සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ස්වාමියා භාග්යයවන්ත නිවසක්
We are the father of the family head of household. We have seen the wives who lost lovedly to their children and who loved the love of their husbands. When a father loses his affection, the home will be protected. There are instances where homeowners’ home security is lost. That is,
Divorce
Incident / Incident
Imprisonment
Eternal illnesses and illnesses
To be sore
Death
In any of these ways, the protection of the head of the house may be deprived of protection, protection of the dwelling and the dwelling. The ancient chamber indicates that the split affects the house’s architectural defects. The collapse of the family unit of modern society has become a major problem. Although these conditions are present in various socio-political and economic aspects, the appearance of the root seeds has a profound effect on the study of root seeds. In this article, we are trying to explain the architectural problems that can lead to the splitting up between the head of household and the home.
A house is always cradled (housewarming) by the head of the house. Or a husband. It is a general theory of the theory. Although the husband does not have this fellowship, the head of the house is the head of household. Therefore, the household head will be able to activate all the occupational water immunities in a house. Vasudeva has told the world that the inter-relationship between the house and the cottage is incompatible with the split-up of the house. Let us consider what these facts will look like.
The Brahma foot impoverishes a wall, the construction of pond ponds on the foot of the Brahma foot, the climbing footboard / columns or toilets on the climbing feet, and the pedestal of the gym is weakening. Then the connection between the head of the house and the householder may be weak. Therefore, it is always necessary to identify the house footage of the house correctly and to try to keep it clean and free. The podium does not matter. But it should be enabled for the right amount.
Enabling the fan base
Houses, rocks and clay can be used to activate the leg room to enable the cozy ground to suit the birthplace of the homeowner, while displaying a tacho- colored scallop on the feet legs and displaying the nodal symbol of the nodal line as well as respecting the passersby on the nave’s line. Foot can be activated.
Also, the relationship between the house and the householder’s and the house’s householder’s fault can be interrupted. If you have any of the following characteristics of your home wedding, remove them as soon as possible.
Leaves out
Leaving the left (opening from the outside first)
Covering the door and lid
The doorways are not sour
Location of bad feet
Frequency of rain and sun
Black Colors
Hanging the lighings and hanging up on the main inside
There are pillars or trees in front of the main gate
The gate is located at the main entrance
Gate at the main entrance is directly in the direction of another house or religious place
There is a junction at the main entrance
After fixing the above error conditions in the opening of the portal, the opening of the opening and other doors of the house should be adjusted accordingly. Here, three port posts are actively powered up, especially between the home owner and the home. Such portraits should not be taken care of.
Nanda Gate Note (Women Destroy) – East + South
Road Note (Destruction of Threats and Destructions) – North + South
Women’s Gate Note (Overhead) – East + West
The gateway to East + South is Nanda is the most adverse effect on the homeowner. This means the old sri lks as the destruction of women. A common feature that can be seen when examining the portal is the headache of the head of the household. Therefore it should be ensured that this door note does not apply to a house. The door to the right is activated in the East + West + South direction, “Sumucha”.
The roof is the house of the house. The faults in the roof directly affect the home owner. There are some major defects in the roof of the roof.
Applying graves
Take even racket statistics
Cut off the tops of the house with the bare tops and the undergarments
Single roof
The very sophisticated roofs
Combining two fruits together
Black-colored timber and black coloring
The breakdown of the householder’s home and home can lead to the breakdown of above-mentioned fault conditions (where all the elevations are in the boulders). Also, when the roof directly clamps into the roof, the home directly contributes to the defect in the roof of the roof.
Housekeeper is the head of the house as well as the foundation stone of the main house of the house. At the laying of the foundation, put it in a beautiful sculpture and be respectfully protected during the lifetime of the house. The homeowner will have the same importance as the head of household as mentioned in the article. In modern times, a contractor or a housebuilding company is handed over to build houses to return home to return home. In such a situation, it may occur that the foundation stone is changed or tiled. Lack of a proper design and a more frequent change in the layout can lead to a tentative tilt. The foundation stone should not be applied to the washers or toilets in the foundation stone. Hence, the connection between the house and the house is weakened.
Direction in the direction of architecture is a very important factor. The ninth and south directions are very important under the energy-centered theory. The householder’s house must always be in the southwest. Noryssa, southeast, northwest, is the worst. The householder should not be in the room when the gymnast’s rooms are located. This way, the relationship with homeowner and the house will be detrimental.
svāmiyā bhāgyayavanta nivasak
pavulē gṛha mūlikayā vaśayen apa han̆dunvannē piyāya. dū daruvan samaga itā satuṭin kal gevana mavupiyan atara piya senehasa ahimi vī giya kotekut dū daruvan saha sæmiyāgē senehasa ahimi vū birindǣvarun apa dæka æta. piyāgē senehasa ahimi vū viṭa ema nivasaṭa ārakṣāvak næti vī yayi. gṛhayaka gṛha mūlikayāgē ārakṣāva nivasaṭa ahimi vana avasthā kihipayak æta. enam,
dikkasāda vīma
aniyam sambandhatā ætivīma/ vidēśa gata vīma
siragata vīma
sadākālika akarmanya saha rōgābādhavalaṭa lakvīma
sihi vikal vīma
maraṇayaṭa patvīma
ihata kumana hō ākārayakaṭa gṛha mūlikayāgē rækavaraṇaya, ārakṣāva gṛhayaṭa hā gṛhayē jīvat vannanṭa ahimi vī yā hækiya. mema khaṇḍanayaṭa nivasē vāstu dōṣa ivahal vana bava ipæraṇi vāstuvē san̆dahan vē. nūtana samājayē pavul ēkakayē mema bin̆da væṭīma itā prabala gæṭaluvak bavaṭa pat vī æta. vividha samājamaya dēśapālanika hā ārthika karuṇu viṣayehi lā mema tattvayan æti vūvada, mūla bījayē sakas vīma adhyayanaya kaḷa viṭa gṛhayē vāstuvala viśāla balapǣmak gæbvī æti bava penī yayi. mema lipiyen pahadā dīmaṭa utsāha gannē gṛha mūlikayā hā nivasa atara æti sambandha khaṇḍanaya vīmaṭa ivahal viya hæki vāstu dōṣa piḷiban̆davaya.
nivasak sǣma viṭama sīhum karannē (balaganvannē) nivasē gṛha mūlikayāṭayi. nætinam sæmiyāṭayi. eya podu vāstu siddhāntayaki. sæmiyā nomæti viṭa gṛha himi kāntāvaṭa mema sīhum kirīma kaḷada sæmiyā siṭina sǣma viṭama gṛha mūlikayā vannē ohuyi. mē nisā nivasaka siyalu vāstu balagænvīm sakrīya vīma gṛha mūlikayā padanam karagena kerenu æta. nivasa hā gṛha himiyā atara pavatina mē sambandhaya khaṇḍanaya vīma kerehi nivasē pradhāna vāstu siddhānta nogælapī yāma hētu pādaka vana bava vāsudēva sṛṣi lovaṭa kiyā æta. ema karuṇu monavāda yanna piḷiban̆dava piḷiveḷin salakā balamu.
brahma pādaya bittiyakaṭa yaṭa kirīma, brahma pādaya mata vil pokuṇu idi kirīma, brahma pādaya mata paḍipel/ kaṇu hō væsikiḷi idi kirīma væni karuṇu tuḷin brahma pādaya durvala vē. eviṭa gṛhaya hā gṛha mūlikayā atara æti sambandhaya durvala viya hækiya. mē nisā sǣma viṭama nivasē brahma pādaya niværadi lesa han̆dunāgena eya pirisiduva hā nidahasva pavatvā gænīmaṭa utsāha kaḷa yutuya. brahma pādaya pǣguṇāṭa kamak næta. ehet eya nisi ākarayaṭa sakrīya kaḷa yutuya.
brahma pādaya sakrīya kirīma
gṛha himiyāgē janma nækataṭa gæḷapena lesa brahma pādaya sakrīya kirīma san̆dahā dæva, pāṣāṇa, mæṭi ādī dravya bhāvita kaḷa hæki atara brahma pādaya mataṭa pacca varṇa pāpissak yodā īśāna rēkhāvē svasthika lakuṇa pradarśanaya kirīma menma nivæsiyan brahma pādaya asalin gaman gannā viṭa gauravānvitava gaman kirīma væni karuṇu tuḷin brahma pādaya sakrīya kaḷa hæka.
esēma nivasē saṭahana saha maṁgala dvārayē pavatina dōṣa gṛha himiyā saha gṛhaya atara pavatina sambandhaya khaṇḍanaya vīmaṭa hētu viya hækiya. obagē nivasē maṁgala dvārayē pahata lakṣaṇa ætnam ēvā itā kaḍinamin ivat karaganna.
piyan eḷiyaṭa ærīma
piyan vamaṭa ærīma (eḷiyē siṭa arina viṭa mulinma)
uḷuvassa hā piyana dirā tibīma
uḷuvassa lam̆ba novīma
asuba pāda vala pihiṭīma
væssaṭa hā avvaṭa nitara lakvīma
kaḷu pāṭa varṇa gænvīma
pradhāna uḷuvassē pahan dælvīma hā vividha dǣ ellā tæbīma
pradhāna dvārayaṭa idiriyen eka ellē kaṇu hō gas pihiṭā tibīma
pradhāna dvārayaṭa eka ellē gēṭṭuva pihiṭā tibīma
pradhāna dvārayaṭa eka ellē idiriyenma tavat nivasaka hō āgamika sthānayaka dvārayan pihiṭā tibīma
pradhāna dvārayaṭa eka ellē handiyak pihiṭā tibīma
maṁgala dvārayē pihiṭīmē ihata dōṣa niværadi kara gat pasu maṁgala dvāraya saha nivasē piṭavīmē anekut dvārayan dōṣa nomæti lesa gæḷapīma sidu kaḷa yutuya. mehidī viśēṣayen gṛha himiyā saha nivasa atara ayahapat gæḷapīmak æti karanu labana dvāra saṭahan tunak itā sakrīya vē. mevæni dvāra saṭahan nivasaṭa ek kara nogænīmaṭa vagabalā gata yutuya.
nanda dvāra saṭahana (strī vināśam) – nægenahira+ dakuṇu
ripuda dvāra saṭahana (sora saturu biya, dēpaḷa vināśa) – uturu+dakuṇu
kāntā dvāra saṭahana (adhika viyadam) – nægenahira+ baṭahira
mema dvāra saṭahana atarin gṛha himiyā kerehi itāmat ayahapat lesa balapānu labana dvāra saṭahana vannē nægenahira + dakuṇa yedena nanda namæti dvāra saṭahanayi. mehi arthaya strī vināśaya lesa pæraṇi sṛṣivaru dakvā æta. mema dvāra saṭahana parīkṣā kirīmēdī dækiya hæki podu lakṣaṇaya vannē gṛha mūlikayāṭa itāmat ayahapat vīmayi. ebævin mema dvāra saṭahana nivasakaṭa noyedīmaṭa vagabalā gata yutuya. nivasak san̆dahā itāmat sudusuma dvāra saṭahana lesa sakrīya vannē nægenahira+ baṭahira+dakuṇa diśāvangen samanvita ” sumukha” næmæti dvāra saṭahanayi.
vahalaya yanu nivasē sirasayi. vahalayē pavatina dōṣayan sṛjuvama gṛha himiyāṭa balapāyi. vahalayē pavatina dōṣa atara pradhāna dōṣa pahatin dakvā æta.
sohon parāla yedīma
parāla iraṭṭē saṁkhyā gænīma
gṛha himiyāgē usaṭa vaḍā aḍu diga sahita mūṭṭu mudun līya saha yaṭa lī san̆dahā yedīma
tani palayē vahala
itā saṁkīrṇa hæḍatala sahita vahala
pala dekaka jalaya ekaṭa ekatu vīma
kaḷu varṇa dæva yedīma hā kaḷu varṇa gænvīma
kæṇi maḍala (parāla siyalla ek tæn vana tæna) vahalayē ihata dōṣa sahagata tattvayan gṛha himiyā saha nivasa atara pavatina sambandhaya khaṇḍanayaṭa hētu viya hæka. esēma vahalayaṭa dæva tæbīmēdī gṛha himiyā ē san̆dahā sṛjuvama dāyaka vīma tuḷa vahalayē pavatina vāstu dōṣa samanaya kirīmaṭa hētu vē.
gṛha himiyā yanu gṛhayē pradhāniyā menma mulgala yanu nivasē pradhāna gṛha sthambhayayi. mema mulgala tæbīmē dī suba mūrtiyen tabana atara eya nivasē jīva kālaya tuḷama gaurānvitava ārakṣā kaḷa yutuyi. vāstuvē san̆dahan paridi gṛha mūlikayāṭa hā samāna vædagatkamak gṛha ārambhaka sthambhayaṭada himivē. nūtanayēdī kontrāttaruvakuṭa hō nivāsa sādanu labana samāgamakaṭa gṛhaya sǣdīmaṭa bhāra dena atara nævata gṛha himiyā nivasa veta yannē geṭa gevadīma san̆dahāyi. mevæni tattvayak tuḷa mulgala venas kirīmaṭa hō pǣgena sthānayakaṭa yedīma siduviya hæka. esēma nisiyākārava sælæsmak nomæti vīmada, sælæsma nitara nitara venas kirīma nisāda mulgala pǣgena sthānayakaṭa pat vīmē hækiyāvak æta. mesē mulgala pǣgīmaṭa lakvīma menma mulgala tæbū bittiyē væsikiḷi hō væsikiḷi vaḷaval yedīma nokaḷa yutuya. mē nisā gṛhaya saha gṛha himiyā atara æti sambandhaya durvala vīma sidu vē.
vāstu śilpayaṭa anuva diśāva itā vædagat sādhakayaki. viśva śakti kēndrika nyāya yaṭatē īśāna hā nirita diśā itā vædagat vē. nivasē gṛha himiyā sǣma viṭama nirita diśāvē siṭiya yutuvē. īśāna, ginikoṇa, vayam̆ba, itāmat ayahapat vē. esē brahma pādayē kāmara pihiṭā æti viṭa gṛha himiyā ema kāmarayē sthāna gata noviya yutuya. meyin gṛha himiyā saha gṛhaya samaga æti sambandhatāva ayahapat vanu æta.
This is a Google word to word translation of a article publised on Divaina on 2013/07/28.