Blog No.

During 1995 to 1999 I was involved in the study of vaastu shastra and was associated
with Thiru. A. Raman, K.A. Natesan and Thiru. Ganapathy sthapathi and floated an
International association with Thiru. A. Raman as president. But due to personal
reasons I have stopped my involvement in all such activities. However, I have produced
some papers on vaastu which was published in the seminars of that period. I am
presenting below one such paper for those interested and it was based on my perception
of Vaastu at that time. This passae also contains some of my random thoughts on vaastu
and some material copied from the publications like the Hindu and etc.

VAASTHU SHASTRA AND SCIENCE

S.N.Mahalingam., B.E., M.Sc(IISc.)., FIE.,FIV.,

Superintending Engineer PWD (Retd),P.No. 64-A, S.B. Colony II Street,
Kamarajapuram, Chennai-600 073.
Tele. 237 5403. E.mail:santhri@yahoo.com

The matter is composed of the elements the sun (fire), the moon (water), the wind (air), the
earth and akasha. Akasha fills the space within the confines of the universe. The western philosophers
consider this as a fluid endowed with a mysterious power which is so sensitive that everything that
has happened, happening and to happen is inscribed in it; even the lightest emotions of ours, the most
fleeting thoughts. It is stated to contain the universal knowledge in some form and the scientists
whatever they discover, telephones, television, lasers etc., are actually rediscoveries, the source of
which is the knowledge contained in akasha. It is supposed to be similar to internet and only adepts
can have access to it.

As each creature when it thinks, senses and acts, it imprints the new vibrations in akasha, and
contains everything about that creature the forms (shapes) that belonged to it since the creation of the
world. It (akasha) is extremely mysterious and all that it is said on this subject is at the same time true
and false. This akasha has, as stated, the property of recording all that happens in the universe. The
proof for this is that the soothsayers can read on an object that was held by a person for a few minutes.
Then they recite the events that has happened around it and even the fate of the person who has had
this object in his hands during one or two minutes. Obviously, this statement is made with reference to
the true soothsayers.

This fluid, akasha where (in which) everything is recorded, where everything is to be
reflected, extends to the borders of the universe, represented for us by the limits of the zodiac: for the
circle of zodiac represents symbolically the space the God delimited for creating the world. Moreover
according to scriptures, the succession of the twelve signs of the zodiac, Aries, Taurus, Gemini,
Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, reveals the different
stages of the creation.

All the things that happen to be within the confines of the zodiac are submitted to the
imperatives of the time (periods, cycles) and the space. Only pure spirits are free, they are not chained
(attached) to the time and space. But when they incarnate (in this world) they enter into the confines
of the zodiac and are taken over by the magic circle of implacable destiny which chains even the most
illustrious, the great sons of God.

According to this everything that happened, happening and to happen within the boundary of
the universe is predetermined as per some law and nobody can escape from it. This aspect is amply
explained in Hindu mythological stories. But Vaasthu Shasthra permits one to escape from or
minimise the influence of this law. This is by the creation of a shell shrouding him, within which only
the law of Vaasthu will prevail. Vaasthu Sastra is about the creation of this boundary or shell for a
person who has to take his abode within it. The other papers presented in this symposium will deal
with this aspect.

Ever since the first Seminar on Vaasthu Sastra held a few years back at Chennai in which Shri
Ganapathi Stapathi and Shri Prabhat Poddar were the star attractions, the debate is going on whether
there is any scientific basis for Vaasthu Sastra. The Sastra is based on the works of Mayan and Brihat
Samhita and other number of similar works. They give the rules to be applied in the design of the
living spaces. They may be considered as manuals on this subject. The Vaasthu pundits in rendering
advice are following this. But so far no real effort has been foot forth to establish the scientific basis
on which it is founded

One of the approaches is to track the works on Vaasthu Sastra prior to the works of Mayan
and Brihat Samhita. It is to be noted so many things mentioned in the Hindu scriptures, mythological
stories, like distant audio and video communication, airplanes, missiles, cosmology and astronomy
were rediscovered and given a scientific foundation and have become realities now. To-day's myth
will be to-morrow's reality and be accepted as scientific. Certainly there should have been detailed
Treatises of the theory, design and technological aspects on the above subjects in the ancient works
which may be lying uncared for in either the remote villages of India or the archives of western
countries. The Vaasthu Sastra as it exists is better than the above mentioned subjects distant
communications and etc., which gives the design aspects of the living spaces. There should have been
detailed treatises on the theory and design of living spaces that are yet to be traced. May be they are
also lying hidden somewhere untracked. So efforts should be directed to trace the ancient works
which may establish the scientific basis. In this pursuit some other rare treatises apart from Vaasthu
Sastra may also get unearthed and come to light.

The other approach is to take up research work afresh to establish the scientific basis. There
are several ways it could be done. In the recent texts on Vaasthu Sastra, for example, the paper by
Shri Natesan. (1999), it has been mentioned that the nature of Bio-energy, positive and negative, in a
house-site, controls the well being of the inhabitants. The first approach is to measure this energy and
for that the research carried out by Shri Prabhat Poddar (1991), that was based on the earlier research
conducted elsewhere, may be a starting point. The paper describes a simple unsophisticated
instrument for measuring the positive and negative energy levels, the Lecher Antenna, and the
Biometer, a scale developed by French research workers, to indicate energy levels the unit of which is
termed as Bovis. On the Bovis scale, it is stated :

- 0 Bovis represents no energy.

- 6,500 Bovis is the normal human, physical body energy if there is no disease of
any kind in the system. A lower physical energies of the body indicate a sign of a
medical problem. The lower the body's energy the more significant the disease,
ultimately leading to death.

- 6,500 Bovis to 16,000 Bovis are the energies of different chakras of the body,
reflected in different cultures as concentration of energy in the sanctum sactorum
of churches, temples, mosques, etc., levels "

Details of energy levels in temples, mosques and churches have been given. In addition
positive and negative energies and its effects have also been dealt with. Shri Prabhat Poddar has
demonstrated the instrument on two occasions during his discourses at Chennai. The demonstration
was interesting and it was brought to the notice of the audience that the shutters of the doors and
windows to be kept so as to open from outside to inside except in bathrooms and lavatories. Since
then further work must have been done by him and he may be having more details. It is worthwhile to
obtain the findings to enhance the understanding of Vaasthu.
 The other aspects that affect the well being of the inhabitants of a house are ventilation, sun
light and air (oxygen and other polluting gases concentration level), concentration magnetic forces
and especially the concentration level of Radon. Radon is a radioactive gas that is generated in the
earth, which is supposed to get collected in the basement, and get released slowly. It is stated to be
toxic to humans. So far no measurement appears to have been taken in our country to study the
concentration levels of Radon. Perhaps the houses designed and located according to Vaasthu
principles may have less ill effects and has to be investigated. Instrumentation to be developed to
measure the concentration level of these.

Another aspect that needs investigation is the consideration of a house as a living organism. In
a building potential energy is stored in the walls and roof. In addition one can notice that air is
entering into the building as well as getting outside similar to breathing. Then the air also circulates
within the building. The presence of potential energy and the movement of air within and without the
building leads one to conclude why not the building be considered as an entity having some form of
life? If that is so will there be an aura shrouding the building as is proved to be in the case of plants,
animals and humans? In that case why not scan the building for defects as is done for humans by the
practitioners of Reikhi or Pranic Healing? The usefulness of Kirlian photography may also have to be
investigated which may enable small scale model studies as it was shown (Prabhat Poddar, 1991) that
even geometrical figures respond differently depending upon the shapes to Kirlian photography.

Is it better to talk in terms of measurement and test results of Bovis energy levels,
concentration of oxygen or polluting gases, concentration level of Radon and etc., instead of only
orientation, agni moolai, sani moolai and so on.

The purpose of this paper is to create awareness on the necessity for research and to focus
attention on the possibilities.. Any criticism and suggestions and additional material are invited and
feel free to contact.

Some details of websites pertaining to Feng Shui and Geomancy is enclosed as Annexure for
the benefit of the practitioners of Vaasthu Sathra.

This paper is based on several western philosophical works and the references quoted here.

The author wishes to record his appreciation and gratefulness to the publishers for giving an
opportunity to share some of his thoughts.

References:

Natesan.K.A. (1999), Scientific basis for locating various rooms in the house as per Vaasthu, Indian
Valuer, Vol.XXXI, No. 5. New Delhi.

Prabhat Poddar.(1991). The Mysterious Energies Within and Around us, Architecture-Design,
Bombay, India.
From
S.N.Mahalingam., B.E., M.Sc(IISc.)., FIE.,FIV.,
Superintending Engineer PWD (Retd),P.No. 64-A, S.B. Colony II Street,
Kamarajapuram, Chennai-600 073.
Tele. 237 5403. E.mail:santhri@md3.vsnl.net.in

To
Vassthu Rathna Dr. S. Raman,
President,
Vastu Shastra Study Circle India (Regd)
20, 4th Cross Street,
Indira Nagar, Chennai -= 600 020.

My dear Sir,

Sub : Two days Vastu Symposium - 13th-14th June 1999 - paper - submitted - reg.

Ref : Our telephonic conversation.

With reference to the above I am forwarding my Paper "Vaasthu Shasthra and Science" for

favour of consideration. If it is not accepted kindly arrange to return it to me.

With regards,

Yours truly,

(S.N. Mahalingam)

Chennai - 73,
Dt. 24.5.1999.

The world has different climates in different parts of the earth. When it is summer in the
Northern Hemisphere, it will be winter in the Southern Hemisphere. Consider a person walking in
Chennai road around 2 o' clock in the afternoon in Anna Salai. The temperature indicated by the
Tarapoor Towers will be around 41ºC. He will be sweating profusely and will be very ill at ease. He
enters a verandah of an office building; he feels better protected from the sun. Then he enters the
interior of the office where a number of electric fans are provided and are in full action. He feels
much better. Then he enters the air-conditioned room of the official whom he has come to see and sits
comfortably before him in a cushioned lounge chair. Now he is very comfortable in the air-
conditioned room, which is working at its full capacity. He tells the official that it is to hot and
horrible outside.

When the man was out in the sun he was subjected to the macroclimate of the Anna Road,
then he enters the verandah, office and the air-conditioned room, which are supposed to have micro-
climates due to the shade and electric fans throwing a breeze and then the air-conditioned comfort. So
even though the macroclimate is harsh, the man can minimise its harshness and even have comfort by
providing himself shells of different quality. The three distinctive shells to be considered are; first
verandah, then office hall and finally the air-conditioned room. In the verandah the sunrays were
prevented from keeping it hot and are relatively cooler than the road. Here the input is shade and
natural breeze. In the office hall in addition to prevention of the penetration of direct sunlight (rays)
electric fans (the devices) driven by electrical energy is input. In the air-conditioned room, the inputs
are the electrical energy, the device (airconditioner) and the enclosure with thermal insulation. These
provide distinct environment in each place according to which the comforts level increase. They may
be considered as shells enclosing different environment, comfortable, more comfortable and most
comfortable. This analogy explains how a man can have his shell to protect him from the fate to
which he is destined and within the shell only the law of Vaasthu can prevail. The degree of
protection afforded will depend on the level of application of Vaaasthu principles in selecting the site,
preparation of the site, and construction of the building.

It is said, on construction of a building, a mysterious energy is activated that controls the well
being of the householder depending upon the level of compliance of Vaasthu principles. What is this
mysterious force?, why it acts? and how it acts? are the questions to be answered. If the questions can
be answered then it can be said that Vaasthu Shathra is a science.

Vaasthu Shasthra is based on ancient texts the age of which is not known. These should have
been based on the still ancient texts because Vaasthu shasthra as it is a sort of a manual containing
only rules for applying them in the design, selection of materials, construction site and construction.
In the case of engineering detailed treatises are available on strenth of materials, theory of structures,
reinforced concrete design, design of steel structures and etc., by applying the principles of which any
structure can be designed. Similarly soil mechanics and foundation engineering has been developed
to design foundations suitable for each site of construction. For the design of structures they used to
have only thumb rules in the beginning but gradually the scientists studied the natural forces and their
effect on the materials, by observation and experiments and etc., gradually developed the theory and
practice to be adopted in the construction of structures. A similar approach is to be taken in the case of
Vaasthu shasthra also; basis to be found for each and every rule of Vaasthu shasthra. For example, if
there is a thumb rule for the maximum size of a room, it has to be analysed with the present code of
practice with reference strength of materials mentioned in that particular rule. The thumb rule may be
modified based on the modern day strength of materials and technology available. It is only an
example and similar attempts to be made to examine each rule. In other words the Vaasthu shasthra
and the present theory and practice of engineering are to be integrated.

Generally there is a lingering doubt in the minds of the Vaasthu skeptics how a portion of land
when separated by putting a compound wall will be independent of the mainland. This will be clear
by examining the behaviour of a mirror. Let it be a big mirror as in the dressing table. If one stands
before, it will reflect his image. Suppose it is cut into four pieces; now each piece will reflect an
image. Each piece is independent and has the same property of reflection of images. So analogously a
large area of land can be divided into plots and each of which will behave as a distinctive and separate
entity from the main land. Each plot can be developed according to the rules laid down in the Vaasthu
shasthra to have enhanced properties for the well being of the person inhabiting the place.

The Hindu, Sunday, August 1, 1999

Yoga of Healing, point-counterpoint

Dr. P.L.T. Girija.

…….. Unlike other systems, only allopathy rests on scientific study, or sdubmits itself to the rigours
of science. Allopathy is a system which is intellectually honest and other systems should follow its
example. The system is verifiable unlike the other systems - specifically Ayurveda which has no
single frame of reference. Therefore, whatever Ayurveda recommends is not easily verifiable, and so
on.

Western medicine looks at the body as a chaotic collective of molecules; it views human beings as
engaged in a constant struggle against nature for survival. Such a science can have no theory of
health and ill health. It cannot instruct us on how to maintain health by following the ways of nature.
In its constant fight and intervention against the natural order of things, it has developed therapeutics
and drugs of questionable worth, fraught with dangerous side effects.
The Allopathic system, as the dominant and natural medicine in independent India, has achieved
precious little in improving health care.

A systematic campaign in favour of western medicine combined with state patronage has resulted in a
situation where even the poor are compelled to seek out these highly interventionitic, expensive, and
at times, futile treatments - this out of sheer "blind faith" in its "efficacy". This trend has reached such
ridiculous heights that, to day, a patient is no longer happy or satisfied with an easy cure to a problem,
but expects and insists in a high-tech diagnosis and treatment at any cost or risk.

Yes, yoga of healing is now essential, we have to seriously study and learn from Ayurveda and other
Indian systems of medicine and health care. The Indian systems must be restored to their rightful
place as the national systems of medicine and health care. No Government has done anything in this
direction. This is a matter of great urgency.

The Hindu, folio on Urban Spaces, Sunday August 1, 1999

Extracts from the article Winds of Change by Sujatha Shankar, Architect, CORE group INTACH.

Architectural historians have neatly compartmentalised Indian architecture into traditional Hindu and
Budhist with Islamic and Colonial periods of influence preceding the contemporary era, though these
can hardly be termed water tight. Traditionally, climate, material availability, topography and
setrtlement morphology have been major dtmn with Islamic and Colonial periods of influence
preceding the contemporary era, though these can hardly be termed water tight. Traditionally, climate,
material availability, topography and setrtlement morphology have been major determinants of built
form, be it the Banni homes of Kutch, the elevated bamboo homes of Assam, the splendid stone
havelis of Jaisalmer, the polls of Ahmedabad, the courtyard homes of Tamilnadu or the wooden
architecture of Kerala. The underlying deep structure of thought that generated these was an
understanding of the manifest and non-manifest world, represented diagrammatically according to the
canons of the Shastras. Principal among these, the Vastu Purusha Mandala was applied top houses,
palaces, temples and even cities. Srirangam town, Modhera Kund, the Sanchi Stupa were all models
of the cosmos. Essentially trabeate inform, the temple and palace structures reached high level of
craftsmanship. What may be termed traditional architecture itself was, however, not totally devoid of
external influences - the Hindu temples reveal traces of Greek iconography, while Kerala's wooden
architecture is reputed to have Japanese and Chinese overlays.

………….

"It is a frozen moment in History." Is how Akbar's new capital Fatehpur Sikri, has been described. It is
a physical correlate, a symbol of Akbar's zeal for a composite Indian culture. Built with great speed
and energy, its structures have been modelled after the simple canvas tents used by the semi-nomadic
ancestors of the Mughals. The free standing pavillions are constructed as stone analogues of the tents.

The most fascinating structure is Diwani-é-Khas designed for private audience in a cube like form
with an elaborate central column connected to the four corners by bridges. Akbar sat on the pillar, the
Emperor symbolic of the center of the Universe and the four advisors sat in the four corners of the
upper level. The overlap of Islam, Hindu and Buddhist myths is almost indiscernible herte. The
square plan while of Central Asian origin, would have represented to the Hindu craftsman the
"mandala" - the model of the cosmos. In the center in the place of the "Bindu” the source of all
energy, sits Akbar as the Emperor. The column is clearly Hindu/Buddhist in form representing the
axis mundi. The statement then is one of staggering political and metaphysical impact - the physical
realisation of Hindu myths transformed into a new vocabulary, the fusion of Islamic and Hindu styles.
For its secular character and wide repertoire of building techniques , Fatehpur Sikri is really without
parallel.

Reinterpreting Vaastu by Shashikala Anand.

What is Vaastu? Is it relevant to modern living? This is an oft repeated question. The answers are
many.
……….
The Vsastu Shilpa Shastras consist of textual data, oral knowledge, building practices, community
networks, knowledge and understanding of subsidiary fields such as the fine arts, (music, dance,
poetry, theatre) language and grammar, philosophy, religion and rituals. Out of this wide knowledge
and understanding the designer is capable of responding to the needs of :

a) Individuals - residence, workplaces, patron built social places.

b) Collectives - villages, towns, religious centres, work places, public buildings.

In each of the contexts the designer brings in a knowledge of building material, an effective
application of local skills and talents, adaptation of craft ant art in various contexts, expression of
accepted symbolism and theological interpretation of the divine quest of human beings, and finally the
crucial aspects of climatic and cultural appropriateness.

In the Indian traditions of building (be it the residential, secular or religious building), the inner
seeking of the individual (or the entire people) is seen as the source of all manifestation. The power
and imagination of the unconscious, or as it is called in this sub-continent, the "Atman", becomes the
fundamental energy for all other outer phenomena making. … To understand the cosmology and to
interpret it invisible terms so that the human being may constantly be connected to his/or her
environment in a mutually beneficial manner is the way of the ancient societies.... Vaastu is the outer
expression of a deeply meditative mind. In the act of creating from stillness, the built form and the
occupant become synergized. The ultimate aim of human creation becomes possible in the simplest
tasks and in the expression of the ordinary when the individual creativity, a deep love for life, and the
desire to offer a manifested form are in a synchronous balance.