සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින්
This is a Google word to word translation of Divaina
Life is a meaningful meaning. The sky, the earth, and the sea are all of this. Life in all living things can be called life. Accordingly, there is a life for the sky, the Earth and the sea. Most people think that life is the right of men. It’s a false idea. The trees, the leaves, the streams, the streams, the caves have all life. This is the great life we recognize as the universe. We recognize micro-organisms as microorganisms within this grate life. In comparison with the universe, man is not enough microorganism to bacteria. All of this implies nothing else but great life is a mixture of microcosiness. In this life of life, each life follows the relative existence of each other.
Nobody can argue that the action of the Sun is not in relative terms but absolutely. But according to modern science, the sun is a burning energy flow. There is an existence and an end there. Scientists have also observed the development and decrease of fluctuating fluctuations during some time. It does not yet identify a specific pattern. However, the existence of this sun or the life of the rest of the solar system on the planet’s surface has been affected.
Seasonal changes occur from the Sun and the relative location of the Earth. The moon also affects the Earth according to the plan, and all planets of the Solar System are subjected to relative interference by each other. Although we can clearly see the performance of the two moons of the moon, they can not be easily seen on planets such as Saturn, Jupiter, Uranus. Modern science still carries out research on this, and ancient science has established many points.
Joe Tishia is nothing more than a knowledge of the sumptuous solar system established by conventional wisdom. The stupid ignorance of this knowledge is an attacker on the basis of modern astronomy. Modern thinking is that we are moving around our sun, but for that, it is not appropriate for us to lead the conduct of the centered coronerism as an “illusion”. Science is an updated global knowledge flow, not absolute or absolute value. From time to time, knowledge-based information systems are emerging from new knowledge systems, all of which sometimes coincide with the ancient knowledge systems. The scientist who researchs the work of the sun, the goddess of god as a god and the work of the goddess of the moon, is not a difference between the difference in faith and the ignorance. Both of them believe that the sun is so important for life.
Anyone who is sensitive to life is sensitive to the knowledge of the Sun, moon star in the sense of being sensitive to Joh. Joe Tear’s science is produced from the coherence of the Earth. Based on the visibility of the sun around the earth, the stars travel all along. But the great scholars who produced theories about the theory of densities made this glimpse even more transparent. Therefore, as a knowledge system on a “standard” for public sympathy, it made the decision to make certain decisions about how to make decisions.
Apkharts should have thought that subject matter based on the Sun-Kholde theory could not produce a subject knowledge for the individual. Their attempt was to explore the person and the site. You need to explore the external content and start by going to personality to go to the senior level. In this respect, the person and the world are not two but one. But in the Middle Ages, scientific thinking has been counted down by the individual and the world. It results in the idea that the world is the value of using the person’s research needs to fulfill the research needs. Ozone layer piercing and environmental pollution have brought about this unnecessary amount of pollution in the whole of the earth today. Therefore, today ecological farming needs more agrochemicals than farming. Collective production method in tribal society is required. It’s fun with life. This was all done by man by means of the ancient science and by the politics it was distorted. Nowadays, the milk is essential in this history. Therefore, higher life expectancy and life are not two but one. Life can be seen by seniority. More senior life can be seen. It is this argument that gives the ideology of a more vivid way, ideologically.
jīvitayama liyā tibē ǣta son̆duru ākāsē
jīvitaya yanu puḷul arut danavannaki. ahasa, poḷava, muhuda mē siyalla jīvitayaṭa ayatya. sakalavidha viśvayē jīvamaya pævætma jīvitaya lesa hæn̆dinviya hækiyi. ē anuva ahasaṭa da poḷavaṭada muhudaṭa da jīvitayak pavatī. bohō denā sitannē jīvitaya minisunṭa pamaṇak ayitiya yannaya. eya sāvadya adahasaki. gaha, koḷa, æḷa, doḷa satā sīpāvā mē siyallaṭama jīvitayak æta. viśvaya yanuven apa han̆dunāgannē mē mahā jīvitayayi. mē mahā jīvitaya (Grate Life) ætuḷata æti kṣudra jīvita kṣudra jīvīn lesa api han̆dunāganimu. viśvayaṭa sāpēkṣava gat kala minisā bækṭīriyāvakaṭavat taram novana kṣudra jīviyeki. mē siyallen apaṭa æn̆gavennē an deyak nova mahā jīvitaya yanu kṣudra jīvita samavāyak bavayi. mē jīvita samavāya uḍa ekineka jīvita ekineka mata sāpēkṣa pævætmak anugamanaya karayi.
sūryayāgē kriyākārītvaya sāpēkṣava nova nirapēkṣava siduvannē yǣyi kisivekuṭa tarka kaḷa hækiya. ehet navīna vidyā dænuma anuva sūryayā yanu dælvemin pavatnā śakti pravāhayaki. eyaṭada pævætmak menma avasānayak pavatī. ætæm kālavaladī in piṭavana ginidaḷu pravāhaya vardhanaya vīmada aḍuvīmakda vidyāgnayan nirīkṣaṇaya kara æta. eyaṭa tavamat niścita raṭāvak han̆dunāgena nomæta. kesē vetat mē sūryayāgē pævætma hevat jīvitaya mata mē sauragraha maṇḍalayē sesu grahalōka vala jīvitayaṭa sāpēkṣava balapǣmak ella vī æta.
sūryayāgē siṭa pṛtuviya pihiṭana sāpēkṣa sthānaya hā dura anuva sṛtu viparyāsa siduvē. candrayāda īṭa anukūlava pṛtuviyaṭa balapǣmak ella karana atara sauragraha maṇḍalayē siyaluma grahayan mē ākārayen ekinekā kerē sāpēkṣa balapǣmakaṭa yaṭatva kriyā karayi. hiru san̆du dedenāgē kriyākārītvaya mē anuva apaṭa pæhædiliva dækagata hæki vūvada senasuru, brahaspati, yurēnas væni grahayan piḷiban̆da eka ellē dækagata nohækiva æta. navīna vidyāva visin tavamat mē piḷiban̆dava paryēṣaṇa mehevana atara atīta vidyāva visin bohō karuṇu sutra gatakara tibē.
joHtiṣaya yanu an kisivak nova sāmpradāyika gnānaya visin sūtra gata karana lada sampinḍanaya karana lada sauragraha maṇḍalaya piḷiban̆da gnānayayi. mē gnānayaṭa agnāna lesa payin gasannā nūtana tārakā vidyāvē padanamaṭa ma pahara gasanneki. nūtanama mataya apa sūryā vaṭā gaman gannā bava vūvada ē san̆dahā apa, meheyavana lada pṛtuvi kēndravādaya avidyāvak yǣyi bæhærakirīma yōgya novē. vidyāva yanu yāvatkālīna vana viśva dænum pravāhayak vinā paramayak hō niśṭhāvak novē. kalin kalaṭa visthāpanaya vī yana dænum paddhati magin nava dænum paddhati kaḷaeḷi basina atara ē siyalla ætæm viṭa ipæræṇima dænum paddhati samaga samapāta vīmaṭa paṭan ganī. ira, han̆daṭa deviyeku lesa namaskāra karana pæraṇi minisāda irahan̆da lovaṭa karanā kāryaya gæna paryēṣaṇa pavatvana vidyāgnayāda atara ættē bhaktiyē venasa vinā nodænumē venasak novē. dedenāma ira han̆da jīvitayē pævætmaṭa vædagatya yanna piḷigannō veti.
jīvita gæna saṁvēdīvannāvū ōnǣma miniseku joHtiṣayaṭada saṁvēdīvannē ira, han̆da tārakā piḷiban̆da jyedtiṣaya tuḷa antargata dænuma hētuveni. joHtīr vidyāva bihivannē pṛtuvi kēndravādayeni. pṛtuviya vaṭā irahan̆da tārakā siyalla gaman karannēya yana dṛśyamānaya padanam kara ganimini. ehet jyedtiṣaya piḷiban̆da siddhānta nipadavū mahā pragnāyō mē dṛṣyamānaya vinivida duṭuvōma vūha. podu jana hita piṇisa “sammatayak” mata pihiṭavū dænum paddhatiyak lesa in jīvitaya piḷiban̆da yam yam tīraṇa, tīndu gænīmaṭa hæki paridi viṣaya pathayen sakas kaḷē ebævini.
sūryakēndra vādaya mata padanam vīmen pudgalayā san̆dahā ellavana viṣayīka dænumak nipadavīmaṭa nohæki bava pūrvācārīhu situvā viya yutuya. ovunagē vǣyama vūyē pudgalayāt santānayat piḷiban̆da gavēṣaṇaya kirīmayi. bāhira santāva piḷiban̆da gavēśaṇaya da ārambha kaḷa yuttē pudgala santāven yanna jyedtīrvidyāvēda padanamaki. mē padanama anuva pudgalayāt lōkayat yanu dekak nova ekak ma vannēya. ehet madhyatana yugayēdī væḍī ā vidyātmaka cintanaya visin pudgalayāt lōkayat khandhanaya kara æta. eya pratiphala visin lōkaya yanu pudgalayāgē paryēṣaṇa avaśyatā sapurā gannā prayōjanaya vastuvakya yana adahasa tahavuru kara æta. ōsōn stharaya siduru vīma, parisara dūṣaṇaya væni barapatala gæṭalu hamuvē ada muḷumahat ahasē poḷavē no siyaluma jīvita avadānama kalāpayakaṭa rægenavit ættē mē anavaśya khandhanaya kirīmayi. ebævin ada pārisarika govitæna kṛṣi rasāyana govitænaṭa vaḍā avaśya vī æta. gōtrika samājayē vū sāmuhika niṣpādana kramaya avaśya vī æta. jīvitaya samaga vū vinōdaya avaśya vī æta. mē siyalla pæræṇi vidyāva magin minisāṭa atpat karadun atara dēśapālanaya magin vikṛti kirīm sidukaḷēya. vartamānayēdī mē itihāsayē kiri yodaya apaṭa atyavaśya vī æta. enisāma jyedtiṣya hā jīvitaya yanu dekak nova ekaki. jīvitayama jyedtiṣya magin dækiya hækiya. jyedtiṣyama jīvitaya magin dækiya hækiya. eya dṛṣṭivādīva gat viṭa vaḍāt vicitra mārgayak apa jīvitayaṭa sapayā dennē mē arutini
