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Mathomathis would like to present an article on: OJAS – The Vital Nectar of life presented by authors || A. B. Bagde || Sawant R. S. || Yanpallewar S. U || Nikumbh M. B. || Dhimdhime R. S. An Article in Journal of Biological and Scientific Opinion · April 2014 | Bagde A. B et al. Journal of Biological & Scientific Opinion · Volume 2 (2). 2014. According to Ayurveda, Ojas is a essence present in every dhatu (tissue) and considered as Sara of all the seven dhatus starting from Rasa to Shukra and responsible for the strength of the body. The purest substance in the universe and omnipresent in the human being, Ojas is responsible consciousness, purity in thoughts, health, positivity in feelings in every situation, better immunity, longevity, intelligence and memory. According to Ayurveda, Ojas is one of most important element for maintains and sustaining of life. All human beings are well nourished by Ojas and its decrease leads to the cessation of life. Though Ojas is located in the Hridya (heart), it pervades all over the body. It controls or regulates the whole working system of the body. In Veda Bala, Prana, Veerya, Kapha etc terms are considered as the synonyms of Ojas. In Ayurveda Ojas is also known as Bala (strength) because it provides strength to the body in terms of physical, mental, immunological and resistance to the body. It is a bit difficult to define Ojas as per modern methodology. Various authors have mentioned the concept Ojas in their own way which has made the topic of Ojas more controversial. Therefore this review article attempts to create certainty of Ojas understandable in scientific way and it’s over all effects on human body which will be helpful for scholars in treatment of diseases and advising precautions. According to the context of physical health and vitality, Ojas means “vigor”. In Ayurvedic literatures, Bala, Prakriti and Kapha theses types of words are used as a synonym of Ojas. Charak has mentioned that the kapha in its prakrita avastha (normal state) then it promotes strength, lubrication, virility, immunity, resistance and stability in the form of Ojas. According to Sushruta, Ojas is the fine essence of all the Dhatus and the superfine essence of Shukra dhatu (reproductive tissue) which are responsible for biological strength, vitality and immunity in the body which make a person physically active. Our physical, mental and spiritual strength is totally dependent on Ojas. This is our best safeguard against mental and physical disease. Ojas gets formed first in the body of living beings. This indicates that Ojas is established during the time of the fertilization of sperm and ovum. It means Ojas is already exists in sperm and ovum in the Saar form. When sperm and ova combine with soul Garbha is formed. In Morula stage of fetus Ojas is present in the form of Garbha Sara. When all body parts of fetus formed, Ojas manifested by its symptoms. In other words we can say that this Ojas before pregnancy remains in sperm and ovum. In the 8th month of pregnancy, Sthira Guna of Ojas is not established completely. Therefore Ojas is unstable in 8th month because exchange of Ojas takes place through blood vessels from mother to fetal heart and from fetal to mother’s heart. When Ojas is transmitted from Garbha (fetus) to mother, she looks happy and born fetus at this time will be prone to develop infectious disorders. Due to which delivery in this month is to be considered dangerous. Ojas gets nourishment after digestion of food. In short we can say that maintenance of Ojas is dependent on Ojas nourishing food and its proper digestion. Good nourishing quality of food with deficient Jatharagni (digestive energy) causes vitiation in the Ojas. Controversies about Ojas:- Some scholars of Ayurveda say that Ojas is an Upadhatu (secondary tissue) because the term dhatu applies to the function of Dharana (supporting) and Poshana (nourishing). Ojas only supports the body, it is not nourishing it. So it can not be the eighth dhatu. Formation of Ojas:- The best way to describe formation of Ojas is to understand how honey is made. Nearly ten to twenty thousand bees collect the nectar or essence of thousands of fruits and flowers and stored them into their hives for the formation of honey. Similarly Ojas is also the nectar or essence and is the end product of various physiological process. Dwelling place of Ojas:- Primary location of Ojas is the heart, from where it circulates to and circulated in the entire body. There are two places where Ojas prevails Para Ojas – Hridya Sthan (in the heart) Apara Ojas – Sarva Sharira Vyapi (all over the body) like ghee in milk or honey in flowers But in Bhela Samhita, Acharya Bhela has described twelve sites of Ojas in the body. They are as follows: Rasa (plasma) Shonita or Rakta (Blood) Mamsa (muscles) Meda (fats) Asthi (bones) Majja (bone marrow) Shukra (semen) Sweda (sweat) Pitta (GIT secretions) Shleshma (mucoid secretions) Mutra and Purisha (urine and stool) Types of Ojas:- According to Acharya Chakrapani two types of Ojas found in the body. They are as follows. 1. Para Ojas:- Acharya Charak mentioned that Hridaya (heart) is dwelling place of Para Ojas. It is best and most important. Its parinama is ashta bindu (eight drops). It is highly pure (without any waste ingredient). This Para Ojas is responsible for continuation of life, therefore whenever, there is any decrease or loss in the volume of Para Ojas it would gives rise to grave diseases and instantaneous death of that person. Therefore the protection of Para Ojas is the main aim of Yogic practices. 2. Apara Ojas:- Apara Ojas is also known as Shleshmika Ojas because its properties are similar to Shleshma (Kapha). Apara Ojas is present all whole the body. According to Acharya Charak, the quantity of Ojas in a healthy individual is Ardhanjali (one anjali represents the volume equal to that of two hands […]
Vedic Roots | Classical Division | Mathomathis would like to present an article on Root By Kadambi Srinivasan | Published by | Tirumala Tirupati Devasthanams | Tirupati 2019. The following article would focus on Vedic Roots – A Classical Division. Before proceeding with the following article, read the previous article Kalpa is the method of the ritual Srauta Sutra: Explains the rituals of sacrifices. Grihya Sutras: Rituals in domestic lives Dharma Sutras: Deals with Ethics, customs and laws. Pratishakyas, Padapathas, Kramapathas, Upalekhas, Anukramanis, Daivasamhitas, Parishistas, Proyogas, Paddhatis, Karikas and Vyuhas provide further elaborations in the rituals Sulba Sutras: Treats the measurements necessary for laying out Asavalayana, Sankhayana belong to Rig Veda, whereas Mashaka, Latyayana, Dharyayana, Gobhila, Khadidara belong to Sama Veda. Katyayana, Paraskara belong to Shukla Yajur Veda, Apastamba, Hiranyakesi, Bodhayana, Bharadvaja, Manava, Vaikhasana and Kathaka belong to Krishna Yajur Veda, Vaitana, Kaushika belong to the Atharvana Veda There are 18 main Smrithis or Dharma Shastras. The most important are of: Manu, Yajnavalkya and Parashara. The other 15 are: Vishnu Daksha Samvarta Vyasa Harita Satatapa Vasishta Yama Apastamba Gautama Devala Sankha-Likhita Usana Atri and Saunaka 1.Smrithis are secondary scriptures – next in importance to the Shruthis 2.Shruthi means what is heard. Smrithi means what is remembered. The former is a revelation and the later a tradition. The former is a direct experience by the great Rishis. The later a recollection of that experience. 3.Upanishad is Shruti. Bhagavad –Gita is a Smrithi 4.Smrithis or Dharma Shastras are written by sages. 5.Shruhi is considered as the final authority. If there is anything in the Smrithi that contradicts the Shruthi, then the Smrithi is rejected 6.Smrithis are the ancient sacred law codes of the Hindus. They supplement and explain the ritualistic injunctions called Vidhis in the Vedas. Smrithis are based on the teachings of the Vedas. 7.Smrithis have laid down definite rules and laws to guide individuals and communities in their daily conduct and regulate their manners and customs. The Smrithis have given detailed instructions, according to the conditions of the time, to all classes of men regarding their duties in life. The duties of Varnashrama and all ceremonies are clearly given in these books. The object of the Smrithis is to purify the heart of the man and lead him gradually to the supreme abode of immortality. 8.From time to time, a great law-giver would take his birth. He would codify the existing laws and remove those that have become obsolete. He would make alterations, adaptations, readjustments, additions to suit the needs of the time and ensure the way of living of the people would be in accordance with the teachings of the Vedas. Of such law givers, Manu, Yajnavalkya and Parashara are the most celebrated. We thus have Manu Smrithi, Yajnavalkya Smrithi, and Parashara Smrithi 9.The laws of Manu are intended for the Satya Yuaga. Those of the Yajnavalkya are for the Treta Yuga. Those by Sankha and Likhita are for the Dwapara Yuga. Those of Parashara are meant for the Kali Yuga. Same class as Itihasas. There are 18 Main Puranas – all written by Veda Vyasa. There are an equal number of Upa Puranas (Sub- Puranas). Srimad Bhagavata Purana and the Vishnu Purana are well known. A portion of the Markandeya Purana is well known as Devi Mahatmya. The divine Lilas of Lord Shiva are recorded in Tamil Puranas like Shiva Purana, Periya Purana, Shiva Parakramam and Tiruvilayadal Purana. The language of the Vedas is difficult to grasp and assimilate. Puranas present philosophical truths and precious teachings in an easier manner for common people Main Puranas & (No. of Verses) Vishnu Purana (23,000) Naradiya Purana (25,000) Srimad Bhagavata Purana (18,000) Garuda Purana (19,000) Padma Purana (55,000) Varaha Purana (24,000) Brahma Purana (10,000) Brahmanda Purana (12,000) Brahma Vaivarta Purana (18,000) Markandeya Purana (9,000) Bhavishya Purana (14,500) Vamana Purana (10,000) Matsya Purana (14,000) Kurma Purana (17,000) Linga Purana (11,000) Shiva Purana (24,000) Skanda Purana (81,100) Agni Purana (15,400) Upa Puranas are: Sanatkumara Purana Narasimha Purana Brihannaradiya Purana Sivarahasya Purana Durvasa Purana Kapila Purana Vamana Purana Bhargava Purana Varuna Purana Kalika Purana Samba Purana Nandi Purana Surya Purana Parasara Purana Vasishtha Purana Deva-Bhagavata Purana Ganesha Purana Hamsa Purana The Agamas are theological treatises and practical manuals of Divine worship. They include Tantras, Mantras and Yantras. They explain external worship of God in Idols, temples etc. All the Agamas treat of (1) Jnana or knowledge (2) Yoga or concentration (3) Kriya or esoteric ritual (4) Charya or worship. They also give details on temple building, image making etc. The Agamas are divided into 3 sections – (a) Vaishnava (b) Shaiva (c ) Shakta. The Vaishnava or Pancharatra Agamas glorify God as Maha Vishnu. The Shaiva Agamas glorify God as Maha Shiva. The Shakta Agamas or Tantras glorify the God as the Mother of the Universe Devi .The Agamas do not derive their authority from the Vedas but are not antagonistic to them. They are all Vedic in Spirit and Character. For this reason they are considered authoritative The points mentioned below are part of Shad-Darsanas 1. Itihasas, Puranas and Agamas are meant for the masses. Darsanas form the intellectual section of the Hindu writing. Darsanas are schools of philosophy based on the Vedas. They are meant for scholars having excellent powers of understanding, acute acumen, power of reasoning, subtle intellect and a very good understanding of the Vedas. 2. The philosophy has six divisions. Hence, it is called Shad Darsana – six different schools of thought. Each school has developed and systematized various parts of Vedas its own way. Each system has its own Sutrakara – a great Rishi who has systematized the doctrines of the school and put them in short aphorisms or Sutras. 3. The Sutras are short and terse. The Sutras, themselves, are very difficult to understand without the help from great teachers and Rishis. Thus, there arose a number of eminent commentators are Bhashyakaras, who in turn produced commentaries on the original commentaries. A Sutra or an […]
Mathomathis would like to present an article on Sushruta Samhita | Medical treatment of inflamed ulcers based on the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website. This disease may be ascribed to two causes, such as the congenital (Sahaja) and that attributable to the use of injudicious diet. The first type (Sahaja) is due to a defect in the seeds of one’s parents and the second is originated from the use of unwholesome food. The symptoms, which mark the first of these two types, are emaciation and a dryness (of the body), diminished capacity of eating, too much thirst and restlessness; while the symptoms, which usually attend the latter type of the disease, are obesity, voracity, gloss of the body, increased soporific tendency and inclination for lounging in bed or on cushions. A case of emaciation, etc., (viz., the first kind of Prameha) should be remedied with nutritious food and drink, etc., whereas Apatarpana, etc., (fasting, physical exercise, depletory measures etc.), should be adopted in cases of obesity viz., the second kind of (Prameha). Forbidden Articles of Food & Drink:— All patients suffering from Prameha should forego the use of (the different species of wine and fermented liquor known as) Sauviraka, Tushodaka, Shukta, Maireya, Sura, and asava, water, oil, clarified butter, milk, any modification of the expressed juice of sugarcane, cakes, milk-curd, acid, Panaka, the flesh of domestic and aquatic animals and of those which frequent swamps or marshy places Articles of diet:— The use of sufficiently old and matured, Shali and Shashtika rice, barley, wheat, Kodrava, Uddalaka, with the different preparations of Chanaka, Adhaki, Kulattha or Mudga pulse is recommended; or the meal should be taken with the Shakas (potherbs) of bitter or astringent taste cooked with the oils of Nikumbha, lngudi, mustard or. linseed oil; or with the soup of the lean flesh of Jangala animals which are possessed of anti-diuretic properties cooked without any clarified butter and unseasoned with any acid juice. Preliminary Treatment:— The patient should be first anointed with any of the oils (of Nikumbha, lngudi, Sarshapa, Atasi, etc.); or with the medicated clarified butter cooked with the drugs of the Priyangvadi group and should also be treated with strong emetics and purgatives. After the application of purgatives, an Asthapana measure with a decoction of the drugs of the Surasadi group, mixed with honey and Saindhava salt and with the powders of Shunthi, Bhadradaru and Musta by way of an after-throw, should be resorted to. (On the eighth day) in a case attended with a burning sensation, a decoction of the Nyagrodhadi group without (i.e., mixed with a little quantity of) Sneha (oil or clarified butter) should be used (in the manner of an Asthapana). The five Medicinal remedies:— After cleansing the system, the expressed juice of Amalaka mixed with Haridra (powder) and honey should be administered. As an alternative, a decoction of Triphala, Vishala, Deva-daru and Musta or an Aksha (two Tola) measure of the Kalka (powders) of Shala, Kampillaka and Mushkaka (both of them) sweetened with honey and the expressed juice of Amalaka should be taken; or powders of the flowers of Kutaja, Kapittha, Rohita, Vibhitaka and Saptaparna (should be taken with honey, Haridra and the expressed juice of Amalaka), or a decoction of the roots, leaves, barks, flowers and fruits of Nimba, Aragvadha, Saptaparna, Murva, Kutaja, Soma-vriksha, Palasha should be given to the patient. All cases of Meha are often found to yield to the use of any of these five medicinal preparations. Specific Treatments:— Now we shall specifically describe the course of treatment to be adopted in each particular type of the disease (Prameha). A decoction of Parijata should be given in a case of Udaka-meha; a decoction of Vaijayanti in that of Ikshu-meha; a decoction of Nimba in a case of Sura-meha; a decoction of Citraka in a case of Shikata-meha; a decoction of Khadira in a case of Shanair-meha; a decoction of Patha and Aguru in a case of Lavana-meha; a decoction of Haridra and Daru-haridra in a case of Pishta-meha; a decoction of Shaptaparna in a case of Sandra-meha; a decoction of Durva, Shaivala, Plava, Hatha-karanja and Kasheruka, or that of Kakubha and red-sandal wood in a case of Shukra-meha; and a decoction of Triphala, Aragvadha and Draksha mixed with honey in a case of a Phena-meha. All decoctions, to be employed in the foregoing ten types of Kaphaja-meha, should be sweetened with honey (slightly sweetened with honey—D. R). Treatment of Pittaja Prameha:— In the Pittaja types of the disease, a decoction of the drugs of the Shala-saradi group or that of Ashvattha should be administered in a case of Nila-meha; similarly a decoction of Raja-vriksha should be given in a case of Haridra-meha; a decoction of the Nyagrodhadi group, mixed with honey, in a case of Amla-meha; a decoction of Triphla in a case of Kshara-meha; a decoction of Manjishtha and (red) Chandana in a case of Manjishtha-meha; and a decoction of Guduci, seeds of Tinduka, Kashmarya and Kharjura, mixed with honey, in a case of Shonita-meha Palliative Measures:— Now we shall describe the palliative measures to be adopted even in cases of incurable types of the disease. A Kalka compound of Kushtha, Kutaja, Patha, Hingu and Katu-rohini should be taken with a decoction of Guduci and Citraka in a case of Sarpir-meha. A patient afflicted with an attack of Vasa-meha should be made to drink a decoction of Agni-mantha or of Shimshapa. Similarly a decoction of Khadira, Kadara and Kramuka should be given in a case of Kshaudra-meha; a decoction of Tinduka, Kapittha, Shirisha, Palasha, Patha, Murva, and Dusparsa (Duralabha) mixed with honey, or the Kshara, (alkaline water) prepared from the ashes of the bones of an elephant, horse, hog, ass or camel, in a case of Hasti-meha. A gruel (Yavagu prepared in the manner of Shadanga-kalpa) with a decoction […]
Mathomathis would like to present an article written by T.L.Subash Chandira Bose on “Who am I”. Note that, there are many articles that would be circulating on the similar discussion, henceforth mathomathis would not like to generate any conclusion by comparing articles that are written by various research scholars across the globe. Mathomathis would just like to present an article written by author T.L.Subash Chandira Bose to our readers. Readers are indeed free to comment or ask questions on the same. At certain stage each and every human being asked a question in the past, asking now and will ask in future i.e., who am I? and search for the correct answers. The answers are given in a form of symbol (Sogam) on Indus seals. The symbol Sogam reveals an interesting Vedantham philosophy. According Thamizh dictionary; Sogam means all the souls (life) and Supreme soul is one and the same and Vedantham means Upanishad and end of knowledge. According to swami Vivekananda the Upanishads are attributed to 5000 years before. The whole of the Vedaantha philosophy is in a story of two birds living on a same tree. Swami Vivekananda describes the Vedantha as a story in his translation work on Mundaka Upanishad pages 38-41; 2006, Published by Advaida Ashrama, Kolkata-700 014 Upon the same tree there are two birds, one on the top, the other below. The bird on the top is calm, silent and majestic, immersed in his own glory; the bird on the lower branches, eating sweet and bitter fruits by turn, hopping from branch to branch, is becoming happy and miserable by turns. After a time the lower bird eats an exceptionally bitter fruit and gets disgusted and looks up and see the other bird, that wondrous one of golden plumage, who eats neither sweet nor bitter fruits, who is neither happy nor miserable, but calm and who sees nothing beyond his self. The lower bird longs for this condition, thinking, “How I would love to be like him!” and hops a little way towards him. Soon he forgets all about his desire to be like the upper bird and begins to eat the fruits. After little while he eats another exceptionally bitter fruit, which makes him feel miserable, and he again looks up and tried to get nearer to the upper bird. Once more he forgets and after a time he looks up and so on he goes again and again, until he comes very near to the beautiful bird. He sees the reflection on light from upper bird’s plumage playing around his own body. He feels a change and seems to melt away. Still nearer he comes and everything about him melts away and at last he understands this wonderful change. The lower bird was, as it were, only the substantial looking shadow, the reflection of the higher; he himself was in essence the upper bird all the time. This eating of fruits, sweet and bitter, this lower, little bird, weeping and happy by turns, was a vain Chimera, a dream: all along, the real bird was there above, calm and silent, glorious and majestic, beyond grief, beyond sorrow. The upper bird is God, the Lord of universe; and the lower bird is human soul (mind and Pranan), eating the sweet and bitter fruits of this world. The human soul knows that it is weak and small and tells all sorts of lies. It says it is a woman or it is a man. It says it will do good or do bad; it will go to heaven and will do a hundred sorts of things. In delirium it talks and works, and the central idea of its delirium is that it is weak. Thus it suffers because it thinks it is nobody. It is a created little being. It is a slave. It is governed by some god or gods, and so is unhappy. Now and then comes heavy blow to the soul. For a time, it stops the eating and goes towards unknown God, and a flood of light comes. It thinks that this world is a vain show. But again senses drag it down, and it begins as before to eat the sweet and bitter fruits of the world. Again an exceptionally hard blow comes. Its heart becomes open again to divine light. Thus gradually it approaches God, and as it gets nearer and nearer, it finds its old self melting away. It finds that its individuality – it’s low, vulgar, intensely, selfish individuality –is melting away. When it has comes near enough, it sees that it is no other than God, and it exclaims, “Why, it has my own glory that I called God, and this little ‘I’, this misery, was all hallucination, it never existed. I was never a woman, never a man, never any of these things.”Then the soul gives up all sorrow. The lower bird was but the reflection of the one above. So we are in reality one with God, but the reflection makes us seem many, as when the one sun reflects in a million dew-drops and seems a million tiny suns. The reflection must vanish if we are to identify ourselves with our real nature which is divine. The universe itself can never be the limit of our satisfaction. That is why the robber robs, the sinner sins that are why you are learning philosophy. All have one purpose. There is no other purpose in life, save to reach this freedom. Consciously or unconsciously we are all striving for perfection. Every being must attain it. That which is in every atom, everywhere present, the essence of all things, the God of this universe-know that thou art He, know that thou art free. This is what Vedaantham teaches. It tells us that we are essentially divine. It shows us the real unity of beings, and that each one of us is God Himself manifested on earth. All of us, from the lowest worm that […]
Mathomathis would like to present an article on Vastu for house adopted from the website: Freevastushastra.com. Before proceeding further on the following article, users are advised to read the previous article Vastu for House | Principles | 101 The First Construction Goal: The Well or Water Source: The first construction project to deal with in building a new house is the well or water source. It is prescribed under vastu shastra that the water source will be dug on the North or Northeast side of the property. To locate the most ideal site to dig the well, you should draw a line from the Southeast corner to Northeast corner and mark your well to the right or left of the line and not on it. Below are the vastu guidelines for the Well: To ensure that the water derived from the well is pure, a ritual should be first performed on the land at an astrologically favorable time. A downward-facing constellation is said to be the best astrological time to dig the well. Traditionally and ideally, the well should be round. It is located either on the Southeast corner or Northeast corner in a spot where it will be exposed to five hours of sunlight each day. Wells are not recommended to serve two properties. The Compound Walls and Gates:- The compound walls and gates are required to be built before the actual construction of the house or building goes underway. Favorable constellations are also influential during the actual construction of these walls and the agreeable days on which to commence the construction should fall on a Monday, Wednesday, Thursday, or Friday. Construction of these compound walls should begin from the Southwest side. As a matter of vastu shastra practice, the compound wall should not be higher than the house to be built. The height of these walls if possible should not be uniform; the Southwest part of the wall should be higher than the rest. Other provisions require that the walls on the North and East side should be shorter by 21 inches than the wall on the West and South sides. However, if this is not possible, the North and East sides should maintain at least a lowered difference of 3 inches than the West and South sides. For this matter, it is ideal to install two gates for the compound so that evil forces that enter one gate will make an exit to the other gate. Take note however that the South side should not be used for gates. Obstructions in front of the Main Gate:- Several obstructions to the main gate can be enumerated and thus be avoided because these obstructions bring ill effects: Big Tree This obstruction can cause detriments to the progress of children Gutter or Ditch This connotes grief and sorrow Open Well This is negative since it equates with mental problem Corner of another building This too concerns mental unrest instability Water drain Income will be drained by unnecessary expenses Straight street Can shorten the life span of residents Dilapidated house or walls This has a negative effect on prosperity Staircase railings Often associated with sadness Pillars Electric or telephone posts can affect the well being of female members However, the existence of a public road to separate obstruction from the property will lessen if not void the deficiencies. In a similar manner, if the distance between the obstruction and the house results to a difference that is twice the house’s height, the effect of the deficiencies will be nullified. The Trees and Plants on the Property: As much as trees and plants provide natural adornment to the property, there are also certain considerations and norms to be observed in keeping with the vastu shastra: Planting should be done during favorable constellations. Seedlings should be grown initially in clay pots before being planted on the grounds. Tulasi plants are recommended plants for vastu shastra. Trees are best planted on the North, Northeast, East, or in front of the house. However, they should not to be planted directly in front of the main entrance since a shadow will loom over the entrance. Grow an even number of trees and should be grown on the South or West side of the house; it would be ideal if grown on both sides. It is not advisable to plant trees on the North, Northeast, or East side of a building. Large trees should not be planted too near the house since their roots might damage the foundations of the building and the compound wall. For that matter, do not allow tree branches to touch the house. Besides, large roots tend to absorb much sunlight and will compete with the dweller’s own need for the sun’s energy. If a tree is to be removed because of its negative effect, it should be done in the months of Magh or Bhadrapada. Worship the tree and express your apologies for cutting it before finally removing it and make sure that it will fall East or North ways. Vow to plant a new tree in its place then do it within the next three months. Thorny plants except roses should not be planted at all while creepers should be grown only in a garden with their own support to prevent them from crawling up the building. Parking Lot:- The Northwest corner of the property is the ideal location for the parking lot but it should not be connected to the compound wall or the main building. While parked, cars should face east or north and not facing south; otherwise, the car owner will be destined to travel a long way. The parking garage should be painted with a light color. THE VASTU SHASTRA HOUSE Supporters of vastu shastra firmly believe that a house built without integrating vastu principles is dangerous. Total disregard of the cosmic influences makes a household vulnerable to all that can be possibly negative. As we struggle against conflict, we will continuously go through life with […]