To add to the joy of wedding, King Dasharatha announced that Rama, his eldest son, would succeed him to the throne of Ayodhya. Everyone, including the queens, the ministers, and the citizens of Ayodhya were overjoyed with this news. The auspicious day for this noble ceremony was decided accordingly.
Manthara's Provocation
But there was a corner in the palace where this news caused a different reaction. Instead of joy and merriment, the chamber of queen Kaikeyi was tense. The maid-servant of queen Kaikeyi - Manthara by name - was trying to convince the queen how great injustice had been done to her and her son - Bharata. Instead of Rama, her son was the right successor to the throne.
Queen Kaikeyi was puzzled. Her love for Rama and Bharata knew no distinction; to her, her own son Bharata and Rama were equal. In fact, she was overjoyed that Rama would be the next king and Bharata would get opportunity to serve his elder brother. She thought Rama to be the proper choice because of his decent character, nobility, intelligence, bravery, and also because Rama was the son of eldest queen.
Reflecting thus, the queen said to her maid, "O Manthara, why raise this unnecessary controversy on this auspicious and opportune time? Are you not aware of my immense and equal love for both Rama and Bharata? Moreover, Bharata also has no objection and is loyal to Rama."
But Manthara was in a different mood. Boldly she replied, "O honorable queen, pardon me for crossing my limits of modesty, but I must say what I feel to be just and correct towards my Lady and her son Bharata. If Rama becomes the king, your son Bharata would never get opportunity to occupy the cherished throne of Ayodhya. As a mother, should you not help him fulfill his ambition? And have you forgotten the past two boons the king - your husband - Dasharatha has conferred upon you!"
The Story of Two Boons
Manthara was correct in reminding Kaikeyi about the two boons king Dasharatha had promised to her in the past. The circumstances were as follows:
Once in his youth, king Dasharatha was engaged in a ferocious battle with a powerful enemy. Queen Kaikeyi, who was young, brave, and very bold had insisted to accompany her husband in this battle. Both, the king and the queen, were in the same chariot when a major breakdown occurred as one wheel of their chariot got damaged. As such, life of the king was in great peril and danger. But the bold and brave queen was quick to throw her life for her husband's safety. She managed to control the chariot and supported the wheel with her arm! Her arm was bleeding and there was intense pain, but she endured. Her presence of mind and sacrifice resulted in not only saving the life of her husband but also his winning the battle.
So pleased was the king with Kaikeyi that he said, "O my beloved, today you have not only saved my life but also have set an example of bravery and presence of mind on the battle field. You have shown that women are not inferior in any way in the matter of bravery and sacrifice. I grant you two boons; ask for any two things or desires and I will fulfill the same for you. Whatever you shall ask I will give it to you. I promise."
With due regards for her husband, the queen told that she would seek her boons later in her life if and when she required anything. And King Dasharatha had agreed to this condition.
Thus, Manthara reminded the queen of those almost forgotten promises the king had made to her. She told the queen it was the most opportune time to claim those two promises NOW. And without any delay also suggested what should Kaikeyi demand:
1. Of the first boon, O queen, ask that instead of Rama her son Bharata be given the throne of Ayodhya, and,
2. Of the second, ask for the banishment of Rama to the forest for fourteen years. (Bharata was not present in Ayodhya during all this period.)
The weakness of human nature is very nicely described in the original text. How a small ambition and love for the son takes control of the mind of Kaikeyi that leads to major upheaval later in her own life, and in the lives of her near and dear ones. She would become a widow! as the tragic separation from his most loved son Rama was sure to take life force away from the heart of the king Dasharatha.
We must remember the first episode - story of Shravana - where the old father of dying Shravana, mortally wounded by the arrow of the king, had put the curse on Dasharatha: "I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son."
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Saturday, May 31, 2008
Rama Marries Sita
Years passed by. The princes reached adulthood, and as was customary, it was felt that they should marry. The search for appropriate brides led King Dasharatha to the state of Mithila where king Janaka had four beautiful daughters of marriageable age. Amongst these Sita was the perfection of purity, grace, modesty, and beauty. King Janaka had arranged for Sita's marriage with the condition that she would marry that brave and powerful prince who would break the Bow of Shiva. This Bow of Lord Shiva was unbreakable for ordinary mortals! For the selfish person it was not approachable. Amongst the poor in spirit and cowards It created fear and terror.
All the four princes of Ayodhya led by Rama decided to participate in this marriage - Swayamvara - as is known. With great pomp and show, accompanied by their Guru (Teacher), the foursome left for Mithila on one auspicious day.
[A very beautiful account is given regarding the stay of these princess as the guests of Janaka. How accidental meeting of Rama and Sita leads to blooming of love in their bosoms; how Sita vows in heart of her heart to marry Rama and Rama alone, etc.]
And the day of reckoning dawns! One by one the princes from various states and kingdom try their luck in attempting to lift and break that Bow of Shiva. But was that ever possible! Was that ever destined! Even the most powerful amongst all the kings, all over the world, the great Ravana of Lanka could not even move the bow one inch above the ground! Everyone laughed at this tragic show and defeat of Ravana.
Rama Succeeds
At last it was the turn of Rama. With due humility and respect, Rama saluted the Bow (i.e. Shiva Himself), and prayed to give him strength and courage to attempt and succeed in this almost impossible task. In one attempt Rama lifted and set apart the bow in two! The whole Royal Court was filled with shouts of 'Glory Unto Rama, Victory to Rama', etc. However, this made king Ravana jealous and insulted; he mentally vowed to defeat Rama some day if opportunity arose.
Thus, in most wonderful setting, the auspicious marriage of Rama and Sita took place. Along with Rama, his three brothers also got married to the three sisters of Sita. Four sons of King Dasharatha married four daughters of King Janaka!
Now this Sita, as already mentioned, was pious, obedient, intelligent, simple and sober lady; the perfect embodiment of purity in thoughts, words, and deeds. Other than Rama she could not and did not even think of other male. This faithfulness towards one man - husband - is a very special virtue of Indian Womanhood, and Sita is the true representative of this. It is, of course, also imperative that the husband should not think of other woman except his wife. Therefore, it is common in India to look upon and address every woman other than wife as "Mother or Sister".
[At the death of her husband, therefore, it was not unusual to see the widow attempting to immolate herself at the funeral pyre of her husband. Of course, later in medieval India, many instances of widow burning were related to acquisition of ancestral property etc - Sati Tradition. But that was an aberration rather than the rule. Today this system is not in vogue any more.]
Coming back to our story, the joyous marriage procession with decorated chariots, bullock carts, horses and elephants reached Ayodhya. The atmosphere was of celebration and merriment, as if the princes had returned after having won a Great War.
read more stories
All the four princes of Ayodhya led by Rama decided to participate in this marriage - Swayamvara - as is known. With great pomp and show, accompanied by their Guru (Teacher), the foursome left for Mithila on one auspicious day.
[A very beautiful account is given regarding the stay of these princess as the guests of Janaka. How accidental meeting of Rama and Sita leads to blooming of love in their bosoms; how Sita vows in heart of her heart to marry Rama and Rama alone, etc.]
And the day of reckoning dawns! One by one the princes from various states and kingdom try their luck in attempting to lift and break that Bow of Shiva. But was that ever possible! Was that ever destined! Even the most powerful amongst all the kings, all over the world, the great Ravana of Lanka could not even move the bow one inch above the ground! Everyone laughed at this tragic show and defeat of Ravana.
Rama Succeeds
At last it was the turn of Rama. With due humility and respect, Rama saluted the Bow (i.e. Shiva Himself), and prayed to give him strength and courage to attempt and succeed in this almost impossible task. In one attempt Rama lifted and set apart the bow in two! The whole Royal Court was filled with shouts of 'Glory Unto Rama, Victory to Rama', etc. However, this made king Ravana jealous and insulted; he mentally vowed to defeat Rama some day if opportunity arose.
Thus, in most wonderful setting, the auspicious marriage of Rama and Sita took place. Along with Rama, his three brothers also got married to the three sisters of Sita. Four sons of King Dasharatha married four daughters of King Janaka!
Now this Sita, as already mentioned, was pious, obedient, intelligent, simple and sober lady; the perfect embodiment of purity in thoughts, words, and deeds. Other than Rama she could not and did not even think of other male. This faithfulness towards one man - husband - is a very special virtue of Indian Womanhood, and Sita is the true representative of this. It is, of course, also imperative that the husband should not think of other woman except his wife. Therefore, it is common in India to look upon and address every woman other than wife as "Mother or Sister".
[At the death of her husband, therefore, it was not unusual to see the widow attempting to immolate herself at the funeral pyre of her husband. Of course, later in medieval India, many instances of widow burning were related to acquisition of ancestral property etc - Sati Tradition. But that was an aberration rather than the rule. Today this system is not in vogue any more.]
Coming back to our story, the joyous marriage procession with decorated chariots, bullock carts, horses and elephants reached Ayodhya. The atmosphere was of celebration and merriment, as if the princes had returned after having won a Great War.
read more stories
Childhood
King Dasharatha had three wives, namely Kausalya, Sumitra, and Kaikeyi. The queens were beautiful, royal, graceful, and faithful to the king. Simplicity, selflessness, modesty, and willingness to sacrifice their everything for the king and the kingdom all such virtues, typical of Indian Womanhood, were embodied in them. They never complained about inconvenience, suffering, pain, and deficiencies any time, although such situations were rare in a royal house.
However, despite a long married life, none of the queens was blessed with motherhood. Silently, as is every Indian woman's wont, they longed for their own son or daughter. The king was also aware of the undercurrent of gloom all around the palace and the kingdom. As was customary in those ancient times, the king was advised to perform sacrificial rituals (called Yagna). Accordingly, arrangements were made for the vast resources required for such Yagna. Due invitations were sent to the most learned and expert 'Pandits' and Brahmins who would perform such a Yagna. Many months passed by in these rituals, and at last the Yagna-Devata (The God) was pleased and the rituals and sacrifices bore fruits. Out of the Yagna-Kunda arose one Divine Form who said:
"O king, I am very much pleased with your deep faith and devotion in me. I offer you these four fruits which would fulfill the desires of the royal family. Your queens would bear sons in due course of time after ingesting the fruit."
The king, the queens, and for that matter whole of the kingdom of Ayodhya was agog with pleasure and joy that knew no bounds. Kausalya and Kaikeyi received one fruit each, and remaining two came to the lot of Sumitra.
In due course of time Rama was born to Kausalya, Bharata to Kaikeyi, and Sumitra gave birth to two sons--Laxmana and Shatrughna.
The palace was filled with joy and merriment. The queens were overjoyed with the arrival of these four lovely princes. Rama was born of the eldest queen and hence attracted special attention, as the eldest son always had the first claim to the royal throne.
The four brothers grew under the loving care of their parents and relatives in the royal comforts of the palace. There was no want nor deficiency of any kind. All the four princes were sharp, intelligent, brave, and healthy. They were obedient and respectful towards their parents and teachers; and the love amongst these four brothers knew no precedence.
As they grew up, the old king made arrangements for their best education in humanities, art, science, and expertise in war-games. They acquired all special skills in archery, etc. at the holy feet of their teachers: Vashishtha and Vishwamitra.
Years passed by and the children grew in lovable, bold, and brave adolescence. Their command over bow and arrow was not to be equaled by anyone on the earth. (Sri Rama was the incarnation of Lord Vishnu, the savior of the universe, who had come to the earth to eliminate the evil and restore Dharma - righteousness. But this divine play cannot be known to many. Only a few sages were aware that Divinity had taken birth on this earth. Rest (like us) including the king, the queens, the citizens of Ayodhya took Rama and his brothers as ordinary humans.)
Rama and Laxmana defeat the demons
Meanwhile the forest dwelling rishis and sages encountered great obstacles and difficulties in performing their rituals of Yagnas. The evil tendencies in the form of demons used to interfere in their practice and rites by way of beating up the rishis and their associates. Moreover, the demons used to pour blood and flesh in the sacrificial fire which made the Yagna 'impure'.
Therefore, a delegation of such rishis and sages led by the great sage Vishwamitra requested king Dasharatha to send Rama and Laxmana to their rescue. They convinced the king that although Rama and Laxmana were young and inexperienced, their bravery was unparalleled and unchallenged. These two brothers alone were capable of fighting the mighty demons and teach them a lesson for ever.
The tender heart of the Mother tried to resist this tough request. No mother wants her beloved son to take to such an arduous task at such a tender age. But the noble and dutiful king acceded to the just request of the rishis.
Thus the first encounter was on cards where fight between the good and bad tendencies was to occur. Of course the truth and good always prevails. And as such the young princes defeated the demons and returned to Ayodhya in due course of time. The fame and glory of Sri Rama and his brothers spread all over Ayodhya as well as to far off places.
The mighty demon king Ravana in far off Lanka also learnt about this upcoming force, a challenge to his supremacy
read more stories
However, despite a long married life, none of the queens was blessed with motherhood. Silently, as is every Indian woman's wont, they longed for their own son or daughter. The king was also aware of the undercurrent of gloom all around the palace and the kingdom. As was customary in those ancient times, the king was advised to perform sacrificial rituals (called Yagna). Accordingly, arrangements were made for the vast resources required for such Yagna. Due invitations were sent to the most learned and expert 'Pandits' and Brahmins who would perform such a Yagna. Many months passed by in these rituals, and at last the Yagna-Devata (The God) was pleased and the rituals and sacrifices bore fruits. Out of the Yagna-Kunda arose one Divine Form who said:
"O king, I am very much pleased with your deep faith and devotion in me. I offer you these four fruits which would fulfill the desires of the royal family. Your queens would bear sons in due course of time after ingesting the fruit."
The king, the queens, and for that matter whole of the kingdom of Ayodhya was agog with pleasure and joy that knew no bounds. Kausalya and Kaikeyi received one fruit each, and remaining two came to the lot of Sumitra.
In due course of time Rama was born to Kausalya, Bharata to Kaikeyi, and Sumitra gave birth to two sons--Laxmana and Shatrughna.
The palace was filled with joy and merriment. The queens were overjoyed with the arrival of these four lovely princes. Rama was born of the eldest queen and hence attracted special attention, as the eldest son always had the first claim to the royal throne.
The four brothers grew under the loving care of their parents and relatives in the royal comforts of the palace. There was no want nor deficiency of any kind. All the four princes were sharp, intelligent, brave, and healthy. They were obedient and respectful towards their parents and teachers; and the love amongst these four brothers knew no precedence.
As they grew up, the old king made arrangements for their best education in humanities, art, science, and expertise in war-games. They acquired all special skills in archery, etc. at the holy feet of their teachers: Vashishtha and Vishwamitra.
Years passed by and the children grew in lovable, bold, and brave adolescence. Their command over bow and arrow was not to be equaled by anyone on the earth. (Sri Rama was the incarnation of Lord Vishnu, the savior of the universe, who had come to the earth to eliminate the evil and restore Dharma - righteousness. But this divine play cannot be known to many. Only a few sages were aware that Divinity had taken birth on this earth. Rest (like us) including the king, the queens, the citizens of Ayodhya took Rama and his brothers as ordinary humans.)
Rama and Laxmana defeat the demons
Meanwhile the forest dwelling rishis and sages encountered great obstacles and difficulties in performing their rituals of Yagnas. The evil tendencies in the form of demons used to interfere in their practice and rites by way of beating up the rishis and their associates. Moreover, the demons used to pour blood and flesh in the sacrificial fire which made the Yagna 'impure'.
Therefore, a delegation of such rishis and sages led by the great sage Vishwamitra requested king Dasharatha to send Rama and Laxmana to their rescue. They convinced the king that although Rama and Laxmana were young and inexperienced, their bravery was unparalleled and unchallenged. These two brothers alone were capable of fighting the mighty demons and teach them a lesson for ever.
The tender heart of the Mother tried to resist this tough request. No mother wants her beloved son to take to such an arduous task at such a tender age. But the noble and dutiful king acceded to the just request of the rishis.
Thus the first encounter was on cards where fight between the good and bad tendencies was to occur. Of course the truth and good always prevails. And as such the young princes defeated the demons and returned to Ayodhya in due course of time. The fame and glory of Sri Rama and his brothers spread all over Ayodhya as well as to far off places.
The mighty demon king Ravana in far off Lanka also learnt about this upcoming force, a challenge to his supremacy
read more stories
Shravana
Long ago, nobody knows when, in the ancient kingdom of Ayodhya, there ruled a powerful but noble and wise king, King Dasharatha. He belonged to the Raghu dynasty where "keeping promises was cherished as more important than life itself". It was all too well known a fact that his forefathers had sacrificed their lives for upholding the path of righteousness and truth - Dharma.
Story of Child Shravana
Once during his youth, this king Dasharatha went for hunting. He was expert in archery. He had also acquired a peculiar gift of hitting the arrow even in the dark or blindfolded at the sound of the movement of the target or the prey.
On the fateful day, as it happened, the king could not hunt any animal. He was tired and was bit dejected and irritated at this failure. Just then, from a distant pond there arose the sound, as if some animal were drinking water. The king could not directly see who was there, but he guessed that it must be some animal- his hunting prey! The usually well balanced mind of the king thought for a while to reach the pond and then hunt down the prey. But the king was so much tired that he decided to use his skill of hitting the arrow at the sound and finish his job. He put the arrow on the bow, waited for the next sound to reach his ear, and hit the target in a flash.
And what a tragedy! The arrow did hit the target, but the cry which tore the peace and tranquility of the jungle was not of an animal, but of a young boy! The kind heart of the king melted like the butter over fire.
Disturbed, he rushed to the pond and saw, as feared, a young boy fatally wounded with his arrow in the chest. Tears flowed down the eyes of the king. He took the boy in his lap, put a few drops of water in his mouth to wet his drying lips, and inquired: "O, young one, what brought you to this lonely place? Are you alone or, are there any co-travelers with you? What a grave mistake I have committed! How can I rectify this now?"
On hearing the king spoke thus, the boy pacified the king and said:
"O, King, I am a Brahmin boy. My name is Shravana. My parents are old and blind. I am taking them to pilgrimage all over this noble land of Bharata (India). I carry them on my shoulders in huge baskets attached to the bamboo with the ropes (kawad in our dialect). My parents are waiting at some distance for me. I was here to fetch water for them. I am their only support. Now I am worried that they may not survive after hearing the news of my death. I am also not sure whether you can help them because sooner or later they would come to know that you are responsible for all this. O, noble king, please take me to them as I am afraid my life-force may leave the body any time now."
With these words of great remorse and pathos, the young Shravana died in the lap of the king.
Confused and with heavy heart, tortured by the thought of the ignoble deed for which his impatience and indiscretion were responsible, the king slowly went to the old parents. He put the body of the Shravana in front of them. The sensitive ears of the father immediately guessed that something was amiss. Said the old man: "Who is there? Surely these heavy steps are not of son."
The king replied, "O, noble Brahmin, you are right. I am king Dasharatha."
"Where is my son, O king. What has happened to him?", inquired the mother.
With great sorrow and heavy heart the king narrated the unfortunate event that led to the sad death of their son. Hearing this tragic news the mother collapsed there only, never to come back to life again. The father, under great agitation and distress, thus cursed the king:
"O King, you have indiscriminately killed a Brahmin boy. Our sorrow cannot be described in words; our son was our only support. You have left us with no choice but to die. You have separated us from our most beloved son. I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son."Soon the old man also left his body for good.
What could the king do, but shed tears and return back to his palace! Years passed by and the king started forgetting this sad incidence in his life about which he did not mention to anyone including his three wives.
read more stories
Story of Child Shravana
Once during his youth, this king Dasharatha went for hunting. He was expert in archery. He had also acquired a peculiar gift of hitting the arrow even in the dark or blindfolded at the sound of the movement of the target or the prey.
On the fateful day, as it happened, the king could not hunt any animal. He was tired and was bit dejected and irritated at this failure. Just then, from a distant pond there arose the sound, as if some animal were drinking water. The king could not directly see who was there, but he guessed that it must be some animal- his hunting prey! The usually well balanced mind of the king thought for a while to reach the pond and then hunt down the prey. But the king was so much tired that he decided to use his skill of hitting the arrow at the sound and finish his job. He put the arrow on the bow, waited for the next sound to reach his ear, and hit the target in a flash.
And what a tragedy! The arrow did hit the target, but the cry which tore the peace and tranquility of the jungle was not of an animal, but of a young boy! The kind heart of the king melted like the butter over fire.
Disturbed, he rushed to the pond and saw, as feared, a young boy fatally wounded with his arrow in the chest. Tears flowed down the eyes of the king. He took the boy in his lap, put a few drops of water in his mouth to wet his drying lips, and inquired: "O, young one, what brought you to this lonely place? Are you alone or, are there any co-travelers with you? What a grave mistake I have committed! How can I rectify this now?"
On hearing the king spoke thus, the boy pacified the king and said:
"O, King, I am a Brahmin boy. My name is Shravana. My parents are old and blind. I am taking them to pilgrimage all over this noble land of Bharata (India). I carry them on my shoulders in huge baskets attached to the bamboo with the ropes (kawad in our dialect). My parents are waiting at some distance for me. I was here to fetch water for them. I am their only support. Now I am worried that they may not survive after hearing the news of my death. I am also not sure whether you can help them because sooner or later they would come to know that you are responsible for all this. O, noble king, please take me to them as I am afraid my life-force may leave the body any time now."
With these words of great remorse and pathos, the young Shravana died in the lap of the king.
Confused and with heavy heart, tortured by the thought of the ignoble deed for which his impatience and indiscretion were responsible, the king slowly went to the old parents. He put the body of the Shravana in front of them. The sensitive ears of the father immediately guessed that something was amiss. Said the old man: "Who is there? Surely these heavy steps are not of son."
The king replied, "O, noble Brahmin, you are right. I am king Dasharatha."
"Where is my son, O king. What has happened to him?", inquired the mother.
With great sorrow and heavy heart the king narrated the unfortunate event that led to the sad death of their son. Hearing this tragic news the mother collapsed there only, never to come back to life again. The father, under great agitation and distress, thus cursed the king:
"O King, you have indiscriminately killed a Brahmin boy. Our sorrow cannot be described in words; our son was our only support. You have left us with no choice but to die. You have separated us from our most beloved son. I send a curse to you, O king, that you shall also die experiencing the pain and suffering of separation from your son."Soon the old man also left his body for good.
What could the king do, but shed tears and return back to his palace! Years passed by and the king started forgetting this sad incidence in his life about which he did not mention to anyone including his three wives.
read more stories
Introduction to Ramayana
In India, Lord Vishnu is worshiped primarily as Avatar, or incarnations, particularly as Rama and Krishna, the principal characters of the epics Ramayana and Mahabharata. In both of these wonderful long stories the God takes on human form in order to heal a breach in the order of society, and thus the world in general. In doing so there is an attempt to reestablish the moral code of social conduct and proper relation of mankind to divinity.
In addition, certain collections of tales come to be widely known in popular life, especially from these two great epics. Ramayana tells the story of Rama, the ideal Hindu man and king, whose wife Sita is abducted by Ravana, the king of Lanka. There is subsequent hilarious journey of Rama to Lanka to conquer the demon king and recapture Sita.
Both the epics are filled with educative tales, edifying poems, and fables. It is probably through their constant retelling in the villages over centuries that Hinduism is most efficiently disseminated from generation to generation.
However, India's beautiful spiritual mythology can constitute a serious obstacle to the Westerner who is developing an interest in Vedanta if he takes this mythology too literally (as many people do). He draws back in amazed disbelief when he discovers that there is no good historical evidence for India's favourite divine incarnations, Rama and Krishna.
He is further taken aback when he encounters India's many gods; some beautiful, some strange, and some grotesque! He can be so shocked that he may lose interest in India's great spiritual tradition before he has investigated it.
Therefore, people with superficial knowledge of Indian mythology may conclude that these epics contain mere fictitious folklore (and superstitions) rather than true religious or spiritual truths.
All the same, without any suggestions to rectify such misconceptions at this stage, I still feel it is worthwhile to read this wonderful story of Rama...
read more stories
In addition, certain collections of tales come to be widely known in popular life, especially from these two great epics. Ramayana tells the story of Rama, the ideal Hindu man and king, whose wife Sita is abducted by Ravana, the king of Lanka. There is subsequent hilarious journey of Rama to Lanka to conquer the demon king and recapture Sita.
Both the epics are filled with educative tales, edifying poems, and fables. It is probably through their constant retelling in the villages over centuries that Hinduism is most efficiently disseminated from generation to generation.
However, India's beautiful spiritual mythology can constitute a serious obstacle to the Westerner who is developing an interest in Vedanta if he takes this mythology too literally (as many people do). He draws back in amazed disbelief when he discovers that there is no good historical evidence for India's favourite divine incarnations, Rama and Krishna.
He is further taken aback when he encounters India's many gods; some beautiful, some strange, and some grotesque! He can be so shocked that he may lose interest in India's great spiritual tradition before he has investigated it.
Therefore, people with superficial knowledge of Indian mythology may conclude that these epics contain mere fictitious folklore (and superstitions) rather than true religious or spiritual truths.
All the same, without any suggestions to rectify such misconceptions at this stage, I still feel it is worthwhile to read this wonderful story of Rama...
read more stories
PARASURAMA AVATAR
In PARASURAMA Avatar, Lord Vishnu incarnates himself as a brahmana(priest) in this world. He was brought in this world to avenge all kshatriyas who had become arrogant and were suppressing the brahmans in the world. He was born to Jamadagni and Renuka, and belonged to the Brighu clan. Parashurama was always carrying an axe presented to him by Lord Shiva of whom he was an ardent devotee. Kartavirya a powerful king, once went to Jamadagni's home when he was out, and after a meal, stole the Kamadhenu cow, which was supposed to give endless quantity of milk. Jamadgni was enraged and he went and killed the king and brought Kamadhenu back. On hearing this the son of the king came back and killed Jamdagni. Parasurama was enraged at this and went and avenged the death of his father by killing all kshatriyas in 21 battles. His story is story of the supremacy of brahmans over the kshatriyas.
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KRISHNA AVATAR
In KRISHNA Avatar, Lord Vishnu incarnates himself as KRISHNA , the central character in the epic MAHABHARATA. In this biggest epic of Indian mythology a myriad of topics are covered, including war, love, brotherhood, politics etc. It is essentially the story of two warring groups of cousin brothers, the PANDAVAs and the KAURAVAs. As a part of the Mahabahrata, during the war KRISHNA, gives a long discourse to his disciple ARJUNA, collectively termed as Bhagvad-Gita. Krishna, during his child-hood was responsible for the killing of Kansa. Krishna is also considered to be an ultimate playboy who was resonsible for charming all gopikaas(cowherdesses) around him. Unlike Ramayana, Mahabharata deals with more down to earth issues like politics, human nature, human weaknesses, and does not attempt to idealise the characters as in RAMAYANA.
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BUDDHA AVATAR
The Story of BUDDHA Avatar In BUDDHA Avatar, Lord Vishnu incarnates himself as BUDDHA, the ascetic prince who renounced the throne to lead the world on the path of peace. He is the founder of the BUDDHIST religion prominent across the world. In certain sects of Hinduism, he is considered to be a divine incarnation of Lord Vishnu. He was born the crown prince of the Kapilavastu to Suddhodana and Maya. He was named Siddhartha, meaning "All thing fulfilled" by the king. But his mother died soon after his birth but Prajapati, the sister of Maya, brought Siddhartha up. Buddha was saddened by death of living creatures, since his childhood days and used to question: "Alas! Do all living creatures kill each other?". He wasn't happy with any answers that were provided to him and he decided to find out the meaning and the absolute truth and he left his wife and child to a hermit's life in the forest and one day, became the enlightened one. His preachings spawned off the religion of Buddhism now popular across the whole world.
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KALKI AVATAR
In KALKI Avatar, Lord Vishnu will incarnate himself as KALKI, the machine-man, who will come riding his white horse and with his blazing sword in his hands. This is supposed to be a future avatar of Lord Vishnu. At the end of Kali Yuga (present eon) He will punish all evil doers in this world, destroy this world supposedly and recreate a golden age again.
KALKI is the last of the avatars of Lord Vishnu.
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The Story of Ganesh
As an apt choice we have chosen the story of Lord Ganesha as the first story on our site. Indian Mythological sources stress the need for recitation of the name of Lord Ganesh before starting any work. The relevance of this becomes clear as the story of Lord Ganesh unfolds in the following pagaraphs.
Lord Ganesh is the virtual son of Lord Shiva and goddess Parvathi. The story of creation of ganesh is a very fascinating one.
A long long time ago when Lord Shiva, was away fighting for the gods, the lady of the house, goddess Parvathi was alone at home. On one occasion, she needed someone to gaurd the house when she was going for a bath. Unable to think of an alternative, she used her powers to create a son, Ganesh. She instructed Ganesh to keep strict vigil on the entrance to the house and not to allow anyone into the house. Ganesh agreed and stayed on the strictest of strict vigils.
In the meantime Lord Shiva returned happy after a glorious victory for the gods, only to be stopped at the entrance by Ganesh. Ganesh, acting on Parvathi's orders verbatim, did not allow Shiva to enter the house. Lord Shiva was enraged beyond control and in a fit of rage slashed the head of Ganesh. In the meantime Paravti came out from her bath and was aghast at the scene. She was very very angry at her lordship for what had happened and explained him the situation.
Lord Shiva wanted to make it up to Parvathi very badly and agreed to put life back into Ganesha by putting the head of the first sleeping living creature that came in sight which was sleeping with its head to the north. He sent his soldiers to go in search of the creature. The first creature which came in sight was an elephant. So Lord Shiva re-created his son with the head of the elephant. Hence the trunk of Lord Ganesha.
Parvathi was still not totally happy with the deal and wanted more. Then Shiva granted Ganesha a boon that before beginning of any undertaking or task people would worship Lord Ganesh. Thus the reason for worship of ganesha before start of any work.
There are many stories about Lord Ganesh about his later part of life. We shall be adding more stories of Lord Ganesh in due course of time.
GANAPATI BAPPA MAURYA!!
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Lord Ganesh is the virtual son of Lord Shiva and goddess Parvathi. The story of creation of ganesh is a very fascinating one.
A long long time ago when Lord Shiva, was away fighting for the gods, the lady of the house, goddess Parvathi was alone at home. On one occasion, she needed someone to gaurd the house when she was going for a bath. Unable to think of an alternative, she used her powers to create a son, Ganesh. She instructed Ganesh to keep strict vigil on the entrance to the house and not to allow anyone into the house. Ganesh agreed and stayed on the strictest of strict vigils.
In the meantime Lord Shiva returned happy after a glorious victory for the gods, only to be stopped at the entrance by Ganesh. Ganesh, acting on Parvathi's orders verbatim, did not allow Shiva to enter the house. Lord Shiva was enraged beyond control and in a fit of rage slashed the head of Ganesh. In the meantime Paravti came out from her bath and was aghast at the scene. She was very very angry at her lordship for what had happened and explained him the situation.
Lord Shiva wanted to make it up to Parvathi very badly and agreed to put life back into Ganesha by putting the head of the first sleeping living creature that came in sight which was sleeping with its head to the north. He sent his soldiers to go in search of the creature. The first creature which came in sight was an elephant. So Lord Shiva re-created his son with the head of the elephant. Hence the trunk of Lord Ganesha.
Parvathi was still not totally happy with the deal and wanted more. Then Shiva granted Ganesha a boon that before beginning of any undertaking or task people would worship Lord Ganesh. Thus the reason for worship of ganesha before start of any work.
There are many stories about Lord Ganesh about his later part of life. We shall be adding more stories of Lord Ganesh in due course of time.
GANAPATI BAPPA MAURYA!!
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Another Story of Ganesh - Race around the world
On an occasion, Shiva and Parvati had been given a fruit by the gods and both the sons Ganesh and Murugan (Kartikeya or Skanda or Kumara Swamy) wanted it. Some legends claim the dispute was about who was elder of the two. Anyway The parents then suggested that the one who circled the world three times and came back first would get it as a prize. Kartikeya got on the peacock, his vahana, and flew around the world stopping at all sacred spots on the way and offering his prayers. But at every major stop, he would find Ganesha ahead of him and was perplexed.
Ganesha understood that his vehicle, the mouse, would not be able to compete with Skanda's peacock and he could never beat Kartikeya.
But he thought for a while and came up with a solution. He walked around his parents, Shiva and Parvati, three times, with great devotion. When his parents asked him why he was not circling the globe, he answered that his parents are the whole world. I need go no further to travel the whole world.
Skanda on returning back learned of this, and accepted the superiority of Ganesha, and bowed to him.
There are many stories about Lord Ganesh about his later part of life. We shall be adding more stories of Lord Ganesh in due course of time.
GANAPATI BAPPA MAURYA!!!
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Ganesha understood that his vehicle, the mouse, would not be able to compete with Skanda's peacock and he could never beat Kartikeya.
But he thought for a while and came up with a solution. He walked around his parents, Shiva and Parvati, three times, with great devotion. When his parents asked him why he was not circling the globe, he answered that his parents are the whole world. I need go no further to travel the whole world.
Skanda on returning back learned of this, and accepted the superiority of Ganesha, and bowed to him.
There are many stories about Lord Ganesh about his later part of life. We shall be adding more stories of Lord Ganesh in due course of time.
GANAPATI BAPPA MAURYA!!!
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Story of Ganesh -1
It was Ganesh's birthday and he had been invited for dinner at a devotee's house. Ganesh had a very heavy meal and was returning home on his mouse, when a snake crossed their path. Seeing this, the mouse got very frightened and ran away, in the process felling Ganesh. Ganesh fell and his stomach, which was very full, burst open. Seeing this the moon burst out laughing. Ganesh felt very humiliated, so he killed the snake and tied it around his stomach. He then gave chase to the moon who ran for his life. The moon managed to evade Ganesh and hid in his palace. Ganesh soon came there and stood guard outside, telling the moon, "Where will you go now? You have to come out sooner or later and then I'll take my revenge". It became very dark, as the moon refused to come out. This resulted in chaos on earth. The gods went and pled with Ganesh to free the moon. Ganesh finally relented and let the moon come out, but cursed him saying, " You hid in your house like a thief. Therefore, anybody who sees you on my birthday, will be implicated as a thief". This is the reason why we are not supposed to look at the moon on the auspices of Ganesh Chaturthi. This was also the reason why Shri Krishna was accused of stealing the Shymantaka gem. That however is another story altogether. There are many stories about Lord Ganesh about his later part of life. We shall be adding more stories of Lord Ganesh in due course of time. GANAPATI BAPPA MAURYA!!!
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Birth of the Gita
To everyone's surprise, in this war for righteousness, in the beginning Arjuna, the great and brave warrior, finds himself suddenly overwhelmed with the feeling of mental depression, grief, and fear when he realizes that he has to fight with his close relatives - brothers, uncles, and Teachers - present as his enemies. Arjuna is greatly disturbed about the outcome of the war; destruction and death that was sure to follow. He thought it 'prudent' to retire to forest rather than kill his own near and dear ones.
It is such a dramatic setting that we get the start to Bhagavad-Gita. The brave warrior Arjuna, with Lord Krishna as his charioteer, is standing between the two arrayed armies ready to start the battle, and then Arjuna lays down his arms to retire at the back of his chariot! Trembling with nervousness and anxiety, unable to lift his mighty bow -Gandiva - he pleads to escape from the consequences of the war. His emotions of love for the near ones, his concepts of duty and Dharma, all appear to be confusing to himself. He is unable to determine the correct approach in this piquant situation of grave urgency and emergency.
Therefore he turns to Sri Krishna, his friend, his teacher, and his all: "How can I kill them? Will it not be proper to give up this whole kingdom, smacking of blood of my own relatives, and retire to forest in peace? O Krishna, I am unable to decide my further plan of action. I surrender myself at your holy feet. O Lord, please guide me through this difficult uncertainty as I am your disciple and you are my Teacher."
Sri Krishna Tells The Gita
Thus, when Arjuna surrenders himself at the feet of the Lord, Sri Krishna says, "O Brave one, why this infatuation at this hour! Why have you given yourself to this unmanliness and cowardice? Do not think that by your high talk of 'renunciation and retiring to forest' people would adore you and call you noble and intelligent. On the contrary, for centuries to come, blame would be put on you for running away from the battle field. Generation after generation, people would laugh at you and make fun of your unmanly flight."
Srimad Bhagavad-Gita, Chapter II, verse 2 and 3:
"In such a crisis, whence comes upon thee, O Arjuna, this dejection, un-Aryan-like, disgraceful, and contrary to the attainment of heaven?"
"Yield not to unmanliness, O son of Kunti! Ill doth it become thee. Cast off this mean faint-heartedness and arise, O scorcher of thine enemies."
On listening to this rebuke, Arjuna steadies himself, and further dialogue between Lord Krishna and Arjuna follows in subsequent chapters. Thus the Gita consists of eighteen - 18 - chapters and a total of 700 verses contained in them. (In fact, Gita consists of a dialogue between our lower self and the Higher Self.)
Arjuna puts many question about the goal in life, aim of human birth, about the nature of Duty and Work, about the Self - Atman - and about the four Yogas viz. Jnana-Yoga, Raja-Yoga, Karma-Yoga, and Bhakti-Yoga.
Chapters II through IX deal with Karma-Yoga - Yoga of selfless action - vis-a-vis Jnana-Yoga. Sri Krishna exhorts Arjuna to fight the war without thinking of the consequences. "Your duty is, and you have right only, to fight; you do not have control over the outcome", says the Lord. The duty of a person as a Karma Yogi is to do the allotted work as worship without expecting any definite fruits thereof. Selfless work done with full heart and perfection is the best way for the worldly person to realize his inner Self. In fact efficiency in work itself is a Yoga!
Those persons should embrace the life of renunciation (monasticism) in whom impressions of the past lives have created such attraction. But other persons who have no such tendency, persons in whom the past impressions of sense enjoyment persist, such aspirants - sadhakas - are not yet fit to take to life of sanyasins. Such persons actually, after some progress on the path of total renunciation -sanyasa, may get entangled in a tamasic inactivity - lazy life of hypocrisy. Such people do more harm than good to the cause of spirituality, religion, and social progress.
For such people, which are in majority at a given point of time, Sri Krishna advocates Nishkam Karma Yoga - Yoga of selfless action - as the ideal path to realize the Truth. Allotted work done without motives, the work done without expecting or thinking about its result, purifies the mind that makes the person gradually fit to see the value of reason and benefit of renouncing the work itself!. Unless all mental desires and tendencies to enjoy sense pleasures are controlled and rooted out, a person does not become fit for final stage of Liberation. Yoga makes the person fit through action, devotion, contemplation, meditation , and discrimination to sharpen his reason, develop intuitive power of acquiring knowledge, and to transcend the mind itself!
Theory of Incarnation
In chapter IV, verse 7 and 8, Sri Krishna says:
"Arjuna, whenever there is decline of righteousness, and unrighteousness is in the ascendant, then I body Myself forth,"
"For the protection of the virtuous, for the destruction of evil-doers, and for establishing Dharma (righteousness) on a firm footing, I am born from age to age."
This concept of Divine Incarnation - Avatar - is at the very root of religiosity prevalent all over India. This hope that the Lord will come to the help and rescue of His devotees, and corrupt and greedy would be punished; that the Truth alone would prevail in the end and not the untruth, has had kept the flame of spirituality burning through the dark ages of foreign aggression and servitude. One should understand that Dharma here means attempting to seek our own higher self. From animal tendencies to Divine plane through human growth, this is the journey. Materialism, excessive involvement in sense enjoyment, and identification of ourselves as body-mind complex means 'unrighteousness is in the ascendant'. This excess involvement in senses means evil, greed, and corruption. Sri Krishna shows us the path: How to rise above these senses and transcend them to realize our higher state of consciousness - Atman.
Gradually the discussion centres around the real nature of man and paths to seek the same. Says Sri Krishna, "O Arjuna, you are not this body, you are not this mind; you are ever pure, unchanging eternal Self, Atman. This Atman is covered with delusion/illusion of ignorance and comes to identify itself as body-mind complex. Therefore, when you say 'you will kill them, or get killed by them, you are actually telling a lie. The Atman is never killed, nor does it kill anybody."
This body is like worn out clothes which the Atman changes as we change our old garments!
ThenSri Krishna goes on elaborating the ways to realize self as Self by undertaking various spiritual disciplines. By proper control of senses, by way of renunciation and discrimination, and by constant practice it is possible to steady and control the mind and realize the higher Reality. The same end can be reached by Yoga of action and Yoga of devotion.
In chapter XI there is a wonderful description of Lord Krishna revealing Himself to Arjuna as "Virat" - all pervading Reality. This Universal or Cosmic Form of Sri Krishna relates to three aspects of 1) shristi - creation, 2) sthiti - maintenance, and 3) vinash - destruction of all the worlds. The terrifying aspect of this Self makes Arjuna shudder with fear, and hence the Lord also reveals His most beautiful form that is full of bliss, beatitude, and serenity.
Chapter XII lays stress on the path of devotion - Bhakti Yoga - and emphasizes qualifications and virtues of a Bhakta.
Thus the Gita is a summary of all knowledge contained in the Vedas and Upanishads. The Gita is translated in many languages including the English. Many learned scholars and spiritually illumined souls have written commentaries on this Universal Gospel of Perennial Philosophy. Depending upon the priority and emphasis, some advocate Jnana-Yoga as the essence of Gita, while majority of the people thinks that the Gita expounds doctrine of Karma Yoga at its best.
In recent times Swami Vivekananda has commented that the Gita exhorts everyone of us to arise, awake, and fight our unmanliness so that we emerge as active and strong Karma Yogis. We become true spiritual seekers to realize our true nature as Atman and thereby do immense good to the world.
In the last chapter XVIII, Sri Krishna asks Arjuna, "Are your doubts cleared? O Arjuna are you freed from the delusory ideas regarding your true nature?"
And the grateful Arjuna, full of bliss with recent realization of the true knowledge declares:
"Yes, my lord. My ignorance has vanished. Destroyed is my delusion, and I have gained my memory through Thy Grace. O steadfast, I am firm; my doubts are gone. Thy will be done."
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The Art of Cricket Bradmanesque
Like his batting, the Don's book lacks flourishes, is exceedingly effective, and is easily the final word on cricket coaching
This is not merely the finest book on coaching. It takes us closer into the mind of a great batsman than autobiographies or biographies tend to. Even a casual reading hints at the amount of thought that went into Bradman's cricket; and the continuum between life and cricket. Open the book anywhere, and you come across advice that is applicable equally to both. "Watch and learn from others," it says at one point. "Don't be afraid of trial and error." It is advice to a bowler; it could be the theme at a university convocation.
Much like Bradman's batting, famously characterised by Neville Cardus as lacking in flourishes, The Art of Cricket is effective without being literary, sound without being showy, and gains from a mixture of common sense and sheer authority. The student is reassured by the unstated response, "If it worked for Bradman ..."
At the first World Cup, in 1975, the Australian medium-pacer Gary Gilmour claimed 6 for 14 against England in the semi-final. That was remarkable enough. What was even more so was his admission that he had never been formally coached but had learnt his cricket from reading The Art of Cricket.
In the four decades that the book has been the final word on coaching, no one has paid it a better tribute than Richie Benaud, who wrote that Bradman had "managed to slice through the rhetoric of cricket coaching to produce a book that is able to be perfectly understood by pupil and teacher, a trait in modern-day coaching which does not necessarily apply".
The insights into Bradman alone make this a worthwhile read. After suggesting an alternative to the pull shot, Bradman says, "But it has its risks, especially when the ball is coming in towards the body." And then he asks the question that gives us a peep into his soul: "... but then who wants to play cricket at all if not prepared to take a chance occasionally?" He does advise caution, though: "Don't try the pull shot on a greasy pitch after a shower of rain. Or if you do, have a spare set of teeth ready."
Few sports reveal character in the manner cricket does. It is a complex, multi-layered ritual. The Art of Cricket suggests that some of the complexity is merely an aggregate of simplicities. And that is the secret of this book's enduring power; it simplifies a form, unlike many of its successors that put off the reader by making the explanations more esoteric than the crafts themselves.
From the book
My movements at the crease prior to the bowler delivering the ball depended on the type of bowler operating. I was never conscious of a precise and predetermined movement, but slow motion pictures of me batting, both in matches and in demonstration films, prove conclusively that I always begin lifting the bat just prior to the ball being delivered. At the instant of delivery, the bottom of my bat was usually almost level with the bails and against fast bowlers, my rear foot was already in the process of shifting back and across.
The Art of Cricketby Donald BradmanHodder & Stoughton, Sydney, 1960
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1925: When the Master felt the pressure
As Mark Ramprakash hovers on 99 first-class hundreds, every Championship match he plays in is watched by more than usual contingent of reporters and photographers ... but that was nothing compared to what Jack Hobbs faced in 1925
As Mark Ramprakash hovers on 99 first-class hundreds, every Championship match he plays in is watched by more than usual contingent of reporters and photographers, all there to record his century of centuries. We tend to think of saturation media coverage as a relatively modern phenomena, but the first real instance of it came as long ago as 1925.
That summer Jack Hobbs, who was by then 42, was in outstanding form. He started the season on 113 hundreds, and by mid July he had scored another 12, leaving him one behind WG Grace's career record of 125. His 124th hundred, against Kent at Blackheath, triggered a sudden explosion of interest, and dozens of reporters were dispatched by national and regional newspapers to the next match at Hove, along with news-reel cameras, to be what many assumed was an almost inevitable equalling of the record. "England is waiting," wrote the editorial in The Times, "with an almost expectant hush."
But Hobbs, utterly dependable, appeared to be affected by the pressure, accentuated by a large midweek crowd, missing a straight delivery in the third over for 1. Surrey won by an innings so there was no second chance.
"I am feeling very restless," he told The Guardian. "I am being weighed in the balance and I am afraid lest I be found wanting."
In the following matches, as the newspapers and cameras trudged across the country in frustration, Hobbs found, for one of the few times in his life, batting was far from straightforward. Against Kent at The Oval he made 22, at Gloucester 52 and 38, and then in three games back at The Oval, 54 and 1 against Nottinghamshire, 49 and 4 against Middlesex and 31* against Leicestershire. By mortals' standards, it was decent enough - 252 at 31.50 - but with each comparative failure, the pressure grew. When he fell for a fifty against Nottinghamshire's strong attack, the Evening News headline was "Hobbs Fails Again".
The entourage - players and media - headed to Somerset on the late train, and by the start of Surrey's next match on the Saturday, Taunton was packed to the rafters. There was general disappointment when Jack White, Somerset's stand-in captain, won the toss and batted. But they were bowled out for 167 shortly before tea, and by the close Hobbs, who had survived an early scare when clipping airily into the leg side early on, had 91 not out.
The tension and anticipation on the Sunday - the rest day - was considerable. Hobbs, staying at the hotel next to the station, only ventured out to go to church, but that night as he dined he watched out of the window even more pressmen arrive on the late train.
The next morning the start was delayed by 25 minutes to allow everyone to get into the ground - the queue was estimated at being half a mile long. The Somerset captain asked if Hobbs minded waiting and, typically, he readily agreed.
When play did start he pushed three singles and then caressed a four through the covers off a no-ball. Another single followed and then, to roars of acclaim, 12 minutes into the day at 11.37am, he turned Jim Bridges into the leg side and trotted the single to bring up his record-equalling 125th hundred.
The Somerset players took it in turns to shake Hobbs' hand and then Percy Fender, Surrey's captain, strode to the middle with a glass of what was assumed to be champagne. Hobbs' however, was teetotal, and the drink was nothing more than ginger ale. When the fuss died down, Hobbs added one before falling for 101.
The media had their story and they flocked back to London as eagerly as they had followed Hobbs round for the previous month. But the following afternoon, Surrey were set 183 to win, and Hobbs, freed of the burden, was back to his carefree best. He drove the first ball of the innings for four and in two hours and 20 minutes completed his second hundred of the match, passing Grace's record. It was also his 14th of the summer, beating the previous record of 13.
It was, however, not chanceless. He was caught off a no-ball in the first over, and on 97 he danced down the pitch, missed the ball but Mervyn Hill failed - or chose not to - complete the stumping. What's more, his long-standing opening partner Andy Sandham slowed down towards the end of the match to allow him time to reach the milestone. "He played a wonderfully unselfish innings and nursed me with skill," Hobbs said.
A decent crowd surrounded the pavilion at the close and demanded a speech. "I am very happy to have achieved a lifelong ambition," Hobbs told them, adding diplomatically: "I would dearly have liked making these two hundreds at The Oval, but next to that there is no county I would have preferred to score them against but Somerset."
The one problem was that the press had flown. One young local reporter, Morley Richards, was present and he sold the story to almost all the national newspapers. John Arlott recalled that Morley and his wife enjoyed a two-week holiday in Torquay on the proceeds.
Surrey awarded Hobbs a benefit in 1926 and offers of product endorsements flooded in. He was even given the chance to act as the lead in a silent film.
Hobbs finished the summer with 3024 runs at 70.32, with 16 hundreds. He went on to pass 1000 runs in the next eight seasons, by which time he was 50, and to score another 51 centuries.
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Vastu Books
The Vaastu Workbook
by M.D., Talavane Krishna, Talavane Krishna M.D.
The Power of Vastu Living
by Kathleen Cox
Vastu Living
by Kathleen Cox
Peace at Home
by Juliet Pegrum
Vastu
by Ashwinie Kumar Bansal
The Vastu Living Pocket Guide to Good Health
by Kathleen Cox
Vaastu
by Rohit Arya
The Vastu Vidya Handbook
by JULIET PEGRUM
Vastu in 10 Simple Lessons
by Bilkis Whelan
by M.D., Talavane Krishna, Talavane Krishna M.D.
The Power of Vastu Living
by Kathleen Cox
Vastu Living
by Kathleen Cox
Peace at Home
by Juliet Pegrum
Vastu
by Ashwinie Kumar Bansal
The Vastu Living Pocket Guide to Good Health
by Kathleen Cox
Vaastu
by Rohit Arya
The Vastu Vidya Handbook
by JULIET PEGRUM
Vastu in 10 Simple Lessons
by Bilkis Whelan
Vastu and Feng Shui
Vastu is the source of Feng Shui. Whilst China has a very original and self-styled culture, it is a fact that much of the core of its knowledge and customs have evolved and been adapted from Indian antiquity. This is evident within the modern day practices of Feng Shui, which although maintaining many of the principles of Vastu, have also become somewhat distanced from certain key aspects. While Feng Shui concentrates on life energies and strives for a correction of energetic blockages, Vastu goes much further, incorporating many more principles thus firmly establishing the relationship between the house and its inhabitants.
Are Feng shui and Vastu related?
Feng shui evolved out of vastu after Chinese scholars travelled to the Subcontinent and studied Vedic traditions and disciplines. But vastu is uniquely and specifically about increasing one's wellness - an invaluable goal in our age of stress. Vastu is thoroughly connected to all the principles associated with holism.
What are some of the differences between Vastu and Feng shui?
Vastu is not an all-or-nothing science. But we should try to adhere to its healthy guidelines. Vastu is not a one-size-fits-all science. Everyone is unique, so our Vastu Living environments need to reflect our special needs. Vastu is not a quick fix. As with yoga and ayurveda, we should be mindful in our practice of Vastu Living to reap its full benefits.
Are Feng shui and Vastu related?
Feng shui evolved out of vastu after Chinese scholars travelled to the Subcontinent and studied Vedic traditions and disciplines. But vastu is uniquely and specifically about increasing one's wellness - an invaluable goal in our age of stress. Vastu is thoroughly connected to all the principles associated with holism.
What are some of the differences between Vastu and Feng shui?
Vastu is not an all-or-nothing science. But we should try to adhere to its healthy guidelines. Vastu is not a one-size-fits-all science. Everyone is unique, so our Vastu Living environments need to reflect our special needs. Vastu is not a quick fix. As with yoga and ayurveda, we should be mindful in our practice of Vastu Living to reap its full benefits.
Vastu Shanti
While avoiding rules and principles of Vastu shastra (knowledge) in choosing land or doing constructions or in the interior arrangement of concerned room and building called Vastu dosha (Fault and shortcoming in land and building) due to that we face adverse circumstances and lot of problems come.
We do vastu shanti (worship of deity and lord of nature and their elements and natural forces as well as lord and deity of directions and environment) to remove any type of vastu dosha whether it's a land and building by nature of environment by vastu shastra worship with avoiding major changes and demolition in the structure of building.
When do we do Vastu Shanti?
We must do vastu Shanti in the following circumstances to avoid adverse effect (circumstances) by nature and environment.
We do vastu shanti (worship of deity and lord of nature and their elements and natural forces as well as lord and deity of directions and environment) to remove any type of vastu dosha whether it's a land and building by nature of environment by vastu shastra worship with avoiding major changes and demolition in the structure of building.
When do we do Vastu Shanti?
We must do vastu Shanti in the following circumstances to avoid adverse effect (circumstances) by nature and environment.
- When you choose a land against vastu parameters.
- Construct a building against the vastu rules and money short comings remain in structure.
- Due to errors in interior arrangement of concerned rooms and buildings.
- When you purchase an old home.
- At the time of renovation of home. Or any building
- At the time of inauguration of a new home.
Friday, May 30, 2008
Vastu Guide Lines
Basic Tenets
Constructing a New Building
It is very important to start the construction on auspicious occasion. Start excavation and fixing the main door in:
Chaitra (March - April) - will bring financial loss
Vaishaka (April - May) - very auspicious
Jaistha (May - June) - death and unhappiness
Ashada (June - July) - inauspicious
Shraavana (July - Aug.) - a healthy family
Bhaadrapada (Aug-Sept) - disease in the family
Ashwayuja (Sept – Oct) - family feuds and enmity
Kaarthika (Oct - Nov) - will attract wealth
Maargashira (Nov – Dec) - troubles in fears in daily life
Pushya (Dec - Jan) - destructive fires and troubles
Maagha (Jan - Feb) - good family life
Phaalguna (Feb – Mar) - will gain wealth and fame
Further Mondays, Wednesdays, Thursdays and Fridays are auspicious.
Position of Rooms:
Directions Ruling Planet Room
North Mercury Living (Sitting) room safe
Northeast Jupiter Worship room living room
East Sun Living room bathing room (no toilet)
Southeast Venus Kitchen
South Mars Kitchen storeroom
Southwest Rahu Master bedroom heavy storage
West Saturn Children’s bedroom store room study
Northwest moon Guest room bathroom grain storage room
Selecting a Site
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Constructing a New Building
It is very important to start the construction on auspicious occasion. Start excavation and fixing the main door in:
Chaitra (March - April) - will bring financial loss
Vaishaka (April - May) - very auspicious
Jaistha (May - June) - death and unhappiness
Ashada (June - July) - inauspicious
Shraavana (July - Aug.) - a healthy family
Bhaadrapada (Aug-Sept) - disease in the family
Ashwayuja (Sept – Oct) - family feuds and enmity
Kaarthika (Oct - Nov) - will attract wealth
Maargashira (Nov – Dec) - troubles in fears in daily life
Pushya (Dec - Jan) - destructive fires and troubles
Maagha (Jan - Feb) - good family life
Phaalguna (Feb – Mar) - will gain wealth and fame
Further Mondays, Wednesdays, Thursdays and Fridays are auspicious.
Position of Rooms:
Directions Ruling Planet Room
North Mercury Living (Sitting) room safe
Northeast Jupiter Worship room living room
East Sun Living room bathing room (no toilet)
Southeast Venus Kitchen
South Mars Kitchen storeroom
Southwest Rahu Master bedroom heavy storage
West Saturn Children’s bedroom store room study
Northwest moon Guest room bathroom grain storage room
Selecting a Site
Avoid black clay soils, as the foundations will be weak.
Avoid sites with ant-hills (fear of termite destruction), land with big boulders and reclaimed land with loose soil.
Land must be sloping to the North or East.
The site should be at least 50 m away from Shiva Temple and must not be to the left of a Durga temple or behind a Vishnu temple.
It must be square or rectangular and the East-West dimension greater than the North – South. Any other polygonal shape is generally inauspicious.
Avoid land that has no ground water. Dig a well in the N-E corner and use the ground water for prosperity.
The North - East corner must never be rounded off in a corner site (at an intersection) to the South West corner may be rounded off.
The symmetrical geometry of shape is good in general. However, irregular or unsymmetrical shape is not good always. The various shapes and their possible effects are given below:
Shape
Effects
Square/Rectangular
Overall growth
Circular
Increases mental capabilities.
Hexagonal
Prosperity
Oval Shape
Inauspicious.
Triangular
Loss due to fire, Govt. harassment, Penalty, etc.,
Parallelogram
Financial losses, Quarrels in family
Star
Quarrel and Litigations, Destruction of peace.
Trident
Quarrel, Loss of peace.
Tortoise
Tragic Death or Imprisonment
Bow
Various troubles, Fear from enemies
Cart Shape
Illness & Poverty
Reverse Cart
Loss due to theft
Trapezium
Unhappiness, Loss of wealth
Mridanga (Small Drum)
Death of wife.
Semi-Circular
Poverty
Hand Fan (Axe Shape)
Loss of cattle & loss of wealth.
Wheel Shape
Poverty
Bird Beak
Unhappiness
If the Square or Rectangular geometry is deformed due to extensions or reductions at various corners, the effects will be as mentioned below:
Shape Extended At
Effects
North-East Corner
Good for Growth
South–East Corner
Illness, Poor Growth of children, Financial Loss &Unwanted Expenditure, Quarrel and Litigations
South-West Corner
Financial Loss, Ill Health, Accidental Injury, Displeasure & Mental Unhappiness, Defamation.
North-West Corner
Financial Loss, Weak for Human Growth, Unhappiness & Mental unrest, Enmity & Defamation.
North-East Corner
Financial Loss, Ill Health, Unhappiness & Enmity.
South-East Corner (If SW corner is 90°)
Good for Growth
(But, if SW corner is less than 90°)
Financial Loss, Unhappiness & Loss of Reputation.
South-West Corner
Ill Health, Poor for Human Growth, Financial Loss & Unwanted Expenses, Mental unrest, Litigation, Loss of Position or Reputation.
North-West Corner (If SW corner is 90°)
Good for Growth.
(But, if SW corner is less than 90°)
Ill Health, Accidental Injury & mental Unhappiness less than 90°)
Direction of roads
A plot with roads on all sides is the best. Roads must be on the East or the North side.
A water steam that flows from the West to the East is good as far as it is to the North of the site.
Choosing a right BuildingResidential Property
The area of the building in square feet if divided by 8 must leave a reminder on either 1,3,5 or 7.
Old buildings that are damaged by a natural calamity like fire, lightening, rain etc. are to be avoided.
Never acquire a house in which a suicide has taken place or a new born baby died or a pregnant lady expired.
Should be sufficiently away from trees whose roots can damage the foundationDoor/windows
The main entrance /door must be from the North or the East.
An entrance from the West or South – West is extremely bad.
The number of door and windows must each be an even number.
Columns and beams must also be an even number.
A door must never be in the center of the façade of the house.
If there are 2 doors never have them on the West (main door) and South (side door), South (main) and West (side) and West (main) and North (side). Pooja Room
The N-E is the best location. The Deity facing the West and the person offering prayers facing the East is the best.
However, the Deity facing the East or North is also acceptable. In a multistoried building the prayer room must be on the ground floor. Bedroom
Ideal location is South or S-W corner. However, the East, N-E and S-E may also be used.
Avoid bedrooms in the Northern side, as this will lead the user into financial difficulties.
One must sleep with the head facing the South ideally. However head facing the East is also permissible.
Head facing either the North or the West can be disastrous.
BathroomsShould be to the East or North of the bedrooms.
ToiletsShould never be in the N-E corner of the Building.
KitchenThe ideal location is the S-E corner of the building with the cooking platform on the eastern side with the cook facing the East. The N-E corner of the building is also acceptable location for the kitchen.
StaircasesMust be located as far as possible to the South or S-W portion of the building.
Cellar/basementMust be to the North or N-E portion of the building.
Under ground water tanks: (including swimming pools)Must be in the N-E corner of the plot but never in the S-E corner.
Overhead TanksMust be in the S-W corner but never in the North, East or N-E corner.
Choosing a house on rent
Rented House
The principles of Vastu apply to both rented houses as well as houses owned by the resident.
If a portion of a building is being rented out, the North or N-E portion must be rented out. The Southern portion must be occupied by the owner.
No house must be kept vacant for more than 3-4 months. The practical angle to this is that rodents and white ants can create havoc on the foundation of the building if unoccupied. Further, it is believed that evil forces of nature take recluse in the long vacant buildings.
The ground floor must never be kept vacant, the higher floors may be kept vacant.
Apartment Blocks
The measurement from the Northeast corner to the Southwest corner should be more than from the Southeast corner to the Northwest corner.
The gate must be in the North, East or Northeast.
A road on all sides is ideal. Roads on North, East is also good.
The Ground must slope from the Southwest corner towards the Northeast corner.
More open space towards the East and the North to allow morning air circulation.
Avoid balconies towards the South and the west.
Never locate the kitchen in the Northeast or the Southwest. The ideal locations are Southeast and maybe Northwest corners.
The staircase must be towards the South, West or Southwest.
The Cellar must be avoided in the South and the West portion of the site.
Underwater water storage tanks, swimming pool and wells are to be in the Northeast corner.
The big trees and plants must be grown on the South or Southwest side only.
Overhead tank must be in the South or Southwest corner.
Compound walls on the North and East side must be lower.
Color scheme This depends on the direction in which the house faces
a. East facing: white, off white.
b. South facing: Pink, orange, red .
c. S-E facing: dark shades of green.
d. South - west: olive green, parrot green.
e. West facing: shades of blue.
f. North facing: green or yellow.
g. North - west: White, off white.
read more about VASTHU
History of Vastu
The Historical Background
Vastu originated in India during the Vedic Civilization, which some scholars believe flourished as early as 6000 B.C.
In the Vedic period, people built homes, temples and hermitages with a view to have a peaceful and harmonious living. But, in the modern world people build concrete clusters, mainly for the high rate of return. This race to make buildings not in line with the ancient by laws of nature has led the world into pollution, environment and ecological problems with no peace of mind under any kind of shelter.
Vastu Shilpa Shastra, the ancient mystic science and the art of designing and constructing buildings finds its origin in Stapatya Veda, which in turn is a part of Atharvana Veda, one of the four Vedas. Vedas are not new to the other parts of the world and there have been people of all levels who have appreciated the depth, inspirations and insight of Vedic thoughts for many years. Our saints knew various mysterious and mystics of this vast universe even before western scientist could start finding them out. One of the systems discovered by them was VASTU SHASTRA.
SHASTRENANEN SARVASYA LOKASYA PARAM SUKHAM
CHATURVERG PHALA PRAPTI SHLOKSHCH BHAVEDYUVAM
SHLIP SHASTRA PARIGYAN MRITYOAPI SUJETAAM VRAJET
PARMANAND JANAK DEVANAMI DIMIRITAM
SHILP VINA NAHI JAGTISHU LOKESHU VIDYATE
JAGAD VINA NA SHILPANCH VARTATE VASAU PRABHO
Meaning – Because of VASTU SHASTRA, the whole universe gets good health, happiness and all round prosperity. Human beings attain divinity with this knowledge. Followers of VASTU SHASTRA get not only worldly pleasure but also experience heavenly bliss. With the above shloka, it is very much clear that VASTU SHASTRA is universal. It is not confined to any particular group of people in the development of all human being irrespective of any caste, creed or religion.
The Basics
Vastu originated in India during the Vedic Civilization, which some scholars believe flourished as early as 6000 B.C.
In the Vedic period, people built homes, temples and hermitages with a view to have a peaceful and harmonious living. But, in the modern world people build concrete clusters, mainly for the high rate of return. This race to make buildings not in line with the ancient by laws of nature has led the world into pollution, environment and ecological problems with no peace of mind under any kind of shelter.
Vastu Shilpa Shastra, the ancient mystic science and the art of designing and constructing buildings finds its origin in Stapatya Veda, which in turn is a part of Atharvana Veda, one of the four Vedas. Vedas are not new to the other parts of the world and there have been people of all levels who have appreciated the depth, inspirations and insight of Vedic thoughts for many years. Our saints knew various mysterious and mystics of this vast universe even before western scientist could start finding them out. One of the systems discovered by them was VASTU SHASTRA.
SHASTRENANEN SARVASYA LOKASYA PARAM SUKHAM
CHATURVERG PHALA PRAPTI SHLOKSHCH BHAVEDYUVAM
SHLIP SHASTRA PARIGYAN MRITYOAPI SUJETAAM VRAJET
PARMANAND JANAK DEVANAMI DIMIRITAM
SHILP VINA NAHI JAGTISHU LOKESHU VIDYATE
JAGAD VINA NA SHILPANCH VARTATE VASAU PRABHO
Meaning – Because of VASTU SHASTRA, the whole universe gets good health, happiness and all round prosperity. Human beings attain divinity with this knowledge. Followers of VASTU SHASTRA get not only worldly pleasure but also experience heavenly bliss. With the above shloka, it is very much clear that VASTU SHASTRA is universal. It is not confined to any particular group of people in the development of all human being irrespective of any caste, creed or religion.
The Basics
Vastu is the sciences of directions that combines all the five elements of nature and balance them with the man and the material. Vastu Shastra is creating a congenial settings or a place to live or work, in most scientific way taking advantages of the benefits bestowed by the five elements called "Panchbhutas" of the nature thereby paving the way for enhanced health, wealth, prosperity and happiness in an enlightened environment.
The world comprises of five basic elements, also known as the Panchbhutas. They are Earth, Water, Air, Fire and Space. Out of the nine planets, our planet has life because of the presence of these five elements.
The Directions
The importance of orientation of a building is not only for saving energy but also to have a better house design, which not only gives comfortable living but also gives good health, prosperity and wealth to the house owners/occupiers and these families. There lies a co-relation between the rotational scenario of the planets and the house design and their different directions with respect of NORTH. The building of any type and its construction meets the purpose if proper orientation has been given using suitable local building material. It increases not only its life span but also improves the condition of occupants.
The proper orientation means the proper knowledge of all the eight directions. It is a common knowledge that the direction from where the Sun arises is known as East and where it sets as West and when one faces the East direction, towards one's left is North and towards one's right is South. The corner where two directions meet obviously is more significant since it combines the forces emanating from both the directions. So, in all there are eight directions, North, Northeast, East, Southeast, South, Southwest, West, Northwest. Every direction has its own significance and has its own construction. The basic rules of Vastu Shastra are based on these eight directions.
Is Vastu Essential?
Vastu forms the basics of each construction. One must follow Vastu from the initial level i.e. from choosing a plot to shift in the house. Everything should be done according to Vastu principle since Vastu is not merely a word but it is a SCIENCE and a bridge between man and nature.
Vastu is followed while choosing a plot, how to choose a plot: the shape, the nature of the soil, when and how to construct a house, how to do the interiors, how to choose colour and when to shift.
Vastu Unique
Vastu is a science that has originated from India. Feng shui is an art of harnessing energies. Though both have a same objective, the benefit of humanity but the principles are very different. Vastu is originated in India and it is based on culture, traditions, geographical conditions, climatic conditions and everything for India. And Feng shui is originated in China and based on their culture and traditions.
Why Vastu is necessary?
Vastu is the bridge between man and nature. Everything is made up of basic five elements – FIRE, WATER, EARTH, SPACE, and AIR. All these elements are only found on earth that is why it is the only planet that supports life and nature. If the residential and commercial buildings are constructed without any regards to these elements then how would it give any benefits? From each of the basic elements we get a strange precious gift due to infinite powers of the universe.
All materials in the world, irrespective of their size, shape, colour, physical or chemical compositions have embedded their origins from one of the Panchabhutas. They enjoy peculiar vibration levels, which are evading the intelligence of human beings.
Vastu is in a position to reduce the gravity of the problems faced by human beings as well as industries particularly those suffering from sickness through vibrations of Panchabhutas, which has anchored their roots in the body of the human beings as well as the external and internal building configurations.
Is Vastu a science?
The Vastu science is founded upon the laws of nature. The equilibrium we observe in the nature is easily perceivable by us in all-moving bodies, but unfortunately we are unable to note this equilibrium in static bodies. The basic source of energy of the whole world is stored at North and South Pole. It flows uninterruptedly from North Pole to South Pole in the form of magnetic waves. Therefore, Southward portion of every building should be higher than the northward portion so that there may not be any hindrance to the flow of magnetic waves.
The cars are so accurately balanced that even deflation in any one of the tyres can cause a serious accident. Similarly, when a building is constructed without observing the rules of Vastu science, various calamities, diseases, accidents can occur. This is the eternal rule of the nature and it has no place for any logic, doubt or debate.
Role of Vastu for humanity
The system of Vastu is an admixture of science, astronomy of astrology; it is covered with the influence of the sun, moonlight and heat, the earth’s atmosphere, wind direction, magnetic field and gravitation force on human beings. It gives practical guidelines on site selection, its contouring level, and orientation of the building in relation to climatology and micro weather, arrangements of areas/rooms in relation to the different activities of the proposed building, the proportions as well as rituals for successive stages of house building.
Vastu also suggests the living condition in the house arrangements, and also plant & machinery layout in factory, business houses and also the placements of different activities, furniture layout, internal color scheme, the sitting and working arrangements, business administration, raw material and finished goods, arrangements for their storage, position of putting up boilers, furnaces, transformers, water storage and everything.
When travelling in an automobile and reaching towards destination there are two factors, which will decide the journey, the vehicle and the road. The main cause of moving towards the destination is the car though road is equally important. So, in the same way, Vastu is like the road and vehicle is one’s karma. Even if one has a good vehicle but if road is not good, it will be difficult to reach the destination. Thus, Vastu facilitates to make the journey smooth.
read more about VASTHU
Vastu Dosha
Faults and shortcomings in land and buildings
- Whether choose a land or construction building or interior arrangements of concern rooms and building, in all these things to ignore the vastu rules and principles called Vastu Dosha. People paid attention towards it when they get losses in business, down fall, physical problems, hindrances in life and lack of peace of mind. After facing such adverse circumstances they have paid attention towards vastu dosha. Vastu dosha also plays a significant role in occurrences of problems as well as destiny. Now in these days many people face lots or problems and hindrances in their life and business due to the malefic effect of Vastu Dosha of premises. Vastu Dosha happens for some reasons sometimes due to city plans at where native lives, sometimes ignorance of vastu rules, sometimes willingly or unwillingly. We get result of Vastu Dosha many times later or sooner. Examples: Bhopal city in India is known for Bhopal Gas Kand where it is a major example of Vastu Dosha fort of Tuglakabat in Delhi never survived in its life from beginning till now. Mughal emperor face lot of problems and lived nuisance life in Red fort, Delhi. Any of successful Mughal king had not lived in Red fort. These all kinds of structures are live example of Vastu Dosha.
Benefits of Vastu
As a balanced lifestyle maintains and promotes good physical and mental health, similarly 'good Vastu' is essential for improving the quality of our lives. Vastu observes the law of nature, which says there is nothing random in the universe. Accordingly, there is nothing random in the home, which puts an end to physical clutter and mental clutter. Vastu respects our intrinsic relationship with nature. Its presence in our home or workspace increases calm and decreases stress. The following are some benefits in a house with high Vastu potential:
Residence
Residence
- Enhances your health and vitality
- Promotes financial prosperity
- Creates a stress-free and supporting environment
- Improves your relationships and dealings with other people
- Gives you inspiration and maximizes your effectiveness
- Creates a harmonious and tranquil atmosphere in your home
- Provides you with a refreshing, good nights sleep
Commercial
- Enhances your health and vitality
- Creates expansion in business and profit
- Increases your creativity and intelligence
- Creates a stress free and supporting environment
Promotes general fortune and well-being
What is Vastu?
An Overview
Universe is one of the beautiful creations of nature and everything stands alive only in the limelight of truth. Just like every subject of human aspect is governed with rules, regulations & acts, similarly the nature has also got certain key factor principles for smooth governing of its residents, in which "Vastu" stands for 'nature law' and ignorance of law is not an excuse anywhere.
Vastu is an inherent energy concept of science. We cannot see energy with our naked eyes but we can realize and see its application in different forms and fashions. We all know that "upto the knowledge of mind is called Science and beyond the knowledge of mind is called Spirituality." Hence, Vastu is not only a science, but is a bridge between man and nature, thus teaching us the Art of Living.
Vastu and Vastu Shastra
Vastu meaning 'dwelling' is believed to be the residing places of God and man. According to its modern meaning it covers all buildings irrespective of their use like residences, industries, business establishments, lodges, hotels etc. It is based on the five basic and essential elements, such as Vayu (air), Agni (fire), Jal (water), Bhumi (earth) and Aakash (space), which are known as Panchabhutas and rotational influences of Sun, Moon, Earth and other planets with a view to bring balance and harmony between man, nature and his buildings and thereby ensure peace, prosperity and happiness. Everything on earth is built from these elements.
Vastu in Sanskrit means nature, a surrounding or environment. The word "Vaasthu" came from Vastu, denoting anything existing such as house, shelter, building etc., Shastra in sanskrit means systems. Vastu shastra is an ancient art and science, containing principles and practices of constructing buildings which ensures a harmonious balance between man and nature and thereby bring all round happiness, health, wealth and prosperity. These principles called Vastu Shastra were evolved over thousands of years out of experience and foresight of ancient Sages of India and are very valuable for the well being of mankind. According to Shastras, if we worship, revere and respect the lords of these eight directions, they will shower on us their blessings and benefits.
Vastu is more than a myth. It is a traditional theory of architectural outlining guidelines for building design. The traditional practitioners of Vastu were called Vastu Shastris whose area of knowledge extended from philosophy to astronomy. The theory of Vastu is permanent and not bound by any time barrier. It suggests ways in which we can live in tune with the laws of nature.
Universe is one of the beautiful creations of nature and everything stands alive only in the limelight of truth. Just like every subject of human aspect is governed with rules, regulations & acts, similarly the nature has also got certain key factor principles for smooth governing of its residents, in which "Vastu" stands for 'nature law' and ignorance of law is not an excuse anywhere.
Vastu is an inherent energy concept of science. We cannot see energy with our naked eyes but we can realize and see its application in different forms and fashions. We all know that "upto the knowledge of mind is called Science and beyond the knowledge of mind is called Spirituality." Hence, Vastu is not only a science, but is a bridge between man and nature, thus teaching us the Art of Living.
Vastu and Vastu Shastra
Vastu meaning 'dwelling' is believed to be the residing places of God and man. According to its modern meaning it covers all buildings irrespective of their use like residences, industries, business establishments, lodges, hotels etc. It is based on the five basic and essential elements, such as Vayu (air), Agni (fire), Jal (water), Bhumi (earth) and Aakash (space), which are known as Panchabhutas and rotational influences of Sun, Moon, Earth and other planets with a view to bring balance and harmony between man, nature and his buildings and thereby ensure peace, prosperity and happiness. Everything on earth is built from these elements.
Vastu in Sanskrit means nature, a surrounding or environment. The word "Vaasthu" came from Vastu, denoting anything existing such as house, shelter, building etc., Shastra in sanskrit means systems. Vastu shastra is an ancient art and science, containing principles and practices of constructing buildings which ensures a harmonious balance between man and nature and thereby bring all round happiness, health, wealth and prosperity. These principles called Vastu Shastra were evolved over thousands of years out of experience and foresight of ancient Sages of India and are very valuable for the well being of mankind. According to Shastras, if we worship, revere and respect the lords of these eight directions, they will shower on us their blessings and benefits.
Vastu is more than a myth. It is a traditional theory of architectural outlining guidelines for building design. The traditional practitioners of Vastu were called Vastu Shastris whose area of knowledge extended from philosophy to astronomy. The theory of Vastu is permanent and not bound by any time barrier. It suggests ways in which we can live in tune with the laws of nature.
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