සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් එයා දැන් ලොකු ළමයෙක්, මල්වර පලාඵල පරීක්ෂාව ජ්යෙතිෂය ඇසින්
According to Vedic literature, Venerable Shri Vishnu, a scribe who came from the Goddess Goddess, broached the world’s first woman, Shaturah, and was admiring her beauty. It can be seen that even the beautiful Mahawamsa wandering is beautiful. The world will not exist when the woman is lost. The horses have been given the opportunity to control the world.
The archaeologists called the woman “pancagnami”. This implies five births. Vedic and ferocious Maha Rice has also discussed this, as the woman of astrology and ayurveda has a special place. Birth, conception, puberty, marriage, and maternity are referred to as the “Five Man”. Accordingly, women have two occasions where men can never be. That is the motherhood and floralization.
Maleure is said to be given to women’s pre-marriage. Hela Batsin, Uthuny, Osup, puberty, Malvari, Pushpawathi, and Seatthumathi are known as Kilivima. Just as the flowering of a tree is the source of fruit, the puberty is a prelude to the children. Therefore, that day becomes a powerful opportunity for a good marriage and childbearing. Therefore, when a girl was pubied, she came to an astrology and came to know the consequences and a suitable bath for the bath. There are many secret warnings from our witch-horses for the sake of this outcome. However, many of them have been destroyed with each school due to the bad habit of keeping grams. Only existing parts remain.
There is no longer a single book in this book that contains more details. There is no such thing in our country, and the Dawaddeni era written by the astrological writer and the time of writing written by a couple of books such as the obscure temples, the new poetry. Even though it does have much more fertile information, some traditional schools still exist. There are controversies between the rational verbs like nuts, nuts, gardens, parishes. Therefore, it seems that veteran astrologers have prepared them in the past.
Methods used by astrologers in our mementos are often based on the texts such as Hoorayaya, Maths, Astronauts, Astrology, Ganges, Astronomy, Astrology, Astrology, Nooda, Narada and Mashurth Chintamaniya.
Accordingly, in order to predict the results of a girl’s plastering, the location of the center of the Moon centered on location, date, posture, nature of blood, daydream, hour, post, month, log, yoga, As shown in these books. But this is a problem for the apprentice to announce Malaria outcome, since these are postulated by opposing the opposing results. Therefore, the advice of an astrologer should be followed.
The astrology has recommended the pendulum as a twelve year old. This is shown in the screen.
Yahya – Yasaratne Dewasiri
You and your spouse dies – Pushpann bangs
Thať Pushpan – Wat Phoebodhabradevan
According to the report, if she was not appointed to the post by 12 years later, she would not have done so. Usually, during adulthood, 8 to 14 years of age are mummification. It changes the opportunities and then special attention is paid to the senior.
A glimpse of this saddle suggests that puberty is good only if it is good in a good condition. The piercing with peculiar symptoms in the foul time at frustration is irrelevant.
When examining all the facts in the astrology, it seems that the most favorable effects of puberty have a direct impact on the future of a woman, a good and happy marriage, and moral or immoral adolescence. But these should be agreed with the birth centre. The influence on parents and on his future progression should also be stated. This is why it is necessary to congratulate the poultry center with gratitude.
Two astrologists are following this. The first method is the mocking of the cheekbone on a time basis based on the points, such as the time, the angel, the angel and the direction of the betel to know the bouquet. The second method is the result of a patch in a pendent time. It is through the second method that you can give a better outcome by this, based on the time of the birth of the birth of the birth of the birth of the birthplace of the birthplace of the birthplace of the birth of the birth. In this case, most people ask what type of marriage the marriage takes place. It seems that a successful answer can not be given. Therefore, the answers given are too many to be false and ineffective. If a successful answer can be given, the marriage partner can be found without any problems. His place of residence is given the address, job, name and all the details. But that is not possible. It can only be said what type of marriage is going on, its timing and specific points.
The remedies for overcoming pessimism have also been prescribed. In addition to bathing water, it is possible to avoid such harm by adhering to the prescribed remedies and advising patients accordingly.
There are also traditions that should be followed in puberty and after puberty. Due to the lack of proper practice, the pubic girl can be subjected to various illnesses, and she also has problems in getting married and having children. Today, this is clearly seen. Usually, when a nail is made, it does not fulfill any of the relevant traditions. The older custom of pseudoscientific admission is immediate, and immediately the child will be given a weapon and sent to a milky tree and make it flow out. It is a process of fertility, prosperity, and security. The process of milk begins to begin. Milk tree At first, the fresh-water nodules are cleaned and purified by washing the new veil. Improvement, improvement, joy, and ultimate metaphorship. Notwithstanding these practices, all of them can also be lost.
These facts have led to the fact that marriages in today’s society have been affected by the failure, the spread of women’s diseases, and the consequences of it. Special attention was paid to these customs of ancient Sinhala society and they have been properly observed. Therefore, healthy mothers and healthy children were in the country. Lastly, the situation has changed completely due to the inevitable consequences of ignoring the customs.
eyā dæn loku ḷamayek
malvara palāphala parīkṣāva jyetiṣaya æsin
vaidika sāhityayaṭa anuva śrī viṣṇu devin̆dungē nābhiyen pæna nægi nelum malakin pahalavū mahā brahmayā lova paḷamu kāntāva vū śatarūpā mævīmen pasu æyagē rūpaśrīya dæka mahat vū vikṣipta bhāvayaṭa patvū bava kiyā tibē. eyin penī yannē sundara lalanā ruva duṭukaḷa mahabam̆bu pavā mulāvana bavayi. kāntāva næti vū dāṭa lōkaya pavatinnē næta. toṭilla padavana ata lova pālanaya kirīmē varama mahabam̆bugen labā æta.
purāṇācāryavaru kāntāva “paṁcajanmi” yana namin hæn̆dinvūha. meyin kiyǣvennē upat pahak ættī yannayi. caraka hā parāṁśara mahā sṛṣivaruda mē piḷiban̆da sākacchā kara æti bævin jyetiṣayē hā āyurvēdayē kāntāvaṭa viśēṣa sthānayak himiva tibē. mavkusa piḷisin̆da gænīma, prasūtiya, malvaravīma, vivāhaya hā mātṛtvaya læbīma paṁca janma yanuven hæn̆dinvē. mē anuva puruṣayanṭa kisidinaka himikaragata nohæki avasthā dekak kāntāvanṭa tibē. ē mātṛtvaya læbīma hā malvaravīmayi.
malvara yana nāmaya strīngē prathimārtīvayaṭa kiyanu læbē. heḷabasin utunī, osap, væḍiviya pæmiṇīma, kilivīma yanuvenda saku basin malinī, puṣpavatī, sṛtumatī, yanuvenda meya hæn̆dinvē. gasaka mal pipima phala haṭagænīmē peranimitta vannā sēma satriyakagē malvaravīma daruvan haṭa gænīmē pera nimitta vē. ē nisā ema dinaya yahapat vivāhayak hā daruvan læbīma piḷiban̆dava śubhāśubha jananaya kaḷahæki prabala avasthāvak bavaṭa patvē. ema nisā dæriyaka malvara vū pasu jyetiṣavēdiyaku karā pæmiṇa ehi phala vipāka dænagænīma hā snānaya san̆dahā sudusu nækatak piḷiyela karavāgænīma pera siṭa apa raṭē pævati siritaki. mehi palāphala kathanaya piṇisa aparaṭa daivagnayan atara parapuren pævata ena viśēṣa rahas gurūpadēśa ræsak pævatī tibē. namut gurumuṣṭi rækīmē ayahapat purudda nisā mēvā bohōmayak ē ē gurukula samaga vināśa vī gos æta. dænaṭa pavatinnē ēvāyē śēṣavū koṭas pamaṇi.
mē sambandhayen dīrgha vistara ætuḷat kisima granthayak pæræṇi bhāratīya grantha atara næta. apa raṭehida evæni kṛtiyak nomæti atara dam̆badeni yugayē racita daivagnakāmenuva hā racanākaḷa kālaya aprakaṭa hōrābharaṇaya, navapaṭala saṁgrahaya væni grantha kihipayaka mē piḷiban̆da luhun̆ḍu vistara ætuḷatva tibē. eyaṭa vaḍā sāravat toraturu granthāgata novūvat ætæm pāramparika gurukula satuva pavatī. vaśiṣaṭa, nārada, gaga_, parāśara ādī sṛṣi bhāṣitavala san̆dahan vistara atara matabēda pavatī. ē nisā aparaṭa pravīṇa jyetiṣavēdīn purāṇayē tamanṭa gælapena paridi ēvā sakaskaragat bava penē.
malvara palāphala kathanaya san̆dahā aparaṭa jyetiṣavēdīn bhāvita karana kramavēdayan bohō viṭa sakaskaragena tibennē hōrābharaṇaya, muhuna_ māta_ṇḍaya, jyetirnikhāṇḍaya, jyetiṣaśāraya, gaga_ saṁhitā, vidyāmādhaviya, jyetiṣatatva sudhārṇavaya daivagnakāma e??nuva, nārada saṁhitāva, muhurta cintāmaniya væni grantha hā pāramparika gurūpadēśa padanam kara genaya.
mē anuva dæriyakagē malvaravīma piḷiban̆da palāphala prakāśa kirīma san̆dahā eya siduvū kālaya hā velāvaṭa adāḷa tatkāla kēndrayē graha pihiṭīm eya siduvū sthānaya, dinaya, pævati iriyavva, rudhirayē svabhāvaya, nækata, hōrāva, kithiya, māsaya, lagnaya, yōgaya, karaṇaya ādī karuṇu padanam karagena ven ven vaśayen śubhā śuba mema granthavala dakvā tibē. ehet mēvā ektænvū pasu ekinekaṭa prativiruddha pratiphala prakāśavana bævin ādhunikayakuṭa malvara palāphala prakāśa kirīma gæṭaluvak bavaṭa patvē. ē nisā mehidī pravīna jyetiṣa guruvarayakugē upades piḷipædiya yutuvē.
malvaravana kālaya lesaṭa jyetiṣaya visin nirdēśa kara tibennē doḷos avurudu vayasayi. ē bava mē ślōkayen dækvē.
prāpetaca davā daśe vaṣe_ – yātā kanyā rajasvalā
vāṣa_d davādaśakā durdhavaṁ – yadī puṣpaṁ bahina_hi
athaḥ puṣpaṁ bhavetyava – panasodumbarādivan
mē ślōkayaṭa anuva doḷos avuruddakin matu æya malvara novīnam eya sidu novana bava pavasā æta. sāmānya lesa vayasa avurudu 8-14 atara kālayēdī vartamānayē malvaravīm siduvē. eyaṭa venasvana avasthā viralavana atara eviṭa jyedtiṣayavēdīnṭa viśēṣa avadhānaya yomukara kaṭayutu kirīmaṭa siduvē.
ādyāte pauṣaśu krojī madhu śucinabhasyaḥkuyukpāpacārā riktāmākaṣaṭa ṣaṣaṭhyāḥ paragṛhakupade rātri sanadhyāparāhṇaḥ yana mē ślōkayen kiyavena paridi malvaravīmak śubha lesa gata hækkē śubha kālayaka, śubha sthānayaka śubha ākārayaṭa siduvuvahot pamaṇi. aśubha sthānavala aśubha kālayehi aśubha lakṣaṇa sahitava siduvana malvaravīma aśubhaveyi.
mē sambandhayen jyetiṣayē dækvena siyalu karuṇu parīkṣākara balanaviṭa penī yannē malvaravīmen ætivana śubhāśubha pratiphala yam striyakagē anāgata jīvitayē sæpaduk læbīma, yahapat vāsanāvanta vivāhayak siduvīma hā daruvan læbīma sadācāra hō anācāraśīlivīma yana karuṇu kerehi sṛjuva balapāna bavayi. namut mēvā janma kēndrayaṭa ekan̆gaviya yutuya. demāpiyan hā tamāgē anāgata diyuṇuva kerehivana balapǣmada melesama prakāśa kaḷa yutuya. mē nisā malvara kēndrayak tuḷin śubhāśubha vimasā dænagænīma avaśya karuṇak bava penī yanavā æta.
mehidī aparaṭa jyetiṣavēdīn krama dekak mē san̆dahā anugamanaya karati. paḷamu kramaya yamaku malvaraphala dænagænīma san̆dahā bulat hurulla piḷiganvana velāva, dūta lakṣaṇa, dūtayā siṭi diśāva ādī karuṇu padanam karagena tatkāla nimittak āśrayen karana malvara palāpala kathanayayi. devana kramaya malvaravū velāvaṭa anuva sakas kerena kēndrayak āśritava palāphala kīmayi. meyin vaḍāt hon̆da palāphala prakāśayak dīmaṭa hækivannē devana kramaya tuḷin vana atara tatkālayē grahapihiṭīm janma lagnaya pādaka karagænīmen nivaradi palāphala kiva hækivē. mehidī bohō denā vivāhaya siduvannē kumana diśāven kumana ākārayē ayaku samagadæyi vimasati. eyaṭa sārthaka piḷiturak jyedtiṣayen dīmaṭa nohæki bava penē. mē nisā meyaṭa læbena piḷituru asatya hā pratiphala rahitavana avasthā væḍiya. sārthaka piḷiturak diyahækinam ē anuva kisima gæṭaluvak nætiva vivāha sahakaru soyāgata hækivē. ohugē padiṁci sthānaya lipinaya, rækiyāva, nama hā siyalu vistara læbena bævini. namut esē kaḷa nohæka. kivahæki vannē siduvannē kumana ākārayē vivāhayakda ehi kālavakavānuva hā viśēṣita karuṇu pamaṇaki.
malvaravīmēdī ætivana aśubha doaṣa magaharavā gænīmē pratikarmada jyedtiṣayē niyama kara tibē. osumiśra jalayen snānaya kirīmaṭa amatarava ē ē avasthāvaṭa ucita paridi jyedtiṣavēdīn niyama karana pratikarma anugamanaya kirīmen hā upades piḷipædīmen evæni aśubha magaharavāgata hæka.
esēma malvaravū pasuva hā snānayēdī piḷipædiya yutu cāritra tibē. ēvā nisiparidi piḷi nopædīma nisā malvaravū dæriya pasukālīnava vividha rōgābādha valaṭa lakviya hæki atara, vivāhayēdī menma daruvan labā gænīmēdī da gæṭaluvalaṭa muhuṇa pǣmaṭa siduvē. vartamānayē meya pæhædiliva dakina hæki lakṣaṇayak vī æta. malvaravīmēdī sāmānyayen nækatak sādā snānaya karavūvada eyaṭa adāḷa cāritra kisivak iṭuvannē næta. jyedtiṣayaṭa adāḷa pæræṇi cāritraya malvaravū vigasa eya dænagat vahāma dæriyaṭa āyudhayak ataṭa dī kiri æti gasak veta yavā eyaṭa koṭannaṭa salasvā kiri galāyæmaṭa sælæsvīmayi. eya daruphala piḷiban̆da sarubava, saubhāgyaya, hā ārakṣāva piḷiban̆da kriyāvaliyaki. kiri æti gasak mulin æram̆bena mema kriyāvaliya kiri æti gasak muladī osumiśra nævum vatura kalayakin nāvā pirisidukara alut vasatrābharaṇayen sarasā geṭa gænīmen avasanvē. nirōgibava, diyuṇuva, prītiya, daruphala rūpakālaṁkāraya ādī siyalu karuṇu menma vasdos durukirīma da mehi tibē. mē piḷivet nosælakīmen ē siyallada ahimiviya hæka.
vatman samājayē vivāhavala asārthaka bavaṭa, kāntā rōga bahulavīmaṭa, daruphala aḍuvīmaṭa mē karuṇuda balapā tibena bava pævasiya hæka. atīta siṁhala samājayē mē sirit virit kerehi viśēṣa avadhānaya yomu vū atara ēvā nisiparidi piḷipæda æta. ē nisā nirōgi mavvaru hā nirōgī daruvan raṭaṭa urumava siṭiyaha. ada tattvaya eyaṭa mulumanin venas vī tibennē dæyē sirit virit notakā kriyā kirīmē aniṭu vipākayak nisā bavada avasan vaśayen kiva yutuva æta.
This is a Google word to word translation of Divaina