The first part of the world is forgiving

January 1, 2000

710

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පෙර පින් බල ගෙනේ දරුඵල

Each and every creature with the sun’s moon has the ability to support the existence of one’s own race. In breeding, the animal nourishes its chicks in various ways, allowing it to survive on its own. Some animals use eggs to breed their breeds and feed other animals. (Corals), some other animal species kill animals at a very young age. (Cats, dogs). Other fattening males breed females at an early age, and one powerful leader leads the flock. (Monkey) Many animals feed and protect their calf. That is their epitome of chastity and karma. Animals that feed their parents can not be seen in the world.

The above characteristics of a higher-minded animal are more numerous. This animal, fortunate enough to have children, is killed even before it is born. Or they put garbage in buckets. The middle of the middle of the middle of the middle is lonely. They are out of the house saying they are useless. These are not only in society at this time but also in the days of the Buddha. In the same days, children without children were considered a reproach to children. Adultery was viewed as a marauder (this does not seem to the kings). The absence of children and the appearance of a child without a father was wrong. It is common for both sexes and females. At times, the Buddha too was discredited and deceitfully fabricated. (Chinchi lady) who lives in her own life has been living with despondent women. (Kiso Gautami) had been accumulating wealth in ignorance of their children (Matthakandalli’s father). The children have been left in the cabin and have been abandoned by their parents. (Grown-up children) have been educated and educated children and have even suffered kings. (Ayasaththa character) has given children crafting talents and teaching children of moral values. (Vishakha daughter-in-law of the story), how the children treated the children with deceitful and distressed children. When the children begin to teach their children for good children, they have become murderers. (Character of Angulimala)

In today’s society, this situation is much more pronounced. The sordid world religion that the Buddha preached was common today. There are occasions when parents have all these things in children in human society. There are parents who are well-deserved and respected for their children, and parents are on the other hand. This is affected by the prayers and dreams we make in the former times when we walk on the road of march. To understand this, the birth chart in our birth is helpful. In this note, the fifth box, also the fifth, is also taken into account by the household’s place, or the second, and the third from the Ark of the Ark. According to this note, the conditions for reducing children are shown in the context of the Samna Pious.

1. In the fifth place of the birth of a parent, the planet’s unpredictable planet without the presence of its planets is childish dreams.

2. In a birthplace, a third child is less likely to have less children living in the fifth, twelfth or twentieth birth of the third planet.

3. If the fifth or the fifth or the second or second lion is born, the children of these two children are inconsequential.

4. The throne of the Teacher is worth the child’s gratitude to the one who saw the light of the world, and the greatness of the scarcely traumatized scarf, the scarlet, the virgin, the virgin, the virgin,

5. The baby born with the moon (Ravi Kaja Rahu khota) and the moon when he sees in the eve of the moon (moon) can get elderly love.

6. While in the Ravi dynasty with the sins of the Scythian, and when the routine memoirs are born, the birth-giving queen is in the middle of life.

7. The genealogical sorcerers and the two virgins of the arctic are fortunate enough to feed their own child to their own child as their own child as a child with genuine affection and gratitude.

8. Even when puppies were seen by Shaggy with hostile planets, they also dreamed of the sixth, sixth, or second born.

9. When Ravi Chandra Burudah is seen in the sixth part of the world, he can not see his baby pets when they see the birthplace of the birth planet.

10. The Ravi Planet, which has been recorded by the sinful planets, is miserable, and the life of a traitor who has been trapped by a dragon has been misplaced.

11. Fifth, if you are in the seventh degree with a planetary senator, if the sphere of the circle is born in the fifth space, it will lose children due to the infliction of physical warming.

12. The sixth, eight eighth, and the twelve, and the same woman who was born when the same emperor is alive, together with the dominant sins of the five in the fifth invigorator, are also less likely to bear children.

13. While the Leptiquent was with the sins, when the fifth was in the dominant eighth or the twelfth, then the one who received the Ravi Fifth Fertility would be weakened.

14. When Ravi Khujah Shani Rahu is born secondarily, and the offspring of the fifth childhood are without any power, the descendants of the housemaids are weakened by illness.

1856/5000
daruvek labā pōṣaṇaya kara yahapat minisaku samājayaṭa dāyāda kirīma magin kīrtiya praśaṁsāva læbē. daruvā yahapat vū taramaṭa janmiyāṭa sæpa genadē. yasasa væḍē. daruvan nomæti vivāhaka janmīngē ekama aramuṇa daruvaku labā gænīmat pōṣaṇaya kirīmatya. ema aramuṇa iṭunovī ḷatavannō bohōya. gupta balayen daruvan labā gænīma san̆dahā vaṁcākaruvanṭa dahas gaṇan mudal labā dī ataramaṁ vannōda mē atara siṭiti.

daruvan nomæti oba daru suratal bælīma san̆dahā āgamānukūla jīvitayak gatakaḷa yutuya. mē san̆dahā pansil pada pahavat hæki taram ārakṣā kara gata yutuya. an ayaṭa īrṣyā nokaḷa yutuya. mema dæhæmi jīvana raṭāva samaga jyedtiṣa niyamayangē ena graha śānti karmada kaḷa hækiya. piḷigat āyurvēda vaidyavarungen pratikāra labāgata hækiya. nala daruvan væni diyuṇu baṭahira vaidya kramayada tibē. mevæni kramayakin hō daruvaku labā gænīma misa darupala labā dena vaṁcākaruvan pasupasa yæma anuvana kriyāvaki. ē ē apalayanṭa anuva jyedtiṣayē ē ē graha apala san̆dahā penvana śānti karma kihipayakda dæna gænīma san̆dahā mehi san̆dahan karami.

1. kēndra parīkṣāvē dī janmiyāṭa ravi grahayāgē balapǣmen darupala hīnavana bava penī yannēnam daruvan samaga kālaya gata kirīmaṭa sælæsvīma subhaya. (pera pāsalá ḷamānivāsa, pāsal paṁti kāmara ādiyehi)

2. kuja apalaya san̆dahā uṣṇādhika āhāra nogænīmat kataragama deviyanṭa bāravīma saha pūjā pævætvīma subhaya.

3. kētu apalayē tattvayak nam durgā dēviyaṭa puda pūjā tæbīma sudusuya.

4. budha apalayan vē nam śiva pūjāva pævætvīma itā sudusuya.

5. śukra apalayak hētuven nam īśvara deviyanṭa pūjā pævætvīmat bāra vīmat sudusuya.

6. candra saha guru apalayak hētuvennam jīvam karana lada niværadi yantra sudusu lōhayaka bahā pæḷan̆dīma sudusu vē.

7. rāhu apalayak hētuvennam kanyāvanṭa dandīma sudusu vē.

8. senasuru apalayak hētuvennam vayasgata kanyāvanṭa dandīma saha viṣṇu deviyanṭa bāravīmat pūjā pævætvīmat sudusuya.

9. apagē jana śānti karma vala ena riddi yāgaya hevat raṭayakuma śānti karmayada daru sampata ætikara gænīmaṭat gæba ræka gænīmaṭat yodāgannā lada sārthaka manōmaya nirmāṇayaki. (mema lipiya sækasīma san̆dahā jyedtiṣa siddhāntada nirīkṣaṇada upayōgi kara gannā ladī)
By giving birth to a child and giving a good man to society, he gets praise of praise. The child is better off giving birth to the baby. Yasa works. The sole aim of the childless children is to obtain and feed a child. There are so many people who do not fulfill this purpose. There are also those who are found guilty of stealing money from their mysterious powers.

You do not have children. You have to spend a homeless life in your childhood. To do this, the foreword should be as low as possible. Do not be envious of others. With this righteous lifestyle, the Planets of Shanthi Karma can be made according to the more specific rules. Recovery from recruited Ayurvedic physicians. There is also an advanced western medicine system such as tubes. It is a form of behavior for children who do not have childbirths, except for obtaining such a child. I would like to mention here a few rituals to show the astronauts for asteroids.

1. It is a good idea to spend time with children if Janchiya seems to be deprived of the child’s influence through the Censor Inspection. (Pre-school children’s homes, school class rooms etc.)

2. It’s not good to eat warm food for cooking and to surrender to the gods of Kataragama and to offer sacrifices.

3. If it is in conceivable condition, it is fitting to sacrifice for Durga.

4. It is perfectly appropriate to hold the Shiva Pooja if there are bad habits.

5. Due to a semicolon, it is fitting that one should be sacrificing and sacrificing to God.

6. It is advisable to put the living machine in a suitable metal in case of a lunar or meteor power.

7. The reason for the Rahu is to let the devil be tempted.

8. Saturn is not suitable for the elderly virgins. It is appropriate to accept Vishnu God and offer sacrifices.

9. It is a successful musical arrangement used in our folk rituals to rehearse the country’s ritual, or the countryman’s ritual. (Used a number of theory and observations to elaborate this article)

pera pin bala genē daruphala

ira han̆da grahataru balapǣma æti sǣma satvayakuṭama śākayakaṭama tama vargayāgē pævætma tahavuru kirīmaṭa æti sādhakaya vannē vargayā bō kirīmayi. ema vargayā bō kirīmē dī satvayā visin vividha ākārayen tama pæṭavun lovaṭa dāyāda karadī taniyen yǣpīmaṭa hækiyāva læbena tek pōṣaṇaya karayi. samahara satun tama vargayā bō kirīmaṭa biju damā an sataku lavā pōṣaṇaya karavayi. (kovulā) tavat samahara satun vargayā bōkarana satun kuḍā kālayēma marā damayi. (pūsan, ballan) tavat samahara sattu vargayā bōkarana pirimi satun kuḍā kalama marā damā eka śaktivanta nāyakayek strī ræḷaṭa nāyakakam karayi. (van̆durā) bohō satun tama pæṭavā pōṣaṇaya karamin rækaganī. ē ovungē saṁsārika pætum saha karmaya anuva siduvannaki. tama mavu piyan pōṣaṇaya karana satun lōkayē dī dækiya nohækiya.

minisā namæti usas manasak æti satvayāgē ihata lakṣaṇa aḍu væḍi vaśayen æta. daruvan læbīmaṭa vāsanāva lada mema satvayā daruvā ipadīmaṭa perada kuḍā kalada marā damati. nætnam kuṇu bāldivala damā yati. maha vana mæda tanikara damati. apala yǣyi kiyamin nivasin piṭa jīvatvīmaṭa salasvati. mēvā ada samājayē pamaṇak nova apa śāntināyaka budurajāṇan vahansēgē kālayēt tibuṇa tattvayaki. edā samājayēda piyavarun nomætiva daruvan læbīma apakīrtiyak lesa salakana ladī. paradāra sēvanaya vasalakamak lesa sælakuvēya (rajavarunṭa meya balapā æti bavak penennaṭa notibē). daruvan nomætivīmada daruvaku piyaku nomætiva læbīmada væradi lesa dakina ladī. eya stri puruṣa depakṣayaṭama poduya. viṭaka budurajāṇanvahansēṭada evæni kriyā boruvaṭa huvā dakvamin apakīrtiyaṭa patkarana ladī. (ciṁci mānavikāva) divi himiyen tama daruvā ræka daruvā melova hæragiya viṭa sihivikalvū katun siṭa æta. (kisā gōtamī) daruvan læbūviṭa daruvanṭa nosalakamin masuru kamin dhanaya ræskaḷavūvō siṭa æta (maṭṭakuṇḍalīgē piyā). daruvan amusohonē damā gos asaraṇa karana lada mavupiyan siṭa æta. (sunīta sōpāka) daruvanṭa ugatkam labādī śilpa labādī daruvangenma dukvin̆da mærum kǣ rajavaru pavā siṭa æta. (ajāsatta caritaya) daruvanṭa śilpa labā dī yahapat guṇa dharma kiyā dī saraṇa pāvā dun mavupiyan siṭa æta. (viśākhā siṭu diyaṇiyagē katā vastuva) daruvanṭa kesē demavupiyan sælakuvada nomaga gos anta asaraṇa vū daruvan siṭa æta. (paṭācārā caritaya) daruvan yahapat daruvan kirīma udesā śilpa hædærīmaṭa yǣvū pasu minī maruvan bavaṭa patvī æta. (aṁgulimāla himi caritaya)

ada samājaya tuḷa mema tattvaya aḍu væḍi vaśayen daknaṭa æta. budun vahansē edā dēśanākarana lada aṣṭha lōka dharmaya adaṭada poduya. duka sæpa, yasa ayasa, nindā praśaṁsā, kīrtiya apakīrtiya minis samājaya tuḷa daruvan magin mē siyalla demavupiyanṭa læbena avasthā æta. daruvan nisā yasa kīrtiya praśaṁsā sæpa læbena demāpiyan siṭina atara ehi anek pætta læbena demāpiyanda siṭī. meyaṭa balapānu labannē apa saṁsāra gamana namæti gaman karana mārgayē dī pera bhavayan tuḷa karanu labana ganu denu valadī karana lada pin saha pavuya. mē tattvaya dænagænīmaṭa apē upatē dī sakas karanu labana janma patraya upakārī vē. mema saṭahanehi dækvena lagnayen pasvana koṭuva hevat pasvana bhāvayada kuṭumbha sthānaya hevat devana bhāvayada lagnayen tunvana bhāvayada sælakillaṭa ganu læbē. mema saṭahanaṭa anuva daruvan avama kirīmē tattvayan penvannē saṁsārayē dī karana lada pinpavu anuvaya.

1. janmiyakugē janma patrayehi pasvana bhāvaya tuḷa grahayan nopihiṭā ema bhāvaya adhipati grahayāda tama rāśiya nodæka siṭina viṭa darupala hīna vē.

2. janmiyaku uppattiyē dī tunvana bhāvaya adhipati grahayā paḷamuvana bhāvayē devana bhāvayē pasvana bhāvayē hō doḷosvana bhāvayē siṭīnam darupala avama vē.

3. pasvana bhāvayē mīna hō dhanu rāśiya lagnādhipati hō devænnādhipati samaga siṭīnam ema janmīngē da darupala hīna vē.

4. guru grahayā tama nīca rāśiya vū makarēt śukra tamangē nīca rāśiya vū kanyāvet budha sama rāśiyakat ravi viṣama rāśiyakat siṭiyadī melova eḷiya duṭu janmiyāṭa daru suratal bælīmē bhāgyaya avama vē.

5. candrayā kaṭaka rāśi gatava pāpayen (ravi kuja rāhu kētu) samaga siṭina viṭa hō candrayā kaṭaka rāśiyē dī śani visin dakinu labaddī upan janmiyāṭa vayasgatavī daru senehasa læbīmaṭa hækiya.

6. ravi vṛścika lagnayē pāpayan samaga siṭiyadīda kuja mithunayē siṭiyadīda upata lat janmiyāṭa daru suratal bælīmaṭa siduvannē jīvitayē mæda bhāgayēdīya.

7. vṛścika rāśiyehi guru śukra dedenā saha lagnayē budha śani dedenā samaga utpattiya lat janmalābhiyāṭa tamangēma daruvek nūnat an daruvakuṭa daru senehasa pā tamangēma daruvek lesa pōṣaṇaya kirīmaṭa vāsanāva læbē.

8. lagnādhipati saturu grahayan samaga śani visin dakinu labamin siṭiyadī ravi hayavana bhāvayē hō devana bhāvayē upatē dī siṭi janmīnṭada darupala hīna vē.

9. ravi candra budha yana grahayan visin dakinu labana śani hayavana bhāvayē hi siṭina avasthāvē dī janma lagnaya pāpa grahayan visin dakīnam ema janma lābhinṭada kisi dinaka tamangē daru suratal bælīmaṭa nohæki vannēya.

10. pāpa grahayan visin dakina lada janma lagnaya æti ravi grahayā makara kumbha rāśi gatava siṭi pāpayakugē navāṁśakayada himiva æti janmīngē da daru pala hīna vē.

11. pasvænna adhipati grahayā pāpayaku samaga hatvana aṁśakayē siṭitdī pasvana rāśiyehi kuja grahayā utpattiyē dī siṭinavānam śārīrika uṣṇatvaya adhikavīma hētu koṭa gena darupala ahimi vē.

12. hayavana bhāvayēt aṭavana bhāvayēt doḷosvana bhāvayēt ema bhāvaya adhipatīn siṭiddī upan striyaṭada guru siṭina rāśiyen pasvana rāśiyē adhipati pāpayan samaga bala rahitava saṁyōga vī siṭiddī janma lābhaya læbūvanṭada darupala avama vē.

13. lagnādhipati pāpayan samaga siṭiddī pasvana bhāvaya adhipati aṭavana bhāvayē hō doḷosvana bhāvayē tænpatva siṭiddī ravi pasvana bhāvayē yedī janma lābhaya labana tænættāṭada daruphala hīna vē.

14. ravi kuja śani rāhu devana bhāvayē (kuṭumbha sthānaya) pihiṭā janmaya læbūvangē daruvan saha pasvana bhāvayē bala rahitava ihata pāpayan siṭina viṭadīda janmaya læbūvangē daruvan kuḍā kala leḍa rōga hētuven durvala vē.

daruvek labā pōṣaṇaya kara yahapat minisaku samājayaṭa dāyāda kirīma magin kīrtiya praśaṁsāva læbē. daruvā yahapat vū taramaṭa janmiyāṭa sæpa genadē. yasasa væḍē. daruvan nomæti vivāhaka janmīngē ekama aramuṇa daruvaku labā gænīmat pōṣaṇaya kirīmatya. ema aramuṇa iṭunovī ḷatavannō bohōya. gupta balayen daruvan labā gænīma san̆dahā vaṁcākaruvanṭa dahas gaṇan mudal labā dī ataramaṁ vannōda mē atara siṭiti.