සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් යුග දිවියට වින කටින ශුභ ග්රහයෝ
The planets in the Planet are divided into two groups: Ravi, Moon (Chandra), Kujja, Rahu, Guru, Shani, Buddha, Conect and Spark (Venus). From it, Mercury, the Moon, the Teacher, and the Venus have been designated as “good” planets and the other five are gloomy.
We have seen instances where the life of a married couple is unsuitable for marriage. But we have seen only a few occasions when we have a lot of trouble and obstacles for happiness from good luck. However, although our investigations are not easily absorbed, it is apparent that pre-emptive routines are often preoccupied with good times.
In more detail, it is generally accepted that improper syringes can lead to bad things. It is commonly used as a standard. But in many of our unfortunate ways, the planets indicate that obstacles from worms are interrupted.
The Mercury, the Moon, the Guru and the Shamrock always do not always convey the fruitage of fruits. David Dharmasena, senior Teri david Dharmasena, has pointed out that they have opportunities that lead to the birth of honey horoscopes. His words
The ancient writings and documents make it clear.
The most beautiful planet in the asteroid, called the Suragorate (Jupiter), is the center of which gives birth to the two hoists and the virgin gene because of their belonging to two centers. When the virgin becomes old, then the fourth is plentiful. The seventh point of marriage is the seventh, the degree of which is the responsibility of the two constellations. Therefore, because the gem is a sin of senators, both Jupiter and Zodiac are the same
It is said that women who are born in tribute are teachers and that they have the opportunity to make the conduct of their husbands’ marriages.
Those born in the Virgin may marry, delay, fail, or not to marry. I’ve known a female virgin woman who married, fifteen years and two still in the day. Her horoscope is the school’s dream marathon, the seventh wedding marathon. The couple have not separated from the law, except that they do not allow them to join the teachers. Even in both countries, her husband sends a wife to the wife who earns a living from a European country, and she is also carefully investing money in the construction of a new style house. Their lives have only one shortage. Not only that associate relationship. Is not it wonderful how the teaching of the Planet was resting in its proper place?
The main reason for these incidents is that the teacher is a powerful barrier in the wedding of the Gemini and the virgin roots. Jupiter’s view of marriage is very clear. This planet, in particular, attempts to evict genima from secular attachments, even after marriage, but later carries the family life of Midtown.
If the lunar, the gem, or the two nuns were one, if the duration of the 1st, 4, 7, 10 centers was on the planet, then the marriage would not happen since the teacher’s power is high. Though this location is a barrier for marriage, it is undoubtedly a planetary position that is capable of producing a great philosopher and intellectual. Otherwise, it will be possible to create a very high ranked Buddhist Priest. Or it could be that the planet would be an unmarried reader of the Anagnaean intellectual in the world.
The moon, the Mercury, Venus and the planet Venus are not attempted to evacuate them. However, in a weak, powerless way, there has been a lot of barriers to life happiness. Research has shown that many of those who are Venus have failed their marriage. Venus is Ven. If it is Venus, however, Venus is the location of the peak power. But it is true that the impact on the marriage is only if Venus 1, 7, 8 is situated. The marriage of the mother, the virgin mother, the mother of the lion, the mother of the lion, the mother of the lion, the mother of the lion, the 8th of the lion, The power that interferes with the life of the era is mostly caused by the combination with the mucous membrane. So far, we have made clear the roots that have been studied so that the genesis of the sediments and sediments without the specimen is seven.
Rahu makes the yoga of the two women sexually impractical. The reason is that the constant desire to have sexual satisfaction through illegal methods and abuse is a constant desire. They are eager to engage in sexual activity with older people than themselves. Our research shows that this Rahu, Shani compound is happier and cheerful about getting older people. Often, they are married and afraid of being pregnant, and sometimes they are mentally ill.
On the other side of the sidereal, Venus, or the seventh Venus, is a marvelous marriage. It is easy to suppose that there are strange relationships, divorced divorces, married couples, married couples who are married when they are married.
It was reported above that for a successful marriage a Vengeance Award went out. It is worthwhile to look at how to do so. When Venus gets high, Janima will be tempted to take action. This gentleman’s free gamer must be reduced and married as a husband or wife. Otherwise, the wedding will definitely happen if you do not want to marry.
The object of marriage is not merely to engage in the games of merit. It is expected to have many noble values and expectations from wedlock. If Venus is upheld, the blend of the marriage of the marriage should be given more attention. By endeavoring to enjoy unrestrained fun, they sometimes end up marrying in court or dying. The combination of both Venus and Ven. These two planets hate one another. The attitude of the couple to the marriage is also contradictory.
The teacher of 1-7-8-9 in a horoscope has a lot of obstacles for the preoccupation of zoology. This newborn is not particularly influential in marriage, but it is significant that family life is a matter of severe deprivation. This is in some way a failed marriage.
The moon, the bundy of two is rarely a barrier to family life. The circumcision of the moon, and the mercury with sin, is also considered a sin. This may indicate that the combination of mercury and benzodiazepines is a very bad one. Guru, Sukhra, Teacher, Semitism are considered the most horrific planets. Whatever the location with Burud, the teacher Buddha will die. Because of this, those who were born in the two blue Lanterns send out the smoke to the wedding.
If the fortifications were in the Moon River, Mercury was located in the lagoon. If the teacher, the mercury, were combined, the situation would get worse. But this yoga can be described as the best yoga for the wisdom of the Buddha Buddha although it is bad for marriage.
The moon, or moon, is a planet that affects the mind and the emotional senses. Therefore, the moon causes a lot of marriage to get into problems in the face of sexual intercourse. But never will the moon alone perform such a disruptive work. The moon, the scurvy, is in the eighth or hemisphere of the eyelid, and it also causes a sexually transmitted disease. Obstacles to the fulfillment of sexual desires can often be disrupted by the marriage. This is known as “Chandra Mangala” Yogaya. Also, when the moon is connected with the moon, Shri and Rahu, the marriage is likely to be disrupted.
Preconceptions arising out of good asteroids are like a hidden firebomb in the ash. You can grasp the barriers of sinful planets, but the good of the planes, the power, the outlook, and the good of the planets can not be said to be fruitless.
The survival of a marital life is the absence of planet positions and planetary effects for the lucky survival. Since the ocean of ocean is still not visible, scientists need to continue to give this extraordinary skill more and more empowerment by doing more and more research.
yuga diviyaṭa vina kaṭina śubha grahayō
graha man̆ḍullē siṭina nava grahayan vana ravi, san̆du (candra), kuja, rāhu, guru, śani, budha, kētu hā śukra (sikuru) yana grahayan koṭas dekakaṭa bedā tibē. eyin budha, san̆du, guru hā sikuru yana grahayan śubha grahayan lesa namkara æti atara itiri pasdenā aśubha grahayan vē.
janmiyāgē vivāha diviya hevat yuga diviyaṭa pāpa grahayan gen apala udākarana avasthā anantavat apa dæka æta. namut śubha grahayan gen yuga diviyaṭa karadara, bādhaka æti karana avasthā apa dæka ættē svalpa vaśayeni. namut apagē vimarśanayanṭa pahasuven hasu novuṇada bohō avasthāvaladī śubha grahayangenda apa nositana andamē bādhaka yuga diviyaṭa ella vana bava pæhædili vī tibē.
jyedtiṣayē dī sāmānyayen piḷigænīma vī ættē sǣma viṭekama pāpa grahayan ayahapata udākarana bavaki. eya sammatayak lesa sāmānya jyedtiṣayē dī bhāvitā vannaki. namut apa nositana bohō avasthāvaladī śūbha grahayangenda bādhaka yedena bava ema grahayan pihiṭi ākārayen pæhædili vī tibē.
budha, san̆du, guru hā śukra yana grahayan hæma viṭekama hæma mohotakadīma śubha phala udā nokarati. ovun janma kēndaravala śubha pala hānikarana avasthā emaṭa æti bava dharmācārya, jyedtirvēdī ḍēviḍ dharmasēna mahatā bohō avasthāvala penvā dī tibē. etumāṇan visin racita
pæræṇi lipi, lēkhana tuḷin eya monavaṭa pæhædili vē.
graha maḍullē itāma śubha grahayā lesin virudāvali lat suraguru hevat guru (brahaspati) grahayāṭa kēndrasthāna dekak ayiti vīma hētuven mithuna saha kanyā lagna dekaṭa śubha pala gena denuyē aḍuveni. kanyāva lagnaya vū viṭa hataravænna dhanuva vē. vivāha sthānaya vū hatvænna mīnaya vana atara ema rāśi dekehima himikārītvaya pævarī ættē guru grahayāṭamaya. ebævin mithuna, kanyā rāśi dekaṭama brahaspati hevat guru pāpayaku vana bævin ema
deræsehi upan strī, puruṣa janmīngē vivāha jīvita kerehi aniṭu pala udākaravīmaṭa guru mædihata vana bava pavasā tibē.
kanyā lagnayen upata lada ayagē vivāhaya, pramādavīma, asārthaka vīma noesē nam vivāhayak sidu novīma yana kavara avasthāvakaṭa hō bhājanaya viya hæka. mā dannā kanyā lagna himi kāntāvak vivāha vīmen pasu avurudu pahaḷovak pasuvīt adaṭat dedenā raṭaval dekakaya. æyagē kēndarayē guru grahayā vivāha sthānaya vū hatvænna vū mīnayē svakṣētrava siṭī. guru dedenāṭa ekatu vannaṭa iḍa nodenavā misa mehidī dedenā venkara ættē nītiyen novē. deraṭaka vuvada æyagē sæmiyā yurōpīya raṭaka siṭa hari hamba karana śataya pavā tama birin̆daṭa evana atara æyada ema mudal ara parissamen væya karamin nava pannayē taṭṭu nivasak idikaramin siṭī. ovungē jīvitavalaṭa ættē ek aḍuvak pamaṇi. ē sahakāra sambandhaya nætikama pamaṇi. guru grahayā tama nisan̆ga gatiya nisi sthānayē ræn̆demin penvū hæṭi apuru novēda?
mema siduvīmvalaṭa pradhāna hētuva vannē mithuna hā kanyā janma patravala vivāha sthānayē dī guru balavat bādhaka grahayaku lesa kriyātmaka vīmaya. vivāha jīvitaya sambandhayen brahaspati dakvana ākalpaya itā pæhædiliya. mema grahayā bohō viṭa janmiyā laukika bæn̆dīmvalin ivat kirīmaṭa utsāha darana atara vivāha vuvat pasuva pavul jīvitaya mandōtsāhi karavayi.
lagnaya, mithuna hō kanyā deken ekak vī guru grahayā 1, 4, 7, 10 yana kēndrasthāna gatava siṭiyē nam ehidī gurugē balaya væḍi bævin vivāhayak sidu novīmaṭa iḍa æta. mema pihiṭīma vivāhayaṭa bādhakayak vuvada mahā dārśanikayaku, buddhimataku bihikaralīmaṭa taram samat graha pihiṭīmak bava avivādayen piḷigata yutuya. esē nomæti vuvahot itā usas peḷē saṁgha pītṛvarayaku bihikara vanu æta. nætinam avivāhaka brahmacāri (anagārika) buddhimateku lovaṭa dāyāda kirīmaṭa ema graha pihiṭīma ivahal vanu noanumānaya.
san̆du, budha, sikuru yana grahayan janmiyā gihi jīvitayen ivat kara tæbīmaṭa tæt nokarati. ehet durvalava, bala rahitava pihiṭi viṭadī yuga divi sæpataṭa bohō sē bādhaka pamuṇuvana bava atdæka tibē. sikuru grahayā uccava siṭina ayagen bohō denakugē vivāha jīvita asārthaka vī æti andama metek karana lada paryēṣaṇavalin sanātha vī æta. sikuru ucca vannē guru himi mīna rāśiyēdīya. lagnaya kumak vuvat mīnayē sikuru siṭī nam eviṭa sikuru ucca balayen pihiṭīmaki. namut sikuru 1, 7, 8 yana sthānayaka pihiṭiyē nam pamaṇak vivāhaya kerehi balapǣm ætivīma satyayaki. mīna lagnayē dī 1 bhāvaya hevat lagna sthānayēt, kanyāvaṭa hatvænna vū mīnayēdīt, siṁha lagnayaṭa 8 vænna vū mīnayēdīt, sikuru ucca balayen yukta vana bævin mīna, kanyā, siṁha lagnavalin upata lada janmīngē vivāhayada mada kalakin asārthaka vī æta. yuga divi sæpataṭa bādhā karana balaya sikurugen ella vannē væḍi vaśayenma kuja samaga saṁyōgava siṭīmeni. lagna viśēṣayak nomætiva kuja hā śukra yana grahayan lagnaya hata yana sthāna gatavuṇi nam janmiyā ḷābāla vayasēdīma vivāhayakaṭa poḷam̆bavana bava metek parīkṣā karana lada janma patravalin apaṭa pæhædiliva æta.
rāhu, śani dedenāgē yōgaya liṁgika belahīnatvaya æti karavannaki. īṭa hētuva vanuyē ayathā krama hā ayathā mārgavalin liṁgika tṛptiya læbīmaṭa digin digaṭama mahat āśāvak dækvīmaya. tamāṭa vaḍā vayasin væḍi aya samaga liṁgika kriyāvaliyē niyǣlīmaṭa movun dakvannē pudumākāra unanduvaki. emenma vayasin væḍi aya hā vivāha vannēda bohō duraṭa mema rāhu, śani saṁyōgaya hatvænnē yeduna janmīn bava apagē parīkṣaṇavalin væḍiduraṭat heḷivī æta. bohō viṭa movun vivāhayaṭa biyen kalgevana atara samahara viṭa mānasika rōgīn vīmaṭada iḍakaḍa tibē.
lagnayē hō satvænnē sthānagatava sikuru kavara pāpa grahayaku samaga ek vuvat vivāhayaṭa aguṇadāyakaya. vivāhaka birin̆da siṭiyadī aniyam saban̆datā pavatvannōda dikkasādavalaṭa pæṭalennōda kuja, śukra saṁyōga vū janma pat himiyan bava nibayava pævasiya hæka.
sikuru uccavīma sārthaka vivāhayakaṭa ayōgya bava mīṭa ihatin dakvana ladī. elesa vannē kesēdæyi vimasā bælīma vaṭī. sikuru ucca vū viṭa janmiyā vagakīmakin torava vinōdakāmī bavakin kaṭayutu kirīmaṭa peḷam̆beyi. janmiyāgē mema nidahas vinōdakāmī bava aḍukoṭa vagakīmak æti sæmiyaku hō birin̆daka vaśayen vivāha diviya gatakaḷa yutuya. esē nætivuvahot yuga diviyaṭa kaṇakokā hæn̆ḍalīma anivāryayenma siduvanu æta.
vivāhayē paramārthaya vanuyē vinōdakāmīva mevundam sēvanayēa yedīma ma pamaṇak novē. utum sāradharma rāśiyak yuga diviyen apēkṣā karana atara yutukam iṭukirīmakda emagin sidu kerē. sikuru ucca vī siṭī nam vivāhaya namæti mandirayē piviturukama piḷiban̆dava væḍi avadhānayak yomukaḷa yutuya. asīmita lesin vinōdayaṭa multæna dīmen ætæm viṭa movungē vivāha keḷavara vanuyē usāviyen nætinam diviyen samugænīmeni. guru sikuru dedenāgē saṁyōgayada vivāhayaṭa aśubhadāyaka vē. mema grahayan dedenā ekinekāṭa vairīya. vivāhaya sambandhayen mē dedenāgē ākalpayanda paraspara virōdhī vē.
kēndarayaka 1-7-8-9 bhāvayan hī guru, śukra saṁyōgaya yedīma yugadivi sæpataṭa bohō bādhā pamuṇuvana pihiṭīmaki. nava vænnē yeduna mekī saṁyōgaya vivāhayaṭa etaram bala nopāna namut pavul diviya gena yæmaṭa sidu vanuyē dæḍi agahin̆gakam mæda vīma viśēṣatvayaki. meyada ektarā andamaka asārthaka yuga diviyaki.
san̆du, budha dedenāgē saṁyōgaya pavul jīvitayaṭa bādhāvak vannē kalāturakini. avapasa san̆du da, pāpayan samaga vū budhada pāpayan lesa sælakē. meyin guru, budha saṁyōgaya itāma ahitakara pihiṭīmak lesa penvā diya hæka. guru, śukra menma, guru, budhada mahā vairakārī grahayan lesa sæḷakē. budha samaga kumana sthānayakadī ekvūvat, guru budhagē bhāva pala nasanu æta. mesē heyin dhanu, mīna lagna deken upata lada ayaṭa budhagen vivāha sæpataṭa bādhā karavana ahitakara kiraṇa vihiduvanu æta.
dhanu, mīna lagnavaladī, budha grahayā lagnayē siṭiyē nam ema pihiṭīma yahapat novē. guru, budha saṁyōgava siṭiyē nam tattvaya tava tavat narak vanu æta. namut vivāhayaṭa mema guru budha yōgaya ayahapat vuvada śāstra gnanaya sambandhayen usasma phala gena dena yōgayak lesa mema yōgaya han̆dunvā diya hæka.
san̆du hevat candrayā sitaṭa hā rāgānvita hæn̆gīmvalaṭada balapāna grahayeki. ebævin liṁgika jīvitayē dī matuvana gæṭaluvaladī vivāhaya dedarā yæmaṭa bohō viṭa san̆du hētu veyi. namut kisima dinaka san̆du grahayāṭa tanivama evæni kaḍākappalkārī væḍak kaḷa nohæka. san̆du, kuja aṭavænnē yōgavīma hō haya hata bhāvayan hī siṭīmada liṁgika ābādha æti karavana pihiṭīmaki. liṁgika āśāvan sapurā gænīmēdī ætivana bādhāvan hētuvenda bohō viṭa vivāha kaḍākappal vī yanu daknaṭa læbeyi. meya “candra maṁgala” yōgaya namin jyedtiṣayē hæn̆dinveyi. tavada san̆du grahayā śani, rāhu, kuja samaga saṁyōga vīmenda vivāhaya kaḍākappal vīmaṭa bohō duraṭa iḍa æta.
śubha grahayangen yuga divi sæpataṭa ella vana bādhaka aḷuyaṭa sæn̆gavuna gini pupuru væniya. pāpa grahayan gen ella vana bādhā bælu bælmaṭa avabōdha karagata hæki namut śubha grahayangē cāraya, balaya, dṛṣṭiya mænavin avabōdha kara gænīmen vinā śubha aśubha phala kiva hæki novē.
yuga diviyaka cirasthitiya vāsanāvanta pævætma san̆dahā parīkṣāvaṭa lakkaḷa yutu graha pihiṭīm hā graha balapǣm pramāṇaya apamaṇaya. sapta mahā sāgaraya van jyedtiṣa vidyāvē parak terak tavamat nopenena bævin væḍi væḍiyen parīkṣaṇayanhi yedemin mema anagi śāstraya tava tavat babaḷavannaṭa ugat jyedtiṣavēdīngē sahāya idiriyaṭat apa veta læbiya yutumaya.
This is a Google word to word translation of a article publised on Divaina on 2012/06/08.