සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ග්රහයෝ සහ අපේ ජීවිත
Planets are not animals. The animal specimen is only a factor in the creation and the survival of objects and of the objects of the Seven objects. From time to time, the designers with varying qualities vary. The qualities of the planets of man are in accordance with the human “consciousness”. The Four Noble Truth is that the Buddha’s discourse reflects human life from the birth of man. Therefore, the preparation of the present and the next form of ripeness prepares for this life.
This is the time when it is “consumed” according to the merit of the former. That is, to maintain life. According to the teachings of the Buddha, karma and karma are used. I will develop a better understanding of the grievances of these factors and forcing me to become more intelligent. There are good ways to find and there are bad ways. To understand them and point out the way of the fate of a fugitive.
Karma and perfection are the consequences of the past and present in the past. The result will bring happiness in every way. The catastrophe is the suffering of everything in the heart. The Ravi, the moon, the ore, the scroll, the teacher, the souk, the shani, the rahu and the khetas give these visions the power to make both available and sincere. And most of all, to make the repercussions of sins more active are the stoichiometry, shani, rahum, Mercury, the planet, also depends on the planets of matter. Their intense rays are connected with human consciousness to make the power of sins and mints possible.
Vinn Lo is another name that “heart” goes on, but there is a difference between heart and soul loans. To conceive of a mother’s womb, it enters into the womb of the most famous part of the Vinnala Ganga. It is called “antituminal hypertrophy”, and it fixes all necessary visions in the mother’s womb.
This is the place where the body of the human body is located in the heart. The Four Noble Truths are clearly expressed. Read the book that explained Ruhrukanaye Chand Wimalaya Thero Hathura H_. Vinn ï power over our eyes in debt. The power of the hind legs, the nose, the tongue, and the body are in the Vernacular Credit. Using these organs, the qualities that we are creating are also stored in its forms and values.
In the new mother’s womb, a full moon has entered the mother’s womb, and the eye is absorbed into the eye, and the body’s image is created by the eyes, the tongue, the nose, and the tongue that can connect the power of the Vihanaya. The “mind” is “heart” that causes the eye, ear, nose, body, organs, and vein to be connected. Intellectuals or disadvantages are due to brain neuronal energy. According to what the eye sees, the brain’s neuronal decision determines the sensory douche in the heart, ie it is in power or in force. Thus, the mind and the action are formed.
Therefore, everything that has been done in the life of the Buddha is in the hands of a person. One of these is the backbone of the “heart” that forms the last deathbed. When a person stops working in the heart, when the person is dead, the eye of the lightbulb is switched off as the light bulbs disconnect. VN? If the collapse of such a collapse, the eye, ears, nose, tongue, and body are no longer pancreatic. That is death. In this action, it is stored in the same VHF loan and goes back to life as a reconciled heart between what is in its essence, or “desire” among everything that has been achieved in its merits.
In fact, the conscience of the mind enters into any womb, which is inherent in human beings and animals. Thereafter, the entire Vinaya loan and the body that have been created in the mother’s body will be born into a universe.
There are pre-habits of a person of such a person. That is, trophies are wrinkles. They have to live up to the results. The rewards are enjoyed by all the pleasures of the world, and many other obstacles, troubles and worldly prosperity as a recompense. Often from time to time, both of these effects will be mixed. On the basis of this life-style, the next two will be placed in the two VIN loans. Sasana birth, killing, endless journey.
It is a pretense when there is one Rahu 11 who has the upper and lower body of the noble gentleman. In the disguises of the planet, the greatness of that planet is fulfilled as a result of life. There is virtually any kind of charitable activity in Vinnava Loan. These planets carry out the rays of the Sun shine and activate the charity. Accordingly, winning matches, lotteries, new income streams and so on. And also the righteous thoughts come back and bring forth more charity.
If a typhoon such as Kuga has become powerful anywhere else, it uses the charismatic power of the goddess. Getting wealth, earning wealth, winning betting, treasure hunting, and turning back to life.
If hatred is a preoccupation with animal abuse, it is a hatred of hate. Until the breakdown of a hand, it is thought of as a loss-making act of hatred and insinuation. Such sins can be seen from the planetary positions of the birth centes. The mental complexes, such as kabja, shani, rahu, cone, etc., are influenced by hatred. If the planets were weak in the bad places at the center of the genetic center, if they were in the secrets of the respective planes in the same time, they would have been frustrated for years as a result of junk quitting, lack of wealth, slowing down of sadness and paralyzed illness. .
The Lord, the Lord of the whole world, the 9th bestowal of the righteous and the joints of the good places, is a powerful strength. It is a miraculous force that exalted the passion for the sake of the three. The owners of these centers are money, wealth. Force vehicles, people’s forces, and the most respected people in the world.
Thus, the lack of despondency leads to a good, worldly prosperity, and the fulfillment of craving is a terrible tragedy. It is clear in Hathura H_ in the truth. Also, there is a sense of humor and sincerity in the happiness and suffering of his own eye, and it is given to him by the universal action of the event. Therefore, understanding and abandoning desires will remain the eternal salvation of man.
grahayō saha apē jīvita
grahayō yanu satva koṭṭhāsayak novē. satva santatiya vū sectanika vastūnṭat satvanovana aectanika vastūnṭat nirmāṇaya vīmaṭa hā pævætmaṭa balapāna mūla sādhakayak pamaṇi. kalin kalaṭa venasvana vividhākāra guṇāṁga sahita nirmāpakayanya. minisā piḷiban̆da grahayangē guṇāṁga minis “viññāṇayaṭa”anuva kriyātmaka veyi. caturārya satyaya nam buddha dēśanāvaṭa anuva minisā ipaduna dā paṭan tṛṣṇāva mul koṭa jīvitaya pavatvāganī. ē nisā mē jīvitaya tuḷa ekatu karana pava saha pina īḷan̆ga bhavaya sakas vena maga veyi.
mē bhavaya pera bhavayē kusalā kusala anuva “vin̆dīma” æti karana kālayayi. enam jīvitaya pavatvā gænīmaya. buddha dēśanāva anuva karmaya hā karma phala bhukti vin̆dīma sidu vē. jyedtiṣaya bihivannē mē karmaphala vala suba asuba han̆dunā gænīmaṭat asubavalin maga hæra subasalasā gænīsmaṭa buddhimat bava æti kara gænīmaṭatya. sæpa salasā gænīmaṭa hon̆da mārga pavatina atara naraka mārga da pavatī. ēvā tērum bērum kara naraka mārgavalin midī kenakugē daivaya yahapat karavana mārgaya penvā dīmaṭaya.
karmaya hā karmaphalaya yanu pera bhavayanhi karanu læbū pina saha pava yana dekaṭa læbena prativipāka vin̆dīmaya. pinphalayen sitaṭa sǣma atakinma satuṭa læbeyi. pavphalaya yanu sitaṭa sǣma deyakinma duk vēdanā æti vīmaya. ravi, san̆du , kuja, buda, guru, śukra, śani, rāhu, kētu yana mē navagrahayō mē pava saha pina yana dekama sakrīya kirīmaṭa viñÆṇayaṭa balaya sapayayi. esēma pav vipāka sakrīya kirīmaṭa vaḍāt ura dennē kuja, śani, rāhu, kētu ādī grahayōya. buda, grahayāda taman dakina, saṁyōga vana grahayan anuva venas vē. melesa pav saha pinvala balaya sakrīya kirīmaṭa ovungē sūkṣama kiraṇa sambandha vannē minis viñÆṇayaṭaya.
viñÆṇaya yanu “sita” yannaṭa yedena tavat namak vana namut sita hā viñÆṇaya atara venasak da pavatī. satvayek mav kusaka piḷisin̆da gannaṭa mav kusaṭa ætuḷu vannē viñÆṇayē sūkṣama koṭasaki. eya “prati sandhi cittaya” lesa han̆dunvana atara mav kusa tuḷa eyaṭa avaśya pūrṇa viñÆṇaya sakas veyi.
minis sirurē mē viñÆṇaya pavatina sthānaya vannē hṛdaya vastuvayi. caturārya satya dēśanāvē meya pæhædiliva prakāśa vē. rērukāṇe canda vimala himiyan caturāH_ satyaya pæhædili kara liyū pota kiyavanna. viñÆṇaya tuḷa apē æs deka sambandha balaya. kandeka sambandha balaya, nāsaya, diva, śarīraya yana aṁga pratyaṁgavala bala hṛda vastuvē viñÆṇaya tuḷa pavatī. ē avayava pāvicci karamin apa upadavā gannā gatiguṇa da ehi pava hā pina vaśayen aḷutin tænpat vē.
mav kusaṭa ætuḷu vū, perabhavayen perī ā sārayak badu pratisandhi cittayaṭa alut mav kusa tuḷa pūrṇa viñÆṇayak menma -ema viñÆṇayē balaya sambandha kaḷa hæki æs deka, kandeka, nāsaya, diva, śarīraya vaśayen satva nirmāṇaya æti veyi. “manasa” vannē æsa, kana, nāsā ādī śarīra indriyan hā viñÆṇa sambandhaya æti karana “sitaya”. buddhimat bava hō hīna bava æti vannē molayē niyurōna śakti anuvaya. æsin dakina dē anuva moḷayē niyurōna matin karana tīraṇaya hṛdayē pavatina cakṣu dhātu hevat æsē balaya tuḷa pava hō pina anuva datta tænpat veyi. mē anuva kenakugē sita hā kriyāva sakas veyi.
ē nisā kenakugē viñÆṇaya tuḷa anavarāgra sasarē ipida pava pina vaśayen kaḷā vū sǣma deyakma tænpatva pavatī. ē toraturuvalin ekak mulvī pratisandhi “sita” bhavaya avasāna maraṇāsannayē sakas vē. kenek miya yana avasthāvē hṛdaya vastuvē kriyākāritvaya æṇa hiṭina gamanma viduliya visandhi karana viṭa ma viduli bubula nivuṇā sē æsa kaṇa nāsādī balayan niruddha vē. viñÆṇaya esē bin̆da væṭena viṭa æsa, kaṇa, nāsaya, diva, śarīraya yana paṁcaskandayaṭa da pævætmak næti bævin eyada bin̆da væṭē. enam maraṇaya sidu vīmaya. mē kriyāva tuḷama ema viñÆṇaya tuḷa tænpat vū pava saha pina vaśayen taman upadavāgat siyalla atara tamanṭa vaḍāt ælī tibuṇu gatiya hevat “āśāva” pratisandhi sitak lesa nævata upatakaṭa gaman karayi.
karmānurūpava ema pratisandhi sita minis, tirisan ādī vaśayen uruma vana kumana hō mav kusakaṭa ætuḷu veyi. etænsiṭa ē bhavayaṭa avaśya pūrṇa viñÆṇayat śarīrayat mavkusa tuḷadī nimavā viśvayaṭa yaḷi sattvayek lesa bihi veyi.
esē upadina pudgalayakugē viñÆṇaya tuḷa pera purudu pavatī. enam kusalā kusala tattvayanya. ēvāṭa anuva pratiphala atvin̆dīmaṭa siduvīma jīvatvīma nam veyi. kusal vipāka lesa siyalu laukika sæpa sampat atvin̆dīmada, akusal vipāka lesa bohō bādhaka avahira, karadara hā laukika sæpa sampat ahimi vīmada sidu veyi. bohō viṭa kalin kalaṭa mē deākārayama miśrava atvin̆dīmaṭa sidu veyi. melesa atvin̆dina jīvitaya gata karana svabhāvaya anuva yaḷi īḷan̆ga bhavaya san̆dahā avaśya pava pina deka viñÆṇaya tuḷa tænpat veyi. sasara ipadīma, mærīma, nimak næti gamanaki.
kenakugē rāhu 11 vænnē uccava, svakṣētrava hō mitrava suba dṛṣṭhi suba saṁyōgava siṭi kalhi ē pera karana lada pinaki. ema grahayāgē maha daśāva ema grahayā duṭu grahayangē daśāvan tuḷa ādi vaśayen jīvitayē kaḍin kaḍa puṇya vipāka lesa subaphala atkarayi. eyaṭa sarilana kumana hō puṇya kriyāvak viñÆṇaya tuḷa pavatī. ema grahayangē kiraṇa śaktivalin viñÆṇa gata ema puṇya śaktiya kriyātmaka veyi. ē anuva taraga ādiyen jayagrahaṇa, lotaræyi dinum, nava ādāyam mārga væni vaṭinā subaphala at kara deyi. esēma dhārmika situvili da yaḷi pahaḷa vemin tavat puṇya śakti upadavayi.
kuja væni pāpi grahayek venat tænaka balavat vī ætnam ema janmiyā ē puṇya balaya akusal upadina lesa pāvicci karayi. mæravara kamin vastu sampat upayā gænīma, sūdu krīḍāvalin jaya gænīma, maṁkolla kǣmvalin dēvalin vastu læbīma ādiyaṭa peḷæm̆bī yaḷi agatiyaṭa pāra kapayi.
pera bhavayaka satva hiṁsanayak væni deyak dvēṣaya nisā sidu kara tibē nam eya dvēṣaya saṁsin̆duvīmē tṛṣṇāvaki. atak payak kaḍā damana tek sitaṭa asvæsillak næti vū dvēṣayen upan kriyāvak lesaṭa taman situvāda ē situvilla viñÆṇaya tuḷa pavatī. utpatti kēndravala graha pihiṭīm valin mevæni pavkam dækiya hækiya. dvēṣaya væni mānasika saṁkīrṇatāvalaṭa balaya sapayannē kuja, śani, rāhu, kētu ādī grahayanya. utpatti kēndrayē naraka sthānavala grahayan ovungē pīḍāvīmvalaṭa lakva durvalava siṭiyē nam ē ē daśākālavala ē ē grahayangē cārayan tuḷa da ema pavē vipāka lesa janmiyā hadisi anaturuvalaṭa lakva vasara gaṇan dukaṭa patvīma, vastu sampat nætivīma, śarīrāṁga aḍuvī dukaṭa pat vīma aṁśabhāga væni rōgavalin akarmanya vīma ādi pratiphala atkarayi.
lagnādhipati, daśavænnādhipati, 9 vænnādhipati yahapatva pihiṭi kaḷa ovun darśanaya vīma, yahapat sthānavala saṁyōga vīma ādī grahapihiṭīm pavatī nam ē prabala kusal balayak ya. tunsita pahadavā tṛṣṇāva durukoṭa dan dun piṁ balayaki. ema kēndra himikaruvan mila mudal, vastu sampat. yāna vāhana, piris bala, gaurava sammāna labamin itā usas laukika tattvayan uruma kara ganī.
mē anuva tṛṣṇāven tora vīma yahapat laukika samṛddhiyakaṭa maga pǣdennā sēma tṛṣṇāven pirī siṭīma ayahapat duk??ta tattvayakaṭa æda væṭena magak vē. eya caturāH_ satyaya tuḷa pæhædili vē. esēma ekī sæpa hā duk tamatamangēma viñÆṇa tula pavatina pina hā pava sakrīya kara tamanṭa labā dennē navagrahayangē viśva kriyākārītvayeni. ē nisā tṛṣṇāva tērum gænīma hā athærīma tuḷa minisāgē sadākālika vimuktiya ræn̆dī pavatī.
This is a Google word to word translation of a article publised on Divaina on 2012/07/27.