සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වාස්තු විමර්ශන
There are instances where there is a problem as to where the area to be chosen is to set up a comparative requirement for the male. It is important to understand the peculiarities of the various types of plots on the auctioned land. Here the basic points in the old architectural books should first be discussed. If it’s wet with a soil, it’s sick. Most of the suffering is mild trials. If you woke up on the floor with blackflies, Yasirry was busy. Children would be if they climbed up the surface of the quicksand. It’s been a lot of lives. It’s bad to get on the floor of the lighthouse. There are many goats that have elevators on the floor. They provide the bouncy ground. Do not let go. It is good for the soil which has grown on herbs, but it is not good for the hinterland.
At present most of the land plots are seen to be docked to level the ground. In doing so, the above mentioned errors can be avoided. But it is difficult to eliminate the origins of common oats. Some lands in the land also have an adverse effect on the home. Therefore, in order to clean the land, consideration should be given to this. But useful trees and ruins are also destroyed by squandering resources unnecessarily. The form of the land will also cause bad luck. It is more important to consider this in lands where the area is large. Among them are the Cigarettes Esperanto, Dharmapala, Valaichchena, Vihara, Valaihara, etc., which is suitable for the most suitable place. But Sinhalese think differently. It indicates that the land should be allocated according to the color of the society or the arts. In particular, there are depicted landmarks suitable for the temple of Buddha.
The safe floor is asking for points – white whites are hanging
Buddha’s Lord of the Blessed One stands on the Buddha’s place
Bamunukkar asks the floor for the ears – Etha sprouts. He rests
It’s got to know the place on the floor of the temple
Many houses are built in rectangular areas. It has been pointed out that the ground floor is well-preserved. It’s perfectly tuned to the whole degree. It’s slippery. The good thing about it is that the house that is finished there is also of such a form. Then, the architect may think that the actual position of the man is correct. It is important that the figure given to take the croatian side is important. There are four sides, but it’s different. Contrary to each other, both back and forth. These lands are not suitable for homes. But this is suitable for businesses. It also suits group companies. The opposing side of the percussion faces the expanse. Its original side is shorter than all other facets. This is suitable for homeowners, but office shops are unsuitable. Especially if the roads are relatively south and west, they are not suitable. If a circle or wheel is like a wheel, it takes away the owner’s wealth. The four-dimensional shape of the four sides forms the owner in questions. It is also plagued by poverty. No need to do anything in the triangular area. Necessary to create government buildings, there are questions. If it looks like a ground-shaped blade, it may damage the householder’s household. Destruction. There are also eight-sculpted terrains. This is a suitable place to live. It is possible to set it up properly. The hoop shape is not suitable for survival. It destroys wealth and destroys cow’s resources. More noticeable is the illusions in establishment of homeowners in different forms. It is today ignored because the majority of lands are being plagued. However, it is the duty of architects to inspect the cracked lands.
vāstu vimarśana
vāstu puruṣayāṭa sāpēkṣava avaśya vū nirmitaya pihiṭuvālīma san̆dahā tōrā gannā bhūmiya kesē viya yutu da yanna gæṭaluvak lesaṭa ismatuvana avasthā æta. vesesinma vendēsi karana lada iḍam vala pihiṭana vividha rūpākāra koṭas vala tibena śubha aśubha gæna væṭahīmak æti kara gata yutuya. mehidī pæraṇi vāstu granthayanhi san̆dahan mūlika karuṇu prathamayen sākacchā kaḷa yutuya. teta pas æti bima gē næguvā nam rōgī vet. bohō duk vet vyādhī pīḍā vet. kalupas æti bima gē næguvā nam yasaśrī vaḍayi. tirivānā poḷava æti bima gē næguvā nam daruvō vet. āyu bohō vet. yaṭa pahaṇa æti bima gē næguvot napuruyi. sōpāna æti bima gē næguvot eḷuvan bohō vet. kivulæti bima sæpa gena dē. gevala noyin̆dī. ītaṇa kalān̆duru ādī pæḷǣṭi vævī æti bima yahapat vana atara yamusu gal pasda vē tum̆bas da æti bim vāsayaṭa yahapat novē.
vartamānayē dī bohō viṭa iḍam kaṭṭi karalīmē dī bima samatalā karana aṭiyen ḍōsar kirīma daknaṭa læbē. ehidī ihata san̆dahan ætæm dos maga haravā gænīmaṭa hækiya. namut gal bahulava æti yapas musu bimvala svabhāvayan næti kara gænīma asīruya. samaharak iḍam vala tibena ætæm śāka varga da nives valaṭa aguṇaya. ema nisā iḍama sudda kirīmē dī mē gæna sælakilla ṭa gata yutuya. namut prayōjanavat gas da bim da anavaśya ākārayaṭa ḍōsar karalīmen tibena sampat vināśa kara gænīmak da sidu veyi. iḍamē rūpākāraya magin da suba asuba ætivē. viśāla pedesaka pætira pavatina iḍam valadī meya sælakillaṭa gænīma vaḍā vædagat vē. ema rūpakārayan atarin gajākāra in̆dibu piṭākāra vṛṣabhākāra chatrākāra jala talā kāra gaṁgākāra varahā kāra yana bima da parnika ayitana yana bim vaḍāt vāsayaṭa sudusu yǣyi dakvā æta. namut siṁhalamaya mataya dakvannē venas adahasaki. samājayē varṇa anuva nætinam śilpayan anuva bim ven kara gata yutu bava ehi dakvayi. vesesinma dēvāla buddha mandira ādiyaṭa gæḷapena bim ehi dakvā tibē.
surākāra bima lakuṇu asannē – sudu ratu devalin gævasi tibennē
būma devin̆du adipativa vasannē – buddhasthānayaṭa mayi obinnē
bamuṇu kāra bima lakuṇu asannē – ītaṇa pæḷa veyi in̆duru desinnē
ē bima dēvālayaṭa obinnē bamuṇu kāra bima in dæna gannē
laṁkāvē idivana bohō nivāsa sṛjukōṇāsra bim vala goḍanægī æta. ema bima suva sampat gena dena vesesi bhūmiyak bava dakvā æta. ehi mulu aṁśaka anūvaṭa hæḍa gænveyi. lambaka veyi. ē magin æti vana yahapata gæna dakvā ættē ē tuḷa nima vana gṛhayaṭa da evæni rūpākārayak himi vana bævini. eviṭa vāstu puruṣayāgē niværadi pihiṭīmak ætivana bava sitiya hækiya. siṁhakāra bima hæn̆dina gænīmaṭa dakvā æti rūpaya vædagat vē yǣyi sitami. satara pættak æti namudu eya vividhākāraya. mūṇata hā pasupasa ekinekaṭa paraspara veyi. mema bhūmi nives valaṭa nogæḷapē. namut vyāpāra san̆dahā meya gæḷapē. eyada gæḷapennē samūha vyāpāra san̆dahā pamaṇi. siṁhākāra bimaṭa viruddha pārśvaya vṛṣabhākāra bimayi. ehi mul pætta anek siyalu pæti valaṭa vaḍā keṭiya. meya nivāsa san̆dahā sudusu namut kāryāla kaḍa sāppu ādiyaṭa nusudusuya. vesesinma dakuṇa hā baṭahiren meyaṭa sāpēkṣava mārga pihiṭā tibuṇa hot mēvāṭa nusudusuya. vṛttayak nohot rōdayak vilasa tibena bimak nam eya magin nivāsa himiyāgē dhanaya pæhæra ganī. satara pætta lambakava næti bim hæḍaya magin ayitikaruvā praśnavalaṭa mædi karayi. esēma diḷin̆du bhāvayaṭa da æda helayi. trikōṇākāra bima tuḷa kisivak kaḷa yutu næta. vesesinma rajayē goḍanægili sǣduvahot praśna mālāvakaṭa muhuṇa dīmaṭa sidu vē. bera hæḍayen yutu bima gæna sælakuvahot eya magin geyi nivæsi bhāryāvaṭa apala æti vē. vināśaya æti vē. aṭa paṭṭam hæḍa æti bim da vareka apaṭa hamuvē. meya jīvat vīmaṭa sudusu bimak lesa dakvā tibē. vāstu rūpaya nisi paridi ehi pihiṭuvīmaṭa iḍa kaḍa æta. porō hæḍayē bim da divi gevīmaṭa sudusu næta. ē magin dhanaya vināśa karana atara gava sampatda vināśa karati. melesa vividha rūpākarayan tuḷa gṛha piṇḍaya pihiṭuvīma tuḷa ætivana suba asuba vāstu vidyāvē dī vaḍāt sælakillaṭa gatayutu kāraṇayaki. eya ada nosalakā hæra tibennē bahutarayak iḍam kæbalikaraṇayaṭa lak vana bævini. namut esē kæbali karana lada iḍam da mænavin parīkṣā kara avaśya sælasum nirmāṇaya kirīma vāstu vidyāgnayangē yutukama vē.
This is a Google word to word translation of a article publised on Divaina on 2012/03/16.