සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින්
This is a Google word to word translation of Divaina
Adding to the doctrine of ayurveda, poetry, tessellation and geology is not yet a relief to mankind. It is very clear that our ancestors, such as today, under the influence of medicine, suffered from fever, to break free from severe illnesses today. But today doctors do not treat the Trinity with treachery of mankind.
First of all, in the short-term view of ayurveda, the practitioners who wish for life can take Ayurveda. It is also shared in eight sections.
“Caiabala Ghorh Edge
Surgery Pregnant Jar Virus ”
F syllabus
The hallmark regime
Physiotherapy
Chemotherapy or geology
Faulty regime
Infectious diseases, ie, infant and paroxysm
The chemistry regime
Foaming regime
In the treatment of the topic, we are geographically or geographically relevant to the topic. This is a very important mental and physical aspect of a patient’s treatment. Some patients treat with care wherever they may be treated, but they do not seem to have good results. In such instances I can say that various ayurvedic techniques can be used.
“Command Prompt
Pharmacopoeia ”
This means that a medicine should be administered without the help of a sordid mantle. In this case, the doctor who has a good understanding of the art will first check the patient’s chart. Therein, it is possible to understand the disease in the person’s house where it is and what it is in the body, and according to the same beliefs.
For example, Bodhi Poojas, Sethakavi, Oil Baths, Helmets, Pearls, Planets etc. are prescribed. Proper care of such practices can be a source of relief for the patient.
In the light of the above fact, it can be seen that the headquarters of the charities show pre-race. It is important to pay attention to the disease, the body’s power and the cogency of the patient in the treatment of a patient. Buddhist examples are also evident examples of such things. Chakkupala Thera’s narrative is the best example of it. That is when Chakkupala Thera became blind. When the other bhikkhus asked the Buddha about him, the Chakkupala monk was an expert eye surgeon, and that he was blinded even after he had made a healed patient re-empowered to observe him.
This is just one example of what is going to happen to some patients. Such examples are commonplace everyday, but it does not look at the ordinary eye. But those who grew up with the arahants and the senior dyestuffs can understand them quickly.
Out of ayurveda, it is acceptable that western medicine has come to a higher level with a high-tech technique when looking at it. Also, there are many highly skilled doctors such as the Sectarianians. But we have often seen cases where some patients suddenly die. A subsequent study showed that the condition of the patient was minor. Sadly, however, the patient can not understand the situation when he is diagnosed with a state-of-the-art technology or a brilliant doctor.
But, according to astrology, the very personality of such persons is very subtle, and his work of art is very powerful.
Therefore, it is clear that checking the leaflets in the treatment of certain diseases can identify diseases that do not even communicate even today. Now it’s time to think through the wisdom of the machinery or the myth.
nirōgītvayē nivunnu
āyurvēdayat jyedatīrvēdayat bhūta vidyāvat yana tritvaya ekkirīmen minisāṭa labāgata hæki sahanaya metek yǣyi kiva nohæka. ada men vaidya vidyāva nodiyuṇu pera kala apē mutunmittan uṇa sempratiṣyāvē siṭa daruṇu leḍa rōgavalin midīmaṭa anugamanaya kaḷē mema tritvaya bava itā pæhædiliya. ehet ada minis vargayāgē abhāgyayaṭa mema tritvaya ekkoṭa pratikāra karanu labana vaidyavaru alpaya.
prathamayenma āyurvēdaya yannehi keṭi adahasa vimasā bælīmēdī āyuṣaya kæmættavunṭa pavatnā vū śāstraya āyurvēdaya lesa gata hækiya. meyada koṭas aṭakaṭa bedā dakvā æta.
“kāyabāla grahod vaṁga
śalya anṣṭhā jarā vṛṣā”
fa śalya tantraya
fa śālākya tantraya
fa kāya cikitsā tantraya
fa graharōga cikitsā tantraya hevat bhūta vidyāva
fa agadha tantraya hevat viṣavedakama
fa kṛmārabhṛtyaya hevat bālarōga hā stri rōga cikitsāva
fa rasāyana tantraya
fa vājīkaraṇa tantraya
mātṛkāvaṭa adāḷava kathākirīmēdī apaṭa vædagatvannē graharōga cikitsāva hevat bhūta vidyāvayi. meya rōgiyakuṭa pratikāra kirīmēdī mānasika hā śārīrika vaśayen itā vædagat aṁgayaki. samahara rōgīnṭa pratikāra kirīmēdī kotek pratikāra kaḷada yahapat pratiphala penennaṭa nomæti avasthā apaṭa dækagata hæka. evæni avasthāvaladī āyurvēda śāstrānukūlava vividha upakrama yodāgata hæki bava san̆dahan karanu kæmættemi.
“vidhimantra samā yuktaṁ
auṣadhaṁ saphalaṁ bhavē ”
mehi aruta nam yam viṭeka auṣadhavalin pratiphala nomættēnam vidhimat vū mantra karmayak yediya yutu bavayi. mehidī śāstraya kerehi manā avabōdhayak æti vaidyavarayā atin prathamayen kerenuyē rōgiyāgē chanma patraya parīkṣāvayi. ehidī ē ē pudgalayāgē chanma patrayehi bhāvasthāna parīkṣā kirīmēdī rōgaya kumakda yannat eya śarīrayē kumana sthānayaka ætda yannat avabōdhakaragata hæki atara eyaṭa anurūpīva ē ē śāntikarmayan san̆dahan karayi.
udāharaṇa lesa – bōdhi pūjā, setkavi, tel mætirili, yantra pæḷan̆davīma, mutu mæṇik pæḷan̆davīma graha śāntikarma ādī piḷivet niyama karayi. mevan piḷivet nisi paridi sidukirīmen rōgiyāṭa sahanaya læbē.
ihata kāraṇaya gæna itā sæḷakilimatva bælīmēdī penī yannē chanma patrayehi ē ē karmasthānayan pūrva jāti karmayan pennum karana bavayi. rōgiyakuṭa pratikāra kirīmēdī rōga balaya, śarīra balaya menma karma balaya piḷiban̆dava avadhānaya yomukirīma itā vædagat bava sæḷakiya yutu viśēṣa kāraṇayaki. mevæni kāraṇāvalaṭa pæhædili nidasun bauddha darśanayēda san̆dahan vē. cakkhupāla terun vahansēgē katāvastuva eyaṭa hon̆dama nidasunaki. enam rahat bavaṭa patvū pasu cakkhupāla terun vahansē andhabhāvayaṭa patviya. ē piḷiban̆dava anek bhikṣūn vahansēlā buduradungen vimasīmēdī cakkhupāla bhikṣuva pūrva jātiyehi dakṣa akṣi vaidyavarayaku bavat ekala ohu visin suvakaḷa rōgiyaku nævata ohu visinma andhabhāvayaṭa patkirīmē phalavipākaya lesa rahatbhāvayaṭa patvū pasuvada melesa unvahansē andhabhāvayaṭa patvū bava genahæra dækviya.
meya yam yam rōgīnṭat karmaya phaladena bavaṭa æti ek nidasunak pamaṇi. mevæni udāharaṇa edinedā apa atara pævatiyada eya sāmānya æsaṭa nopenē. ehet dhyāna væḍū pudgalayanṭa hā jyedtiṣya śrāstraya mænavin praguṇakaḷa tænættāṭa mēvā itā ikmanin pæhædili lesa avabōdha karagata hæka.
āyurvēdayen bæhærava in obbaṭa ē piḷiban̆dava soyā bælīmēdī baṭahira vaidya vidyāva itā ihaḷa tākṣaṇika kramavēdayak ossē usas talayakaṭa pæmiṇa æti bava piḷigata hækiya. emenma sṛṣivarun ban̆du ati dakṣa viśēṣagna vaidyavarunda bohō siṭiyi. ehet samahara rōgīn hiṭi hæṭiyēma maraṇayaṭa patvana avasthā bohōviṭa apa dæka ættemu. anaturuva karana lada parīkṣaṇayangen penī yannē væḷan̆dī æti rōgī tattvaya itā suḷu ekak bavayi. ehet rōgiyā miyayanaturuma ati navīna tākṣaṇayaṭa hō ati dakṣa vaidyavarayāṭa ema tattvaya avabōdhakara gænīmaṭa nohæki vīma kanagāṭuvaṭa karuṇaki.
ehet jyetiṣya śāstrayaṭa anuva mevæni pudgalayangē chanma patraya itā sūkṣama lesa parīkṣā kirīmēdī penīyannē ohugē karma balaya itā prabala bavayi.
ē anuva salakā bælīmēdī yam yam rōgavalaṭa pratikāra kirīmēdī chanma patraya parīkṣā kirīmen nūtana yantra sūtravalaṭa pavā hasunovana rōgābādha han̆dunāgænīmaṭa hækiyāva æti bava pæhædiliya. dæn siduviya yuttē yantra sūtravalaṭa hō mityāvaṭa yaṭanovī pragnāgōcarava sitā balā kaṭayutu kirīmaya.
