The Religion and Philosophy of the Veda and Upanishads v2.c31.s2.31

v2.c31.s2.31

The directions as to the building of the house³ are numerous and complicated. Of interest is the fact that the presence of certain plants and certain trees on the chosen place, or in its vicinity, is forbidden: the Açvattha is connected with the Açvins and causes the danger from fire, Yama's Palāça danger of death, Varuṇa's Nyagrodha danger of fighting, and Prajāpati's Udumbara bad eyes. The chosen place is thrice surrounded by a thin stream of water. The food chamber should be where water runs away, the parlour looking north, but opinions vary: the door should be in the west: it is also desirable that the householder should be ensured privacy at his meal and ritual. When the posts are driven into the earth, an Avakā plant is put in the hole to prevent fire. When the middle post is put in, Kuça grass is strewn, water, rice, and barley are poured on it, and homage paid to the earth spirit. An anointed stone is also buried, to which a parallel exists in the burying of stones in Buddhist temples in Siam. When the house is complete, an offering is made to Vāstoṣpati, which is repeated yearly according to some authorities. Brahmans are fed, and expected to wish good luck for the place. Even a black cow or a white goat may be offered: the former in its colour is similar to the black cock killed at the foundation of a new house in Greece.⁴ Ten Balis are also offered to the quarters. Of human sacrifice there is no trace in the ritual, which is meant in special of ordinary houses: such a practice is only recorded of the much more important Agnicayana. But there are traces of such a practice later¹ in legends and in history, perhaps coming from a period when the simple buildings of Vedic India had been superseded by large buildings of stone, which, like the brick altars, were supposed to need special measures to make them secure.