~ Presentation to Indian National Science Academy in November 1976 by Dr. S. L. Dhani, Retd., Ex-Commissioner and Secretary to Haryana Government
Manvantara Theory of Evolution of Solar System is the result of an etymological analysis of the Manvantara names, appearing in the Puranas which are among the important religious scriptures of the Hindus. This analysis has been based by me mainly on the meanings available in Monier William’s Sanskrit-English Dictionary.
BRAHMA, VISNU AND RUDRA AS COSMIC ERAS
The Puranas state that the cycle of creation and dissolution of universe goes on endlessly. The period of creation (the Aeon) has been described in Puranas as the day of Brahma and that of dissolution as the night of Brahma. One day and one night are stated to be of equal duration of 4320 million years each. Brahmanda is the sphere (literally egg) of Brahma and his life span is equal to a hundred years, each year being of 360 days (the days includes night) of 8640 million ordinary years each. This period is equal to only a day of Visnu who has similary a full life of 100 years which in turn is equal to a day of Rudra.
It will be noted that Brahma, Visnu and Rudra are used in the Puranas, also in the sense of cosmic eras and not merely as the names of mythological gods.
The day of Brahma (the period of order) is stated to comprise of 14 manvantaras or phases of evolution, namely; Svayambhuva, Svarocisa, Uttama, Tamasa, Raivata, Caksusa, Vaivasvata, Savarni, Daksa-Savarni, Brahma-Savarni, Dharma-Savarni, Rudra-Savarni, Ruci-Savarni and Bhouma-Savarni.
The Puranas divide a man into 71 caturyugas or mahayugas and a mahayuga into 4 yugas, namely, Sat-yuga, Treta-yuga, Dvapara-yuga and Kali-yuga. They also say that Brahma`s day actually comprises of 1000 mahayugas at the end of which there is pralaya or whole-sale dissolution of the planets and the Sun. Then the matter lies inert for 4320 million years and, thereafter, universe starts evolving again exactly in the same manner of earlier Kalpa (Aeon).
The present cycle of creation of universe started, according to Puranas, 1972949076 years ago or about 1973 million years before present (M.Y.B.P.) and by now, 6 manvantaras, namely; Svayumbhuva, Svarocisa, Uttama, Tamasa, Raivata and Caksusa and27 caturyugis of the seventh manvantara have elapsed and at present we are passing through the Kali-yuga of the 28th caturyugi of the said Vaivasvata manvantara.
The word manvantara is made of two words “Manu” and “antara” which literally means difference between the two Manus. Manu, according to Puranas, is an element which presides over one manvantara covering 306,720,000 years. Taking into account the periods of transition, this duration works out to about 308.6 million years. On this basis, first seven manvantaras may be allotted the following periods of time:
|1.||Svayumbhuva||Manvantara||1973 – 1665||M.Y.B.P.|
|2.||Svarocisa||Manvantara||1165 – 1356||M.Y.B.P.|
|3.||Uttama||Manvantara||1356 – 1047||M.Y.B.P.|
|4.||Tamasa||Manvantara||1047 – 738||M.Y.B.P.|
|5.||Raivata||Manvantara||738 – 429||M.Y.B.P.|
|6.||Caksusa||Manvantara||429 – 120||M.Y.B.P.|
to the present day
MANVANTARA THEORY OF EVOLUTION OF SOLAR SYSTEM
Manvantara Theory aptly describes in symbolical language how formation of Solar System might have taken place. Although there are many scientific theories regarding the manner of emergence of Solar System, yet all of them can be “divided into two broad categories”:
- Those which favour a gradual evolutionary process, and
- Those associated with hypothetical encounter of the Sun with a Star in the distant past
Manvantara Theory of Evolution is in agreement with the first category of theories and to be more exact with the Proto-planet Theory.
The story of manvantaras is the story of creation through symbol and my interpretation thereof presents a coherent picture of evolution of Solar System and the Earth and life thereon etc., which compares favourably with the scientific views on the subject as regards:
- The sequence of events in evolution of the Solar System.
- The formation of Solar System thousands of millions of years ago.
- The emergence of Man millions of years ago.
- The ultimate dissolution of the Earth and the Sun.
- The time of emergence of conspicuous life in abundance.
- The fact that manvantaras compare, in a general sense, with geological eras.
The first seven phase of evolution of Solar System which have already been witnessed as per the Manvantara Theory of Evolution are discussed in the following paragraphs.
MATTER EVOLVED INTO SOLAR SYSTEM – (1973 – 1665 M.Y.B.P.)
Svayumbhuva manvantara is the first phase of evolution. It was preceded by a long night of 4320 million years, when there was neither Heaven nor Earth and neither day or night. There was nothing but void which alone was everywhere. Then something happened with a sound or word of gharr-gharr… as if the wheel of creation was started. The long night was followed by a twilight of nebula which ultimately gave rise to the formation of a huge disk of revolving nebula. This happened just automatically without any ostensible reason. The wheel of creation was, thus, the result of self-generating activity and, therefore, the name of this phase was given, by the authors of the Pauranic story as Svayumbhuva (Svaa-yam-bhuva) which literally means “of Svanyambhu” (Sva-yambhu) or self-generating.
SUN ASSUMES SELF-SHINING QUALITY (1665 – 1356 M.Y.B.P.)
The second manvantara is Svarocisa (Svaa-ro-Chisa). The word “Svarocisa” literally means “of or pertaining to self-shining”. We know that Sun is self-shining. In this phase the revolving nebula got heated up and started burning by its own force. The disk, thus, became a self-shining object at this stage which was to develop later into the golden-yellow Sun we see today.
SUN BECOMES GOLDEN-YELLOW (1356 – 1047 M.Y.B.P.)
In the third manvantara, this self-shining object, i.e., the Sun came to have the optimum size and the temperature so as to be able to maintain its family of planets. This was apparently the best stage of development and chief purpose of its formation from the living creatures’ point of view. Therefore, the authors of manvantara story gave to this phase the most appropriate name of uttama, meaning the “chief, the highest, the best”, since it was during this manvantara that the Sun became a full-fledged Star. The Pauranic references also show a definite connection between Uttama and a star, since Dhurva, the Pole Star has been described as the step-brother of Uttama.
ERA OF DARKNESS (1047 – 738 M.Y.B.P.)
Tamasa (Taa-mas) is, the next manvantara. The word tamasa means “of darkness”. This is the phase when for the first time the phenomenon of darkness began on Earth and with reference to Earth, the occurrence of day and night began, the Earth got solidified and lost its earlier self-shining quality, it started throwing umbra, era of eclipses began and when the earth-surface also remained dark because of a constant rain of meteorites lasting for millions of years.
FORMATION OF OCEANS AND MOUNTAINS ETC. (738 – 429 M.Y.B.P.)
In the next stage, the Earth witnessed very heavy and constant rainfall lasting for millions of years, when the sky always remained overcast with clouds, when rivers, lakes, oceans and mountains and landmasses were formed, when the whirlwinds and whirl-pools started emerging and when the movement and jumping activity began on Earth, for the first time. This phase is named as “Raivata manvantara” because the world “raivata” definitely signifies movement, jumping, clouds, whirl-pools, rivers and mountains.
EMERGENCE OF CONSPICUOUS LIFE IN ABUNDANCE (429 – 120 M.Y.B.P.)
In the next manvantara, conspicuous life in abundance emerged everywhere. This was a natural sequence to the formation of oceans and phenomenon of rainfall repeating on Earth more or less after definite intervals. This phase could best be explained with reference to “eyes” since all living animals and birds have eyes. Casku is a Sanskrit word for an eye and caksusa (chaak-shusha) is that which is “pertaining to an eye”. Hence the title casksusa was the best suited for this manvantara.
EMERGENCE OF MAN (120 – M.Y.B.P)
The seventh phase (the present one) is known as Vaivasvata manvantara. Vaivasvata means of “Vivasvat”. The word Vivasvat means the Sun. In India, Solar dynasty of kings is one of the most ancient dynasties known to history and mythology. Puranas contain genealogies of kings and Brahmanas which start with Vaivasvata Manu. According to the story of creation of Puranas, the Vaivasvata manvantara started 120 million years ago. Hence, according to the Puranas man also emerged on Earth 120 million years ago. Although scientists’ estimate of antiquity of man goes only upto 3.75 million years’ B.P., it can be shown through the proved facts of science that 120 million years antiquity for man is not entirely impossible.
FUTURE EVOLUTIONARY PHASES
Manvantara Theory also peeps into future and predicts seven more phases until the last event of dissolution of Earth and the Sun. The account of the manner of ultimate dissolution appears fantastically scientific in character and content. The next seven stages are named Savarnis (literally of the same colour or form) with different prefixes. Savarnis indicate the possibility of recreation of humans in future otherwise than through the contact of male and female. According to the Manvantara Theory such a possibility will become a universal reality about all the human beings (and probably all conspicuous life) only after 189 million years. Then the process of mutation of the asexual creation will be continued during the future six manvantaras. The new progeny will retain the form of its parent but the process of birth would go on changing drastically after every 309 million years.
SUN TO DISSOLVE AFTER 2347 MILLIONS YEARS
The present Aeon is to last another 2347 million years after which the oceans will dry, the Earth will get burned and its atoms scattered in the cosmos and when the Sun itself will cool down and finally get dissolved to re-emerge after 4320 million years.
UNIVERSALITY OF MANVANTARA THEORY
The manvantara story is narrated practically by all the 18 Puranas in chapters normally entitled Srsti-prakarana (on creation). There is apparently no inconsistency as to the connotation of the manvantaras in different Puranas. How old can this story by, may be indicated from the fact that for numberless generations, the Puranas could be passed on from one generation to another only through oral tradition and that there is evidence to show that some of the Puranas existed in textual form as early as 5th Century B.C.
Manusmriti also mentions the first even manvantaras. Gita refers to four preceding Manus. Vedas also speak of a few Manus. Even Madame H.P. Balavatsky has discussed manvantaras in detail in her Secret Doctrine first published in 1888.
MANVANTARA THEORY AND ARYABHATA
Aryabhatta, the Indian Astronomer and Scientist of 5th Century A.D., directly supports the Manvantara Theory in his Aryabhatiya. His support is clearly borne out from the discussion that follows:
Firstly, he declared his date of birth in Aryabhatiya with reference to the present Kali-yugi calendar. Kali-yuga as we know is one of the four yugas of a catur-yugi or maha-yuga which is an important unit of manvantara.
Secondly, Aryabhata gives the duration of the yugas, the number of revolutions of the planets and the Sun and the movement of Earth in a symbolic language which indicates figures through vowels and consonants just like Numerology. The Manvantara Story has been specially narrated by Aryabhata in Verse Number 5 of Gitika-pada. The English rendering of a Hindi commentary of this verse is as follows:
One day of Brahma has 14 Manus.
One Manu consists of 72 Maha-yugas.
Six Manus of the current day of Brahma have already elapsed.
Twenty seven Mahayugas of the seventh Manu have also passed.
Satya-yuga, Treta-yuga and Dvapara-Yuga of the 28th Maha-yuga are also over.
Kali-yuga started on Friday at the end of Dvapara-Yuga when Kuruksetra was fought.
It will be seen from this rendering that according to Aryabhata a manvantara has got 72 mahayugas (instead of 71 as per Puranas) and 1008 mahayugas (instead of 1000 as per Puranas) are there in a day of Brahma. Aryabhata does not, unlike Puranas, assume transition period between two manvantaras.
Thirdly, he says that Brahma`s day signifies the period during which the Sun remains in existence, and that Brahma`s seeing of the Sun in his day and his not seeing of the Sun is his night.
Fourthly, he favours the view that time is without beginning or end adding that the planets and stars always continue their movement in the sky.
Fifthly, Aryabhata like Puranas talks of a divine year being 360 times bigger than the year of human beings. He also speaks of conjunction of all the planets at the beginning of a mahayuga covering 4320000 years, thus giving the manvantara story, an astronomical base. Aryabhata does not claim credit for this theory and even for his treatise. He concludes his book by saying that he himself is the author of Aryabhatiyam only in name otherwise it is `Brahma-Siddhanta`, i.e., based on the principles enunciated by Brahma. This apparently emphasizes very remote antiquity of manvantara story.
Similarly, Aryabhata does not claim any intuitional powers for being able to write his treatise. He specifically says that whatever has been said by him is based on calculations. This fact raises a question as to who evolved so sound mathematical formulae, when and how? Obviously, the answer lies buried in the depth of time.
Thus, there is a prima-facie case for examination of Manvantara Theory by eminent scientists. Manvantara Theory’s special status for deserving a consideration of the eminent scientists rests on two points:
- Manvantara Theory is based on the story of creation as given in the Puranas which are among the important Hindu scriptures and to which a presumption of truth attaches for an orthodox Hindu provided the concerned statement is not inconsistent with the Vedas. The Vedas themselves mention a few Manus and they do not say anything to contradict the Manvantara Theory.
- It has been supported by Aryabhata, the astronomer after proper scrutiny which fact is borne out by the fact that he questioned some of the assumptions regarding the number of catur-yugis in a manvantara and the periods of transition between yugas and manvantaras. Brahmagupta charged his treatise as being smrti-bahya (opposed to the smrti).
The Manvantara Theory of Solar System, thus, finds full support from Aryabhata and what has been postulated or supported by Aryabhata deserves to be examined by the top scientists of the world in deference to his memory and as a courtesy to his great personality. This will be a befitting tribute to him because a great significance and trust-worthiness attaches to the things supported by him. Therefore, though the Manvantara Theory of Evolution, has been shown by me to be having a definite scientific basis, Aryabhata’s support to it must come to us as one of the biggest arguments in favour of its further scrutiny by the scientists for the benefit of the thinking population of the world. And such a scrutiny by the scientists will be in the nature of a homage to the unfading memory of Aryabhata.
History of Vastu Shastra
Vastu Shastra (or short just Vastu) is the Indian science of space and architecture and how we may create spaces and environment that supports physical & spiritual health and prosperity.
Vastu Shastra evolved during Vedic times in India. The concept of Vastu Shastra was transferred to Tibet, South East Asia and finally to China and Japan where it provided the base for the development of what is now known as Feng Shui.
Vastu Shastra is the art and science of designing houses, offices, temples etc that swirl with good energy. Indian Maharajas and Moghul Emperors used Vastu Shastra when they built their symmetrical palaces, artificial lakes, and geometric courtyards that thirstily absorbed positive energy.
Like feng shui, Vastu Shastra is based on an octagon with the four directions being the anchors. Hindus believe that gods live in each of the quarters of the house, and govern the rooms, possessions, and activities in these locations.
Vasthu is an inherent energy concept of science. We cannot see energy with our naked eyes but we can realize and see its application in different forms and fashions. Vastu Shastra uses the forces of natural energies and aims to restore the balance between the home (the microcosm) and the cosmos (the macrocosm).
Vastu Shastra is not only a science, but is a bridge between man and nature, thus teaching us the Art of Living. Just like every subject of human aspect is governed with rules, regulations and acts, similarly the nature has also got certain key factor principles for smooth governing of its residents, in which Vastu Shastra stands for the law of natural energies.
Vastu, which literally means to live, works on the premise that the earth is a living organism, out of which other living organisms emerge. This life energy is known as Vaastu Purusha. The Vastu Shastra works for a bounded premise i.e., a house, building, industrial area or shop. The main aim is to form a balance between the outside atmosphere and the atmosphere within the premise. Vastu Shastra makes use of five elements – prithvi (earth), agni (fire), tej (light), vayu (wind) and akash (ether), the earth’s magnetic fields i.e. the north and the south pole and the sun’s rays.
History of Vastu Shastra
Vastu Shastra dates back to the times when the sages lived – probably 6,000 and 3,000 BC. The mention of Vastu Shastra can be found in ancient scriptures like the Rigveda, Atharvaveda, Ramayana, Mahabharata, Mayamatam, Manasa saar, etc. Ancient Indian architecture depended on this science for the building of almost all the palaces and temples. Although the exact origins of Feng Shui are debatable, it is thought to have originated about five thousand years ago. Scholars have recorded various aspects of Feng Shui as early as the Song Dynasty (960 BC). However, the basic principles of Feng Shui were first written down during the Han dynasty (25 AD).
How Vastu Shastra works
Vastu Shastra works on three principles of design that cover the entire premise. The first one is Bhogadyam, which says that the designed premise must be useful and lend itself to easy application. The second is Sukha Darsham, in which the designed premise must be aesthetically pleasing. The proportions of the spaces and the material used, in the interiors and exteriors of the building – ornamentation, colour, sizes of the windows, doors and the rooms and the rhythms of projection and depressions – should be beautiful. The third principle is Ramya, where the designed premise should evoke a feeling of well being in the user.
Also, Vastu Shastra is a complicated form of science put together by seventeen sages. There are certain rules that should be followed while building a house or a building. For instance, the building’s underground water tank or well should be situated in the northeast direction. But, if the building has an overhead tank then it should be placed in the southwest direction. Also, more space should be left to the north and the east of the building compound and less on the south and the west. Open space should be kept around the building and if the plot has a road on the east-north directions, it is better for the inhabitants.
Some short principles of Vastu Shastra
Indra, the god of gods, is positioned to the East. The East is where it all begins in Vastu Shastra. When people build their homes, the main door or the entrance is always facing the East. The eastern direction is the harbinger of good luck, which comes into the house through the door.
Kubera, the god of wealth, resides in the north. In this location some symbolic valuables should be placed to attract wealth.
The Northeast is the position for Dharma, the god of righteousness. In Vastu Shastra, this is the place for worship, meditation and introspection.
Agni, the god of fire, lives in the southeast corner. This should be the place of the kitchen.
Yama, the god of death, resides in the South. He prevents the evil eye from taking control of our lives. In India, people put a ghoulish pumpkin mask, similar to Halloween masks, in Yama’s position to ward off the evil eye.
Niruthi, who prevents homes from being robbed, dwells in the southwest corner.
Description of Solar Eclipse in the Rig Veda
India is rich not only in its culture and traditional values but also in the vast knowledge ancient Vedic scriptures have to offer.
Among the four Vedas, the Rig Veda is the oldest. The others are Yajur, Sama and Atharva. They are a compilation of suktas or hymns from many different Sages over a vast span of historical time which is evident by different astronomical reference presented. Rishi Ved Vyas bundled these various hymns into different groups much after their creation.
It is in Rig Veda that Rishi Atri, the human son of Brahma, speaks of eclipses in metaphors of demons and devas.
In Chapter 5, Hymn 40 the Sage explains:
यत तवा सूर्य सवर्भानुस तमसाविध्यद आसुरः |
yat tvā sūrya svarbhānus tamasāvidhyad āsuraḥ |
O Sūrya, when the Asura’s descendant Svarbhanu, pierced thee through and through with darkness
अक्षेत्रविद यथा मुग्धो भुवनान्य अदीधयुः ||
akṣetravid yathā mughdho bhuvanāny adīdhayuḥ ||
All creatures looked like one who is bewildered, who knoweth not the place where he is standing.
सवर्भानोर अध यद इन्द्र माया अवो दिवो वर्तमाना अवाहन |
svarbhānor adha yad indra māyā avo divo vartamānā avāhan |
What time thou smotest down Svarbhanu’s magic that spread itself beneath the sky, O Indra,
गूळ्हं सूर्यं तमसापव्रतेन तुरीयेण बरह्मणाविन्दद अत्रिः ||
ghūḷhaṃ sūryaṃ tamasāpavratena turīyeṇa brahmaṇāvindad atriḥ ||
By his fourth sacred prayer Atri disoovered Sūrya concealed in gloom that stayed his function.
मा माम इमं तव सन्तम अत्र इरस्या दरुग्धो भियसा नि गारीत |
mā mām imaṃ tava santam atra irasyā drughdho bhiyasā ni ghārīt |
Let not the oppressor with this dread, through anger swallow me up, for I am thine, O Atri.
तवम मित्रो असि सत्यराधास तौ मेहावतं वरुणश च राजा ||
tvam mitro asi satyarādhās tau mehāvataṃ varuṇaś ca rājā ||
Mitra art thou, the sender of true blessings: thou and King Varuṇa be both my helpers.
गराव्णो बरह्मा युयुजानः सपर्यन कीरिणा देवान नमसोपशिक्षन |
ghrāvṇo brahmā yuyujānaḥ saparyan kīriṇā devān namasopaśikṣan |
The Brahman Atri, as he set the press-stones, serving the Gods with praise and adoration,
अत्रिः सूर्यस्य दिवि चक्षुर आधात सवर्भानोर अप माया अघुक्षत ||
atriḥ sūryasya divi cakṣur ādhāt svarbhānor apa māyā aghukṣat ||
Established in the heaven the eye of Sūrya, and caused Svarbhanu’s magic arts to vanish.
यं वै सूर्यं सवर्भानुस तमसाविध्यद आसुरः |
yaṃ vai sūryaṃ svarbhānus tamasāvidhyad āsuraḥ |
The Atris found the Sun again, him whom Svarbhanu of the brood
अत्रयस तम अन्व अविन्दन नह्य अन्ये अशक्नुवन ||
atrayas tam anv avindan nahy anye aśaknuvan ||
Of Asuras had pierced with gloom. This none besides had power to do.
The Sage describes how Svarbhanu created eclipses of the Sun and Moon and how Sun appears after an eclipse in the sky.
Svarbhanu is Sva+Bha+Anu.
Sva means sky. Bha means light. Anu means follower. Compiled together it means follower of light that is present in the sky. This phenomenon of eclipse is seen due to this shadow where the word Asura stands for the shadow of the moon and not a demon.
Rig Veda says that Svarbhanu was not from the heaven but from the earth, which explains that the moon is a natural satellite of the earth and that it does not have its own brightness but rather reflects the light of the sun.
As shadow of the moon starts covering a large part of the sun, the red tinge of the solar chromosphere becomes visible which is described as the red sheep by Rishi Atri.
When the full solar eclipse takes effect, only the corona can be seen. This is described as the colour of silver sheep. When the eclipse is completely over, the sun is restored to its original bright lustre which is described as the colour of white sheep.
In the fifth stanza tells of all the creatures being frightened and in a terrible condition during the full solar eclipse. The Sage explains that the darkness at the time of this eclipse is different from the normal darkness of the night. The most affected by this darkness are the birds and animals.
It is a well known fact that India’s rich Vedic tradition has had a powerful influence in the field of astronomy and many eclipse events are well documented in the ancient scriptures.
(English translation of the Vedas by Ralph Griffith)
Vastu for Pooja Room in Home for Positive Energy
In the present times, Vastu Shastra is the most commonly used term, especially when it comes to purchasing or constructing a new home. To have a happy and prosperous household you must lay stress on enhancing the positive energy inside your home. Vastu Shastra increases wealth, well being and prosperity if you live in structures that allow positive cosmic forces.
One of the most important and sacred corner in any home is a zone of tranquility, the prayer or meditation area; usually known as ‘Pooja Ghar’. Although placement of a Puja Ghar itself brings positive energies in a home, but designing this sacred place as per Vastu guidance enhances positivity in the environment all around. According to Vastu Shastra, the North East zone or the Eeshan (Ishan) corner of a house is the best suited area for placing the Puja room.
It is believed that when Vastu Purush was brought down to the earth, his head laid in the north-east direction. So, while worshipping in this direction along with coming closer to the deity, we also pay obeisance to him. The direction also receives the purifying rays of the rising sun, which purifies the environment and brings positivity and prosperity into our homes.
Follow the below mentioned attributes in order to get an ideal Puja room:
- Never locate the Puja room in the south and the south-east, as these directions are ruled by Yama and Agni, respectively.
- Never locate the Puja space in the bedroom, as this place is for rest and pleasure. However if there is no choice, locate it in the north-east corner of the room. Take care that your feet do not point towards this corner while lying on the bed.
- Avoid locating the toilet above, below or opposite to this room to prevent the negative energies of the toilet from spoiling the auspicious atmosphere of the Puja room.
- This room should also not be constructed next to the kitchen or located under a staircase. In case you do make the Puja space in the kitchen, keep the deity in such a way that you face east while praying.
- In very big plots, factories or apartments, the prayer room can be located in the centre or the Brahmasthana, the sector governed by Lord Brahma, the Creator.
- Make the roof of the Puja room dome or pyramid-shaped. This facilitates smooth flow of positive energies from the tip to the dome or pyramid into the puja room. This shape also assists in meditation.
- Use tranquil colours on the walls of the Puja room like white, soft shades of yellow, blue or violet. These colours do not distract while praying.
- Ideally, the doors and windows of this room should open towards the east or north. These should be made of good quality wood and have double shutters.
- Although north-east is generally the direction recommended for locating the idols or pictures of various Gods; yet different deities have different auspicious locations as described:
- Brahma, Vishnu, Mahesh, Kartikeya, Indra and Surya are placed in the east and facing towards west.
- Ganesh, Durga, Kuber, Shodas Matrika and Bhairav in the north direction and facing south.
- Hanuman in the north-east facing south-west, but never in the south-east as it creates fire hazard.
- Never keep idols brought from ancient temples in the puja room. Also avoid Shrichakra and Shaligram idols, unless you have tremendous spiritual control and are capable of performing puja in a traditional manner.
- Never display photographs of the dead family members along with the deities.
- The height of idols should not be more than 18 inches and should always be placed on a high platform or singhasan.
- Keep the holy books or dharmic granths and other items of samagri and dresses of the deities along the west and south wall.
- The lamp or deepak should be placed in the south-east direction, governed by Agni.
- The Puja room should not be used for other purposes, like storing items that do not belong here. It should also not be used for sleeping purposes or to conceal money and other valuables.
- Never keep a dustbin in the Puja room, as the positive energy gets diminished due to the negative energies emitted by it.
- If you ensure the above mentioned points, you would not only add to the serenity of the room, but would also find yourself spiritually uplifted with increased powers of meditation.
- Dr. Prem Kumar Sharma, resident astrologer of Hindustan Times and Vastu consultant, has authored many books including ‘A Comprehensive Book on Vastu’ and ‘Cultivate Your Relationship the Vastu Way’.
~ By Astrologer Dr. Prem Kumar Sharma
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Karma Yoga – Yog Through Selfless Actions
Views: 168 Karma Yoga is Meditation in Action: “Karma” means action and “yoga” means loving unity of our mind with...
Four Sacrifices in Hinduism according to Bhagavad Gita
Views: 215 By Swami A Parthasarathy In the Bhagavad Gita, IV Chapter 28th Verse talks about four yajnas – the yajnas (yajna means sacrifice) of wealth, austerity,...
Description of Solar Eclipse in the Rig Veda
Views: 261 India is rich not only in its culture and traditional values but also in the vast knowledge ancient...
Buddhist Concept of Heaven and Hell
Views: 198 The wise man makes his own heaven while the foolish man creates his own hell here and hereafter....
Vastu for Pooja Room in Home for Positive Energy
Views: 261 In the present times, Vastu Shastra is the most commonly used term, especially when it comes to purchasing...
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