සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ගැබිනි මවකගේ සැබෑ වගකීම
In the early childhood, the child is in need of pre-childhood. The spirituality of a child should be well established prior to his birth. As such, the most important responsibility for parents is during their pregnancy. But how many times do they understand this? It is a sad situation on one hand.
In the mother’s wardrobe, the first cell that creates the human body is made by joining the male and female seeds. It is known as the fetus, the embryo, in various spheres. The fruited knitting need to be connected to the formation of life. The Buddha’s life is a mortal life of a person who comes back to life. More clearly, it is a Vault loan securitization.
According to the Buddha’s discourse on this verse, it is like a gas. It is a ray like a ray. The eye, ears, and nasal organs have ruined and destroyed, but the eye, ear, and nose organism is destroyed. This returns to the dusk and returns to the embryo. In the next 10 months, the human body develops a complete human body in the mother’s eye, in the eyes, in the ear, in the nose, in the tongue, and in the body.
The visual component of the eye, ear, nose, tongue, and body of the Vihan who entered the mother’s womb was set up by the umbrella of his former habits. It is something that is in Vinn Lo. In this situation the mother’s mentality needs to be set up to position those qualities. According to the sacred word of Buddha (robathya Sutta), there is a cheerleader within the Vinnaya loan for the mother. In order to function, it is in the mother’s own way that the mother’s mental faculties are matched.
From here comes the early childhood. Parents need to be intelligent at this time. Parents’ role is very important from the first birthday to the birth. Mother has the noble quality of being a wise, capable, beautiful, healthy, wise child in the future.
Most of the mother’s mind affects the child due to the inherent characteristics of the VAN loan. Therefore, the mother has a special responsibility until childbirth. That’s the way the mother’s mind is to handle the child’s mentality in a good way.
In the ancient society, the majority of the pregnant women were influenced by Buddhist culture. But at such a time when the world has changed, pregnant mothers do not have such a spiritual environment. It is very little stimulus to spiritual health.
In the ever-changing world of the modern world, a person is tugged at the media by the meaning of nothing. So, in the face of complex problems in life, Hiriwatapi puts the sensations on the broken “love” of the world’s biggest problem and how to cope with tele-dramas, films and so on. It also pours out the intellect and sets in the minds of the mothers. Today, pregnant mothers are also affected. Therefore, they put their mind on their ear, ear, nose, tongue, and body, and lay their foundation on the part of the child within the trash.
You go to the shrine and worship the mantle lamps and rest your mind on the day. When we come home in the evening and watch teledrama again, we come back to another mind. In this way, the behavior of the pregnant mothers changes in time, so the baby’s spirit is suppressed in the spirits.
Also, the constant repulsion of the mother, the quarrel between husband and wife, jealousy, hatred, malignant behavior in the mother, and the pregnancy of a pregnant mother, the child’s spirit dishonorable in the abdomen. Such ones will be tempted to bend just to bend down from childhood to childhood. Intelligence is not thought of by wisdom. If a wise and wise son asks, it can not be achieved only after the baby is born.
A mother has a special role to play from her childhood. That is changing his behavior. Keeping the position of the five faces of the five faces, the dignity, the constant compassion, the grieving of the heart, the vigorous reconciliation of relationships, the passion, the hatred, the burning harass tattoo, the replacement of movies, the sensible things, the viewing and the enjoyment must. Pregnant mothers should find important reading of important books, mathematical problems, scientific books, etc. Similarly, visits to religious places, religious services, and spiritual activities should be maintained during the pregnancy.
The pregnant woman should always be able to absorb all that is in it, with the wisdom of the womb in the womb. At home, the Buddha’s mother’s word means not only building a sad child. By doing this, the world is wise, capable, healthy, healthy, wise man.
By doing so, the barbarians will reduce the origin of the traumatic parents and the country. Crimes that kill violent criminals will be reduced. A man who drinks water will not grow up, and people will grow nasty. Women will not be raped and they will not come to the brutal killing of demons.
Therefore, the need of today’s spiritual clinics for pregnant mothers will be a great activity today. The educated should take the lead. The Ministry of Buddha Sasana and the Department of Health should take the lead in the Bhikkus. If such an environment is given to pregnant women across the country, wise, capable, fortunate, and wise children can be further increased. Such actions are timely because of the prevailing social conditions and the changing culture, the morale decay rate
gæbini mavakagē sæbǣ vagakīma
pūrva ḷamāviya monṭisōriyen æræm̆buvada mavkusa tuḷa gevannē atyavaśyama pūrva ḷamā viyayi. daruvakugē adhyātmaya manā lesa pihiṭuvā gata yuttē ohu bihivannaṭa kalini. enisā demāpiyanṭa væḍi vagakīma pævarennē darugæba pavatina kālaya tuḷaya. ehet ē tattvaya avabōdha karagannē siyayaṭa kīdenekda? eya ek atakin barapataḷa kanagāṭudāyaka tattvayaki.
mav kusak tuḷa puruṣa bījaya hā strī bījaya ekvīmen sǣdennē minis sirura nirmāṇaya vana paḷamuvæni sailayayi. eya bhrǣṇaya, kalalaya vaśayen vividha andamaṭa vaidya vidyāvēdī han̆dunvayi. mesē sakasvana kalalayaṭa jīvayak ætivīma piṇisa viñÆṇayak sambandha viya yutuya. pera bhavayaka siṭa miyagos yaḷi minis bhavayakaṭa pæmiṇena kenakugē viñÆṇayaki. vaḍāt pæhædiliva pavasannē nam viñÆṇayaka sūkṣma koṭasaki.
mema viñÆṇaya piḷiban̆da buddha dēśanāva anuva eya vāyuvakaṭa samānaya. enam kiraṇa śaktiyak ban̆du vastuvaki. æsa, kana, nāsādī indriyan bin̆davæṭī vināśa vū (maraṇayaṭa pat vū) ehet æsa, kana, nāsādī indriyangē jīva guṇaya sūkṣmava pavatina vastuvaki. meya nævata bhavayak san̆dahā mavkusaṭa ætuḷu vī kalalaya mata vægirī eyaṭa ælī siṭī. esē heyin māsa 10 k tuḷa æsē jīva guṇayaṭa æs dekat, kanē, nāsayē, divē, śarīrayē jīvaguṇayanṭa adāḷava pūrṇa minis sirurak mavkusa tuḷa vardhanaya veyi.
mesē mav kusa tuḷaṭa pivisi viñÆṇayē sūkṣma koṭasaṭa ayat æsa, kana, nāsaya, diva, śarīraya yana aṁga sakas vannē pera bhavayē ohu tuḷa pævæti gatiguṇavala sūkṣma koṭasada kriyākārī vemini. eya viñÆṇaya tuḷa pavatina deyaki. mē avasthāvaṭa ekī gatiguṇa pihiṭīma piṇisa mavagē mānasikatvaya darugæbaṭa avaśya vē. utum buddha vacanaya anuva (bhattiya sūtraya) mav kusaṭa pæmiṇena viñÆṇaya tuḷa kusalākusala tænpatva pavatī. ēvā kriyātmaka vīma piṇisa mavagē mānasikatvayaṭa anuva gati guṇa vaśayen sakasvīma mavkusa tuḷa siduvannaki.
metæn siṭa eḷæm̆bennē pūrva ḷamā viyayi. mema avasthāvē viśēṣayen demāpiyan buddhimat viya yutuyi. daru piḷisin̆da gat paḷamu māsayē siṭa bihivana avasthāva dakvā demāpiyan satu kāryabhāraya itā vædagat vē. anāgataya tuḷa bihivana daruvā næṇavat, guṇavat, rūmat, nirōgimat, pragnavanta daruvaku bavaṭa patkirīmē udāra guṇaya mava satu vē.
mavpiya dedenāgēma gatiguṇavalaṭa āvēnikava viñÆṇaya genā gatiguṇa sakas vīmēdī væḍi vaśayen mavagē manasa daruvāṭa balapāyi. enisā daru prasūtiya dakvā mavaṭa viśēṣa vagakīmak pavatī. enam mavagē manasa daruvāgē mānasikatvaya yahapat andamaṭa hasuruvā gænīmaṭa sakas kara gænīmaya.
pæraṇi janasamājaya tuḷa gæbini samaya væḍivaśayen dharmānukūla tattvayakaṭa patkara gattē ē bauddha saṁskṛtika ābhāsaya matini. namut lōkaya venas vī æti mevan avadhiyaka gæbini mavvarunṭa evæni adhyātmika vaṭapiṭāvak næta. saukhyamaya atin pahasukam labāgannavā vinā ādhyātmika atin peḷam̆bīma itāma alpaya.
nirantara navīna lōkaya tuḷa mādhya magin prēkṣakayā æda bæn̆da gannē artha śunya puhu śṛṁgāra rasayeni. ē anuva jīvitayē saṁkīrṇa gæṭalu pættaka tabā lōkayē lokuma praśnaya lesa huvā dækvena hiriotap bin̆dīgiya “ādaraya” gænat ehi bādhaka gænat katākarana boḷan̆da ṭeli nāṭya, citrapaṭa væni dēval valin buddhiya visikoṭa mavvarungē sit tuḷada hæn̆gīm avuḷuvā tabayi. ada gæbini ammalāda ēvāṭa vahavæṭī siṭī. enisā ovungē æsa, kana, nāsaya, diva, śarīraya yana pasin̆duran tuḷin manasaṭa labādun ē kuṇu kandal gæba tuḷa siṭina daruvāgē adhyātmayaṭa padanama damayi.
siddhasthānayakaṭa gos teruvan væn̆da malpudā pahan dalvā sita nivāgannē ehemat davasakaya. edāṭat havasa gedara ævit ṭelināṭya balanakoṭa āpahu venat hitak ætivenavā. mē vidiyaṭa gæbini ammalāgē caryāva mohotin mohota venas vī yana nisā gæba tuḷa daruvāgē adhyātmaya tuḷa buddhi prabhāva tava tavat yaṭapat veyi.
esēma mava nirantara dvēṣasahagata vīma, am̆busæmiyan atara āravul bahula vīma, mava tuḷa īrṣyā, vaira, krōdha nirantara ætivīma, gæbini mavakagen sidu vē nam kusa tuḷa daruvāgē ādhyātmaya apirisidu andamaṭa pihiṭayi. evæni aya ipida ḷamāviyē siṭama hæn̆gīmvalaṭa pamaṇak næmī gaman karannaṭama peḷam̆beyi. buddhiya, pragnava piḷiban̆da nositayi. næṇavat guṇavat pragnavanta daruvek patannēnam daruvā ipaduṇu pasu pamaṇak eya sākṣāt karagata nohæka.
daruvaku kusaṭa pæmiṇi dā siṭama mavakaṭa viśēṣa kāryabhārayak iṭukirīmaṭa tibē. ē tamangē caryāva venaskirīmaya. dinapatā paṁcaśīlayehi pihiṭīma, dharmānukūla vīma, nitara karuṇā bara met sitama pavatvā gænīma, sitaṭa duk nogena siṭīma, am̆bu sæmiyan karuṇābarava aenyānya sambandhatā pavatvā gænīma, rāgaya, dvēṣaya, æviḷena harasun ṭelināṭya, citrapaṭi venuvaṭa haravat, buddhimat vædagat dēval æsīma, bælīma saha vin̆dīma sidu karagata yutuya. vaṭinā vædagat patapota kiyavīma, gaṇitamaya gæṭalu visan̆dīma, vidyātmaka pota pata bælīma, ādī kriyāvan tuḷa gæbini mavvaru pihiṭiya yutuya. esēma āgamika siddhasthānavalaṭa yæma, āgamika kaṭayutu kirīma, daham æsīma ādī kriyā gæbini samaya tuḷa væḍi vaśayen pavatvā gata yutuya.
ē siyallakma manāva manasē dhāraṇaya karaganimin ē sǣma deyakma vinivida yana prabala nuvaṇak, pragnavak kusa tuḷa daruvāṭa læbēvā yana āśirvādaya nirantara gæbini mava tuḷa tibiya yutuya. gedara budun ammā yana virudāvaliyē arthaya vannē dukvin̆da daruvaku usmahatkara hadāganna ekaṭa pamaṇak novē. mevan lesa kaṭayutukara lovaṭa næṇavat, guṇavat, nirōgimat, pragnavanta minisaku dāyāda kirīma pradhāna koṭagenaya.
esē kirīmen mlēccha tirisan gati æti demāpiyanṭat raṭaṭat piḷilayak vana minisun bihivīma aḍuvanu æta. sāhasika lesa aparādha karana kāmātura mlēcchayan bihivīma aḍuvanu æta. minisaku bona vatura ṭika pavā borakarana, kaḍābin̆da damana tirisan gati æti minisun bihi novanu æta. kāntāvan dūṣaṇaya kara amu amuvē marādamana yakṣayan bihi novanu æta.
enisā gæbini mavvarun san̆dahā ādhyātmika sāyana pævætvīmē avaśyatāva ada davasē śrēṣṭha kaṭayuttak vanu æta. mē san̆dahā ugat buddhimat aya peramuṇa gatayutuya. buddha śāsana amātyāṁśaya menma saukhya depārtamēntuva, bhikṣun vahansēlā peramuṇa gata yutuya. evæni parisarayak raṭapurā gæbini mavvarunṭa udākarannē nam meraṭa tuḷa næṇavat, guṇavat, vāsanāvanta, pragnavanta daruvan tavatavat væḍikara gata hækiya. pavatina samāja tattvayan hā venasvana saṁskṛtiya, sadācāraya pirihena vēgaya væḍi nisā mevæni kriyāmārga gænīma kālōcita veyi.
This is a Google word to word translation of a article publised on Divaina on 2012/08/24.