සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වහලේ ඉදිකිරීම් වලට ද විශේෂ ශිල්පීය දක්ෂතාවක් අවශ්යයි
Building a roof over the four walls is protected by the sunny winds. When the building becomes a house, it has to be widely thought of as householders. This existence is assured by the work carried out by Piusa or the roofs. Because Sri Lanka is a tropical country, the space in the roof is very important. Ventilation, as well as hot air, and the environment are reminiscent of the house. This affects the height of the roof from the foundation of the house. Inevitably, relocation to low-end residential homes is often the reason for household health risks.
There is a distinction between architectural slapping and its design, but the likelihood of both these things is blessed with a wish in a house. Modern interior architects are extremely keen on the roof and its beauty. Though they have an accurate understanding of the space mentioned above, it is unlikely that they will understand anything about the defects in the roofs and the way they do it.
Appearances of old Sinhala buildings appear to have changed over time. Because foreign influences from different periods of time change them. Old villages have always been hay, elk, mana or coconut. They were in the form of a hurricane, resisting rain and wind. When it was taken over, it was a single or a fatty item. Several early versatile dates were seen in the temple courtyard with a courtyard. At the same time, it was only one of the main crosses and underlain, which included a wooden cage, which covered the crucifix at the tip of the crust.
The construction of the roof is also necessary. For those carpenters, “there was a value system in the past, because it was not correct when the owner and the carer were destroyed.” In Sinhalese sense, it was mentioned as follows:
He knew that there was no carpenter, and practically bought it
Eats with his wife and child-Gypsies
What happened to this carpenter died in the fall?
Artists in the Sinhalese culture enjoyed a great place. Their crafty experiences were also believed to be universal and their own generations. Therefore, this craft grade has a lot of traditional experience. This knowledge can be seen in the origins of their generations.
After surrendering to Europe, a descendant of the Dutch influenced the Dutch naval constituency. I think these craftsmen have mastered all the features of the Dutch architecture. But they were replaced by Sri Lanka. The tiled shaped tiles introduced in the Portuguese period can be seen here. It should also be mentioned about the fruiting shapes and the rays of the rafts. A tile cabal was created for this purpose. Their work was tile production, tiling and dumping. In time, this tile was known as the arrival of tiles from Bangorlo, India. They turned country tiles. The architecture after the domination of the English also shaped it. According to the Dutch instruction, the caged generation had not been able to comply with this. There are a number of Dutch words in the Sinhalese because of these influences. With this strange technique, the artistic skill of our country has grown and it was not a waste. The reason is that the old carpenters’ generation values their old values. I think this background should be investigated whether it needs to be a roof or roof to a architectural house. In the future articles it can be discussed.
vahalē idikirīm valaṭa da viśēṣa śilpīya dakṣatāvak avaśyayi
bitti satarak ihaḷin piyassak tænavīma magin av væsi suḷaṁvalin goḍanæn̆gilla ārakṣā vē. ema goḍanæn̆gilla nivasak bavaṭa parivartanaya vū kalhi ehi nivæsiyan gē pævætma gæna puḷul andamin kalpanā kaḷa yutuya. piyassa nohot vahaḷa magin iṭukarana meheya tuḷa mē pævætma sahatika veyi. laṁkāva gharma kalāpīya raṭak bævin vahaḷa pihiṭā tibena avakāśaya itā vædagatya. geṭa læbena vātāśraya menma uṇusum vāta daharāvanda parisaraya hā nævata musu vannē piyassa atarinya. geyi attivāram maṭṭamē siṭa vahaḷaṭa tibena usa meyaṭa balapāyi. usin aḍu nivesvala uṇusuma nirantarayenma ran̆dā pævatīma nisā nivæsiyanṭa saukhya avadānamakaṭa muhuṇa dīmaṭa sidu vē.
vāstu vidyānukūlava vahaḷa gæsīma hā ehi nirmāṇa śilpaya atara venaskamak tibuṇada mē kaṭayutu dekēma sāmyayak ætot pamaṇak piyassakin balāporottu vana āśirvādaya læbē. navīna gṛha nirmāṇa śilpīn vahaḷa saha ehi alaṁkāraya gæna behevinma unandu veti. yaṭa san̆dahan kaḷa avakāśaya gæna ovun tuḷa niværadi avabōdhayak tibuṇada ema avakāśaya tuḷa vahalē æti karana piriddum magin menma elana yaṭalīvalin vana avæḍa gæna tērumak ætæyi sitiya nohækiya.
pæraṇi siṁhala goḍanæn̆gili vimarśanaya kara bala viṭa penena lakṣaṇayan kālayat samagama venas vī ætæyi penē. eyaṭa hētuva noyekut yugayanhidī læbena vidēśīya ābhāṣayan nisā ēvā parivartanayakaṭa lak vīmayis. pæraṇi gæmi nives hæma viṭama piduru, iluk, mānā hō pol atu sevillakin yukta viya. væssaṭa hā huḷan̆gaṭa orottu dena paridi ēvā satara paḷayakin nohot hulū paḷayakin yukta viya. eyaṭa yālattak bā gat viṭadī eya tani paḷayaka hō tāra paḷayak viya. mæda midul sahita vihāra āvāsayaka hō valavvakadī nam satara naḍē pǣhū paḷa kīpayak daknaṭa hækiviya. mūlaparāla kurupā hā yaṭalī valin pamaṇak satara paḷaya samanvita vana viṭa pasu kālayakadī ekatu vū aṭṭavāḷa kramayaṭa mūlapparāla kurupā yaṭalī balkamenma lī kūḍuvak da ætuḷat viya.
vahalē idikirīm valaṭa da vesesi śilpīya dakṣatāvak avaśya veyi. mē vaḍu śilpīn udesā atītayē “sāradharma paddhatiyak viya. īṭa hētuva eya niværadiva nokaḷa viṭa geyi himiyāṭa menma vaḍuvāṭa da vināśaya atvīmayi. siṁhalamaya matayē eya san̆dahanva ættē mesēya.
nisi lesa vaḍu kannoma dæna -væradiva karamin mila gena
kati tama am̆bu daru samagin -geyǣti ayaṭa avæḍa yedena
ē vaḍutema miya gosinā – narake væṭī duk vin̆dinā me vadana maya mate tibunā – vaḍuveni kohomada itinā
siṁhala saṁskṛtiya tuḷa vaḍu śilpīnṭa at vūyē vesesi tænaki. ovungē śilpīya atdækīm viśva karma hā maya paramparāvalin pævætena bavaṭa viśvāsayak da viya. ē nisā ema śilpīya śrēṇiya satuva viśāla pāramparika atdækīm sambhārayakda tibuṇā. mē dænuma ovungē paramparāvan satu puskola lēkhana vala daknaṭa hækiya.
laṁkāva yurōpīyanṭa yaṭat vīmen pasuva muhudu baḍa paḷātvala landēsi ābhāṣayen vesesi śilpīya paramparāvak vardhanaya viya. landēsi gṛha nirmāṇa śilpayē viśēṣatā siyalla ukahā gænīmaṭa mē śilpīn dakṣa vī yǣyi sitami. namut ēvā meraṭaṭa ādēśa karana laddē laṁkāvaṭa gælapena ākārayaṭayi. pṛtugīsi yugayē dī han̆dunvādena lada ravum hæḍayē uḷu bhāvitaya mehidī dækviya hækiya. eyaṭa gælapena paḷayan hæḍayan menma parāla piriddum gænada san̆dahan kaḷa yutuya. mē san̆dahā uḷu vaḍuvan koṭṭhāsayakda bihiviya. ovungē kāryaya vūyē uḷu niṣpādanaya kirīma uḷu māru kirīma hā kumēra dæmīmayi. mē uḷu kal yæmēdī siṁhala uḷu lesin han̆dunvanaṭa vūyē indiyāvē bængarlō pradēśayen uḷu meraṭaṭa pæmiṇīmen pasuva viya hækiya. ēvā raṭa uḷu bavaṭa pat viya. iṁgrisīngē ādhipatya pætirīmen pasuva æti vū gṛha nirmāṇa śilpayada eyaṭa ananya vū hæḍayak gattēya . landēsin gē guru upadēśa anuva hæḍa gæsuṇu vaḍu paramparāva meyaṭa anugata vīmaṭa væḍi kālayak gata novīya. landēsi vacana iṁgrīsi vacana rāśīyak vatman siṁhala bhāṣāvaṭa ekatu vī ættē mē ābhāṣayan nisāya. mē āgantuka śilpīya bhāvitaya nisā apē raṭē śilpīya nipuṇatāva vardhanaya vū atara eyin avæḍak da æti novīya. īṭa hētuva pæraṇi vaḍu śilpa paramparāvan tamangē pæraṇi sāradharmayan nokelasā pavatvāgena yæma yayi sitami. vāstu vidyānukūla nivasakaṭa avaśya piyassa nohot vahaḷa kelesaka viya yutu dæyi vimarśanaya kaḷa yuttē mē pasubima kerum gena kaṭayutu kirīmen yǣyi sitami. idiri lipivaladī eya sākacchāvaṭa lak kaḷa hækiya.
This is a Google word to word translation of a article publised on Divaina on 2012/06/22.