සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ඔබත් දැනගත යුතු භූත විද්යාව
The belief in the faithful and the demons in the Buddhist society is rooted in the ancient times. The Buddhist philosophical background is provided by the Thirukudu Saviya discourse. This is said to be a requirement of giving birth to roommates who should have been harassed by King Bimbisara. In addition, when the first sermons of Mihindu Maha Arahat came to Sri Lanka, the poetry colors are among the preoccupations. He pointed out the terrible things in the sky and the Holy Apostle anticipated the efforts of all the people.
As a result of all these teachings, the mind-blowing concepts in this country are growing, as with an indigenous identity, it is evident that this has been suppressed and rooted in society.
The dead are Buddhists commonly known as the name of Praise. It is said that they will be tortured if they do not carry out their duties in the same way as the relatives of the living. Such a concept is rooted in mankind, and it is commonly believed that some suffer from illness. In such instances they can be seen not only in old society but also in modern society as remedies.
This is the case where the jaxes is a vital character in the rural life. The patients who were ill with polymorphism today seem to have a better cure than the usual treatment.
There are many reasons why some people have been born on a birth queue. It is obvious that this is what is bad, such as the destruction of property, animal violence, lies, greed, jealousy, and vulgar bribe.
Their nature is terrifying as they appear in the praise. Some of the deities are as great mountains, while others are high. They are full of thirst after the great rivers. They do not even have a mouth to quench the thirst.
Buddhist texts say that there are four parts. They often live in dust and sprinkled life-saving spirits and thirsty spirits and eat what they eat.
Saddarankalankara states that other parts of the species are living in extreme poverty. Vulnerable colors reveal this kind of righteous self-giving.
Our people adore that they will be staying in their huts in the tropical jungle at lonely times in lonely cemeteries. It is also said that many of them are trying to create disasters in their souls, and Nerun is also trying to take revenge on his relatives.
They do not want to do anything they like. They say that they are angry and tired when they invite their relatives.
Such descendants are also called the devil. Some people have the ability to distract their neighbors and to hear their voice. There are also ways to get rid of these elders, while others are able to work with them.
It is clear that these human-world trained men develop the world of the giants, demons, demons, demons. It’s obvious that some of these prudent men have sex with spirits after killing their females, and the reasons for this state of affairs are human sight.
Prof. Nandasena Ratnapala is a renowned veteran in the field of recent times. He never excluded these members of the venomous world as mythological concepts. Nandasena has provided meaningful texts to “Divaina Irida” through the research done on her (April 8, 2007)
“I have had experience in the field all over the country, but 100 percent correct, but I can not prove logically when I find a scientific method, but I can say that my research is not a lie.”
Describing his experience elsewhere, he said, “Once I was on a journey with the chief prelate of Balangoda Ananda Maithriya.” In the meantime, the temple was witnessed by a monk who saw a house on a hill. ”
“My husband, two poor brothers who belong to that home, have never given anyone a penny, since they are gone and are now two of them.”
“I went to that house with the permission of the monks and the prelate told me that they were hanging on a beam in the bathroom.” I went to the house and asked the toilet about the need for a body.
“They pronounced disgustingly saying that our names were old toilets, but I wanted to go to the bathroom with their old clay walls.
“There was no toilet in the bathroom with a stained-glass toilet, and I was amazed.”
“When I went to the toilet, I found that someone wanted to take them, and when I left the toilet, I was pushed into the courtyard, I looked round, but there was no one to push me out.”
Professor Nandasena Ratnapala’s explanations confirm that the nature of the elements sometimes has something to do with the society
obat dænagata yutu bhūta vidyāva
bauddha samājaya tuḷa prētayan hā bhūtayan piḷiban̆da viśvāsaya itā ǣta atītayē siṭa mul bæsa ennaki. eyaṭa bauddha dārśanika pasubima sampādanaya karannē tirōkuḍiya sūtra dēśanāva āśrayeni. mema sūtrayen kiyǣvennē bimbisāra rajuṭa hirihæra kaḷa prētayan nidahas karannaṭa pinpet dīmē avaśyatāvaki. mīṭa amatarava mihin̆du maha rahatan vahansē lakdiva mulinma desū dēśanā atara prēta vastu varṇavada veyi. mehidī akusalayehi bihisuṇu bava penvā dun unvahansē siyalu janayā kusalayehi nirata karalīmaṭa apēkṣā kaḷaha.
mē siyalu igænvīm mul karagena meraṭehi prēta bhūta saṁkalpa vardhanaya vanavāt samaga dēśīya ananyatāvak sē samājayehi mul bæsa kramayen mardanaya vī ada dakvā pævata ena bava bohōdenā īṭa dakvana avadhānayen pæhædili vē.
budu dahamē maḷavun poduvē han̆dunvannē prēta nāmayeni. ovunṭa pin pet dīma jīvatva siṭina gnatīngē yutukamak sēma esē nokarannē nam ovungen anēka vadha bandhana pæmiṇena bavakda kiyǣvē. mevæni saṁkalpayak minis saṁhatiya tuḷa mul bæsa gænīma ē tuḷin ætæm aya leḍa rōgavalaṭa goduru vīmada poduvē dæḍiva darana matayaki. mevan avasthāvanhidī evāṭa piḷiyam lesa śāntikarma pæræṇi samājayē pamaṇak nova vartamāna samājaya tuḷa da behevin dækiya hæka.
mevan avasthāvanṭa pihiṭa vanuyē grāmīya jana jīvitayēa atyavaśya caritayakva pavatina yakdessā hevat yakæduruya. prēta bælmen rōgātura vūvō tovil pavil magin adat suvayak læbīma an pratikarmavalaṭa vaḍā peramuṇa gannā bavak penē.
yamek prēta yōniyaka upata læbīmaṭa hētu kāraṇā rāśiyak aṭuvāvehi dakvā æta. san̆ga satu dēpaḷa vināśa kirīma, satva hiṁsāva, musāvādaya, lōbhaya, īrṣyāva hā kāma mityācāraya væni ayahapat dē īṭa mulvana bava pæhædiliya.
prētavanna varṇanāvehi dækvena ayurin ovungē svabhāvaya itā biyajanakaya. ætæm prētayō suvisal kan̆du taram vana atara tavat ayek us goḍavalya. suvisal gaṁgā asala pipāsāven peḷena prētayōda veti. ovunaṭa pipāsaya saṁsin̆duvā gænīmaṭa pavā mukhayak da næta.
bauddha sāhityayē prētayō koṭas 4 k gæna kiyǣvē. nirantarayen ginnen dævena prētayan saha pipāsāven peḷena prētayan gnatīngen læbena deyakin divi ræka gannā prētayan hā kasaḷa goḍavalvala jīvat vemin ēvā āhārayaṭa gannā prētayō ovuhu veti.
tavat prēta koṭas sem soṭu anubhava karamin itā dukasē jīvat vana bavak saddharmālaṁkārayehi dækveyi. akusalakarma vipāka dīmen mevæni prēta ātma labā duk vin̆dīmaṭa siduvana prētavanta varṇavaladī pæhædili karayi.
gomman vēlāvanhidī pāḷu sohonpiṭivala, tunmaṁ handivala movun tama vāsasthāna karagena gævasena bava apē janatāva adahayi. emenma bohō prēta ātma noyek vyasana æti kirīmaṭa māna balana atara tama tamangē gnatīngen paḷi gænimaṭada niranaatarayen vehesavana bavak da kiyǣvē.
piṁ gænīmaṭa akæmæti prētayō da nætivā novē. ovuhu tama gnatīn pin pet anumōdan karaddī piṭupaya haravā kēntiyen sisṭina bavakda kiyǣvē.
mevæni bihisuna prētayan gevala yakā yanuven da han̆dunvayi. ætæmunṭa prētayangē gan̆da āgrahanaya kirīmaṭat ovungē han̆ḍa æsīmaṭat puḷuvan kamak æta. emenma mema prētayan palavā hærīmaṭa kramōpāyan tibena atara tavat ayekṭa movun bandavā væḍa gænīmaṭada hækiyāvak æta.
mē minis lova puhudun danangē kriyā kalāpayan yakṣa, prēta, bhūta ādī amanuṣyayangē lōka vardhanaya karannaṭa hētu kāraṇā vana bava nam pæhædiliya. ē tanhādhika ætæm minissu gæhænuq miyayæmen pasu prēta ātmavala bhavayak labā minis ātmavalaṭa bælma heḷīmen mema tattvaya ætivīmaṭa hētu kāraṇā vana bavata pæhædiliya.
mǣta yugayē prētayan sambandhayen paryēṣaṇa kaḷa kṛtahasta pūdgalayeki mahācārya nandasēna ratnapāla mahatā. ohu kisi viṭeka mē amanuṣya lōkavala sāmājikayan mityā saṁkalpa sē bæhæra nokaḷēya. nandasēna mahatā prētayan piḷiban̆da kaḷa paryēṣaṇa tuḷin “divayina iridā saṁgrahaya”ṭa arthavat lipi peḷak sapayamin (2007 aprēl 8 vænidā)
“maṭa raṭa purā læbuṇu prēta atdækīm nam siyayaṭa siyayakma niværædiya. namut kavadā hō adhi vidyātmaka kramavēdayak soyāgannāturu ēvā tarkānukūlava oppu kaḷa nohækiya. ehet maṭa mehidī kiva hækkē magē paryēṣaṇa toraturu boruvak novana bavayi yanuven kīvēya.
tavat tæneka ohugē atdækīm vistara karamin “varak mama aggamahā paṇḍita balangoḍa ānanda maitriya nāhimiyan saman̆ga dura gamanak yamin siṭiyemi. mē ataramagadī kan̆dugæṭayak mata geyak duṭu nāhimiyō maṭa mesē kīha”.
“mahattayō ara gedara ayiti pohosat lōbha sahōdarayan dedenakuṭa. ē dennā kavadāvat kisivakuṭa satayakvat dīlā næhæ. ehema in̆dalā mærilā gihillā dæn ē gedara prētayan dennek velā innavā.”
“hāmuduruvangē avasaraya gena mama ē gedaraṭa giyā. nāhimiyan maṭa kīvē ē prētayan dedenā væsikiḷiyē bālkayaka ellī siṭina bavayi. mama ē nivasaṭa gos væsikiḷiya gæna æsuvē śarīra avaśyatāvak penvamini.
“apē nam tiyennē paraṇa væsikiḷiyak yǣyi kiyamin ovuhu nosansun bavakda paḷa kaḷaha. ehet maṭa avaśya vūyēda ovungē ē paraṇa mæṭi bitti sahita væsikiḷiyaṭa yāmaṭaya.
“væsikiḷiyaka tibiya yutu durgandhaya lī dora sahita mema væsikiḷiyehi notibiṇi. mama ē gæna puduma vīmi.”
“mama væsikiḷiyaṭa gos magē avaśyatāva karana viṭa kisivaku ēvā labāgannā bavak maṭa dæniṇi. væsikiḷiyen mā ivat vanavāt samaga mā ekavarak midulaṭa tallu keruṇi. mama vaṭa piṭa bæluvemi. ehet māva tallu kaḷa kisivaku penennaṭa ehi novīya.”
mahācārya nandasēna ratnapāla mahatāgē mema pæhædili kirīmvalin sanātha vannē prētayangē svabhāvaya ætæm viṭeka apa samājayaṭa atvin̆dinnaṭa hækiyāvak tibena bavaki
This is a Google word to word translation of a article publised on Divaina on 2012/10/19.