Essence
Of
Dharma
Sindhu
KAMYAA NAIMITTIKA KARMAAS (Part -2)
Nakshatra
Sanjnaas and impact on various common place activities: The three
Uttara Nakshatras viz. Uttara, Uttaraashaadha and Uttaraabhadra and Rohini are
known as Dhruva Sanjnakaas. Magha, Bharani and Poorva are called Krura
Sanjnakas. Shravana, Dhanishtha, Shatabhisha, Purvabhadra, Punarvasu and
Swati are Chara Sanjnaka Nakshatras. Ashvini, Hasta and Pushya are Kshipraa Sanjnaka
Nakshatras. Anuradha, Revati, Mriga shira are considered as Mridu Sanjna
Nakshatras. Mula, Aslesha, Jyeshtha and Ardra are Tikshna Sanjnakas.
Krittika and Vishakha are Mishra Sanjnakas. The rest are Riktaas or
ineffective. Yatra noktaa Tithistatra Grahaadyaa riktamamaam vina, Vaaropi
yatra na proktastra -arkaarki kujaanvina/ ( If a Tithi is not specified,
Amavasya and RiktaTithis be left out and other Tihis be taken into
account; if a ‘Dina’ or a day is not specified then Sunday-Saturday and Tuesday
be left out and other days be taken into account).Based on the classification
of the Nakshatras as above as also of Tithi-Vaara analogies, a number of
‘Nirnayas’ are taken in respect of one’s mundane life such as Krishi Muhurta,
Vastra-Bhushana Dharana, Shastra Ghatana Dharana, Seva Karana Muhurtha,
Vahanahorana, Raja Darshana, Vipana Kriya or Opening a Shop, Setubandhaa Pashu
kriya, Dhana Grahanaadi Durmuhurta, Nashta Vastu Laabhaa laabha vichara,
Nripaabhisheka Muhurtha, Jalaashaya khanana Muhurta, Pashu Gamana, Runa
Vimochana, Kshoura Vidhi, Nakshatra Roga phala, Grihaarambha, Griha Pravesha
and so on. Krishi Muhurta:The Chara-Mridu-Kshipra-Dhruva and Vishakha-Magha
Nakshatras and all the auspicious days of a week including Tuesdays are apt
enough to initiate Bhu-Karshana or Tilling of a Land. The Nakshatra which
Surya has left out and its third, eighth, and ninth Nakshatras are good for
starting ‘Hala-Chakra’. ‘Beeja-Vaapa’ or seedling on all the days except
Saturday and Tuesday in the aforesaid Nakshatras is propoitious. Dhanya Mardana
is good in Jyeshtha, Moola, Magha, Shravana, Revati, Rohini, Anuradha and both
Uttara and Purva Phalgunis. Dhanya Sangrahana is good in Kshipra-Dhruva-Chara
and Mridu Nakshatras, besides Moola as also on Budha, Guru, and Shukra Dinaas. Dhanya
Vriddhi karana Mantra: Dhanya Vriddhi is attained on reciting the
Mantra: Om Dhana --daaya Sarva Loka
Hitaaya dehi mey Dhaanyamswaaha/ This Mantra should be affixed on the
Dhanya Bhandaara or Grain Storage Point to ensure Opulence of Grains. The
expenditure for Dhanya Rakshana might be done on any day excepting on
Wednesdays and Saturdays duurng Mridu-Kshipra Nakhatras in the day
time.Vastra-Bhushana Dharana: Vastra Bhushana vididhruvaashvanihasta
panchaka Punasvasu-dwaye, Poushnavaasava bhayoscha sattidhou Manda Bhouma Sashi
vaasaraan binaa/( Clothing and wearing jewellery is suitable for Dhruva
Nakshatras, Ashwini, Hastaadi Pancha Nakshatra viz. Chitra, Swati, Vishakha,
Anuradha; Punarvasu, Pushya; Revati, Dhanishtha; Shubha Tithis, and on all the
days excepting Shani-Mangalka and Soma. However when a clearance of any other
day and Nakshatra is accorded by a Vipra, the same may be followed. But, women
folk should not wear new clothing or jewellery in Dhruva Nakshatras besides Pushya
Punarvasus. They should not bathe during Shatabhisha Nakshatra. Usage of new
Foot wear, Seating and Beds must commence on Good Tithis and Days during
Dhruva-Kshipra-Mridu Nakshatras besides Shravani-Bharani and Punarvasu. If
there is a burn or a cut of the new clothing, it is better not used and Shanti
be done. Similar dispensation obtains in the case of new Shayyaas-
Mattresses, Bed sheets, Footwear, etc. Sewing and stitching should commence in
Ashvini, Anuratha,Chitra, Mrigaseersha, and Punarvasu. Usage of new
utensils for Bhojana: Bhojanam bhaajaney roupya Swarna
kaamsyaadi nirmitey, Kuryaadamrita yogeshuchara Kshipra Mridur Dhruvaih/ (
Bhojanaarambha in Silver-Gold –Bronze and other Vessels be done in Chara-
Kshipra- Mridu-Dhruva Nakshatras and Amritaadi yogaas). Wearing new jewellery
or silks be done during Chara Kshipra Mridu Dhruva Nakshatras. Nava Shastra
Dharana: Shastra Ghattana or sharpening/ readying of Arms is to be
initiated in Krura-Mishra-Teekshana Nakshatras as also in Ashwini-Mrigasirsha
while Shastraaastra Dharana is to be done in Dhruva- Kshipra- Mridu
Nakshatras besided in Jyeshtha Vishakaas. Sevaakarana: The profession of
Employment or Service should commence in Kshipra-Anuradha-Dhruva nakshatras and
Budha- Brihaspati-Ravi-ShukraVaaraas. If the Birth Stars of the Master and the
Worker are the same the employment could start from Saturdays
also.Vaahanaarohna: Alighting a ‘Vaahana’ or transport like a horse, elephant
or a Palki is done ideally in Hasta and six other Nakshatras ahead viz. Chitra,
Swati, Vishakha, Anuradha and Jyeshtha ; the Dhruva Nakshatras, Shravana,
Revati, Puyshya and Punarvasu. Rajya Darshana and Nrityaarambha: A meeting with
King is useful in Kshipra-Mridu and Dhruva Nakshatras or Shravana and
Dhanishthas; A dance debut is fruitful in Dhruva Taaraas as also Pushya,
Mrigasirsha, Jyeshtha, Dhanishtha, Anuradha, Shatabhisha and Hasta. Vipani
kraya-Vikraya or Opening a Marketing Outlet: The most profitable marketing
outlet is best intiated in Mridu-Kshipra-Dhruva Nakshatras and excepting on
Rikta-Tithis and Tuesdays. Buying activities are ideal to start in Ashwini,
Swati, Chitra, Shatabhisha and Revati while selling activities should
begin in Bharani, the three Poorvas viz. Poorva Phalguni, Poorvabhadra and Poorvashadha
, Aslesha , and Mitra Devataa Nakshatra. Setu bandhana or construction of
Bridges should commence in Dhruva Nakshatras and in Swati preferably coinciding
on Guru-Ravi-Shani Vaaraas. Pashu Kraya-Vikraya: Deals concerning cattle are
useful in the Nakshatras of Hasta, Pushya, Ardra, Mrigaseersha, Punarvasu,
Dhanishtha, Ashwini, Purva Phalguni, Jyeshtha, Shatabhisha and Revati. Pashu
gamana is ideal on Sunday, Tuesday, Monday, and Saturday as also on
Shravana-Chitraa-Dhruva nakshatras and on any tthi excepting on Amavasya,
Ashtami and Rikta Tithi.Dhana Graharana: A limited money be invested in Chara
Nakshatra and CharaYoga. But money should not be tken on loan on
Bhouma Vaara-Vriddhi Yoga- Ravi Samkranta- Dhanishtaadi Panchaka
Nakshatras-Hasta and Tripushkaraas ie. Shani-Ravi-Bhouma Vaaraas;Tripaada
Nakshatras and Bhadra Tithi) or Dwipushkaraas (one of
Mrigashirsha-Chitra-Dhanishtha Nakshatrasa and Bhadraa Tithis viz. Dwiteeya,
Dwadashi and Saptami). Money on loans be returned on Bhouma Vaara and
other combinations above. But money should never be partedwith on
BudhhaVaraas.Dhana Samgrahana on Wednesdays is most rewarding. Nashta Vastu
Laabhalaabha Vichara: Any thing lost in the Mishra- Krura-Tikshana Nakshatras
and in Swati is difficult to recover. If one counts from Rohini onward, one
gets Andha-Manda-Chibita ad Sulochana Sanjnaka Nakshatraas; Nashta Dhana /
Vastu in the Andha Nakshatra is quickly recovered without much effort if
searched in the Eastern direction.In the Manda Category the lost material might
be recovered with much effort and time lag in the Dakshina Disha or the
Southern direction. In respect of Chibita Sanjna the search might be useful in
the westen direction and in the Sulochana Sanjna the search might produce the
lost material by chance only. Kshoura Vidhi: What ever has been
prescribed in the previous pages for performing Choodaa Karma is relevant in
respect of normal Kshoura Karma also in terms of Tithi- Vaara- Nakshatraas. To
Kings this Karma is once in five days nly but to commoners there is no
restriction of periodicity as it could be done as per wish subject however to
the suitability of Tithi-Vaara-Nakshatras. In any case this Karma is forbidden
on the ninth day. Whosoever desires to live long enough should never resort to Kshoura
on Chaturdashi just as Sangama is forbidden on Amavasyas.Kshoura is also
forbidden after Abhyanana or Oil bath, followed by bhojana and
‘Snaanaalankaaraas’. The Kshra Karma is also forbidden on the days of
travel, battles, nights, Sndhyaa Kaala, Shraaddha Dinaas, Pratipattithis, Rikta
Tithis Vrata Dinas, Vaidhrutis and Janma Nakshatra. Kshura Karma is not only
avoided on the days of travel but also during sickness and medication, and on
the days of Vivaas or Arguments. Shasthamaa Purnimaa paata Chaturdashyashtami
tathaa,Aasu sannihitam paapam taileshu Streebhagey Kshurey/ (On performing
Tailaahishekaa and Stree Sangama on Shashtis, Amavasyas, Pournamis,Vyatipata
Dinaas, Chaturdashis and Ashtamis and on top of these also resorting to Kshura
Karma one would have been subject to grave and inexcusable sins). The
exceptions to perform Kshura Karma however are only while doing Yagnas,
Pretakarma Kartavyas, release after imprisonments, or under orders from Kings
or Top Authorities; on such occasions the Nishiddha Tithis or Vaaraas are
ignored simply. Those who are elderly and have his father alive should
not take to frequent Mandanas or Hair cuts. One should sit north facing or east
facing while performing the Kshoura Karma; Kesha shmasshruloma nakhaanyudak
samsthaani vaapayet/( As one does this Karma, he should fully relieve
himself of his hair growth, mouctaches and nails as well) Finally, all
kinds of blemishes are relieved while going through the Kshoura Karma as he
extols the greatness of his Desha, his Place of Residence, Diti, Aditi and
above all Bhagavan Vishnu! Nakshatra Phala of Illnesses: In case one gets
illness on Ashwini Nakshatra, the illness lasts for a day, or nine days or
tewnty five days. In respect of Bharani, the result would be for eleven days or
twenty one days or a month or even death! For Krittika the agony could be
for nine/ ten or twenty one days. For Rohini the difficulty might be for ten,
or nine or seven or three days. Mrigaseersha Peeda could be for five, ten or
upto a momth even. Ardra could have severe impact for ten days or a month or
death. Punarvasu is also risky for seven or nine days or death. The
‘Peeda’for the Pushya might be cured within a week failing which death! For
Aslesha, it could be death or gradual recovery from nine or thirty days. To
Magha-twenty days or month to month and half or death.To Purva Phalguni it
could be a fortnight, month, two months or the end. To Uttara-seven days or a
fortnight or twenty seven days. Hasta might recover withi eight or nine or fortnight
failing with a death! Chitra: eleven- fortnight-eighteen or Mrityu. Swati
suffers prolonged illness for ten days or a month-two-four or five months or
death. Vishakha might recover within eight days, fortnight, or twenty days.
Anuradha torments for ten or twenty eight days but would recover. Illness
in Jyeshtha might prolong two to three weeks or even a month but might end up
in life’s termination. Moola too would have the same impact. Purvashadha might
lead to prolonged trouble ending up with death. Uttaraashaadha might
torment but could recover normalcy. Shravana is a trouble maker but not
killing.Dhanishtha creates problems for a few days but provides eventual
recovery. Shatabhisha has similat effect. Purbabhadra would have
prolonged illness ending up with death. Uttaraabhadra is a short time advesary
and Revati is a temporary set-back for a month maximum. If a person
acquires illness in his or her Janma Nakshatra and Janma Raashi while in
Chandra is in Ashtama, one might conclude with death. Starting from Sunday
following each day subsequently, Makhaa Dwadashis on that day, Vaishaka
Eakadashis on Soma Vaara, Panchami Ardras on Tuesdays, Triteeya Uttaraa
-shaadhaas on Wednesdays, Shatabhisha Shasthas on Thursdays, Ashami
Ashwinis of Fridays and Purvaashadha Navamis on Saturdays are all in the zone
of Mritu. Similarly, commencing from Sundays, Anuraadha Bharanis, Ardrothaara
ashaadhaas, Magha Shata Taaraas, Vishakhaashwinis, Jyeshthaa Mrigaseershaas,
Shravanaasleshaas, Purvaabhadra Hastaas are in the zone of death. Sarva
Nakshatra Shanti Prayoga: Following the Sankalpa stating: Mamotpanna
Vyaadher Jeevaccha -rira virodhena Samulanaashanaartham Amuka Nakshatra
Shantim Karishye, the Karta would perform Ganesha Puyja, Acharya Varana,
installation of the specific Nakshatra Pratima in the midst of a Dwadasha Dala
Padma arranged on a Purna Patra on a Kumbha, proceed with the Puja of
Keshavaadi Dwadasha Vishnu Naamaas and to Dwadasha -adityas,
offer hundred and eight Aahutis with Durva- Samidha-Tila- Ksheera and
Ghritaas with Gayatri Mantra in favour her, one thousand offerings of
Dadhi Bhojana as Bali, and Go daana to Acharya as also the Suvarna
Pratima of the malefic Nakshatra. As a finale, there should be a dasha
sahasra Japa with Jatavedasey Suvanaama Soma maraateeyato nidahaati
Vedah, sa nah parasha -daati Durgaani Vishwaa naaveva Sindhuh Duritaatyagnih/ followed
by Sahasra Ghataabhishka to Rudra with Sadyo jaatam prapadyaami
Sadyojataaya namo namah, Bhavey Bhavey vnaati Bhavey Bhavasvamaam Bhavodbhavaayanamah
etc. followed again by Sahasra Purusha Sukta Recitals and Jwara Naashaka
Stotra. Depending on the nature of illness and its intensity, Laghu- Maha Rudra
Abhshekas to Maha Deva, Vishnu Sahasra Naama Stotra ten thousanda times, Soura
Japa and Surya Namaskaara, Aghya daanaas to Surya Deva, Vishnu Naamaas
and the Sarva Roga Hara of Maha Mrityunjaya viz.Trayambakam
yajaamahey Sugandhim Pushti Vardhanam, Urvaarukamiva bandhanaa
–nmrutyormuksheeya maamrutaat/ On the successful completion of the Shanti
Prayoga and Brahmana Bhojana Danaas, the affected Karta would consume the
Aoushdhis on Guru-Shukra-Soma Vaaraas and in the Jyeshtha, Moola,
Shravana, Swaati, Punarvasu, Mridu-Kshipra Nakshatras. On securing relief from
the illness, the Karta would recoup and prepare himself to take ‘ Snaana’ in
Rikta Chara Lagna, in Mishra-Kshipra Nakshatras,
Jyeshtha-Moola-Poorvi; Chitra-Bharani, Sravana and three further Nakshatras and
on Ravi-Mangala-Budha –Shani Vaaraas. Mukta Snaana is performed in Vaidhruyti,
Vyatipata, Bhadra and Krantis, even without referring to Chandra bala and
Taaraa Bala. Abhyangana Dina Nirnaya: Both men and women are forbidden to take
Abyangana Snaana needlessly and casually, especially on Bhadra Tithis,
Sankrantis, Vyatipata Vaidhrutis, Shukra-Guru- Mangala Days, in the Shashti and
following Tithis, Shraadha Dinaas and on Shukla-Krishna Pratipadaas.
Vijayaanantara Snaana, Samvatsaraadi and Deepavali Abhyangana are essential. To
a married woman, Abhyangana on Wednesdays, Shatabhisha Nakshatra, Pitra
Nakshatra are not conducive to the life of her husband. Saashapam Gandha
Tailaicha yattailam Pushpa vaasitam , Dayaantara yutam tailam na dushyati/ (Abhyangana
on the Sama Dina-Tithi-Nakshatras might be performed with Sesame oil, Gandha
Taila, Pushpa vaasita Taila, and mixed flower oils and this indeed is in
order). Kinchitgogrtuta yuktam vaa Viprapaada rajonvitam, Nityaabhyangecha
nodushtam tailam nityehi Sarvadaa/ (The mix of a little cow’s ghee,
Brahmana Paada Rajas, and Sugandha Taila is appropriate for the Abhyangana
Snaana. Ravou Pushpangurou Duurvaam Bhaanu vbaarecha Mrittikaam Bhargavey
Go mayam kshiptwaa Taila naanam Sukhaavaham/ ( Abhyangana Snaana on
Sundays with Pushpaas,Thursdays with Durva, Tuesdayas with Mrittika, and on Fridays
with Gomaya-applied floral oils is indeed a provider of
Physical pleasure and mental contentment.)
Vaastu Prakarana: Vaishaakhey Phalgune Poushey Shraaaney Maarga sirshakey, Grihaarambha Praveshoustah stambhocchraayas chashasyatey/ (Grihaarambha, Stambhoddhaarana and Griha Pravesha are best performed in the months of Vaishakha, Phalguna, Pousha, Shraavana, and Margasirsha). Jyeshtha, Kartika Maagha Months are also beneficient as per Narada Vachana. A Parna Griha or a grass house could be constructed without any month or time. But a house in which one likes to reside himself or the Main House should not be constructed in Pushya Maasa. Go-Ashwa Shaalaas could be construted too without time restrictions. Grihaarambha and Griha Pravesha could be planned and executed in Hasta traya or Hasta-Chitta-Swati, Dhruva-Mridu Nakshatras, Dhanishta-Shatabhisha and Pushya; and all the Tithi Vaaras excepting RiktaTithis and Ravi-Kuja Vaaraas. ‘Shankhusthapana’ or Laying Foundation Stone and digging deep into Earth as the preliminaries of House Construction be planned in the Nakshtras of Shravana, Ashwini, Krura Nakshatras viz. Magha, Bharani, Purva Phaluguni-Purva Bhadra and Purvashaadha; Anuradha, Aslesha, Moola, Pushya , Hasta, Mrigasirsha, Revati, Dhruva Nakshatras,when Kedra-Ashtama Sthaanaas are Papagraha rahitas or devoid of blemishes. Sthambhoddhaarana or erection of the Mother-Pillar should not be done in Dhanishtaka Panchakas viz. Dhanishtha, Shatabhisha, Purva Bhadra, Uttaraabhadra and Revati, nor during Vrishabhaakaara Vaastu Chakra ie. seven Nakshatras from where Surya Deva is; from the eighth to the eleventh Nakshatras, the ‘Stambhoddhaarana’ is ideally suited but none of the ten Nakshatras are not auspicious. As regards Grihaapravesha, the auspicious Nakshatras have been detailed above, but this Function is ruled out for Suryasthita Nakshatra and the four Nakshatras hence, fifteenth Nakshatraaaa to four Nakshatras hence and the twenty third Nakshatra to five more hence. Again, the Griha Nirmana Kartha should plan for the construction of various Facility-Homes commencing from the main house’s eastern side and these ancillaries would include Snaana Griha, Nidra Griha,Vastra Griha, Bhojana Griha, Pashu Griha, Dhana Griha, Deva Griha and so on. Among the do’s and don’ts of house construction are that from the ‘Mukha Dwaara’ or the Main Door , there should not be ‘ Mulaas’ or corners, the Common Passage / Road , Road Curves or round abouts, a Well, another dwaara, or filth / mud, a Pillar, Tree or a Temple. ‘Shankusthaapana’ and ‘Stambho -dharana’ are to be positioned in the Agneya side of the New House. This restriction of Agneya is however is not applicable if the new construction is sprawling , or has four entries in all the directions. Griha Pravesha Vidhana: Vaastu Pujaa vidhih Karyah purvameva Praveshatah, Maitra Dhruva kshipra Chara Mulabhairdhana Putra krit/ ( The Karta would accomplish prosperity and progeny if he performs Vaastu Karma Shanti before erntering it in Anuradha, Dhruva- Kshipra-Chara Nakshatras or in Moola.) Vaastu Shganti has to be performed only in the day time. There is an opinion that Griha Pravesha might be done in the nights also, in which case, this Shanti function might as well be done at the same Dina Maasaadi of Grihaarambha. The Shubha Kaala for Griha Pravesha is stated to be in Maagha,Ashviyuja Jyeshtha Maasaas; Mridu-Dhruva Nashatras are the most suitable, while Kshipra-Chara Nakshatras are of medium value. Teekshna-Ugra-Mishra Nakshatras are not good. If the Karta’s Janma Lagna is not in the Eighth position,the Graha Pravesha Lagna is commended.
[ Matsya Purana describes the Basics of Vaastu Shastra viz. the Origin, Construction methodology and Vaastu Yagna as follows: The Origin: When Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that fell on the ground and an awesome and nasty Being kept on drinking the blood of the slain Asura; since that ‘Praani’was not satisfied with its hunger, it started to eat up whatever came handy. As the Praani requested Shankara, the latter gave a boon of being able to consume any where in the Trilokas; in Swarga, the Praani was called ‘Deva Vaastu’. As the Praani came down to Earth, Brahma gave the dispensation that whenever there was a talk of Vaastu or the Rules and deeds of Construction, there would be ‘Bali’or Naivedya / offering of food at the end of ‘Vaishwanara’Bali or oblations to Agni. Also separate ‘Vaastu Shanti’/appeasement deed to the Deity of Vaastu would fetch food to him, as and when construction activities are commenced all over the Universe. That was also the Origin of ‘Vaastu Yagna’. Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the posterity and these Rishis and Devas were: Bhrigu, Arti, Vasishtha, Vishwakarma, Maya, Nagnajit, Bhagavan Shankara, Indra, Kumara, Nandeswara, Shounaka, Garga, Vasudeva, Aniruddha, and Shukra. Yogya Maasa-Nakshatras: The results of initiating construction activity in various MONTHS are as follows: in Chaitra Month ‘Vyadhi’or diseases are caused; in Vaisakha the Constructors gain cows and Ratnas; in Jeyshtha Month, death is indicated in the family; in Ashadha month construction helps gain of servants, Ratnas and ‘Pashus’ or domestic animals; in Shraavana Month there would be gain of servants; dangers and risks in Bhadrapada Month; construction in Aswin Month might lead to risk to wife; in Kartik Month there would be gain of Dhana- Dhanya or Money and Crops; in Margasirsha month there would be surplus of Bhojyas or Food Items; commencement of construction in the month of Pausha might lead to thefts and loss of materials; Construction in Magha Month there would be benefits but some fear or possibility of Fire and finally, activities of construction during Phalguna Month should yield gold, progeny and prosperity. Griha Nirmana and influence of Nakshatras :Initiating the Construction of Grihas / houses is considered the best in respect of the following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three Uttaraas, Mrigashira, Swati, Hasta, and Anuradha. As regards the DAYS, all the days of a week are good, except Sundays and Tuesdays. In regard to YOGAS, construction should not start on the following yogas viz. Vyaaghat, Shula, Vyatipaat, Atiganda, Vishkambha, Ganda, Parigha and Vajra. Following MUHURTAS are stated to be ideal for contstruction viz. Sweta, Maitra, Maahendra, Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri. Lagna Nirnaya: To decide on the SHUBHA LAGNA, the activity of construction should be commenced when the Chandra bala as also Suryabala would be equally positve. The most important activities apart, ‘Stambharohana’or the hoisting of the Pillar should be taken up first; similarly the procedures should be the same as in respect of the costruction of Praasaads, wells and such mini water bodies. SOIL TEST would be the foremost activity before the actual construction is taken up. As a part of the soil quality test, saplings are to be planted and the best soil quality would yield the growth over three nights; medium growth over five nights and minimal growth over a week. The best soil obviously would give out the quickest yield. By way of a diagram, the area meant for construction is drawn as a big square which is divided into nine squares while each square is further sub-divided into nine smaller squares, thus making a total of eighty one squares.Of these, thirty two Devatas are worshipped in as many sub-squares and thirteen Devatas from outside those sub squares, thus accounting for forty five squares. The names and the positioning of the respective Deities are: Shikhi, Parjanya, Jayant, Indra, Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha, Brihatsakshatha, Yama, Gandharva, Bhring raaja, Mriga, Pitrugana, Daivarika,Sugreeva, Pushpadanta, Jalaadhusha, Asura, Sesha, Paapa, Roga, Ahi, Mukhya, Bhallata, Soma, Sarpa, Aditi and Diti; these thirty two Deities are Baahya Devatas. These Deities are to be worshipped in the four Dik-konas like Ishaana. Now, outside the Vaastu Chakra the following four Deities are to be worshipped viz. Aapa, Savitra, Jaya, and Rudra. In the middle nine squares, on the four sides of Brahma, eight Sadyha Devatas are to be positioned and these are Aryama, Savita, Viviswaan, Vibhudha -adhipa, Mitra, Raajayakshma, Prithvidhara, and Apavatsa. Apa, Apavatsa, Parjanya, Agni and Diti-these are of five Devataa varga to be worshipped in Agneya-kona. Further, twenty Devataas are positioned in two rows: Aryama, Viwaswaan, Mitra and Pritvidhara-these four are stationed on three sides of Brahma in three, three positions each. This is the Procedure of worship to all the relevant Deities. Methodology of Construction: The methodology of construction varies from one building to another such as Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is open from all four sides with gates /doors on all the sides, known as Sarvatomukha and is normally ideal for a Palace or a Temple. A building which has no door to the west is called Nandyavarta; without a door on the Southern side is called Vardhamaana; without a door on the Eastern side is called Swastika; and without an opening on the Northern side is Ruchaka. A King’s Palace is ideally measured the hundred and eight hand-lengths, while that of a Prince has sixty six measures; a General’s abode with sixty four measures; forty eight measures to forty eight measures; and thirty two for an ordinary citizen. As regards the ‘Stambhas’ (Pillar) in an ordinary house, its circumference is multiplied by nine times and the result must be the depth of the pillar underground; a four angled pillar is called ‘Ruchak’; eight angled pillar is ‘Vajra’; sixteen angled pillar is ‘Dwi Vajra’, thirty two angled pillar is ‘Praleenak’ and a pillar whose mid-region is round is called ‘Vritra’. All the residential homes should be entered from the right side ‘Pravesha Dwar’. Entry from the eastern side where Indra and Jayanta exist is the best; in the southern side ‘dwara’, it is said that Yamya and Vitatha are supposed to be ruling and is good too; on the western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is governed by Bhallat and Sowmya and is quite propitious. But one should be careful of ‘vedhas’or forced entries: for instance, such vedhas through side-lanes might result in ‘Kulakshaya’ or damage to the Vamsha; forced entry through trees might end up in mutual hatred of family members; vedha through mud would bring in sorrows; vedha through water ways would result in problems; vedha through pillars might end up through difficulties arising due to women. Entering from one house to another could end up in grief to the master of the house. A house which opens on its own might result in madness of a family member. Similarly, a house which gets closed on its own could end up in ‘Kula naasha’/ distress to the Kula. Entry through a very high door could lead to ‘Raja bhaya’ or difficulties on account of Authorities. If the door is too low, there could by ‘Chora bhaya’ or fear of thefts. A door just above another door could attract Yamaraja darshan. If a house with a main door of disproportionate size is built in the middle of a big road is made, the master of the house would not live for long. If the main door is smaller than the other doors of a house, that house might not have contentment and would be a constant abode of recurring predicaments. The rear portion of the house must be kept duly adorned with trees, foliage, pots and decoratives. The east of the house there should be ‘Vata’ vriksha; in the Southern side Udumbara tree and the western side Pippala Tree and Pluksha tree on the northern side. Nearby the house, trees with thorns and Ksheera Vrikshas or milk-yielding trees are not good. It would be propitious to grow trees like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi, Peepali, Draksha, Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala Chameli, Mallika, Coconut, Kela, Kadali and Patala as these Trees are signs of Lakshmi / prosperity. Houses are better not built in the extreme vicinity of temples, Dhurtas or mischievous elements, General Adinistration, Four-Lane Centers, since there might be causes for irritation, fear and other problems. Leaving ample space before, rear and sides of the building is a must. It would be advisable to have the southern part of the house elevated and such an abode is called a ‘Sampurna’ or complete from the Vaastu point of view and would thus bestow the best of advantages. To lay the ‘Adhara Shila’ (Foundation Stone) of a building, the Priest should determine the ‘Muhurat’, decorate the Stone with white cloth, lay ‘Nava Ratnas’and Gold along with Nava Dhanyas or nine varieties of appropriate seeds and with the help of masons fix up the stone, and perform ‘puja’to Ganapati, Vaastu Deva, Ishta Devata or the Family Deity with formal ‘Mantro -cchaarana’,also perform ‘Havan’/ homa to Agni Deva with milk, ghee and honey: The relevant Havan Mantra is: Vaastoshpatey Pratijaanee –hyasmaantswaavesho anameevo bhavaa nah, yat tvemahey prati tanno jupuswa sham no bhava dwipatdey sham chatushpadey/ Vaastu Yagna: Sutrapath, Stambha -aropana or hoisting of the main Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s ‘Pada Chinhas’ or foot prints should be set up and the ‘Karta’should do ‘pradakshinas’(circumambulation) around the foot-prints. It is stated that water with the powder of Munga, Ratna and Suvarna should be sprinkled while designing the ‘Pada-Chihnaas’. Incidentally, the signs of Vaastu should never be ash, lit up firesticks, nails, skins, horns, bones, and skull as some ill-informed persons tend to do so and such material would lead to distress, danger and difficulties. It is advisable that masons and other workers are present at the time of Griha Pravesh. Ishaaney Devataa -gaaram tathaa Shaanti gruham bhavet, Mahaanasam thathaagneye tatpaarswam chottarey jalam, Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/ Bandhasthaanam bahih kuryaat snaana mandapameyvacha, Dhana Dhaanyam cha Vaayavye karmashaalaam tato bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ (To the Ishaana side of any house, the Devataagruha and Shantigriha must be set up; its kitchen must be in the Agneya kona; to the northern side the ‘Jala sthaan’ (Water reservoir); all the house materials be kept in the Nairuti kona; the place for keeping domestic animals like cows and buffalos as well as bathing rooms are better constructed outside the house; the storage place for Dhana-dhanya should be kept in the Vayavya kona; the ‘Karya shala’or the Offices should be organised outside the residential place. This pattern of living would certainly assure excellent propitiousness and happiness to the family. Griha Pravesha: As the ‘Griha Pravesh’ function (House Warming Time) approaches, Peace and Prosperity is ushered in as stated: Krutwaagrato Dwija -varaanatha Purnakumbham Dhadyakshata -amala pushpa phalopa shobham/ Datwaa hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham vishekthu/ Gruhoktahoma vidhaanaa Bali karma kuryat, Praasaada Vaastu shamaney cha vidharya uktah, Santarpayed vijavaraanatha bhakshya bhojjyeh, Shuklaambarah Swabhavanam pravishet sa dhupam/ (As the house is fully ready, the Head of the family should initiate the action of conducting ‘Mangala Shanti’ with a group of Brahmanas ahead along with a ‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango leaves, flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense sticks and oil-wick lamps nicely lit and decorated, as Brahmanas recite Veda hymns and musical instruments are played, while entering the house at the appointed ‘Muhurta’. There after Griha praasaadas/ doors and other household items are purified for Vaastu Shaanti and Homa and Balidaana are performed. Brahmanas are treated with Bhojan and gifts of gold, vastras and dakshinas, where after relatives and friends are treated too with bhojan and gifts.) ]
The above details from Matsya Purana are felt relevant in the context of Vaastu Prakarana, Griha Nirmana, Vaastu Yagna and Griha Pravesha as the supplementary information on the Subject of Vaastu and Griha Nirmana in Dharma Sindhu.
Yatra Prakarana: Following is an account of the impact of Tithi-Nakshatras on the Yatras or Travels of a person, for different reasons, especially for ‘Dhanaarjana’. One should undertake yatras in the Nakshatras viz. Shravana, Dhanishtha, Ashwini, Pushya, Revati, Anuradha, Mrigasirsha, Hasta, and Punarvasu on Gochara Yukta Dinaas. Excepting travels towards Southern Direction, all other Directions are beneficient in Abhijit Nakshatra. But travels on Magha, Chitra, Swati, Vishakha, Aslesha, Bharani, Ardra, Krittika, Purvabhadra, and Janma Nakshatra, are forbidden. Also, Rikta Tithis, Parva Tithis, Shashthi, Ashtami,and Dwadashi are avoidable for Travels. But twenty one Ghadiyas past Krittika, seven ghadiyas after Purvaphalguni, and eleven ghadiyas after Magha are approved for travels. But fourteen ghadiyas after Jyeshtha, Aslesha, Vishakha, Swati are forbidden for travels. In fact, Swati and Magha must be prohibited even if essential to travel. The Purva bhaga of Bharani, half way through Chitra, the Uttaraardha of Revati are also bad. Travels on Monday and Saturday to East, Thursday to South, Ravi and Shukra to West and Budha and Mangala to North are not beneficient and avoidable. To each direction starting from East, if Meshaadi and Chandra Rashis are either in front of or to the right to Chandra, then the travel would be highly propitious; if these Rashis are to the left of Chandra then the Yatra could be disastrous. The direction in which Shukra’s Udaya or Rise takes place, travel plans should be given up; and so should be avoided in the direction in which Brihaspati’s Udaya takes place. Prayaanaey Shubhaah kendra koneshu shastaah khalaastraaya shatkheshwa nisthaasshani khe, Kavih Saptamey glou sshdasthantya Lagney -vilagneshwaropyasta shashthaashtamaantye/ ( Travel is highly auspicious, if Shubha Grahas are placed in the fourth, seventh, tenth and Kendra from Lagna , or in the fifth, ninth Konaas or angles . Dushta Grahas at third, eleventh, sixth and ten Sthaanaas are useful too. If Mangala or his Shad vargaas are in Kendra, his Lagna or his Vaara, Kumbha Lagna or Kumbha Navaamsha in the Lagna, then that travel must necessarily be given up. Meena Lagney tadamshevaa yaatur margoti Duhkhah/ (A person travelling in Meena Lagna or Meenamsha has to face endless disaster. Again the sixth place of one’s Lagna is of Shatru Shtaana and the Master of that place would indeed destroy the Traveller . Travel in the Shatru Kshetra, Shatru Kshetraamsha and Shatru drishta Lagna would be like an open invitation to Mrityu! In Lagna,the Saptama Raashi and Janma Rashi are also not conducive for travel. Chandrama in Vargottama or Vargottama Yukta Chandrama should secure victory in a travel. If the travel is only for a day and the return too, then the consideration would be more for the return than fot the departure. A discerning traveller should not seek to return on the ninth day of his departure as a ground rule! One should avoid travel to Southern Direction when Chandra is in Kumbha and Meena, nor use a new bed . While proceeding on a travel, he should successfully complete his Puja and Agni Karya, be happy with his wife, friends and servants. Never travel while being angry or with an upset mind or displeasure with family members, friends, well wishers as also with an empty stomach and having insulted these as also Brahmanas. One should in fact even as routine avoid anger, frequent hair cuts, insulting others, MadyaPaana-Maamsa Bhakshana or intoxicating drinks and meat eating, black tilaka, and multi-coloured dresses. Travel should be avoided facing a woman in menses and bad omens. A Brahmana should travel with a fruit, honey, shastra, yagnopaveeta, dhanya, jala, suvarna and vastras. As per Gochara, Shubha Prada prapti occurs when there is the positiong of Krura Grahas and also Chandra in the third, sixth and tenth positions from Janma Raashi; Chandra in Saptama and Lagna; Shula Paksha Chandra and Budha in second, fourth, sixth, eighth and tenth Places; Brihaspati in second, fifth and ninth places; Shukra in ninth, eighth and twelfth Positions. The Positioning of any Graha in the eleventh Place is generally considered as auspicioius. In case, one counts from his/ her nine Nakshatras from the Janma Nakshatra multiplied by three, the result provides twenty seven Nakshatra Phalaas viz. Janma,Sampat, Vipat, Kshama, Pratyari, Sadhaka, Vyaadha, Maitra and Ati Maitra. On these lines the Shubha -ashubhas are reckoned with in respect of Yatras, Raja Darshana, Shastra Grahana in battles and other Karyas.
Vaastu Prakarana: Vaishaakhey Phalgune Poushey Shraaaney Maarga sirshakey, Grihaarambha Praveshoustah stambhocchraayas chashasyatey/ (Grihaarambha, Stambhoddhaarana and Griha Pravesha are best performed in the months of Vaishakha, Phalguna, Pousha, Shraavana, and Margasirsha). Jyeshtha, Kartika Maagha Months are also beneficient as per Narada Vachana. A Parna Griha or a grass house could be constructed without any month or time. But a house in which one likes to reside himself or the Main House should not be constructed in Pushya Maasa. Go-Ashwa Shaalaas could be construted too without time restrictions. Grihaarambha and Griha Pravesha could be planned and executed in Hasta traya or Hasta-Chitta-Swati, Dhruva-Mridu Nakshatras, Dhanishta-Shatabhisha and Pushya; and all the Tithi Vaaras excepting RiktaTithis and Ravi-Kuja Vaaraas. ‘Shankhusthapana’ or Laying Foundation Stone and digging deep into Earth as the preliminaries of House Construction be planned in the Nakshtras of Shravana, Ashwini, Krura Nakshatras viz. Magha, Bharani, Purva Phaluguni-Purva Bhadra and Purvashaadha; Anuradha, Aslesha, Moola, Pushya , Hasta, Mrigasirsha, Revati, Dhruva Nakshatras,when Kedra-Ashtama Sthaanaas are Papagraha rahitas or devoid of blemishes. Sthambhoddhaarana or erection of the Mother-Pillar should not be done in Dhanishtaka Panchakas viz. Dhanishtha, Shatabhisha, Purva Bhadra, Uttaraabhadra and Revati, nor during Vrishabhaakaara Vaastu Chakra ie. seven Nakshatras from where Surya Deva is; from the eighth to the eleventh Nakshatras, the ‘Stambhoddhaarana’ is ideally suited but none of the ten Nakshatras are not auspicious. As regards Grihaapravesha, the auspicious Nakshatras have been detailed above, but this Function is ruled out for Suryasthita Nakshatra and the four Nakshatras hence, fifteenth Nakshatraaaa to four Nakshatras hence and the twenty third Nakshatra to five more hence. Again, the Griha Nirmana Kartha should plan for the construction of various Facility-Homes commencing from the main house’s eastern side and these ancillaries would include Snaana Griha, Nidra Griha,Vastra Griha, Bhojana Griha, Pashu Griha, Dhana Griha, Deva Griha and so on. Among the do’s and don’ts of house construction are that from the ‘Mukha Dwaara’ or the Main Door , there should not be ‘ Mulaas’ or corners, the Common Passage / Road , Road Curves or round abouts, a Well, another dwaara, or filth / mud, a Pillar, Tree or a Temple. ‘Shankusthaapana’ and ‘Stambho -dharana’ are to be positioned in the Agneya side of the New House. This restriction of Agneya is however is not applicable if the new construction is sprawling , or has four entries in all the directions. Griha Pravesha Vidhana: Vaastu Pujaa vidhih Karyah purvameva Praveshatah, Maitra Dhruva kshipra Chara Mulabhairdhana Putra krit/ ( The Karta would accomplish prosperity and progeny if he performs Vaastu Karma Shanti before erntering it in Anuradha, Dhruva- Kshipra-Chara Nakshatras or in Moola.) Vaastu Shganti has to be performed only in the day time. There is an opinion that Griha Pravesha might be done in the nights also, in which case, this Shanti function might as well be done at the same Dina Maasaadi of Grihaarambha. The Shubha Kaala for Griha Pravesha is stated to be in Maagha,Ashviyuja Jyeshtha Maasaas; Mridu-Dhruva Nashatras are the most suitable, while Kshipra-Chara Nakshatras are of medium value. Teekshna-Ugra-Mishra Nakshatras are not good. If the Karta’s Janma Lagna is not in the Eighth position,the Graha Pravesha Lagna is commended.
[ Matsya Purana describes the Basics of Vaastu Shastra viz. the Origin, Construction methodology and Vaastu Yagna as follows: The Origin: When Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that fell on the ground and an awesome and nasty Being kept on drinking the blood of the slain Asura; since that ‘Praani’was not satisfied with its hunger, it started to eat up whatever came handy. As the Praani requested Shankara, the latter gave a boon of being able to consume any where in the Trilokas; in Swarga, the Praani was called ‘Deva Vaastu’. As the Praani came down to Earth, Brahma gave the dispensation that whenever there was a talk of Vaastu or the Rules and deeds of Construction, there would be ‘Bali’or Naivedya / offering of food at the end of ‘Vaishwanara’Bali or oblations to Agni. Also separate ‘Vaastu Shanti’/appeasement deed to the Deity of Vaastu would fetch food to him, as and when construction activities are commenced all over the Universe. That was also the Origin of ‘Vaastu Yagna’. Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the posterity and these Rishis and Devas were: Bhrigu, Arti, Vasishtha, Vishwakarma, Maya, Nagnajit, Bhagavan Shankara, Indra, Kumara, Nandeswara, Shounaka, Garga, Vasudeva, Aniruddha, and Shukra. Yogya Maasa-Nakshatras: The results of initiating construction activity in various MONTHS are as follows: in Chaitra Month ‘Vyadhi’or diseases are caused; in Vaisakha the Constructors gain cows and Ratnas; in Jeyshtha Month, death is indicated in the family; in Ashadha month construction helps gain of servants, Ratnas and ‘Pashus’ or domestic animals; in Shraavana Month there would be gain of servants; dangers and risks in Bhadrapada Month; construction in Aswin Month might lead to risk to wife; in Kartik Month there would be gain of Dhana- Dhanya or Money and Crops; in Margasirsha month there would be surplus of Bhojyas or Food Items; commencement of construction in the month of Pausha might lead to thefts and loss of materials; Construction in Magha Month there would be benefits but some fear or possibility of Fire and finally, activities of construction during Phalguna Month should yield gold, progeny and prosperity. Griha Nirmana and influence of Nakshatras :Initiating the Construction of Grihas / houses is considered the best in respect of the following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three Uttaraas, Mrigashira, Swati, Hasta, and Anuradha. As regards the DAYS, all the days of a week are good, except Sundays and Tuesdays. In regard to YOGAS, construction should not start on the following yogas viz. Vyaaghat, Shula, Vyatipaat, Atiganda, Vishkambha, Ganda, Parigha and Vajra. Following MUHURTAS are stated to be ideal for contstruction viz. Sweta, Maitra, Maahendra, Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri. Lagna Nirnaya: To decide on the SHUBHA LAGNA, the activity of construction should be commenced when the Chandra bala as also Suryabala would be equally positve. The most important activities apart, ‘Stambharohana’or the hoisting of the Pillar should be taken up first; similarly the procedures should be the same as in respect of the costruction of Praasaads, wells and such mini water bodies. SOIL TEST would be the foremost activity before the actual construction is taken up. As a part of the soil quality test, saplings are to be planted and the best soil quality would yield the growth over three nights; medium growth over five nights and minimal growth over a week. The best soil obviously would give out the quickest yield. By way of a diagram, the area meant for construction is drawn as a big square which is divided into nine squares while each square is further sub-divided into nine smaller squares, thus making a total of eighty one squares.Of these, thirty two Devatas are worshipped in as many sub-squares and thirteen Devatas from outside those sub squares, thus accounting for forty five squares. The names and the positioning of the respective Deities are: Shikhi, Parjanya, Jayant, Indra, Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha, Brihatsakshatha, Yama, Gandharva, Bhring raaja, Mriga, Pitrugana, Daivarika,Sugreeva, Pushpadanta, Jalaadhusha, Asura, Sesha, Paapa, Roga, Ahi, Mukhya, Bhallata, Soma, Sarpa, Aditi and Diti; these thirty two Deities are Baahya Devatas. These Deities are to be worshipped in the four Dik-konas like Ishaana. Now, outside the Vaastu Chakra the following four Deities are to be worshipped viz. Aapa, Savitra, Jaya, and Rudra. In the middle nine squares, on the four sides of Brahma, eight Sadyha Devatas are to be positioned and these are Aryama, Savita, Viviswaan, Vibhudha -adhipa, Mitra, Raajayakshma, Prithvidhara, and Apavatsa. Apa, Apavatsa, Parjanya, Agni and Diti-these are of five Devataa varga to be worshipped in Agneya-kona. Further, twenty Devataas are positioned in two rows: Aryama, Viwaswaan, Mitra and Pritvidhara-these four are stationed on three sides of Brahma in three, three positions each. This is the Procedure of worship to all the relevant Deities. Methodology of Construction: The methodology of construction varies from one building to another such as Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is open from all four sides with gates /doors on all the sides, known as Sarvatomukha and is normally ideal for a Palace or a Temple. A building which has no door to the west is called Nandyavarta; without a door on the Southern side is called Vardhamaana; without a door on the Eastern side is called Swastika; and without an opening on the Northern side is Ruchaka. A King’s Palace is ideally measured the hundred and eight hand-lengths, while that of a Prince has sixty six measures; a General’s abode with sixty four measures; forty eight measures to forty eight measures; and thirty two for an ordinary citizen. As regards the ‘Stambhas’ (Pillar) in an ordinary house, its circumference is multiplied by nine times and the result must be the depth of the pillar underground; a four angled pillar is called ‘Ruchak’; eight angled pillar is ‘Vajra’; sixteen angled pillar is ‘Dwi Vajra’, thirty two angled pillar is ‘Praleenak’ and a pillar whose mid-region is round is called ‘Vritra’. All the residential homes should be entered from the right side ‘Pravesha Dwar’. Entry from the eastern side where Indra and Jayanta exist is the best; in the southern side ‘dwara’, it is said that Yamya and Vitatha are supposed to be ruling and is good too; on the western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is governed by Bhallat and Sowmya and is quite propitious. But one should be careful of ‘vedhas’or forced entries: for instance, such vedhas through side-lanes might result in ‘Kulakshaya’ or damage to the Vamsha; forced entry through trees might end up in mutual hatred of family members; vedha through mud would bring in sorrows; vedha through water ways would result in problems; vedha through pillars might end up through difficulties arising due to women. Entering from one house to another could end up in grief to the master of the house. A house which opens on its own might result in madness of a family member. Similarly, a house which gets closed on its own could end up in ‘Kula naasha’/ distress to the Kula. Entry through a very high door could lead to ‘Raja bhaya’ or difficulties on account of Authorities. If the door is too low, there could by ‘Chora bhaya’ or fear of thefts. A door just above another door could attract Yamaraja darshan. If a house with a main door of disproportionate size is built in the middle of a big road is made, the master of the house would not live for long. If the main door is smaller than the other doors of a house, that house might not have contentment and would be a constant abode of recurring predicaments. The rear portion of the house must be kept duly adorned with trees, foliage, pots and decoratives. The east of the house there should be ‘Vata’ vriksha; in the Southern side Udumbara tree and the western side Pippala Tree and Pluksha tree on the northern side. Nearby the house, trees with thorns and Ksheera Vrikshas or milk-yielding trees are not good. It would be propitious to grow trees like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi, Peepali, Draksha, Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala Chameli, Mallika, Coconut, Kela, Kadali and Patala as these Trees are signs of Lakshmi / prosperity. Houses are better not built in the extreme vicinity of temples, Dhurtas or mischievous elements, General Adinistration, Four-Lane Centers, since there might be causes for irritation, fear and other problems. Leaving ample space before, rear and sides of the building is a must. It would be advisable to have the southern part of the house elevated and such an abode is called a ‘Sampurna’ or complete from the Vaastu point of view and would thus bestow the best of advantages. To lay the ‘Adhara Shila’ (Foundation Stone) of a building, the Priest should determine the ‘Muhurat’, decorate the Stone with white cloth, lay ‘Nava Ratnas’and Gold along with Nava Dhanyas or nine varieties of appropriate seeds and with the help of masons fix up the stone, and perform ‘puja’to Ganapati, Vaastu Deva, Ishta Devata or the Family Deity with formal ‘Mantro -cchaarana’,also perform ‘Havan’/ homa to Agni Deva with milk, ghee and honey: The relevant Havan Mantra is: Vaastoshpatey Pratijaanee –hyasmaantswaavesho anameevo bhavaa nah, yat tvemahey prati tanno jupuswa sham no bhava dwipatdey sham chatushpadey/ Vaastu Yagna: Sutrapath, Stambha -aropana or hoisting of the main Pillar, Dwara vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Deva’s ‘Pada Chinhas’ or foot prints should be set up and the ‘Karta’should do ‘pradakshinas’(circumambulation) around the foot-prints. It is stated that water with the powder of Munga, Ratna and Suvarna should be sprinkled while designing the ‘Pada-Chihnaas’. Incidentally, the signs of Vaastu should never be ash, lit up firesticks, nails, skins, horns, bones, and skull as some ill-informed persons tend to do so and such material would lead to distress, danger and difficulties. It is advisable that masons and other workers are present at the time of Griha Pravesh. Ishaaney Devataa -gaaram tathaa Shaanti gruham bhavet, Mahaanasam thathaagneye tatpaarswam chottarey jalam, Gruhasyopakaram sarvam Nairutye Sthaapaded Buddhah/ Bandhasthaanam bahih kuryaat snaana mandapameyvacha, Dhana Dhaanyam cha Vaayavye karmashaalaam tato bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/ (To the Ishaana side of any house, the Devataagruha and Shantigriha must be set up; its kitchen must be in the Agneya kona; to the northern side the ‘Jala sthaan’ (Water reservoir); all the house materials be kept in the Nairuti kona; the place for keeping domestic animals like cows and buffalos as well as bathing rooms are better constructed outside the house; the storage place for Dhana-dhanya should be kept in the Vayavya kona; the ‘Karya shala’or the Offices should be organised outside the residential place. This pattern of living would certainly assure excellent propitiousness and happiness to the family. Griha Pravesha: As the ‘Griha Pravesh’ function (House Warming Time) approaches, Peace and Prosperity is ushered in as stated: Krutwaagrato Dwija -varaanatha Purnakumbham Dhadyakshata -amala pushpa phalopa shobham/ Datwaa hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham vishekthu/ Gruhoktahoma vidhaanaa Bali karma kuryat, Praasaada Vaastu shamaney cha vidharya uktah, Santarpayed vijavaraanatha bhakshya bhojjyeh, Shuklaambarah Swabhavanam pravishet sa dhupam/ (As the house is fully ready, the Head of the family should initiate the action of conducting ‘Mangala Shanti’ with a group of Brahmanas ahead along with a ‘Kalasha’/Vessel, full of Sweet Water, Curd, Akshatas, tender mango leaves, flowers, fruits and coconuts as also scented sandal water, agarbattis/ incense sticks and oil-wick lamps nicely lit and decorated, as Brahmanas recite Veda hymns and musical instruments are played, while entering the house at the appointed ‘Muhurta’. There after Griha praasaadas/ doors and other household items are purified for Vaastu Shaanti and Homa and Balidaana are performed. Brahmanas are treated with Bhojan and gifts of gold, vastras and dakshinas, where after relatives and friends are treated too with bhojan and gifts.) ]
The above details from Matsya Purana are felt relevant in the context of Vaastu Prakarana, Griha Nirmana, Vaastu Yagna and Griha Pravesha as the supplementary information on the Subject of Vaastu and Griha Nirmana in Dharma Sindhu.
Yatra Prakarana: Following is an account of the impact of Tithi-Nakshatras on the Yatras or Travels of a person, for different reasons, especially for ‘Dhanaarjana’. One should undertake yatras in the Nakshatras viz. Shravana, Dhanishtha, Ashwini, Pushya, Revati, Anuradha, Mrigasirsha, Hasta, and Punarvasu on Gochara Yukta Dinaas. Excepting travels towards Southern Direction, all other Directions are beneficient in Abhijit Nakshatra. But travels on Magha, Chitra, Swati, Vishakha, Aslesha, Bharani, Ardra, Krittika, Purvabhadra, and Janma Nakshatra, are forbidden. Also, Rikta Tithis, Parva Tithis, Shashthi, Ashtami,and Dwadashi are avoidable for Travels. But twenty one Ghadiyas past Krittika, seven ghadiyas after Purvaphalguni, and eleven ghadiyas after Magha are approved for travels. But fourteen ghadiyas after Jyeshtha, Aslesha, Vishakha, Swati are forbidden for travels. In fact, Swati and Magha must be prohibited even if essential to travel. The Purva bhaga of Bharani, half way through Chitra, the Uttaraardha of Revati are also bad. Travels on Monday and Saturday to East, Thursday to South, Ravi and Shukra to West and Budha and Mangala to North are not beneficient and avoidable. To each direction starting from East, if Meshaadi and Chandra Rashis are either in front of or to the right to Chandra, then the travel would be highly propitious; if these Rashis are to the left of Chandra then the Yatra could be disastrous. The direction in which Shukra’s Udaya or Rise takes place, travel plans should be given up; and so should be avoided in the direction in which Brihaspati’s Udaya takes place. Prayaanaey Shubhaah kendra koneshu shastaah khalaastraaya shatkheshwa nisthaasshani khe, Kavih Saptamey glou sshdasthantya Lagney -vilagneshwaropyasta shashthaashtamaantye/ ( Travel is highly auspicious, if Shubha Grahas are placed in the fourth, seventh, tenth and Kendra from Lagna , or in the fifth, ninth Konaas or angles . Dushta Grahas at third, eleventh, sixth and ten Sthaanaas are useful too. If Mangala or his Shad vargaas are in Kendra, his Lagna or his Vaara, Kumbha Lagna or Kumbha Navaamsha in the Lagna, then that travel must necessarily be given up. Meena Lagney tadamshevaa yaatur margoti Duhkhah/ (A person travelling in Meena Lagna or Meenamsha has to face endless disaster. Again the sixth place of one’s Lagna is of Shatru Shtaana and the Master of that place would indeed destroy the Traveller . Travel in the Shatru Kshetra, Shatru Kshetraamsha and Shatru drishta Lagna would be like an open invitation to Mrityu! In Lagna,the Saptama Raashi and Janma Rashi are also not conducive for travel. Chandrama in Vargottama or Vargottama Yukta Chandrama should secure victory in a travel. If the travel is only for a day and the return too, then the consideration would be more for the return than fot the departure. A discerning traveller should not seek to return on the ninth day of his departure as a ground rule! One should avoid travel to Southern Direction when Chandra is in Kumbha and Meena, nor use a new bed . While proceeding on a travel, he should successfully complete his Puja and Agni Karya, be happy with his wife, friends and servants. Never travel while being angry or with an upset mind or displeasure with family members, friends, well wishers as also with an empty stomach and having insulted these as also Brahmanas. One should in fact even as routine avoid anger, frequent hair cuts, insulting others, MadyaPaana-Maamsa Bhakshana or intoxicating drinks and meat eating, black tilaka, and multi-coloured dresses. Travel should be avoided facing a woman in menses and bad omens. A Brahmana should travel with a fruit, honey, shastra, yagnopaveeta, dhanya, jala, suvarna and vastras. As per Gochara, Shubha Prada prapti occurs when there is the positiong of Krura Grahas and also Chandra in the third, sixth and tenth positions from Janma Raashi; Chandra in Saptama and Lagna; Shula Paksha Chandra and Budha in second, fourth, sixth, eighth and tenth Places; Brihaspati in second, fifth and ninth places; Shukra in ninth, eighth and twelfth Positions. The Positioning of any Graha in the eleventh Place is generally considered as auspicioius. In case, one counts from his/ her nine Nakshatras from the Janma Nakshatra multiplied by three, the result provides twenty seven Nakshatra Phalaas viz. Janma,Sampat, Vipat, Kshama, Pratyari, Sadhaka, Vyaadha, Maitra and Ati Maitra. On these lines the Shubha -ashubhas are reckoned with in respect of Yatras, Raja Darshana, Shastra Grahana in battles and other Karyas.
Gayatri Purascharana: After recounting Desha Kaala Vivarana, the Karta makes the Sankalpa : Karishya
maana Gaayatri Purascharanedhikaara sidhyantham Krucchatrayamamuka
Pratyaamnaaye naahamaachrishye/ Amuka Sharmano Mama Gayatri Purascharanena
Krucchratrayaanushthaaney naadhikaara siddhirastu/ After the
Sankalpa, the Karta secures the permission of Brahmanas to perform the
Pratyaamnaaya or the Compensation of Krucchatraya Vratas and either by the self
or through the Vipraas and Dasha Sahasra Gayatri Japa. This would be followed
by Apohishtha etc. Sukta, the Chatur -Rutcha Yetonvindra Sukta,
Swastinah etc, Swastimatis, Swadishthayaa etc. Paavamaana
Ruchas ten times either by the Self or on behalf of the Brahmanas; execute
Tarpanaas : Tatsavituryasyaachaarya Mrishim Vishvaamitram Tarpayaami,
Gayatri -chhandahas tarpayaami, Savitaaram Devataam Tarpayaami; and
Rudra Sukta Japa of Kadrudraaya etc. On the following day, the
Sankalpa by the Kartha again is done: Mama Sakala Papaa Kshya dwaaraa Shri
Parameshwara preetyartham chaturvimshati lalkshaatmaka Gayatri Purascharanam
Swayam /Vipra dwaaraavaa karishye/ The further Sankalpa states that as a
part of the Main Sankalpa to perform Gayatri Puraschatana, there would be
Swasti Vaachana , Maatrikaa Pujana and Naandi Shraaddha. Either by the Karta
himself or Vipras, Devataa Prarthana should commence after Aachamaana and
Praanaayaamaas: Suryassomo Yamah Kaalaassandhye bhutaanyah Kshapaa,
Pavamaamo Dikpatirbhuraakaasham Khecharaamaraah/ Brahma shasanamaasthaaya
kalpadwimiha sannithim/ ( May I pray to Brahma Deva to invoke Surya,
Soma, Yama, Kaala, Sandhyaas, Bataas, Ahoraatraas, Vaya, Dikpatis,
Bhuraakaasha, Khecharaamaras). Then make the Prati Dina Sankalpa, followed by
greetings: Shri Guravey namah,Ganapatey namah, Durgaaya namah, Maatrubhyo
namah; Praanaayaama thrice; Nyaasa follows : Tatsavituriti Gayatryaa
Vishwaamitra Rishih Savitaa Devataa Gayatri cchandah Japey
vinigohah Vishwaamitra Rishye namah Sahrasirsha Gaayatri chaandaseyamo
Mukhey Savitru Devataayai Namo hridi/ The Nyasa continues: Tatsavitur
angushthaabhyaam Varenyam Tarjaneebhyaam Bhargo Devasya Madhyamaa -bhyaam
Dheemahi Anaamikaabhyaam Dhiyo yonah Kanishtikaabhyaam Prachodayaat
Karatalakara prishtha -abhyaam Namah/ The Nyaasa thus concluded, the Japa
Maala prokshana performed, the Karta prays: Om Mahaa Maaye Mahaa Maaley
Sarva Shakti Swarupini Chaturvarga stastwayinya stastaanmey Siddhidaa bhava/ Om
Vighnam kurumaaletwam/ The Gayatri Mantra Japa is thus performed
with the aid of JapaMaala while understanding the meaning fully and the Japa
should continue for three Yamaas. Then the recitation is concluded with Pranava
Mantra saying: Twaammaaley Sarva Devaa -naam Preetidaa Shubhadaabhava,
ShivamKurushwamey Bhadrey Yasho Veeryamcha Sarvadaa/ After Purascharana
Mantra Japa, then Purascharana Homa Vidhi be done with the Sankalpa: Purascharana
Saangataa Sidhyartham Homa Vidhm Karishye/ After Agni Pratishtha would
follow Suryaadi Nava Graha Puja, Kalasha Sthaapana, Anvaadhana to all Devataas
with Chakshshi Aajyena Mantras. The Devata-anvaadhaana is as follows: Arkaadi
Samicchavajya -ahutibhih krutwaa Padhaana Devataam Savitaaram Chaturvimshati
Sahasra Tilaahutibhi strisahastra Sankhyaa kaabhih Paayasaahhutibhir Ghrita
mishra Tilaahutibhir durvaahutibhi Kshira druma samidha -ahutibhrischa
seshena swishakrita/ (The Karta should do the Anvaadhaana with
Arka and other Samidhas, Charu, and Ghritaahutis to the Pradhana Devata viz.
Devi Savita; there should be twenty four thousand Tilaahutis, three thousand
Paayasaahutis, Ghrita-Tila Mishraahutis, Durvara -ahutis, and various other
Samidhas and do the swishta- kruthoma with the remainder material) Also,
‘Paryagnikarana’ is done with charu-Paayasa-Tilas. Ajya bhaagantey idam
havaniya dravya manvaadhaanokta Devataabhyah astu mameti Yajamaanastyaagam
kuryaat/ ( The Karta should perform the ‘tyaga’ or the‘finale’ at the
‘Aajyabhaagaanta’ or the end of the ‘Aajyaahutis’). In the course of the Homa,
Swaaha ‘shabda’ be used with Gayatri Mantra without Vyahritis. Ten percent of
the Homa Sankhya should be prescribed as Gayatri Japa ie twenty thousand times;
ten percent of Gayatri Japa is o be executed as Tarpana; ten per cent of
Tarpana is to be performed as one’s own Mastakaabhisheka! In case, the Karta is
unable to perform the above formula of Japa Sankha being the ten per cent of
homa Sankhya, and so on then Japa Sankhya be increased and the Abhisheka
Sankhya and Brahmana Bhojana Sankhya be adjusted accordingly. Once the Brahmanas
are satisfied with Daana- Dakshina- Bhojanas they are then required to declare
that the act of Gayatri Purascharana is fully accomplished and the Karta would
dedicate the Purna Phala of the Purascharana to Devi Savita. The regular duty
of the person who has thus done the Act would be that he should recite the
Shiva Sankalpa Mantra thrice a day. Further, Kartaa Braahmanaih saha
havishyaashi Satyavaaghah shaayi Para-gruheeta bhupradeshaanatichaari cha
bhavet/(The Karta has to eat the Havishya Bhojana with Brahmanaas, speak
the Truth, sleep on the ground and refrain from frequent travels!)
Karma Bhedas and Karmanga Devatas: Depending on the type of Karma, the names of Agni are differentiated; Agnistu Maruto naama Garbhaa –dhaanebhi dheeyatey, Pavamaanah Pumsavaney Seemantey Mamgalaabhidhah/ Prabalo Jaata Samskaarey Paarthivo naama karmani, Anna Praashey Shuchih proktassabbhyasyaa chhola karmani/ Vrataadeshey samudbhavah Godaanaadou Suryah, Vivaahey Yojakah, Aavasadhye Dwija naamaa,PrayaschitteyVitah, Paka Yagneshu Paavakah, Pitrey Kavya Vaahanah, Daivey Havya vaahanah, Shaantikey Varadah, Poushtikey Balavardhanah, Mrita daahey Kravuaadah/ ( The names of Agni are Marut in respect of Garbhaa daana, Pavamaana in Pumsavana, Mangala in Seemanta, Prabala in Jaata Karma, Parthiva in Naama Karma, Shuchi in Annapraashana, Samya in Choula Karma, Samudbhava in Yagnopaveeta, Surya in Godaanaadi, Yojaka in Vivaha, Dwija in Aavasadhye, Vita in the Prayaschitta Karma, Paavaka in Paak Yagna, Kavyavaahana in Pitru Karma, Havya vaahana inDeva Karma, Varada in ShaantiKarmas, Balavardhana in Poushti Karma, Kravyaada naama in Death. It is with this knowledge of Agnis, one should recognise the Griha Karmas. While doing the Griha karmas the Samidhas that could be used are from the following Vrikshas: Palaashena juhuh Kaarya kadirena struvah struchah, Tadbhavey Palaasha madhya parnaivaa Pippala parnaivaa homah/ (Palaasha’s juhu, Khadira’s branches and parts; if these are unavailable yagna vriksha or even if that is not availble, Palasha or Pippala leaves might be used in Homas. In Kamya Karmas there is noneed for Pratinidhi or Representative; he would be required only in Nitya and Naimittika Karmas. There should not be a proxy to the Karta in the Tasks involved with Mantra, Karma and Agni; equally so when there are references to Desha-Kaala and Arani. Again, the Darbhas become ‘nirmaalyaas’ or re-usable when one is concerned with tasks like Tarpana, Asana viniyoga, Bhojana after Shraaddha, Mutra Pureeshaas.
Karmanga Devatas: In the context of Vivaahas, Agni is the Karnaga Devata as Swasti Vaachanas are an integral part of a Vivaha. In Aouposana Agni-Surya-Prajapatis are Karmanga Devatas; In Sthaalipaka too Agni is Devata, in Garbhadana Brahma is the Karmanga Devata; Prajapati in Pumsavana, Dhata in Seemanta; Mrutyu in Jaata Jkarma, Naama Karma-Annaprashana the Karmanga Devata is Debvi Savita; Keshi devatas in Choula Karma, in Upanayana the Karmanga Devatas are Indra, Shraddhaand Mrdhaas and at the end of the Karma the Debvata is Sushravasa; Agni inPunarupanayana; Indra in Samaavartana; Savita in pakarma as also Vratas; in Vaastu Homa, Vaastoshpati and at the end Prajapati; Agrayana Devatas are the Karmanga devatas in respect of Aagrayana Karma; Satpaas are the Devatas in Sarpa Bali; Varuna is the Devata in all kinds of water flows; Nabva Grahas are the Devatas in the Graha Yagnas; in KushmandaHoma- Chandrayana-Aadhana and the like Agnis concerned are the Karmanga Devatas; in Agnishtoma too the Devata is Agni and in respect of other Karmas, Prajapati is the Karmanga Devata
Kali Yuga Karyaakarya Vichara: Bhagavat Gita affirmed: Gita Gangaa tathaa Vishnuh Kapilaashvatta sevanam, Ekaadashi Vratam chaiva Saptamam na Kalou Yugey/ (The following six viz. Gita-Ganga- Vishnu Seva, Seva to Kapila Cow and Ashwattha Tree and performance of Ekadashi Vrata are the most significant acts of KaliYuga.)Vishnum Shivam vaa bhajataam Guroh Pitroscha sevinaam, Go Vaishnava Maha Shaiva Tulasi sevinaamapi, Kalou Gurunaam bhajanameesha bhaktyadhikam smrutam/ (Those who are always engaged in Hari-Hara bhajana, Guru-Maata-Pita Sevana;and Go,Vishnu-Shiva Bhakta Seva are exempt from the blemishes of Kali Yuga). It is essential to quadruple the prescribed number of Japa and Puja in the context of Kali Yuga. The fruits of virtuous deeds executed in ten years during Krita Yuga are equivalent to what a person in TretaYuga would in a years’s duration; or what ever is earned in a month’s time in Dwapara Yuga; and what he or she would earn in a day’s time and such is the magnitude of good deeds in the Kali Yuga! In fact, even the very thoughts of doing good deeds would fetch fruitful results, let alone their actual performance.Maha Bhagavata Purana states: Kushalaanyasu siddhyanti netaraani kritaaniyat/ (In Kali Yuga, Punya Karmas are deemed to have been performed by mere Sankalpa and Papa Karmas are deemed to have been perpetrated only by the actual actions; so said Parashara Maharshi). Dhyaayan Krutey yajan yajnaistretaayaam Dwaparerchayan, Yadaapnoti tadaapnoti Kalou samkeerta Keshavam/ (In Krita Yuga a person of great virtue needed to get into a ‘Samaadhi’ or a position of Trance or High Search of Soul; in Treta Yuga, Yana Karyas would only qualify for Attainment of Bhagavan; in Dwapara Yuga dedication in Archana and formal worship of Paramatma was the defined path; but the simple dispensation in Kali Yuga is a meagre ‘Bhagavan -naama Samkeerthana’or even the Vocal Praise of the Lord’s magnificence and Greatness). Maha Gyanis and Munis were full of praise of Kali Yuga since the path of Realisation has been made easy! Kalim sambhaajayantyoryaa Gunajnaassagara bhaginah, Yatra samkeertaney naiva Sarvasswaar -thobhilabhyatey/( Reputed Jnaanis and Gunajnas tend to adore Kali Yuga as during this Yuga the ‘Sarvarthaas’ or of ‘Dharmaartha Kama Mokshas’ are available for the asking for a song in praise of the Lord!) Krishna varnam twishaa Krishnam saangopaangaastra paarshadam, Yagnaassankeertana –praayairyajantihasu medhasah/ ( Sincere Deotees sing songs full of dedication and devotion to that Lord who possesses indefinable strength and prowess; or in other words the Nama samkeertana should be such as to strech beyond the frontiers of Supreme Consciousness!) Dharmarthan Kama Mokshaakhyaam yayi chechreya Atmanah, Ekamhyaavahareystatra kaaranam paada sevanam/ (Dharaartha Kaama Mokshas are attainable only through Hari Paada Sevana). In the ‘Ekaadasha -adhyaaya’ or the Eleventh Chapter of Maha Bhagavata Purana, Bhagavan asserted: Tasmaan bhakti yuktasya yoginovai madaatmanah, na Jnaanam cha Vairaagyam Praayasshreyo bhavediuha/ Yatkarmabhiryattapasaa Jnaana Vairaagya -taschayat,Yogenavaana harmena Shreyobhiritarai vapi,Sarvm madbhakti yogena madbhakto labhatem -jasa, Swargaapavargam maddhaama kathamchidyadi vaamchati/ (A person of devotion to me who realises that I am the Supreme Soul need not go in for Jnaana or the High-flown Knowledge or Vairagya or Other-Worldliness; that Bhakta of mine receives unimaginable fruits without any strain of effort that are attainable by Karma Visesha, Tapas,Jnaana Vairagya, Yoga, Daana Dharma or such other strenuous acts and deeds. In fact that Bhakta might not aspire for Swarga but should opt for it, I would readily grant it for the asking!).Further: Apichetsu duraachaaro bhajatey maanananya bhaak, Saadhureva sanatavya ssamyagvasitohisah/ Kshiprambhavati Dharmaatmaa Shvashwacchantim nigacchati, Kounteya! Pratijaani hi Namey bhaktah pranasyati/ (Even an exceedingly sinful person in the current birth was a Saadhu Purusha or a Saintly Devotee of mine in the previous births and soon enough after his undergoing his present phase of evils would sooner than later emerge as a Person of Immense Virtue).
Kali Yuga Nishiddhas: The following are the avoidable and unnecessary acts of Kali Yuga viz. Samudra Yatra, carrying of Kamandulu to misdirect the Public , remarriages, begetting children from husband’s brothers; Go Vadha; Mamsa Bhakshana at Shraddhas; performing vivaha to a physically immature girl; Chira kaala Brahmacharitwa; Naramedha Ashwamedha Gomedha Yagna; Madya Paana, Abhakshya Bhakshana, Apeya paana, Agamyaagamana orcwandering aimlesly Rahasya Prayascittha, Devata Puja and Pashubali for evil ends; Kula Bhrashtata; Extreme Profiteering and narrow mindedness.
Swapna Prakarana: Swimming in a river or Sea, flying in the Sky, Graha-Nakshatra-Surya-Chandra darshana, hiking a high building or a temple, drinking hard drinks, eating meat, spraying krimi-keetaas on one’s body, viewing jewellery and golden articles, drowing in blood streams, eating curd rice, wearing white clothes and applying chandana and such other scented materials; viewing Brahmanas, Devatas and Kings, viewing women nicely decorated and dresses, encountering a Vrishabha, milk, trees full of atrractive fruits; scaling high mountains; obtaining mirrors, meat, flower garlands, white flowers and meeting persons dressed in white are all dreams of auspiciousness. On the other hand bad dreams and their impact include scaling neem, valmeeka and Palasha trees or snake pits; obtaining oil, metal and cotton are bad omens. Punarvivaha, Rakta Vastra dharana, drowing in swift currents of water, eating cooked meat; viewing Grahanaas, droppings of Nakshatras from the Sky are signs of approaching signs of death. Seeing the flowers of Ashoka, Karaveera and Palasha is ‘Shoka’or sorrow; alighting a boat is a sign of travel; wearing blood stained clothes or embracing a woman are signs of approaching death. Ghrita-Taila Abyangana would bring in illnesses. Dropping of teeth or hair indicates Dhana Naashana; cutting one’s own nose or ears or hands leads to ‘Dhana naashana’or loss of wealth; alighting a donkey or camel or Mahisha is sign of death; drowning in mud or tailaabhyangana, eating poison, embracing a dead body, viweing a dark person are all portends of death. More results of Desirable Dreams are the views of Kings, elephants, horses, Gold, Vrishabha, and scaling of trees would result in monetary gains and Kutumba Vriddhi round the corner. If there is a dream that white serpent bites a person’s right hand that person would receive a lot of money. If a dream occurs that a scorpion or snake devour a person in a water flow then that person would soon get victory and excellent progeny. There would be Rajya Prapti if a dream occurs in scaling heights, or swimming in Seas, or eating the tender leaf of a Lotus. Securing a hen or a Krouncha Pakshi grants a pretty wife.In case a person is chained with Paashas then the Dreamer would soon receive an excellent progeny. If one is escaping from flames out of a seat, bed, body, chariot or from a house and wakes up suddenly then he or she would soon attain sudden wealth! Vision of Surya-Chandra-Nakshatra Mandalaas in a ‘Swapna’ yields wealth in the near future, while such dream-visions to a person with long standing ailments gets him fully disease free. A dream of drinking liquour or blood would enrich one’s knowledge and sharpens thinking capacity. The dream of embracing a damsel ushers in ‘Aishwarya’ or opulence. Dreaming of receiving an umbrella, or footwear or a sword indicates travel, or victory in the tasks on hand. Drinking milk, ghee, or curd makes the dreamer famed in the near future. Vision of heaps of food grains would bring in good will and social status. A rather ugly dream of eating one’s own feet or hands or head shall provide varied auspicious situations ranging from travel to fulfillment to authority and even Rajya Prapti. Views of Mustard in the dreams bestows Yagna Phala and of white mustard gives fortune . Dreams of Nagapatra, Karpura, chandana and white flower garlands paves way for affluence. Dreaming of any material of whiteness excepting cotton, bhasma or cooked rice are auspicious. Dreams of cows, horses, elephants or of Devata Murtis would usher in tidings of propitiousness and Subha Karyas in the house. Swapnas at the Suryodaya gives immediate Phala, while those in the Arunodaya would materialise in ten days. The last yama’s swapnas take time of a few months for materialisation.
Dusswapna Nivaarana: At the time of Suryopasana, the Japa of the Ruk Yomey Raajan would ensure that bad dreams would not occur. Adha Swapnasya Mantra japa is another remedy. Dusswapna Nashaka is also the recital of Chandi / Durga Sapta Shati. Vishnu Sahasra Nama Stotra is another preventive. Gajendra Moksha Paatha of Maha Bhagavata is yet another significant therapy. Further it is stated : Vaaranasyaam Dakshiney bhaagey Kukkuto naama brahmanah, Tasya Smarana maatreyna Dussapnah Sukhadobhavet/ ( There is a Brahmana by name Kukkuta in the southern part of Varanaasi whose mere recall of his memory would surely convert all prospective bad dreams would get converted as propitious dreams!
Karma Bhedas and Karmanga Devatas: Depending on the type of Karma, the names of Agni are differentiated; Agnistu Maruto naama Garbhaa –dhaanebhi dheeyatey, Pavamaanah Pumsavaney Seemantey Mamgalaabhidhah/ Prabalo Jaata Samskaarey Paarthivo naama karmani, Anna Praashey Shuchih proktassabbhyasyaa chhola karmani/ Vrataadeshey samudbhavah Godaanaadou Suryah, Vivaahey Yojakah, Aavasadhye Dwija naamaa,PrayaschitteyVitah, Paka Yagneshu Paavakah, Pitrey Kavya Vaahanah, Daivey Havya vaahanah, Shaantikey Varadah, Poushtikey Balavardhanah, Mrita daahey Kravuaadah/ ( The names of Agni are Marut in respect of Garbhaa daana, Pavamaana in Pumsavana, Mangala in Seemanta, Prabala in Jaata Karma, Parthiva in Naama Karma, Shuchi in Annapraashana, Samya in Choula Karma, Samudbhava in Yagnopaveeta, Surya in Godaanaadi, Yojaka in Vivaha, Dwija in Aavasadhye, Vita in the Prayaschitta Karma, Paavaka in Paak Yagna, Kavyavaahana in Pitru Karma, Havya vaahana inDeva Karma, Varada in ShaantiKarmas, Balavardhana in Poushti Karma, Kravyaada naama in Death. It is with this knowledge of Agnis, one should recognise the Griha Karmas. While doing the Griha karmas the Samidhas that could be used are from the following Vrikshas: Palaashena juhuh Kaarya kadirena struvah struchah, Tadbhavey Palaasha madhya parnaivaa Pippala parnaivaa homah/ (Palaasha’s juhu, Khadira’s branches and parts; if these are unavailable yagna vriksha or even if that is not availble, Palasha or Pippala leaves might be used in Homas. In Kamya Karmas there is noneed for Pratinidhi or Representative; he would be required only in Nitya and Naimittika Karmas. There should not be a proxy to the Karta in the Tasks involved with Mantra, Karma and Agni; equally so when there are references to Desha-Kaala and Arani. Again, the Darbhas become ‘nirmaalyaas’ or re-usable when one is concerned with tasks like Tarpana, Asana viniyoga, Bhojana after Shraaddha, Mutra Pureeshaas.
Karmanga Devatas: In the context of Vivaahas, Agni is the Karnaga Devata as Swasti Vaachanas are an integral part of a Vivaha. In Aouposana Agni-Surya-Prajapatis are Karmanga Devatas; In Sthaalipaka too Agni is Devata, in Garbhadana Brahma is the Karmanga Devata; Prajapati in Pumsavana, Dhata in Seemanta; Mrutyu in Jaata Jkarma, Naama Karma-Annaprashana the Karmanga Devata is Debvi Savita; Keshi devatas in Choula Karma, in Upanayana the Karmanga Devatas are Indra, Shraddhaand Mrdhaas and at the end of the Karma the Debvata is Sushravasa; Agni inPunarupanayana; Indra in Samaavartana; Savita in pakarma as also Vratas; in Vaastu Homa, Vaastoshpati and at the end Prajapati; Agrayana Devatas are the Karmanga devatas in respect of Aagrayana Karma; Satpaas are the Devatas in Sarpa Bali; Varuna is the Devata in all kinds of water flows; Nabva Grahas are the Devatas in the Graha Yagnas; in KushmandaHoma- Chandrayana-Aadhana and the like Agnis concerned are the Karmanga Devatas; in Agnishtoma too the Devata is Agni and in respect of other Karmas, Prajapati is the Karmanga Devata
Kali Yuga Karyaakarya Vichara: Bhagavat Gita affirmed: Gita Gangaa tathaa Vishnuh Kapilaashvatta sevanam, Ekaadashi Vratam chaiva Saptamam na Kalou Yugey/ (The following six viz. Gita-Ganga- Vishnu Seva, Seva to Kapila Cow and Ashwattha Tree and performance of Ekadashi Vrata are the most significant acts of KaliYuga.)Vishnum Shivam vaa bhajataam Guroh Pitroscha sevinaam, Go Vaishnava Maha Shaiva Tulasi sevinaamapi, Kalou Gurunaam bhajanameesha bhaktyadhikam smrutam/ (Those who are always engaged in Hari-Hara bhajana, Guru-Maata-Pita Sevana;and Go,Vishnu-Shiva Bhakta Seva are exempt from the blemishes of Kali Yuga). It is essential to quadruple the prescribed number of Japa and Puja in the context of Kali Yuga. The fruits of virtuous deeds executed in ten years during Krita Yuga are equivalent to what a person in TretaYuga would in a years’s duration; or what ever is earned in a month’s time in Dwapara Yuga; and what he or she would earn in a day’s time and such is the magnitude of good deeds in the Kali Yuga! In fact, even the very thoughts of doing good deeds would fetch fruitful results, let alone their actual performance.Maha Bhagavata Purana states: Kushalaanyasu siddhyanti netaraani kritaaniyat/ (In Kali Yuga, Punya Karmas are deemed to have been performed by mere Sankalpa and Papa Karmas are deemed to have been perpetrated only by the actual actions; so said Parashara Maharshi). Dhyaayan Krutey yajan yajnaistretaayaam Dwaparerchayan, Yadaapnoti tadaapnoti Kalou samkeerta Keshavam/ (In Krita Yuga a person of great virtue needed to get into a ‘Samaadhi’ or a position of Trance or High Search of Soul; in Treta Yuga, Yana Karyas would only qualify for Attainment of Bhagavan; in Dwapara Yuga dedication in Archana and formal worship of Paramatma was the defined path; but the simple dispensation in Kali Yuga is a meagre ‘Bhagavan -naama Samkeerthana’or even the Vocal Praise of the Lord’s magnificence and Greatness). Maha Gyanis and Munis were full of praise of Kali Yuga since the path of Realisation has been made easy! Kalim sambhaajayantyoryaa Gunajnaassagara bhaginah, Yatra samkeertaney naiva Sarvasswaar -thobhilabhyatey/( Reputed Jnaanis and Gunajnas tend to adore Kali Yuga as during this Yuga the ‘Sarvarthaas’ or of ‘Dharmaartha Kama Mokshas’ are available for the asking for a song in praise of the Lord!) Krishna varnam twishaa Krishnam saangopaangaastra paarshadam, Yagnaassankeertana –praayairyajantihasu medhasah/ ( Sincere Deotees sing songs full of dedication and devotion to that Lord who possesses indefinable strength and prowess; or in other words the Nama samkeertana should be such as to strech beyond the frontiers of Supreme Consciousness!) Dharmarthan Kama Mokshaakhyaam yayi chechreya Atmanah, Ekamhyaavahareystatra kaaranam paada sevanam/ (Dharaartha Kaama Mokshas are attainable only through Hari Paada Sevana). In the ‘Ekaadasha -adhyaaya’ or the Eleventh Chapter of Maha Bhagavata Purana, Bhagavan asserted: Tasmaan bhakti yuktasya yoginovai madaatmanah, na Jnaanam cha Vairaagyam Praayasshreyo bhavediuha/ Yatkarmabhiryattapasaa Jnaana Vairaagya -taschayat,Yogenavaana harmena Shreyobhiritarai vapi,Sarvm madbhakti yogena madbhakto labhatem -jasa, Swargaapavargam maddhaama kathamchidyadi vaamchati/ (A person of devotion to me who realises that I am the Supreme Soul need not go in for Jnaana or the High-flown Knowledge or Vairagya or Other-Worldliness; that Bhakta of mine receives unimaginable fruits without any strain of effort that are attainable by Karma Visesha, Tapas,Jnaana Vairagya, Yoga, Daana Dharma or such other strenuous acts and deeds. In fact that Bhakta might not aspire for Swarga but should opt for it, I would readily grant it for the asking!).Further: Apichetsu duraachaaro bhajatey maanananya bhaak, Saadhureva sanatavya ssamyagvasitohisah/ Kshiprambhavati Dharmaatmaa Shvashwacchantim nigacchati, Kounteya! Pratijaani hi Namey bhaktah pranasyati/ (Even an exceedingly sinful person in the current birth was a Saadhu Purusha or a Saintly Devotee of mine in the previous births and soon enough after his undergoing his present phase of evils would sooner than later emerge as a Person of Immense Virtue).
Kali Yuga Nishiddhas: The following are the avoidable and unnecessary acts of Kali Yuga viz. Samudra Yatra, carrying of Kamandulu to misdirect the Public , remarriages, begetting children from husband’s brothers; Go Vadha; Mamsa Bhakshana at Shraddhas; performing vivaha to a physically immature girl; Chira kaala Brahmacharitwa; Naramedha Ashwamedha Gomedha Yagna; Madya Paana, Abhakshya Bhakshana, Apeya paana, Agamyaagamana orcwandering aimlesly Rahasya Prayascittha, Devata Puja and Pashubali for evil ends; Kula Bhrashtata; Extreme Profiteering and narrow mindedness.
Swapna Prakarana: Swimming in a river or Sea, flying in the Sky, Graha-Nakshatra-Surya-Chandra darshana, hiking a high building or a temple, drinking hard drinks, eating meat, spraying krimi-keetaas on one’s body, viewing jewellery and golden articles, drowing in blood streams, eating curd rice, wearing white clothes and applying chandana and such other scented materials; viewing Brahmanas, Devatas and Kings, viewing women nicely decorated and dresses, encountering a Vrishabha, milk, trees full of atrractive fruits; scaling high mountains; obtaining mirrors, meat, flower garlands, white flowers and meeting persons dressed in white are all dreams of auspiciousness. On the other hand bad dreams and their impact include scaling neem, valmeeka and Palasha trees or snake pits; obtaining oil, metal and cotton are bad omens. Punarvivaha, Rakta Vastra dharana, drowing in swift currents of water, eating cooked meat; viewing Grahanaas, droppings of Nakshatras from the Sky are signs of approaching signs of death. Seeing the flowers of Ashoka, Karaveera and Palasha is ‘Shoka’or sorrow; alighting a boat is a sign of travel; wearing blood stained clothes or embracing a woman are signs of approaching death. Ghrita-Taila Abyangana would bring in illnesses. Dropping of teeth or hair indicates Dhana Naashana; cutting one’s own nose or ears or hands leads to ‘Dhana naashana’or loss of wealth; alighting a donkey or camel or Mahisha is sign of death; drowning in mud or tailaabhyangana, eating poison, embracing a dead body, viweing a dark person are all portends of death. More results of Desirable Dreams are the views of Kings, elephants, horses, Gold, Vrishabha, and scaling of trees would result in monetary gains and Kutumba Vriddhi round the corner. If there is a dream that white serpent bites a person’s right hand that person would receive a lot of money. If a dream occurs that a scorpion or snake devour a person in a water flow then that person would soon get victory and excellent progeny. There would be Rajya Prapti if a dream occurs in scaling heights, or swimming in Seas, or eating the tender leaf of a Lotus. Securing a hen or a Krouncha Pakshi grants a pretty wife.In case a person is chained with Paashas then the Dreamer would soon receive an excellent progeny. If one is escaping from flames out of a seat, bed, body, chariot or from a house and wakes up suddenly then he or she would soon attain sudden wealth! Vision of Surya-Chandra-Nakshatra Mandalaas in a ‘Swapna’ yields wealth in the near future, while such dream-visions to a person with long standing ailments gets him fully disease free. A dream of drinking liquour or blood would enrich one’s knowledge and sharpens thinking capacity. The dream of embracing a damsel ushers in ‘Aishwarya’ or opulence. Dreaming of receiving an umbrella, or footwear or a sword indicates travel, or victory in the tasks on hand. Drinking milk, ghee, or curd makes the dreamer famed in the near future. Vision of heaps of food grains would bring in good will and social status. A rather ugly dream of eating one’s own feet or hands or head shall provide varied auspicious situations ranging from travel to fulfillment to authority and even Rajya Prapti. Views of Mustard in the dreams bestows Yagna Phala and of white mustard gives fortune . Dreams of Nagapatra, Karpura, chandana and white flower garlands paves way for affluence. Dreaming of any material of whiteness excepting cotton, bhasma or cooked rice are auspicious. Dreams of cows, horses, elephants or of Devata Murtis would usher in tidings of propitiousness and Subha Karyas in the house. Swapnas at the Suryodaya gives immediate Phala, while those in the Arunodaya would materialise in ten days. The last yama’s swapnas take time of a few months for materialisation.
Dusswapna Nivaarana: At the time of Suryopasana, the Japa of the Ruk Yomey Raajan would ensure that bad dreams would not occur. Adha Swapnasya Mantra japa is another remedy. Dusswapna Nashaka is also the recital of Chandi / Durga Sapta Shati. Vishnu Sahasra Nama Stotra is another preventive. Gajendra Moksha Paatha of Maha Bhagavata is yet another significant therapy. Further it is stated : Vaaranasyaam Dakshiney bhaagey Kukkuto naama brahmanah, Tasya Smarana maatreyna Dussapnah Sukhadobhavet/ ( There is a Brahmana by name Kukkuta in the southern part of Varanaasi whose mere recall of his memory would surely convert all prospective bad dreams would get converted as propitious dreams!
Om Tat Sat
(Continued)
(My humble salutations to
the lotus feet of Sri Chandrasekharendra Saraswathi Mahaswamy ji and
also my humble greatulness to Brahmasree
Sreeman V D N Rao ji Philosophic Scholar for the collection)
0 comments:
Post a Comment