සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පත්තිනි දේවිය හා බැඳි කිරි අම්මා දානය
Pirithni Nāvarya giving alms
There are many rituals in Monaragala and Badulla Districts in the Sabaragamuwa Province in the Ratnapura, Kegalle, and Uva Provinces. The details of the worshiped goddesses, yaks and other sorcerers vary. But the same is true in the area. However, the Shanthikarma Naval Ceremony for God, the Shanthi Karma for the Believing Bhutha Elements
Common values of Sri Lanka relate to all provinces.
Uva is a priority of the traditional civilization in Sri Lanka and the historical traditions of the Sabaragamuwa. There is also a Yakkalaya division which also destroys the man here. The Lord Buddha has been worshiped by the Lord Buddha. The donation offered to her is helping children who do not have enough children to get rid of the dysfunction of all the illnesses and protections of the little children, as well as to the many miraculous men who give birth to her. Some of the dynasty use this as a ritual to make a home every year so that they can scare the house as if it were milk-filling.
Kiri Amma Donation is a donation for Kiri Ammunition. When offered, seven milk moths are served. The Vedda community also has a dairy mothership today and they also make a theater performance for milk powder. A British civilian worker named Hugh Neville said, “A milk chewing milk and a poem called” Kiri Ama “is published in the book” Kirirama Kavi “by Pattini and Kiriamma.
It rained down the clouds
This is how she did this
The tear gas was wiped off
You were nursing a bitch
They were getting dressed
The saloon fluttered together
The tears flow into the tears
She was tired of nursing her
The rain forest surrounding the cloud
Shutting down the flames
Look here at Mum’s Mount
She was tired of nursing her
This shows that the mother of milk who is bitten by the daughter is in milk powder. Therefore, we see that both are of one and the same source of faith. It is also evident that Prince Nayaka has a relationship with Princess Minga when he is singing Kiri Mama.
In the North Central Province, when the offering of milk is given, there is a customary habit of changing the habit of jumping off the name of prince Mangala. He is the god of the Sabaragamuwa Province, Mangadu Madhu and Godagama. Accordingly, the Kiri Vehera pooja which is in the Vedas and the Kirama Amagamu Pooja, the Uva Sabaragamuwa and the North Central Provinces for the benefit of the daughters of Princesses, the queens who care for the children are all based on the Pattini Deity’s Shanthi Karma.
The birthplace of the mother of Nirma
Now this country has gone through rumors
Newspaper feeds
Consider this, Nama Nama
Wellass is indecent
God looks at the flower garden
Dress the white flowers
Wells’s nursing mama is coming
Kumari is your Kirimma
Kumar Kumari the future Buddha
Mother from the sherds watch the watch
The more Kumari is Kumari too
Sorebora Tank
Vedddos make Virajam dreams
They steal the steamed turkey from the tank
Where was the prince who was in the boat?
Kukulapola tines are almost as good as they are
Bethmenne did almost as king
Mani’s slave came as a smoker
Kukulapola Kirama Amatawaka
Wellassa’s country is broken
At the same time, the kettle is in the corner
The clogging of the river was wrong
The king of Wellassa is our employer
The Mudaliwads are in the line
The flickering light is visible
Auda is visible to the sun
Here is the god of Modarawela
This is a prince from the Salli country
Wellassa, from the middle of the country
It’s a paradise named there
It was God who was helpless
This poem shows the presence of milk grains, faith in the god of the gods, details of the gardens, and Pattini deity.
When giving away a dairy mother, she will first give a date to give her a gift on a sterilization guarantee. Then the law should be completed before the funeral procession is given before the morning. The primary purpose of the most powerful Pattini faith is for the safety of young children.
When giving alms, sterilize the sterilized leaves and promise them an almsgiving affiliation, surrender and surrender. Then, at Betel, seven mothers and seven mothers are taken to the side. On the day of the lunch, the first day the leaves are baked with coconut toothpicks and the oil is not oiled, and the cereal curd is filled with rice and sour grapes, and the specimen of the Kirikeli is seven leaves in each row. At this time, the Kiri Maha Kayak Kiyawi singing will not be appealing to anybody.
Pattini is the strongest moment in the faith, which is based on Pattini. It was then called the Pahan Madhu (Pahan Madhu), which was the patron saint of the king’s king, Seramon.
The story is as follows: When King Seramon was sleeping at night, the sleeping sleep of a king’s sleeping queue would prevent him from sleeping. A sculpture belonging to the dead Sanaan king had been rendered under a lure of a lily flower. One day, the king went to the lake and broke it with a lilac blossom. Then the frog entered the nose of the king and enters the brain. From that day on, the king was struck by an intense pain. No matter how many nurses he knew to cure it, there were no such cases. Therefore, after bringing the king to Sri Lanka, he has come to Sri Lanka to make this healing process.
Another rapture is based on Devalaya and chewing gum dance and Paththini. The same story is as follows. Pattinana and Pariya, who had gone to broke the salmon, continue to play the controversy surrounding the two keki who broke the flowers. This is a God-inspired Word, a way of enjoying the benefits of God and for society to be truly united and peaceful. It is also believed that the craving of cattle, which is the main symbol of agriculture, will increase epidemics, increase milk, and increase births in cattle stalls. It will be a great asset to the farmer from the village.
When Pattini’s mother leaves home, her mothers go to parsnips.
When the mothers of milk come,
A rainbow of flowers dew
The flowers are full of flowers
Milky milk is not sick
pattini dēviya hā bæn̆di kiri ammā dānaya
sabaragamu paḷātaṭa ayat ratnapuraya, kǣgalla distrikka hā ūva paḷātaṭa ayat moṇarāgala hā badulla yana distrikka tuḷa pavatnā śānti karmayan bohōya. ehi puda pet labana dēvatāvan, yakun hā venat bhūtādīngē vistara vividhayi. namut pradēśāntarava samānayi. kesē vetat deviyan san̆dahā pavatvana śāntikarma navagraha śānti karma, yakṣādi bhūta prēta koṭas san̆dahā karana śānti karmayat
śrī laṁkāvehi pavatnā podu dharmatā anuva hæma paḷātakaṭama nǣkam kiyayi.
ūva meraṭa sampradāyika śiṣṭācārayē pramukhatvaya dæruvada sabaragamuvēda aitihāsika sampradāyan pasubim koṭagat pradēśayaki. mehi minisāṭa set salasana śānti kāraka dēva man̆ḍullakda vina karana yakṣa koṭṭhāsayakda siṭī. ehi śānti kāraka dēva man̆ḍulla atarin pattini dēviya muḷu sirilaka purā puda pet labayi. æya venuven pudanu labana kiri ammā dānaya bohō hāskam bala æti minisāṭa menma kuḍā atadaruvangē siyaluma rōgā bādhāvan hā ārakṣāvaṭat aturu āntarāvangen midīmaṭa darupala næti ayaṭa daruvan læbīmaṭa pihiṭa veyi. samahara gṛhādhipatīn sǣma vasarak pāsāma kiriammā dānayak pidīma cāritrayak vaśayenma karannē ema nivasaṭa rō biya pahava nivasaṭa kiri itirennāk men saubhāgya udākara gænīma san̆dahāya.
kiri ammā udesā pavatvana dānaya kiri ammā dānaya namin hæn̆dinvē. mema dānaya pudana viṭa kiri ammāvarun hatdenakugen samanvitayi. vædi janatāva kiri ammā dānaya adat ihaḷin pavatvana atara ovun kiri korahē næṭuma kiyā raṁganayakda karayi. apa raṭē tibū puskoḷa patiru æsuren britānya jātika sivil sēvakayaku vū hivu nevil mahatā “kiri korahē unā pāna kiri ammā kavi nam kṛtiyak “kiri korahē kavi” nam kṛtiyanhi pattini saha kiriammā gæna mesē dakvā æta.
valāva matukarana e væsi kandā
balan meki ammagē guṇa kandā
galā kan̆duḷu saḷuven pisa dæmmā
unā pāna kiri ammaṭa vændā
unā unā varalasa ban̆dimin dā
salā pānu mē teda ræs bindā
galā kan̆duḷu denuvan vā sindā
unāpāna kiri ammaṭa vændā
valāva vaṭa karana ena væsi kanda
naḷā pim̆bina lesa yaṭa saka binda
balā metana ammage guṇa kanda
unāpāna kiri ammaṭa vændā
meyin apaṭa penī yanavā unāpāna kiri ammā kiri korahē dī puda labanniyak bava. mē nisā mē dekama ekama mūlāśrayakin pavatnā ædahillak bavada apaṭa penē. tavada kiri ammā kavi gāyanā karana viṭa uyangoḍa kumaru hā maṁgara kumaru atara sambandhatāvak æti bavada penē.
uturu mæda paḷātē kiri ammā dānaya pudana viṭa paḷamuva maṁgara kumarugē nama sihikara kiri itirīmē siritak æta. sabaragamu paḷātēda maṁgara maḍu valadīda, kirimaḍuvēda maṁgara deviyan pudayi. ē anuva vædi janatāva pavatvana kiri korahē pūjāvē dī da kiriammāvaru hatkaṭṭuvakda, ūva sabaragamuva saha uturu mæda paḷātvala kiri paṭṭi udesā pavatvana maṁgara kumarun ḷadaruvan labādena, daruvan rækabalā gannā uyangoḍa bisōvaru ætuḷu siyalu denā pattini dēviyagē śānti karma mulkoṭa pahaḷa vūvak bava sælakē.
upan gamaya kiri ammagē vædiraṭa
sapat kamin ævidin dæn mē raṭa
dipan paṭa pan̆ḍurut kiri korahaṭa
sæḷakarapan mē vaga kiri ammāṭa
vellassaṭa ana-saka pavatinavā
malvattaṭa devi bælma karanavā
tisē sudu mal gena paḷan̆dinavā
vellassē kiri ammā enavā
han̆dun kumāri num̆be kiriammā
kanda kumāri matu budu vemmā
vellassen daḷu mura gen ammā
han̆dun kumāri væḍiyada ammā
sorabora væva bandalā son̆da lesaṭa
væddō murajāma karavati son̆da lesaṭa
sora bora væven pæn gena yati pirivaraṭa
sora bora vævē væḍa siṭi kumaru koyi raṭa
kukuḷāpola talamala pipuṇā vāgē
bimtænnē rajakama gattā vāgē
manī kanaṭa āvā maruvaku vāgē
kukuḷāpola kiri ammāt sobāgē
vellassē himi raṭa para veniyā
ema mæddē mala bulataṭa kæmatiyā
gan̆ga mæddē tælunaya ata værædiyā
vellassē raju niti apa rækiyā
sædī mudalivaru peḷaṭa siṭinavā
ævilū vilakkuve eḷiya penenavā
āvuda av atu duraṭa penenavā
onna moḍaravela devin̆du vaḍinavā
soḷī raṭen kumārayek væḍa mepuraṭa
bæluvayi vellassen raṭa mæda siṭa
namin girāndama etanin sahatuṭa
soḷī kumaru siṭiyē devi asupiṭa
mema kāvya tuḷin kiri korahē ædahīma, maṁgara deviyan piḷiban̆da viśvāsaya, uyan goḍa bisavun piḷiban̆da vistara siyallakma pattini dēvatāviya mulkoṭa gat anu śānti karmayak bava penē.
kiri ammā dānayak dena viṭa paḷamuva aḍukku dīmē æpayak mata dānaya dīmaṭa dinayak venkara ganī. pasuva ema dinayē suduvatin særasuṇu kiri ammalāṭa dena dānaya udǣsana kapuṭan han̆ḍannaṭa pera diya yutu bavat, avasan kaḷa yutu bavada nītiyaki. ati prabala pattini ædahillehi mūlika abhiprāya vannē kuḍā daruvangē ārakṣāva san̆dahā bava vē.
dānaya dīmēdī paḷamuva aḍukku venkara polgahaka koḷa bæn̆da kiri ammālaṭa dānayak dena bavaṭa porondu vī pan̆ḍurak bæn̆da dinayak venkara bāraveyi. pasuva bulat dī kiri ammalā hat denaku væḍamavīmaṭa ārādhanā karayi. dānaya pirinamana dinayē paḷamuva koḷa bæn̆di pol gahē geḍi kaḍāgena noyin̆dul tel sin̆da kævum kiribat uyā æm̆bul kesel geḍi, kirikǣli namæti viśēṣa pūpayada ek vargayakin hata bægin kehel koḷavala tabā kiri ammalā nivasaṭa væḍiya pasu pæduru mata sudu piruvaṭa eḷā væḍa hin̆duvā dānaya pirinamayi. mema avasthāvē kiri ammāvaru kavi gāyanayen set śāntiya patā kisivaku samaga katā nokara nivasin piṭava yayi.
pattini dēviya mul koṭagena karana pahan maḍu pattini ædahillē prabalama avasthāvayi. eya ekala “sēraman” namæti rajugē hisē haṭagat rōgayak suva kirīma san̆dahā ema rajugē agamehesiya vana pattini dēviya mul koṭagena pævætvū śānti karmaya pahan maḍuva namin hæn̆dinvē.
ema kathāva mesēya. sēraman raju dinak rātriyē nidā siṭina viṭa gōnakugē dedarum kana han̆ḍa æsīmen rajugē nindaṭa bādhāvak vī ninda noyana nisā, gōnā marā gōnāgē hisa moḷa kamiyi hitā, yahanāven nægiṭa gos gōnā marā kǣvēya. mæruṇu gōnā rajuṭa ayiti mānel vilaka dækumkaḷu mānel malak yaṭa gembek vī ipaduṇēya. dinak raju vilaṭa gos mānel malak kaḍāgena eya simbēya. eviṭa ehi sæn̆gavī hiṭiya gembā rajugē nāsaya tuḷaṭa ætuḷu vī moḷayaṭa riṁgā gattēya. edina siṭa rajuṭa tadabala vēdanā denahisē amāruvak ætiviya. eya suva kirīmaṭa dannā veda hedakam kotek keruvada in kisipalak novīya. enisā eya suva kirīma san̆dahā raju siri laṁkāvaṭa kæn̆davāgena ævit mema pahan maḍu śānti karmaya kirīmen pasu rajuṭa suvayak vū bavaṭa kathāvak æta.
aṁkeḷiya hā kiri maḍuva næṭīmada pattini dēviya mulkoṭa karana tavat śānti karmayaki. ema kathāvada mesēya. pattinā hā pāḷan̆ga yana dedenā salmal kæḍīmaṭa giya avasthāvaka mal kæḍīmaṭa gat keki deka ekaṭa pæṭalīma nisā ætivū avul sahagata tattvaya rūpaṇaya kirīmaṭa mē aṁkeḷiya namæti krīḍāva adat pavatvati. meya deviyangē seta labāgænīma san̆dahāt, samājaya vinōdātmakava ekamutu vī sāmayen samagiva siṭīma san̆dahā mulkoṭagat dēva krīḍāvaki. tavada kṛṣikarmayē pradhāna saṁkētaya vana gavayangē vividha duk karadara vasaṁgata rōgavalin mudāgena, kiri væḍivīmaṭa, gava paṭṭivala upat væḍivīmaṭa karana bava viśvāsayaki. eyin gamē raṭē gava paṭṭi himiyā mahā dhanavatekuda vannēya.
pattini ædahillē dī kiri ammāvaru gedarin piṭava yana viṭa mesē set patā yayi.
kiri ammāvaru vaḍinā vēlē
mal varusāvak væssayi dǣlē
ē mal avulā amuṇana mālē
kiri ammākala leḍa næta ālē
This is a Google word to word translation of a article publised on Divaina on 2011/11/11.
