සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ඉනා බෙහෙත් දීම පාපයකි
The human world is regarded as a wedding band. It’s also about a tenth planet. In many cases, this tenth planet becomes more powerful or weaker than the reverse. The tenth planet of a woman who is born with nine planets is the husband who marries her. The wife’s wife is the tenth planet of a man.
Carmic energy
The woman or woman who traverses the face moves behind and turns around behind her, turning into good or bad qualities and good deeds. It happens like a pulling file that pulls the cart into the cart. In Buddhism it is called the power of karma.
The center and the 12 boxes
The center of the center shows the creativity of the animal. The animal can be a woman or a man.
Marriage is a resource
Today, we simply speak marriage. About marriage is the seventh fort from the center. This seventh box is considered the seventh in number as the seventh. It is the marriage of the greatest wealth that can be found in these wedding fashions.
For some, marriage is an asset. For some, marriage becomes a hell. Some will not marry.
In former times, those who accuse other people’s marriages, break others’ marriages, and gossip about tales of others do not get married. Marriage breaks when this happens. Otherwise, marriage becomes a hell.
The woman is redundant
It is rarely for a woman to come to the Sakvithi kings to come down to the world by feminine heat. The woman’s log and the governor, the four, the four-headed, the seven, the seven, the diphtheria, the twelve, the twelfth and the eighth, must have some kind of well-being according to the astrological theories.
Simple, simplified rules
Million. DM. The simple rule of the system is that marriages have to be followed by two weeks, seven, seven, and eleven months.
The six Venus – the ten-headed prince is considered a marriage barrier. If the Saturn’s Venus Saturn had been persecuted as Saturnic, it would seem that Bartholomews would conclude that marriage would not take place. When a person who is born is in a tight relationship between the Ravi and the Shi, the marriage of the person who is born will be a chaotic situation.
Ingestion
When a girl or a young man does not want the young man or woman whom they want, she mentally falls away and looks at the mundane insights to get the young man or girl’s consent.
In the past, it has been specifically used for injection. A person who gives a husband or wife an opportunity to marry is the greatest disorder in marriage in this life.
The body of a young woman or young man whose invaded vestibule begins to deteriorate steadily, he or she becomes permanently ill.
Blood purification
Many people think that when the sugar is used as a medicine, the body has no problem. But the rich, cupped tea cup is either a liquid or a stomach in the stomach. After that, it becomes a black liquid, and a spinning motion occurs around it. If this is found, doctors make a laxative.
Some also make this a hideaway. But it is difficult to imagine these are successful. Work is also spent on this. Therefore, some do not have the opportunity to take proper treatment.
Enlightenment – Seth poetry
To do this, there are many other ways, tricks, and curiosity and curiosity – Seth Kavi Readings, but it is a sin to say that collecting two and making marriage possible. Our experiments revealed that a girl who does not like a siren poem is uncomplicated with a young man.
Even so, that marriage does not work. Marriage breaks in the way.
inā behet dīma pāpayaki
minis lōkaya sælakennē man̆gul sakvala vaśayeni. mē man̆gul sakvaladī dahavana grahayeku gænada kiyavē. bohō avasthāvala mē dahavana grahayā navagrayanṭa vaḍā prabalatvayaṭa hō dubalatvayaṭa patveyi. grahayan nava deneku sahita kēndrayak ætiva upata labana kāntāvakagē dahavana grahayā vannē vivāhayen æyaṭa læbena sæmiyāya. puruṣayekugē dahavana grahayā vannē vivāhayen ohuṭa læbena birin̆dayi.
karma śaktiya
bhavayen bhavayaṭa særisaramin ena striya hō puruṣayā sasaradī purudu puhuṇu karagat hon̆da hō naraka kusal saha akusal bavaṭa parivartanaya vī piṭupasin ham̆bā eyi. eya siduvannē gæla ædagena yana gonu pasupasa karatta rōdaya ædī ennāk meni. bududahamehi eyaṭa karma śaktiya yayi kiyanu læbē.
kēndraya saha koṭu doḷasa
kēndrayē koṭu deḷasin penvannē satvayāgē karma śaktiyayi. ema satvayā gæhæniyaka hō pirimiyeku viya hækiya.
vivāhaya sampataki
ada apa saralava kathā karannē vivāhaya gænaya. vivāhaya piḷiban̆dava kiyavennē kēndrayē hatvana koṭuveni. mē hatvana koṭuva hatvana rāśiya, hatvana bhāvaya vaśayen jyedtiṣayēdī sælakillaṭa gænē. gihigeyi ræn̆dena kenekuṭa mē man̆gul sakvaladī lada hæki utumma sampata vivāhayayi.
samaharunṭa vivāhaya sampatak veyi. samaharunṭa vivāhaya apāyak bavaṭa patveyi. samaharunṭa vivāhayak sidu noveyi.
pera bhavayanhidī anungē vivāhayanṭa akul heḷu ayaṭa, anungē vivāhayan bin̆da heḷu ayaṭa, anungē vivāhayak piḷiban̆dava kēlām ōpādūpa dos kiyū ayaṭa ekkō vivāhaya sidu noveyi. sidu vuṇada vivāhaya bin̆da væṭeyi. nætinam vivāhaya apāyak bavaṭa patveyi.
striya ratnayaki
kalāturakin lova pahalavana sakviti rajavarunṭa pahalavana ek ratnayak nam strī ratnayayi. esē utum koṭa sælakena strī ratnayak labannaṭa puruṣayakugē lagnayat lagnādhipatiyāt siv vænnat, siv vænnādhipatiyāt, hatvænnat, hatvænnā dhipatiyāt, doḷos vænnat, doḷosvænnā dhipatiyāt, sikurut, jyōtiṣa nyāyan anuva taramaka hō śubha tattvayaka siṭiya yutuya.
sarala jyedtiṣa nīti
ki. mu. paddhatiyē sarala jyedtiṣa nītiyak vannē vivāhaya siduvīmaṭa sikuru deka, hata, paha ekoḷaha bhāva adhipatiyekugē nækataka siṭiya yutu bavaya.
sikuru haya – dahaya bhāva adhipatiyekugē nækataka yeduna viṭa eya vivāha bādhakayak vaśayen sælakē. sikuru senasurugē nækataka yedī sisṭiyadī senasuru anta lesa pīḍā vī siṭiya hot vivāhaya sidu novana bavaṭa bhāratayē śāstragnayan nigamanaya karana bavakda penē. ravi hā śani atara saptamayak æti avasthāvaka upata labana tænættāgē vivāha jīvitaya avul jālayak vē.
inā behet dīma
yamkisi taruṇiyakaṭa hō taruṇayekuṭa tamāṭa avaśya taruṇayā hō taruṇiyagē kæmætta nolæbena viṭa mānasika vaśayen æda væṭena ovun ema taruṇayāgē hō taruṇiyagē kæmætta labāganu san̆dahā guptamaya śāstra veta avadhānaya yomu karayi.
atītayē siṭa mē san̆dahā viśēṣayen prayōjanayaṭa ganu labannē inā behet dīmaya. gæhæniyakaṭa hō pirimiyekuṭa tamāgē vivāhaya sidukara gænīma san̆dahā kenekuṭa inā behetak dīma mē ātmayēdī vivāhaya sambandhayen karagata hæki lokuma akusala karmaya vannēya.
ema inā beheta kavanu læbū taruṇiyagē hō taruṇayāgē śarīra śaktiya kramayen pirihī ohu hō æya hō sadākālikava rōgī bavaṭa patveyi.
laya virēkaya
sīni inā behetak vaśayen yodāgat viṭa śarīrayaṭa aguṇayak nætæyi bohō aya sitati. ehet maturana lada ema sīni sahita tē kōppaya diyarayak vaśayen papuvē hō āmāśayē ræn̆dē. esē ræn̆duna pasu eya gaṇa dravayak bavaṭa pat vī ē vaṭā mul ædīmak siduveyi. mē bava soyā gatviṭa vaidyavarun laya virēkayak karati.
samaharun mantra balayenda mema virēka karati. ehet mēvā sārthaka vēyayi sitīma apahasuya. mē san̆dahā śramayat mudalut viyadam vē. ē nisā nisi pratikāra kara gannaṭa samaharunṭa iḍa prasthāva læbennē da næta.
vaśī gurukam – set kavi
mē san̆dahā tavat noyek krama saha vidhi menma vaśī gurukamda iri pætnumda – set kavi kiyavīm da tibena namut ē magin dedeneku ekatu kara vivāhaya sārthaka kara diyahæki bava pævasīma pāpayaki. apa kaḷa parīkṣaṇavalin heḷi vūyē set kaviyakaṭa pavā, akamæti taruṇiyak taruṇayaku samaga ek kirīma apahasu bavaya.
esē ek kaḷat ema vivāhaya sārthaka novē. atara magadī vivāhaya bin̆dī yayi.
This is a Google word to word translation of a article publised on Divaina on 2012/12/28.