Chapter tv GENERAL CONCEPTS OF VASTUSASTRA 4.1 Introduction Architecture in its operational level encompasses activities: ranging from the inception of a creative idea to the minutest detailing (or its realisation in concrete fonn. This process is based on certain principles applicable to various design situations and aimed towards bringing order into the process. The design principles in turn are formulated on the socio cultural concepts of a country. In India these eoneepts are integrated in the philosophy of universal oneness. ‘This chapter briefly describes the philosophy, concepts, principles and procedures of Vastusasira asa preludeto thedesign process. These are common to temple architecture and domestic architecture. This chapter also describes various residential types and its elements. 42. Design Philosophy According to [ndian Philosophy the Universe “Brahmandan’ is an all encompassing system of unmeasurable attributes whose minutest element Pindandam also exhibits all its characteristics and manifests itself as the representative of the whole!?, “This basic philosophy is transferred to the field of architecture wherein the space is considered as the universe and the built space is considered its manifestation at a micro level. Each space small or lange thus becomes self contained with all atu ibutes of the larger space. The built form is related to the space and the elements in the built form are related to each other and to the whole. Science tries to ex plain the universe by simplistic concepts which model the unknown entities. In Vastusastra Tuch modelling, starts from the spatial concept of Universe.4.2.1 Concept of Universe ‘The universe is conceived 2 a space of spherical form protected by ten Gods each occupying a specific position om the periphery as shown in Figure, 4.1. ‘The line from Brahma in the zenith and Anarcha at the Nadir defines the axis of this space. The spherical shape however has some disadvantages in its physical form. The horizontal plane passi through the mid point of the axis of the space is circular in shape and cannot be oriented towards specific directions. The simplest nearest shape to a circle having directional orientation is a square. In Vastusastra, the circular central space of the universalsphereis changed into a square for its practical advantages in the physical form. When the zenith and nadir are joined to the comer points of the square an octahedral form results. Fig. 4.2. This three dimensional space is the singular contribution of Traditional Indian Architecture. Aay built spoce thus shouldbe confined within this Universal space. 4.2.2 Concept of Vaste and Vastupurusha The term Vastu is interpreted in many ways. As given in Rigveda it means asite or building or both. The liters] meaning of the word Vastu is interpreted as "Vasanthi Praninah Yatra” (Meaning A place where living beings reside). Literally the term Praninah means thatw hich has Pranah (life) and hence can include all liv ing things. Mayarata describes Vastu as a dwelling site where mortals and immortals reside and categorises Vastu into groundedifices conveyance andseats. Vastusasira can be viewed as an all encompassing science of design of built space and its environs. According to Vastusastra, Vastupurusha is said to be the spirit encompassing, the universal space as well as the designed space. Like Akasa (eather) taking shape of the container and at the same time remaining at large!®, Vastepurusia also spread himself into the plot small or large. He is graphically portrayed in the square as shown in Fig. 4.3. According to Hindu philosophy every living organism is composed of two bodies viz. Sthula Sarir a (body which is visible to the eye) and Susiuna Sarira (invisible body). The physical body of any organism is its Sthaila Sarira and Pranalt (energy /spirit arsustaining life) is the Sushanu Surira. Vastu is considered as having these two aspects. Vastupurusha is the Sushma Sarira and the space where it is confined is the Sthula Sarira, Theconcept of Vastpurusha is an attempt at evolving higher philosophical ideas {Jon a simple theme. 42.3 Concept of Mandala Mandala is a defined space of any form and scale. Vastupurusha Mandala as defined in Vastus astras is the horizontal space confined within boundaries and which ‘represents the three dimensional universein two dimensional form. Classic exis specify Vastupurusha Mandala as a square. However circular, rectangular, triangular, ‘hexagonal, and octagonal Mandalas are also explained in the scriptures'®, The analysis of Vastupurusha Mandala by orthogonal and diagonal lines is compared to the study of Vastupurusha with his Nadi (nerves), Sira (veins), and Rajju (arteries) Fig.4.4. These orthogonal and diagonal lines are also known as Suéram (defined lines). In practical sense the Sutram represents the referal line (Longitudinal, transverse and diagonal). ‘Ihe points where two or more referal lines meet are known as Marmams. (Vital points or nodes), The Vastpurusha is inscribed within the Mandala in such a way that the referal nodes or Marmam coincides with the vital points on his body. ‘Iwo or more Mandalas can be combined to form larger Mandala and altemately a larger one is subdivided into smaller ones. Each may thus be analysed independently. This aspect is identical to the modem system approach adopted for analysing complex problems. 4.3 Padavinyasam ‘The Division of larger space into smaller units is known as Padavieyasam, (Division into grids/squares). Accordingly a Vastupurushaman dalam is divided into a number of smaller squares generally from 1x1 to 32x32 Padams. The squares of interest in architec turestarts from 5x5 Padams. For normal residential use only 3 Padavinyasam, viz., Mandukapadam (8x8), Paranasayikapadan (9x9), and Asanapadam (10x10) are 32considered. Smaller ons are used for religious and ritualistic activities”®, Larger Padavinyasams are used for planning building complexes for residential, religious and public uses. A Padam or combination of Padams depending on the Padavinyasam selected are named after deities. There are 45 deities ins ide the Mandala and 8 deitics positioned outside the boundary making the total number of deities as 53. (Fig. 4.5). Irrespective of the size and ty pe of the Mandalam, their positions are fixed with respect to the central reference point and the cardinal directions. The naming simplifies the process of identification of locations in thesite. ‘The positioning of the deities are also related to the limbs of the Vastupurusha*!, for the identification of locations in a simplified graphical manner. The different Pack.inyasam allows flexibility in built and ‘open spaces. 4.4 Veethi Nirnayam The Veethti is a continuous horizontal space and consists of a number of Padarns arranged in a circumferential manner around the central point of the plot". The idea is to divide the land systematically to open and built up area with spect tothe centre. For planning and design purposes four such Veethis are mentioned in the classical texts as shown in Figure 4.6. ‘The Brahmaveethi (realm of Brahma ) coincides with the space of Brahma as perPadavinyasam. All Veethis other than that of Brahma has a width of one Padam each. The innermost space, the realm of Braluna is left as open space. The outermost Veethi , the realm of Pisacha (demons) is also leftas open space. The other two, viz, Devaveethi (realm of Gods) and the Manusha Veethi (realm of humans) are usedas builts pace. This rulerestricts the built space in any plot 1.50% of the plot area. The meaning of the Veethi is suggestive of their relative significance; the central region of Bralma being considered as the most sacred, Devaveethi as godly, Manushaveethi as humane and the outermost Pisachaveethi of demonic or unknown qualities. ‘Thus the space is arranged on hcirarchial, socio psychological dimensions This system of four Veethis is elaborated into one of nine Veethis in Manushyalaya Chandrika and other regional texts?, pethaps to the regional requirements of Kerala Tharawad (settlements of family residences) located in large 39complexes. This systemconsists of 9 Veethis making, 18 x 18 Padavinyasam of the site as shown in Fig. 4.7. Again the names and associated qualities are used as a constraint in site development as indicated. The maximum built up area is res tricted to 50% of the plot area. 4.8 Principle of Dimensioning system The dimensioning system of Vastusasira has been briefly covered in one paper of the authors entitled "Scale and Proportion used in ‘Iraditional Architecture” (Journal of Institute of Engineers, Architectural Engineering division Volume 72 July 92 given as Appendix H. The dimensioning system is derived from two sources 1) Anthropometry and 2) Measures of grain size. The basic dimension in the anthropometiic scale is an Angulam (finger, digit). This Angulam is known as Matrangulam (proportionate Angulam) and in a proportionate scale is 1/96 part of the height of an average man. Dr. P.K. Acharya has attempted to standardise this angulam by taking 6” as the height of a standard man by which an Angudam comes to 3/4 of an inch, Angulam is also given as the measure of the circumference of the mid finger on the right hand of Fajamanan™! (Person for whem the buildi usedonly in the construction of Yagasalas. The need for a practical standard scale has produced the Manangulam (Standard Angulam) whose dimensions are related in the octal scale as given below. is constructed). At present this measurement 8 Paranenu = 1 Tirasarem (speek of dust) 8 Thrasarenu = - 1 Romagram (tip of hair) 8 Romagram - 1 Liksha — (jatof lice) 8 Liksha - 1 Yukam (lice) 8 Yukan = 1 Yvan (grain) 8 Yavan - 1 Angulan (digit) 8 Angulam - 1 Patam 3 Padam - J Kishku, Kol Hastam (24 Angulan)‘Acconting to this scale one Manangeilama is equal to8 Yavams commonly taken as equal to a length of 3cm in Kerala”®, Two other variations for Angulam are (1) Madhyamangulam, equal to 7 Yavams and 2) Aditamangulem equal to 6 Yavams. But these are not popularly used. Dimensions based on two proportionate scales also exist in traditional architecture. In one used for planning temple complexes, the standard scale length is takenas the width of theshrin eand designated as Daridu, Allother dimensions are taken as fractions or multiples of this Dandu. In the second system commonly used in Iconography, the dimensional module is one Zalam, the face length of the idol and 1/12 ‘of the Talam is taken as one Angudam. Talamanam gives proportions of icons in terms of this Angularn, 4.6 Principles of Site Selection As the site forms the support for all buildings and development utmost importance was given to the proper selection of the site. The principles of site selection are based on close observation, simple experiments and omenical tests. The selection of the site is very meticulously done taking into consideration of the climate, soil ~ Theland is classified into three broader categories in Samarang ana Suéradhara depending on the climatic and. other characteristics"®. They are Jangala (arid), Anoopa (coastal) and Sadharana (moderate). Only Anoopa and Sadarana ty pes are considered suitable for habitation, The broader categories are again subdivided intosixteen types”” according to the micro climate and environmental conditions and activities taking place. The regional text of Tetrasamuchaya”® classifies the land into four categories viz., Supadma, Bhadra, Poorna and Dhoomra depending on environmental conditions. Manushyalaya Chandrika states "site where there are vegetation of useful fruit bearing and flowering tuees, where the land is flat, the soil is fine, water flow ing in aclockwise direction, soil very fertile and well consolidated, water is available in plenty throughout they ear and where climate is moderate, is suitable for habitation”. conditions, availability of water and ty pe of plant and animal I cyThe sites selected are further tested for the suitability as a residemtial plot by experiments. Experiments are very simple and do not require any expensive gadgets. ‘The various factors looked into are the following. 1) Fentlity of soil 2) Water retaining capacity of the soil. 3) Consolidation. 4). Availability of sunlight and wind. $) Sufficient oxygen content in the atmosphere and carth. 6) Indication of previous habitation. 4.6.1 Fertility of the soil If the soil sustains edible fruit bearing trees and useful flowering plants, it is assumed that it is fertile. The fertility is further tested by sowing gingelly seeds and watching them sprout. If they sprout within 3 days the site is considered as fertile. 4.6.2 Water retaining capacity of the soil ‘The presence of grass used for religious and ritualistic sacrifices (Darbha, kusa) is taken as an indicator of soil moisture. Itis fusther tested With a simple experiment”’. A pit measuring 1KX1KXx1K (72cmx72cmx72cm) is dug and filled with water. The examiner walks 100 paces away from the pit and retums (approximately 2 mts.) If the water level in the pit remains steady then the water retaining capacity of the ground is considered good. 4.6.3 Consolidation Here the pit of the same size as mentioned in the previous experiment is dug, and the soil is remov ed. The pitis then filled With the same soil. If the soil is in excess, the earth is considered” as sufficiently dense and consolidated. 4.6.4 Availability of Sunlight and wind “The presence of lush green vegetation is an indicator of sufficient sunlight. The eastern and northem slopes*! are considered good as it reduces strong, unwanted wind and rain from westand southwest directions. a64.65 Sufficient oxygen content in the atmosphere aud earth This is ascertained by lighting a lamp of specified size inside the pit of size mentioned above and covering it for a period of 2 Navhika (48 minutes). After this period, if the lamp still burns™, it is an indication that oxygen available in the atmosphere and the earth is sufficient. 4.6.6 Indication of previous habitation ‘This is ascertained by ploughing the site and examining the, site for remains of ich habitation. Presence of pots, bones, ashes, hair, husk of paddy* * etc. tells thatthe site was previously occupied and abandoned due to some natural or other calamities. ‘Such calamities can again happen and thus such site should be avoided. ‘The evidence ‘of damage by lightening or fire (presence of charcol) also makes the site unsuitable for habitation. When the suitability of the site cannot be finalised by visual examination of its features or by the experiments suggested above omenical tests are sought for the site selection. In one method, the pit is filled with water anda white flower is put. Ifit comes to restin the cardinal point’ the site is good, otherwise not. The position of the flower is interpreted further as per Rasi Chakra (Zodiac) and by astrological rules and the selection is finalised accordingly. 4.7 Fixing Cardinal Positions / Points ‘Toorient thebuildings towards cardinal directions, the directions are to befixed first. The cardinal points are fixed with respect to the position of the sun, by using sunshadow principle’. A Sanku (peg) of length 12 Angulan (36cm) is fixed om a flat ground. A circle of radius 24 Angulam is drawn with the Sanku as the centre. In the morning and in the afternoon, when the shadow of the tipof the Saku touches thec ircle the points are marked. The exercise is repeated in the next morning. The difference of the shadow points on the western end is divided into 3 and the eastern point is joined to the first division This gives the exact east west direction. The correction is done to account for the declination of the sun. ar4.8 Site Planning Principles A number of planning principles are presctibed in the texts to harmonise the building activity with the natural environment. ‘Toemphasise these principles religious injunctions and taboos are imposed against their violation. They serve as psy chological control serving more or less the same way as the modem bye-liw regulations. ‘hese principles mainly refer to ground coverage, setbacks, volume of building and size of plot 4.8.1 Plot Coverage and Setbacks ‘Any residential plot is divided into Padams and Veethis. In any plot full permissible ground coverage is assumed in Chatussala type of construction. This type consists of a central courtyard and surrounding built up area. The building may be of one of more storeys subject to the principle governing the volume of the build 2. For the construction of Cha‘ussala, the inner Veethi is left open as courtyard and the outer Veethiis left open as sebacks from the plot boundaries. The maximum ground coverage is $0%, 49.38% and 48% respectively in Mandukapadam, Paramasayikapadam and Asanapadam. Fig. 4.6. In very small plots it is allowed to construct im the Braimaveethi also, thus making marginal increase in the ground coverage to 56.3%, 60% and 64% respectively. Thereis no concession regarding the setbacks which is fixed as one padam. For the minimum plot size of L6KX16K°? specified in Brihat Samhita this setback amount to 1/8 (a8 pee Maydlukapadam) of 16K or 2 Kols (approximately equal to 1.44 m). The setbacks are not arbivarily fixed as in modern bye-laws, but become proportionate to the width of the residential plot. The sethack varies from 1/10W to 1/8W where ‘W’ is the width of the plot Consequently for larger plots the setbacks are correspondingly larger. 4.8.2. Volume of the built space In traditional Architecture, the maximum volume of buil space is controlled by the concept of universe. Here the total development consisting of buildings, open yards and surrounding setbacks sustainable within a ground space is to be confined within thepyramidal space whose height is equal to 1/2 the diagonal of the base square. Fig. 4.2. Hence it can be noted that built space, open space, volume, height and sethacks are all intimately related to the ground space. 4.8.3 Plot sizes and Categorisation Plot categorisation is done according. to the size of the plot. For residential planning three ty pes are generally considered. 1) Large Plot, 2) Small Plot and 3) Very Small Plot. A large plot is one which can be divided into 4 (Sectors) Khandams and 9 concentric Veethis. Fig.4.8. The minimum size of the plot is 18 dandux 18 dandu™, maximum 36Dx36D. For construction purpose only one Khanda either Manisha Khanda (N.E, Sector) or Deva Khanda (S.W. Sector) is uscd, Preference for Marmisha Khanda is observed in Kerala. When the dimension of the plot is less than 18D, it is termed as Alpakshetram (small plot) Nine Veethi concept and sectorisation is not followed here and the entire plot is considered as the Kshetrakianda (House site) for planning purpose. Fig. 4.9. The minimum size of 4Dx4D (16Kx16K) is considered sufficientfor the construction of courty arded structures. When the dimension of the plot isless than 4 Dandu (area equal to3 cents) itis known as Kshudrakshetram (Very small plot). This is used for the construction of very small houses Fig. 4.10 without courtyards. When the plot is of size more than that specified for larger plots above, the same is divided into 16 sectors and the central four sectors are set apart as residential plot. ‘Thus ines pective of the size of the plot the space considered for planning is always equal to thatof a large plot (Fig. 4.11). The maximum dimension of a plotis 72Dx72D, beyond which it is termed as undefined plot. In plotwith undefined or irregular boundary or that which is larger than 72D in size, the house plot is defined with respect to the Artkanam of the proposed building, Ankanam width is taken as one module and the width of the Veethi is decided as 1/2 M, 1M or 1 2M. The size of the plot is decided as 18 times the width of the module selected. 4.9 Positioning of the Building in Kshetrakhandam There are two ways of positioning a building in a Kshetrakhandam. 1) With respect to padams and Veethis and 2) with respect to the Central point.4.9.1 With respect to the Padam and Veethis In case of larger plots the Kshetrakhandam has always onecorner touching the Brahmasthalam. Fig, 4.12. It can be of 4 sizes viz. 2x2 Padarns, 4x4 Padams, 7x7 Padams or 8x8 Padans depending on the size of the proposed building. Once the Kshetrakhandam is defined it is considered as a self contained space. It is then divided into desired Padavinyas am or Veethi nirnayam and the structure is planned. In this way the concept of a subsy stem (Ks/etrakhandam) ina larger system (Plot) is transferred to actual planning. 4.9.2 Positioning of the building with respect to the central point ‘The principle is known as Madhyankana Pramanam (Centre of Yard Theory ) and is used in smaller plots, which by itself is taken as the Kshetrakhanclam. Here the Ankanam is planned around the central point of the plot (Brakmastala) with the centre of the Ankanam shifted either to Devaktandam or Manushakhandam as shown in Fig. 4.9. In case of very small plot and for buildings without courtyard, the centre of the building is kept either in the Manushakhanda or Devakhanda. The Pischaveethi is lett as setbacks Fig. 4.10. 4.10 Minimum Space for Habitation According to Brilsat Samhita, minimum measurement of a house site is given as 16k. When this plot is divided into 4 Veethis according to 8x8 mode, the width of cone Veethi comes out as 2K and the width of the buill space as 4K (288M). From the author’s study of Agraharas (Chapter X), the smallest housing plot designated as Aramaa has awidth of 1 Dandu (4K) substantiating this preseription of the width of built space. Vastulakshanam states that the minimum width of any plot which is to be divided into 9 Veethis should be 18 Dandu and acconingly the minimum width of a Veethi is 1 Dandu. In Ekakudumbaka settlement a single Veethi can be considered for construction and hence the width of built space is restricted again as. 1 Dandi. 49‘The length of the built space is equal toits width corres ponding to8x8 divisions, 1 1/2 times the width in case of 9x9 divisions and twice the width for a 10x10 division. Fig, 4.13. If the building is confined to one Veethi, the corresponding width to length ratio ranges from 1:2 10 1:3 and 1:4 respectively. Mayamata prescribes the maximum length as 3 times thewidth implying the division of the plot into 9x9 grid and main hall Gala) confined to one Veethi width. This is further subs tantined ty the field studies where in the maximum length of the core of the building was not found to exceed the limitof 3 times the width, as tabulated in Appendix e 4.11 Rule of Marmavedha and Suiravedha ‘The most important canonic rule adopted in actual design is the avoidance of interception of Marmams and Sutrams. They are the referal lines and referal nodes decided for a systematic planning process and are left free even after the construction. No structural member like col umn wall or others shall interfere with these referal lines and nodes. For this columns and otherstructural members are provided in even numbers to avoid Sutravedham. It has been observed in the field study that the column spacing and rafter spacings w ere adjusted in compliance of this principle. Similarly the cenue line of the building elements were marginally shifted to the right by a fraction of an Angulam. Another important aspect observed in this connection was the positioning of the openings in linewith one another. If due to some functional constraint, an opening, cannot be provided, a small hole was left in its place to satisfy this rule. Shifting of the central line was effected even when the openings were in the same line, ‘Lhis rule is know n as Gamanam (shitting). This is illustrated in Fig, 4.14. This principleis observed in site planning also. Main refcral lines of the site are shown in Fig. 4.8 Of these only one diagonal line, Karna Sutram is intercepted by the building. Even here the building is so planned that the Karnasutram does not pass trough the main stuctures of the house. Vip. 4.15. When along this diagonal line. imtercepts other walls openings or Amall holes ate provided a4.12 Conclusion ‘The concepts, principles and procedures described in this chapter form the essential of Vastusastra, They are common to all categories of Vastu starting from the humblest dwelling to the most palatial buildings. In order to have an insight into the application of general principles in residential planning a background of residential construction is needed. This is covered in the next chapter.aS Paced | a J 2 Fy Rae Z |eahuie Veet z aa ad \ EI S ; 5 Sa ae isiaiele| Psd AASAIAPADAM BUILT SPACE 40/61 BUNT SPACE 48/00 Figs.6-PADAVINYASAM AND VEETHINIRNAYAMFISICA YEETHI (OPEN) AUBERA VEETH (BUILT) LOsik VERT (BURT) vaMa VEETHL (OPEN] NAGA VEETAD (PEN? JAA VEETHI (BUILT) AGrI EETH (OPEN) GaNesa yEETA (BUILT ‘BRAHMA VEETHI (BURT) VALAYACHANDRIKA Fig 4.7- VEETHINIRNAYAM aS GIVEN IN MANUS?Li ih | i —, ANN 1 YA |_| | tat i FE] i Teceitt i Mandukapadam 13 Paramasayika M15 Aasanapadham 12 Fig 413 PROPORTIONS OF SALAS