සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් සොර සතුරන් නසන ප්රබල අවියක් වූ වස් කවිය
The word “Vaskoi” can only be heard in the mind of anyone. Apprehensive. It is because crops are not used for good. A poem is used to destroy someone. Many crops have been stolen by thieves. But there are times when crops too are used to destroy innocent people, based on jealousy and animosity outwardly. That’s why many people are scared and do not like it.
Some people believe that a wreck has an immense mystery, and there are those who regard it as a hoax to confuse the mind of men. There are points that can confirm any opinion in these two points. But the truth may be alien to both. Most of today’s poetry is attributed to crops. But the fact that the wearer has a reputed history and has the experience of many different purposes has not fallen to this day.
Writing and reading cake is not a good thing. As such, although the Sathakvi writers appeared in public, the writers of the jungle did not come forward. A poet poet saves a life from a poem he writes and a writer writes to destroy it. The life of the famous publicity is scandalous. Therefore, no one is willing to do this. Therefore, well-known or veteran craft writers are a mystery.
We have heard that there was a Buddha statue in the Mulkirigala Vihara when a foreign woman was sitting in the imperial period to take photographs and that she had told him that the little things were good. Podi Hamuduruwo, whose permission was granted by the Nagadeepa, blew up the woman. The white and white foreigners embroidered the teachings of Buddhism. Many people face such situations. Then, they resorted to resorting to Angam, Pillows, Magicians, and Sculptures. There are still those who can do such a thing. But they are very confidential.
The use of cow breeds seems to have been used for two main purposes. When a person has a loss of severity, coworkers have been used to punish them. Also known to those of the Occult, the poet used the poem as a powerful weapon when it had to deal with any inconvenience and disasters. The powerful writers of the essay composed them to display their own power of power and to perform justice to a farmer, not to buy profits. But in the recent past, there have been reports of gems made for money.
The Crowds of the Crowds play a prominent place in those who used cucumber to show their strength. The monk is famous for his brilliant workmanship. They did not have any piety or grief. But from the time Keerthi Sri Rajasingha of the royal court, all the people were afraid and respect. This was because he was a powerful cartoon writer. Therefore it is said that the king of Kuanguwa was harassed. When the king was preparing to blame the mistake to get rid of this harassment, when the king was preparing to brush off the head of the big jackfruit, the branches fell on the front of the palace and the last verse of the poem collapsed. When the next poem was made to tell the king, the king honored the monk and praised him for his gratitude and gratitude. There is never a fight.
The crown prince who is one of the most prominent in Sri Lanka’s history of culinary arts has information about a number of breadcrumbs at different occasions. This is a poem that was to be removed from the Natha Thera’s roof.
Ramee Wima Bawa was closed
Tiled roofing tiles were rotten
An unrelenting Gorilla Chandi
Despicable Harbin, Heroes of Mercy
By the end of the poem, a huge wind came and broke the branch and left aside without any harm.
The hamuduwo winery was well-educated in the caves and even cursed it. This is a poem that was told to a poisoned rat.
I thought it was a mistake
I do not know what to do with the mouse
I told you a poem to the devotee, I have to say, this is me
Even today, the prick of Thanodayu Pushing
A poem such as the owner of the shrine that was stolen from a temple in the temple is as follows:
Stolen was stolen
Uncle, hell
Murray is in jail cell phone and jailed
God took Ram the way with the pier
The thief, who had been caught by a minted mushroom cat, had fallen ill and had died inside her.
When the chokers went to Kandy, they had to stay in a temple for some time. The slave in the temple made many changes to expel him. This casket was said to be beyond the tolerance of the cookie.
Dik berawa danda in the temple
The Sunchale is a novel by parson puddle
The one who prays God Pindan Da
Mud’s stomachs were dashed
When the poem started, the jackfruit fell from the tree and broke into the fur tree.
The thief said to the thief who steals some of the temple’s temple:
Well, thieves have thrown me in anguish
Do not eat dinner
Good evening, goodbye
Devils were reduced as they did not cultivate
He died of smallpox and he died. The skilled man who had such a powerful punishment had an immediate outcome and had immediate effect, since the skilled man of the culm of the skeleton had no patience in his higher education or virtue. He had read it from many families. As a reward, they suffered seriously as a result of their illness.
Kothmale mathematician who was a senior scholar and expert in sound arts, committed suicide for his own sake. Therefore, he is also a powerful writer of the essay.
A mathematician, Bharana who was an exceptional figure in the construction of waskets, has a large number of wild boars. This poem has been ordered to slaughter a rabbit devouring his chena.
Yang boar we go to see the chena
For me, these bunting rabbits
Krem bolan I’m in Black Wing
Mammy is driving my trap
On that day some of the rabbis got into a trap. This is a poem that was to kill a goat:
A friend of mine to keep up with this
To ward off the bitterness of the day
There is nothing in the box to mix
Get out of your head without shaking your head
These are the words of those who stole his throat:
Kidney daddy is fine
Shred the prawn shrimp
Weighing the weighing scales
Teacher kill someone
This is what the thief said to a cannabis cutter:
We are sleeping and breathless in the past and we are sleeping
In such a way, you cut off the armored racks and run the fence
They also have children and children alone
It’s not like the thieves are scared of the mountain
The mathematician Bharana, who was also very skilled in the shifting of the shrine, seems to have taken even a small amount of poison. When his dog was bitten by another dog, this is a poem:
By the edge of the roadside belly dog
I caught my dog’s loins
On the edge of the bush, they live
The secret dog got caught
This is a type of mathematics that is often asked to bring back to the temple by a Samanera name near a temple.
The place was demolished in a distant place
Mandira and the Saw Sanda Band
This is what you heard on the Sunday morning
On the first day of the week, I went to the village of Bindu Vihara
The mathematics curriculum has been used to show arbitrary power. It had a terrible outcome later. His wife is an immoral woman. He falsified him and made friends with a thief. She ran away with a thief once. She asked the mathematician to take her to her.
Children who have mastered the game
Sama was given a ticket to the uncle
I bow down to God for praise
Cry my such god, Katharagama
Runeu the Great Leader God
The centimeters of the body is moist
My pet, who caught sight of me
Don ‘t snatch me away from me
These poems did not work. The wife did not come. The poems were written in the form of threats to the mathematical Bhavitharana subject Senorunga. Some of the writers of the book are threatening poems by God. If he does not receive protective poetry rules, he will surely be destroyed.
Country Leader Kadira Pathirawe is God Katara
I was grieved by the frequent grief
If I’m not uprooted, my dear fellow
I’m grabbing your misty car
Q: You are the God of Katana
Knowing what you know is wrong
Otherwise, if you do not do it,
You twit your twig twit
His wife came to him with the power of these poems. But the Emergency Mathematician emerged from a severe rash of the epidemic by the Emergency God. He was not cured of any natural beauty and he composed Neela Kobo Sandeshaya for the benefit of God. But no Goddess was given any mercy. Mathematician who died many times and passed away. Seth is a poet’s poet, but it’s a dangerous weapon.
Everyone knows about the great poetry of Sri Rahula Thodagamuwa Sri Rahula. But information about cattle creations is rare. This is such a rare crucifixion.
The dynasty is dyed and crowned
The gray ash
The total number of pregnant mothers in the country
Pasindhu You see the affectionate jelly
On one day, a pair of pineapple came with a god of turquoise with Kataragama and the royal throne came. He boasted of its power, and he refused to remove the curtain and refuse to see the moon. Rāhula then instantly spoke of this poem, and the twin-screen of the screen appeared. It is not difficult to identify the power of a person who has mastered the poet at the very least.
There are many more and more creative writers who have not been so well-known for the crops.
This is a poem written by Thudawe Muhandiram to a man named Johannis.
In the days of the lady, the saffron has been rewarded
Jokhnis, who is so disappointed
He was a well-known actress and best known for his beauty
They made them muddle with malcontent
Two of the most powerful and successful works written by an uncrowdumized uncrowse of writers were two of the following.
An unmannered rowing lunch
I figured, not tinkering with the underlying land of my land
Mahason deviates while he sees the stolen place
God has trodden on the stiff legs that gripped the ghosts
Before arriving at Eran Maura
The palm trees are prone to the stump
Lain weight
Moisture uncovered robbery thieves
This is some of the best results that a person called Seeniya, who was in the new canteen;
A Guarded Tomb Keeper
When Mahasona comes forward to pay Jayasena
You can not see the golden mugs
Bring it to us
Four Hundred Guards
Kirstira is a rancher
Seeing the hard work we did this time
Failure to do so is not forthcoming from this day
Anakapola was robbed of the elephants that had been brought in by the Mulane Vidane in the Illanka Mulanunge walawu, which ruled Matara area during the English rule. He was the same type of poem he said at the very beginning.
Buddara Samaragiri Kiwi is the Prince of the Blue Horn
Nalana Sajith, Asurindhu Chandrasekara Saturday
Mangarousha is one of the best-known university students
The thievery thugs to the weekend Nakshena thieves
After the poem came up, somehow it was a pleasure. But this poem was again taught to punish the thief.
Gaza was waiting for the audience to watch
A lover went to Arun Dhaka with his blade of power
It was nice to be chopped down by the evil scout of the squad
Garapan, saturro, scrambled to the sidewalk
Even after this poet finished, the thieves were thrown out of their nose with blood and the dead. There are hundreds of such creatures. Many of these have been open with time and shortcomings have occurred. However, certain crops can be accurately seen. This is a remarkable phenomenon in the past, which has gradually deteriorated.
In the recent past, a monk who had a strong talent had been living in Weligama. The beekeepers read a poem that was written by the owner when I was a cattle stealer in the area. After three days reading poetry, a dispute arose between the one who steals and his disciples and he was stabbed to death. Therefore, there is no doubt that the monk is a powerful writer. But for the monk, he made a wolfish poem for himself. As a result, the owner of a crocodile had to retire from a crematorium. It has been stated that Kavetilaka Shurainana of Malawinna had to face the consequences of wrong doing. There are many other such examples.
A poem is being prepared to destroy the target person. Cattle are harvested as deaths, village elimination, sickness disasters, destruction, disillusionment, and disaster. They combine optimism with fire, gas, air, sun and rays, and destroy a destructive vault between the vicious vaults and the vowels, leading the person to this destructive force. Sometimes, in order to intensify and destroy the devastation of the time, indifferent times and deaths in the art of indulgence in indulgence in mental and physical disorders such as death, death, jumping, jumping, The poets used the knowledge and the goddesses and deities were invited to poetry reading poetry in front of the graves and monasteries What next will be.
When combined with all this, the objective was created with the help of power. If they commit an offense, those who do this will be ruined. Crustaceans are mostly said to be devils like Mahasona Thery, Saurium, Crabbins, Kadavara Devils. Sri Vishnu, Kataragama, Paththini, Devol and Godigamuwa Paththapa Bandara also have wars. But Saman did not find a poem written for his God. If cursocks are said to have no impact on the mighty God, they will be destroyed. Lastly, the waskwas are terrible, since ultimately, it is not necessary to use a brush.
sora saturan nasana prabala aviyak vū vas kaviya
vaskaviya yana vacanaya æsū pamaṇin ōnǣma kenekugē sitē ætivannē biyaki. cakitayaki. esē vannē vaskavi bhāvita karannē yahapata san̆dahā novana bævini. vas kaviyak bhāvita karanuyē yamaku vināśakara dæmīmaṭaya. bohō vaskavivalin sorun saturangē vināśaya salasā tibē. ehet eyin paribhāhirava īrṣyāva hā edirivādikam mata ahiṁsaka pudgalayangē vināśaya sælasīmaṭada vaskavi yodāgat avasthā nætuvā novē. vaskavi valaṭa bohō denā biya vannēt priya nokarannēt ē nisāya.
vaskaviyaka atimahat gupta balayaka ætæyi samaharu viśvāsa karana atara minisungē manasa avulkara ovun vināśa kara dæmīmaṭa bhāvita karana rævaṭillak lesaṭa eya salakana ayada siṭiti. mē mata deken ōnǣma matayak sanātha kaḷa hæki karuṇu tibē. ehet satyaya mē dekaṭama paribāhira viya hæka. vaskavi lesaṭa vartamānayē bhāvita karana kavivalin bohomayak devana varśayaṭa ayat veti. ehet vaskaviyaṭa kīrtimat itihāsayak tibena nisāt ē tuḷin vividha aramuṇu iṭukaragat ayagē atdækīm tibena nisāt ē kerehi æti viśvāsaya adaṭat bin̆da væṭī næta.
vaskavi livīma hā kiyavīma yahapat kriyāvak novē. ē nisā setkavi racakayin prasiddhiyē penī siṭiyada vaskavi racakayan samājaya idiriyaṭa nopæmiṇē. set kavi racakayaku tamā liyana kaviyakin jīvitayak ārakṣā karadena atara vaskavi racakayaku karannē eya vināśa kara dæmīmaki. jīvita vanasā labana prasiddhiya apakīrtiyaki. ē nisā mē san̆dahā kisivaku kæmætten idiripat novē. ebævin prasiddha hō pravīṇa vaskavi racakayan yanu abhirahasaki.
mulkirigala vihārayē sætapena budupiḷimaya mata adhirājyavādī yugayēdī vidēśika kāntāvak hin̆dagena chāyārūpa gænīmaṭa særasena viṭa puṁci tænē narakat hon̆da yǣyi nāyaka hāmuduruvō poḍi hāmuduruvanṭa pævasū bavaṭa puvatak apa asā tibē. nāyaka hāmuduruvangē avasaraya lat poḍi hāmuduruvō aṁgamak pim̆ba ema kāntāva sihisun kaḷēya. buddhānubhāvaya pasak karagat vidēśika sudu yuvaḷa budu dahama væḷan̆da gattēya. mevæni avasthāvalaṭa muhuṇa pǣmaṭa bohō denāṭa siduvē. aṁgam, pillu, sūniyam, vaskavivala pihiṭa soyā yannē eviṭaya. evæni dē kaḷa hæki aya adaṭat siṭiti. ehet ēvā siduvannē itā rahasigatavaya.
vaskavi bhāvita kirīma gæna vimasā bælīmēdī ēvā pradhāna paramārtha dekak udesā bhāvita vī æti bava penē. yam pudgalayakuṭa balavat asādhāraṇayak pāḍuvak siduvū viṭa eya sidukaḷa ayaṭa dan̆ḍuvam pæmiṇa vīmaṭa vaskavi yodāgena æta. esēma gupta vidyāvak piḷiban̆da prasiddhiyaṭa patva siṭi aya tamanṭa yam avamānayan hā āpadāvanṭa muhuṇa pǣmaṭa siduvū avasthāvala prabala aviyak lesaṭa vas kaviya bhāvita kara æta. prabala vaskavi racakayan ēvā racanā kara ættē svakīya balaya śaktiya pradarśanaya kirīmaṭa hā asaraṇayakuṭa sādhāraṇaya iṭu kirīmaṭa misaka mila mudal lābha prayōjana san̆dahā novē. ehet mǣta atītayē mudalaṭa vaskavi tænū dakṣa kaviyanda siṭi bavaṭa toraturu æta.
svakīya balaya śaktiya penvīmaṭa vaskavi bhāvita kaḷa ayagen pramukha sthānayak kuṁkunāvē hāmuduruvanṭa himivē. ē himiyō itā prabala kṣaṇika pratiphala labādena vaskavi nirmāṇayē ati dakṣayaku lesa prasiddhava æta. kisidu baṇa dahamakvat guṇadahamakvat ē himiyanṭa tibī næta. ehet evakaṭa siṭi kīrti śrī rājasiṁha maharajugē paṭan siyalu denā ē himiyanṭa biyak hā gauravayak dækvūha. esē vūyē prabala vaskavi racakayaku vū bævini. mē nisā kuṁkunāvē himi rajatumāṭa hirihærayak vū bavada pævasē. mē hirihærayen midīmaṭa boru varadakaṭa paṭalavā ē himiyangē hisa gasā dæmīmaṭa raju sūdānam vū viṭa kṣaṇikava kiyū vaskaviyak nisā raja māḷigaya idiripasa tibū viśāla kos gasē atu ekin eka kaḍā væṭī kaviyē avasan padaya samaga muḷuÊgasama kaḍā væṭuṇi. īḷan̆ga kaviya rajatumāṭa kīmaṭa særasena viṭa rajatumā hāmuduruvanṭa væn̆da samāvagena mituru bavaṭa patvī tǣgi bōga pirinæmīya. inpasu kisi dinaka gæṭumak ætikara gattēda næta.
meraṭa vaskavi itihāsayē pradhānama sthānayak himivana kuṁkunāvē himiyan vividha avasthāvala kiyana lada vaskavi ræsak gæna toraturu æta. nātha dēvālayē vahaḷaṭa avahirayak lesaṭa væḍī giya bō attak ivat kirīmaṭa kī kaviyak mesēya.
ramrada vimana bō atten væsī giyā
pavkala uḷu sevili palaval dirā giyā
an basakaṭa nonæmena gōra canḍi yā
sunkara harin tedabala vīra muṇḍa yā
kaviya avasan vana viṭa maha suḷan̆gak pæmiṇa bō atta kæḍī kisidu hāniyak nomætiva pasekaṭa væṭuṇa bava kiyavē.
kuṁkunāvē hāmuduruvō vaskavi tænīma manāsē praguṇa kara siṭi atara tæna notæna nobalā suḷu dēṭa pavā vaskavi kiyā æta. pansalē tibuṇa pædurak kǣ mīyakuṭa kī kaviyaki mē.
madamat rūsiri an̆ganak dunnā pædurak eya tibuvemi ānē
bæn̆dagat vādē doa maṭa nodæneyi mīyā pæduraṭa kala mānē
tedalat dēvatā baṇḍara surin̆duṭa kaviyak kīvemi mē mānē
adavat mīyage talla kaḍāgena palayan tinnādoa pūnē
pansalē tibuṇa girayak sorakam kaḷa ayakuṭa kuṁkunāvē himiyan kī vas kaviyak mesēya.
hataṭavarē horakam eli unā tirē
mattaṭa durē væṭetiyi kiv avici nirē
atpiṭa marē kaṭimin geṭa velā hirē
gattaṭa girē vædagan devi rāma særē
pædura kæpū mīyā baḷalaku visin ḍæhægat bavak giraya gat sorā rōgīva ektæn vī gē tuḷama miyagiya bavat kiyā æta.
kuṁkunāvē himiyan mahanuvaraṭa giya avasthāvaka ṭika kalak ehi pansalaka navātæn gænīmaṭa siduviya. pansalē siṭi æbittayā ē himiyan ikmanin piṭamaṁ kirīmaṭa noyek venaskam kaḷēya. ivasīmē sīmāva ikmavā giya kuṁkunāvē himi mē vas kaviya kiyana ladi.
pansalē siṭina dik beravā danḍā
sancalē karayi san̆gagaṇa vanasan ḍā
tun kalē siṭina deviyan pingan ḍā
pæn kalē lesaṭa muge baḍa palavan ḍā
kaviya kiyā ṭika vēlāvakin vælageḍiyak kæḍīmaṭa kos gasaṭa næguna æbittayā gasen væṭī kos attaka hæpī baḍa pælī maḷēya.
ē himiyangē pansalē tibū ætæm baḍu sorakam kaḷa sorakuṭa kī kaviya mesēya.
nigālesaṭa soru maṭa kala kāriya
pin̆ganāvat bat kannaṭa nǣriya
gagā ken̆diri siṭinaṭa suta bāriya
vagā novana lesa devun vasūriya
kī lesaṭama vasūriya sædī ohu maḷēya. mevæni barapataḷa dan̆ḍuvam pæmiṇena prabala vas kavi kiyā kṣaṇika pratiphala gænīmē hækiyāvak tibuṇa nisā vaskaviyaṭa ati dakṣayaku vū kuṁkunāvē himiyan væḍi ugat kamak hō silvatkamak ivasīmak notibuṇa nisā bohō pavu siduvana vas kavi etumā atin kiyavī æta. ehi vipākayak lesa ē himiyanda barapataḷa lesa rōgīva ek tænvī dukvin̆da miyagos tibē.
jyedtiṣayē mantra śāstrayē hā śabda śāstrayē viśārada dænumak tibuṇa kotmalē gaṇitayā tamā hædū vas kaviyak nisāma divi hāni karagena æta. ē nisā ohuda prabala vaskavi racakayeki.
vaskavi tænīmē viśiṣṭayaku vū baraṇa gaṇitayā visin vividha karuṇu arabayā tænū vaskavi rāśiyak æta. ohugē hēna pāḷu kaḷa hāvaku næsīmaṭa mē kaviya kiyā æta.
yām bolaṁ api hēn balannaṭa
mēm balaṁ hāvun kala vina maṭa
kīm bolaṁ mama kalu vædi rālaṭa
mām balaṁ palayaṁ mage ugulaṭa
edina hāvun kihipa denekma ugulaṭa asuviya. muvek marā gænīmaṭa ohu kī kaviyak mesēya.
yāḷuvē memaṭa kala ava mānneṭa
vēluvē titta kaḍayin badinnaṭa
māluvē deyak næta musu karannaṭa
ōluvē nogos hiṭapanna magulaṭa
ohugē kemana sorakam kaḷa ayaṭa kī kaviya mesēya.
muru ana belen rōduk gata vaḍāg
doruvana vadina issan irāgan
kiruvena tarādiya baranin balāgan
guru dina kemana gattaku yaku marāgan
kesel kænak kæpū sorakuṭa kī kaviya mesēya.
ninda neta nomininda duk vin̆da ninda api mē karannē
andamaṭa ram̆bakænda kapamin bænda væṭa pæna duvannē
mūndamun am̆buvanda un daruvanda minmayi rækennē
kanda surin̆duni manda mē soru kændavāgena noyannē
kuṁkunāvē himiyan vænima ati dakṣayaku vū baraṇa gaṇitayā itā suḷu dēṭa pavā vas kaviya aviyak karagat bava penē. ohugē ballā venat ballaku visin sapā kǣ viṭa kī kaviyak mesēya.
addara gamageyi baḍageḍi ballā
māgē ballage tunaṭiya allā
addara pan̆durē un divi pollā
allan kāpiya ema hora ballā
asala pansalaka sāmaṇēra namak sivuru hæra giya viṭa nævata pansalaṭa genvāgænīmaṭa barana gaṇitayā kī vas kiviyaki mē.
vandā noyena ayurindā vetehiyuda bindā patala teda mahimendā
mandāra gira vilasindā balaya pāmindā visū sav dada bandā
landā suræti kadirendā surin̆dunē vændā menna oba pada vandā
tundā turen mehi bindā evan sil bindā gamaṭa giya heranindā
baraṇa gaṇitayā vas kaviya hituvakkāra lesa balaya penvīmaṭa yodāgat ayeki. ehi bhayānaka pratiphala pasuva ohuṭama at vin̆dīmaṭa siduviya. ohugē birin̆da anācāraśīlī tænættiyaki. ohuva ravaṭāgena sora sæmiyak æsuru kaḷāya. vareka sora sæmiyaku samaga æya pæna giyāya. æyaṭa vahal vū baraṇa gaṇitayā æya genvā gænīmaṭa vas kavi kīvēya.
vīriya kara bālakālē labapu ḷamā
nǣriya ek venṭa nǣsiyo dunna sæmā
sūriya deviyanṭa væn̆da kiyami ata namā
bāriya mage evan deviyani katara gamā
rūnu raṭa utum nāyaka devi katarā
mūnu sayaki bara atyut nægi mayurā
pēnu kara siṭiya mage suratal son̆durā
dēnu oba tedin udurā maṭa mevarā
mema kavi valin palak noviṇi. birin̆da pæmiṇunē næta. kōpayaṭa pat baraṇa gaṇitayā kadira surin̆duṭa tarjanātmakava mema kavi liyana ladī. ætæm vaskavi racakayō deviyanṭa tarjanātmaka vas kavi liyati. ehidī tamā ārakṣāvī kāvya nīti rīti nobin̆da ēvā nolivvē nam niyata lesama ohu vināśa vē.
raṭa kadirā pura nāyaka devi katarā
maṭa nitarā pæmuṇuna duka kī atarā
maṭa udurā nuduninam mage piya son̆durā
tage mayurā vāhana gannemi udurā
guṇa ranā kataragama devin̆du teda yasa
dæna ganā kīmi obahaṭa masitu lesa
anayenā obage sidu nokaḷot melesa
kana unā venḍa æna num̆be neta doḷasa
mema kavivala balayen birin̆da ohu vetaṭa pæminiṇi. namut kadira devi radugē udahasaṭa lakvīmen balavat kuṣṭa rōgayak haṭagena baraṇa gaṇitayā otpala viya. kisidu bētakin suva novū atara devin̆dugē āśīrvādaya patā nīla kobō saṁdēśaya racanā karana ladī. ehet devin̆du kisima samāvak noduni. bohō duk vin̆da baraṇa gaṇitayā maḷēya. set kaviya aviyak vuvada eya bhayānaka aviyaki.
toṭagamuvē śrī rāhula māhimiyan gē viśiṣṭa kāvya nirmāṇa gæna hæma denāma daniti. ehet ē himiyan tænū vaskavi gæna toraturu itā durlabhaya. evæni durlabha vaskaviyaki mē.
panin̆du rupu næn̆gī dada bæn̆da tam̆bara siḷu
viridu dana araṇa teda nalini kaḷa aḷu
dalin̆du nada nin̆duni himivata tediya muḷu
pasin̆du oba saraṇa dækumaṭa masita æḷu
dineka sannāsiyaku kataragama devin̆du ruvak sahita karan̆ḍuvakda rægena san̆ga raja himiyan dækmaṭa pæmiṇuni. ehi anuhasa gæna purasāram katā kaḷa ohu tiraya ivat kara devruva dækvīma pratikṣēpa kaḷēya. eviṭa rāhula himiyan mema kaviya kṣaṇikava kiyū atara tiraya depaluvī devruva vahā disviya. bælū bælmaṭa etaram balavatkamak nopenuṇada kavi satara praguṇa kaḷa ayakuṭa mehi æti balaya han̆dunā gænīma apahasu næta.
vaskavi sambandhayen metaram prasiddhiyak nodærū ehet dakṣa vaskavi racakayangē nirmāṇa tavat bohō æta.
tuḍāvē muhandiramtumā visin johānis namættakuṭa tænū vahā pratiphala læbū kaviyaki mē.
lōdā tuḷa piritiriteda buduvana surin̆duni pin æti
bādākaragena sagamok siṭina johānis nam æti
bōdā madu kolagē kadirāgē pelapatin pævati
sādā boruvaṭa garahana nisā maḍin mugeralugati
nama prakaṭa novū vaskavi racakayaku visin racanā kaḷa itā prabala esēma ati sārthakava kriyātmaka vū avasthā dekaka racanā kaḷa kavi dekaki mē.
apāduka sorakamin pæmiṇena nodat anuvana jaḍayekā
upā balamin magē iḍamē tibuṇa palagata nova sækā
kapā vatu tæna gat sorā dæka allamin mahason yakā
depā ugesida ramā biligat dæḍi muṇḍa devi anatakā
vāhanē eran mayuraṭa nægī pera
pāminē utun tedabala kan̆da kumara
sǣsanē balā divanet lamin bara
dīhenē nasan ram̆bakæna kæpū sora
alutkūru kōraḷayē siṭi sīniyā namættaku kiyana lada viśiṣṭha pratiphala dun vas kavi kihipayaki mē.
nitinā mini damana sohonehi ræka siṭina
poranā jayasēna dænnama mahasōna
agunā an̆gana ran mænikā dæka netina
rægenā bāra apahaṭa subaseta sadana
pavarā hūniyam deviyani tedanuhasa
kurirā noyek ranmæṇikā nam digæsa
mevarā apaṭa karanā vehesa dæka æsa
nohærā adama megamin elavan nolasa
iṁgīrasi pālana samayē mātara pedesa pālanaya kaḷa ilaṁkōn mudalin̆dugē valavvēdī mullanē vidānē genævit tibū ætdat valin nima kaḷa uḍækkiya soru gannā ladī. ohu evēlēma kī vas kaviyaki mē.
nīlagata kan̆da kumaru budharavi amaraguru kivi divayurā
nālanā baḍa panin̆du asurin̆du candrasēkara senasurā
kālahuya bæn̆di anagi sarasavi sōmaneka bæn̆di maṁgarā
tālamarubiya devat satiyaṭa nasan ḍækkiya gat sorā
mē kaviya kī viṭa kesē hō uḍækkiya læbuṇi. namut sorāṭa nisi dan̆ḍuvamak dīma piṇisa nævata mē kaviyada kiyana ladī.
gasā ḍækkiya sudda tālan allamin sabayē balā siṭa
vasā dujanek arun ḍækkiya giyayi uge teda balaya pā siṭa
mesā naralat devin̆du balayen tāla tibumaṭa læbuṇi kadimaṭa
gasāpan senasurō sirasaṭa dunumuḍā kǣ jambu vilasaṭa
mē kaviyā kiyā nima vanavāt samagama uḍækkiya gat sorā kaṭin nahayen lē damā mærī væṭuṇēlu. mevæni vaskavi siya gaṇanak piḷiban̆dava toraturu dækviya hæka. mēvā bohomayak kālaya samaga vivṛta vī aḍupāḍu ætivī tibē. esē vuvada ætæm vaskavi niværadivama dækiya hæka. eyin penī yannē atītayē itā viśiṣṭa maṭṭamaka pævæti mema vaskavi śāstraya kramayen parihāniyaṭa patva æti bavayi.
mǣta atītayē vas kaviyaṭa prabala dakṣatāvak tibū bhikṣūn vahansē kenek væligama vāsaya kara æta. mā upangam paḷātē siduvū harak horakamakadī ē himiyan racanā kaḷa vas kaviyak harak himikaruvan visin kiyavana ladī. dina 3 k kavi kiyavana viṭa sorakama kaḷa tænættā hā gōlayin atara ārāvulak ætivī ohugēda geḷa kapā maraṇayaṭa patkarana ladi. ē nisā ē himiyan prabala vaskavi racakayaku bavaṭa sækayak næta. ehet mudalvalaṭa vaskavi tanādun ē himiyanṭa tamā visinma tænū vas kaviyak væradī giyēya. ehi pratiphalaya vūyē nāna toṭupaḷak asaladī ē himiyan kim̆bulaku ḍæhæ gænīmen jīvitayen samugænīmaṭa siduviya. malavænnē kavitilaka śūrīnda vaskavi væradī yæmē prativipāka valaṭa muhuṇa pǣmaṭa vū bava pavasā æta. tavat evæni udāharaṇa bohō æta.
vas kaviyak sakas karanuyē aramuṇukaragat pudgalayā vināśa kirīmaṭaya. ehidī maraṇaya, gama raṭin pannā hærīma, leḍaduk vipat ætikara vināśaya sælasīma, hita avulkara tamāma næsennaṭa sælæsvīma væni pratiphala læbena ākārayaṭa vaskavi galapanu læbē. ēvāṭa sudusu paridi ginigaṇa, vāyu gaṇa, sūrya gaṇa væni ayahapat gaṇa samaga vināśaya sælasena paridi śubha gaṇada musukara gaṇa atara hā prativiruddha yōni hā akāra svara atara pipirīmak vināśayak ætikara adāḷa pudgalayāṭa mema vināśakārī balavēgaya yomu karanu læbē. namaṭa nækataṭa ellakoṭa vināśaya tīvra kirīmaṭa yama kāla indra gurulu paṁcapakṣa ādī śāstravala vāraṇa karmayaṭa adāḷa aśubha vēlāvan hā maru diṣṭiya, yamakāla diṣṭiya, yama pimma, yama peraluma, maru rīri diṣṭiya, navatīla diṣṭiya, maru næṁguma, maha sohon maru avatāra diṣṭiya, kandakumāra uḍukuruññaya væni dænu mātra bhāvitakara balavat yakunṭa hā dēvatāvanṭa pudadī sohonpiṭi, dēvatādigṛhita gas gal dēvāla abiyasadī kavi kiyavanu læbē.
mē siyalla ekaṭa galapā gat kaḷa upadina balaya nisā aramuṇa iṭuvē. esēma varadak sidu vuṇot meya karana aya vināśayaṭa patvē. vaskavi væḍipurama kiyanuyē mahasōn rīri, sūniyam, kambili, kaḍavara ādī yakṣayan venuveni. śrī viṣṇu, kataragama, pattini, devol, dæḍimuṇḍa pāta baṇḍāra deviyanṭada vaskavi liyǣvī æta. ehet saman deviyanṭa liyǣvuṇa vas kaviyak hamuvī næta. balavat deviyanṭa prabala agatiyak nomætiva vaskavi kīvot esē kiyana ayaṭama vināśaya sælasē. vaskavi bihisuṇu pratiphala genennak bævin āvāṭa giyāṭa bhāvita nokaḷa yutu śāstrayak bava avasan vaśayen kiva yutuya.
This is a Google word to word translation of a article publised on Divaina on 2012/02/03.