Cut a well

805

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් දිය පිරුණු ළිඳක්‌ කැපීමට

In this article, I hope to give you an unbiased understanding of the practice of KUUSA. The human being born on the earth, as well as the fauna and flora, are essential to the discovery of water resources, an essential element of life. In search of the riches of the greatest resource of this universe, it is necessary to cut a well without a sloppy, unhygienic water that is safe to drink. The well that was cut down to discover the water is well received by us in the service of our house, or by architectural purpose, and it is good for us to get the well in the wrong place. Accordingly, the water test should be carried out according to the geographical situation. The previous king had huge tanks and big water ponds, which caused them to survive for a long time, as well as the fact that these tanks and ponds were done in architecture. Therefore, you should inquire with someone who has knowledge of the clean water in the land or land you purchased. You need to cut a well in such a way that you do not have a problem with the house you are building or the house where you are currently in the house. Directions in the Kippur references. During the days of the excavations, wells will be developed to prepare clean water and water wells.

If you do not own your land, the trees that have no perforated leaves, especially milk-treated plants and lawn grasses, are well-watered in the ground that they intend to construct. And if there are trees like Jumbo, Kumbuk, Habarala, Bakmi, Nikala, Karandu, Smooth Coton, Honeysuckle, etc., there is water too. In addition to these facts, the marsh area chosen on the site is evidence that there is water near it. Though this water resource is located in the land, it should be architecturally selected in the direction of the well that we cut out. Because the house you are building or the house you are planning to build is to cut the well so that there is no defect. Disasters were caused by the dripping of the well by the owner of the house as well as the housekeeper. The ancient settlers have pointed out that it is possible. So let’s see what the consequences of forming a well are the consequences. Destruction of the well of the east by the presence of the wells of the east, the destruction of the well of the south, the destruction of the well of the south, the death of the well of the southwest, the wealth of the west, the well of the northwest direction It is also said that there are hostile hostilities. On Sundays the water was lost when the water was lost on the moonlit water, the water was cut by the well on the moon day, the sand was cut down by the well, the intense water of the bushes, the day of the Teacher was sweet and savory water, the drainage water in the Kivinna drainage well, In accordance with the higher education, In addition to these, in addition to the above-mentioned pregnancy or puberty, in the home, there is an overindulgence during periods of dormancy, and it is not advisable to cut wells during heavy rains. And cutting the well to the right in the center of the house is also a cause of stress. When cutting a well, take care of the distance from the house to the well. This should be cautious about the distance from the foundation of the house to the well of the well. This is the enumeration of the house from the foundation of the house to the well of the well. This should not be one, two or three cubits in the owner’s hand, for any reason. As the well is close to the well, the well and the well of the well are bad. It has been shown to be very vaguely seated. If there are four cubits on the shore of the house, the wife suffers from a problem, and if she is five cracks, the wife will suffer ill effects. It is fortunate to bring riches to the house of the head of the household chief seven times. Do not dig a well at eight, nine or eleven cubits. And the twelve cubits are hardly worthwhile. Thirteen cubits is well established. Twenty cubits, twenty-twenty, twenty-four, twenty-five, twenty-one, thirty-one, forty, fifty and thirty. At this twenty-eight, thirty-nine, forty-four, and fifty-eight distances, the well was established. It is pointed out that when the well is established more than sixty cubic feet in the hand of the farmer, there is no error. This is clearly confirmed by the houses and wells built in ancient large-scale land.

Ravi’s solution of the time needed to cut the wells, the moon as well as the moon is desirable for cutting wells. For the purpose of clearing up the wells of the 1st, 2nd, 3rd, 5th, 7th, 10th, 11th and 13th year, the Hon. Anura, Hatha, Urappal, Udothala, Uththurapathi, Datta, Siyawasa, Rehena, Puuze and Maumiri are used for this purpose. appropriate. The domain of the householder is to be stitched to the naked eye, and the legend / snake / dragon to the Naked moment is very positive. The mid-term results are derived from balustrades. Bakini Vesak Nikini Uduwap ​​is suitable for this purpose. The time of the sun is sunset at midnight and in the afternoon, the time is not suitable for cutting well, cutting the bottom of the house, lowering the bottom of the net, and digging the well.

A woman in the house is also unsuitable to start cutting wells during the industrial days. It is most desirable to start this work from Mondays and Venus. And if they had one of their high altitudes or fields, there was a teacher, a scion, a Venus full moon, one of the planets in a center triangle, then the water was firm. It is also well-known and according to the Oriental pattern. By building the well of your land in accordance with the above mentioned facts, you will receive healthy and fortunate fortune. Anyway, if you are going to build a new house and want to cut a well, it would be better if it could be in as far as possible in the northeast, or in the east.

diya piruṇu ḷin̆dak kæpīmaṭa

kūpa śāstraya nohot ḷiṁ kæpīmē vāstu vidyāṇukūla piḷiveta kumakdæyi yanna mema lipiyen oba siyaludenāhaṭa niværadivū avabōdhayak labādīma māgē adahasayi. mihimata upata lada manuṣyayanṭa menma gahakoḷa hā satā sivpāvōda jīvayē pævætmaṭa atyavaśya sādhakayak vana jala sampata soyā gænīmēdī piḷipædiya yutu menma sæḷakillaṭa gatayutu karuṇu rāśiyak æta. mema viśvayē pavatina sampat atarin utumma sampata hæṭiyaṭa gænena jala sampata soyā yæmēdī eya apagē bīmaṭa nǣmaṭa yōgya saukhyārakṣita jalaya æti dosin toravū ḷin̆dak kæpīma kaḷa yutuya. mesē jala sampata soyā gænīma san̆dahā kapanu labana ḷin̆da apagē nivasaṭa subhadāyaka lesa nohot vāstu vidyānukūlava kirīmen yahapat jalaya læbena bavat, ḷin̆da nusudusu tænhi pihiṭuvīmen ayahapat phala læbenā bavat penvādī æta. ē anuva jala parīkṣāva bhūmi lakṣaṇayaṭa anuvama kaḷa yutuya. pera raja daruvan visin ati viśāla vū væv amuṇu hā viśāla diya pokuṇu tanavā ēvā metek kaḷak nonæsī pævatīmaṭa hētuvanuyēda, ekī væv hā pokuṇu vāstu vidyānukūlavama sidukara æti nisā bava manāva pæhædiḷivē. ē anuva oba visin miladī gat iḍamē hō bhūmiyē pirisidu jalaya ætdæyi ē piḷiban̆dava dænuma æti ayekugen vimasā dænagata yutuya. oba visin idikirīmaṭa balāporottu vana nivasaṭa hō dænaṭa tanā æti nivasaṭa dōṣa tattvayak æti novana ayurin ḷin̆dak kæpīma kaḷa yutuya. kūpa śāstrayē penvādī æti diśā sthāna kāla vakavānu dinayanhidī ḷiṁ kænīma sidukirīmen pirisidu mihira jalaya menma jala sampatē anūna ḷin̆dak obaṭa tanā gænīmaṭa hækivanu æta.

obagē iḍama nætinam nivasa idikirīmaṭa adahas karana bhūmiya parīkṣā kirimēdī ehi siduru nomæti koḷa sahita gasval viśēṣayen kiri sahita gasvælda taṇakoḷada saruvaṭa væḍī ætnam ema bhūmiyē jalaya tibē. tavada yam sthānayaka jambu, kum̆buk, habarala, bakmī, nika, karan̆da, dom̆ba suvan̆da koṭṭan, hora goḍamānel idda yanādī gas ætnam ehida jalaya æti bavaṭa sādhakayaki. mema karuṇu valaṭa amatarava oba tōrāgat bhūmiyē tum̆basak vē nam ē āsannayēda jalaya æti bavaṭa sādhakayaki. mema jala sampata iḍamē kotæna tibunada eya api labāgænīma san̆dahā kapanu labana ḷin̆da pihiṭiya yutu diśāva piḷiban̆dava vāstu vidyānukūlava tōrāgata yutuya. eyaṭa hētuva oba idikara æti nivasaṭa hō idikirīmaṭa adahas karanu labana nivasaṭa dōṣa æti novana paridi ḷin̆da kæpīma kaḷa yutuya. asubha diśāgatava ḷin̆da kæpīmen gṛha yē adhipatiyāṭa menma gṛha vāsīnṭada vipat siduviya. hæki bava purāṇa isivaru penvā dī æta. mē anuva aṭadiśāva ḷin̆dak pihiṭuvīmen ætivana phala vipāka monavā dæyi balamu. uturu diśāgatava ḷin̆da pihiṭuvīmen sæpayada īsāna diśāgatava ḷin̆da k pihiṭuvīmen śarīrayē væḍima hā sæpayada, nægenahira diśāvē yasa isuru sampatda, giṇikoṇa diśāvē ḷin̆da tibīmen putra vināśayada, dakuṇu diśāvē ḷin̆da kæpīmen stīSran gē vināśayada nirita diśāvē ḷin̆da kæpīmen maraṇayada, basnāhira diśāvē vastu sampat læbīmada vayam̆ba diśāvē ḷin̆da kæpīmen saturu karadara ætivana bavada penvādī æta. tavada iru dina ḷin̆da kæpuṭiṭa ehi jalaya nætivīmēdī, san̆du dina ḷin̆da kæpūviṭa piruṇu jalayada, kuja dina ḷin̆da kæpūviṭa vælida, budha dina adhika jalayada, guru dina ḷin̆da kæpū kaḷa mihiri rasæti jalayada, kivi dina ḷin̆da kæpū kaḷa lavana jalayada, śanidā ḷin̆da kæpū kaḷa jalaya hamunovanā bavada jyedtiṣa śāstrayaṭa anukūlava penvā dī æta. emenma mekī ihata penvā dun karuṇu valaṭa amatarava padiṁci nivasē garbhaṇī kāntāvak hō malvara vīmaṭa āsanna dæriviyak siṭinā viṭada, pradēśayē adhika iḍōra tattvayak pavatina kālayanhidī menma adhikava varṣāva pavatina kālavaladī ḷiṁ kæpīma sudusu novē. tavada tanā æti nivasē hari mædaṭa lambhakava ḷin̆da kapā tibīmada dhana hāniyaṭa hētuvaki. ḷin̆dak kæpīmēdī nivasē siṭa ḷin̆da kapana sthānayaṭa æti dura piḷiban̆davada sæḷakilimat viyayutuya. meya nivasē attivāramē siṭa ḷin̆dē ivura dakvā æti dura piḷiban̆davada sæḷakilimat viya yutuya. meya nivasē attivāramē siṭa ḷin̆dē ivura dakvā æti dura pramāṇaya gaṇan gænīmayi. meya gṛha mūlikayāgē atē riyanen eka, deka hō riyan tuna monama hētuvak nisāvat nogata yutuyi. ḷin̆da gṛhayaṭa āsannava idikirīmen nivasē pævætmaṭa menma ḷin̆dē pirisidu tāvayaṭada ayahapat bævini. eya itāmat asuna bava penvā dī æta. gṛhayē siṭa ḷin̆dē ivuraṭa riyan hatarak vē nam bhāryāvaṭa leḍaduk karadara æti vana bavada, riyan pahak vēnam bhāryāvaṭa māraka vipat atvana bavada pævasē. gṛha mūlikayāgē atē riyan hatak durin ḷin̆da pihiṭuvīmen dhana sampat genadīmaṭa hētu vāsanāvē. atē riyan aṭa, navaya, dahaya ekoḷohak durin ḷin̆da kæṇīma nokaḷa yutuyi. tavada riyan doḷaha kisisētma sudusu novana bavada pennā demi. riyan dahatunak durin ḷin̆da pihiṭuvīma itā subha bæv penvādī æta. riyan pahaḷova, riyan visituna, visihatara, visipaha, visihata, tis eka, hataḷiha, panashatada subayi. mehidī riyan visi aṭa, tis navaya, hataḷishaya, hataḷis aṭa, hā panasaṭaka durin ḷin̆da pihiṭuvīma itāmat asuba bæv penvādī æta. tavada gṛhamulikayāgē atē riyan hæṭakaṭa vaḍā durakin ḷin̆da pihiṭavū kaḷa kisidu dōṣa tattvayak æti novana bava penvā dī æta. mē bava itāmat pæhædiliva pæraṇi viśāla bhūmivala idikara æti nivāsa hā ḷiṁ valin tahavuru vē.

ḷiṁ kæpīma san̆dahā sudusu kālayan soyā bælīmēdī ravi uttarāyanaya vīmada, candrayā jala rāśiyaka vīmada ḷiṁ kæpīmē nækataṭa yōgya vē. mema kaṭayutta san̆dahā puṣa, anura, hata utrapal, utrasala, utrapuṭupa, denaṭa, siyāvasa, reheṇa, puvasala, mā muvasiri yana nækatakda, pura pakṣayē 1, 2, 3, 5, 7, 10, 11, 13 yana tithida ḷiṁ kæpīma san̆dahā ārambhayaṭa sudusuya. gṛhamūlikayāgē janma nækataṭa sīhum viyayutu atarama, nækat mohotē takkāḷa lagnayaṭa mīna/kaṭaka/ makara yana lagna itāma subadāyakayi. vṛṣabha kumbha lagna gænīmen madhyama prathiphala atvē. mema kaṭayutta san̆dahā durutu mædin bak vesak nikiṇi un̆duvap yana māsa sudusuya. iramudunvū vēlāva ira bæsayana vēlāva mædiyam ræyada savasa hataren pasu kālayada liṁ kæpīmaṭa sudusu novana atarama, nivasē kon dekaṭa, mudun yaṭalīyaṭa hā nettiyaṭa hari keḷin ḷin̆da kæpīmada asubha phala

nivasē siṭinā striyak oṣapva gatakaraṇa dinavalada ḷiṁ kæpīma ārambhayaṭa nusudusu kālayaki. mema kaṭayutta san̆du hōrāven hā sikuru hōrāven ārambha kirīma vaḍāt subadāyakaya. tavada tama ucca rāśiya hō kṣetra rāśiyava ehi siṭi guru, buda, sikuru pūrṇa san̆du yana movun gen ek grahayek kēndra trikōṇa sthānayaka siṭiyēda eviṭa jalaya sthiraya. emenma sæpavat bavada kūpa śāstrayaṭa anukūlava penvādī æta. mesē ihata penvādun karuṇu kāraṇāvalaṭa anugatava obagē iḍamē ḷin̆dak tænavīmen nirōgī suvaya menma sæpa sampata vāsanāva himivē. kesē namudu oba nava nivasak idikara ḷin̆dak kæpīmaṭa adahas karannē nam eya hækitāk duraṭa īsāna diśāvē hō nægenahira diśāvaṭa anugatava pihiṭuviya hækivē nam yahapat vanu æti bava mā penvā demi.

This is a Google word to word translation of a article publised on Divaina on 2012/12/07.