Even with Pays-offs Why Marriage Crash?

777
පොරොන්දම්
පොරොන්දම්

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පොරොන්දම් ගැලපුනත් විවාහ බිඳ වැටෙන්නේ ඇයි ?

When talking about marriage, the unforgettable word is to make promises. There is no marriage in our country that does not honor promises. But most of the present marriages make a vow of what kind of promises are made.

Whatever the reason, even if our promises are not met, parents in our country do not want to marry. Young people who have long-term relationships with friends have no recourse to any other inconsistency, but the promises are still being halted by marriage. There are also many parents who are inclined to take in many different mistakes if they match a lot of promises. Thus, the extent of the effects of the promises on marriage can be understood. Even if there is a need for marriage, most of them are afraid of promises. There are so many people in society who do not want to marry when they have a matching promising affair. The presence of 7, 8, 7, 8, 9, 10, 10, 10, 11, 12,

In doing a good marriage, the main points will be the willingness, good discipline, the appropriate social position, the adequate economic strength and the skill. If these are appropriate, then the JJ must investigate into their future well-being because there are no other ways to know the future.

Accordingly, the decision to make a marriage is done after K. J Adjusted. As a complement to KJ Jr., it is the most commonly used method of payment today. In order to make it easier, we chose a chapter for examining the promises made in Sri Lanka. Each of them is the same, and can be read as follows:

01. Twenty promises

02. Ten Tenses

03. View of the globe

04. One day’s promise

05. Oral clutter

06. Junk Fabric Error

You can read and find information about this. At the wedding, the test often involves testing the tenth pledge, the pledge, the pledge, the octal column, the test cycle, and the scales of the test. It is presented as a percentage, and more than 65% of the promises are suitable for marriage.

There is no problem with making these promises to make all the wedding’s happy and fortunate. But many of the marriages that have been recommended to fit well with promises are quite good, despite some of the promises that have been promised without promises. This includes many divorces, divorces, widows, and many other things that include unhappiness, illness, and misery. Thus, the method of making promises to look at the future of a marriage is not so successful. This is something that is directly related to the dynasty, and it is necessary to examine promising scholarship.

As far as the agronomic language is concerned, it is only on the basis of the statements of the Sperm that it is possible to arrive within it. Prospects are true and reliable only if they are sown. Only the few senior astrological writings written by the senior typhoid involved are only a few visible today. Of these, most of us are using the breathtaking space horaastra. Although not a geographer, the African narrator is also widely used to describe all agronomic researches that existed at that time. Though many of the many facts about the marriage have been presented in both books in both books and literature, it’s not mentioned about the examination of promises.

The number of books that are about marriage is not trivial. The wedding marathon, marriage marriages, the wedding cycle, the Rupavahini cycle and the Sudharshana Chakra have been directly mentioned in the marriage. In addition to this, Janaka Chandrika, Mankhat, Santana Deepika, Shabamani, Gargagnathaka, Sugihmani, Logarithm, Jamiyyath Sutta, Baudhraath Mirror, Maha Thitha, Most Therapist, Bhurra Prabhakara, Ariyasekarathi, ? Ou, hawasaras, theorum shiromiya, the stern compound, the wisdom manuscript, the curiosity, the saralwal, the amusement citation, D of tiḥ statement, Jyoti d tiṣaśāraya seed calling C unsolved, bāva Jyoti respond in books such statement d Tishya has a wealth of information presented. If a simple test can make good use of a blessing on a marriage, then such a detailed description is not needed. Moreover, these books do not mention the promise of any noble text.

There are no indications that there had been such a long list of recent writings and the need to look into the claims of the Panchangs. In the ancient times, the wedding was also prepared for the night, which was powerful during the moon.

First of all the earliest dyed texts are given details of promises. The Mahendra magha has mentioned a ten-point promise. In the early days of dignity, the woman who is married is shown to be right for the birth of her husband. On the basis of this, it can be assumed that the tenth promise was made by the Mahendramanship of the Bharatpandu.

Dhanu Marihu Jherr – Shtri longlife manor:

Zodiac Signs – Rajasthan Centenary

Benthic genitalia – tribal bradycardia

Yogyonyaya – the Son of God – F

And all the well-known marriages are good and if they are too high, they have been named medium and lowly.

In addition, it is apparent that seeing the sacrifices made by the Prophet Muhammad is not enough to see marriage only to pay homage to those who embrace the sorcery and view it as a time consuming and watch astrology and to check the planets. Accordingly, it is necessary to conclude that only the promises can not express the goodness of a marriage.

Also, it is said that the system that is used now does not conform much to the old system. Parāśarayēda to fit centered sin a sin, but a central focus is adjusted with a strong welfare planetary positions because to many sins grahadōṣa despondent when pāpadōṣa emptive measures that should have been. Because poison is toxic and demise.

Finding out all the disasters that occur in a marriage and finding out the fortunes and fortunes are included in the portal. Yoga, Yoga, Yoga, Yoga, Yoga, Yoga, Soul, Yoga, Husband or Daughter Yoga, Infectious Fatal, Illness Yoga, as well as the lucky marriage of the wedding Yoga. Because of the promises. Anyone who promises to promise will marry a senior citizen at the center of the problems and then take the promissory note. It does not even regulate it. This is how it becomes a trivial one with the marriage. Therefore, the life of a person is influenced by the planetary positions of the birth centre and not the promises. Fetching 50% of the promises is good. It is said that the incompatibility of other sexual promises does not apply to marriage even though they have some influence on the birth chart according to the Seed language. Because the Sovereigns have not mentioned about the oath, but the promises. If there was a long lasting good relationship between two people, then if promises are made from the birth certificate, promises are not necessary. Lastly, the only thing we can say about marriage is to have a full K J investigation, not a vow. It is because KP is not the one who breaks down the marriage bond.

porondam gælapunat
vivāha bin̆da væṭennē æyi ?

vivāhaya gæna katākarana viṭa amataka kaḷa nohæki vacanaya porondam bælīmayi. porondam nobalā karana vivāha apa raṭē nætuvā novē. ehet vartamānayē kerena vivāha valin væḍi pramāṇayak kerennē kumana ākārayaka hō porondam bælīmakin pasuvaya.

monavā tibuṇat porondam nogælapunot vivāhayak sidu kirīmaṭa apa raṭē demāpiyan kæmati vannē næta. digu kālīna prēama sambandhatāvan æti karagat taruṇa taruṇiyan venat kisidu nogælapīmak nætat porondam nogælapīma nisā vivāhayaṭa avasara gænīmaṭa nohækiva latæ vemin siṭiti. esēma vividha aḍupāḍu tibuṇak porondam væḍi pramāṇayak gælapē nam ēvā amataka kara damā vivāha sidu kirīmaṭa peḷam̆bena demāpiyōda siṭiti. mē anuva balana viṭa vivāha kerehi porondamvala balapǣmē pramāṇaya tērumgata hækivē. vivāha vīmaṭa avaśyatā tibuṇat porondam nogælapunahot væḍidenā biyak dakvayi. gælapena porondam sahita kēdra hamunovīmen vivāha viya yutu vayasa ikmavamin siṭina ayada bohō deneku samājayē siṭiti. kuja śani 7, 8 rāśivala siṭīma pāpagraha pihiṭīm sahitavīma hatara kēJdraya pāluvīma kuja śani, kuja śukra yōga tibīma yana karuṇuda vivāhayaṭa avasthā ahimikarana bava penē.

yahapat vivāhayak sidukara gænīmēdī mūlika karuṇu bavaṭa patvannē dedenāgē kæmætta, yahapat hædiyāva, gælapena samāja tattvaya, pramāṇavat ārthika śaktiya hā ugatkama ādiyayi. mema karuṇu gælapē nam īḷan̆gaṭa ovungē anāgata yahapata gæna vimasā dæna gænīmaṭa kēJdra parīkṣaṇayaṭa lak kaḷa yutu vannē anāgataya dænagata hæki venat krama vēdayak nomæti nisāya.

ē anuva vivāhayak sidu kirīmaṭa tīraṇayak ganu labannē kēJdra gælapīmen pasuvaya. kēJdra gælapīma lesaṭa vartamānayē bahulava bhāvita karana krama vēdaya porondam bælīmayi. eya pahasu karavīma san̆dahā laṁkāvē bhāvita karana hæma paṁcāṁga litakama porondam parīkṣāva san̆dahā paricchēdayak venkara tibē. ē hæma litakama tibennē samāna karuṇu vana atara ēvā mesē dækviya hæka.

01. visi porondama

02. dasa porondama

03. graha pāpāṁśaka bælīma

04. ēka dina porondama

05. aṣṭa kūṭaya

06. kuja bhauma dōṣaya

mē piḷiban̆da vistara litak kiyavā dænagata hækivē. vivāha parīkṣaṇayēdī bohōviṭa sidu kerennē mē litvala dī tibena upades paridi dasa porondama, visi porondama, aṣṭa kūṭhaya sudarṣana cakraya hā kuja doaṣaya parikṣā kara balā gælapīm pramāṇaya saṭahan kirīmayi. eya siyayaṭa gaṇanak lesa dækvena atara siyayaṭa hæṭapahakaṭa vaḍā porondam gælapē nam vivāhayaṭa śubha lesaṭa ganu læbē.

mema porondam parīkṣaṇavalaṭa anuva sidukarannā siyalu vivāha prītimat vāsanāvanta ēvā bavaṭa patvanavānam kisima gæṭaluvak næta. ehet porondam nobalā kerena vivāha samaharak itā yahapat lesa tibiyadī itā hon̆din porondam gælapena bavaṭa nirdēśa karanu læbū vivāha bohōmayak asārthaka vī tibē. dikkasa da vīm, vændam̆bu bavaṭa patvīm eyaṭat ehā giya dukbara siduvīm mē atara siduvana asamagitā, leḍaduk, dukkaradara sahitava gevana vivāha jīvitada bohōmayak meyaṭa ætuḷat vē. mē anuva balana viṭa vivāhayaka anāgata śubha siddhiya vimasā bælīma san̆dahā kerena porondam bælīmē kramavēdaya etaram sārthaka novana bava penīyayi. meya jyedtiṣya kerehi sṛjuvama ellavana apavādayak bævin porondam bælīmē śāstrānukūla bhāvaya vimasā bælīmaṭa siduvē.

jyedtiṣaya sṛṣi bhāṣitayak nisā eya tuḷa kumana nigamanayaṭa vuvada pæmiṇīmaṭa hækiyāva tibennē sṛṣi varungē prakāśa padanamkara gena pamaṇi. porondam bælīma satya hā viśvāsadāyaka ekak vannē sṛṣi bhāṣitayak vuvahot pamaṇi. jyedtiṣyaṭa sambandha ādi munivarun visin racita mūlika jyedtiṣya granthavalin ada dṛṣyamānavannē kihipayak pamaṇi. ē atarin apa visin væḍipura bhāvita karanuyē bṛhat parāśara hōrāśāstra granthayayi. sṛṣivarayaku novuṇada varāhamihirācāryayan evakaṭa śēṣava pævati siyalu sṛṣi bhāṣitavala sārāṁśayak lesaṭa racita bṛhat jātakayada bahulava bhāvita kerē. paurāṇika bavin hā satyatāvayen piripun mē grantha dekēma vivāhayaṭa adāḷava jyedtiṣya karuṇu ræsak idiripat kara ætat porondam parikṣā kirīma gæna san̆dahan novē.

vivāhaya piḷiban̆da karuṇu idiripat karana jyedtiṣya grantha saṁkhyāva suḷupaṭu novē. vivāha paṭalaya vivāha kalpadāmaya, vivāha makarandaya, vivāha cakraya, rūpavalli cakraya, sudarśana cakraya ādiya sṛjuvama vivāhaya gæna liyǣvī tibē. meyaṭa amatarava jānaka caJdrikā, jātakābharaṇaya, santāna dīpikā, gambuhōrāśāstra, gargajātaka, saṁgraha śirōmaṇi, laghūjātakaya, jaimini sūtraya, muhurta darpanaya, muhurta cintāmaṇiya, muhurta prakaraṇaya, muhurta dīpikāva, muhurta gaṇapatiya, hōrābharaṇaya, śrīdharaṭīkā, sāra saṁgraha, vaśiṣṭha saṁhitā, daivagna kāme??nuva, hōrāsāraya, siddhānta śirōmaniya, nārada saṁhitāva, daivagna manōharaya, bhāva kutuhalaya, sārāvaliya, subhāśubha saṁgrahaya, jyedtiḥ prakāśaya, jyedtiṣaśāraya, bīja laCṣyaya, bāva prakāśaya væni granthavala vivāhayaṭa adāḷa jyedtiṣya karuṇu sambhārayak idiripat kara tibē. porondam gælapīma væni sarala parīkṣaṇayakin vivāhayaka śubhāśubha tīraṇaya kaḷa hæki nam metaram vistara samudāyak avaśya novē. epamaṇak nova mē granthavalin kisidu sambhāvanīya granthayaka porondam bælīmak gæna san̆dahan vannē da næta.

mǣta kālīnava racanā karana lada grantha kihipayaka hā paṁcāṁga litvala porondam bælīmē avaśyatāva gæna san̆dahan vuvada pæraṇi jyedtiṣayē evænnak pævæti bavaṭa sākṣi nomæta. pæraṇi kālayē vivāha nækæt pavā san̆du balavat vū rātri kālayaṭa sakaskara tibē.

pæraṇima jyedtiṣya grantha atarin paḷamuva porondam gæna vistara idiripat vannē hōrābharaṇayeni. mahēndrapādayan visin ehi dasa porondamak gæna san̆dahan kara æta. mul kālīna jyedtiṣya granthavala vivāha vana kāntāvagē janma nækata puruṣayāgē janma nækataṭa gælapiya yutu bava dakvā æta. eya padanam kara ganimin dasa porondama kavurun visin hō sakasā ætæyi sitiya hæki atara hōrābharaṇayē mahēndrapādayan visin eya mesē dakvā tibē.

dinaṁ gaṇaṁca māhēJdraṁ – satrī dīrgharñacātha yōnayaḥ

rāśi rāśyādhi pōvaśyaṁ – rajaju ve_dha satataḥparam

bhūtaṁ liṁgañaca jātiśava – gōtram pakṣi vidhisthatā

yōginyāyaśva dēvaśva – vargasFvaṣṭā daśēritaḥ

yanuven ēvā dakvā æti atara siyalla śubha nam vivāhayaṭa śubha lesada namayaṭa adhika nam madhyama lesada aḍunam aśubha lesada dakvā tibē.

esēvuvada meyaṭa amatarava kapuṭubali pūjāvak mantra japakara tabā śubhāśubha bælīmaṭa da tatkāla nimittak bælīmaṭa da grahayōga parīkṣā kirīmaṭada niyama karana nisā daivagnakāme??nu katu himiyanda porondam bælīma pamaṇak vivāhayakadī pramāṇavat novana bava piḷigena æti bava penē. mē anuva nigamanaya kirīmaṭa sidu vannē porondam bælīmen pamaṇak vivāhayaka śubha aśubha prakāśa kaḷa nohæki bavayi.

esēma kuja bhaumedradaṣa hā graha pāpāṁśa parīkṣaṇayada dænaṭa bhāvita vana kramaya etaram jyedtiṣayaṭa anukūla novana bava kivayutuya. pāpa kēdravalaṭa pāpa kēndra gælapena bavaṭa parāśarayēda dakvā ætat pāpa grahadōṣa bhaṁgavana vidhi ræsak dakvā æti bævin prabala śubha graha pihiṭīm sahita kēndra gælapū viṭada pāpadōṣa bhaṁga vana bava piḷigata yutuva æta. viṣa viṣen menma behetinda næsena bævini.

vivāhayakadī siduvana siyalu āpadā vipat vimasā dænagænīmaṭa hā vāsanāva yahapata tahavuru kara gænīmaṭa avaśya karuṇu jyedtiṣayē ætuḷatva tibē. vivāha pamāvana, vaḷakvana yōga, vesan̆gana yōga, svāmiyā hærayana yōga, kuladam nasana yōga, puruṣākāra hæsirena yōga, van̆da yōga, paviṭu yōga, birin̆da hō sæmiyā nasaya yōga, hadisi māraka, rōgīvana yōga, menma vāsanāvanta yahapat vivāha ætikarana yōgada siya dahas gaṇanin dakvā tibennē porondam novædagat vana bævini. porondam galapā vivāha vana kisivaku inpasuva ætivana praśna gæṭaluvaladī janma kēndra rægena jyedtiṣya vēdiyeku hamuvanavā misaka porondam patraya gena yannē næta. eya balā pratikarma kisiveku niyama karannēda næta. eya novædagat ekak bavaṭa vivāhayat samagama patvannē mē ayurini. ē nisā kenakugē jīvitayē pævætma kerehi balapǣm æti karannē janma kēndrayē æti graha pihiṭīm misa porondam novana bava kiva yutuya. janma kēJdra yahapat nam porondam siyayaṭa paṇahak gælapīma pramāṇavak vē. sṛṣi bhāṣitayaṭa anuva janma nækatē yam balapǣmak tibuṇada venat kisima porondamak nogælapīma vivāhayaṭa bala nopāna bava kivayutuya. nækata gæna misaka porondam gæna sṛṣivaru san̆dahan kara nomæti bævini. dedenaku atara digukālīna yahapat saban̆datāvak tibuṇi nam janma kēJdra valin eya sanātha venavā nam porondam vivāhayaṭa avaśya næta. avasan vaśayen kivayutu vannē vivāhayaka śubhāśubha kiva hæki vannē pūrṇa kēJdra parīkṣaṇayakin misaka porondam bælīmen novana bavayi. porondam galapā karana vivāha bin̆da væṭennē kēJdra nogælapena bævini.

This is a Google word to word translation of Divaina