සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් යුවති පති ලිංගික ස්වභාවය මනින පොරොන්දම්
Usually, food and sexual desire are the main causes of human desires. Both seem to be a common doctrine for everyone. However, inland sexually transmitted disease is male-male and female. It’s likely that a person’s likeness to one’s sexuality will affect the success of a marriage.
These conditions were explored by the Indians of India and added to the theatrical ailments. Accordingly, promises have been made to our country for the role of marriage inspection. The match between the two Yutupathi married is determined. When looking at these promises, intelligently, it appears that the behavior of the internal sexes is a more astronomical mirror used to measure through all sides of life.
In psychological terms, sexual activity is aggravated by physical hormone activity. It enters the outer world as a lovely, loving feeling. This beautiful feeling is love – love – attracts one another in the external world. Hence, men and women are attracted to women who attach to their hearts.
Externally, they are lovers-lovers, but physically hidden problem is that they do not sexually match them. The probation test seems to be a very important benchmark. Sexuality is a form of attraction. It is adapted to the nature of their own thinking and bodily strengths. Its basic achievement is “pleasurable”, because it is linked to each other’s wishes.
This “excitement” is often accompanied with feelings in the early days of youth. It is the physical and emotional nature of pre-marriage.
Early sexual activity has been a constant source of stress. It does not undergo any change since it is steadily fluttering with the sensations. It is the same for both sexes and males. But they are more likely to have sexual intercourse when they live. With this increase, their own entanglements and the physical attributes of the mind may diverge from one another.
This difference can be as strong as it can burn zogos. Hence, the combination of the promises is a very necessary one. This vow of promise is a direct foundation. In particular, the animal symbols of the animal symbols show how the physical aspect of the two are physically present.
The female doll’s vowel in the prophet’s answer depicts the psychological nature of the sexual sex of the two sexes. This is especially due to the vaginal promise. The differences in the physical and emotional nature come to light shortly afterwards.
In the Vaktham 27, in the passage of the commentary, the animal symbols, ženilinga husenga and nupsanka, are divided into three parts. In addition, 27 Na’kafs 27 indigenous symbols were set up in India, and each individual, Khamsuutra, written by an Indian vassaline, has been divided into four men and women in each book. This is how it is described.
Aswada – Sama – Berana Nakath possesses horses and meats, which are elephant symbols, and they are called “horses” men. Families possessed by the people of Kotawila – Sevana – Reevathi – get their own symbols. They belong to a type of “homestine”. The length and depth of their genitals are equal to 8 inches at the time. Hence, such sex can lead to a successful sexual intercourse.
Also, the mouse – goat symbols – the Uttar Pulipachaka – masculine male and male – male and female. Also, Katy – dhentha – Uththral – female goats – lioness – cow Animal symbols named “Canei”. Their sex and vagina – depth is 7 inches. These females have a successful sexual relationship in marriage.
Nowadays the heart – dog tastes belong to the male “beast”, which is the dog – tiger liver. Also, the sun, the tearing, the deer, the root of the animal – Vissa – Anura – are called women of the “Kirthi”. Their penis length is 6 inches in length.
Rehaena – Punaawa – Maha – Suwana Naqaha – Lo – Enya (Goethanaya) – Monkey symbols “Shashha” and Male – Asiri – Puwal – Puwala – Uththral – Funeral – Balinese – – Mummy and females who have animal symbols are called “Padmini” and their sex vagina is 5 inches in length. This gender is a good condition.
These are the varieties that say that the sexes of sin and lion, cattle and tigers, horses and meadows, goats and monkeys, noodles and mussels, dogs and deer, wild and rat (stateless) are considered to be very ludicrous.
According to the above, a man who is a man and a woman who is an unfortunate man is unsuccessful in sexual intercourse. Since the male is 5 inches, it does not cover 8 inches of a deep feminine 3 inches. So the man can not please that woman. If this is not known within the first stage of the marriage, the inconvenience is most acute.
Sexual desires are intense desires. The non-incision of the 3 inches, which is not covered by the femurs, and the unpleasant sensation of the woman, losing her temper. Most often, kind man is kind. Those who would be brutish to their wife. But how much a wife considers this husband does not matter. He is ready to abandon his master.
Also, there is no such thing as a well-liked male genital hernia, and the existing sexual relationship. For example, rehena would have sex with men and women. They can not get the same kind of sexual pleasure. Also, the planetary positions that affect the centers of the center must also be checked and the correct decision must be taken.
The mutual relationship between those who are altered is weak. The occurrence of illicit relationships – the peace between the family – the breakdown of unity – leads to adverse conditions.
Marriage between a horse-man and a woman of the Padmini is not available. These women are kind and fear-inspiring. Sexual pleasure can be painful. Patients are more likely to contract and uterine diseases. Lion’s life also has a frustrating situation. If a successful, provocative sexual gland is found, you can abandon your husband.
The synthetic combination also gives rise to synergy. The woman turns a furious voice into her husband. Quarrel often arises. Does not care about the needs of the husband. It’s easy for casual relationships. See their sexes according to the above description. The wife appears to be happy in her sexual life and has not been able to have sex with her husband, since her husband is inactive.
Shashani Rodrigo yoga is not a complete success. But there is some kind of positive attitude. It does not pose a major troublesome situation.
As I continue to describe these conditions, the article will be extended, I will consider other matters. On the other day, I hope to come up with an additional explanation.
These are to be checked according to planetary positions at the center. The first seven, the seven, the seven, the octave, the 8, the Ravi Kuj and the Shenni are also to be considered. If you have a relationship with Saturn, such as Venus, Seven Master, Scorpio, you can control your sexual problems and receive loyalty. Although there are a lot of money in vehicles, some wives and wives are secretly fleeing secretly because of the lack of sexual energy (excuse) from not getting married. Today, about 80% of those with sexual intercourse have a low profile in marriage. It is more powerful than social rituals and ritualistic customs.
Hence, in particular the long, vowel promises in the Promise Commentary – Veni Promise and Sex Prayer, the three points of departure are chiefly the concerns of the human spouse. Also, the center of the center is also important. It is a strong responsibility of the Cherisher in the promise of placing two men in a hell or bowl to heaven.
yuvati pati liṁgika svabhāvaya manina porondam
sāmānya vaśayen minisāgē tṛṣṇāvan atara pradhāna vannē āhāra hā liṁgika tṛṣṇāvanya. mē dekama sǣma kenekuṭama poduvū dharmatāvayak lesa penē. ehet abhyantara vaśayen liṁgika tattvayan strī-puruṣa vaśayen ekinekāgen ekinekāṭa venasva pavatī. enisā liṁgika tattva kenekugen kenekuṭa samāna vīma vivāha diviyaka sārthakatvayaṭa balapāyi.
mē tattvayan edā bhāratīya sṛṣivarun visin gavēṣaṇaya kara jyetiṣyamaya siddhānta valaṭa ekkaḷēya. ē anuva apa raṭēda vivāha parīkṣāvē pradhāna tama aṁgaya bavaṭa porondam vimasīma patva tibē. vivāha patvana yuvatipati dedenāgē gælapīma eyin tīraṇaya vē. mema porondam karuṇu buddhimatva vimasā balanaviṭa penīyannē abhyantara liṁgika tattvayan yuvati pati dedenāgē jīvitayē siyalu pæti harahā balapavatvana ākāraya mæna bælīmaṭa yodāgat jyetiṣyamaya kæḍapatak bavaya.
manō vidyātmakava bælū kala kalavayasa paripūrṇa vīmen pasu śārīrika hōmōna kriyākāritvaya mata liṁgikatvaya avadiveyi. eya sundara son̆duru prēmaṇīya hæn̆gīm vaśayen bāhira lōkayaṭa praviśṭha veyi. mema sundara hæn̆gīma ādaraya – prēmaya – vaśayen bāhira lōkaya tuḷa ekinekāṭa ākarṣaṇaya veyi. enisā sitaṭa ælena strīn kerehi puruṣayōt, puruṣayan kerehi strīnut ākarṣaṇa veti.
bāhira vaśayen ovun pemvatun – pemvatiyan vana namudu liṁgika vaśayen ovun gælapēda nogælapēda yanna bhautika vaśayen sæn̆gavuna praśnayak vē. ē sambandhayen porondam parīkṣāva itā vædagat minum daṇḍak bava penē. liṁgikatvayē svabhāvaya āsvādayayi. eya tama tamangē situm pætum hā śārīrika śaktīngē svabhāvayaṭa anuva sakasveyi. ehi mūlika sādhanaya vannē “āsvādaya” bævin ekinekāgē situm pætum anuva eya bæn̆dī pavatī.
mē “āsvādaya” bohōviṭa tāruṇyayē mul kālaya tuḷa hæn̆gīm saman̆ga musuvī ihaḷa āsvādayak labādeyi. ē vivāhayaṭa pera kālavala siduvana śārīrika hā mānasika svabhāvayayi.
vivāhayaṭa pera liṁgika āsvādaya nirantara sitehi pīḍanayaṭa patva tibē. eya ema kālaya tuḷa hæn̆gīm saman̆ga prabala lesa pibidena bævin kisidu venaskamakaṭa bhājana vannē næta. eya stri – puruṣa siyallanṭama eka samānaya. namut yuvatipatiyan vī divi gevanaviṭa ovungē liṁgika sambandhatāva væḍi vē. mema væḍivīmat saman̆ga ovungē situm pætum hā śārīrika svabhāvayan anuva sitaṭa āvēṇika vū āsvādaya ekinekāṭa venasvī yā hækiya.
mē venasa yugadivi ginibat kaḷa hæki taramaṭama prabala viya hækiya. mē nisā porondam gælapīma itāma avaśya kāraṇayak vē. porondam vivaraṇayē yōni porondam meyaṭa sṛju lesama mūlika vana ekaki. viśēṣayen yōni porondamen dakvana satva saṁkēta æsuren dækvennē liṁgika tattvayangē śārīrika vaśayen dedenā tuḷa pavatina svabhāvaya kesēda yannaya.
porondam vivaraṇayē strī dīrgha porondamen vigraha vannē yuvatipati dedenāgē liṁgikatvayē mānasika svabhāvayayi. meyaṭa viśēṣa vaśayen yōni porondama balapāna bava kivayutuya. śārīrika svabhāvaya menma mānasika svabhāvayēda pavatina venaskam matuvannē vivāhavī ṭika kalakaṭa pasuya.
nækæt 27 mulkoṭa yōni vivaraṇayēdī satva saṁkēta striliṁga puruṣaliṁga hā napusaṁka liṁga vaśayen koṭas 3 kaṭa bedē. esēma nækæt 27 ṭa satva saṁkēta 27 k indīya jyedtiṣya vēdaya sakas kaḷa atara indīya pan̆ḍivarayek hæṭiyaṭa salakana “vātsyāyana” nam katuvarayā liyū kāmasūtra nam potē pirimi saha gæhænu varga 04 bægin venkara tibīmada mema satva saṁkēta saman̆ga abhyantarava sambandhatāvak pavatī. ē piḷiban̆dava vistara mesē veyi.
asvida – sā – beraṇa yana nækæt himi ayaṭa piḷivelin aśva – mīgava – æt yana satva saṁkēta himivana atara ovun “aśva” pirimi lesa hæn̆dinvē. siyāvasa – hata – rēvatī yana nækæt himi strīnṭa piḷiveḷin veḷam̆ba – mīdena – ætini yana satva saṁkēta himivē. ovun “hastinī” nam strī vargayaṭa ayatvē. ovungē liṁga yōni vala diga hā gæm̆bura ekala minum anuva an̆gal 8 kaṭa samavē. enisā evæni strī puruṣa saṁyōgaya sārthaka liṁgika jīvitayak gatakarayi.
esēma puṣa – puvapuṭupa – utrapuṭupa nækæt valin upan pirimi eḷu – siṁha – gon yana satva saṁkēta labā “vṛṣabha” nam puruṣa koṭasaṭa ayatvē. esēma kæti – denaṭa – utrapal yana nækætvalin upan strīn eḷudena – siṁhadena – gavadena yana satva saṁkēta labā “saṁṇī” nam stri vargayaṭa ayat vē. ovungē liṁga hā yōni diga – gæm̆bura an̆gal 07 – kaṭa samavē. mē strī puruṣayin vivāha jīvitayē sārthaka liṁgika tattvayak labayi.
ada – sita – denaṭa yana nækæt valaṭa piḷiveḷin sunakha – vyāghra muva yana satva saṁkēta lada pirimi “mṛga” nam koṭasaṭa ayatvē. esēma suna‚ – vyāghradena – muvadena yana satva saṁkēta lada mula – visā – anura yana nækat valin upan kāntāvan “citranī” nam koṭasaṭa ayatvē. ovungē liṁga yōni diga gæm̆bura an̆gal 06 kaṭa samāna bava pævaseyi.
reheṇa – punāvasa – mā – suvana yana nækætvalaṭa piḷivelin nayā – balalā – mīyā (mūṣika) – van̆durā yana saṁkēta “śaśa” nam puruṣa vargayaṭat, muvasirasa – asliya – puvapal – puvasala – utrasala yana nækæt valaṭa piḷiveḷin sæpini – bælali – mūṣika dena – væn̆diriya – mugaṭi dena vaśayen satva saṁkēta pavatina strīn “padmiṇi” nam vargayaṭa ayiti vana atara ovungē liṁga yōni diga gæm̆bura an̆gal 05 kaṭa samāna bava kiyavē. mema strī puruṣa saṁyōgaya sārthaka tattvayak uruma karaganī.
mē andamaṭa prabhēda vana atara æt saha siṁha, gava saha vyāghra, aśva saha mīgava, eḷu saha van̆duru, nāga saha mugaṭi, sunakha saha muva, balal saha mīyā (mūṣika) yana satva saṁkēta lada strī puruṣa ayagē liṁgika tattvayan itā aśuba bava kiyavē.
ihata vistara paridi śaśa vargayē pirimiyek hā hastinī vargayē kāntāvak atara liṁgika sambandhayēdī asārthaka bavama læbē. puruṣa liṁgaya an̆gal 5 k bævin an̆gal 8 k gæm̆buru strī liṁgayē an̆gal 3 ka pramāṇaya āvaraṇaya novē. enisā ema puruṣayāṭa ema striya satuṭu kaḷa nohæka. meya vivāhayē mul avasthāva tuḷa nodænunat pasuvanaviṭa mema nogælapīma vaḍāt ismatuvē. liṁgika tṛṣṇāva itā balavat tṛṣṇāvaki. strī liṁgaya tuḷa āvaraṇaya novana an̆gal 3 ka pramāṇayē liṁgika snāyu prabōdhamat novīma digin digaṭa siduvana ema kāntāvagē mānasika svabhāvayaṭa dæḍi lesa ayahapat balapǣm atikarana bævin vivāhaya bin̆da væṭīmaṭa iḍa tibē. bohō viṭa śaśa vargayē pirimi karuṇāvantaya. birin̆daṭa manālesa salakana ayayi. namut ema birin̆dakaṭa mema svāmi puruṣayā kopamaṇa sælakuvat ehi agayak nodænē. svāmiyā athæra dæmīmaṭa peḷam̆bē.
esēma śaśa vargayē pirimi nækataka upan striyaka hā pavatnā liṁgika sambandhayada etaram satuṭudāyaka næta. udāharaṇayak gatahot reheṇa nækatama strī puruṣa dedenāṭama himivīma itā ikmanin liṁgika ēkākārītvayaṭa muhuṇa denu æta. ovungē sitaṭa samāna liṁgika āsvādayak læbīmaṭa nohæki veyi. esēma kēndra vala liṁgika tattvayanaṭa balapāna graha pihiṭīmda parīkṣā kara niværadi tīnduvakaṭa bæsiya yutuya.
esē venasvīm pavatina yuvatipatiyangē aenyānya sambandhatāvaya durvalaya. aniyam sambandhatā ætivīma – pavula atara æti sāmaya – samagiya bin̆dīyæma ādī ayahapat tattvayan æti karayi.
aśva vargayē pirimiyek hā padmiṇi vargayē kāntāvak atara vivāhayada sārthaka tattvayē nopavatī. ema strīn kāruṇika hā biya musu svabhāvayen yuktaya. liṁgika sambhōgaya vēdanātmaka viya hækiya. rōgī bhāvayaṭa patvana atara garbhāṣa gata rōga lēsiyenma væḷan̆dē. gihi diviya kalakirena tattvayada pavatī. gælapena sārthaka aniyam liṁgika sambōgayakaṭa lakvuvahot sæmiyā athæra dæmiya hæka.
śaśa saṁ??nī ekatuvada eyaṭa samagāmī tattvayak æti karayi. striya sæmiyā kerē kōpāviṣṭha gatiyakaṭa hærē. nitara āravul ætikara ganī. sæmiyāgē ōnǣ epākam gæna soyā nobalayi. aniyam sambandhavalaṭa lēsiyen goduruvē. ovungē liṁgika tattvayan ihata vistaraya anuva sasa1 balanna. liṁgika sambandhayēdī birin̆daṭa satuṭa peni penī sæmiyā akriya vīmaṭa iḍa kaḍa æti bævin sārthaka liṁgika tattvayak nolabayi.
śaśa citranī yōgayada pūrṇa sārthakatvayak næta. namut yam ākāra subavādī tattvayak pavatī. dedenā atara tadabala gæṭalukāri tattvayak matu nokarayi.
mema tattvayan digin digaṭama vistara kirīmen lipiya diguvana bævin sesu kāraṇā kerehi sælakilla yomukarami. venat davasaka ē gæna vistara nækata atirēkayen gena ennaṭa balāporottu vemi.
mēvā vimasīmēdī kēndrayē graha pihiṭīm anuva parīkṣā kaḷa yutuya. hata adhipati menma sikuruda, vṛścika rāśiya menma 8 vænnada, ravi kuja, śani ādīngē pihiṭīmada paḷamuva salakā bæliya yutuvē. sikuru, hata adhipati, vṛścika rāśiya ādī tænvalaṭa senasurugē sambandhayak pavatīnam liṁgika gæṭalu pālanaya karagena yugadiviya gevīmē śaktiya labayi. kopamaṇa mila mudal yāna vāhana tibuṇat ætæm vivāhaka birindæ varu venat duppat aya hā rahasigatava palāyannē liṁgika śaktiya (āsvādaya) vivāhaya tuḷin nolæbīma pālanaya karagata nohæki bævini. ada 80% k pamaṇa denā mē liṁgika tattvayan tuḷin vivāha jīvita vala aḍu āsvādaka tattvayen peḷena svabhāvaya pavatī. eya samāja gata vividha cāritra sirit virit æsurenda vaḍā balavat vē.
enisā porondam vivaraṇayēdī viśēṣa vaśayen strī dīrgha porondama – yōni porondama – liṁga porondama yana karuṇu tuna minisāgē kāma tanhāvaṭa pradhāna vaśayen mūlika vē. epamaṇak nova kēndra dekē graha pihiṭīmada vædagatvē. dedeneku apāyakaṭa æda dæmīma hō devlovakaṭa patkirīma porondam vimasuma tuḷa daivagnayā satu prabala vagakīmak vē.
This is a Google word to word translation of a article publised on Divaina on 2012/05/11.