(i) Scope of Architecture (Vāstu)

Samarāṅgaṇa reads like a Purāṇa of Vāstu-śāstra. The first seven chapters, the preliminary chapters which deal with the advent of the Earth; the dialogue between Viśvakarmā and his sons; the Query (the questions regarding the science and art of architecture in its broadest sense of the term)—the Creation, the earth with its continents, oceans, rivers and countries; the origin of the first house and the division of the society into the Varṇas and Āśramas—all these preliminary chapters though apparently dealing with “entirely non-architectural matters” are really not so. In them we find the term Vāstu not only fully explained but its scope and its relation with sciences like Cosmology, Geology, Astronomy, Geography and Architecture itself is fully indicated as a study of the contents of these chapters will show.

(a) Philosophical and Cosmological.

We are familiar with the philosophy of the Vāstu-Brahma-Vāda. The philosophical or religious background commonly attributed to these treatises, represent their truly Indian character. In India we can not draw a line of demarcation between Science and Philosophy. The truth is, a science without a philosophy or religious background is not a complete science, according to Hindu view of life. It is in keeping with the fundamental background of the Indian science that even such a practical or matter of fact science as the science of architecture is, has such a lofty philosophical theory as ‘Vāstu-Brahma-Vāda’ or ‘Vāstu-Puruṣa-Vāda’ as its background. The growth and evolution of the temple, the chief feature of Indian architecture both in the ancient and medieval periods of Indian History, represents this ideal of the architectural science from the bottom to the top (vide Part V. the Prāsāda-Vāstu). The temple as a divine image according to our Śāstric injunctions, has divine-ness all round, below and above, within and without, all aglow with the divine presence. The architectural motif of the temple super-structure from the bottom to the finial represents the divinity in both its aspects—the one with form and the other formless (Sākāra and Nirākāra).

What is its implication in relation to the scope of the science ? The essence of the Sanskrit word Vāstu is planning. Creation and Planning must go together. Creation of the world and its planning are twin sisters. The author of the Samarāṅgaṇa must be having this fundamental truth in mind when he says (cf. 2nd Chapter, 4th verse) that Brahmā, before creating this world, created Vāstu. Cosmologically, therefore, all this creation is a planned unit. This is a universal aspect and it corroborates the fundamental truths of life and conduct forming the first essence of civilisation, in which the ordered society and lawful, peaceful, beautiful way of life is to be evolved. Hence the planning of such a part of the Universe viz. the Earth, requires concentrated effort of the trinity or triad, i. e. the architect-planner, the patron king and the substratum, the earth. This trio is represented by Viśvakarmā, the heavenly architect, appointed by Brahmā himself, to build places of habitation on earth; the king Pṛthu, the patron king who was primarily entrusted with the work of levelling the earth and making it fit for growth and habitation and the Earth itself also must co-operate in order to accomplish the planning. This is the sum and substance of the first chapter (see Vāstulakṣaṇa also.) This character of the planning—the planning, the essence of architecture, its pre-requisites—-indicates that the stand-point from which an architect has to start his work, the unbroken traditional mission of Viśvakarmā, as entrusted by that Primordial Creator Brahmā Himself, can not be a limited one. It is in keeping with the broad principle of life and conduct that some philosophical background has been provided in practically all the so-called material sciences and arts. This cosmological background of the scope of architecture is in keeping with the Indian view of life.

We know that an ideal planning of a house, of necessity, takes into its account the planning of its surroundings. Similarly the ideal planning of a town or city or a village or fort must, of necessity, take into account the region in which it is located. Again the regional planning in its turn must take into account the character of the country, the Janapada, Rāṣṭra, Deśa, as a whole with its rivers, mountains, seas, forests and the like. But a country, however well-planned, if it remains isolated and does not take care of the well-being of other countries, discord, dispute, unhappy quarrels, fights, wars and all that will be the result and this result is an abiding misery and unhappiness. Hence, for its own happiness, safety and peace a country must, of necessity, take into account the planning of all other countries. Thus the planning of the whole world on earth emerges. The thing does not end here. In the solar system, the relative size of the earth is known to us and there are so many other such systems comprising this vast universe. The life on earth is very much influenced by, and rather dependent on, other planets. In one word the different planets are interdependent. When such are the natural truths showing the interdependence of the planets, should the truths not be brought home to man and should there be no interdependence inter-association and inter-cooperation, in one word inter-planning between nation and nation, man and man ? Surely it should be, rather it must be, otherwise the results would be simply bad. This is the import of the cosmological aspect of the scope of architecture as hinted in the preliminary chapters of the Samarāṅgaṇasūtradhāra (1 to 7).

(b) Meta-physical.

Now as to the metaphysical implication of the scope of architecture, we know that the drawing of the square-plan technically called Vāstu-Puruṣa-Maṇḍala, is imperative before any buildingactivity can be undertaken. According to the Samarāṅgaṇasūtradhāra (45-2) the knowledge of its meaning and execution is the first limb of the Sthāpatya, the first discipline which the architect must master. This physical drawing is symbolic of the metaphysical doctrine of all-pervading cosmic principle, according to Harivaṅśa (chapter 1-7): “The Puruṣa is the Universal Essence, the Principle of all things, the Prime Person whence all originates”. Again ‘Vāstu’ here, is the extent of existence in its ordered state and is beheld in the likeness of the Puruṣa. The image of the Supernal or Cosmic Man, the Puruṣa is congruous and identical to the planned site”. This is what the S S. in its very opening benedictory verse unfolds in the conception of Lord Śiva—the architect of all the three worlds.

(c) Astronomical-Astrological.

Architecture really is very intimately related to Astronomy and Mathematics. Āyādi-nirṇaya is an important chapter in the S. S, full of astronomical details. This Āyādi is technically known as Sad-varga [ṣaḍvarga?], a group of six, six formulas, ‘with which the perimeter of structure should conform’. These formulas, however, are treated differently in different texts, nevertheless, all are unanimous to accord an important place to this astronomical chapter in their treatises. These formulas may be taken as six canons of Indian architecture (cf. V. K. R. Menon’s pamphlet ‘Six Canons of Indian Architecture’). The celebrated astronomer, Varāhamihira’s work Bṛhat-saṃhitā is one of the authoritative manuals on the Vāstu-Śāstra (Architecture & Sculpture both). Vāstu-Śāstra may be called applied-Astronomy. Varahamihira while introducing the chapter on architecture (52nd) in his Bṛhat-Saṃhitā, says “Vastujñāna, architecture, will be explained by me for the pleasure of the astronomers and astrologers as has been transmitted from Brahmā to our own day through an unbroken line of sages”.

Building operation can commence only under favourable stars. The Āyādiṣaḍvarga, treated here in the book, and invariably treated in every manual is a fact to bear out the testimony of Astronomy. We have already noticed the metaphysical implication of the Vāstu-Puruṣa-Maṇḍala. Its cosmological and magical implications in the field of Astronomy-astrology are derived from the same. This astronomical and astrological implication has been very ably established by Prof. Stella Kramisch (cf. H. T. P. 37). The Samarāṅgaṇasūtradhāra devotes a considerable portion to the heavenly bodies as the constellations (vide chapters 5. 85-104; and 11 to 14) who do exercise their influence on the creative activities of mankind.

The intimate relation between astronomy-astrology (also Mathematics) and architecture is established in more than one ways. While describing the qualifications that go to make an expert architect, the Samarāṅgaṇasūtradhāra mentions the knowledge of astronomy-astrology and mathematics as an indispensible equipment of an architect and thereby the essential constituents of the science of architecture (chapter 44-4-4). The work also hints at the ancient tradition of the intimate relation between the science of architecture and the science of stars as handed down from Brahmā (whose abode is the lotus) (10-77). Again a knowledge of form (rūpa), number and proportion was an indispensible equipment (cf. Sthapati-Lakṣaṇa Ch. 44). Mathematics and architecture had their root in the Vedic altar. The Śulba-Sūtra contained in the Kalpa-sūtras prescribe proportionate measurements for laying out and setting up the Vedic Altar. A learned Mathematician Mahāvira, of the early medieval period speaks of the use of the science of number (gaṇita) in architecture (cf. his ‘Gaṇita-sāra-saṅgraha (I. 9-19).

(d) Geographical & Geological.

It is one of the unique features of the work that the Samarāṅgaṇa considers, for the well-ordered planning of a town, a region or a country or a building (Chapter I. 4-5 cf. V. L. p. 4), as an essential pre-requisite, not only a knowledge of the topography of the land and the surroundings in which the planning is to be commenced, but also such a knowledge of the whole world—rather the whole universe with all its stars, planets, continents, rivers, mountains, seas, varṣas, etc.

This is why it has devoted a full-fledged chapter of a hundred lines to the exposition of the physical geography of the world in which the dimensions of the earth, its shape etc., the sevenfold continents beginning with Jambū-Dvipe, together with their respective peoples, mountains, rivers and seas, lokālokācals and lastly, the movements of the heavenly bodies are described. The survey of the land and the site, the examination of the soil conditions, the testing of the soils—these are the first fundamentals of the architectural planning. Samarāṅgaṇa gives first place to the geological or physiographical survey in any undertaking of architectural planning. Jaya, the spokesman of his brothers, puts the query to his celebrated father, Viśvakarmā regarding these subjects in one of these preliminary chapters of the work (3rd Chapter vide V. L. also). Thus the architecture may also be said to be applied Geology, where the examination of the soils having different varieties of sound, touch, smell, colour and taste and the testing thereof to ascertain whether a soil is fit for building of a town, a village, or a house or not, are prescribed. Both porous and loose soils are avoided and deemed unfit for the construction of a building (Samarāṅgaṇasūtradhāra Chapter 8).

Again the story of Pṛthu. and Pṛthivi, as related in the very first chapter of the Samarāṅgaṇasūtradhāra and also the 7th Chapter, the last number of the Preliminary Chapters is re-counted with the one aim of giving the stability of the site on the unstable and moving earth. The accounts of Śatapatha-Brāhmaṇa and Sāṅkhyāyana-Gṛhya-Sūtra, if examined and related with this story, and the Paurāṇika story found in Purāṇas like Viṣṇu and others, represent the geological implication in the profoundest manner. King Pṛthu whose proto-type is Yama, the Dharamrāja, has not only made the earth yield corn for the benefit of mankind, but has also levelled her in order to establish human habitations. She becomes then fit for the laying out of the habitations both of mortals and immortals.

(e) Architectural.

Lastly, in unfolding the very broad scope of architecture, the implication of the term Vāstu, as understood by the ancient Acharyas of the Science, is very helpful. According to Mānasāra, the term Vāstu in its broadest sense implies dharā (the earth), harmya (building) Yāna (conveyance) and Paryaṅka (bedstead). Amplifying the four-fold implication of architecture, Dr. Acharya says (vide Encyclo. 456) “The building or Harmya includes Prāsāda, Maṇḍapa, Sabhā, Śālā, Prapā and (a) Raṅga. The conveyance or Yāna includes Ādika, Syandana, Śibikā and Ratha. The bedstead or Paryaṅka includes Pañjara, Mañcali, Mañca Kākaṣtha, Phalakāsana and Bālaparyaṅka (ibid 7-12). The term denotes also villages, towns, forts, commercial cities, etc, a dwelling house, a group of houses (cf. Pastyā), a site (R. V. IV, 37, 2 I, 2; A. V. II, 12, I, etc.). Sculpture is the handmaid of architecture and is secondarily implied by the term ‘Vāstu’.” Purāṇas like Agni (ch. CVI, V. I) and Garuḍa (Chapter XLVI) corroborate this implication. Kauṭilya’s Arthaśāstra (chapter LXV. page 166) also corroborates this broad scope of architecture. The Samarāṅgaṇasūtradhāra while introducing the need of architecture as an auspicious and benedictory institution illustrates the subject by enumeration of some of these implications in the 4th and 5th verses of the first chapter constituting the scope of architecture—cf. V. L.—Deśa, the country (cf. the different varieties of the deśa and the manifold varieties of deśa-bhūmis, thus is indicated the Regional planning constituting the first step towards any group planning);—Pura, the town (cf. the different varieties of towns; the capital cities, the commercial towns etc.); Nivāsa—the habitations, like villages and hamlets, scattered in the country side;—Sabhā, the assembly hall or the council chamber (forming one of the accessory structures in a royal palace);—Veśma, the three broad divisions of house architecture, the residential houses, the palaces of kings, and the temples, the abodes of gods and goddesses and the—Āsana, the seats, thrones, the cots and couches, etc. A more detailed presentation of the Samarāṅgaṇasūtradhāra ‘s treatment of the Scope of architecture will follow (vide the Praśna, the Query), ahead.