Matsya Purānam
CHAPTERS 252-257
ON VĀSTU VIDYĀ

SYNOPSIS
SYNOPSIS OF CHAPTER 252
The Vāstu Deva

In this chapter, the Ṛṣis inquire about the construction of royal palaces and houses, seeking an explanation of Vāstu Deva. Sūta responds by naming the eighteen principal preceptors of Vāstuśāstra, including sages and deities such as Bhṛgu, Atri, Vaśiṣṭha, and Lord Śiva. He goes on to recount the origin of Vāstu Deva. When Śiva battled the demon Andhaka, sweat from his brow gave rise to a fierce attendant, born from the fatigued god’s perspiration. This attendant, unsatisfied with the blood of slain demons, began a rigorous penance, seeking to consume the three realms. Pleased by his devotion, Śiva granted him the power to devour the three realms. However, the attendant’s power soon led to chaos, and the Devas, Brahmā, Śiva, and others intervened, capturing him. Bound by the Devas and made motionless, the attendant, now known as Vāstu Deva, was assigned to enjoy sacrificial offerings from Viśvedeva rituals and household sacrifices. The Vāstu worship meant to appease this powerful being, was established as a result, making Vāstu Deva a central figure in the construction and sanctification of homes.

SYNOPSIS OF CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

Then Sūta explains the importance of choosing auspicious times and practices for building a house according to Vāstuśāstra. He begins by describing the influence of different months on the prosperity of a house. For instance, starting a foundation in the month of Caitra leads to illness for the owner, while in Phālguna, it brings a son and wealth. Sūta then delves into the significance of various asterisms and days for construction, declaring certain stars and days as auspicious and others, such as Tuesday and Sunday, as inauspicious. He also highlights the harmful and beneficial Yogas for building houses.

Sūta advises that the proper Vāstu for constructing a house requires careful testing of the land's nature. The soil should be examined based on color, taste, and its alignment with the four varṇas (Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras). The ground must be treated with specific rituals, including testing its fertility with seeds and performing purification rites with Pañcagavya and herbal waters. A sacred diagram, the Vāstumaṇḍala, is then drawn with 81 smaller squares representing different Devas, and these Devas are worshipped in specific directions to ensure the success of the building.

The worship involves 45 Devas, with 32 outside the Vāstu and 13 inside, each associated with particular parts of the building. The directions and specific deities are detailed for each side of the building, from Agni at the head to Brahmā at the heart. Sūta emphasizes that impurities should be avoided during construction, and specific signs, such as itching, may indicate hidden obstacles under the ground that need to be addressed. Finally, Sūta introduces various classifications of Vāstu, based on the number of śālas (units), concluding with a focus on the rituals and care necessary for a successful and harmonious construction.

SYNOPSIS OF CHAPTER 254
The Vāstu Vidya

Sūta describes various architectural designs and their associated auspicious and inauspicious qualities based on the number of entrances and specific features of buildings. He introduces the catuḥśālā, a building with four doorways, considered very auspicious when constructed for kings or gods, known as sarvatobhadra. Variations of this building, depending on missing entrances (e.g., Nandyāvarta for missing the western entrance, or svastika for missing the eastern entrance), have different fortunes, either good or bad.

The houses with certain missing wings, such as sukṣetra (lacking an eastern wing), are considered beneficial, while those lacking a southern or western wing (e.g., pakṣaghna) bring ill fortune and misfortune for the family, leading to the destruction of relationships or wealth. Similarly, configurations with specific room placements, such as having rooms on certain sides (e.g., Yamasūrya, Daṁda, Dhanākhya), are considered inauspicious, bringing danger, untimely death, or dishonor.

Sūta then outlines the different classes of royal buildings, with each class having its dimensions and specifications, depending on the rank of the person. For example, the king’s mansion should be 108 hands in breadth, while the heir-apparent’s mansion is 86 hands wide. Dimensions for houses of other important figures like the Commander-in-Chief, ministers, and servants are similarly detailed, along with the houses for different castes, with specific breadth and length ratios (e.g., Brāhmaṇas’ houses are 32 hands in breadth).

Sūta also addresses the layout and structural features of buildings, including the placement of roads and verandahs. The height and foundation proportions for multi-floor buildings are explained, as well as the construction materials, like well-burnt bricks or timber for the foundation. The design specifics also extend to doorways, detailing the width, height, and thickness of the jambs and sills for proper measurements.

In summary, this section provides a detailed guide to the dimensions, structures, and auspicious or inauspicious elements of various buildings, all rooted in Vāstuśāstra, to ensure the prosperity, harmony, and well-being of the inhabitants.

SYNOPSIS OF CHAPTER 255
The Vāstu Vidya

The next section describes the construction of pillars and the proper placement of doors in a house, according to ancient Vāstuśāstra principles.

1. Pillars:
o The pillar's dimensions are determined by multiplying the house's altitude by 7, then dividing by 80 to find the pillar's breadth.
o Different pillar shapes include:
 Rucaka (square)
 Vajra (octagonal)
 Dvi-vajra (16-sided)
 Pralīnaka (32-sided)
 Vṛtta (circular in the center)
o These pillars, considered auspicious, should be decorated with carvings of lotuses, creepers, earthen pots, and jars.
o Carvings should be organized into nine sections, with the base carved first, and each section representing specific motifs like ghata (urn) or lotus. The pillar's design should also include a weighing balance, optionally carved at two-thirds or three-quarters of the full dimension.

2. Doors:
o Specific names and associations are given to the doorways based on their direction:
 Eastern: Indra and Jayanta
 Southern: Yāmya and Vitatha
 Western: Puspadaṁta and Vāruṇa
 Northern: Bhallāṭa and Saumya
o Doors should never be obstructed by any objects like walls, trees, or other buildings, as this brings various misfortunes:
 Obstruction by roads: Family destruction
 Obstruction by raised earth: Jealousy
 Obstruction by wells: Epilepsy
 Obstruction by pillars: Difficulties for the wife
 Obstruction by lower caste houses: Danger from weapons
o The position and design of the door are also crucial; doors that are too high or low can bring danger from kings or thieves, respectively. Doors above each other indicate death, and houses with large, impregnable doors can bring ruin.
o The main entrance should be attended to daily with water and dūrva grass, and should feature ornamental designs, often with images of Lord Śiva's attendants.

3. Trees:
o Specific trees planted in particular directions bring fortune or misfortune to the house:
 East: Banyan tree (auspicious, fulfills desires)
 South: Fig tree (auspicious)
 West: Pipal tree (auspicious)
 North: Plakṣa tree (auspicious)
o Certain trees like Kaṇṭakā and milky trees bring misery, especially to the lady of the house and children.
o The following trees are highly auspicious and promote prosperity: Pun-nāga, Aśoka, Bakula, Śamī, Tilaka, Campaka, Pomegranate, Pippalī, Drākṣā (grape), Kusumamaṇḍapa.
o Prosperity-bringing trees include Jambīra, Pūga, Malatikā, Coconut, Kadalī, and Pāṭalī.
In summary, the text provides guidelines for the dimensions, shapes, and decorative elements of pillars, the ideal placement of doors in a house, and the significance of planting specific trees around the house to ensure prosperity and avoid misfortune.

SYNOPSIS OF CHAPTER 256
The Vāstu Vidya

This section offers detailed instructions for the construction of a house, focusing on the site selection, foundation laying, and the ceremonial rituals that ensure prosperity and well-being for the householder.

1. Site Selection:
o The site should be carefully examined before construction begins. It should be distant from temples, wicked people’s houses, ministers’ homes, or intersections of roads (which invite misery).
o A building should have space around it, with the front left uncovered and the back shaded by trees.
o Houses should not be built to the south, as it is considered inauspicious; instead, constructing on the left side of the site is recommended to fulfill all desires.

2. Foundation and Rituals:
o A foundation should be laid during an auspicious time, with jewels placed beneath it, followed by a stone and seeds. The pillar is then erected and worshipped by the Brāhmaṇas.
o Rituals, such as bathing the pillar with medicinal plants, chanting Vedic mantras, and performing Homa (fire rituals) with offerings of ghee and honey, are integral for purifying the site.
o To correct defects, a five-fold Vāstuyajña (ritual) should be performed, involving marking the north-east and south-east pillars, circumambulating the house, and writing the footprints of Vāstu.

3. Avoiding Inauspicious Elements:
o Vāstu should not be constructed using harmful materials like nails, weapons, leather, or bones, as these bring calamities.
o Rituals must be followed strictly when entering the house, including proper placement of the pillars and laying out threads.

4. Omen Interpretation:
o Signs such as certain animals making noises or objects being unearthed during construction (e.g., elephant bones, coal, or a conch) indicate misfortune for the householder.
o Specific omens, like a crow cawing in the north-east corner, signal treasure, while a broken vase or stolen jar indicates family destruction.

5. Pillar Installation and Symmetry:
o The placement of pillars and the direction of the house’s rooms and doors must be accurate, as errors can lead to the destruction of the household.
o When extending the house, it should be done symmetrically. Extensions in certain directions (south, west, north-east) bring specific misfortunes like death, loss of wealth, or famine.

6. Designating Spaces:
o The north-east corner is ideal for worship and the kitchen, while the south-east is for water storage.
o The south-west should house the general godown (storage), with the bathing place and place for killing outside the house. A granary should be placed in the north-west corner for prosperity.

SYNOPSIS OF CHAPTER 257
The Vāstu Vidya

This passage outlines the important considerations for selecting and preparing timber for the construction of a house, with an emphasis on auspiciousness, rituals, and the avoidance of certain inauspicious practices.

Timing and Rituals for Cutting Trees:
The person should avoid cutting trees on days governed by inauspicious Nakṣattras (constellations) and Kāraṇas (a unit of time). Before cutting, sacrifices and worship should be offered to the trees.

Favorable and Unfavorable Directions:
Trees that fall towards the north-east are considered lucky, while those falling towards the south are inauspicious.
Certain trees, such as the bo-tree and milky trees, or those damaged by fire, wind, or other calamities (elephants, lightning, etc.), should never be used for building.

Auspicious and Inauspicious Trees:
Auspicious trees for house building include: Sandal, Panasa, Āsana, Aśoka, Mahuā, Sarja, and Śāla. These woods are known for their positive qualities.
Inauspicious trees include: Nīpa, Neem, Vibhītak, Mango, and Kaṇṭaki, which should be avoided.
The use of trees like Śinśapā, Śrīparṇī, Tindukī, Syandana, and Sarala is allowed only in singular use, while their mixtures are considered unlucky.

Characteristics of Timber:
Timber is categorized by its color when cut:
Bheka (Bengal madder color), Sarpa (blue), Saraṭa (red), Śukamādi (pearl-like), Mūśaka (tawny), and Jalacchedāa (sword-shaped) are all considered inauspicious and should be avoided.

Measurement of Timber:
The length and circumference of the timber are used to classify it based on remainders when divided by specific numbers:
Dhvaja (auspicious in all directions), Dhūma, Siṁha (north), Vṛṣabha (east), and Hastī (south) are favorable.
Other remainders represent inauspicious directions and should be avoided.
The remainder from dividing the timber's dimensions by 27 determines the auspiciousness (Vyaya). An excess in Vyaya indicates inauspiciousness.

Rituals for Entering the House:
After constructing the house according to these guidelines, a vase filled with water, curds, rice, fruits, flowers, and gold should be placed, followed by a sacrifice with Brāhmaṇas.

The house should be entered on a Tuesday, and the owner should perform a purification ceremony (Homa and sacrifices) to appease any possible defects in the house, followed by a celebratory feast for the Brāhmaṇas.

Finally, the householder, dressed in white, should enter the house, which has been perfumed with incense and properly consecrated.

CHAPTER 252

The Vāstu Deva

ऋषयः ऊचुः

प्रासादभवनादीनां निवेशं विस्तराद्वद ।

कुर्यात्केन विधानेन कश्च वास्तुरुदाहृतः॥१॥

ṛṣayaḥ ūcuḥ

prāsādabhavanādīnāṃ niveśaṃ vistarādvada |

kuryātkena vidhānena kaśca vāsturudāhṛtaḥ||1||

The Ṛṣis asked- "O Sūta! Be gracious enough to tell us how royal palaces and other houses are constructed. Also, explain to us what is Vāstu Deva."

सूत उवाच

भृगुर्विसिष्ठश्च विश्वकर्मा मयस्तथा ।

नारदो नग्नजिच्चैव विशालाक्षः पुरन्दरः॥२॥

ब्रह्मा कुमारो नन्दीशः शौनको गर्ग एव च ।

वासुदेवोऽनिरुद्धश्च तथा शुक्रबृहस्पती ॥३॥

अष्टादशैते विख्याता वास्तुशास्त्रोपदेशकाः ।

संक्षेपेणोपदिष्टं तु मनवे मत्स्यरूपिणा ॥४॥

sūta uvāca

bhṛgurvisiṣṭhaśca viśvakarmā mayastathā |

nārado nagnajiccaiva viśālākṣaḥ purandaraḥ||2||

brahmā kumāro nandīśaḥ śaunako garga eva ca |

vāsudevo’niruddhaśca tathā śukrabṛhaspatī ||3||

aṣṭādaśaite vikhyātā vāstuśāstropadeśakāḥ |

saṃkṣepeṇopadiṣṭaṃ tu manave matsyarūpiṇā ||4||

Sūta replied (1) Bhṛgu, (2) Atri, (3) Vaśiṣṭha, (4) Viśvakarmā, (5) Maya, (6) Nārada, (7) Nagnajit, (8) Viśālākṣa, (9) Indra, (10) Brahmā, (11) Svāmikārtika, (12) Nandiśvara, (13) Śaunaka, (14) Garga, (15) Śrī Kṛṣṇa, (16) Aniruddha, ( 17 ) Śukra, (18) Bṛhaspati are the chief eighteen preceptors of the Vāstuśāstra. Lord Matsya had explained briefly the Vāstuśāstra to the king Vaivasvata Manu.

तदिदानीं प्रवक्ष्यामि वास्तुशास्त्रमनुत्तमम् ।

पुरान्धकवधे घोरे घोररूपस्य शूलिनः ॥ ५ ॥

ललाटस्वेदसलिलमपतद्भुवि भीषणम् ।

करालवदनं तस्माद्भूतमद्भूतमुल्बणम्॥ ६ ॥

ग्रसमानमिवाकाशं सप्तद्वीपां वसुन्धराम्।

ततोन्धकानां रुधिरमपिबत्पतितं क्षितौ ॥ ७ ॥

तेन तत्समरे सर्वं पतितं यन्महीतले ।

तथापि तृप्तिमगमन्न तद्भूतं यदा तदा ॥ ८ ॥

सदाशिवस्य पुरतस्तपश्चक्रे सुदारुणम्।

क्षुधाविष्टं तु तद्भूतमाहर्तुं जगतीत्रयम्॥९॥

ततः कालेन सन्तुष्टो भैरवस्तस्य चाह वै ।

वरं वृणीष्व भद्रं ते यदभीष्टं तवानघ ॥ १० ॥

tadidānīṃ pravakṣyāmi vāstuśāstramanuttamam |

purāndhakavadhe ghore ghorarūpasya śūlinaḥ || 5 ||

lalāṭasvedasalilamapatadbhuvi bhīṣaṇam |

karālavadanaṃ tasmādbhūtamadbhūtamulbaṇam|| 6 ||

grasamānamivākāśaṃ saptadvīpāṃ vasundharām|

tatondhakānāṃ rudhiramapibatpatitaṃ kṣitau || 7 ||

tena tatsamare sarvaṃ patitaṃ yanmahītale |

tathāpi tṛptimagamanna tadbhūtaṃ yadā tadā || 8 ||

sadāśivasya puratastapaścakre sudāruṇam|

kṣudhāviṣṭaṃ tu tadbhūtamāhartuṃ jagatītrayam||9||

tataḥ kālena santuṣṭo bhairavastasya cāha vai |

varaṃ vṛṇīṣva bhadraṃ te yadabhīṣṭaṃ tavānagha || 10 ||

Which I will not relate to you. In days gone by, perspiration (water) trickled from the forehead of Śiva at the time of His fighting fiercely with the demon Andhaka in the course of which the latter was killed; and out of this sweat of the fatigued Śiva was born an attendant, grim in appearance, who looked as if to swallow the whole universe with seven islands and the sky. He then began to drink the blood of the Andhaka demons that lay scattered on the ground, but he was not satisfied with it. Then that hungry attendant began to practice tapasyā with the object of devouring the three regions, in honor of Śiva. The Lord Śiva in due time was highly pleased with the devotee and asked him to select a boon.

तमुवाच ततो भूतं त्रैलोक्यग्रसनक्षमम् ।

भवामि देवदेवेश तथेत्युक्तं च शूलिना ॥ ११ ॥

ततस्तत् त्रिदिवं सर्वं भूमण्डलमशेषतः ।

स्वदेहेनान्तरिक्षं च रुन्धानं प्रपतद्भुवि ॥ १२ ॥

भीतभीतैस्ततो देवैर्ब्रह्मणा चाथ शूलिना ।

दानवासुररक्षोभिरवष्टब्धं समन्ततः ॥ १३ ॥

येन यत्रैव चाक्रान्तं स तत्रैवावसत्पुनः ।

निवासात्सर्वदेवानां वास्तुरित्यभिधीयते ॥ १४ ॥

tamuvāca tato bhūtaṃ trailokyagrasanakṣamam |

bhavāmi devadeveśa tathetyuktaṃ ca śūlinā || 11 ||

tatastat tridivaṃ sarvaṃ bhūmaṇḍalamaśeṣataḥ |

svadehenāntarikṣaṃ ca rundhānaṃ prapatadbhuvi || 12 ||

bhītabhītaistato devairbrahmaṇā cātha śūlinā |

dānavāsurarakṣobhiravaṣṭabdhaṃ samantataḥ || 13 ||

yena yatraiva cākrāntaṃ sa tatraivāvasatpunaḥ |

nivāsātsarvadevānāṃ vāsturityabhidhīyate || 14 ||

The devotee said- "O Lord! Be pleased to permit me to eat of the three realms" and the Lord said, "Be it so." Then that devotee besieged and brought all the three regions, under his clutches and then fell down on this earth. The terrified Devas, Brahmā, Śiva, demons, and Rākṣasas got around and captured him from all sides; the being, thus imprisoned, remained there and since then, owing to all the Devas remaining there and living around him, he came to be recognized as Vāstu Deva.

अवष्टब्धाश्च तेनापि विज्ञप्ताः सर्वदेवता ।

प्रसीदध्वं सुराः सर्वे युष्माभिर्निश्चलीकृताः ॥ १५ ॥

स्थास्याम्यहं किमाकारो ह्यवष्टब्धो धोमुखः ।

ततो ब्रह्मादिभिः प्रोक्तं वास्तुमध्ये तु यो बलिः ॥ १६ ॥

आहारो वैश्वदेवान्ते नूनमस्मिन्भविष्यति ।

वास्तुपूजामकुर्वाणस्तवाहारो भविष्यति ॥ १७ ॥

avaṣṭabdhāśca tenāpi vijñaptāḥ sarvadevatā |

prasīdadhvaṃ surāḥ sarve yuṣmābhirniścalīkṛtāḥ || 15 ||

sthāsyāmyahaṃ kimākāro hyavaṣṭabdho dhomukhaḥ |

tato brahmādibhiḥ proktaṃ vāstumadhye tu yo baliḥ || 16 ||

āhāro vaiśvadevānte nūnamasminbhaviṣyati |

vāstupūjāmakurvāṇastavāhāro bhaviṣyati || 17 ||

Seeing the Devas thus predominant and finding himself thus besieged the being, that sprung from Śiva's sweat, said - “O Devas! you have now made me motionless; be pleased; how can I stay, thus imprisoned, with my head downward?” The Devas replied – “You will enjoy the sacrificial offerings of the Viśvedeva sacrifice and the offerings that will be given within any dwelling-house and one who will perform sacrifices without the prescribed method will also be your food.

अज्ञानात्तु कृतो यज्ञस्तवाहारो भविष्यति ।

यज्ञोत्सवादौ च बलिस्तवाहारो भविष्यति ॥ १८ ॥

एवमुक्तस्ततो हृष्टः स वास्तुरभवत्तदा ।

वास्तुयज्ञः स्मृतस्तस्मात्ततः प्रभृति शान्तये ॥ १९ ॥

ajñānāttu kṛto yajñastavāhāro bhaviṣyati |

yajñotsavādau ca balistavāhāro bhaviṣyati || 18 ||

evamuktastato hṛṣṭaḥ sa vāsturabhavattadā |

vāstuyajñaḥ smṛtastasmāttataḥ prabhṛti śāntaye || 19 ||

You will also enjoy the sacrificial offerings made in the course of other ordinary sacrifices. That Vāstu Deva then became highly pleased to hear those words and since then the Vāstu worship became extant to appease Vāstu Deva."

इति श्रीमात्स्ये महापुराणे वास्तुभूतोद्भवो नाम द्विपञ्चाशदधिकद्विशततमोऽध्यायः ॥ २५२ ॥

iti śrīmātsye mahāpurāṇe vāstubhūtodbhavo nāma dvipañcāśadadhikadviśatatamo’dhyāyaḥ || 252 ||

CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

सूत उवाच

अथातः सम्प्रवक्ष्यामि गृहकालविनिर्णयम् ।

यथाकालं शुभं ज्ञात्वा सदा भवनमारभेत् ॥ १॥

sūta uvāca

athātaḥ sampravakṣyāmi gṛhakālavinirṇayam |

yathākālaṃ śubhaṃ jñātvā sadā bhavanamārabhet || 1||

Sūta said "I shall now tell you about the different auspicious periods of building a house. One should always select an auspicious time to start a building."

चैत्रे व्याधिमवाप्नोति यो गृहं कारयेन्नरः ।

वैशाखे धेनुरत्नानि ज्येष्ठे मृत्युं तथैव च ॥ २ ॥

आषाढे भृत्यरत्नानि पशुवर्गमवाप्नुयात् ।

श्रावणे भृत्यलाभं तु हानिं भाद्रपदे तथा ॥ ३ ॥

पत्नी नाशोऽश्विने विन्द्यात्कार्त्तिके धनधनान्यकम् ।

मार्गशीर्षे तथा भक्तं पौधे तस्करतो भयम् ॥४॥

लाभं च बहुशो विन्द्यादग्निं माघे विनिर्दिशेत् ।

फाल्गुने काञ्चनं पुत्रानिति कालबलं स्मृतम् ॥ ५ ॥

अश्विनी रोहिणी मूलमुत्तरात्रयमैन्दवम् ।

स्वाती हस्तोऽनुराधा च गृहारम्भे प्रशस्यते ॥ ६ ॥

caitre vyādhimavāpnoti yo gṛhaṃ kārayennaraḥ |

vaiśākhe dhenuratnāni jyeṣṭhe mṛtyuṃ tathaiva ca || 2 ||

āṣāḍhe bhṛtyaratnāni paśuvargamavāpnuyāt |

śrāvaṇe bhṛtyalābhaṃ tu hāniṃ bhādrapade tathā || 3 ||

patnī nāśo’śvine vindyātkārttike dhanadhanānyakam |

mārgaśīrṣe tathā bhaktaṃ paudhe taskarato bhayam ||4||

lābhaṃ ca bahuśo vindyādagniṃ māghe vinirdiśet |

phālgune kāñcanaṃ putrāniti kālabalaṃ smṛtam || 5 ||

aśvinī rohiṇī mūlamuttarātrayamaindavam |

svātī hasto’nurādhā ca gṛhārambhe praśasyate || 6 ||

If the foundations of a house be laid in the month of Caitra, the owner of it gets ill; if in Vaiśākha, he gets cows and gems; if in Jyeṣṭha, he dies; if in Āṣāḍha, he gets good servants, gems and domestic animals; if in Śrāvaṇa, he gets good servants; if in Bhādra, he becomes a loser of something; if in Aśvin, he loses his wife; if in Kārtika, he gets wealth; if in Mārgasīrṣa, he gets plenty of grains and eatables; if in Pauṣa, he has a fear of thieves; if in Māgha, he gets good lots of various things but there is a risk of fire also; if in Phālguna, he begets a son and gold; such is the influence of time, of these different months. Now I shall tell you about the influence of different asterisms. Āśvinī, Rohiṇī, Mūla, Uttarāṣāḍhā, Uttarā Phālgunī and Mṛgaśira, Svāti, Hasta and Anurādhā are said to be the auspicious asterisms.

आदित्यभौमवर्ज्यास्तु सर्वे वाराः शुभावहाः ।

वज्र्जं व्याघातशूले च व्यतीपातातिगण्डयोः ॥ ७ ॥

विष्कम्भगण्डपरिघवज्रयोगेषु कारयेत् ।

श्वेते मैत्रेऽथ माहेन्द्रे गान्धर्वाभिजिति रौहिणे ॥ ८ ॥

तथा वैराजसावित्रे मुहूर्ते गृहमारभेत् ।

चन्द्रादित्यबलं लब्ध्वा शुभलग्नं निरीक्षयेत् ॥ ९॥

स्तम्भोच्छ्रायादिकर्त्तव्यमन्यत्तु परिवर्जयेत् ।

प्रासादेष्वेवमेवं स्यात्कूपवापीषु चैव हि ॥ १० ॥

ādityabhaumavarjyāstu sarve vārāḥ śubhāvahāḥ |

vajrjaṃ vyāghātaśūle ca vyatīpātātigaṇḍayoḥ || 7 ||

viṣkambhagaṇḍaparighavajrayogeṣu kārayet |

śvete maitre’tha māhendre gāndharvābhijiti rauhiṇe || 8 ||

tathā vairājasāvitre muhūrte gṛhamārabhet |

candrādityabalaṃ labdhvā śubhalagnaṃ nirīkṣayet || 9||

stambhocchrāyādikarttavyamanyattu parivarjayet |

prāsādeṣvevamevaṃ syātkūpavāpīṣu caiva hi || 10 ||

Barring Tuesday and Sunday all the other days are said to be auspicious. The following are known to be the evil Yogas for building a house, viz.., Vyāghāta, Sūta, Vyatīpāta, Atigaṅḍa. The following Yogas are beneficial – Viṣkambha, Gaṅḍa, Parigha, and Vajra. The following are said to be the best Muhūrtas, viz., Śveta, Maitre, Māhendra, Gāndharva, Abhijita, Rohiṇī, Vairāja and Sāvitra. First, see that the Sun and Moon are benefic, and fix an auspicious Lagna; then leaving all other work, fix a pillar within the ground. This is the rule to start a building, well, or tank.

पूर्वं भूमिं परीक्षेत पश्चाद्वास्तुं प्रकल्पयेत् ।

श्वेता रक्ता तथा पीता कृष्णा चैवानुपूर्वशः ॥ ११॥

विप्रादेः शस्यते भूमिरतः कार्यं परीक्षणम् ।

विप्राणां मधुरास्वादा कटुका क्षत्रियस्य तु ॥ १२ ॥

तिक्ता कषाया च तथा वैश्यशूद्रेषु शस्यते ।

अनिमात्रे वै गर्ने स्वनुलिप्ते च सर्वशः ॥ १३ ॥

घृतमामशरावस्थं कृत्वा वर्त्तिचतुष्टयम् ।

ज्वालयेद्भूपरीक्षार्थं तत्पूर्णं सर्वदिङ्मुखम्॥१४॥

दीप्त पूर्वादि गृह्णीयाद्वर्णानामनुपूर्वशः ।

वास्तु: सामूहिको नाम दीप्यते सर्वतस्तु यः ॥ १५ ॥

शुभदः सर्ववर्णानां प्रासादेषु गृहेषु च।

रनिमात्रमधोगर्ते परीक्ष्यं खातपूरणे॥ १६ ॥

pūrvaṃ bhūmiṃ parīkṣeta paścādvāstuṃ prakalpayet |

śvetā raktā tathā pītā kṛṣṇā caivānupūrvaśaḥ || 11||

viprādeḥ śasyate bhūmirataḥ kāryaṃ parīkṣaṇam |

viprāṇāṃ madhurāsvādā kaṭukā kṣatriyasya tu || 12 ||

tiktā kaṣāyā ca tathā vaiśyaśūdreṣu śasyate |

animātre vai garne svanulipte ca sarvaśaḥ || 13 ||

ghṛtamāmaśarāvasthaṃ kṛtvā vartticatuṣṭayam |

jvālayedbhūparīkṣārthaṃ tatpūrṇaṃ sarvadiṅmukham||14||

dīpta pūrvādi gṛhṇīyādvarṇānāmanupūrvaśaḥ |

vāstu: sāmūhiko nāma dīpyate sarvatastu yaḥ || 15 ||

śubhadaḥ sarvavarṇānāṃ prāsādeṣu gṛheṣu ca|

ranimātramadhogarte parīkṣyaṃ khātapūraṇe|| 16 ||

In laying the foundations of a building or digging a tank or well first it is necessary to test the nature of the soil before commencing the operations and lying Vāstu. White earth is lucky for the Brāhmaṇas, red is good for the Kṣatriyas, yellow earth for the Vaiśyas and black earth is auspicious for the Śūdras. This can be ascertained by digging. The earth tasting sweet is good for the Brāhmaṇas, the pungent one is suited for the Kṣatriyas, the bitter earth is fit for the Vaiśya and the astringent earth is good for the Śūdras. After the earth is examined a hole is to be dug one foot and a half square and it is to be leaped with cowdung; melted butter is then to be placed on an earthen pot and four wicks should be placed in it, one in each direction. If the eastern wick burns more brightly than the rest, it means the plot of land is good for the Brāhmaṇas, similarly if the southern wick is brighter, the land is good for the Kṣatriyas, if the western wick is bright the land is good for the Vaiśyas, the brightness of the northern wick shows that the land is good for the Śūdras; and if all the four wicks are equally bright the land is good for all the four class of people. Such is the test of the land drugged in one and a quarter cubit of land.

अधिके श्रियमाप्नोति न्यूने हानिं समे समम् ।

फालकृष्टेऽथवा देशे सर्वबीजानि वापयेत् ॥ १७ ॥

त्रिपञ्चसप्तरात्रे च यत्रारोहन्ति तान्यपि ।

ज्येष्ठोत्तमा कनिष्ठा भूर्वज्र्ज्जनीयतरा सदा ॥ १८ ॥

adhike śriyamāpnoti nyūne hāniṃ same samam |

phālakṛṣṭe’thavā deśe sarvabījāni vāpayet || 17 ||

tripañcasaptarātre ca yatrārohanti tānyapi |

jyeṣṭhottamā kaniṣṭhā bhūrvajrjjanīyatarā sadā || 18 ||

The hollow is then to be filled with excavated earth; if the excavated earth is greater than the hollow filled, then the buildings reconstructed on that ground will bring in riches and influence; if the earth is insufficient it means loss and if it is just equal, then the result will be normal. The second test is to get the land plowed and sown with some seeds; if the seeds sprout and become big in three, five, or seven days the land should be known to be best; if the sproutings are small, that land is to be avoided; if the sproutings are tolerably high, that land is middling.

पञ्चगव्यौषधिजलैः परीक्षित्वा च सेचयेत् ।

एकाशीतिपदं कृत्वा रेखाभिः कनकेन च ॥ १९ ॥

पश्चापिष्टेन चालिप्य सूत्रेणालीड्य सर्वतः ।

दश पूर्वायता लेखा दश चैवोत्तरायताः ॥ २० ॥

सर्ववास्तु विभागेषु विज्ञेया नवका नव ।

एकाशीतिपदं कृत्वा वास्तुवित्सर्ववास्तुषु ॥ २१॥

पदस्थान्पूजयेद्देवांस्त्रिंशत्पञ्चदशैव तु ।

द्वात्रिंशद्वाह्यतः पूज्याः पूज्याश्चान्तस्त्रयोदश ॥ २२ ॥

नामतस्तान्प्रवक्ष्यामि स्थानानि च निबोधत ।

ईशानकोणादिषु तान्पूजयेद्धविषा नरः ॥ २३ ॥

pañcagavyauṣadhijalaiḥ parīkṣitvā ca secayet |

ekāśītipadaṃ kṛtvā rekhābhiḥ kanakena ca || 19 ||

paścāpiṣṭena cālipya sūtreṇālīḍya sarvataḥ |

daśa pūrvāyatā lekhā daśa caivottarāyatāḥ || 20 ||

sarvavāstu vibhāgeṣu vijñeyā navakā nava |

ekāśītipadaṃ kṛtvā vāstuvitsarvavāstuṣu || 21||

padasthānpūjayeddevāṃstriṃśatpañcadaśaiva tu |

dvātriṃśadvāhyataḥ pūjyāḥ pūjyāścāntastrayodaśa || 22 ||

nāmatastānpravakṣyāmi sthānāni ca nibodhata |

īśānakoṇādiṣu tānpūjayeddhaviṣā naraḥ || 23 ||

After thus testing the land one should wash it with Pañcagavya and sprinkle it with the water of all the medicinal herbs; then lines should be drawn in gold forming 51 squares (a square containing eighty-one smaller squares it). Then the lines should be encircled with a thread dyed in lime or any other mixture of colors. Ten lines should be drawn towards the east, ten towards the north, and on the nine divisions on each side 9x9 = 81 divisions are known to be 81 feet or rooms of Vāstu Deva (ten lines are to be drawn to have nine divisions within them) and 45 Devas should be worshipped there and out of these 32 Devas should be worshipped outside (the smaller squares lying on the eastern, southern, western and northern sides) and 13 inside. The 32 Devas outside should be worshipped with ghee in the northeast (Iṣāna) corner.

शिखी चैवाथ पर्जन्यो जन्यतः कुलिशायुधः ।

सूर्यसत्यौ भृशश्चैव आकाशो वायुरेव च ॥ २४ ॥

पूषा च वितथश्चैव गृहक्षतयमावुभौ ।

गन्धर्वो भृङ्गराजश्च मृगः पितृगणस्तथा ॥ २५ ॥

दौवारिकोऽथ सुग्रीवः पुष्पदन्तो जलाधिपः ।

असुर : शोषपापौ च रोगोऽहिमुख्य एव च ॥ २६ ॥

भल्लाटः सोमसप च अदितिश्च दितिस्तथा ।

बहिर्द्वात्रिंशदेते तु तदन्तस्तु ततः शृणु ॥२७॥

ईशानादचतुष्कोणसंस्थितान् पूजयेद्बुधः ।

आपश्चैवाथ सावित्रो जया रुद्रस्तथैव च ॥ २८ ॥

मध्ये नवपदे ब्रह्मा तस्याष्टौ च समीपगान् ।

साध्यानेकान्तरान्विद्यात्पूर्वाद्यान्नामतः शृणु ॥ २९॥

अर्यमा सविता चैव विवस्वान् विबुधाधिपः ।

मित्रोऽथ राजयक्ष्मा च तथा पृथ्वीधरः स्मृतः ॥ ३० ॥

अष्टमश्चापवत्सस्तु परितो ब्रह्मणः स्मृतः ।

आपश्चैवापवत्सश्च पर्ज्जन्योऽग्निर्दितिस्तथा ॥ ३१॥

पदिकानां तु वर्गोऽयमेवं कोणेष्वशेषतः ।

तन्मध्ये तु बहिर्विंशद् द्विपदास्ते तु सर्वशः ॥ ३२ ॥

अर्यमा च विवस्वांश्च मित्रः पृथ्वीधरस्तथा ।

ब्रह्मणः परितो दिक्षु त्रिपदास्ते तु सर्वशः ॥ ३३ ॥

śikhī caivātha parjanyo janyataḥ kuliśāyudhaḥ |

sūryasatyau bhṛśaścaiva ākāśo vāyureva ca || 24 ||

pūṣā ca vitathaścaiva gṛhakṣatayamāvubhau |

gandharvo bhṛṅgarājaśca mṛgaḥ pitṛgaṇastathā || 25 ||

dauvāriko’tha sugrīvaḥ puṣpadanto jalādhipaḥ |

asura : śoṣapāpau ca rogo’himukhya eva ca || 26 ||

bhallāṭaḥ somasapa ca aditiśca ditistathā |

bahirdvātriṃśadete tu tadantastu tataḥ śṛṇu ||27||

īśānādacatuṣkoṇasaṃsthitān pūjayedbudhaḥ |

āpaścaivātha sāvitro jayā rudrastathaiva ca || 28 ||

madhye navapade brahmā tasyāṣṭau ca samīpagān |

sādhyānekāntarānvidyātpūrvādyānnāmataḥ śṛṇu || 29||

aryamā savitā caiva vivasvān vibudhādhipaḥ |

mitro’tha rājayakṣmā ca tathā pṛthvīdharaḥ smṛtaḥ || 30 ||

aṣṭamaścāpavatsastu parito brahmaṇaḥ smṛtaḥ |

āpaścaivāpavatsaśca parjjanyo’gnirditistathā || 31||

padikānāṃ tu vargo’yamevaṃ koṇeṣvaśeṣataḥ |

tanmadhye tu bahirviṃśad dvipadāste tu sarvaśaḥ || 32 ||

aryamā ca vivasvāṃśca mitraḥ pṛthvīdharastathā |

brahmaṇaḥ parito dikṣu tripadāste tu sarvaśaḥ || 33 ||

The following are the 32 outside Devas - ( 1 ) Śikhi, (2) Parajanya, (3) Janyata, ( 4 ) Indra, ( 5 ) Sūrya, (6) Satyā, ( 7 ) Bhṛśa, (8) Ākāśa, (9) Vāyu, (10) Pūṣā, (11) Vitatha, (12) Gṛhakṣata, (13) Yama, (14) Gandharva, ( 15 ) Mṛga, ( 16 ) Bhṛṇgarāja, (17) Pitṛs, ( 18 ) Dauvārika, (19) Sugrīva, (20) Puṣpadaṁta, ( 21 ) Jalādhipa, (22) Asura, (23) Śeṣa, (24) Pāpa, ( 25 ) Roga, (26) Ahi, (27) Mukhya, (28) Bhallāṭa, (29) Soma, (30) Sarpa, (31) Aditi, (32) Diti, these 32 Devas (31?) are worshipped outside Vāstu in the north-east corner and the following are worshipped inside the Vāstu. Apa, Sāvitrī, Paya, Rudra, and Brahmā and the other eight Devas close by these 13 Devas are worshipped in the nine feet of Vāstu, and around Him are eight Devas, the Sādhya as in their respective stations, viz., Aryamā, Savitā, Vivasvāna, Vivudhādhīpa, Mitra, Rājyakṣā, Pṛthvīśvara, Apavatsa; these are to be worshiped in the eastern side and the five Devas, viz., Āpa, Apavatsa, Parajanya, Agni and Diti are to be worshipped in the south-eastern corner. This is the mode of worship of the Devas at several corners. Aryamā, Vivasvāna, Mitra, Pṛthvīdhara, these are worshipped amongst the twenty and on the outside; and on the eastern and southern side are worshipped the Devas presiding over three feet. Brahmā is in the center of all. In such a way 45 Devas are present in Vāstu (draw the figure Vāstumaṇḍalam of 81 Padas and put the Devas and colors in it. Then everything will be clearly understood).

वंशानिदानीं वक्ष्यामि ऋजूनपि पृथक् पृथक्।

वायुं यावत्तथा रोगात्पितृभ्यः शिखिनं पुनः ॥ ३४ ॥

मुख्याद्भृशं तथा शोषाद्वितथं यावदेव तु ।

सुग्रीवाददितिं यावन्मृगात्पर्जन्यमेव च ॥ ३५ ॥

एते वंशाः समाख्याताः क्वचिच्च जयमेव तु ।

एतेषां यस्तु सम्पातः पदं मध्यं समं तथा ॥ ३६ ॥

मर्म्म चैतत्समाख्यातं त्रिशूलं कोणगं च यत् ।

स्तम्भं न्यासेषु वर्ज्यानि तुलाविधिषु सर्वदा ॥ ३७ ॥

कीलोच्छिष्टोपघातादि वर्जयेद्यत्नतो जनः ।

सर्वत्र वास्तुनिर्दिष्टो पितृवैश्वानरायतः ॥ ३८ ॥

vaṃśānidānīṃ vakṣyāmi ṛjūnapi pṛthak pṛthak|

vāyuṃ yāvattathā rogātpitṛbhyaḥ śikhinaṃ punaḥ || 34 ||

mukhyādbhṛśaṃ tathā śoṣādvitathaṃ yāvadeva tu |

sugrīvādaditiṃ yāvanmṛgātparjanyameva ca || 35 ||

ete vaṃśāḥ samākhyātāḥ kvacicca jayameva tu |

eteṣāṃ yastu sampātaḥ padaṃ madhyaṃ samaṃ tathā || 36 ||

marmma caitatsamākhyātaṃ triśūlaṃ koṇagaṃ ca yat |

stambhaṃ nyāseṣu varjyāni tulāvidhiṣu sarvadā || 37 ||

kīlocchiṣṭopaghātādi varjayedyatnato janaḥ |

sarvatra vāstunirdiṣṭo pitṛvaiśvānarāyataḥ || 38 ||

Now the Vaṁśas are being stated in due order, viz., from Vāyu to Roga, from Pitṛs to Agni, Mukhya to Bhṛśa, Śeṣa to Vitatha, Sugrīva to Aditi, Mṛga to Parjanya; at certain other places from Mṛga to Jaya is considered one family or Vaṁśa. The smaller squares where the Devas are located are termed Pada, Madhya, and Sama; they are named also Madhya, Triśūla, and Koṇaga. These are always to be avoided in the ceremonies Stambhanyāsa and Tulāvidhi (where gifts are made in gold equivalent to the weight of the performer of the ceremonies). The Vāstu is always to be fixed on the lines of Pitṛs and Vaiśvānara. Impurities (Ucchiṣṭa) and Upaghātas, etc., are to be carefully avoided.

मूर्द्धन्याग्निः समादिष्टो मुखे चापः समाश्रितः ।

पृथ्वीधरोऽर्यमा चैव स्तनयोस्तावधिष्ठितौ॥ ३९॥

वक्षःस्थले चापवत्सः पूजनीयः सदा बुधैः ।

नेत्रयोर्दितिपर्जन्यौ श्रोत्रेऽदितिजयन्तकौ ॥ ४० ॥

सर्पेन्द्र वंससंस्थौ तु पूजनीयौ प्रयत्नतः ।

सूर्यसोमादयस्तद्वद्बह्वोः पञ्च च पञ्च च ॥ ४१॥

रुद्रश्च राजयक्ष्मा च वामहस्ते समास्थितौ ।

सावित्रः सविता तद्वद्धस्तं दक्षिणमास्थितौ ॥ ४२ ॥

विवस्वानथ मित्रश्च जठरे संव्यवस्थितौ ।

पूषा च पापयक्ष्मा च हस्तयोर्मणिबन्धने ॥ ४३ ॥

तथैवासुरशोषौ च वामपार्श्वं समाश्रितौ ।

पार्श्वे तु दक्षिणे तद्वद्वितथः सगृहक्षतः ॥ ४४ ॥

ऊर्वोर्याम्बुपौ ज्ञेयौ जान्वोर्गन्धर्वपुष्पकौ ।

जङ्घयोर्भृगुसुग्रीवौ स्फिक्स्थौ दौवारिको मृगः॥४५॥

जयशक्र तथा मेढ़े पादयोः पितरस्तथा ।

मध्ये नवपदे ब्रह्मा हृदये स तु पूज्यते ॥ ४६ ॥

mūrddhanyāgniḥ samādiṣṭo mukhe cāpaḥ samāśritaḥ |

pṛthvīdharo’ryamā caiva stanayostāvadhiṣṭhitau|| 39||

vakṣaḥsthale cāpavatsaḥ pūjanīyaḥ sadā budhaiḥ |

netrayorditiparjanyau śrotre’ditijayantakau || 40 ||

sarpendra vaṃsasaṃsthau tu pūjanīyau prayatnataḥ |

sūryasomādayastadvadbahvoḥ pañca ca pañca ca || 41||

rudraśca rājayakṣmā ca vāmahaste samāsthitau |

sāvitraḥ savitā tadvaddhastaṃ dakṣiṇamāsthitau || 42 ||

vivasvānatha mitraśca jaṭhare saṃvyavasthitau |

pūṣā ca pāpayakṣmā ca hastayormaṇibandhane || 43 ||

tathaivāsuraśoṣau ca vāmapārśvaṃ samāśritau |

pārśve tu dakṣiṇe tadvadvitathaḥ sagṛhakṣataḥ || 44 ||

ūrvoryāmbupau jñeyau jānvorgandharvapuṣpakau |

jaṅghayorbhṛgusugrīvau sphiksthau dauvāriko mṛgaḥ||45||

jayaśakra tathā meḍha़e pādayoḥ pitarastathā |

madhye navapade brahmā hṛdaye sa tu pūjyate || 46 ||

Agni is on the head of Vāstu, Āpa on the mouth, Pṛthvīdhara and Aryamā on its breast, Āpavatsa on the chest, Diti and Parajanya on the eyes, Aditi and Jayambhaka on the ears, Sarpa and Indra on the shoulders, the Sun and the Moon on the two arms. Rudra and Rājayakṣmā on the left hand, Sāvitra and Savitā on the right hand, Vivasvāna and Mitra on the stomach, Pūṣā and Aryamā on the wrist, Asura and Śoṣa on the left side, Vitatha and Grahakṣata on the right-side, Yama and Varuṇa on the thighs, Gandharva and Puṣpadaṁta on the knees, Sugrīva and Bhṛśa on the shanks, Dauvārika and Mṛga on the ankles, Jai and Śakra on the organ, manes on the feet, Brahmā in the heart and on the ninth feet in the center.

चतुःषष्टिपदो वास्तु: प्रासादे ब्रह्मणा स्मृतः ।

ब्रह्मा चतुष्पदस्तत्र कोणेष्वर्द्धपदस्तथा॥४७॥

बहिष्कोणेषु वास्तौ तु सार्द्धाचोभयसंस्थिताः ।

विंशतिद्विपदाश्चैव चतुःषष्टिपदे स्मृताः ॥ ४८ ॥

catuḥṣaṣṭipado vāstu: prāsāde brahmaṇā smṛtaḥ |

brahmā catuṣpadastatra koṇeṣvarddhapadastathā||47||

bahiṣkoṇeṣu vāstau tu sārddhācobhayasaṃsthitāḥ |

viṃśatidvipadāścaiva catuḥṣaṣṭipade smṛtāḥ || 48 ||

Brahmā has said that Vāstu with 64 feet should be worshipped in the Prāsāda (verandah or outer yards). The Brahmā is located in the 4 feet or smaller squares in the center; the Devas with half feet are in the corners, the Devas with 1 1⁄2 feet are in the outer corners, and 20 Devas are with 2 feet. Vāstu thus has 64 feet.

गृहारम्भेषु कण्डूतिः स्वाम्यङ्गं यत्र जायते ।

शल्यं त्वपनयेत्तत्र प्रासादे भवने तथा ॥ ४९ ॥

सशल्यं भयदं यस्मादशल्यं शुभदायकम् ।

हीनाधिकाङ्गतां वास्तो: सर्वथा तु विवर्जयेत् ॥ ५० ॥

नगरग्रामदेशेषु सर्वत्रैवं विवर्जयेत् ।

gṛhārambheṣu kaṇḍūtiḥ svāmyaṅgaṃ yatra jāyate |

śalyaṃ tvapanayettatra prāsāde bhavane tathā || 49 ||

saśalyaṃ bhayadaṃ yasmādaśalyaṃ śubhadāyakam |

hīnādhikāṅgatāṃ vāsto: sarvathā tu vivarjayet || 50 ||

nagaragrāmadeśeṣu sarvatraivaṃ vivarjayet |

At the commencement of a building, if the owner feels an itching sensation on his body, it is to be inferred that there is a nail or some foreign matter under the ground. He should remove the nail from the portion of Vāstu in which the corresponding part of his own body feels itching. For a nail in the vital part of Vāstu is dangerous it is very inauspicious. If there be any part defective or part in excess then it should be avoided.

चतुःशालं त्रिशालं च द्विशालं चैकशालकम् ।

नामतस्तान्प्रवक्ष्यामि स्वरूपेण द्विजोत्तमाः ॥ ५१ ॥

catuḥśālaṃ triśālaṃ ca dviśālaṃ caikaśālakam |

nāmatastānpravakṣyāmi svarūpeṇa dvijottamāḥ || 51 ||

O best of twice-born, now I tell you the names of Vāstu with four śālas, three śālas, two śālas and one śālas.

इति श्रीमात्स्ये महापुराणे एकाशीतिपदवास्तुनिर्णयो नाम त्रिपञ्चाशदधिकद्विशततमोऽध्यायः ॥ २५३ ॥

iti śrīmātsye mahāpurāṇe ekāśītipadavāstunirṇayo nāma tripañcāśadadhikadviśatatamo’dhyāyaḥ || 253 ||

***

CHAPTER 254

The Vāstu Vidya

सूत उवाच

चतुःशालं प्रवक्ष्यामि स्वरूपं नामतस्तथा ।

चतुःशालं चतुर्द्वारैरलिन्दैः सर्वतोमुखम् ॥ १॥

नाम्ना तत्सर्वतोभद्रं शुभं देवनृपालये ।

पश्चिमद्वारहीनं च नन्द्यावर्त्तं प्रचक्षते ॥ २ ॥

sūta uvāca

catuḥśālaṃ pravakṣyāmi svarūpaṃ nāmatastathā |

catuḥśālaṃ caturdvārairalindaiḥ sarvatomukham || 1||

nāmnā tatsarvatobhadraṃ śubhaṃ devanṛpālaye |

paścimadvārahīnaṃ ca nandyāvarttaṃ pracakṣate || 2 ||

Sūta said, "I shall first tell you the names and the details of catuḥśālās." The building (catuhśālā) has four doorways, one in each direction and it is encircled by an enclosure wall. If the palace or temple is made into a catuḥśālā, it is known as sarvatobhadra. Such a mansion built for a king or a god is very auspicious. The house has three entrances, i.e., if the western doorway does not exist, it is known as Nandyāvarta.

दक्षिणद्वारहीनं तु वर्द्धमानमुदाहृतम् ।

पूर्वद्वारविहीनं तत्स्वस्तिकं नाम विश्रुतम् ॥ ३ ॥

रुचकं चोत्तरद्वारविहीनं तत्प्रचक्षते ।

सौम्यशालाविहीनं यत् त्रिशालं धान्यकं च तत् ॥ ४ ॥

क्षेमवृद्धिकरं नृणां बहुपुत्रफलप्रदम् ।

शालया पूर्वया हीनं सुक्षेत्रमिति विश्रुतम् ॥ ५ ॥

dakṣiṇadvārahīnaṃ tu varddhamānamudāhṛtam |

pūrvadvāravihīnaṃ tatsvastikaṃ nāma viśrutam || 3 ||

rucakaṃ cottaradvāravihīnaṃ tatpracakṣate |

saumyaśālāvihīnaṃ yat triśālaṃ dhānyakaṃ ca tat || 4 ||

kṣemavṛddhikaraṃ nṛṇāṃ bahuputraphalapradam |

śālayā pūrvayā hīnaṃ sukṣetramiti viśrutam || 5 ||

The mansion has three entrances, i.e., if there is no southern gateway, it is known as vardhamāna; the one without any gate towards the east is known as svastika, the one without any gate towards the north is known as Rucka. If the houses are slightly unsymmetrical, the building is known as triśālā or as known as dhanyaka. It is auspicious and brings prosperity to the owner and gives him a good many sons. The mansion having no wing to its east is known as sukṣetra.

धन्यं यशस्यमायुष्यं शोकमोहविनाशनम् ।

शालया याम्यया हीनं यद्विशालं तु शालया ॥ ६ ॥

कुलक्षयकरं नृणां सर्वव्याधिभयावहम् ।

हीनं पश्चिमया यत्तु पक्षघ्नं नाम तत्पुनः ॥ ७ ॥

मित्रबन्धून्सुतान्हन्ति तथा सर्वभयावहम्।

याम्यापराभ्यां शालाभ्यां धनधान्यफलप्रदम् ॥ ८ ॥

dhanyaṃ yaśasyamāyuṣyaṃ śokamohavināśanam |

śālayā yāmyayā hīnaṃ yadviśālaṃ tu śālayā || 6 ||

kulakṣayakaraṃ nṛṇāṃ sarvavyādhibhayāvaham |

hīnaṃ paścimayā yattu pakṣaghnaṃ nāma tatpunaḥ || 7 ||

mitrabandhūnsutānhanti tathā sarvabhayāvaham|

yāmyāparābhyāṃ śālābhyāṃ dhanadhānyaphalapradam || 8 ||

It is known to be the giver of long life and destroyer of woes and delusions. The mansion without any wing to the south and whose rooms are big is known as the annihilator of the family and causes all sorts of ill, and the one that is without its western wing is known as pakṣaghna. It is the destroyer of the sons and friends of the owner and causes many fears. The mansion having only two rooms on the west is very auspicious. It gives lots of wealth and grains and sons to the owner.

क्षेमवृद्धिकरं नृणां तथा पुत्रफलप्रदम् ।

यमसूर्यं च विज्ञेयं पश्चिमोत्तरशालिकम् ॥ ९ ॥

राजाग्निभयदं नृणां कुलक्षयकरं च यत् ।

उदक् पूर्वे तु शालेहं दण्डाख्ये यत्र तद्भवेत् ॥ १० ॥

अकालमृत्युभयदं परचक्रभयावहम्।

धनाख्यं पूर्वयाम्याभ्यां शालाभ्यां यद्विशालकम् ॥ ११ ॥

तच्छस्त्रभयदं नृणां पराभवभयावहम्।

चुल्ली पूर्वापराभ्यां तु सा भवेन्मृत्युसूचनी ॥ १२ ॥

वैधव्यदायकं स्त्रीणामनेकभयकारकम् ।

कार्यमुत्तरयाम्याभ्यां शालाभ्यां भयदं नृणाम् ॥ १३॥

सिद्धार्थवज्रवर्ज्याणि विशालानि सदा बुधैः ।

अथातः सम्प्रवक्ष्यामि भवनं पृथिवीपतेः ॥ १४ ॥

kṣemavṛddhikaraṃ nṛṇāṃ tathā putraphalapradam |

yamasūryaṃ ca vijñeyaṃ paścimottaraśālikam || 9 ||

rājāgnibhayadaṃ nṛṇāṃ kulakṣayakaraṃ ca yat |

udak pūrve tu śālehaṃ daṇḍākhye yatra tadbhavet || 10 ||

akālamṛtyubhayadaṃ paracakrabhayāvaham|

dhanākhyaṃ pūrvayāmyābhyāṃ śālābhyāṃ yadviśālakam || 11 ||

tacchastrabhayadaṃ nṛṇāṃ parābhavabhayāvaham|

cullī pūrvāparābhyāṃ tu sā bhavenmṛtyusūcanī || 12 ||

vaidhavyadāyakaṃ strīṇāmanekabhayakārakam |

kāryamuttarayāmyābhyāṃ śālābhyāṃ bhayadaṃ nṛṇām || 13||

siddhārthavajravarjyāṇi viśālāni sadā budhaiḥ |

athātaḥ sampravakṣyāmi bhavanaṃ pṛthivīpateḥ || 14 ||

The mansion having rooms on the west and the north is known as Yamasūrya. It has fear of the king and fire and is the destroyer of the family. The one having rooms on the north and east is known as Daṁda. It is inauspicious for the owner of it to be a danger from other kings and untimely death. The one having rooms on the east and south is known as Dhanākhya. It is also inauspicious as the owner has a danger of arms and dishonor. The one that has fireplaces built for cooking purposes on the east and west causes the death of the owner and widowhood and causes also many fears. The mansion has two rooms on the south is also the cause of fear for the owner. Such mansions forebode ills and should not be built by the wise. The big rooms known defective as Siddhārtha and Vajrayukta are always to be avoided by the intelligent ones. Now the ways of building a royal mansion are described.

पञ्चप्रकारं तत्प्रोक्तमुत्तमादिविभेदतः ।

अष्टोत्तरं हस्तशतं विस्तरश्चोत्तमो मतः ॥ १५ ॥

चतुर्ष्वन्येषु विस्तारो हीयते चाष्टभिः करैः ।

चतुर्थांशाधिकं दैर्घ्यं पञ्चस्वपि निगद्यते ॥ १६ ॥

pañcaprakāraṃ tatproktamuttamādivibhedataḥ |

aṣṭottaraṃ hastaśataṃ vistaraścottamo mataḥ || 15 ||

caturṣvanyeṣu vistāro hīyate cāṣṭabhiḥ karaiḥ |

caturthāṃśādhikaṃ dairghyaṃ pañcasvapi nigadyate || 16 ||

A royal palace is of five different classes in descending order of merit. The best one is 108 hands in breadth and the remaining of the four classes are each 8 hands less respectively. The length of all of these is 1 ¼ of their breadth.

युवराजस्य वक्ष्यामि तथा भवनपञ्चकम् ।

षड्भिः षड्भिस्तथाशीतिर्हीयते तत्र विस्तरात् ॥ १७ ॥

त्र्यंशेन चाधिकं दैर्घ्यं पञ्चस्वपि निगद्यते ।

सेनापतेः प्रवक्ष्यामि तथा भवनपञ्चकम् ॥ १८ ॥

चतुःषष्टिस्तु विस्तारात्षभि: षड्भिस्तु हीयते ।

पञ्चस्वेतेषु दैर्घ्यं च षड्भागेनाधिकं भवेत् ॥ १९ ॥

yuvarājasya vakṣyāmi tathā bhavanapañcakam |

ṣaḍbhiḥ ṣaḍbhistathāśītirhīyate tatra vistarāt || 17 ||

tryaṃśena cādhikaṃ dairghyaṃ pañcasvapi nigadyate |

senāpateḥ pravakṣyāmi tathā bhavanapañcakam || 18 ||

catuḥṣaṣṭistu vistārātṣabhi: ṣaḍbhistu hīyate |

pañcasveteṣu dairghyaṃ ca ṣaḍbhāgenādhikaṃ bhavet || 19 ||

Similarly, the mansion of his heir-apparent is also of five different classes, viz., the first best is 86 hands broad and the remaining four are each six hands less respectively. They are in length 1+1 / 3 of their breadth. Now the dimensions of the Commander-in-Chief's mansion will be described.

मन्त्रिणामथ वक्ष्यामि तथा भवनपञ्चकम् ।

चतुश्चतुर्भिर्हीना स्यात्करषष्टिप्रविस्तरे ॥ २० ॥

अष्टांशेनाधिकं दैर्घ्यं पञ्चस्वपि निगद्यते ।

सामन्तामात्यलोकानां वक्ष्ये भवनपञ्चकम् ॥ २१॥

चत्वारिंशत्तथाष्टौ च चतुर्भिर्हीयते क्रमात् ।

चतुर्थांशाधिकं दैर्घ्यं पञ्चस्वेतेषु शस्यते ॥ २२ ॥

mantriṇāmatha vakṣyāmi tathā bhavanapañcakam |

catuścaturbhirhīnā syātkaraṣaṣṭipravistare || 20 ||

aṣṭāṃśenādhikaṃ dairghyaṃ pañcasvapi nigadyate |

sāmantāmātyalokānāṃ vakṣye bhavanapañcakam || 21||

catvāriṃśattathāṣṭau ca caturbhirhīyate kramāt |

caturthāṃśādhikaṃ dairghyaṃ pañcasveteṣu śasyate || 22 ||

His best house should be 64 (sixty-four) hands in breadth and the remaining four are each six hands less respectively. Their length is 11/6 (one and one-sixth) of their breadth. Now the mansions of the other chief servants of the sovereign are described. The Prime Minister's house should be sixty hands broad and the remaining four are each 4 hands less respectively. Their length is 1 and 1/8 (one and one-eighth) of the breadth.

शिल्पिना कञ्चुकीनां च वेश्यानां गृहपञ्चकम् ।

अष्टाविंशत्कराणां तु विहीनं विस्तरे क्रमात् ॥ २३ ॥

द्विगुणं दैर्घ्यमेवोक्तं मध्यमेष्वेवमेव तत्।

दूतीकर्मान्तिकादीनां वक्ष्ये भवनपञ्चकम्॥२४॥

चतुर्थांशाधिकं दैर्घ्यं विस्तारो द्वादशैव तु ।

अर्द्धार्द्धक हानिः स्याद्विस्तारात्पञ्चशः क्रमात् ॥ २५ ॥

śilpinā kañcukīnāṃ ca veśyānāṃ gṛhapañcakam |

aṣṭāviṃśatkarāṇāṃ tu vihīnaṃ vistare kramāt || 23 ||

dviguṇaṃ dairghyamevoktaṃ madhyameṣvevameva tat|

dūtīkarmāntikādīnāṃ vakṣye bhavanapañcakam||24||

caturthāṃśādhikaṃ dairghyaṃ vistāro dvādaśaiva tu |

arddhārddhaka hāniḥ syādvistārātpañcaśaḥ kramāt || 25 ||

The House of Captains and other ministers – 48 (forty-eight) hands wide and the remaining four are each four hands less respectively. Their length is 1 ¼ (one and one-fourth ) of the breadth. The houses of the architects, artisans, sentries, and concubines are also of five kinds. The best one is 28 (twenty-eight) hands in breadth and the remaining four are each less by two hands. Their length is twice their breadth. Now the quarters of the maids, etc., will be described. Their best house is 12 hands in length, the remaining four can be made 2 ½ hands less each respectively. Their length should be 1 ¼ of the breadth.

दैवज्ञगुरुवैद्यानां सभास्तारपुरोधसाम् ।

तेषामपि प्रवक्ष्यामि तथा भवनपञ्चकम् ॥ २६ ॥

चत्वारिंशत्तु विस्ताराच्चतुर्भिर्हीयते क्रमात् ।

पञ्चस्वेतेषु दैर्घ्यं च षड्भागेनाधिकं भवेत् ॥ २७ ॥

daivajñaguruvaidyānāṃ sabhāstārapurodhasām |

teṣāmapi pravakṣyāmi tathā bhavanapañcakam || 26 ||

catvāriṃśattu vistārāccaturbhirhīyate kramāt |

pañcasveteṣu dairghyaṃ ca ṣaḍbhāgenādhikaṃ bhavet || 27 ||

Now the five kinds of houses of the Astrologer, Preceptor, Physician, Councillor, and Priest will be described. The best of their houses are 40 hands in breadth and the remaining are each four hands less respectively. Their length is 1 and 1/6 (one and one-sixth ) of the breadth.

चतुर्वर्णस्य वक्ष्यामि सामान्यं गृहपञ्चकम्।

द्वात्रिंशतिकराणां तु चतुर्भिर्हीयते क्रमात् ॥ २८ ॥

आषोडशादिति परं नूनमन्तेवसायिनाम् ।

दशांशेनाष्टभागेन त्रिभागेनाथ पादिकम् ॥ २९ ॥

अधिकं दैर्घ्यमित्याहुर्ब्राह्मणादेः प्रशस्यते ।

सेनापतेर्नृपस्यापि गृहयोरन्तरेण तु ॥ ३० ॥

नृपवासगृहं कार्यं भाण्डागारं तथैव च।

सेनापतेर्गृहस्यापि चातुर्वर्ण्यस्य चान्तरे ।

वासाय च गृहं कार्यं राजपूज्येषु सर्वदा ॥ ३१ ॥

caturvarṇasya vakṣyāmi sāmānyaṃ gṛhapañcakam|

dvātriṃśatikarāṇāṃ tu caturbhirhīyate kramāt || 28 ||

āṣoḍaśāditi paraṃ nūnamantevasāyinām |

daśāṃśenāṣṭabhāgena tribhāgenātha pādikam || 29 ||

adhikaṃ dairghyamityāhurbrāhmaṇādeḥ praśasyate |

senāpaternṛpasyāpi gṛhayorantareṇa tu || 30 ||

nṛpavāsagṛhaṃ kāryaṃ bhāṇḍāgāraṃ tathaiva ca|

senāpatergṛhasyāpi cāturvarṇyasya cāntare |

vāsāya ca gṛhaṃ kāryaṃ rājapūjyeṣu sarvadā || 31 ||

Now the dimensions of the houses of the men of the four castes are described. The best house of a Brāhmaṇa should be 32 hands in breadth of the remaining four each should be less by four hands respectively. The house of a Kṣatriya should be 28 hands in breadth, that of the Vaiśya 24 hands, and of the Śūdra 20 hands. The length of a Brāhmaṇas house should be 1 and 1/10th (one and one-tenth) times of Kṣatriya 1 1/8th time, of Vaiśyas 1 1/5th time, of Śūdra and ¼th times of their respective breadths. The houses of the lower castes are to be up (sixteen) hands wide. A sovereign should have his own residence between the capital and the house of the commander-in-chief and at the same place should be built the store-room. The houses of the Brāhmaṇas, etc., those revered always by the king should be around the mansion of the commander-in-chief. Besides these, the sleeping rooms of other lower men and those residing in the forest are to be fifty hands long. Similarly, the sleeping rooms of the king and the commander-in-chief are to be seventy hands long. Within 35 hands from that, the outer verandah is to be laid. Thus are related to the arrangements of houses.

अन्तरप्रभवाणां च स्वपितुर्गृहमिष्यते ।

तथा हस्तशतादूर्ध्वं गदितं वनवासिनाम्॥ ३२ ॥

सेनापतेर्नृपस्यापि सप्तस्या सहितेऽन्विते ।

चतुर्दशते व्यासे शालान्यासः प्रकीर्त्तितः ॥ ३३ ॥

पञ्चत्रिंशान्विते तस्मिन्नलिन्दः समुदाहृतः ।

तथा षट्त्रिंशद्धस्ता तु सप्ताड्गुलसमन्विता ॥ ३४॥

विप्रस्य महती शाला न दैर्घ्यं परतो भवेत् ।

दशाङ्गुलाधिका तद्वत् क्षत्रियस्य न विद्यते ॥ ३५ ॥

पञ्चत्रिंशत्करा वैश्ये ह्यड्गुलानि त्रयोदश ।

तावत्करैव शूद्रस्य युता पञ्चदशाङ्गुलेः ॥ ३६ ॥

शालायास्तु त्रिभागेन यस्याग्रे वीथिका भवेत् ।

सोष्णीषं नाम तद्वास्तु पश्चाच्छ्रेयोच्छ्रयं भवेत् ॥ ३७ ॥

पार्श्वयोर्वीथिका यत्र सावष्टम्भं तदुच्यते ।

समन्ताद्वीथिका यत्र सुस्थितं तदिहोच्यते ॥ ३८ ॥

शुभदं सर्वमेतत् स्याच्चातुवर्ण्ये चतुर्विधम् ।

विस्तरात् षोडशो भागस्तथा हस्तचतुष्टयम्॥ ३९॥

प्रथमो भूमिकोच्छ्राय उपरिष्टात् प्रहीयते ।

द्वादशांशेन सर्वासु भूमिकासु तथोच्छ्रयः ॥ ४० ॥

पक्वेष्टका भवेद्धित्तिः षोडशांशेन विस्तरात् ।

दारवैरपि कल्प्या: स्यात् तथा मृन्मयभित्तिका ॥ ४१ ॥

गर्भमानेन मानं तु सर्ववास्तुषु शस्यते ।

गृहव्यासस्य पञ्चाशदष्टादशभिरङ्गुलैः ॥ ४२ ॥

antaraprabhavāṇāṃ ca svapiturgṛhamiṣyate |

tathā hastaśatādūrdhvaṃ gaditaṃ vanavāsinām|| 32 ||

senāpaternṛpasyāpi saptasyā sahite’nvite |

caturdaśate vyāse śālānyāsaḥ prakīrttitaḥ || 33 ||

pañcatriṃśānvite tasminnalindaḥ samudāhṛtaḥ |

tathā ṣaṭtriṃśaddhastā tu saptāḍgulasamanvitā || 34||

viprasya mahatī śālā na dairghyaṃ parato bhavet |

daśāṅgulādhikā tadvat kṣatriyasya na vidyate || 35 ||

pañcatriṃśatkarā vaiśye hyaḍgulāni trayodaśa |

tāvatkaraiva śūdrasya yutā pañcadaśāṅguleḥ || 36 ||

śālāyāstu tribhāgena yasyāgre vīthikā bhavet |

soṣṇīṣaṃ nāma tadvāstu paścācchreyocchrayaṃ bhavet || 37 ||

pārśvayorvīthikā yatra sāvaṣṭambhaṃ taducyate |

samantādvīthikā yatra susthitaṃ tadihocyate || 38 ||

śubhadaṃ sarvametat syāccātuvarṇye caturvidham |

vistarāt ṣoḍaśo bhāgastathā hastacatuṣṭayam|| 39||

prathamo bhūmikocchrāya upariṣṭāt prahīyate |

dvādaśāṃśena sarvāsu bhūmikāsu tathocchrayaḥ || 40 ||

pakveṣṭakā bhaveddhittiḥ ṣoḍaśāṃśena vistarāt |

dāravairapi kalpyā: syāt tathā mṛnmayabhittikā || 41 ||

garbhamānena mānaṃ tu sarvavāstuṣu śasyate |

gṛhavyāsasya pañcāśadaṣṭādaśabhiraṅgulaiḥ || 42 ||

The house of a Brāhmaṇa should be 36 hands and seven aṅgulas long. He ought never to discard the above figures and follow other dimensions. Similarly, the length of the house of a Kṣatriya ought to be 36 hands and 10 aṅgulas and that of a Vaiśya ought to be 35 hands and 13 aṅgulas. The measurement of a Śūdra's house ought to be as previously mentioned and fifteen aṅgulas more. If the building is divided into three parts where there is a road-way in the first (front) part and whose back side is elevated and beautiful, it is named Soṣṇīṣa. There is a road-way on one side, that is named Sāvaṣṭambha and there are road-ways all around the building that are named Susthita; all these buildings are auspicious to the Brāhmaṇas and three other classes. The height of the ground floor of the building erected on small areas is to be one-sixteenth of its breadth together with four hands (1/16 breadth + 4 hands). The height of the upper floor (on the ground floor, i.e., the first floor) is to be 11/12th of the height of the first floor; that of the second floor is to be 11/12th of the first floor, and so on. The foundations should be of well-burnt bricks and its width is to be one-sixteenth of the breadth of the house; the foundations may be of timber or it may be of mud also. In the latter case, its dimensions are to be the same as that of the middle of the house. The width of the doorway is to be in a certain ratio to the width of the room and the height of the doorway to be twice the width.

संतो द्वारविष्कम्भोद्विगुणश्चोच्छ्रयो भवेत् ।

द्वारशाखासु बाहुल्यमुच्छ्रायकरसम्मितः॥४३॥

अङ्गुलैः सर्ववास्तूनां पृथुत्वं शस्यते बुधैः ।

उदुम्बरोत्तमाङ्गं च तदर्द्धार्द्धप्रविस्तरात्॥४४॥

saṃto dvāraviṣkambhodviguṇaścocchrayo bhavet |

dvāraśākhāsu bāhulyamucchrāyakarasammitaḥ||43||

aṅgulaiḥ sarvavāstūnāṃ pṛthutvaṃ śasyate budhaiḥ |

udumbarottamāṅgaṃ ca tadarddhārddhapravistarāt||44||

The thickness of the jambs of a door [two inside pieces (vertical)] should be as many fingers as many hands there are that will give their height and the thickness of the lower horizontal piece (the sill) is 1 1/8th (one and one-eighth) of the thickness of that of the jambs.

इति श्रीमात्स्ये महापुराणे वास्तुविद्यासु गृहमाननिर्णयो नाम चतुःपञ्चाशदधिकद्विशततमोऽध्यायः ॥ २५४ ॥

iti śrīmātsye mahāpurāṇe vāstuvidyāsu gṛhamānanirṇayo nāma catuḥpañcāśadadhikadviśatatamo’dhyāyaḥ || 254 ||

CHAPTER 255
The Vāstu Vidya

सूत उवाच

अथातः सम्प्रवक्ष्यामि स्तम्भमानविनिर्णयम् ।

कृत्वा स्वभवनोच्छ्रायं सदा सप्तगुणं बुधैः ॥ १ ॥

अशीत्यंशः पृथुत्वं स्यादग्रेणावगुणैः सह ।

रुचकचतुरः स्यात्तु अष्टास्रो वज्र उच्यते ॥ २ ॥

द्विवज्रः षोडशास्त्रस्तु द्वात्रिंशास्त्र: प्रलीनकः ।

मध्यप्रदेशे यस्तम्भो वृत्तो वृत्त इति स्मृतः ॥ ३ ॥

sūta uvāca

athātaḥ sampravakṣyāmi stambhamānavinirṇayam |

kṛtvā svabhavanocchrāyaṃ sadā saptaguṇaṃ budhaiḥ || 1 ||

aśītyaṃśaḥ pṛthutvaṃ syādagreṇāvaguṇaiḥ saha |

rucakacaturaḥ syāttu aṣṭāsro vajra ucyate || 2 ||

dvivajraḥ ṣoḍaśāstrastu dvātriṃśāstra: pralīnakaḥ |

madhyapradeśe yastambho vṛtto vṛtta iti smṛtaḥ || 3 ||

Sūta said, "Now I shall tell you the measurements of the pillars." Multiply the altitude of the house by 7 (seven) which is divided by 80 (eighty) will give the breadth of the pillars. If the pillars are square, they are known as rucaka and if they are octagonal they are called Vajra. A sixteen-sided pillar is known as Dvi-vajra and the one with 32 sides is known as Pralīnaka the one that is circular in the center is called Vṛtta.

एते पञ्च महास्तम्भाः प्रशस्ताः सर्ववास्तुषु ।

पद्मवल्लीलताकुम्भपत्रदर्पणरूपिताः ॥ ४ ॥

स्तम्भस्य नवमांशेन पद्मकुम्भान्तराणि तु ।

स्तम्भतुल्या तुला प्रोक्ताहीना चोपतुला ततः ॥ ५ ॥

त्रिभागेनेह सर्वत्र चतुर्भागेन वा पुनः ।

हीनं हीनं चतुर्थांशात् तथा सर्वासु भूमिषु ॥ ६ ॥

ete pañca mahāstambhāḥ praśastāḥ sarvavāstuṣu |

padmavallīlatākumbhapatradarpaṇarūpitāḥ || 4 ||

stambhasya navamāṃśena padmakumbhāntarāṇi tu |

stambhatulyā tulā proktāhīnā copatulā tataḥ || 5 ||

tribhāgeneha sarvatra caturbhāgena vā punaḥ |

hīnaṃ hīnaṃ caturthāṃśāt tathā sarvāsu bhūmiṣu || 6 ||

These five pillars are mahā-stambas (huge pillars) and are auspicious for all the buildings. Paintings and beautiful carvings should be made on all these pillars. Lotuses, creepers, leaves, earthen pots, and jars, are to be nicely carved. Divide all the pillars into nine parts and the lowest one for carving should be made the base of the pillar. Above it in one part should be made ghata and in the other one lotus. Then in the other part, beautiful carvings should be made and the rest of the parts should be left in a clean polished square. The weighing balance is also to be carved equal to the dimension of the pillar; 2/3 or 3/4 of that can also be done; and then it is called upatula.

वासगेहानि सर्वेषां प्रवेशे दक्षिणेन तु ।

द्वाराणि तु प्रवक्ष्यामि प्रशस्तानीह यानि तु ॥ ७ ॥

पूर्वेन्द्र जयन्तं च द्वारं सर्वत्र शस्यते ।

याम्यं च वितथं चैव दक्षिणेन विदुर्बुधाः ॥ ८ ॥

पश्चिमे पुष्पदन्तं च वारुणं च प्रशस्यते ।

उत्तरेण तु भल्लाटं सौम्यं तु शुभदं भवेत् ॥ ९ ॥

vāsagehāni sarveṣāṃ praveśe dakṣiṇena tu |

dvārāṇi tu pravakṣyāmi praśastānīha yāni tu || 7 ||

pūrvendra jayantaṃ ca dvāraṃ sarvatra śasyate |

yāmyaṃ ca vitathaṃ caiva dakṣiṇena vidurbudhāḥ || 8 ||

paścime puṣpadantaṃ ca vāruṇaṃ ca praśasyate |

uttareṇa tu bhallāṭaṃ saumyaṃ tu śubhadaṃ bhavet || 9 ||

Now the ways of locating the doors in a house will be described. The eastern doorway should be named Indra and Jayanta, and the southern ones should be named Yāmya and Vitatha. The western doorways should be named Puspadaṁta and Vāruṇa and the northern ones should be named Bhallāṭa and Saumya. Thus the experts say.

तथा वास्तुषु सर्वत्र वेद्यं द्वारस्य वर्जयेत् ।

द्वारे तु रथ्यया विद्धे भवेत् सर्वकुलक्षयः ॥ १० ॥

तरुणा द्वेषबाहुल्यं शोकः पङ्केन जायते ।

अपस्मारो भवेन्नूनं कूपवेधेन सर्वदा ॥ ११ ॥

व्यथा प्रस्रवणेन स्यात् कीलेनाग्निभयं भवेत् ।

विनाशो देवताविद्धे स्तम्भेन स्त्रीकृतं भवेत् ॥ १२ ॥

गृहभर्तुर्विनाशः स्याद्गृहेण च गृहे कृते ।

अमेध्यावस्करैर्विद्धे गृहिणी बन्धकी भवेत् ॥ १३ ॥

तथा शस्त्रभयं विन्द्यादन्त्यजस्य गृहेण तु ।

उच्छ्रायाद्विगुणा भूमिं त्यक्त्वा वेधो न जायते ॥ १४ ॥

स्वयमुत्पाटिते द्वारे उन्मादो गृहवासिनाम् ।

स्वयं वा पिहिते विद्यात् कुलनाशं विचक्षणः ॥ १५ ॥

tathā vāstuṣu sarvatra vedyaṃ dvārasya varjayet |

dvāre tu rathyayā viddhe bhavet sarvakulakṣayaḥ || 10 ||

taruṇā dveṣabāhulyaṃ śokaḥ paṅkena jāyate |

apasmāro bhavennūnaṃ kūpavedhena sarvadā || 11 ||

vyathā prasravaṇena syāt kīlenāgnibhayaṃ bhavet |

vināśo devatāviddhe stambhena strīkṛtaṃ bhavet || 12 ||

gṛhabharturvināśaḥ syādgṛheṇa ca gṛhe kṛte |

amedhyāvaskarairviddhe gṛhiṇī bandhakī bhavet || 13 ||

tathā śastrabhayaṃ vindyādantyajasya gṛheṇa tu |

ucchrāyādviguṇā bhūmiṃ tyaktvā vedho na jāyate || 14 ||

svayamutpāṭite dvāre unmādo gṛhavāsinām |

svayaṃ vā pihite vidyāt kulanāśaṃ vicakṣaṇaḥ || 15 ||

The doorways should never be blocked with anything. The exits and entries should not be hindered by anything. These being blocked by a thoroughfare, tree, or corner of another house, are inauspicious. Its being blocked up by a lane means the annihilation of the family; by being blocked up by raised earth it brings jealousy, by being blocked up by moist soil or mud, it brings misery; by being blocked up by a well it gives epilepsy; by being blocked up by a waterfall, it brings in some evil; by being blocked up by some nails, it brings in danger from fire, by its being blocked by any Deva there is a danger of destruction. If there is a corner of another house in front of it, it means the death of the master. The doorway being blocked by a filthy drain or other impurities causes sterility to women. If there is any obstruction in the shape of a pillar it indicates difficulties for the wife; and if it is obstructed by the house of a lower caste, it indicates the fear of weapons. No construction is recognized at a distance greater than twice the height of the house. The family of the house owner whose doors open by themselves becomes mad and whose doors shut by themselves, become extinct.

मानाधिके राजभयं न्यूने तस्करतो भवेत् ।

द्वारोपरि च यद्वारं तदन्तकमुखं स्मृतम् ॥ १६ ॥

अध्वनो मध्यदेशे तु अधिको यस्य विस्तरः ।

वज्रं तु सङ्कटं मध्ये सद्यो भर्तुर्विनाशनम् ॥ १७ ॥

mānādhike rājabhayaṃ nyūne taskarato bhavet |

dvāropari ca yadvāraṃ tadantakamukhaṃ smṛtam || 16 ||

adhvano madhyadeśe tu adhiko yasya vistaraḥ |

vajraṃ tu saṅkaṭaṃ madhye sadyo bharturvināśanam || 17 ||

The house owner whose doors are higher than the specified height is a danger from a king and if they are lower than the fixed standard then he is a danger from thieves. If the doors are above one another the house is known as the den of death. A very big house, impregnable and situated on an open roadway is like a vajra; it brings in ruin of the owner of the house within a short period.

तथान्यपीडितं द्वारं बहुदोषकरं भवेत् ।

मूलद्वारात्तथान्यत्तु नाधिकं शोभनं भवेत् ॥ १८ ॥

कुम्भश्रीपर्णिवल्लीभिर्मूलद्वारं तु शोभयेत् ।

पूजयेच्चापि तन्नित्यं बलिना चाक्षतोदकैः ॥ १९ ॥

tathānyapīḍitaṃ dvāraṃ bahudoṣakaraṃ bhavet |

mūladvārāttathānyattu nādhikaṃ śobhanaṃ bhavet || 18 ||

kumbhaśrīparṇivallībhirmūladvāraṃ tu śobhayet |

pūjayeccāpi tannityaṃ balinā cākṣatodakaiḥ || 19 ||

The house the doors of which interlap with other doors get and obstruction with other things is very inauspicious. Other doors of a house should not be made like the main entrance door and the latter should be decorated with ornamental work containing pitchers, flowers, leaves, or the images of Lord Śiva's attendants. Every day the main entrance gate should be attended to with water and dūrva grass.

भवनस्य वटः पूर्वे दिग्भागे सार्वकामिकः ।

उदुम्बरस्तथा याम्ये वारुण्यां पिप्पलः शुभः ॥ २० ॥

प्लक्षश्चोत्तरतो धन्यो विपरीतास्त्वसिद्धये ।

कण्टकी क्षीरवृक्षश्च आसन: सफलो द्रुमः ॥ २१ ॥

भार्याहानौ प्रजाहानौ भवेतां क्रमशस्तदा ।

न च्छिन्द्याद्यदि तानन्यनन्तरे स्थापयेच्छुभान्॥२२॥

पुन्नागाशोक बकुलशमीतिलकचम्पकान् ।

दाडिमीपिप्पलीद्राक्षास्तथा कुसुममण्डपान्॥ २३॥

जम्बीरपूगपनसद्द्रुमकेतकीभि-

जतीसरोजशतपत्रिकमल्लिकाभिः ।

यन्नारिकेलकदलीदलपाटलाभि-

र्युक्तं तदत्र भवनं श्रियमातनोति ॥ २४॥

bhavanasya vaṭaḥ pūrve digbhāge sārvakāmikaḥ |

udumbarastathā yāmye vāruṇyāṃ pippalaḥ śubhaḥ || 20 ||

plakṣaścottarato dhanyo viparītāstvasiddhaye |

kaṇṭakī kṣīravṛkṣaśca āsana: saphalo drumaḥ || 21 ||

bhāryāhānau prajāhānau bhavetāṃ kramaśastadā |

na cchindyādyadi tānanyanantare sthāpayecchubhān||22||

punnāgāśoka bakulaśamītilakacampakān |

dāḍimīpippalīdrākṣāstathā kusumamaṇḍapān|| 23||

jambīrapūgapanasaddrumaketakībhi-

jatīsarojaśatapatrikamallikābhiḥ |

yannārikelakadalīdalapāṭalābhi-

ryuktaṃ tadatra bhavanaṃ śriyamātanoti || 24||

A banyan tree to the east of the house is auspicious and all desires are fulfilled and a fig tree to the south, a pipal tree on the west, and a plakṣa tree (web leaved fig tree) to the north of it bring fortune to the owner. If Kaṇṭakā trees, milky trees, Āsana trees, and straight trees are planted in the house in the above-mentioned directions respectively then it means misery to the lady of the house and her children. If one does not cut down such a growth, he should plant auspicious trees near them. A house with the following trees in its vicinity is very auspicious viz., Pun-nāga, Aśoka, Bakula, Śamī, Tilaka, Campaka, Pomegranate, Pippalī, Drākṣā (grape), Kusumamaṇḍapa. The following trees bring prosperity and increase riches, viz., Jambīra, Pūga, Malatikā, cocoanut, Kadalī, Pāṭalī.

इति श्रीमात्स्ये महापुराणे वास्तुविद्यासु वेधपरिवर्जनं नाम पञ्चपञ्चाशदधिकद्विशततमोऽध्यायः ॥ २५५ ॥

iti śrīmātsye mahāpurāṇe vāstuvidyāsu vedhaparivarjanaṃ nāma pañcapañcāśadadhikadviśatatamo’dhyāyaḥ || 255 ||

CHAPTER 256
The Vāstu-vidyā

सूत उवाच

उदगादिप्लवं वास्तु समानशिखरं तथा ।

परीक्ष्य पूर्ववत्कुर्यात्स्तस्योच्छ्रायं विचक्षणः ॥ १ ॥

न देवधूर्त्तसचिवचत्वराणां समन्ततः ।

कारयेद्भवनं प्राज्ञो दुःखशोकभयं ततः ॥ २ ॥

sūta uvāca

udagādiplavaṃ vāstu samānaśikharaṃ tathā |

parīkṣya pūrvavatkuryātstasyocchrāyaṃ vicakṣaṇaḥ || 1 ||

na devadhūrttasacivacatvarāṇāṃ samantataḥ |

kārayedbhavanaṃ prājño duḥkhaśokabhayaṃ tataḥ || 2 ||

Sūta said that a wise man should first examine the site well and then construct the pillars as above mentioned and the building with specified heights and having downward slopes towards the north with the level of the turret and gradually ascending heights. A dwelling house should not be made close to a temple, near a wicked man's house near a minister's house, or near a square where four ways meet. By doing that one invites grief and misery on himself.

तस्य प्रदेशाश्चत्वारस्तथोत्सर्गोऽग्रतः शुभः ।

पृष्ठतः पृष्ठभागस्तु सव्यावर्त्तः प्रशस्यते ॥ ३ ॥

अपसव्यो विनाशाय दक्षिणे शीर्षकस्तथा ।

सर्वकामफलो नॄणां सम्पूर्णो नाम वामतः ॥ ४ ॥

tasya pradeśāścatvārastathotsargo’grataḥ śubhaḥ |

pṛṣṭhataḥ pṛṣṭhabhāgastu savyāvarttaḥ praśasyate || 3 ||

apasavyo vināśāya dakṣiṇe śīrṣakastathā |

sarvakāmaphalo nṝṇāṃ sampūrṇo nāma vāmataḥ || 4 ||

Some space should be left all around a building. The front of a building should not be covered while the back of the house should be so covered in trees. If the house is built on the southern side of the ground, then ruin ensues; for the south is the place where the head of the Vāstu deva remains so it is best to construct houses on the left side for thus all the desires of persons are fulfilled.

एवं प्रदेशमालोक्य यत्नेन गृहमारभेत् ।

अथ सांवत्सरप्रोक्ते मुहूर्ते शुभलक्षणे ॥ ५ ॥

रत्नोपरि शिला कृत्वा सर्वबीजसमन्विताम् ।

चतुर्भिर्ब्राह्मणैः स्तम्भं कारयित्वा सुपूजितम् ॥ ६ ॥

शुक्लाम्बरधरः शिल्पिसहितो वेदपारगः ।

स्नापितं विन्यसेत्तद्वत्सर्वौषधिसमन्वितम्॥७॥

नानाक्षतसमोपेतं वस्त्रालङ्कारसंयुतम् ।

ब्रह्मघोषेण वाद्येन गीतमङ्गलनिः स्वनैः ॥ ८ ॥

पायसं भोजयेद्विप्रान्होमं तु मधुसर्पिषा ।

वास्तोष्पते प्रतिजानीहि मन्त्रेणानेन सर्वदा ॥ ९ ॥

सूत्रपाते तथा कार्यमेवं स्तम्भोदये पुनः ।

द्वारवंशोच्छ्रये तद्वत्प्रवेशसमये तथा ॥ १० ॥

evaṃ pradeśamālokya yatnena gṛhamārabhet |

atha sāṃvatsaraprokte muhūrte śubhalakṣaṇe || 5 ||

ratnopari śilā kṛtvā sarvabījasamanvitām |

caturbhirbrāhmaṇaiḥ stambhaṃ kārayitvā supūjitam || 6 ||

śuklāmbaradharaḥ śilpisahito vedapāragaḥ |

snāpitaṃ vinyasettadvatsarvauṣadhisamanvitam||7||

nānākṣatasamopetaṃ vastrālaṅkārasaṃyutam |

brahmaghoṣeṇa vādyena gītamaṅgalaniḥ svanaiḥ || 8 ||

pāyasaṃ bhojayedviprānhomaṃ tu madhusarpiṣā |

vāstoṣpate pratijānīhi mantreṇānena sarvadā || 9 ||

sūtrapāte tathā kāryamevaṃ stambhodaye punaḥ |

dvāravaṃśocchraye tadvatpraveśasamaye tathā || 10 ||

After choosing a good and lovely site one should lay its foundation in an auspicious hour ascertained by an astrologer after putting some jewels underneath it. Over the jewels is to be placed a stone and on the stone, all sorts of seeds are to be kept; then a pillar is to be erected and worshipped by the Brāhmaņas. Then that pillar is to be bathed with all medicinal plants by the Brāhmaṇas wearing white clothes and versed in the Vedas. Then that pillar is to be fixed by the artisans after putting its clothes and ornaments, when the Vedas are chanted and the auspicious musical instruments are sounded next the Brāhmaņas are to be fed. Lastly, Homa ceremony is to be performed with ghee and honey with the mantra- "vāstoṣpate pratijānīhī, etc.," after the Brāhmaṇas are feasted with pāyasam. The fixing of the pillars, the laying out of threads, placing a pillar at the entrance gate, and doing the ceremonies and worships above-mentioned at the time of entering the house are to be performed.

वास्तूपशमने तद्वद्वास्तुयज्ञस्तु पञ्चधा ।

ईशाने सूत्रपातः स्यादाग्नेये स्तम्भरोपणम् ॥ ११॥

प्रदक्षिणं च कुर्वीत वास्तो: पदविलेखनम् ।

तर्जनी मध्यमा चैव तथाङ्गुष्ठस्तु दक्षिणे ॥ १२ ॥

प्रवालरत्नकनकफलं पिष्ट्वा कृतोदकम् ।

सर्ववास्तुविभागेषु शस्तं पदविलेखने ॥ १३ ॥

vāstūpaśamane tadvadvāstuyajñastu pañcadhā |

īśāne sūtrapātaḥ syādāgneye stambharopaṇam || 11||

pradakṣiṇaṃ ca kurvīta vāsto: padavilekhanam |

tarjanī madhyamā caiva tathāṅguṣṭhastu dakṣiṇe || 12 ||

pravālaratnakanakaphalaṃ piṣṭvā kṛtodakam |

sarvavāstuvibhāgeṣu śastaṃ padavilekhane || 13 ||

If there be any defect, then to make up for the deficiency, the Vāstu Deva should be appeased by performing five fold Vāstuyajña, a string should be drawn in the north-east pillar is to be then fixed in the south-east; the house should be circumambulated and foot-prints of Vāstu should be written by the forefinger, thumb, middle finger with young shoot gems and gold waters. This is the best.

न भस्माङ्गारकाष्ठेन नखशस्त्रेण चर्म्मभिः ।

न शृङ्गास्थिकपालैश्च क्वचिद्वास्तु विलेखयत् ॥ १४ ॥

एभिर्विलिखितं कुर्यादुःखशोकभयादिकम् ।

यदा गृहप्रवेशः स्याच्छिल्पी तत्रापि लक्षयेत् ॥ १५ ॥

na bhasmāṅgārakāṣṭhena nakhaśastreṇa carmmabhiḥ |

na śṛṅgāsthikapālaiśca kvacidvāstu vilekhayat || 14 ||

ebhirvilikhitaṃ kuryāduḥkhaśokabhayādikam |

yadā gṛhapraveśaḥ syācchilpī tatrāpi lakṣayet || 15 ||

Vāstu should never be designed with nails, weapons, leather ashes, burnt wood, bones of horns, skulls, etc. It is most inauspicious to do so with these things. It brings in grief and calamities. At the time of entering the house, the artisan is to make these special things all the auspicious ceremonies laying out of thread and fixing of pillars, etc., are to be done.

स्तम्भसूत्रादिकं तद्वच्छुभाशुभफलप्रदम्।

आदित्याभिमुखं रौति शकुनिः परुषं यदि ॥ १६॥

तुल्यकालं स्पृशेदङ्गं गृहभर्तुर्यदात्मनः ।

वास्त्वङ्गे तद्विजानीयान्नरशल्यं भयप्रदम् ॥ १७ ॥

अङ्कनानन्तरं यत्र हस्त्यश्वश्वापदं भवेत् ।

तदङ्गसम्भवं विन्द्यात्तत्र शल्यं विचक्षणः ॥ १८ ॥

प्रसार्यमाणे सूत्रे तु श्वागोमायुर्विलङ्घते ।

तत्तु शल्यं विजानीयात्खशब्देऽतिभैरवे ॥ १९ ॥

यदीशाने तु दिग्भागे मधुरं रौति वायसः ।

धनं तत्र विजानीयाद्भागे वा स्वाम्यधिष्ठिते ॥ २० ॥

सूत्रच्छेदे भवेन्मृत्युर्व्याधिः कीले त्वधोमुखे ।

अङ्गारेषु तथोन्मादं कपालेषु च सम्भ्रमम् ॥ २१॥

stambhasūtrādikaṃ tadvacchubhāśubhaphalapradam|

ādityābhimukhaṃ rauti śakuniḥ paruṣaṃ yadi || 16||

tulyakālaṃ spṛśedaṅgaṃ gṛhabharturyadātmanaḥ |

vāstvaṅge tadvijānīyānnaraśalyaṃ bhayapradam || 17 ||

aṅkanānantaraṃ yatra hastyaśvaśvāpadaṃ bhavet |

tadaṅgasambhavaṃ vindyāttatra śalyaṃ vicakṣaṇaḥ || 18 ||

prasāryamāṇe sūtre tu śvāgomāyurvilaṅghate |

tattu śalyaṃ vijānīyātkhaśabde’tibhairave || 19 ||

yadīśāne tu digbhāge madhuraṃ rauti vāyasaḥ |

dhanaṃ tatra vijānīyādbhāge vā svāmyadhiṣṭhite || 20 ||

sūtracchede bhavenmṛtyurvyādhiḥ kīle tvadhomukhe |

aṅgāreṣu tathonmādaṃ kapāleṣu ca sambhramam || 21||

When an evil omen occurs e.g. a vulture shrieks, faces the sun, or touches some part of the body of the owner; it is to be understood that on the corresponding portion of Vāstu, underneath it there is the bone of an elephant or of a terrible carnivorous animal, indicating danger. If a dog or a jackal jumps over the thread spread out or an ass starts braying hoarsely when the line is stretched, it shows that there is some śalya or foreign matter underneath and great misfortune in store for the owner. If a crow is crowing not harshly in the north-east corner it shows that treasure is buried there at one of the four corners. If that string is cut, it means the death of the owner and if the nail is curved downwards it shows that illness is in store for the owner. If at the time of digging the ground coals come out, it means the owner is to run mad and if the skull comes out the owner is to get confused.

कम्बुशल्येषु जानीयात्पौश्चल्यं स्त्रीषु वास्तुवित् ।

गृहभर्त्तुर्गृहस्यापि विनाशः शिल्पिसम्भ्रमे ॥ २२ ॥

kambuśalyeṣu jānīyātpauścalyaṃ strīṣu vāstuvit |

gṛhabhartturgṛhasyāpi vināśaḥ śilpisambhrame || 22 ||

If a conch is unearthed the lady of the house is to turn loose and the confusion of the artisans indicates the end of the owner or of the house itself.

स्तम्भे स्कन्धच्युते कुम्भे शिरोरोगं विनिर्दिशेत् ।

कुम्भापहारे सर्वस्य कुलस्यापि क्षयो भवेत् ॥ २३ ॥

मृत्युः स्थानच्युते कुम्भे भग्ने बन्धं विदुर्बुधाः ।

करसंख्या विनाशे तु नाशं गृहपतेर्विदुः ॥ २४ ॥

stambhe skandhacyute kumbhe śirorogaṃ vinirdiśet |

kumbhāpahāre sarvasya kulasyāpi kṣayo bhavet || 23 ||

mṛtyuḥ sthānacyute kumbhe bhagne bandhaṃ vidurbudhāḥ |

karasaṃkhyā vināśe tu nāśaṃ gṛhapaterviduḥ || 24 ||

If the pillar or the pitcher falls down the owner gets some disease in the head and if the jar is stolen the family of the owner is perished. The breaking of the vase of water means the death of the artisan and if the computation on the fingers goes wrong it means the death of the owner.

बौषधिविहीने तु भूतेभ्यो भयमादिशेत् ।

ततः प्रदक्षिणेनान्यान्यसेत्स्तम्भान्विचक्षणः॥२५॥

यस्माद्भयकरं नृणां योजिता प्रदक्षिणम् ।

रक्षां कुर्वीत यत्नेन स्तम्भोपद्रवनाशिनीम् ॥ २६ ॥

bauṣadhivihīne tu bhūtebhyo bhayamādiśet |

tataḥ pradakṣiṇenānyānyasetstambhānvicakṣaṇaḥ||25||

yasmādbhayakaraṃ nṛṇāṃ yojitā pradakṣiṇam |

rakṣāṃ kurvīta yatnena stambhopadravanāśinīm || 26 ||

There is a fear of evil spirits in the house in which seeds and medicinal plants are destroyed. The pillars should be circumambulated from right to left otherwise there is a fear of misfortunes. The prescribed propitiatory rites should be performed to drive away the ills arising from fixing up the pillars wrongly and not circumambulating them.

तथा फलवतीं शाखां स्तम्भोपरि निवेशयेत् ।

प्रादुदक्प्रवणं कुर्याद् दिङ्मूढं तु न कारयेत् ॥ २७ ॥

स्तम्भं वा भवनं वापि द्वारं वासगृहं तथा।

दिङ्मूढे कुलनाशः स्यान्न च संवर्द्धयेद्गृहम् ॥ २८ ॥

tathā phalavatīṃ śākhāṃ stambhopari niveśayet |

prādudakpravaṇaṃ kuryād diṅmūḍhaṃ tu na kārayet || 27 ||

stambhaṃ vā bhavanaṃ vāpi dvāraṃ vāsagṛhaṃ tathā|

diṅmūḍhe kulanāśaḥ syānna ca saṃvarddhayedgṛham || 28 ||

The ceremony "Prādudakpravaṇ" is to be performed with regard to the pillar, but one should be careful not to make errors as to direction; on the top of the pillar is to be placed a young twig with fruits attached to it. If there are confusions and errors as to the directions with reference to pillar houses, rooms or doors, or dwelling rooms, it means, the extinction of the family.

यदि संवर्द्धयेद्देहं सर्वदिक्षु विवर्द्धयेत् ।

पूर्वेण वर्द्धितं वास्तु कुर्याद्वैराणि सर्वदा ॥ २९ ॥

दक्षिणे वर्द्धितं वास्तु मृत्यवे स्यान्न संशयः ।

पश्चाद्विवृद्धं यद्वास्तु तदर्थक्षयकारकम् ॥ ३० ॥

वर्द्धापितं तथा सौम्ये बहुसन्तापकारकम् ।

आग्नेये यज्ञवृद्धिः स्यात्तदग्निभयदं भवेत् ॥ ३१॥

yadi saṃvarddhayeddehaṃ sarvadikṣu vivarddhayet |

pūrveṇa varddhitaṃ vāstu kuryādvairāṇi sarvadā || 29 ||

dakṣiṇe varddhitaṃ vāstu mṛtyave syānna saṃśayaḥ |

paścādvivṛddhaṃ yadvāstu tadarthakṣayakārakam || 30 ||

varddhāpitaṃ tathā saumye bahusantāpakārakam |

āgneye yajñavṛddhiḥ syāttadagnibhayadaṃ bhavet || 31||

Such a flaw should be carefully avoided in fixing up the pillars making the doorways and also in the dwelling places for if it is allowed to remain in them, it means the destruction of the household. The house should not be extended in one direction only. If an extension is to be made, it should be made uniformly and symmetrically in all directions. If it is to be extended towards the east it creates enmity. If it goes to the south it means death; if to the west it means the loss of wealth, if it is to the north it means misery, if, to the southeast, it means the danger from fire.

वर्द्धितं राक्षसे कोणे शिशुक्षयकरं भवेत् ।

वर्द्धापितं तु वायव्ये वातव्याधिप्रकोपकृत् ॥ ३२ ॥

ईशान्यामन्नहानिः स्याद्वास्तौ संवर्द्धिते सदा ।

ईशाने देवतागारं तथा शान्तिगृहं भवेत् ॥ ३३ ॥

महानसं तथाग्नेये तत्पार्श्वे चोत्तरे जलम् ।

गृहस्योपस्करं सर्वं नैर्ऋत्ये स्थापयेद्बुधः ॥ ३४ ॥

वधस्थानं बहिः कुर्यात्स्नानमण्डलमेव च।

धनधान्यं च वायव्ये कर्मशाला ततो बहिः ।

एवं वास्तुविशेषः स्याद्गृहभर्त्तुः शुभावहः ॥ ३५ ॥

varddhitaṃ rākṣase koṇe śiśukṣayakaraṃ bhavet |

varddhāpitaṃ tu vāyavye vātavyādhiprakopakṛt || 32 ||

īśānyāmannahāniḥ syādvāstau saṃvarddhite sadā |

īśāne devatāgāraṃ tathā śāntigṛhaṃ bhavet || 33 ||

mahānasaṃ tathāgneye tatpārśve cottare jalam |

gṛhasyopaskaraṃ sarvaṃ nairṛtye sthāpayedbudhaḥ || 34 ||

vadhasthānaṃ bahiḥ kuryātsnānamaṇḍalameva ca|

dhanadhānyaṃ ca vāyavye karmaśālā tato bahiḥ |

evaṃ vāstuviśeṣaḥ syādgṛhabharttuḥ śubhāvahaḥ || 35 ||

If it is to the southwest it means the loss of children, if it is towards the northwest it means maladies and gout; if it is so to the northeast, it means the loss of grain. In the northeast corner of the house, the place of worship should be made as well as the śānti gṛhas, kitchen should be made. In the south-east corner, close to the north should be made the water godown and the general godown of the household should be in the south-west. The bathing place and Vadhasthan (place of killing) should be made outside the house; the granary should be made in the northwest corner and the office is to be located outside. Such a house is lucky to the owner.

इति श्रीमास्त्ये महापुराणे वास्तुविद्यागृहनिर्णयो नाम षट्पञ्चाशदधिकद्विशततमोऽध्यायः ।। २५६ ।।

iti śrīmāstye mahāpurāṇe vāstuvidyāgṛhanirṇayo nāma ṣaṭpañcāśadadhikadviśatatamo’dhyāyaḥ || 256 ||

CHAPTER 257
The Vāstu-vidyā

सूत उवाच

अथातः सम्प्रवक्ष्यामि दार्वाहरणमुत्तमम् ।

धनिष्ठापञ्चकं मुक्त्वा त्विष्ट्यादिकमतः परम् ॥ १॥

ततः सांवत्सरादिष्टे दिने यायाद्वनं बुधः ।

प्रथमं बलिपूजा च कुर्याद्वृक्षस्य सर्वदा ॥ २ ॥

sūta uvāca

athātaḥ sampravakṣyāmi dārvāharaṇamuttamam |

dhaniṣṭhāpañcakaṃ muktvā tviṣṭyādikamataḥ param || 1||

tataḥ sāṃvatsarādiṣṭe dine yāyādvanaṃ budhaḥ |

prathamaṃ balipūjā ca kuryādvṛkṣasya sarvadā || 2 ||

Sūta said- "Now I shall tell you the ways of hewing trees for the supply of wood for a building." Dhaniṣṭhā and the four Nakṣattras following it, (viz., Śataviṣā, Pūrvabhādrapada, Uttarabhādrapada and Revatī) and Viṣṭyā and the following Kāraṇas should be avoided. On an auspicious day, one should go to the forest and first, he is to offer sacrifices and worship to the trees proposed to be cut.

पूर्वोत्तरेण पतितं गृहदारु प्रशस्यते ।

अन्यथा न शुभं विन्द्याद्यम्योपरि निपातनम् ॥ ३ ॥

क्षीरवृक्षोद्भवं दारु न गृहे विनिवेशयेत् ।

कृताधिवासं विहगैरनिलानलपीडितम्॥ ४ ॥

pūrvottareṇa patitaṃ gṛhadāru praśasyate |

anyathā na śubhaṃ vindyādyamyopari nipātanam || 3 ||

kṣīravṛkṣodbhavaṃ dāru na gṛhe viniveśayet |

kṛtādhivāsaṃ vihagairanilānalapīḍitam|| 4 ||

If the tree falls towards the north-east it is very lucky and it is unlucky if it falls towards the south. The wood of bo-tree and of other milky trees should not be used for a building nor should the wood of trees inhabited by a large number of birds, or one burnt up by fire, be used. Nor the tree cut and torn by wind is auspicious.

गजावरुग्णं च तथा विधुन्निर्घातपीडितम् ।

अर्द्धशुष्कं तथा दारु भग्नशुष्कं तथैव च ॥ ५ ॥

चैत्यदेवालयोत्पन्नं नदीसङ्गमजं तथा ।

श्मशानकूपनिलयं तडागादिसमुद्भवम् ॥ ६ ॥

gajāvarugṇaṃ ca tathā vidhunnirghātapīḍitam |

arddhaśuṣkaṃ tathā dāru bhagnaśuṣkaṃ tathaiva ca || 5 ||

caityadevālayotpannaṃ nadīsaṅgamajaṃ tathā |

śmaśānakūpanilayaṃ taḍāgādisamudbhavam || 6 ||

The wood of the trees broken by elephants, struck by lightning, semi-dried up or dried up of itself or those growing near a caitya or sacrificial place, temple, confluence of two rivers, burial ground, well and tank should in no case be used for house building by one desirous of great influence and wealth. These trees are to be specially avoided.

वज्र्जयेत्सर्वथा दारु यदीच्छेद्विपुलां श्रियम् ।

तथा कण्टकिनो वृक्षान्नीपनिम्बविभीतकान्॥७॥

श्लेष्मातकानाम्म्रतरून्वर्जयेद्गृहकर्मणि ।

आसनाशोकमधुकसर्ज्जशालाः शुभावहाः ॥ ८ ॥

चन्दनं पनसं धन्यं सुरदारु हरिद्रवः ।

द्वाभ्यामेकेन वा कुर्यात्रिभिर्वा भवनं शुभम् ॥ ९ ॥

vajrjayetsarvathā dāru yadīcchedvipulāṃ śriyam |

tathā kaṇṭakino vṛkṣānnīpanimbavibhītakān||7||

śleṣmātakānāmmratarūnvarjayedgṛhakarmaṇi |

āsanāśokamadhukasarjjaśālāḥ śubhāvahāḥ || 8 ||

candanaṃ panasaṃ dhanyaṃ suradāru haridravaḥ |

dvābhyāmekena vā kuryātribhirvā bhavanaṃ śubham || 9 ||

Nīpa, Neem, Vibhītak, Śleṣmātmak, mango, and Kaṇṭaki trees should be avoided. Āsana, Aśoka, Mahuā (madhuka), Sarja, Śāla are the auspicious timber trees. It is very auspicious, to use sandal and Panasa wood for a building. Deodaru and Haridrā are auspicious when used in the building in one, two, or three pieces.

बहुभिः कारितं यस्मादनेकभयदं भवेत् ।

एकैव शिंशपा धन्या श्रीपर्णी तिन्दुकी तथा ॥ १० ॥

एता नान्यसमायुक्ताः कदाचिच्छुभकारकाः ।

स्यन्दनः पनसस्तद्वत्सरलार्जुनपद्मकाः ॥ ११ ॥

एते नान्यसमायुक्ता वास्तुकार्यफलप्रदाः ।

तरुच्छेदे महापीते गोधां विन्द्याद्विचक्षणः ॥ १२ ॥

माञ्जिष्ठवर्णे भेकः स्यान्नीले सर्पादि निर्दिशेत् ।

अरुणे सरटं विद्यान्मुक्ताभे शुकमादिशेत् ॥ १३ ॥

कपिले मूषकान्विद्यात्खाड्गभे जलमादिशेत् ।

एवंविधं गर्भं तु वर्जयेद्वास्तुकर्म्मणि ॥ १४ ॥

bahubhiḥ kāritaṃ yasmādanekabhayadaṃ bhavet |

ekaiva śiṃśapā dhanyā śrīparṇī tindukī tathā || 10 ||

etā nānyasamāyuktāḥ kadācicchubhakārakāḥ |

syandanaḥ panasastadvatsaralārjunapadmakāḥ || 11 ||

ete nānyasamāyuktā vāstukāryaphalapradāḥ |

tarucchede mahāpīte godhāṃ vindyādvicakṣaṇaḥ || 12 ||

māñjiṣṭhavarṇe bhekaḥ syānnīle sarpādi nirdiśet |

aruṇe saraṭaṃ vidyānmuktābhe śukamādiśet || 13 ||

kapile mūṣakānvidyātkhāḍgabhe jalamādiśet |

evaṃvidhaṃ garbhaṃ tu varjayedvāstukarmmaṇi || 14 ||

But if more pieces are used, it is dangerous Śinśapā, Śrīparṇī or Tindukī are auspicious in house building when only one of these is used; but the mixture is inauspicious. Similarly, Syandana, Panasa, Sarala, Arjuna, and Padmaka trees alone are auspicious, but when mixed are inauspicious. A tree cut and brought down to the ground is named Godhā. If the color of the tree at the time of cutting down a timber tree is that of a Bengal madder, the tree is termed Bheka; if the wood is of blue color, it is named Sarpa; if it is red, it is termed Saraṭa; if it is of the color of the pearls, it is termed Śukamādi; if it is of tawny color it is termed Mūśaka; if the wood is of the shape of a sword, it is known as Jalacchedāa; one should avoid the use of such timber for building purposes.

पूर्वच्छिन्नं तु गृह्णीयान्निमित्तशकुनैः शुभैः ।

व्यासेन गुणिते दैर्घ्य अष्टाभिर्वै हृते तथा ॥ १५ ॥

यच्छेषमायतं विन्द्यादष्टभेदं वदामि वः ।

ध्वजो धूमश्च सिंहश्च वृषभः खर एव च ।। १६ ।।

हस्ती ध्वाक्षश्च पूर्वाद्याः करशेषा भवन्त्यमी ।

ध्वजः सर्वमुखो धन्यः प्रत्यग्द्वारो विशेषतः ॥ १७ ॥

उदङ्मुखो भवेत्सिंहः प्राङमुखो वृषभो भवेत् ।

दक्षिणाभिमुखो हस्ती सप्तभिः समुदाहृतः ॥ १८ ॥

एकेन ध्वज उद्दिष्टस्त्रिभिः सिंहः प्रकीर्त्तितः ।

पञ्चभिर्वृषभः प्रोक्तो विकोणस्थांश्च वर्जयेत् ॥ १९ ॥

pūrvacchinnaṃ tu gṛhṇīyānnimittaśakunaiḥ śubhaiḥ |

vyāsena guṇite dairghya aṣṭābhirvai hṛte tathā || 15 ||

yaccheṣamāyataṃ vindyādaṣṭabhedaṃ vadāmi vaḥ |

dhvajo dhūmaśca siṃhaśca vṛṣabhaḥ khara eva ca || 16 ||

hastī dhvākṣaśca pūrvādyāḥ karaśeṣā bhavantyamī |

dhvajaḥ sarvamukho dhanyaḥ pratyagdvāro viśeṣataḥ || 17 ||

udaṅmukho bhavetsiṃhaḥ prāṅamukho vṛṣabho bhavet |

dakṣiṇābhimukho hastī saptabhiḥ samudāhṛtaḥ || 18 ||

ekena dhvaja uddiṣṭastribhiḥ siṃhaḥ prakīrttitaḥ |

pañcabhirvṛṣabhaḥ prokto vikoṇasthāṃśca varjayet || 19 ||

If the wood of an auspicious tree previously cut is lying somewhere, one should fetch it and use it, multiply the length of the tree by the circumference in hands, and then divide it by eight, if the remainder is 1 it is dhvaja, if the remainder is 2 it is Dhūma, if the remainder is 3 it is Siṁha, if the remainder is 4, it is Vṛṣabha, if the remainder is 5 it is Gardhava; if the remainder is 6 it is Hastī and if the remainder is 7 it is Kāka. Of these, dhvaja is auspicious in all directions and is good. Especially, it brings all sorts of happiness when used towards the western door in direction. Siṁha is auspicious towards the north, Vṛṣabha, towards the east and Hastī is auspicious towards the south. This is what the Ṛṣis have said and all these are lucky. The other trees face the corner directions and they should be avoided.

तमेवाष्टगुणं कृत्वा करराशिं विचक्षणः ।

सप्तविंशाहते भागे ऋक्षं विद्याद्विचक्षणः ॥ २० ॥

अष्टभिर्भाजिते ऋक्षे यः शेष स व्ययो मतः ।

व्ययाधिकं न कुर्वीत यतो दोषकरं भवेत् ।

आयाधिके भवेच्छान्तिरित्याह भगवान्हरिः ॥ २१ ॥

tamevāṣṭaguṇaṃ kṛtvā kararāśiṃ vicakṣaṇaḥ |

saptaviṃśāhate bhāge ṛkṣaṃ vidyādvicakṣaṇaḥ || 20 ||

aṣṭabhirbhājite ṛkṣe yaḥ śeṣa sa vyayo mataḥ |

vyayādhikaṃ na kurvīta yato doṣakaraṃ bhavet |

āyādhike bhavecchāntirityāha bhagavānhariḥ || 21 ||

Similarly, multiply the remainder above obtained by eight and divide by twenty-seven; whatever remains is known as Vyaya; if this figure is in excess, it means inauspiciousness. Therefore the excess in Vyaya is to be avoided. Bhagavān Hari says- “Peace comes in Āyādhika” (excess of incomes or profitor).

कृत्वाग्रतो द्विजवरानथ पूर्णकुम्भं

दध्यक्षताम्रदलपुष्पफलोपशोभम् ।

कृत्वा हिरण्यवसनानि तदा द्विजेभ्यो

मङ्गल्यशान्तिनिलयाय गृहं विशेत्तु ॥ २२ ॥

गृह्येोक्तविधिना बलिकर्म कुर्यात्

प्रासाद वास्तुशमने च विधिर्य उक्तः ।

सन्तर्पयेद् द्विजवरानथ भक्ष्यभोज्यैः

शुक्लाम्बरः स्वभवनं प्रविशेत्सधूपम् ॥ २३ ॥

kṛtvāgrato dvijavarānatha pūrṇakumbhaṃ

dadhyakṣatāmradalapuṣpaphalopaśobham |

kṛtvā hiraṇyavasanāni tadā dvijebhyo

maṅgalyaśāntinilayāya gṛhaṃ viśettu || 22 ||

gṛhyeoktavidhinā balikarma kuryāt

prāsāda vāstuśamane ca vidhirya uktaḥ |

santarpayed dvijavarānatha bhakṣyabhojyaiḥ

śuklāmbaraḥ svabhavanaṃ praviśetsadhūpam || 23 ||

After building according to the above prescribed formulae, the brickwork one should place a vase full of water, curds, uncooked rice, fruits, flowers, and gold along with the Brāhmaṇas. Then gold and clothes should be given to the Brāhmaṇas, and then entry into the auspicious house should be made on Tuesday. Homa and sacrifices should be made according to the Vedas for the expiation and appeasing of any defects or faults that may arise to the Vāstu Deva; the Brāhmaņas are to be feasted with various delicious food; then the owner, wearing white dress should enter, and take his seat in the house incensed with Dhūpa, etc.

इति श्रीमात्स्ये महापुराणे वास्तुविद्यानुकीर्त्तनं नाम सप्तपञ्चाशदधिकद्विशततमोऽध्यायः ॥ २५७ ॥

iti śrīmātsye mahāpurāṇe vāstuvidyānukīrttanaṃ nāma saptapañcāśadadhikadviśatatamo’dhyāyaḥ || 257 ||

Dharmavidya 1008

Pages

Wednesday, December 18, 2024

The Vāstu Deva and Vāstu Vidyā (ch 252-257 from Matsya Puranam)

SYNOPSIS

SYNOPSIS OF CHAPTER 252
The Vāstu Deva

SYNOPSIS OF CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

SYNOPSIS OF CHAPTER 254
The Vāstu Vidya

SYNOPSIS OF CHAPTER 255
The Vāstu Vidya

SYNOPSIS OF CHAPTER 256
The Vāstu Vidya

SYNOPSIS OF CHAPTER 257
The Vāstu Vidya

The Vāstu Deva

CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

The Vāstu Vidya

CHAPTER 255
The Vāstu Vidya

CHAPTER 256
The Vāstu-vidyā

CHAPTER 257
The Vāstu-vidyā

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The history of Udapana (ch36)

Pages

Wednesday, December 18, 2024

The Vāstu Deva and Vāstu Vidyā (ch 252-257 from Matsya Puranam)

SYNOPSIS

SYNOPSIS OF CHAPTER 252The Vāstu Deva

SYNOPSIS OF CHAPTER 253Ascertaining of Vāstu site for construction of buildings etc.

SYNOPSIS OF CHAPTER 254The Vāstu Vidya

SYNOPSIS OF CHAPTER 255The Vāstu Vidya

SYNOPSIS OF CHAPTER 256The Vāstu Vidya

SYNOPSIS OF CHAPTER 257The Vāstu Vidya

The Vāstu Deva

CHAPTER 253Ascertaining of Vāstu site for construction of buildings etc.

The Vāstu Vidya

CHAPTER 255 The Vāstu Vidya

CHAPTER 256 The Vāstu-vidyā

CHAPTER 257 The Vāstu-vidyā

No comments:

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The history of Udapana (ch36)

SYNOPSIS OF CHAPTER 252
The Vāstu Deva

SYNOPSIS OF CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

SYNOPSIS OF CHAPTER 254
The Vāstu Vidya

SYNOPSIS OF CHAPTER 255
The Vāstu Vidya

SYNOPSIS OF CHAPTER 256
The Vāstu Vidya

SYNOPSIS OF CHAPTER 257
The Vāstu Vidya

CHAPTER 253
Ascertaining of Vāstu site for construction of buildings etc.

CHAPTER 255
The Vāstu Vidya

CHAPTER 256
The Vāstu-vidyā

CHAPTER 257
The Vāstu-vidyā