සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් සිතු මතේට මඟුල් පෝරුවට නගින්න එපා
Marriage is not merely a lodging for a living under one roof. It’s not like the ripening salt and the ripening butter. Not only does it have the sole purpose of enjoying all the earthly life, but it will also be a mere life span, and it will combine the lives of two people.
According to the customs of indigenous culture, life pledges have pointed out: It is, for example, a celebration of the great Sivakuthri Day celebration of marriage and sexual relations in marriage. The “Heathrass system” is also the genus community and its additional features. But in the modern era Western culture considers that passion is pure impulse but is not considered an essential part of human existence or a noble one. Rather, it’s a matter of getting married to understand that it is a marriage.
Therefore, the world is never as good as the moment when the young women are born. A young woman is eager to do this at a very high level. She is the only one who knows how to tie a knot together with an unfamiliar young man with her parents in the origins of the oriental civilization on the day of her birthday.
Marriage according to the will of both of you. Even though there is no such consensus, the old culture has traditionally been used to observe certain aspects of the two of them. It is also customary to advise the senior scholar to not get married and to marry if he understands and deserves to be suitable for the wrong things. If he is fit, he sets a good date for a wedding.
Thereafter, the couple who are married should have a wedding dress, a traditional standard, and even a book of Buddhist literature. Prince Siddartha, the son of King Suddhodana is married to Princess Yasodhara and has been planted in a number of pots of gold. Therefore, marriage is a very important aspect of marriage marriage.
It’s very bad to think of it as a fare in the preparation of the wedding dress. You are blamed. Therefore, the rules of the East should be followed and there should be a good understanding of the number of timber, shingles, height, width, length, width and material on the floor. Unless the couple has reached the same age, they end up with various harassments, obstacles, breakdowns, birth defects, sexual dysfunction and poor sleeping habits. It is pointed out by the universe that death is sometimes caused by untimely deaths that sometimes happen. By acting indifferent to these, those who have acquired their fruits have now come to our senses. It is not to be said how those who survived the clutches of luxury wedding rings in hotels, coffins, wedding dresses, etc., picked up the fingers and tied them up with their fingers and hands, and broke into marriage.
According to these matters, the brides set in a well-arranged wedding dress for a good time. Then, the girl dressed in the chest is one of the rituals of the old culture in the ancient culture. If so, then the first thing to think about is how to make the wedding. The model is a lattice. The board was made of knotted milk, with cracks, cracks, scabs, pillars, and pillars. Its height should be a inch and should be straightened and linear to a degree of fairness and the entire extent of 90 degrees. About an inch high. If this board can not be placed on the floor only, it should be a height of height or height, with a height of 7 or 10 inches tall. Then we need to pay attention to the fact that the bridesmaid is used as a bedding. It is not wrong to decorate the other decorative artifacts. Especially for the poor, richer part, you need to pay attention to this board. The future of the couple is to prove that the future of the couple is a permanent symbol of the future.
As we examine the facts, we have invisible and supernatural powers in the mud and the dispersed materials. It is like a sweet and delicate flavor until it’s a lifetime. Such substances cause the eyes, tangles, and tension of the electric waves to escape from the body of the tens of thousands of people in their mouths. There is a case of the Old Encyclopedia. They are meticulously scientifically built on the power of sound and text. This is well-known as the sage of the Vedas. Scientifically, sound waves emerge from certain words. The waves are good for bad. Sprinkling good cherries can be obtained with pleasure. Especially we are Buddhists Jayamangala allika gatha. Compatible. It is driven by the sounds of the air through the airwaves to give peace and harmony to the couple and drive out the opposing forces from the outside. Therefore, the social aristocracy has given protection to human beings and disturbed the minds of the present generation to raise the clutches of the society towards the society. This has led to a confrontation of the present situation with the present situation in the present day.
Therefore, I would say that the “W” is a fortune in the word “h”, which means “H” is a well-formed “well”, and it is profitable that the preparation of the pagka and the rules of the religion are fulfilled.
situ matēṭa man̆gul pōruvaṭa naginna epā
vivāhaya yanu eka vahalak yaṭa jīvatvīma san̆dahā ektænvīma pamaṇak novē. eka hæḷiyē idena luṇuyi batuyi kǣma da novē. laukika jīvitayē dī vin̆diya yutu sakala madhurasa pahasa labā ek yahanaka sætapīmada pamaṇak novē eya jīvita dekak ēkātmaka vīma hā jīvita saṭanaṭa ekvī muhuṇa dīmaki.
bhāratīya saṁskṛtiyē sirit anuva jīvita pratignavan mesē penvā æta. vivāha jīvitayē liṁgika saban̆datā pūjanīya tattvayen pævætvīma hā sæḷakīma mahā sivarātri dinahi utsavaya eyaṭa nidasunaki. “dēvadāsi kramaya” liṁga prajāvat ehi atirēka aṁgayanya. namut nūtana yugayē baṭahira saṁskṛtiya anuva kāmāśāva hudu āvēgayak lesa salakanu vinā eya minisāgē pævætmē atyavaśya aṁgayak hō utum deyak lesa nosælakē. esē nova eya saraṇa pāvā gænīmak bava hon̆din avabōdha karaganna saraṇa pāvā gænīmak siduvannē jīvitayē ek avasthāvaka bava hitaṭa ganna.
ebævin taruṇa taruṇiyan vivāpatvana mohota taram suviśēṣa venat avasthāvak ipadīmen pasu lova kisidāka næti taramya. taruṇiyak mē avasthāva itāma ihaḷa maṭṭamin kara gænīmaṭa āśāva dakvayi. upan dinayē siṭa demāpiya soyura soyuriyan æsurē sukumālava ætidæḍivū taruṇiya peradiga śiṣṭācāraya anuva demāpiya nǣdǣ, yahaḷu, yeheḷiyan idiriyē nuhuru, nupurudu taruṇayaku saman̆ga man̆gul pōruvaṭa nægī atæn̆gili deka ekaṭa bæn̆da penī siṭinnē kumana situvillak podu bæn̆dagenada yanna æya pamaṇayi dannē.
dedenāgē kæmætta anuva siduvana atagænma vivāhayayi. esē kæmætta tibuṇada jyedtiṣaya anuva ema dedenāgē gælapīm piḷiban̆da yam yam karuṇu nirīkṣaṇaya kirīmē siritak apē pæraṇi saṁskṛtiya hā bæn̆di æta. esē nirīkṣaṇa kara sudusu, nusudusu karuṇu vaṭahā dī śubha nam vivāha vīmaṭada nusudusukam vivāha novīmaṭa da jyedtiṣa viśāradavarayā upades dīmē siritak æta. sudusu nam vivāhaya sidukirīmaṭa śubha dinayak nækatak ohu niyama karayi.
inpasu vivāha vana taruṇa yuvaḷa man̆gul pōruvaka naṁvāliya yutuyi yanna pāramparikava ena sammatayakda bauddha pata potē pavā san̆dahan vana sādhaka æta. suddhōdana rajatumāgē putraratnaya vana siddhārtha kumārayā, yaśōdharā kumariya samaga vivāha vanaviṭa ran ruvan kahavanu ræsak piṭa pōruvē siṭuvā æta. mē nisā vivāhayadī maṁgala pōruva vivāha cāritra vidhi anuva atiśayinma vædagat aṁgayak vē.
mema man̆gul pōruva sækasīmēdī eya pāruvak lesa ek ek ayaṭa sitana paridi sækasīma itāma narakayi. vas dos ætivē. enisā peradiga siṭa pævata ena nīti rīti anugamanaya kara pōruva sǣdīmaṭa gannā dæva varga, gasana æṇa gaṇana, væddum usa, diga, paḷala, hā pōruva mata aturana dravyayan gæna manā avabōdhayak tibiya yutuyi. nætinam ema pōruva mata nagina nava yuvaḷaṭa divi æti tek noyekut hirihæra, bādhaka, pavul avulvī kæḍī bin̆dī yæma, daruphala nætivīma pamaṇakda nova liṁgika aprāṇikatvaya ætivī kam sæpa vin̆dīmē durvalatāvayan hā rōga ætivē. samahara viṭa aturu antarā siduvī akal āyuṣa tuḷin maraṇaya pavā siduvana bava viśvakama_ upades tuḷin penvā æta. mēvā nopiḷigena kaṭayutu kirīmen ēvāyē aśupha phalayan atkaragat aya ada apē netvalaṭa yomuvē. mahā ihaḷin adhi mānnayen hōṭalvala, minī peṭṭikaḍavala, maṁgala sāppu ādiyen æti in̆dul kaḷa man̆gul pōruvē payagasā dǣn̆gili ekaṭa ekkaragat aya ē æn̆gili, atapaya kaḍā gena vivāhayada dekaṭa kaḍāgena dukē giluna aya kotaram da divi nahagat aya kotekda yanna gæna kivayutu næta.
mē karuṇu anuva nisi lesa sakasāgat man̆gul pōruvaka manāla yuvaḷa tabanuyē ovunaṭa sīhena śubha nækæt hōrāvak tuḷaya. pasuva tæli piḷi æn̆dagat taruṇiya taruṇayāṭa ata pæn vakkoṭa bhāradīma edā pæraṇi saṁskṛtiyē pævata ena sammata cāritra vidhivalin ek aṁgayaki. esēnam man̆gul pōruva kesē sækasiya yutuda yanna gæna sitīma paḷamu kāraṇaya vē. pōruva kiyannē lǣllaki. ema lǣlla araṭuva sahita kiri gasakin labāgat gæṭa, iritælīm, paḷudu, kabal, siduru nomæti kos lǣllak viya yutuya. ehi usa an̆galak viya yutu atara sǣhena diga paḷala hā muḷu aṁśaka 90 k siṭina sē sṛjuvaṭa kapā opa maṭṭam karagata yutuyi. an̆galak pamaṇa usaki. mema lǣlla pamaṇak bima tæbīmaṭa nohæki nam viyatak usaṭa hō ek piyat sataran̆gulak viya yutuyi enam an̆gal 7 hō 10 k usa daṇḍāsanayak lesa sakasā gata yutuya. inpasu apa avadhānaya yediya yuttē manāla yuvaḷaṭa apahasuvak nætiva hiṭagena siṭīmaṭa yodā gannā lǣllaki. anikut særasili kalākaruvāgē nirmāṇayan anuva alaṁkāra kara gænīmaṭa varadak novē. viśēṣayenma duppat, pohosat bhēdayen torava mema lǣlla gæna avadhānaya yediya yutuya. pōruvē mūlika paramārthaya gæbvī tibīmen atinata gannā nava yuvaḷagē idiri anāgata divi peveta sthira sāravana saṁkētayak bava data yutuyi.
karuṇu parīkṣākara balanaviṭa koslǣlla hā avaṭa visuruvana dravyayangē apaṭa nopenena hā mahā gupta balayak æta. eya divi æti tek ran rasa sē kiri pæṇi sē ekvī ādarayen velena ināvak ban̆duya. mevan dravya valin denō dāhak denāgē kaṭin piṭavena nava yuvaḷaṭa erehiva ena æsvaha, kaṭavaha hō vahā ādi viduliyamaya taraṁgavala viṣa balavēga mæn̆ḍalā ovunṭa rækavaraṇaya læbē. pæræṇi gupta vidyāvaṭa ayat mantra kiyā deyak æta. ēvā itā sūkṣama lesa vidyānukūlava śabdayē hā vacanayē bala śaktiya mata sakasā æta. vēda granthayē mantra sādhakaya gæna meya hon̆din igænvē. vidyānukūlava niścita vacana valin śabda taraṁgayak nikutvē. mantrada hon̆daṭa narakaṭa æta. hon̆da mantra japa kirīmen sæpa duka abhimata paridi labā gata hæka. viśēṣayen api bauddha jayamaṁgala aṣṭhaka gāthā, ślōka gayati. sachjāyana karati. eyin kerennē śabda taraṁga mārgayen buduguṇavalin nava yuvaḷaṭa śāntiyat ārakṣāvat salasā piṭatin pæmiṇena viruddha viṣa balavēga paḷavā hærīmayi. enisā samāja dhama_tā visin minisā veta labādī æti rækavaraṇa hā sahanaya manasin ǣtvī vartamānayē bihivana daru parapuraṭat podu samājaya veta piya esavīmaṭa bādhāvak ætivī tama paudgalika apēkṣā ossē divayana lada mānasika hētuven vivāha diviya miya yana tekma kan̆duḷæli salana anāgatayak karā vartamānaya pasubim karagænmak ada siduvana bava penē.
enisā “vi” yannen viśvāsayat “vā” yannen vāsanāvat “ha” yannen hasarællat “ya” yannen yahaman̆gat æti kara sihikara pōruva sækasīma hā pōruvē cāritra vidhi nisi lesa kirīma śubhadāyaka bava kiyami.
This is a Google word to word translation of a article publised on Divaina on 2011/10/07.