සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ජන්ම පත්රයෙන් හෙළිවන කම්ම නියාමය
Buddha explained the reason for the variety of animals. That is, some people are long-lived and some die at a young age. Some are disabled. Others are less disabled. The rich, the poor, the rich, and the like, are the consequences of diversity. The details of this can be found in the Chula Kalamaya Vibanga Sutta or Kamma Vibanga Sutta and the Malinoma Sutta.
Kriminalism is not the cause of the occasions of changes, including the birth of the living non-living matter. They are five factors, such as superfluity, limbs, dhamma norms, morality and seeds. Karma is one of them. But Karma’s impact on the human race has not come to our attention. The book “Karma Pathakaya” written by Dikwelle Mahinda Thero has been described in detail about the Arahants, including the Buddha, and Professor Nandasena Rathnapala wrote in the book “The Good Karma of the Hereafter” There are many.
Karma is very difficult to understand. That is why the Buddha stated that the subject is Achinism. The only worldly way to understand a degree of karma is how to understand us. The original is a description of the pretensions by Janima. We will discuss this in this article.
Saturn Erashtaka is evil, Rahu is evil, and Rahu walks and Saturn suffers. These claims imply that the planet is bad. Saturn’s Vishnu Lord caught the bacca “says Saturn mischief because he imagined the god of Vishnu until he sat Saturn’s time. But these are not legends but sermons. How does planet Earth’s giant planet grieve? The following glaucoming says that all these, or calamities, are due to carcasses.
Sovereign of Rajagiriya
What happened?
Astronomical astronomy
Pre-heath (the result is chaith
That is, “There is no fault in kings, ministers, enemies, stars, relatives, and stars, and should be rewarded with previous crafts.”
Thus, it is emphasized that only the planet can not produce good or bad results, but only a judgment of the planets or the consequences. The scepter shows the consequences of sin and points out ghostly rewards. It should be known that the planets, the planets and the sinful planets have been introduced into this basis. Teacher, Mercury, Venus, Educational rewards, Shani, Kujja, Ravi, Rahu, Consequences, and Hettia appear injurious consequences.
Karma called “Janaka Karma” which causes an animal to come into the world. When a person dies in the past, the last thought is that the mind revolves around this person, and this gives rise to the birth of the animal in the power of energies. Based on this precautionary strength, where he or she is born. If he has exercised kinetic energy, he is the father of parents who live in a family. Body color, energy as well as healthy eyebrows and wise ones. Also, if a child died of a sudden illness, he or she might be born with a poor family in a poor parent, perhaps with eyes and ears.
This generating power is tested according to the origin of the parent paper and according to its dominant planets. The asteroids in the first place show good fruit and the sinful planets of a bad fruit. Many good things are in the labyrinth of a powerful planet of MR. The attributes of the moon are either singing or singing, while Ravi is the leader in the personality traits. When the moon is cracked or twisted, the moon gives us great wealth and kindness. When the Logan is a Gemini or Hindu, it shows that one of the most intelligent people of learning is learning. There is a wise and well-behaved person who blames the teacher in the Teacher’s lady. If the bag grows smooth or scratched, the name of the teacher is very lucky and wise and noble. It shows that the Logan is ornately delusional and despised, even in the Venus lance.
The ossification of the ossuary by the sinful planet shows that the genre is weak. For example, a laziness in the back of the lungs is caused by a traumatic person who can be a frustrated person. The waves are weakly depicted in the name of the lesbian.
The above is the way of how the genesis and connection are connected. The genesis depends on the genesis. Suppose that this is the age of 80 years. It is mentioned in the Dhamma about two occupations that obstruct it. That is, the causality of subversion. Handicapping is the cause of adversely affecting the payment of Atmospheric conditions. This center shows the status of the center. It is said that the center of the center is the enemy’s place of infection.
It shows that the sixth planet is in the arena and that there is constant plague. If the planet is the sixth, it will create enemies by itself. Or they will be employed in a security section where they should deal with their enemies. Sixths when the erroneous planets are present, they can overcome the bad fruit and give good results. That is, the sixth place in Saturn’s victory gives enemies victory. Disease is reduced.
Compatibility of karma is completely disruptive to the cycle of genetics. The death of Jenya without a sudden death shows the subjugation of the victim. It identifies the eighth form of the center. When the eighth poor sleeps in the moon, the duration of the shaft will be fatal.
Karma supplements are called pomegranates. It is announced in the center by the seventh.
The descent is the name given to the pillar. Just like a pillar that kills something and goes to the steppe, That’s why seven say marriage and partners. If you have seen the deposits of powerful ghosts in the seven, the genius must have a strong supernatural gesture.
If you are hungry for Venus such as the moon, you will get many supporters as well as a good wife or husband. The wives, the wives, the mothers of the moon, the merciful wives of the women, the paternal wives of the poor, the wives of Ravi, and the women of Shani will receive them.
The reward given above is the way in which folk supplemenial depressions, subrogates, and birthmarks are identified. And we must be determined to avoid ruin because we will reward our soul with this selfishness.
janma patrayen heḷivana kamma niyāmaya
sattvayangē vividhatvayaṭa hētuva dharma yǣyi budun vadāḷaha. enam samahara minisun dīrghāyuṣa vin̆dina atara samaharu aḍu vayasin miya yati. samaharu ābādha sahitaya. tavat aya ābādhavalin aḍuya. dhanavat menma duppat ayada kulīna menma esē novana aya da ādī vaśayen vana vividhatvayaṭa hētuva pera karma vipāka vē. mē piḷiban̆da dīrgha vistara culla kamma vibhaṁga sūtraya hō kamma vibhaṁga sūtraya hā malinōvāda sūtraya ādiyen dænagata hæki vannēya.
jīva ajīva vū siyallēma ipadīma ætuḷu varinvara siduvana venasvīmvalaṭa hētuva karmayama novē. ēvā utu niyāma, kamma niyāma, dhamma niyāma, citta niyāma, bīja niyāma ādī karuṇu pahak nisā sidu vē. karmaya in ekaki. ehet karmaya nisā manuṣyayāṭa siduvana balapǣma kotekdæyi bohō ayagē avadhānayaṭa lakvī næta. dikvællē mahinda himiyan visin racita “karma vipākaya” nam granthaya budurajāṇan vahansē ætuḷu rahatan vahansēlāṭa pala dun karma vipāka gæna vistara kara æti atara mahācārya nandasēna ratnapāla mahatā visin racita “mē jīvitayēdīma paladena karmaya” nam granthayēa vartamāna samājaya tuḷin gat satya katā magin karma vipāka gæna udāharaṇa rāśiyak dakvā tibē.
karmaya vū kalī avabōdha kara gænīmaṭa itā duṣkara vū gæm̆buru karuṇaki. karma viṣayaya acintya yǣyi buduhimiyan vadāḷē ebævini. karmaya apaṭa balapāna ākāraya piḷiban̆dava taramak duraṭa hō avabōdha kara gata hæki ekama laukika vidihaṭa jyedtiṣayayi. janma patrayē san̆dahan vannē janmiyā visin kaḷa pūrva karma gæna vistarayaki. mema lipiyen mē piḷiban̆dava sākacchā kirīmaṭa adahas karamu.
senasuru ērāṣṭaka apalaya, rāhugē apalaya yanādī vaśayen apala nam karana atara rāhu æviddavanavā, senasuru duk vin̆davanavā ādī kiyaman da tibē. mema prakāśavalin gamya vannē grahayan apala karana bavaki. “senasuru viṣṇu deviyanṭat baṭakoḷa kævvā” yanuven prakaṭa kiyamanak æti vūyē senasuru apala kālaya nimavana tek viṣṇu deviyan æt ruvak mavāgena siṭi bævini. ehet mēvā janapravāda misa sṛṣivarungē kiyaman novannēya. ahasē bhramaṇaya vana senasuru grahayā minisunṭa duk dennē kesēda? mē siyalla hevat duk karadara karma nisā siduvana bava pahata san̆dahan ślōkayen kiyǣvē.
na rāja dōṣō naca mantrinaśva
na śatræ dōṣō naca bandhuvargāt
nakṣatra dōṣō naca tārakānām
pūrvēṣu heto( phala meva cainat
enam “rajungē da æmætivarungēda, saturangēda nækætvalada, nǣyangēda graha tārakāvalada dōṣa nættēya. pera karana lada kuśalā kuśala karmavala vipāka yǣyi data yutuya.”
mē anuva śubha phala hō apala æti karavannē grahayaku novana bavat grahayan hōa karmavipāka piḷiban̆dava viniścayaka pamaṇak kaḷa hæki bavat avadhāraṇaya kerē. pāpa grahayā pāpiyaka vipāka penvana atara śubha grahayā kuśala vipākayan penvā deyi. grahayan, śubha grahayan hā pāpa grahayan yǣyi han̆dunvādī ættē da mema padanama anuva bava data yuttēya. guru, budha, sikuru, purasan̆du kuśala vipāka da śani, kuja, ravi, rāhu, kētu saha ava san̆du akusala vipāka penvā dennēya.
satvayaku melovaṭa bihivīmaṭa hētuvana karmaya “janaka karmaya” vaśayen hæn̆dinvē. pera bhavayē miya yana viṭa antimaṭa æti vū sita hevat cuti sita mema bhavayē nævata varak pahaḷa vīma magin meya ætivana atara īṭa ayat kuśala karma śaktiya anuva satvayāṭa melova uppattiya labā deyi. mē pūrvakarma śaktiya anuva ohu hō æya ipadena tæna tīraṇaya vē. kuśala karma śaktiyak kriyātmaka vūyē nam janmiyā sæpatva jīvat vana pavulakama mavpiyanṭa dāva upadī. śarīra varṇaya, śaktiya menma nirōgī an̆gapasan̆ga hā buddhimat bavada labādē. emenma yam akuśala karmayak upatakaṭa hētu vī nam janmiyā dugī pavulaka diḷin̆du mavpiyanṭa dāva, samaharaviṭa æs, kan ādī śarīra aṁgavikalava ipadīmaṭa iḍa tibē.
mema janaka karma balaya janma patrayē paḷamuvæni bhāvaya hā eyaṭa adhipati grahayan anuva parīkṣā karanu læbē. paḷamubhāvayē śubha grahayan śubha palada pāpa grahayan aśubha phala da penvayi. lagnādhipatigē balavat grahayaku lagnayē siṭi viṭa bohō śubha phala dē. lagnaya mēṣa hō siṁha vī ravi lagnayē siṭi viṭa nāyakatva gatiguṇa deyi. lagnaya kaṭaka hō vṛṣabha vī san̆du ehi siṭi viṭa bohōsæpada adhika dhanaya da kāruṇika gatiguṇa da labā deyi. lagnaya mithuna hō kanyā vī budha ehi siṭi viṭa igenīmē ati dakṣa buddhimat kenaku bava penvayi. lagnaya kaṭaka vī guru lagnayē nam kōṭiyak dōṣa bhaṁga karana pragnavanta sæpavat kenaku upadavayi. lagnaya mīna hō dhanu vī guru lagnayē nam itā vāsanāvanta hā pragnavanta menma utumaku bavada penvayi. lagnaya tulā hō vṛṣabha vī sikuru lagnayē nam ākarṣaṇa penuma æti kamsæpa vin̆dina sæpavat kenaku bava penvayi.
lagnaya pāpa grahayangena durvalavīma janakakarmaya durvala bava penvayi. udāharaṇayak vaśayen lagnayē śani durvalanam vātādhika rōgiyek viya hæki kalakiruṇu gati æti durvala kenaku upadavayi. kuja durvalava lagnayē nam hisē tuvāla ætivana krōdhayen peḷena kenaku bava penvayi.
ihata dakvana laddē janakakarmaya, lagnabhāvaya hā sambandha vana ākārayayi. āyuṣa tīraṇaya vannē da janakakarmaya anuvaya. vayasa avurudu 80 āyuṣa himi bavaṭa mema karma anuva tīSraṇaya vūvā yǣyi sitamu. eya esē vīmaṭa bādhā æti karana karma, dekak gæna dharmayē san̆dahan vē. enam upapīḍaka karma upaghātaka karmayayi. upapīḍaka karma yanu paramāyuṣa gevīmaṭa bādhā karana saturu pīḍā hā rōgābādha æti karana karma vē. kēndrayē mē tattvaya penvannē 6 væni bhāvayeni. ebævin kēndrayē hayavænnaṭa saturu sthānaya hevat rōga sthānaya yǣyi kiyanu læbē.
haya adhipati grahayā lagnayē siṭina viṭa saturu rōga pīḍā nirantarava æti bava penvayi. lagnādhipati grahayā hayavænnē nam taman visinma saturan æti kara ganī. nætahot saturan samaga kaṭayutu kara yutuvū ārakṣaka aṁśayaka rækiyāvaka yedenu æta. haya vænnē mulavat grahayan siṭina viṭa aśubha phala magaharavā śubha phala labādeyi. enam hayavænnē senasuru balavatvana viṭa saturangē jaya labā deyi. rōga pīḍā aḍu karayi.
upaghātaka karma yanu janaka karmayaṭa sampūrṇayen bādhā karana karma vē. hadisi maraṇayakin janmiyāgē divi toravīma akuśala upaghātaka karma penvayi. eya han̆dunāgannē kēndrayē aṭavæni bhāvayeni. aṭavænna durvala san̆du tænpatva siṭiyadī śani ē matin gaman karana kālaya māraka apala gena denu æta.
janaka karmayaṭa udav karana karma upasthambhaka karma yǣyi kiyanu læbē. eya kēndrayē hatvænnen nivēdanaya kerē.
sthambha yanu kaṇuvaṭa kiyana namaki. yamak ædavæṭennaṭa gos væḷækvīmaṭa yodana kaṇuvak men upasthambhaka karma janmiyāṭa atadeyi. hatvænnen vivāhaya hā sahakaruvan gæna kiyannē ebævini. hataṭa balavat grahayangē tænpatvīm dækīSm læbī æti nam janmiyā balavat upasthambhaka kuśala karma kara æti bava data yutuya.
hatvænnē sikuru san̆du buda ādī n siṭī nam janmiyāṭa bohō ādhārakaruvan menma yahapat bhāryāva hō sæmiyā labayi. balavat sikuru nisā sa‚ bhāryāvan da san̆dugen mātu bhāryāvan da, budhagen bhagini bhāryāvanda durvala kujagen caura bhāryāvan da, ravigen svāmi bhāryāvan da, śani gen vadhaka bhāryāvan da labanu æti bava penvayi.
ihata dakvana vipāka dena ākāraya anuva janaka upasthambhaka upapīḍana, upaghātaka yana karma janma patraya anuva han̆dunā gannā ākārayayi. emenma apa visin mema ātma bhavayēdī karana karma matuvaṭa vipāka dena bævin akuśalakarma valin væḷakīmaṭa adhiṣṭhāna karagata yutuya.
This is a Google word to word translation of a article publised on Divaina on 2011/10/28.