance with the appropriate Vastu Mandala. The entire township is laid out in the form of a square. If a square shape is not possible then the city could be laid out in a rectangular shape. Location is also most impotant.

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Mayamatam says:-
The different parts of an assembly going to make up a complex edifice or group of edifices or a settlement, are positioned with reference to a regular diagram drawn at the time of the laying out. Each of the squares (padas) is attributed to a protecting diety by whose name the square is designated‚€¶.There are thirty-two such diagrams , from the single square diagram to the one thousand and twenty-two squares (32 x 32). All the diagrams may be used for rites as well as for building operations.
While planning the villages and towns the architect must decide beforehand which of the Vaastu Purusha Mandala has the closest approximation depending on the size of the village or town. The architect will also take into consideration the alignment patterns of the main streets the longest of which were to be aligned east and west.
The whole of the Vaastu Purusha Mandala used to be fragmented into 81, 64 or 49 pads or landed parcels. The innermost square or pada was called Brahma. Different classes of human beings occupied different zones or padas. The central square, called Brahmasthana , was always occupied by a temple or a palace.

Names Of Villages
Stanzas 33b-34: It is said that there are eight types of villages: Dandaka, Svastika, Prastara, Prakirnaka, Nandyavarta, Paraga, Padma And Sripratisthita.
Stanza 35: The street on the internal or the external periphery of all villages is called Mangalavithi; a temple or an altar is installed at the center which is called the place of Brahma.
Stanzas 36-39a: The width of a street is one, two, three, four or five poles but those which traverse (the village) from east to west are six poles (wide) and are called ‚€˜main streets‚€™. The street (which encircles) the middle of the village is called Brahmavithi and is the ‚€˜navel‚€™ (of the village).
The roads leading to the gates are called Rajavithi and those which flank them are the alleys. It is said that all these streets are called ‚€˜paved (streets)‚€™ but the Mangalavithi is said to be the ‚€˜street for the (temple) chariot‚€™. The streets leading to the secondary gates are called Naracca; those going towards the north are called Ksudra, Argali and Vamana.
Stanza 39b: the street which encircles a village is called a Mangalavithi and that which encircles a town, Janavithi; both are designated as ‚€˜chariot streets‚€™ (Rathya) but, according to the ancients, this expression applies to all the other streets too.
Types Of Settlement

Stanza 40: A place where there are only Brahmins is called Mangala; that inhabited by princes and merchants is Pura, the place inhabited by other people in this world is called Grama; the place where ascetics dwell is called Matha.

Stanzas 57-61a: The gateways are established on the squares of Bhallata,
Mahendra, Raksasa and Puspadanta; the four sewage outlets are on the squares of Vitatha, Jayanta, Sugriva and Mukhya; the eight secondary gates are on the squares of Bhrsa, Pusan, Bhrngaraja, Dauvarika, Sosa, Naga, Diti and Jalada.
The breadth of the door is three, five or seven cubits and their height double, one and a half or one and three quarters of that. Every village must be surrounded by a moat and ramparts but the best villages are those located on a river and extending along its south bank.
Stanzas 61b-63: In the diagram comprising eighty-one squares and in that way with sixty-four, the Brahma zone in the center and the Daiva, Manusa and Paisaca zones must be determined, one after the other. The dwellings of Brahmins should be in the Daiva and Manusa zones and those of the craftsmen in the Paisaca zone.

Jaipur is considered by many urbanists to be one of the best planned cities. In an era when most of the Rajputs were busy fighting with each other, the Jaipur’s kings diplomatically
broadened their control sphere maintaining good relations with the Mughals.
After several battles with Marathas, Jai Singh was keen on the security aspect of the city. Due to this reason, he focused on his scientific and cultural interests to make a brilliant city. Being, a lover of mathematics and science, Jai Singh sought advice from Vidyadhar Bhattacharya, a Brahmin scholar of Bengal, to aid him design the city architecture.
The construction of the city started in 1727. It took around 4 years to complete the major palaces, roads and square. The city was divided into nine blocks, out of which two consist the state buildings and palaces, whereas the remaining seven blocks were allotted to the public. In order to ensure the security, huge fortification walls were made along with seven strong gates.
The city was planned according to Vastu Shastra.The directions of each street and market are east to West and North to South. The Eastern gate is called Suraj (Sun) Pol, while the Western gate is called Chand (Moon) Pol. There are only three gates facing East, west, and North including the Northern gate (known as Zorawar Singh gate) which faces toward the ancestral capital of Amber.,
Although the present city has expanded from outside of its walls, the original planning was within the walls. The gates used to be closed at sunset and opened at sunrise. Almost all Northern Indian towns of that period presented a chaotic picture of narrow twisting lanes, a confusion of run-down forts, temples, palaces, and temporary shacks that bore no resemblance at all to the principles set out in Hindu architectural manuals which call for strict geometric planning.

The following are a few of the general recommended features of a city.

1. The city should appear as a big square or a rectangle comprising of so many small squares, separated by the roads that run north-south and east-west.

2. Fortifying walls should be built round the city.

3. The city would be divided into four parts by two broad royal roads (Raja marga) that run north-south and east-west. Their width would be about 10 to 12 meters.

4. To go round the city, on the interior side of the fortifying wall, a broad road would be built. .

5. The dwelling places of the people of various castes and professions are identified.
6. The markets would be in North East and prisons would be in South West.
7. Places like the royal palaces should be in the East.
8. And in case of temple cities , say as in the case of Srirangam and Madurai, the principle temple would be at centre of the city, in the Brahma Sthana.. And, there would be fortifying walls built round it; and in which the temples of other deities are accommodated.. And the place beyond that fortified wall would belong to the humans and other beings.

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Glimpses Of Traditional Vastu
Traditional vastushastra is based on energy needs of a particular class of people. It indicates the specific directional zones suitable for habitation by various groups. This segmentation is derived from the qualities of eight directions, which are characterised by certain energy levels, and specific virtues as explained in the vastu purush mandal. This logic has been extended in classification of sectors to be used for residence by various castes, creeds, and social groups.

Intellectual congruities are directly correlated with and are dependent on the daily routine. Energy needs of a given class of people do not remain static or constant over a period of time. Hence, in an ideal town planning, houses of various classes should be arranged as per their immediate energy needs. This apart, each class is found to have different eating habits and corresponding cooking methods. For planning purposes, these factors are given due consideration in traditional vastushastra.

Constraints on financial resources of different classes impose limitations on choice of materials for house building, a factor reflected in traditional style of architecture. In planning a city or a town, logic of vastu purush mandal, extrapolated several times over, has to be applied on the basis of energy requirements of different strata of society. Here vastu is first applied on a larger scale to demarcate public places, open grounds and residential areas by virtue of different directions.


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