Here are the facts of the city according to the centrality of the center


සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් කේන්ද්‍රයේ භාවත් භාව අනුව ධනස්‌ථානයේ වගතුග මෙන්න

The center of the center is the spirit. That is, the life that has been received. According to the Gorani Brahmin theory, man is born from Brahma. Therefore it is called the Brahma, the Brahma. The second is the Fort, the center of the hub. That is where the soul is, or life. It is called Vishnu. Vishnu is the concept of existence. 03 Exercise is the courage to succeed in the needs of certain people.

Therefore, the third is related to craving. We as Buddhists know that craving is an outcome of destruction. The 3rd is the 8th, 8th, 8th, 8th, 8th century, the portrayal of the fruit of the fruit of the fruit. Therefore, according to the Brahmin concept, the third is said to refer to destruction, called shishvar.

Accordingly, the Brahmin is the Brahmin (arousal) that is the three Sculpture (Vishnu). We are addressing Vishnu’s concept of the existence of the center of gravity centered on the center. That is, the second one.

According to Buddhism we believe, the whole human being is the birthright of man. Therefore, there is no animal birth without cause. Eyes and Eyes – Ears – Ears – Nose – Tongue – They help to cling to the ages of the body – Sounds – Odors – Taste – By touching the five cravings, or cravings. That is, the desire is the desire – the desire to hear – the desire for the aroma – the desire for taste and the desire for comfort.

For causing these desires to return to humanity, there must be the power of force. They are fortunate enough to be happy in this way. Therefore, the five humanity acquired in this way is fully secured by the secular – Dharma – meaning – omission – the Mighty.

It is said that the power level or the weakness is the second state of the center. It is also called the city. Therefore, the survival of the human being is determined by the latter. The food mainly affects the survival. The tongue has a mouth for the meal. Therefore, the mouth of the body belongs to the center of the center. There is a desire to drink it.

So it takes money to eat sweet tasting meals. Is the second major? Face – mouth – the second state of the center of the center as the neck – and the desire to drink eyebrows. It is also the home of conservation centers. Hence, it is the second responsibility for the maternity leave. This has to do with some mood. It also requires money.

The relationship between the husband and wife as well as the second is also related to the contentment of the contentment of the physical body. It is also the second responsibility of the children and the relationship between their children and their existence. There is also the second to know the relationship between the world and the relationship. The root cause of all of this is the second that affects the amount deposited in the pocket of the pocket.

The other one needs the support of several other key locations at the center. There are mainly several places. One of them is the center of the center. Fifthly, the genius’s wisdom – the intellect and the wisdom – are expressed. The place where learned skills are. The provisions for the second place are composed only of something learned from what he learned. This important role evolves through 5 and is another key element of its success.

It is called the 9th, or 9th, according to the veracity. The center of the center is not the 9th, but the 9th of the 5th. That is, the Logan. It seeks to explore the possibility of the 5th installment to provide funds to the second or the second place. What is the power to experience the worldly pleasures of touching the image of gossip sounds, what kind of pen force?

Therefore, the 9th of 5 should be checked. Are there pagan planets in Lagos? Or is it sins or something? Or is there a sinsystem among the logs? It should be examined whether there are eyewitness positions, sins of the eye, sins of kharrites, or people in the wrong place. If so, it is necessary to know that the power of the pen and the sinner are controlled by the germ.

It is to confuse the worldly hiccups of knowledge – Dharma – meaning – Mighty. Folding. Breaking apart. As such, it is possible to leave without job as an educated person. There are many barriers to living. Therefore, it allows for an unsuccessful life situation.

To meet the basic requirements of life, you have to face extreme hardships. Also, they will not be able to earn a sufficient salary while spending their time. Problems with child problems and family problems will be improved.

Social connections and ties will be detrimental. Dignity and personality will be damaged. In such a situation, Secrecy of the secular pancha blocks obstructions, and stress increases. It even makes the situation worse by marriage. They do not have much in their way of thinking. Physically, health conditions are detrimental. So much hurt to live. But in any case, it allows them to live in such conditions.

Hence the corruptness of the 5th is caused by the development of the newly born log, or the quality of the dwarf roots. Especially for the positions of the planets such as Teacher-Venus-Shani should be considered. This is because reflexive thinking has increased the force of a skilled worker. Fluctuation can lead to life on the part of the human being. To end suffering with extreme endurance.

Thus, the weakness of the arch is the weakening of the fifth-sense philosopher. Knowledge, which is helpful for the existence of this world, can not be overwhelmed by knowing that the power of the penis is weakening. That is why even those who achieved higher education progress just live in daily labor.

Thus, while the second is rooted in the birth, while the fifth is fifth, and the fifth in the ninth, the “survival” is weak. One can identify the destiny of one’s fate by considering the deposits of the Ravi -Guru-Venus-Shani.

It is also possible to see the conditions under which the supra-mnemonical intra-decay of the respective planets occur. According to the preaching of the Buddha, the result is due to reasons. Such conditions are caused by mixing with the power of sin within the mind-action-and word. It is the result of poverty and affliction. Therefore, realizing the power of sin and power will lead to the next cultivation.

kēndrayē bhāvat bhāva anuva dhanasthānayē vagatuga menna

kēndrayaka lagnaya vannē ātmayayi. enam læbuvāvū jīvitayayi. bhāratīya brāhmaṇa saṁkalpaya anuva minisā upata labanuyē mahā brahmayāgeni. enisā lagnaya hevat 01 væni brahma namin hæn̆dinveyi. kēndrayē devænna dhanasthānayayi. enam ātmaya hevat jīvitaya pavatvāgena yanu labana sthānaya veyi. eya viṣṇu namin hæn̆dinvē. viṣṇu yanu pævatīma piḷiban̆da saṁkalpayayi. 03 vænna janmiyāgē vikramasthānaya hevat yam avaśyatāvan iṭukara gænīmaṭa pavatina dhairya – utsāhaya veyi.

enisā 3 vana bhāvaya tṛṣṇāvaṭada sambandha tænaya. tṛṣṇāva yanu keḷavara vināśaya pavatina siddhāntayak bava apa bauddhayan vaśayen danimu. bhāvat bhāva phala vaśayen kēndrayē 08 vænnen 08 vænnada vināśayē pratimūrtiyada vū 03 vana bhāvayamaya. enisā brāhmaṇa saṁkalpayaṭa anuva vināśaya gæna kiyana 3 vana bhāvaya īśvara nam veyi.

ē anuva brahma (haṭagænīma) viṣṇu (pævatīma) īśvara (nætivīma) yana trī mūrtiya bava indīya brāhmaṇa saṁkalpaya veyi. apa mātṛkā karannē viṣṇu saṁkalpaya vū pævatīma yana arthayaṭa yaṭatvana kēndrayē dhanasthānaya piḷiban̆davaya. enam devana bhāvaya piḷiban̆davaya.

apa adahana budu dahamaṭa anuva minisā pramukha sakala satvayāma upadinu labannē hētūn anuvaya. enisā hētūn nætiva satva haṭagænīmak næta. minisā bavaṭa patva bihivannēda æsa – kaṇa – nāsaya – diva – śarīraya yana paṁcaskandhaya kerehi ælī siṭīmaṭa upakāra vana rūpa – śabda – gandha – rasa – sparśa yana paṁca upādānaskandha hevat tṛṣṇāva hētuva vīmeni. enam dækīma nam āśāva – æsīma nam āśāva – suvan̆da vin̆dīmē āśāva – rasavin̆dīmē āśāva pahasa vin̆dīmē āśāva yana pradhāna āśāvan mul koṭagat tṛṣṇāva nisāya.

mema āśāvan hētu vīmen nævata minis bhavaya læbīmaṭa nam piṁ balaya hevat kusalakarma pævatiya yutuya. esē piṁ balaya mahatnam ēvā yahapat lesa vin̆dagænīmē vāsanāva pavatī. ebævin læbu minis bhavayaṭa gnana – dharma – artha – kāma – mōkṣa yana laukika paṁca samāpattiya pūrṇa vaśayen læbē.

eya prabala maṭṭamēda nætinam dubala maṭṭamēda yanna prakāśa vannē kēndrayē devana bhāvayeni. enisā eya dhanasthānaya lesada hæn̆dinvē. ebævin læbū minis bhavayē pævætma tīraṇaya vannē devænneni. bhava pævætmaṭa pradhāna lesa balapānnē āhārayayi. āhāraya venuven diva sahita mukhaya sækasī tibē. enisā śarīrayē mukhaya ayat vannē kēndrayē 2 vana bhāvayaṭamaya. ehi diva pinavīmē āśāva pavatī.

enisā mihiri rasa bojun væḷan̆dīmaṭa mudal avaśya vē. enisāda devænna pradhāna vē. muhuṇa – kaṭa – bella vaśayen kēndrayē devana bhāvayaṭa śarīrāṁga venkara æti bævin æsa pinavīmē āśāva – kana pinavīmē āśāvada eyaṭa ekveyi. esēma kuṭumbha saṁrakṣaṇa sthāna vannēda eyamaya. enisā darupavula nivasē baḍubāhirādiya gænada devænna vaga kiyayi. mē san̆dahā yam abimānayak goḍanægīmaṭa siduvē. ē san̆dahāda mudal avaśya veyi.

sæmiyā hā birin̆da atara pavatina sahayōgaya saṁvādaya menma ovun labana tṛptimat śārīrika pahasa sambandhayenda devænna vaga kiyayi. esēma dū daruvangē saha sambandhaya ovungē pævætma ādiya sambandhayen janmiyā mata pæṭavena vagakīma ættēda devænna mataya. esēma lōkayā hā sambandhatāvaya pavatina dæna han̆dunā gænīma katābaha ādiya ættēda devænnēya. mekī sǣma deyak kerehima balapāna mula sādhakaya vū ataṭa sākkuvaṭa bæṁkuvaṭa tænpatvana mudala gæna pradhāna vaśayen devænna balapāyi.

mesē pavatina devænnaṭa kēndrayē tavat pradhāna sthāna kīpayaka sahāya avaśyavē. in pradhāna vaśayen sthāna kīpayak pavatī. in ekak kēndrayē 5 vænna veyi. pasvænna prakāśa karannē janmiyāgē gnanaya – buddhiya hā pragnāva gænaya. dæna ugat śilpa śāstra pavatina tænaya. devænna vū dhanasthānayaṭa pratipādana sækasennē tamāgē dæna ugat kumak hō deyakini. mema vædagat bhūmikāva 5 vana bhāvayen vikāśanaya vana atara ehi sārthakatvayaṭa uradena tavat pradhāna sthānayak veyi.

eyaṭa bhāvat bhāva anuva 5 vænnen 9 vænna hevat bhāgya sthānaya vimasiya yutuya kēndrayē 9 vana bhāvaya nova 5 vana bhāvayen 9 vænnaya. enam lagnayayi. eyin balannē devænnaṭa hevat dhanasthānayaṭa pratipādana labādīmaṭa 5 vana bhāvasthānayaṭa æti hækiyāva piḷiban̆da soyā bælīmaṭaya. enam koyi andamē piṁ balayak rūpa śabda gandra rasa sparśa yana laukika sæpayan vin̆dīmaṭa karma śaktiya vī tibēda yannaya.

enisā 5 vænnen 9 vænnavū lagnaya piriksiya yutuya. ē anuva lagnayē pāpī grahayan siṭīda? nætinam pāpa dṛṣṭivalaṭa lakva tibēda? esē nætinam lagna mædikaragena pāpa grahayin siṭīda? (pāpakartarīvīma) yanna sēma lagnādhipati aśubha sthāna vala siṭīda pāpa dṛṣṭi pāpa saṁyōga vī siṭīda pāpa kartarīvī siṭīda nīcavī siṭīda duṣṭa sthānavala siṭīda yanna soyā bæliya yutuya. elesa pīḍāvī ætnam piṁ balaya menma pavbalayada ema janmiyā pālanaya karana bava data yutuya.

pava visin karannē gnana – dharma – artha – kāma – mōkṣa yana laukika paṁca samāptiya vyākūla kirīmaya. caṁcala kirīmaya. kaḍinkaḍa bin̆da dæmīmaya. esē heyin ugatkamē hæṭiyaṭa rækiyāvak nolæbī yæmaṭa iḍakaḍa pavatī. jīvat vīmaṭa bohō bādhaka karadara ætikarayi. esē heyin asārthaka jīvana tattvayak himivīmaṭa iḍakaḍa æti karayi.

ekkō jīvitayaṭa avaśya mūlika tattvayan goḍanagā gænīmaṭa adhika vehesa adhika karadaravalaṭa muhuṇa dīmaṭa sidu veyi. esēma muḷu kālayama væya karamin pramāṇavat væṭupak ādāyamak nolabana tattvayaṭa patveyi. dū daru praśna am̆busæmi praśna gedara dora gæṭalu ādī tattvayan vardhanaya vanu æta.

samāja sambandha hā bæn̆dīm ayahapat vanu æta. abhimānaya pauruṣatvayaṭa hāni pæmiṇenu æta. mē andamē tattvayan mæda jīvatvīmaṭa sidukarayi. laukika paṁcā samāpattiyaṭa avahira bādhaka ætivana bævin mānasika pīḍanaya væḍi veyi. vivāhayen pavā duk tattvayan væḍi karayi. taman sitana patana andamaṭama bohō dē iṭu novī yǣyi. śārīrika vaśayen saukhya tattvayan ayahapat karayi. jīvatvīmaṭa bohō sē duka væḍi karayi. namut yam andamakin evæni tattvayan tuḷa jīvat vīmaṭa iḍakaḍa sælaseyi.

enisā pasvænnen nava vænnavū lagnaya hevat tama ātma bhāvaya lōbha dvēṣa mōha yana akusal mūlayan vardhanaya vīma nisā dūṣitavīma tava tavat væḍiveyi. viśēṣayen mē san̆dahā guru – sikuru – śani ādī grahayingē pihiṭīmda salakā bæliya yutuya. esē vannē pratisandhi cintanayaṭa akusal bara janaka karmayaka bala pǣma væḍivū bævini. pina nisā minis bhavaya labā yam pamaṇakaṭa jīvitaya genayā hækivīmaya. duk adhikava vin̆dadarāganimin jīvat vīmaṭa sælasīmaya.

mesē lagnaya – lagnādhipati durvala vīma yanu pasvana bhāvayen pævasena piṁ balaya hīnavīmaya. melova pævætma san̆dahā upakāra vana dæna ugatkama kesē læbuṇat piṁ balaya durvala vīmen dæna ugatkama prabhāśvara novē. ihaḷa adhyāpana pragatiyak atpat kara gat aya pavā edinedā kamkaru vṛttivala niyǣḷemin yāntam divi gæṭagasā gannē ebævini.

melesa janma patrayaka devænna yahapat vīma pævatunat bhāvat bhāva vaśayen pasvænnat, pasvænnen navavænna vana lagnayat durvala vanaviṭa “pævætma” asatuṭudāyaka veyi. mē san̆dahā ravi – guru – sikuru – śani ādi grahayayangē tænpat vīmda salakā balamin kenekugē daivaya mūlika vaśayen han̆dunā gata hækiya.

ē anuva ē ē grahayanṭa ayat viṁśōttarī maha daśā antar daśā ādiyen atvana tattvayan dækagata hæki vē. buddha dēśanā anuva hētūn nisā phalaya ætivē. mevæni tattvayanṭa hētuvannē sita – kriyāva – hā vacanaya tuḷin ætikaragat pav balaya piṁ balaya samaga miśrava kriyā kirīmaya. phalaya vannē daridratāvaya hā pīḍita jīvana tattvayaki. enisā pav balayat piṁ balayat avabōdha koṭa jīvat vīma īḷan̆ga bhavaya yahapat karagænīmaṭa magak vanu æta.

This is a Google word to word translation of a article publised on Divaina on 2013/02/08.