සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ප්රධාන උලුවස්ස තැබීමේ දී අනුගමනය කරන වාස්තු විද්යා මූලධර්මයන් කීපයක් ඇත
Before the length of the house was determined, the carpenters had to be measured in the carcass. These dimensions have been mentioned beforehand in the absence of the visceral body. Typical is the carpentry rendering to the current metric system or to the number of footprints. Using the fundamentals of this old dimension can produce good results.
We need to look at the theory that the fruition of a house should have a different picture than the size of the house. Here is how to calculate the universal energy entering the house and the emission energy. By increasing the number and dividing by counting and dividing the number nine by dividing the number by dividing it, the mathematical relativity is the mathematical matrix. The number of hookers established in the hut is put into the number of stakes and the number of windows and showcase icons is old. The idea is to save energy that is entering the house and eliminate the emptying energy. In addition, it also has to balance the space.
This concept is intensified by the location where the main tent should be placed in the house. There are several architectural principles that follow at laying the main entrance. It is one way to share eight legs on the back. It is one way to share up to eight front-line schools. There are good predictions when tailing in the directions north and south. I think it’s a common way. On the left side of the house, look at the right side of the house looking for the right side of the house. But dividing the main wall into nine is another way. This is reflected in the new planets. Ravi Chandra, Kujja, Bhur, Guru, Venus, Hani, Rahu, and Conjucco calculate to the right and can be used to select the Martian Venus or Teacher foot from the first leg. It should be determined according to the planetary life of the owner of the house. Usually the four or fifth legs are generally placed on the main entrance. But, according to the principles of the past, understand its appropriate unity. This poem is clear.
Dividing up and down, knowing four ways in the home
To the right, to the right, to the right, to the right, to the right and to the left
Look around the rest of the place as if looking at the door for the door
This is how to make work happiness like this
According to the area, if the owner of the house of the gentleman comes to the house and is at least able to help at least in the hut, it is appropriate. From the Katy day, the main gate is brought to the East and the so-called Nekath is coming to the south. When the seven seeds begin to appear to the south, the West should be placed in the North when the beginning begins. It is a question of not voting for the western door. But when it comes to plowing of land, it can be taken into account that the west can not be prevented from doing so in a systematic way.
Too much of the major tilts and large entanglements are the result of distorting energy. The ancient way of measuring the Uulus is twice as high as the width of the hill. The ancient form of these tusks can not be traced here. It has a name for it. This type of monk is also seen in the temples. These tents are found in ancient houses or elite houses. The palace has been locked in one place. There is not a Lich King. Therefore, these flipchart rows are not found at all. Therefore, the curves of these curves which are curved in the back are minimized. Finally, the monk is also scheduled to take orders.
The existence of a tree, a double length of the main entrance of the main entrance, a muddy storm, an ancient belief that a tree retains a tree, and the image of a tree. Clearly, such places will clearly indicate that the repulsive energy goes beyond the positive energy from the outside. Take a tree here. If it is a tree, children will be diagnosed with diseases and other blurs. Some of the energy species that act on a tree are above the universal energy. It is the children who get disabilities.
pradhāna uluvassa tæbīmē dī anugamanaya karana vāstu vidyā mūladharmayan kīpayak æta
geyi diga paḷala tīraṇaya kirīmēdī vaḍu riyanin mæna gatayutu bava pera isivaru dakvā tibē. mē mānayan munuṣya śarīrayaṭa nohot vāstu puruṣayāgē piṇḍayaṭa sāpēkṣa bava pera san̆dahankara æta. ehidī vatman mēṭrik kramayaṭa hō aḍi agal gaṇanaṭa vaḍu riyan parivartanaya kara gænīma sāmanya svabhāvayayi. mē pæraṇi mānayan hi mūla dharmayan dæn gena bhāvita kirīmen yahapat pratiphala atkara gata hækiya.
gṛhayaka varga phalayen læbena aya pramāṇaya væyaṭa vaḍā viḍiyen venasva tibiya yutu bavaṭa tibena mataya apa vimasā bæliya yutuya. geṭa ætuḷu vana viśva śaktiya hā piṭavana śaktiya gaṇanaya kirīma mehi adahasayi. iraṭṭē gaṇanak vana aṭen væḍi kirīmen saha bedīmen aya da ottē gaṇaṇak vana navayen væḍi kara bedīmen væya da labāgænīmē gaṇitamaya kramayen ismatu vannē itiriya piḷiban̆da sāpēkṣatāvayayi. geyi pihiṭuvana uluvahu gaṇana ottē pramāṇayakaṭa tæbīma janel saha kavulu iraṭṭē gaṇanakaṭa tæbīma pæraṇi siritayi. mehi adahasa nam geṭa ætuḷu vana śaktiya itiri kirīmat piṭavana śaktiya śunya kirīmat bava tērum gatayutuya. eyaṭa amatarava avakāśaya samabara kirīmaṭada siduvē.
geyi pradhāna uluvassa tæbiya yutu sthānaya magin mema saṁkalpaya vaḍāt tīvra vē. pradhāna uluvassa tæbīmē dī anugamanaya karana vāstu vidyā mūladharmayan kīpayeki. idiri pasa pāda aṭakaṭa bedāgænīma ek kramayeki. idiri pasa pāsa aṭakaṭa bedā gænīma ek kramayeki. ehidī utura dakuṇa ādi diśāvanhidī uluvahu tabana viṭa æti vana suba asuba kal tiyā kiva hæki vī æta. eya podu kramayak yǣyi sitami. geyi idiri pasa bittiyaṭa piṭupā siṭa gat pudgalayaku gē vam pasa siṭa dakuṇaṭa gæna balā mē uluvassa tæbīma karati. namut pradhāna bittiya navayakaṭa bedā dækvīma tavat kramayeki. ē magin kiyǣvennē nava grahayangē pihiṭīhayi. ravi candra, kuja, budha, guru, sikuru, hani, rāhu, kētu vaśayen dakuṇaṭa eya gaṇan bælena kalhi paḷamuvæni pādaya atahæra san̆du an̆gaharu sikuru hō guru pādaya torāgata hækiya. eya torā gatayuttē geyi himiyāgē uppatti graha balaya anuvayi. sāmānyayen hatara hō pasvana pādaya poduvē pradhāna uluvassa tæbīmaṭa sudusu yǣyi dakvā æta. namut pera kī mūladharmayanṭa anuva ehi ucita anucita bava tērum karagata hot mænavi. mē kaviyen ē bæv pæhædili vē.
diga bedamin geyi navayaṭa satara vidiya dæna son̆da lesa
dakuṇaṭa in pasakda vamataṭa tun bhāgayak salasa
sesu tæna min balā son̆dina tabanu geyi dora kaḍa situ lesa
væḍa sǣdeyi santosa lesa visuma kalot melesa
varga phalaya anuva gṛhayaṭa læbena nækata geyi himiyāgē nækata hā sīhē nam aḍu gaṇanē kṣēma nækataka pihiṭa vī nam sudusuya. kæti nækatē siṭa nækæt hatakaṭa ayat nam pradhāna dora nægenahiraṭa damā nækatē siṭa gænena nækat sata pæmiṇi viṭa dakuṇaṭa da anurayen paṭan gat sataṭa pæmiṇi viṭa baṭahiraṭada denaṭen paṭan gataviṭa uturaṭa da tæbīma sudusu yǣyi kiyā tibē. mehidī baṭahira dora tæbīmaṭa kavurut manāpa novīma praśnayaki. namut iḍam kæbali kæḍīmēdī ætivana tattvayan mata baṭahira diśāva gænīma væḷækviya nohæki vū tæna eya śāstrānukūlava gata hæki bavada sihi tabāgata yutuya.
pamaṇaṭa vaḍā kuḍā lesa pradhāna uluvahu tæbīmada viśāla uluvahutæbīma da magin læbena pratiphala nam śaktiya vikṛti vīmayi. ema nisā uluvassē paḷala men deguṇayak usa siṭina lesa uluvassa mæna gænīma purāṇa kramayayi. mē uluvahu vala purāṇa hæḍa ruva gænada mehidī saṭahan nokarama bæriya. eyaṭa koṭas namayaki. mē hæḍayē uluvahu vihārasthānayanhida dēvālayanmida adat daknaṭa æta. purāṇa valav nohot prabhū geval valada mevæni uluvahu daknaṭa tibē. uluvassē siyalla ekinekaṭa kiṭi kiṭiyē tada kara ættēya. iḍavvak ættēma næta. ema nisā asavvakin karakævena mema deraṭu magin æti vana vāstu doasa avama ættēma næta. ema nisā asavvakin karakævena mema deraṭu magin æti vana vāstu doasa avama tattvayaṭa patkara æta. avasāna vaśayen uluvahu pæna śānti karma kirīmada mevæni uluvahu valaṭa niyamitaya.
pradhāna uluvassa idiriyen dora men deguṇayaka diga pramāṇayakaṭa mehāyin mahā mārgayak pævætīma maḍa gohoruvak pævætīma vṛkṣayak pævætīma menma pratimā ādiya pævætīma magin geṭa asuba gena dena bava kiyavena pæraṇi matayada salakā bæliya yutuya. evæni sthāna nuduruva pævætīma magin piṭatin læbena dhanātmaka śaktiya abhibavā vikarśana śaktiya kriyākarana bava pæhædili karadiya yutuya. mehidī vṛkṣaya ganimu. elesa gasak ætnam daruvanṭa rōga hā venat dos æti vana bava kiyā æta. gasaka kriyākarana noyekut śakti viśēṣa viśva śaktiya abhibavā mehidī getulaṭa ætuḷu vē. ē magin ābādha genennē daruvanṭayi.
This is a Google word to word translation of a article publised on Divaina on 2012/03/30.