සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වාස්තු විද්යාව සහ ගෘහ නිර්මාණය
It is stated in the dossier that a good corpuscle of the center of his center should be at the heart of a person.
However, in the absence of a housing scheme, it is appropriate to take into account the economic situation of the genetic artist.
* It is also a good idea to visit the Venus by force.
* And the fourth and fourth in the birthplace of the center of the birth should be an oppressive time.
A person who builds a householder is said to have a sorceress who does not receive the intended house if he is a sinless sorceress.
Let’s say goodbye to the Nakekata
When it comes to making the home a home, it is necessary to have a birthday and birthday, and to have a glimpse of the gentle and inter-denominational planets.
* Similarly, the moon should not be given the same number of centuries as the moon.
* If all of this is focused on all of this and a goodwarm is created, the project is successful.
* Also, the second of the birth centreal of the birth centenary and the fourth day of the governor are the optimal days.
* A householder who builds a home is created with a triumphalistic triumph in the time when a house is created by it. It is a calamity.
* But it is also of the opinion that the construction of a house is not inescapable when the good astonishes of those goddesses.
(1) In the birth place of the home, the resource created by the resource has generous profits.
(2) In the birthplace, a home that caused disasters created accidents.
(3) A home-made house produces comfort and happiness in a well-built house.
(4) The home made in retrograde courtyard creates hostile fears and fears.
(5) The home made home-made suits make progress towards the development of the society.
(6) birth pangs create harm to the house that was tortured.
(7) In the birth-place, the friendlium created the house of friendship.
(8) gives the ultimate Maitreya greetings.
Feel free
(1) Cults with sins – a home made of scorpion and scarves – will be made to make the home made with stalls.
(2) The house built at the time of the Sangha – with the sins – can not be completed.
(3) It is very bad to build houses and lay the foundation stone. But when the good of those goodies is strong, it is an opinion that there is no good fruit.
(4) When the house starts from a dragon lumber with the sins of the senator – the hunk of the sycamore, there are many pebbles to fall down.
(5) The good riddles of the ermine – the virgin – the dove – the minka – when home begins to build a home, there is a positive profit and improvement.
(6) When home begins to build a house from the Tharu – Sinha – Kumbh – the heart of the heart, the positive profit, and the Syria of the house.
(7) When he starts building the house from a turquoise or crescent moon in town, he brings up the luck of the master. Very bad.
* In these cases, the Governor of the 4th and 4th instances should be powered without being able to persevere at the same time.
* It should not be a bad vision for the moon.
* A powerful, moon-like commentary on the unsuspecting side of any goodbye.
Floppy injuries
(1) Ravi Weerawela, the father of the cereal, will be affected.
(2) Disasters come to the wife and children of the Moon or Venus.
(3) Those who are weak will be injurious.
(4) The merciless men are bad.
(5) A teacher’s weakness is in the family’s burden.
(6) If there is a shrinkage, there are serious health problems.
(7) If the feuds of Rahu are weak, they will be blasphemy.
Embarrassment and birthmarks
(1) If the householder had begun laying the foundation from his own birthplace, he would be healthier.
(2) The owner of the house is poor when he / she is laying the foundation stone and lodging.
(3) If the treasure is in the third place and laid in the foundation of the house – calamity.
(4) If the foundation of the four corners of his hemisphere is laying the foundation stone and the lodging place, then he and his companions will be disastrous.
(5) It is peculiar to the children if they lay the foundation stone of their fathers and lay them in their house.
(6) Destruction of the enemies will take place if the lions arrive and lay in the four corners of the house.
(7) If the house of the seven is found to be laid and laid in the house, the housekeeper will have a bad fortune. Consolation is lost.
(8) If the lady who comes to his grandfather is laying the foundation stone and in the house of a lamb, the head of the family will be fatal and a calamity.
(9) If he finds the foundation stone of his center in the nostalgia or if he is in the house of his house, there will be disease.
(10) If the task is to lay the foundation of the center of its center, or to take possession of the house, the task will occur.
(11) If he comes to lay the foundation stone of the eleventh of his cape, he will be profitable if he is in the house.
(12) There are plenty of enemies and plenty of damages if the center of the twelfth comes to lay the foundation stone and the house.
(13) He should not work for whatever time he receives, the sixth, eight, and twelfth bishops of his center.
Together the Great Teacher
(1) The gem, the hen, the thrall, and the sacred tooth, are at the dawn of the ritual. If good work is done, it will get the middle ground.
(2) Scorpio – Kumbh – Snake – in the Rixetta Salaimah If good work is done, it will be bad thing.
(3) The rice is in the divine world when there are many – such as thorns, thorns, and dragons.
* If good work is done, it will always give birth to good fortune.
* Also, the event occurs.
* But the hallmark of a housekeeping is a must.
vāstu vidyāva saha gṛha nirmāṇaya
pudgalayeku gṛhārambha karana avasthāvē ohugē kēndrayē deka saha hatara adhipati grahayakugē śubha daśā aturu daśā gōcarayen tibiya yutu bava jyedtiṣayē san̆dahan vē.
ehet esē næti viṭaka nivāsa śubha muhurthayak piḷiyela kirīmēdī ema janmiyāgē ārthika tattvayat adhiṣṭhāna śaktiyak sælakillaṭa gena kaṭayutu kirīma sudusu bavada san̆dahan vē.
* esēma gōcarayen sikuru siv vænnaṭa pæmiṇa balayen siṭina avasthāvada itāmat śubha yedīmaki.
* emenma janma kēndrayē sivvænna saha sivvænna adhipati pāpa pīḍita novū kālayakda viya yutuya.
* nivāsa muhurtayak sādavā gannaṭa keneku daivagnayaku hamuvana mohotē tatkāla kēndrayē sivvænnē rāhu hāa pāpa grahayaku pāpa pīḍitava siṭiyahot tamā adahas kaḷa ema nivasa sādannaṭa læbennē næti bavada kiya vē.
janma nækataṭa śubhāśubha nækat
nivāsa san̆dahā śubha muhurata sādanaviṭa eya upan nækataṭada ē kālayē pavatina daśāvaṭa saha aturu daśāvaṭa adhipati grahayanṭa ayiti nækatvalaṭada sīhena nækat vīmada avaśya karuṇaki.
* esēma muhurtaya yedena dinayē san̆du siṭina rāśiya janma kēndrayē śani siṭi rāśiya nomiya yutuya.
* mē siyalla kerehi avadhānaya yomukara śubha muhurtayak sǣduvē nam kaṭayutta sārthaka vē.
* esēma nivāsa śubha muhurtayakadī janma kēndrayē devænna saha sivvænna adhipatiyāgē māsayat dinayak hōrāvat udāvīmada praśastaya.
* nivasa sādana janmiyāgē janma anujanma trijanma nækataka pāpayan gaman karana kālayakadī ema nækatakin nivasak sǣduvahot eya vipattidāyakaya.
* ehet ema nækætvala śubha grahayan balavatva siṭina avasthāvala nivasak sǣdīma aśubha novē yayida matayaki.
(1) upan nækataṭa sampat nækatin sǣdū nivasa dhana lābha æti karayi.
(2) upan nækataṭa vipat nækatin sǣdū nivasa vipat æti karayi.
(3) upan nækataṭa kṣēma nækatin sǣdū nivasa sænasīma saha satuṭa æti karayi.
(4) upan nækataṭa pratyārī nækatin sǣdū nivasa saturu pīḍā saha bhayada æti karayi.
(5) upan nækataṭa sādhaka nækatin sǣdū nivasa diyuṇuven diyuṇuvaṭa yayi.
(6) upan nækataṭa vadha nækatin sǣdū nivasa hiṁsā pīḍā æti karayi.
(7) upan nækataṭa mitra nækatin sǣdū nivasa mitra upakāra æti karayi.
(8) parama maitrī nækata sænasīma deyi.
śūbhāśubha lagna
(1) pāpayan sahita kaṭaka – vṛścika – makara lagnayak udāvū avasthāvaka sǣdū nivasa kaḍa kaḍā sādannaṭa kaṭayutu yedeyi.
(2) pāpayan sahita tulā – dhanu – lagnayak udā vū avasthāvaka sǣdū nivasa sādā nima karannaṭa nohæki vē.
(3) tulā lagnaya nivāsa sǣdīmaṭa hā mulgal tæbīmaṭa itā aśubhaya. ehet ema lagnavala śubha grahayan balavatva siṭina viṭa aśubha phala nodē yayi matayakda veyi.
(4) pāpayan siṭina mithuna – kanyā – tulā – makara lagnayakin nivasa ārambha kaḷa viṭa ema nivāsa kaḍā væṭennaṭa bohō ibaḍakaḍa tibē.
(5) śubha grahayan siṭi mithuna – kanyā – dhanu – mīna – lagnayakin nivasa sǣdīmaṭa ārambha kaḷaviṭa dhana lābhada diyuṇuvada ætivē.
(6) vṛṣabha – siṁha – kumbha – yana lagnayakin nivasa sǣdīmaṭa ārambha kaḷaviṭa sitē satuṭada dhana lābhada nivesē siriyāvada ætivē.
(7) purasan̆da balavatva siṭi vṛṣabha hō kaṭaka lagnayakin nivasa sǣdīma ārambha kaḷaviṭa gehimiyāgē vāsanāva matukara deyi. itāmat śūbhayi.
* mē sǣma avasthāvakama tatkāla kēndrayē menma janma kēndrayē sivvænna saha sivvænna adhipatiyā pīḍā novī balavatva siṭiya yutuya.
* esēma san̆duṭa aśubha dṛṣṭi ella noviya yutuya.
* ōnǣma śubha muhurtayakadī kiliṭi novū purapasa balavat san̆du artha siddhiya deyi.
grahabala dubala vipāka
(1) gṛhārambha mohotē ravi durvala nam piyāṭa vipat ætivē.
(2) san̆du hō sikuru durvala nam birin̆daṭa saha dū daruvanṭada vipat pæmiṇē.
(3) kuja durvala nam sahōdarayanṭa vipat ætivē.
(4) budha durvala nam pirimi daruvanṭa apalayi.
(5) guru durvala nam pavulē siyaludenāṭama karadara siduvē.
(6) śani durvala nam leḍa duk dhana hāni ādiyaṭa muhuṇapāyi.
(7) rāhu kētu durvala nam amanuṣya pīḍā – bhaya ætivē.
gṛhārambhaya saha janma lagna śuddhiya
(1) gehimiyā taman upan lagnayen mulgal tabā gṛhārambha kaḷē nam – nirōgī bava læbeyi.
(2) devænnaṭa ena rāśiya mulgala tabana hā gṛhārambha lagnaya vuvahot gṛhahimiyā diḷin̆du vē.
(3) tamāgē tunvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot – vipattidāyaka veyi.
(4) tamāgē kēndrayē sivvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot – tamāṭa hā hitavatunṭa vipattidāyaka veyi.
(5) tamāgē pasvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot daruvanṭa vipattidāyakayi.
(6) tamāgē sivvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot saturanṭa vināśaya atveyi.
(7) tamāgē hatvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot gṛhaṇiyaṭa apala ætivē. sænasīma nætivē.
(8) tamāgē aṭavænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot pavulē pradhāniyāṭa māraka ætiveyi, vipattidāyakaya.
(9) tamāgē kēndrayē navavænnaṭa ena rāśiya mulgala tabana hō gṛhārambhaka lagnaya vuvahot rōga pīḍā æti veyi.
(10) tamāgē kēndrayē dasavænnaṭa ena rāśiya mulgala tabana hō gṛhārambhaka lagnaya vuvahot kārya siddhiya ætivē.
(11) tamāgē kēndrayē ekoḷos vænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot dhana lābha ætiveyi.
(12) tamāgē kēndrayē doḷosvænnaṭa ena rāśiya mulgala tabana hā gṛhārambhaka lagnaya vuvahot saturu bhaya saha dhana hāni ætivē.
(13) kumana lagnayakaṭa vuvada tamāgē kēndrayē haya, aṭa, doḷaha yana bhāvādhipatiyakugē lagna – navāṁśaka – hōrā – śubha væḍaṭa nogata yutuya.
ēkādaśa mahā doaṣaya
(1) mithuna – kanyā – tulā – dhanu – yana rāśiyak udāva pavatina viṭa riktāva nāga lovehiya. śubha væḍa kaḷahot læbennē madhyama palaya.
(2) vṛścika – kumbha – mīna – yana rāśiyak udāva pavatina viṭa riktāva sālimā divayinehiya. śubha væḍa kaḷahot læbennē aśubha palaya.
(3) mēṣa – vṛṣabha – kaṭaka – makara – yana rāśiyak udāva pavatina viṭa riktāva divya lōkayehiya.
* śubha væḍa kaḷahot nirantarayenma śubhapala læbeyi.
* esēma kārya siddhiya æti veyi.
* ehet gṛhakarmayakadī mulgal tabana lagnaya tira rāśiyakvīma atyavaśya karuṇaki.
This is a Google word to word translation of Divaina