සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වාස්තු විද්යාවෙන් හෙළිවෙන ජීවන මගේ රහස්
According to the most commonly used genetic code, the genus “nacta” refers to the amount of energy available at birth. This is called 27 leaves, spaghetti, whiskey, Rehena, Swump, and Muwiya. The word “Nekatha” is very well-known and unreliable in modern times. This disbelief was actually created by ignorance. Even if it is not understood, it is obvious when the term “strength” is used. A word is the word “power”.
In this way, one gives birth to birth, and from it to his death is all assembled. Similarly, the house we construct is composed of a lot of sacred objects and it can measure the energy of the house on its square carvings. It is called home-like temptation. The household chimpanzee performs in the house as a householder in order to match the energy of the house to match the strength of the household head. Then, adding these two strengths leads to good power or bad power. When the power of the house and the householder’s power come together, there can be good empowerment, such as resources, Maithree, Maithri, Osshe, factors, and roots, and sometimes bad acts like torpor, torment and distress can occur.
In this way, one can measure the irradiation forces using architectural techniques. This build-up of power can predict the trials of residents living in the house.
In this way, when inquiring about a gateway in a house, it is said that the weakening or intensification of the ability of universal transmission is in accordance with the four phases. The gateway note at home is always only adapted to the main directions of the home, so the gateway entries of the house are set up. It is always possible to provide other ports of exit at home relative to the main door. They are called binary notes.
1. North + South
2. North + West} Negative
3. North + West + East} Collision
4. North + East} severe
5. North} Disappearing
6. East + South} Nanda
7. West} weight
8. East + West} Women
9. East} Grain
10. The north, south and east
11. North + West + South} Sumukha
12. North + South + East + West} Vijaya
13. West + South. Menorham
14. South} Jay
15. North + South + West} Vipula
16. Up the hill (jadarah hra)
Etc. There are 16 good and bad communications. Over 100 homes with such gates are now being tested for over 80 homes. It’s called the theory of theories that we are actively or unconsciously active. The east and south part of the house are described as “desolation”. The common feature of these houses is the death of the head of the house, the death of the house owner, and the eternal disorder. These portrays are fired by males. As the woman gets to it, the women are destroyed.
Also, opening from the lining of the lid on the front porch and opening to the left, and the door lid open out of the house, there are several faults that run together. The universe energy, as stated in the sphere, enters the house from the direction of the sky and extends it to its fullest location in the southwestern part of the island. As a result, the ninety part of the house can be kept clean without being weak, and the center point of the house must be kept free and clean. Then the good results of the universe will be able to get home. When the middle direction becomes weak due to the nostril direction, the good results of the universal energy will be deprived of access. These houses are common characteristics that can cause illness and remain in the home.
The orientation is considered as a technique used in architecture. In the setting of the gates, the four directions are used, but in the orientation of the house, the eight directions are used. Using these directions, the home use restrictions should be placed. It should be done properly in the kitchen, main bedroom, living room, toilets, wardrobes, storage rooms, children’s rooms, study rooms and garages. Some of the house’s interior gardens are not found in the modern house, but have been combined with new gardens. However, it is important that the orientation of the work is carried out according to the purpose of the work. This makes it possible to keep the housekeeping work easier and more relaxed by setting it in the direction of the house, otherwise it is difficult to create a home. For example, the southeast and north-western directions for the kitchen are extremely desirable and the northeast is very unhealthy. The houses of the North-East’s kitchen, which are located on the southeast, have good results and the general characteristic of houses in the northeast’s kitchen are adverse effects.
In this way the most suitable direction for the main bedroom in the house is the southwest. Also, it is possible to point out the northeastern and southeast directions as very bad directions. The general lifestyle of the owners of the main bedrooms in the Southwest is very good, and the general characteristics of nursing, sideways and nostalgia are common characteristics of loss of birth, suspicion, defamation, malice and disease.
The above signs have also affected houses in the main bedroom of the kitchen area of the kitchen area. It is pointed out that the north and northeast are the best directions for children, and pointed out that the south-southeast directions are very bad. In children’s room test, where bad habits are located, children’s education has deteriorated and misled, and has improved the education and health of children who are stuck in the northeast.
In this way, the theories of theoretical insights are available in various dimensions in the houses. There are many theories of housework. It is necessary to match the main theory of the theory. In the absence of three main theories, the residence is subjected to error. Especially when three badges are badly damaged, the culprit’s death also occurs. However, while the craft of a person is powerful, the roots of the spite are powerful if there is a defect in the house, but their effects may not be strong. But there is nothing we can do to protect this magnificent technique from the Sargshi, since there is no possibility of predicting or predicting the senses of strength. After a formal architectural analysis of the house being handled by a person, the person’s ability to foretell past, present, future life-style and events is in architecture. Therefore, it is clear that this building is not just a subject related to home construction but also as a tremendous subject that can be said to be abundant in the person’s life.
vāstu vidyāven heḷivena jīvana magē rahas
jyedtiṣayaṭa anuva janma patrayē janma nækata lesa san̆dahan kerennē upatēdī labā gat śaktiyē taramayi. meya asvida, berana, kæti, rehena, puvapal, muvasirasa yanādī vaśayen nækat 27 kin han̆dunvanu labayi. nækata yana vacanaya piḷiban̆dava nūtanayē etaram piḷigænīmak hā viśvāsayak nomæti koṭas siṭī. ættaṭama ema aviśvāsaya goḍanægī ættē nodænuvatkama nisāmaya. nækata kiyū pamaṇin eya notēruṇat śaktīn yana vacanaya yedū viṭa eya pæhædili vē. nækata yanu śaktiya yana vacanayen gænena arthayayi.
mē ākārayaṭa kenek utpattiyēdī janma śaktiya læbena atara emagin ohugē upatē siṭa maraṇaya dakvā siyalla peḷagæsī tibē. ē ākārayaṭama apa visin goḍanaganu labana gṛhayada satara mahā dhātūngen samanvita vī æti bævin ehi varga vaḍu riyan pramāṇaya mata nivasē śaktiya mæniya hæka. eya nivasē nækata lesa han̆dunvayi. vāstuvēdī gṛha piṇḍaya gṛha himiyāṭa sihum kirīma lesa sidu karanu labannē gṛha mūlikayāgē śaktiyaṭa gælapena lesa sādanu labana gṛhayē śaktiya ekinekaṭa galapā bælīmayi. eviṭa mema śaktīn deka ekatuvīmen yahapat balayak hō ayahapat balayak haṭa ganī. nivasē balaya saha gṛha himiyāgē balaya ekaṭa ekatu vū viṭa sampat, parama maitrī, maitrī, kṣēma, sādhaka, janma væni yahapat balagænvīma ætiviya hæki atara samahara viṭaka pratyādhārī, vadha, vipat væni ayahapat balagænvīm siduviya hæka.
mē ākārayaṭa vāstu śilpa krama upayōgīkoṭa gena nivasaka uddīpanaya vana balayan minum gata kaḷa hækiya. mema goḍanægena balayē tarātirama tuḷa ema nivasē jīvatvana nivæsiyangē jīvana gamanmagē tunkal piḷiban̆da purōkathanayan sidu kaḷa hækiya.
mē ākārayaṭa nivasaka dvāra saṭahana piḷiban̆da vimasīmēdī viśva śaktiya samprēṣaṇaya vīmē hækiyāvan durvala vīma hō tīvrara vīma satara disśāvanṭa anurūpīva tīraṇaya vana bava san̆dahan vē. nivasē dvāra saṭahana sǣma viṭama nivasē pradhāna diśāvanṭa pamaṇak anugata koṭa dakvana atara ē anuva nivasē dvāra saṭahan pihiṭavanu læbē. sǣma viṭama nivasē pradhāna doraṭa sāpēkṣava nivasin piṭavīmē anekut dvārayan sakrīyavīma siduvē. ēvā dvāra saṭahan lesa han̆dunvayi.
1. utura + dakuṇa } ripuda
2. utura + baṭahira } nāśa
3. utura + baṭahira + nægenahira } ākrāndha
4. utura + nægenahira } ugra
5. utura } durmukha
6. nægenahira + dakuṇa } nanda
7. baṭahira } bara
8. nægenahira + baṭahira } kāntā
9. nægenahira } dhānya
10. utura + dakuṇa + nægenahira } dhanada
11. utura + baṭahira + dakuṇa } sumukha
12. utura + dakuṇa + nægenahira + baṭahira } vijaya
13. baṭahira + dakuṇa } manōramya
14. dakuṇa } jaya
15. utura + dakuṇa + baṭahira } vipula
16. uḍa disāva (jadarāha hrā) } urdumukha
yanādī vaśayen yahapat hā ayahapat dvāra saṭahan 16 k dakvā æta. mevæni dvāra saṭahan sahita nivāsa 100 k parīkṣā kaḷa hot nivāsa 80 kaṭa vaḍā mema lakṣaṇayan gen samanvita vana bava tahavuru vē. eyin hægennē vāstu siddhānta apa dænuvatva hō nodænuvatva sakrīyava pavatina bavayi. nivasē nægenahira + dakuṇa sahita nanda dvāra saṭahana nirvacanaya lesa dakvā ættē “strī vināśaya” yannayi. mema nivāsavala podu lakṣaṇaya vī ættē nivasē gṛha mūlikayā maraṇayaṭa patvīma, hærayæma, sadākālika dubalatā væni karuṇu siduvīmayi. strī vināśam lesa dakvana lada mema dvāra saṭahan balapǣm karannē pirimiyā vetayi. ehi ahitakara balapǣm striya veta læbena bævin strī vināśam lesa dakvā æta.
emenma pradhāna dvārayē piyana eḷiyē siṭa arina viṭa vam pættaṭa vivṛta vīma hā dora piyana nivasin piṭataṭa vivṛta vīma yanādī karuṇu dvāra saṭahana saman̆gin ekaṭa divena dōṣayan lesa kriyātmakava pavatī. vāstuvē san̆dahan koṭa æti paridi viśva śaktiya īśāna diśāven nivasaṭa ætuḷu vī brahma pādayēdī eya uparima nivasa tuḷa vihidī nirita diśāven piṭavīma siduvē. mē nisā nivasē īśāna koṭasa durvala nokoṭa nidahasva pirisiduva pavatvā gænīma menma nivasē madhya lakṣaya nidahasva hā pirisiduva pavatvā gata yutuvē. eviṭa viśva śaktiyē yahapat pratiphala nivasaṭa labā gænīmaṭa hækivē. īśāna diśāva avahira koṭa madhya laCṣyaya durvala vū viṭa viśva śaktiyē yahapat pratiphala nivasaṭa labā gænīmē avasthā ahimi vī yanu æta. mevæni nivāsavala podu lakṣaṇa vannē rōgābādha bahulavīma hā nivasē ræn̆dīmaṭa nohæki vīmayi.
diśānugatakaraṇaya vāstu śilpayēdī yodanu labana pradhāna krama upāyak lesa sælakē. dvāra pihiṭuvīmēdī satara diśā yodā gattada gṛha aṁga diśānugatakaraṇaya kirīmēdī aṭa diśā yodā ganī. mema diśā yodā ganimin nivasē pariharaṇaya sīmāvan sthānagata kirīma kaḷa yutuya. muḷutængeya, pradhāna nidana kāmaraya, sālaya, visitta kāmaraya væsikiḷi, paḍipel bælkani, gabaḍā kāmara, ḷamā kāmara, adhyayana kāmara, garāja ādī vaśayen nūtana nivasē gṛha aṁga sthāna gatakirīma nisi lesa sidukirīma kaḷa yutuya. atīta nivasē pævæti yam yam gṛha aṁga nūtana nivasē daknaṭa nolæbena atara nava gṛha aṁga ekatu vī æta. esē vuvat pariharaṇa kāryaya anuva ēvā diśānugata da kirīma nisi paridi sidu kaḷa yutuva æta. mesē gṛha aṁga diśāvan anuva pihiṭīma tuḷin nivasē kaṭayutu itā pahasuven hā sæhælluven pavatvāgena yæmē hækiyāvak pavatī, esē novuna kaḷa nivasa tuḷa apahasutāvayan goḍanæn̆gē. nidasunak lesa muḷutængeya san̆dahā giṇikoṇa hā vayam̆ba diśāvan itāmat sudusuvana atara īśāna diśāva itā ayahapatvē. ginikoṇa vayam̆ba muḷutængeya pihiṭā æti nivāsa parīkṣāvēdī itā yahapat pratiphala dækiya hæki atara īśāna diśāvē muḷutængeya pihiṭuvā æti nivasavala podu lakṣaṇaya vannē itā ayahapat pratiphala æti kirīmaki.
mē ākārayaṭa nivasē pradhāna nidana kāmaraya san̆dahā itāma sudusu diśāva vannē nirita diśāvayi. esēma itā ayahapat diśāvan lesa īśāna, giṇikoṇa diśā penvā diya hækiya. nirita diśāvē æti pradhāna nidana kāmara bhāvitā karanu labana gṛha himiyangē podu jīvana raṭāva itāmat yahapat vana atara īśāna, giṇikoṇa diśāve kal gevana am̆busæmiyangē podu lakṣaṇaya vannē daruphala ahimivīma, sækaya, aḍadabara, ayutu sambandhatā hā rōga pīḍā bahulavīma yana lakṣaṇayan bahula vīmayi.
esēma giṇikoṇa diśāvē muḷutængeya uḍa pradhāna nidana kāmaraya pavatvāgena yana nivāsavalada ihata lakṣaṇa balapā æta. ḷamun san̆dahā bhāvita kaḷa hæki sudusuma diśāvan lesa uturu, īśāna penvā dī æti atara, nirita, giṇikoṇa diśāvan itā ayahapat bava penvā dī æta. ayahapat diśāvangē sthānagata vī æti ḷamā kāmara parīkṣāvēdī ḷamayingē adhyāpanaya kaḍā kappalvīma hā nomagayæma bahula bava penuṇa lakṣaṇa vana atara īśāna diśāvē kal gevana ḷamungē adhyāpana hā saukhya tattvaya væḍi diyuṇuvē.
mē ākārayaṭa vāstu siddhānta yodāgena vividha mānayan tuḷa nivāsa parīkṣā kirīmē hækiyāvan pavatī. nivasaka sakasviya yutu vāstu siddhānta rāśiyak æta. eyin pradhāna vāstu siddhānta galapā gænīma kaḷa yutuma deyaki. pradhāna vāstu siddhānta 03 k nogælapī yæma tuḷa ema nivasa vāstu dōṣayanṭa lakvīma siduvē. viśēṣayen vāstu marmasthāna 03 k ayahapat lesa yedīma tuḷa gṛha himiyāgē maraṇaya pavā siduvīma daknaṭa læbē. kesē vuvada kenekugē karma śaktiyē, kusala mūlayan balavat nam nivasaka vāstu dōṣayak tibuṇada ēvāyē balapǣma prabala noviya hæka. ehet karma śaktiya piḷiban̆dava anāvæki phala kirīmak hō ēvā piḷiban̆dava tērum gænīmē hækiyāvak nomæti bævin sṛṣivarungen læbī æti mema māhæn̆gi śilpayē ārakṣāva labā gænīma apaṭa kaḷa hæki deyaki. pudgalayeku visin pariharaṇaya karana karanu labana gṛhaya piḷiban̆da sidukaranu labana vidhimat vāstu viślēṣaṇayakin anaturuva ema pudgalayāgē atīta, vartamāna, anāgata jīvana raṭāva piḷiban̆dava hā siduvīm piḷiban̆dava purōkathanaya kirīmē hækiyāva, vāstu vidyāva tuḷa pavatī. esē heyin mema vāstu śilpaya hudek nivāsa idikirīma hā sambandha viṣayayak pamaṇak novana atara pudgalayāgē jīvanamagē tunkal kiva hæki māhægi viṣayak lesa bhāvita kaḷa hæki bava manāva pæhædili vē.
This is a Google word to word translation of a article publised on Divaina on 2013/01/04.