Wedding customs and motifs No comic scenery


සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් විවාහ මංගල චාරිත්‍ර සහ පෝරුව විකට ජවනිකාවක්‌ නොවිය යුතුයි

It should not be said that at the wedding a special place should be put on the couch. Married couples are ready to spend a lot of money for weddings during the next few months, where wedding receptions are being rolled out. But recently, we were able to see the occasional wedding rituals that did not fully understand the true meaning of the ritual or the moure. Let’s use this letter to discuss the true meaning of the Pau’s customs.

There is only one chance in life in the life of a wedding crib. That is not possible on a second marriage. The parents who have been raised and obeyed by their parents are anointed on the occasion of parents’ birthday together with their friends. It is not a good idea for such a couple to be lucky.

It seems that the wedding post is related to a long history. According to ancient poets, the Siddhartha Princes and Yasodara monks recall the creation of the Sovereign god for the gods of the gods, and have a history of 2,600 years. Before the Bhikkuwe, however, the customary customs then took a Sinhalese marriage to Sri Lanka.

This time it is bought a lot of pre-wedding couples

To be old handed is hissing. You must not anoint a new couple in the old days. With a lot of expense, it was possible to create a simple ladle with gkael or paper decorations. Skilled artists are in every area.

Wedding Event

Though it is made of no quality artificial flowers and beautiful light bulbs, it is said in the ancient saying that a lady should be. There should be four gates in its four directions. Four crests, goddesses, elephants, hansas, creams, palettes and lotus flowers must be beautiful. The Ravi, Chandra, Kujja, Bhur, Guru, Sukhar, Shani, Rahu, Ketu Oya should be in the bed and the lamps should be lit in four sizes. This is for the god of Four Brothers. On this occasion, betel, coconut and gift are densified. Similarly, creating a form is too expensive if you use a simple slot with the above elements. But it’s not good enough to buy old paper and treat yourself with a beautiful one. The groom must face the good side on the right side of the entrance to the bride’s house.

The Parou ritual must be a traceable person. In some places, those who ritualize do not seem to understand its true meaning. Meanwhile, there are people who practice drunken drunken drunken drunken drunken liquor and drunken drunken drunken drinks. In other instances, there are instances where both men and women come forward and argue that the customary ritual is a great turmoil. Often these people do not have to choose oaths from parents and parents. He should be a pacifier of lawfulness. Should be a scapegoat. The event should be apt. It’s important that you dress the morning trier with a white robe or white robe. Even after the ritual, drunkards are not suitable for octaves.

It includes a number of rituals and many good practices such as purification of the palms, placing of handkerchiefs, dressing of cakes, cooking meals, shifting of goat’s cake, kihikada hayama, Jayamangala Gatha and ossaka. Each of these rituals does not just happen, but it is with deep-seated rituals. It is the great responsibility of the Othaca to explain the meaning of the ritual to others when they are done.

The first custom is to pick up the berries. It is important for the bride to plant the bride after worshiping the new couple, after worshiping the three deities. Such worships are as follows:


Samma Sambuddha Dhamma

Samma Sambuddha Mansamining

Samma Sambuddha teas

It is also appropriate to say a poet poet for God. Below is a Vietnamese poem called Sri Vishnu, Kataragama and Gedimunda.

God is the vehicle of God in Kataragama

Vishnu Goddess is a pavement vehicle

God bless the propaganda gods. God saves us

Even though there are wedding rings, they insist on saving the two of them

After this, the couple should be elevated. Seth pirith chanting is good, and both of their uncle’s parents have the privilege of helping him. It is also important to play Jayak and Maru drums at this time. The ritual ritual is a ritual that dates back to the time when the King Wessaron King gave his children. When the uncle is used to pouring his rings on his legs and tying his arms around the bride, it is best to say that his beloved father is the beloved father of the bride. Pirith pills need to be used to pour the hand. Pirith Tin is also preferred for the use of very cheap golden colored threads called Gold Kendac. Marlbo drum is playing at this time as well. The blessing of Othaca is to bless the blessings of the late Poya, Ariyshitidhana Pirivena at this time.

The custom of wearing scrapers promises to give clothes and jewelry to his wife just over his life.
Buddhism also emphasizes that it is a duty of a husband. Initially, the bride is a white whore and symbolizes the pure character. Then the necklaces are attached.

The next custom is to make homecoming. Here, the brides give the bride the gift of the betel, and she casts it on the image. Again, the bride will give the bridegroom a beverage for the bridegroom. In this way, seven promises are made. This is a ritual that displays the Buddhist economic policy. A husband’s betrothal can be handed over to his wife. The wife must protect them and give to the husband. What? To fulfill obligations. According to the Significance Sutra, a layman must pay six parties. Parents (Oriental), teachers (south), children (behind), Sargona (religion), friends (north) and workers. The bride’s offering is returned to this six parts, or to the Seven Worshipers. You do not give back the 7th Betel Hammer to you when you want to eat.

A ritual of eating milk food is a ritual. A vessel of water will be served beforehand. Clean water out. This is a symbol of coexistence and mutual sympathy, as well as maintaining the cleanliness of both men and women like the water of the innocent ones.

Presentations of the Kirikada Temple are a very important ritual since. It should be said that this is a great sacrifice for the bride’s mother, remembering the mother’s goodness. An old poetry of this is said in the poem.

According to that poem, a mother says:

The other one was suffering – my sons are daughter

Kind of teaspoon – How much I have been attracted to

Here is a question about the milk given by the bridegroom as follows:

Mother Child – You take your lordship

The number given is quite right. – Those who could explain me

The bridegroom gives this answer by the mother-in-law.

If the milk given to the daughter – I am not

Hence, my sons – how many will be said

Ten months in the Sarri – milk from birth

Ketchup cloth cloth – the milk that gave the daughter milk

The ritual that has been used to symbolize this claim comes from that day until today. It is unlikely that the mother would be offered a sari for the purpose, but it is unacceptable that it will be the ‘Kirikada’. If you have to eat a sheaf of beef and a fairly white cloth to observe the eight times.

Not only to the mother but also to the father and to receive blessings from Betel. At this time, several adults will have to pay their blessings to betel.

The little girls are made by Jayamangala stops. Although the end of the two dagets concludes with regard to the time, it is more aptly suitable for all the Manses. Oftation is essential. But Pali, who does not understand the use of Sinhala in the language of listeners, is more relevant than Sanskrit. Pirith and Sinhalese say that it is possible to behave in a beautiful manner in Paroti.

Sri Vishnu Othaca, Yasodhara Oththaka, Dalada Ossahaka, Narayana Oththaka, Manihaddar Oththak and Naamhest Centers and Nursing Grade can also be used for this purpose.

It’s a unique place to take pictures at once. But the photographer should be clever enough to take photographs without disturbing these rituals. Some wedding rituals are seen as a photo shoot, not a film being filmed. It’s sad.

And relatives and friends who are waiting for their promises must also support it. Mobile phones, small children are often obstructed because they are obstructed. When it comes to Jayamangala’s songs, it’s not wrong to join others. It is a lovely opportunity for friends to make at this moment spreading of his heartfelt greetings to a new couple. The final custom is to drop the couple off the porch. There will also be pirith chanting the Jayasekha and the wedding drum during the festival. When it comes out of the porch, there is a ritual of breaking coconut. It is for the Lord god.

If you focus on the above facts, you will be able to complete the high level of religion. Well done
vivāha maṁgala cāritra saha pōruva
vikaṭa javanikāvak noviya yutuyi

vivāha maṁgala utsavayakadī pōruvaṭa himi vannē suviśēṣī sthānayan bava kiva yutu novē. vivāha nækat bahulava yedena idiri māsa kīpaya tuḷa utsava śālā kal ætivama æṇavum kara maṁgala utsavaya san̆dahā viśāla mudalak væya kirīmaṭa vivāhapēkṣita yuvatipatīn sūdānamva siṭī. ehet mǣtakadī apaṭa daknaṭa læbuṇu maṁgala pōru cāritra sidu karana avasthā sakasannan ema cāritravala sæbǣ aruta hō pōru piḷiban̆dava nisi avabōdhayak nætiva karana vikaṭa javanikā bava penuṇi. pōruvē cāritravala sæbǣ aruta piḷiban̆dava sākacchā kirīmaṭa mema lipiya yodā ganimu.

maṁgala pōruvak mata nægumaṭa jīvitayēma læbennē ekama avasthāvaki. devæni vivāhayakadī ē avasthāva himi novē. mavpiyanṭa kīkaruva hædī væḍī pirisidu caritayak ætiva patvū yuvatipatīn demāpiya væḍihisṭi hita mituran idiriyē maṁgala pōruva mata abhiṣēka karanu læbē. evæni yuvaḷakaṭa ema avasthāva vāsanāvanta avasthāvak bava kiva yutu novē.

maṁgala pōruva dīrgha atītayakaṭa nǣkam kiyana bava penē. eya siddhārtha kumarun hā yaśōdharā dēvīn venuven viśvakarma deviyan visin karana lada pōruva sihipat karana purāṇa kavivalin kiyana paridi vasara dedahas hayasīyaka itihāsak tibē. mahindāgamanayaṭa pera maṁgala cāritra kesē vuvat inpasuva meraṭa siṁhala vivāha cāritra bauddha muhuṇuvarak gena tibē.

mekala viśāla viyadamak darā milaṭa gannē īṭa pera maṁgala jōḍu gaṇanāvak naṁvana lada

pæræṇi pōruvak vīma hāsyajanakaya. paraṇa pōruvaka alut jōḍuvak abhiṣēka kirīma nokaḷa yutuya. væḍi viyadamak nokara gokkoḷa hō kaḍadāsi særasili valin cām pōruvak nirmāṇaya karagata hækiva tibē. īṭa dakṣa kalākaruvō sǣma pradēśayakama pāhē siṭiti.

maṁgala pōruva

kisidu pramitiyakaṭa nætiva kṛtrima malvalinda alaṁkāra viduli bubuḷuvalinda nirmāṇaya kaḷada, pōruvak kesē viya yutudæyi purāṇa pōruvē kiyamanvala san̆dahanva tibē. ehi satara diśāvaṭa doraṭu satarak tibiya yutuya. satara diśāvē satara varam dēva rūpada, æt, haṁsa, liyavæl, palāpeti, neḷum mal ādī nirmāṇavalinda alaṁkāra viya yutuya. pōruvē viyana ravi, candra, kuja, budha, guru, śukra, śani, rāhu, kētu yana navagraha maṇḍalaya æn̆da tibiya yutu atara satara diśāvē kalas hataraka tabā pahan dælviya yutuya. ē satara varam deviyan venuveni. pōruva mata bulat, polgeḍiyak, pan̆ḍuru tabā ladapasmal isinu læbē. mē ākārayaṭama pōruvak nirmāṇaya kirīma adhika viyadam yana karuṇak nam ihata aṁga sahita cām pōruvak yodāgænīmē varadak næta. ehet lassana pamaṇak salakā pæræṇi pōruvak milaṭa gænīma sudusu næta. manālayā manāliyagē nivasaṭa ætuḷu vana doraṭuvē dakuṇu pasin siṭina sē edina śubha disāvaṭa muhuṇalā pōruva pihiṭuvīma mænavi.

pōruvē cāritra karavannā guṇavat pudgalayaku viya yutuya. samahara tænvala cāritra karavana ayaṭa ehi sæbǣ aruta piḷiban̆dava avabōdhayak æti bava nopenē. mē atara kaṭagonnak matpæn pānaya kara kaṭin matpæn gan̆da vihiduvamin pissan men hæsirena ayada pōruvē cāritra sidu karana tæn tibē. tavat viṭeka depārśvayenma dedenaku idiripat vī tarka vitarka karamin pōruvē cāritraya mahā kalabægǣniyak bavaṭa patkarana avasthāda tibē. yuvatipatin hā demāpiyan visin aṣṭaka kīma san̆dahā mevæni pudgalayan tōrāgata yutu næta. ohu niti pansil vat rakina keneku viya yutuya. kīmē biṇīmē samatkam æti catura kenaku viya yutuya. avasthāvaṭa ucitava kriyā kaḷa hæki viya yutuya. cāritra karana dina udē snānaya kara teruvan namæda suduvatin hō īṭa gæḷapena æn̆dumak æn̆da pæmiṇīma vædagatya. cāritra kirīmen pasuva vuvada matpæn bī naṭana aya aṣṭaka kīmaṭa sudusu aya novē.

pōruvē cāritra gaṇanāvak sidu karana atara śubha nækatin śubha disāva balā pōruvaṭa næṁvīma, atapæn vatkirīma, tælipili pæḷan̆davīma, kævum kiribat anubhavaya, han̆gala hurulu māru kirīma, kirikaḍa hēlaya pidīma, jayamaṁgala gāthā hā aṣṭaka kīma ādī cāritra pavatvā śubha nækatin pōruven bæssavīma īṭa ætuḷat vannēya. mē sǣma cāritrayakma nikamma sidu karanavā nova gæm̆buru arthayak sahitavama sidu karana cāritra vannēya. ēvā sidu karana avasthāvaladī cāritrayē arthaya anyayanṭa pahadādīma aṣṭaka kiyana guṇavatāgē vagakīmaki.

pōruvaṭa næṁvīma paḷamu cāritrayayi. mehidī nava yuvaḷa pōruvaṭa næṁvīmaṭa pera manālayāgē vampasin manāliya siṭuvā anaturuva trividha ratnayaṭa namaskāra karana gāthā hā dēvatārādhanā kirīma vædagatya. mevæni namaskāra gāthāvak pahata paḷavē.

sammā sambuddha gnanēna

sammā sambuddha dēśanā

sammā sambuddha lōkasmiṁ

sammā sambuddha tē namō

deviyan udesā kiyana set kaviyak kīmada ucitaya. pahata paḷa vannē śrī viṣṇu, kataragama hā dæḍimuṇḍa deviyan udesā kiyana evæni set kaviyaki.

sakala bala teda vipula guṇa æti kataragama devi mayura vāhana

mekala sirilaka pataḷa teda æti viṣṇu deviyani guruḷu vāhana

pataḷa teda æti dēvatā baṇḍāra deviyani apava ræka dena

man̆gul pōruve ætat dos eya duræradā mē dedena ræka dena

meyin pasuva yuvaḷa pōruvaṭa næṁviya yutuya. mehidī set pirit gāthā kīma suba vana atara dedenāgē māmāvarun depaḷak īṭa udav dīma sampradāyaki. mē avasthāvē jaya sak han̆ḍa hā man̆gul bera vādanaya kirīmada vædagat vē. atapæn vatkirīma yana cāritraya vessantara raju siya daruvan dan dun avasthāva dakvā ǣta atītayaṭa divayana cāritrayaki. manāliya saraṇa pāvādena avasthāvē dǣn̆gili bæn̆da atapæn vat kirīmaṭa māmā kenaku bahulava yodā gattada īṭa vaḍāt sudusu vannē manāliyagē dayābara piyāṇan bava kiva yutuya. atapæn vat kirīmaṭa yodāgata yuttē pirit pænya. mekala ran kendak lesa han̆dunvana itā aḍu milaṭa gata hæki ratraṁ pāṭa nūlak venuvaṭa kalin pirit karana lada pirit nūlak vaḍāt sudusuya. mē avasthāvēda man̆gul bera vādanaya kerē. aṣṭaka kiyana guṇavat pudgalayā visin mē avasthāvē jaya pirita, abhisambhidāna pirita væni set piritak kiyamin āśirvāda kirīma mænavi.

tælipili pæḷan̆davīma yana cāritraya magin jīvitaya purā tama śakti pamaṇin tama birin̆daṭa æn̆dum hā ābharaṇa labādena bavaṭa porondu vē. eya sæmiyakugē yutukamak bava bududahamada avadhāraṇaya karayi. mehidī mulinma manāliyaṭa sudu cītta andavana atara emagin pirisidu caritaya saṁkētavat karayi. anaturuva mudu māla paḷan̆davanu læbē.

han̆gala hurulu dīma mīḷan̆ga cāritrayayi. mehidī bulat mata pan̆ḍuru (kāsi) tabā manālayā visin manāliyaṭa dena atara ǣ visin eya pōruva mataṭa heḷanu læbē. nævata manāliya visin manālayāṭa pan̆ḍuru sahita bulat hurullak deyi. mē ākārayaṭa pan̆ḍuru hatak māru kirīma sidu kerē. meya bauddha ārthika pratipadāva vidahā dakvana cāritrayaki. sæmiyā upayana dē nosan̆gavā birin̆daṭa bāradeyi. birin̆da ēvā ārakṣā kara sæmiyāṭa diya yutuya. kumakaṭada? yutukam iṭu kirīmaṭaya. sin̆gālōvāda sūtrayē ena paridi gihiyaku visin pārśvayan hayak san̆dahā yutukam kaḷa yutu vē. mavpiyan (peradiga), guruvarun (dakuṇa), daru parapura (piṭupasa), śramaṇa hevat āgama (uḍa), yahaḷuvan (utura) hā sēvakayan (yaṭa) vaśayeni. manāliya pan̆ḍuru āpasu dennē mē koṭas hayaṭa hevat sadisāvaṭa namaskāra kirīm vaśayeni. uvamanā viṭeka dandīma patā 7 væni bulat hurulla āpasu dennē næta.

kævum kiribat anubhavayada pōruva matadī sidu karana cāritrayaki. īṭa pera vatura ban̆dunak piḷiganvanu læbē. pirisidu jalaya avarṇaya. avarṇa pirisisdu jalaya men dedenāgē ādaraya da pativṛtava ræka ganimin pirisiduva tabā gænīmada, duka sæpa samasē bedāgænīma hevat sahajīvanayada memagin saṁkētavat kerē.

kirikaḍa hēlaya piḷigænvīm meyin pasuva kerena itā vædagat cāritrayaki. meya mav guṇaya sihi karamin manamāliyagē dayābara mavaṭa kerena utum parityāgayak bava kiva yutuya. mē piḷiban̆da pæræṇi kavi peḷak pōruvē kiyamanvaladī idiripat kerē.

ē kavi peḷaṭa anuva mavak mesē kiyayi.

aneka duk vindā – putaṇuvani duva handā

detana kiri kændā – magen kopamaṇa yanṭa æddā

meviṭa manālayā visin duvaṭa dun kiri gæna praśnayak nagannē mesēya.

mavtumani duva haṭa – obē gata lē kirikoṭa

dun gaṇana hariyaṭa – pahadā dennaṭa hækivēdō maṭa

manālayāṭa nændammā visin mē piḷitura deyi.

duvaṭa dun kiri nam – mænalā nætē mama nam

putaṇuvani ebævin – gaṇana koyi lesa pavasamda mam

dasa ekaḍa masa sari – upandā siṭa dun kiri

kacciyak redi sari – temennaṭa æta duvaṭa dun kiri

mema prakāśaya saṁkētavat karamin redi kacciyak mavaṭa piḷigænvū cāritraya edā siṭa ada dakvā eyi. mekala ē san̆dahā mavaṭa sāriyak piḷigænvīmaṭa purudu vī tibuṇada eya kirikaḍa hēlaya yǣyi piḷigata nohækiya. aṭasil samādan vīmaṭa vat pramāṇavat sudu redi samaga bulat hurullak piḷigænvīma mænavi.

mavaṭa pamaṇak nova piyāṭada bulat dī āśirvāda labāgata yutuya. mē avasthāvē kāla vēlāva anuva væḍihiṭiyan kihipa denekuṭa bulat dī āśirvāda læbīma sudusuya.

jayamaṁgala gāthā kīma kuḍā bālikāvan lavā sidu kerē. mehidī kālavēlāva gæna salakā jayamaṁgala gāthā deka tunak kiyā avasan kaḷada gāthā siyalla kiva hæki nam vaḍāt ucitaya. aṣṭaka kīma atyavaśyaya. ehet asannanṭa tērena siṁhala bhāṣāva yodā gænīma notērena pāli, saṁskṛta kiyanavāṭa vaḍā gælapē. pirit hā siṁhala kiyaman magin kāṭat tērena lesa saha alaṁkārava pōruvē cāritra sidukaḷa hækiya.

śrī viṣṇu aṣṭaka, yaśōdharā aṣṭaka, daḷadā aṣṭaka, nārāyana aṣṭaka, maṇibhadra aṣṭaka hā nāmāṣṭa śataka stōtra hā navagraha stōtra da mē san̆dahā avasthānukūla yodāgata hækiya.

chāyārūpa gænīmaṭa mekala maṁgala utsavavaladī himi vannē advitīya sthānayaki. ehet mē cāritra vidhivalaṭa bādhā nokara avaśya chāyārūpa gænīmaṭa taram chāyārūpa śilpiyā dakṣa viya yutuya. samahara maṁgala utsavala daknaṭa læbennē chāyārūpa gænīmak nova citrapaṭayak rūpagata karana bavaki. eya kanagāṭudāyakaya.

tavada pōruvē cāritra sidu karana viṭa eya balā siṭina nǣyan hā hita mituranda īṭa sahāya diya yutuya. jaṁgama durakathana, han̆ḍana kuḍā daruvan bohō viṭa bādhā karana nisā ēvā vaḷakvāgata yutuya. jayamaṁgala gī kiyana viṭa an ayada īṭa ekvīma varadak novē. tama hada patlen nægena uṇusum subapætum nava yuvaḷa kerehi pætiravīma mē avasthāvē hita mituranṭa kaḷa hæki aganā kaṭayuttaki. avasan cāritraya vannē yuvaḷa pōruven bæssavīmayi. mehidī da jaya sak hā man̆gul bera vādanaya, set pirit kīma sidukerē. pōruven bahina viṭa polgeḍiyak bin̆dīmē cāritrayakda pavatī. eya gaṇa deviyan udesāya.

ukta karuṇu piḷiban̆dava avadhānaya yomukara kaṭayutu saṁvidhānaya kara gannē nam usas lesa pōruvē cāritraya nimakara gata hækivanu æta. bhavatu sabba maṁgalam

This is a Google word to word translation of Divaina