සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ගෘහාධිපතිටත් මරු කැඳවන නිවාස දෝෂ
Architecture is an extraordinary piece of universal work. It’s important to know it correctly. It’s not good to be skilled. Not only for the bad owner but also for the construction of the house, the designer, the instructor, and the peddler. When a housing error occurs, the tenant will receive recompensation, such as vowing, mutilation, paralyzing and untimely death. It has been shown that the clergy have declared architecture. This is clearly shown in the book “Mayan” by the great gentleman May. Later, a scholar in Sri Lanka wrote a poem called “Mitya”. One of its poems reads:
Of course, carpenters are ignorant – they have bought the price incorrectly
Grates with his stepfather – harming a householder
That saddater dies Gosina – bad luck
The texts were given – how are the crafts?
These two – caring enthusiasts
Therefore, the sufferer – the previous deeds of the Quran
According to these guidelines, if a house is planned to cause any client to suffer the name of the main location, I will suffer the same misbehavior as I am doing to the housewife after the child. Causes of disease. It’s positive. Not only one thing, but also the architects and architect who designed houses. It can never be found in the world of Truth and Dhamma to free from sin. The fact that these victims of large buildings, house contractors, carpenters who built the great houses then and for those who were destroying houses for their houses today are really close to my home in the present day. Therefore, it is important to know this architecture is well.
If not, then it’s not good to know whether to go around without consulting from place to place.
A basic principle in building a house is to first set up a good home for the homeowner. It should be a temptation to him. Next, combine the production of household chambers, the chose house which is suitable for the house, the gateway to the house, the dynasty according to the threefold recommendations, the architectural style of the church, the use of architectural designs, without the rules of deity, the architectural design, his life and the world and the world It is caught in sins.
Hence, the luggage of a house is a key place. As the main front door, we have to count the inclusive doorways. This should be bigger than the other entrances. The royal palace, the palace, the mansion, and the small coconut palace come to their senses to protect the householders by placing the doorposts of beauty. Should be careful about the width. We call the wedding door to the main door. This is said in the words of the chief ministers of the country, not only the VIPs, but also the residents of the country who leave the country for good, and a bride and groom come to the bride. Therefore it is said to be the wedding door. The door should be open, or the back, and the other luggage should be small. The chamber draws us out of the chamber. Especially in the vicinity of the invisible spirits. The thieves who enter the back door and secretly escape.
The wedding umbrella is placed at the best foot of a home. Otherwise, the entry of the doorposts into the middle walls of the pinnacle or the farthed rhymes, placing the ground on the head of the cage, the back, the tail of the tail, the length of the house and the width of the breach, will cause homelessness, including untimely death.
Novi Pazar indoor art
SOUTH AFRICA, SOUTH
Trouble cooking solution
Shakespection gates
This means that the door to the left is only halfway through to the south entrance and left half to the left and left only three blocks to the left.
In the ancient times, the Buddhist devotees who built the Buddha visited Sri Dalada Maligawa where the lives of the Buddha were alive. However, it was not as harmful as an act of hatred that the day after, the doorpost, the doorways, the hurricanes, were placed in the mouths of the sounds, Vishnu Jagath put on the sounds and the sacrifices loudly and loudly Sultan, Jagath Matha, Sangha, Kalaalas, Hemakuthee, Temple Trees, Vishnu, Women, Rattlesnakes, Worshipers. The chief inspector of the place, the “Stalinist” and the Architecture of the Flesh of Man And using the links there It is said that due to the great power of construction in architecture, According to the general principles of architecture, the gates are categorized as follows: The gardens belong to the East. The resources of the gate are flowing. It’s good. The Jayawardenal Gate is the only gateway to the South to bring happiness and victory. Śubhayi. The Nanda’s Gate is the gateway to the East and South. Pessimism. The slime-type gateway is west and southward, providing great resources. Very good. The gates of the same type are available in the East, West, and South. Śubhayi. These dwellings are unfortunate only if the dishonest kind of door is to the north. Acute types of gates lead only to the direction of the North and East, suffering afflictions, depressed diseases, paralyzed and treacherous diseases. Olmeta, not only crazy but also early in life. If the north and south sides of gates are large enough, there will be hostility. Pessimism. Only gentlemen’s gates can receive emotional satisfaction and wealth only in the north, south, and east. Very good. The sloping gate is only gradually destroyed in the North and the South. Avoid the gates from being too bad. If the Akbaranda type gates are located in the North, East and West, the residents are saddened by sadness. Pessimism. Vicious type gates are available in the north, south, and west, if there are good resources. Very good. If the Vijaya type Gate is directed north, south, east, west, it is rich in resources, that is, crop. It offers great homeliness to the residents. If you have these gates in bad places, you have the opportunity to build and rescind the yokes on the instructions of the senior deer. You have the freedom to quench troubles and troubles. The doorpost will be installed on the door and the door will be installed on the doorpost. The door is placed on the doorposts. Such houses are ranked fifteen as shown above.
Especially should not be roomy rooms or in front of the rooms in the home. Circumcision should not be taken with this. Such shading rooms have been instructed to worship the sacred places of worship of the Pattagul Church as worshiping temples.
gṛhādhipatiṭat maru kæn̆davana nivāsa dōṣa
vāstu vidyāva viśvakarma væḍavalaṭa ayat utum śāstrayaki. eya hariyākārava dænagena kaṭayutu kirīma vædagat vē. nipuṇatvayak nætuva kaṭayutu kirīma hon̆da næta. mehi naraka nivāsa himiyāṭa pamaṇak nova nivasa idikirīmaṭa mūlika sælasum sakas karannāṭa, upadēśakayāṭada, pāda bedā laṇu gasādun śilpiyāṭada balapāyi. nivāsa dōṣayak æti vū viṭa gehimiyā otpalavīm, koravīm, aṁśabhāga rōgādiyaṭa goduruvīmada, akalhi miyayæmada væni vipākayan atvenavāmayi. eya vāstu vidyāva prakāśa kaḷa sṛṣivaru penvā dī æta. ‘maya’ nam mahā sṛṣivarayā visin racita “mayamataya” nam potē meya hon̆din pæhædiliva penvā æta. pasu kalaka laṁkāvē pan̆ḍivarayaku visin “mayimataya” yanuven kāvya potakda racanā koṭa æta. ehi ek kāvyayaka mesē san̆dahan vē.
nisilesada vaḍuvan nomadæna – væradiva karamin mila gena
kati tama am̆bu daru samagina – geyaki ayaṭa avæḍa yedena
ē vaḍutema miya gosinā – narake væṭī duk vin̆dinā
mevadana mayimata tibuṇā – vaḍuvani kohomada itinā
vaḍu sitayuru mē dennā – ravaṭā andana gannā
enisā dukpat vannā – pera isivaru kiv pennā
mema ovadan anuva yam sēvādāyakayaku pradhāna marmasthāna namayaṭa pīḍā ætivana lesa nivasak sælasum kaḷahot ē doaṣayan nisā gṛhādhipatiyāṭa gṛhādhipatiniyaṭa daru parapuraṭa mā ihata kī naraka balapā akarmaṇyayava miyayayi. rōgavalaṭa goduruveyi. eya ēkāntayi. ek karmayak ohuṭama pamaṇak nova nivāsa sælasum kaḷa vāstu śāstragnayanṭa, gṛha nirmāṇakaruṭa da vē. pāpayen nidahas vīmaṭa lōkāgra satya hā dharmaya anuva kisidāka nohækiya. evan goduru vū mahā goḍanæn̆gili, nivāsa kontrātkaruvan, vaḍuvan edā kōṭipatiyanṭa mahā geval idikaramin hari hambakala aya ada innaṭa tamanṭa kiyā iḍamak geyak nætuva vināśayaṭa goduruva anāthava siṭina śilpiyō ada magē gamē nivasa asalama sæbævinma siṭina bava satyayi. ē nisā mema vāstu vidyāśāstraya hon̆din hari hæṭiyaṭa dænagena kaṭayutu kirīma vædagat vē.
esē nætuva tænin tænin ahulāgat upadēśanayan anuva hō nodæna kirīmaṭa yāmanam tamāṭa guṇadāyaka novē.
nivasak idikirīmēdī mūlika siddhāntayak vannē gṛhahimiyāṭa sīhena śubha nækatak paḷamuva sakasā gænīmayi. eya ohuṭa avæḍak novana nækatak viya yutuyi. īḷan̆gaṭa gṛha piṇḍaya vargakara gaḷapādīma, ṣoḍasa gṛha jīvitaya anuva ohuṭa sudusu gṛhaya tōarādīma detis dvārapala nirdēśayan anuva dvāra saṭahan karadīma vāstu nara cakraya marmasthāna pīḍā novana lesa pāda bedādīma ādī nīti rīti nodæna vāstu vidyā nirmāṇayehi yedīma ohugē āyuṣa keṭikara gænīmak menma melova hā elova kalpāntarayak dukaṭa patva mahā pāpa karmayakaṭa asu vē.
ē nisā nivasaka uḷuvahu tæbīmada pradhāna tænak ganī. pradhāna uḷuvassa lesa api gaṇan gata yuttē geṭa kumana disāvakin hō ætuḷuvana uḷuvassayi. meya anikut uḷuvahu valaṭa vaḍā loku viya yutuyi. rajavaru rajamæn̆duru, māligā, mandira hā kuḍā polatu pælē uvada tama hitaṭa ena ena tæna alaṁkāraya san̆dahā uḷuvahu tæbīmen nivæsiyanṭa avæḍa siduvē. diga paḷala gænada sælakilimat viya yutuyi. pradhāna doraṭa api kiyannē maṁgala uḷuvassa kiyāya. esē kiyannē raṭaka maharaju mahā amātyavaru prabhūvaru pamaṇak nova ehi padiṁci nivæsiyan eḷiyaṭa śubha gaman san̆dahā nitarama piṭavannēt, manāliyak manālayek kændan ennēda mē uḷuvassa tuḷinya. ē nisā eyaṭa maṁgala uḷuvassa kiyā kiyati. pǣladora nætahot piṭupasa dora kuḍāviya yutu atara anikut hæma uḷuvassakma kuḍā viya yutuyi. pǣḷa dorin apa karannē apadravyayan eyin piṭataṭa dæmīmayi. viśēṣayenma nopenena bhūtaprāṇayin ē asala gævasē. tavada piṭupasa doren ætuḷuvannēda rahasē piṭavannēda horunya.
maṁgala uḷuvassa tabannē nivasaka pihiṭi hon̆dama pādayakaya. esē nætiva uḷuvahu kāmaravala mæda bittivala ādiyē aśubha pādavala hō bhadradrittā yana koṭasvalaṭa asuvīma bhūmi nāgayāgē hisē, piṭē, valigayē mul gala tæbīma, nivasē diga, paḷala dōṣa sahitavīma nisā nivæsiyanṭa akal maraṇa ætuḷu aśubha palayan ætivē.
navabhāgaṁ gṛhaṁ kṛtvā
pāva bhagantu dakṣiṇē
trayi bhāgaṁ uttarē kāryaṁ
śēṣaṁ dvāra prakṛti taṁ
meyin kiyavennē vamen dvārayaṭa ætuḷu venu bhāga navayaṭa bedū nivasē dakuṇu pættaṭa bhāga pahakda vam ata pættaṭa bhāga tunak hæra itiri koṭa ē dora tabannē yǣyi yanu vāstu vidyā nītiyayi.
purāṇayē edavasa idikara æti apē raṭē bauddha sædæhævatungē apa lovturu budunvahansē jīvamānava væḍa siṭina mudun mal kaḍavana śrī daḷadā māligayaṭa koṭi trastayan bōmba gasā sunu visuṇu karanna hæduvada abamal rēṇuvaka taramvat hāniyak novuṇē edā ehi dora, uḷuvahu, kaḍulu ādiya tæbīmēdī śabdadoaṣa, gōṣēna sthārayen prathamaṁ śilak yanuven, bera han̆ḍa vayā ram̆ban gasā śabda pūjāvan hā puda pūjāvan tabā viṣṇu jagat mātā, viśvakarma jagat mātā ādī viśvakarma stroatrada “kailās” hēmakūṭe himagiritilayē mandirē mēru siṁn̆ge saha viṣṇu stroatrada mantra stroatrada gayā nirmāṇa śilpiyā pradhāna vaḍukārmika tæna nækæt ēka rāśivī æti vū irahan̆da mulkoṭa poḷova mulkoṭa sṛṣīn bihikaḷa “jyedtiṣa vidyāva” hā utum vāstu vidyāva minisāgē dǣtē pihiṭi æn̆gili hā ehi pihiṭā æti puruk upayōgī koṭa gena ē anuśārayen nirmāṇaya kara idikirīmē vāstu vidyāvē æti mahā tējō balaya nisā bæv ekahelā kiva hækiya. vāstu vidyāvē viśvakarma upades anuva doraṭu mesē varga koṭa in sælasena śubhā śubha seta mesēya. dhānya vargayaṭa ayat doraṭu nægenahira disāvaṭa pamaṇi. doraṭuva vastu vana dhana bhavabhōga sampat galā eyi. eya śubhayi. jaya vargayaṭa ayat doraṭuva dakuṇu disāvaṭa pamaṇak æti doraṭuva satuṭa saha vijayagrahaṇaya labādeyi. śubhayi. nanda vargayaṭa ayat doraṭuva nægenahira hā dakuṇu disāvaṭa æti doraṭuva strī vināśaya æti karayi. aśubhayi. manōrāma vargayaṭa ayat doraṭuva baṭahira hā dakuṇu disāvaṭa ætnam sæpa sampat labādeyi. itāma śubhayi. samukha vargayaṭa ayat doraṭu nægenahira, baṭahira, dakuṇu disāvaṭa ætnam sæpa sampat saha bava bōga genadē. śubhayi. durmukha vargayaṭa ayat doraṭuva uturu disāvaṭa pamaṇak nam mema nivāsa avāsanāvantayi. ugra vargayaṭa ayat doraṭu uturu nægenahira disāvaṭa pamaṇak nam duk karadara pīḍā mānasika asahana otpala rōga, aṁśabhāga hā nidhan gata rōga æti karayi. olmāda, pissu pamaṇak nova akal maraṇa pavā ætivē. ripuda vargayaṭa ayat doraṭu uturu, dakuṇu disāvala pamaṇa ætnam saturu bhaya æti karayi. aśubhayi. dhatada vargayaṭa ayat doraṭu uturu, dakuṇu, nægenahira disāvaṭa pamaṇak nam mānasika satuṭa hā dhana sampat læbē. itāma śubhayi. nāśa vargayaṭa ayat doraṭuva uturu, dakuṇu disāvaṭa pamaṇak nam nivasa kramak kramayen vināśa vī yayi. itāma aśubha nisā doraṭu tæbīmen vaḷakinna. akrānda vargayaṭa ayat doraṭu uturu, nægenahira, baṭahira disāvaṭa ætnam gehimiyanṭa duka, śōka æti karayi. aśubhayi. vipula vargayaṭa ayat doraṭu uturu, dakuṇu, baṭahira disāvaṭa ætnam sæpa sampat læbē. itāma śubhayi. vijaya vargayaṭa ayat doraṭuva uturu, dakuṇu, nægenahira, baṭahira diśāgata kara ætnam yasa isuru dhanaya sæpa, sampat, bava, bōga noaḍuva læbē. nivæsiyanṭa behevin viśiṣṭa śubha pala udākarayi. mema doraṭu aśubha sthānavala ætnam jyedtiṣa viśādarayangē upades mata nækat sādā galavā nævata yaḷi sakas kara gænīmen karadara bādhā vipat viyavul ādiyen midīma oba satuyi. uḷuvahu tabannē bittiyakaṭa, dorak savikarannē uḷuvassaṭa eviṭa dora uḷuvahu nam vē. dora uḷuvahu tæbīmen nivasak vē. evan nivāsa ihata dækvū ākārayaṭa pahaḷos vædǣrum lesa vargakoṭa æta.
viśēṣayenma nivasē kāmara hō idiripiṭa kāmara ravumva nosǣdiya yatuya. vṛttākāra matinda mē yanuven ravum kāmara nogata yutuya. evæni hæḍati kāmara mahajanayā gævasena væn̆dum pidum pavatvana vehera vihāra potagul palli kōvil væni pūjanīya sthāna san̆dahā yedīmaṭa upades dī æta.
This is a Google word to word translation of a article publised on Divaina on 2011/10/28.