Architectural Acoustics – 2

1482
වාස්‌තු

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වාස්‌තු ශිල්පීය ධ්වනිතභාවය – 2

Physical characteristics and living characteristics of irregular homes

The quality and realities of such houses can be identified. Desolation, myala pattern. Shellfish, wetness, stock collapse, tilt, irregularity of the roof, homelessness. Covered with trees, broken broken road, gate, uncleaned well, outside of the bunkers and filled with water. Cramping, molding food, animals (ant, flies, fleas), invading houses, blowing stench, etc.

The characteristics of those living in these homes are often the same. That is, emotional distress

Increased addictions.

Architect. Architect

Bad habits

Depression

Loss of lust

Laziness

Jealousy

Anger

Hatred

Does not love the word

Monotony

To be single

Eating the same thing and eating it.

The roots

It is necessary to lay the foundation for any construction. The foundation can be laid in one of the houses, and a few places for public places. The foundation stone should be laid. It appears that the ancient medicine used to create a root tree and a coconut tree. Because they believed that it was possible to get the quality and essence of it right at the proper time. Can not disclose old-fashioned ideas. We need to carry out a full investigation on this. When looking at the designs of the nature, it is necessary to select the part of its life. Planting sweet potatoes, potatoes and vines is possible. But it is never possible to plant a stalk to get paddy. Coconut is the same. The coconut tree does not just sprouts from the coconut tree. It requires the use of coconuts. You see that it is the same thing as it is when you look at the mane. In this case, it is necessary to select the seed, to keep it properly, and to put it in its proper place. Thus, the original seed of man’s home is the original stone. This should be kept in the best place. The most sophisticated place for this is the southeastern direction. The house is a physical entity. There should be room in space for this. As the root graft properly takes over the root and put it properly in the right place, the owner of the universal energy at that time seems to be properly nourished. Over 95% of the successful homes are the building blocks of the southeastern direction, and it has been confirmed that the beginning of the houses began northeast.

Architecture and existence in Sri Lanka

Sri Lankan architecture has been used for royal palaces, temples, tanks, temples, Ambalan, caves and stupas. These alterations have been shifted from place to place with the shift of kingship regimes from time to time. Accordingly, it seems that in some periods of the reigning kingdom, architecture was directly in place. Today, Kandy can be considered as an area where academia is highly connected. It is significant that the end of the State generation is Kandy’s era. It is known that Kandy was ruled from nine kings until the end of Rajamisinghe Rajasingha I, King Wimaladharmasuriya, who became the first king of Kandy. Therefore, there are still temples, Devales (namely Natha, Vishnu, Paththi Sith and Katharagama), Asgiriya Maha Viharaya, Gangaramaama, White Hampulla, Suriyapala, Medawala Temple and Digaladurawa as well as Magul Maduwa, Cenkalaksha, Gadaladeniya, Ambakale as well as live Ambalanda. It can be seen in Kandy. It is a blessing to see that the people of the city of Kandy, with their sense of art, still have their sense of belonging. But sadly, some constructions have failed to do so in the historical era. Nowadays counting the remains of science as a scientific philosophy is a reason for great recognition among scholars. Architecture also has evolution. Therefore, these conditions have contributed to the realization of these conditions in the modern architecture, development dyestuffs, business buildings and various architectural instruments.

Architecture and Nature

Man, trees, waterfalls, rivers, animals, rock, mountains, sun, moon, clouds, sky, etc. This is what naturally originated, not created by man. Why was all this created? What Causes It? In the search for all these things, it seems that all these are in accordance with the five hieroglyphs of flute, cono, insect, air, air and air. All this can be called the world. Architectures belong to the world, and homes and buildings are subject to the theory of architecture, and the study of the impact of man’s designs on these houses and buildings belongs to architecture. The process of the occurrence and the occurrence of natural processes is also the process of transition. It also affects man’s creations. But the function of man’s creations needs to be identified and obtained for the energy, power, and energy required for the purpose. This is “art-science” from architecture. This additional power and impulse, and the changes in the methodology, are an obstacle to proper functioning. That’s why it does not happen. Or breakdown. The technique is used to prevent this fall or destruction.

āstu śilpīya dhvanitabhāvaya – 2

akramavat nivāsayanhi bhautika lakṣaṇa hā jīvīya lakṣaṇa

mevæni nivāsayanhi guṇatvaya hā yathārthayan han̆dunā gata hækiya. pāḷu bava, mūsala svarūpaya daknaṭa puḷuvana. sevel kǣma, teta barita vīma, koṭas kaḍā væṭīma, ælavīma, vahalē akramavat bava, nivāsa an̆duruvīma. gahakoḷavalin væsī yæma, kæḍuṇu bin̆dunu pāra, gēṭṭuva, sælakillak nodækvū ḷin̆da, laṭṭa loṭṭavalin piṭata hā ætuḷata pirī tibīma. iri tælīm, pus kǣma, satun (kuhum̆bu, mæssan, mækkan) nivasa ākramaṇaya kirīma, durgandhaya vahanaya vīma yanādī lakṣaṇa dækviya hæka.

mema nivāsayanhi jīvat vana ayagē lakṣaṇa bohō viṭa eka samānaya. enam, mānasika pīḍāva

æbbæhivīm væḍivīma.

vāstu śilpiya

naraka purudu

mānasika avapīḍanaya

āhāra aruciya

alasakama

īrṣyāva

krōdhaya

vairaya

dahamaṭa ḷædi novīma

kammæḷikama

tani vīmaṭa kæmæti bava

ekama deyak uyā pihā gena āhārayaṭa gænīma.

mul gala

ōnǣma idikirīmak san̆dahā mulgalak tæbīma avaśyaya. mulgal nivasakaṭa ekak lesinda, podu sthāna san̆dahā kihipayakda tæbīmē avakāśa æta. mulgala nækatakaṭa tæbiya yutuya. ipæræṇiyē behet gasakin mulak, pottak labā gænīma san̆dahāt, nækæt śāstraya piṭuvahalak kara gat bava penē. manda, in læbena guṇaya hā sāraya nisi paridi labā gænīmē hækiyāvak ema sudusu vēlāvēdī labā gænīma nisā puḷuvankamak pavatina bava ovun viśvāsa kaḷa heyini. ipæræṇi adahas ipæræṇi yǣyi pavasā visi kaḷa nohæka. ē piḷiban̆da apa pūrṇa parīkṣaṇayak kaḷa yutuva æta. svabhādahamē nirmāṇayan desa bælū viṭa ehi jīvaya pavatina koṭasa tōrā bērā gænīmaṭa avaśyaya. batala, ala hā væl yodā gena pæḷa kirīma san̆dahā hækiyāva æta. ehet vī labā gænīmaṭa goyam daṇḍak pæḷa kirīma tuḷa kisiviṭaka kaḷa nohækiya. pol da ē samānaya. pol kan̆da kapā siṭavū pamaṇin pol pæḷa vannē næta. ē san̆dahā pol geḍi yodā gænīmaṭa avaśyaya. mañeÆkkā desa bælū viṭa da ē hā samāna bava obaṭa penē. mehidī bījaya tōrā bērā gænīmat, sudusu paridi eya tæbīmat, nissi kalaṭa tæbīmat avaśya bava tahavuru vī æta. mē anuva, nivasa nam vū manuṣyayāgē nirmāṇayē mūla bījaya mul gala vē. meya nækatakaṭa sudusuma sthānayē tæbiya yutuya. mē san̆dahā itā sudusuma sthānaya lesa ginikoṇa diśāva nam kaḷa hækiya. nivasa bhautika vastuvaki. meya tæbīmaṭa avakāśayē iḍak tibiya yutuya. ema iḍa nisi paridi labāgena mūla bījaya lesa mul gala nisi paridi, nisi tæna tæbīmēdī (sitehi śaktiyen rōpaṇaya kaḷa yutuya) ekalhi viśva śaktiya næmati himikaru nisi paridi pōṣaṇaya labā dena bava penē. sārthaka vū nivāsavalin 95% kaṭa væḍi pramāṇayak ginikoṇa diśāvē mul gal tæbū goḍanæn̆gili vana atara, ema nivāsayanhi ārambhaya īsāna desin siduvū bava tahavuru vī æta.

śrī laṁkāvē vāstu śāstraya hā pævætma

śrī laṁkāvē vāstu śāstraya rāja mandira, vihārasthāna, væv amuṇu, dēvāla, ambalan, len, sthūpa san̆dahā yodā gena æta. kalin kalaṭa rajavarungē rājyaya pālanayanhi venas vīma samaga mema yodā gænīm tænin tænaṭa māru vī æta. ē anuva, rajakam kaḷa rājadhāniyē ē ē kāla parāsayanhi vāstu śāstraya sṛjuva pævæti bava penē. vartamānayē vāstu śāstrīya ihaḷa sambandhakam pavatina pradēśayak lesa mahanuvara hæn̆dinviya hækiya. rājya paramparāvē avasānaya mahanuvara yugaya vīma mehidī sælakiya yutu kāraṇayaki. prathama rājadhāniya lesa mahanuvara pat kara gat paḷamuvæni vimaladharmasūriya rajatumāgē siṭa avasānaya rājādhisiṁha rājasiṁha rajugen avasan vana tek rajavaru 9 denakugen mahanuvara pālanaya vuṇu bava itihāsa gatavē. ē nisāt daḷadā māḷigāva, dēvāla (enam nātha, viṣṇu, pattisni hā kataragama) asgiri mahā vihāraya, gaṁgārāmaya, suduhompala, sūriyapala, mædavala ṭæm vihāraya, digalduruva væni vihārasthāna adaṭat pævatīma menma man̆gul maḍuva, len vihāra, gaḍalādeṇiya, æmbækkē menma sajīvī pavatina ambalanda adaṭat mahanuvara pradēśayē dækiya hækiya. vāstu vala avaśyatāvaya sahita jānagata hæn̆gīm mahanuvara pradēśavāsīn satu vīma adaṭat daknaṭa hæki vīma bhāgyayaki. ehet vartamānayē yam yam idikirīm aitihāsikatvaya norækena paridi sidu vīma kanagāṭudāyakaya. vāstu darśanavādī kaḍaturāven midī vidyātmaka viṣayayak lesa gaṇan gænīma nisā ada ugatun atara mahat piḷigænīmakaṭa hētu vī æta. vāstu śāstrayaṭa da pariṇāmayak æta. ē nisāma nūtana vāstu śāstrayē saṁvardhana vāstu, vyāpārika vāstu ādī kṣētrayanṭa menma vividha vāstu śilpīya upakaraṇavalinda, samanvita vīma mema tattvayan vaḍāt sākṣāt vīma san̆dahā hētu sādhaka vī æta.

vāstu saha svabhādahama

minisā, gasvæl, diya æli, gaṁgā, satun, gal parvata, kan̆du, ira, han̆da, valākuḷu, ahasa mē ādī siyalu dē minisā visin nirmāṇaya nokarana lada svābhāvikava upan dē nisā eya svabhāvadahamaṭa ayat vē. mē siyalla nirmāṇaya vūyē manda? eyaṭa hētukāraka vūyē monavāda? yanna sevīmē dī mē siyalu nirmāṇayan san̆dahā paṭhavi, āpō, tējō, vāyō, ākāśa yana paṁca niyāma dharmayanṭa mē siyalla anukūlava siduva æti bava penē. mē siyallama lōkaya lesa da nam kaḷa hækiya. mema lōkayaṭa minisā visin ekatu karana dē atarin nivāsa, goḍanæn̆gili vāstu nyāyaṭa yaṭat vana atara minisāgē nirmāṇavalin mema nivāsa hā goḍanæn̆gilivalaṭa vana balapǣma gæna kerena adhyayanaya vāstu vidyāvaṭa ayat vē. svābhāvika nirmāṇayangē æti vīmē hā næti vīmē menma venas vīmē kriyāvaliya pihiṭā æta. minisāgē nirmāṇayan san̆dahā da eya balapavatvayi. ehet minisāgē nirmāṇayangē kriyākārītvaya pavatvāgena yæma avaśyatāvaya san̆dahā javaya, balaya, śaktiya īṭa āvēṇika vū śakti padārthayan han̆dunāgena labā gata yutuya. vāstu śāstrayen hevat vāstu vidyāven “śāstraya – vidyāva” mē dē siduvē. mema atirēka balaya hā śaktiya labā dīma hā labā dena kramavēdayē venaskam nisi kriyākārītvayaṭa bādhāvaki. ē nisā in haṭagannē doaṣayaki. nætahot bin̆da væṭīmaki. mema bin̆davæṭīmaṭa hō vināśayaṭa patvīma væḷækvīma san̆dahā yodana kramavēdaya vāstu śāstrayen penvā dē.

This is a Google word to word translation of a article publised on Divaina on 2013/04/26.