සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් පෙර භවය පසු භවය පෙන්වන රාහු කේතු
1. The birth of the roar in the birthplace of Rahu and Kautha is very lucky. He was engaged in higher studies. He also had a higher knowledge of religion. It was his intention to have a better life that would not hurt anyone.
In this god, the intellect is wisdom. Knowledge of education becomes the main asset. Selling real estate without effort. Family peace harmony in the defense.
This janim’s next source is fortunate enough to be of this nature. It requires the control of the resources received, and the maintenance of the mind and the word.
2. The cones in the space of the moon and the horoscope, born in the birth of the Rahu, are engaged in much work in the minds of the soul. There are also many disputes. Problems are also encountered. These problems have not been properly managed. That’s why he lost most of his possessions.
This gentleman is very rewarding in this. Soft and soft. Every effort is made to make all the work done fairly. The power to see the distance is strongly located. Many good things come from people.
The key to surviving is the source of the better.
3. The genesis of the Rahus of the Geneva Center, the pre-spirit of Janim, who is in a busy sculptural space, is prejudicial. Others are grieved. Drugs, weapons, and meat flesh are engaged in bodybuilding. Mutilated sex. He has misused his power. It has a deformed lust. He has been hurt in his subordinates. There is a wrongdoing. Before coming home, he was severely punished. There are many miseries and misfortunes.
Because these pre-struc tures have been punished, they have the same talent as their own. Humanitarian freedom – Environmental freedom – Good ideas about social freedom and social justice. It is fortunate to learn more for learning and learning. He makes himself a librarian. There are occasions to travel to the neighboring countries. But there is more interest in the body.
The body can become crippled because of excessive appetite. It is therefore important that the wise guide you to guide your heart.
4. In the birth, Rohan has been paid for the birth of the distant constellation and female skilled sprinkler. The sole determination is to enjoy the body of the body. His mind has not acted. No higher learning experience. No one was listened.
At the same time, psychological comfort is very low. You can not get what you expect most. His enthusiasm is indispensable for a higher learning experience. The educational needs of children with this location should be constantly researched and encouraged. There is no pardon for this crime. Keeping watch is the way this monkey is. And when it is harmed, you can stand against it. This should be a good idea of the religion.
However, if this next genesis is to be good, then most of the charity works in this god. In this line, there must be good conclusions about the religion. Or, that medium may be a grossweight.
5. It’s very lucky that the pre-fabric of the deposited roots in the birth of Radha during the Vesuvius Vesuvius and the Conglomerate. There were various religious scenarios and phenomena. Religious studies and mysticism have done a great service to the society. Free life is appreciated. The last time, though, has been diversified from the bounds.
These genres have a strong spirituality in this face. Trapped out of traps, and no one traps traps. No one will be allowed to put anyone in danger. They want only these people to be good people. Property is not a matter of interest in the collection of real estate vehicles and everyone thinks that they have to receive reasonable rights and opportunities. As a result, worldly resources are diminishing and the obligations are low. It is rich in righteous knowledge. He often tries to get away from society and achieve his goals. But society is not allowed because he / she is rich in knowledge. No robbers are afraid. The knowledge that the thieves have not been able to collect is in life.
This Janime’s next lodging is also very peaceful. There will be further clueless development. It’s a lucky place.
At the birth of the Rahu in the birth of the gem and the cones of the gem of the jungle, Jummi have been engaged in the spiritual social relations before. Religious leaders The newspaper editors, media managers, announcers, propaganda officers, public servants, good politicians, and so on.
This species of people who are well-publicized in publicity is very good socially. The genes that have been bad in society have no patience in this matter. Janine’s weakness is also the expectation of a positive result. A person who seems to be more selfish in spirit seems to see. It’s a bad thing to think of myself as being free only. Problems arise even in domestic life. They want to be with people.
Losing the love of worldly resources can make the next one better. Also, the recipient should be healed more than the next. For this, the spiritual orientation demands more and more life.
At birth, cones in the constellations of the dragon are also very horrifying. Much has been encountered. Your marriage has been completed. It is depressing.
The thought is inspired by new feelings. Family unity is often important. There is also some proud attitude. Helping them to pay attention to those who suffer. He often tries to make the prolet and become the savior of those who are unable to do anything. At the end of this mound, you can go to the next shelter by marking yourself as a good person.
In order to achieve the betterment of the next generation, the ideology of religion and religion should be treated as social justice.
8. When a birthman is born in the world, when he is in the constellation of the dragon, he is confined to his own house in the previous spirit, if he is placed in conjunction. A good husband of a property á A good housewife – a wife who has become a leader of a political party confined to a province. Due to the obligations to be fulfilled by his household, responsibilities were met without any time, and other social relationships were also lacking.
In this spirit, this ghost will have no compassion for others. Logically speaking. A strong desire to gather real estate vehicles.
By controlling the limitless desire for worldly resources, the next one will be better.
9. Before the birth of Rahu Lions and the Captain of the Temple, he is very lucky to have the place of birth. His life has been dedicated to unusual activities. He has fulfilled his duties and responsibilities freely. Even for their personal life, they have dedicated themselves to the common good.
Large property assets are available in this face. The beginnings of activities begin to rise. Born to control others and work with others. It’s fortunate to be responsible at a very young age. The reason for the massive mansions. Many local and foreign trips will be abundant.
In the past, it is fortunate that the future will be even more fortunate, in order to be able to choose what belongs to them.
10 Birth of the conqueror of the lion constellation and of the Rahu Kabum in the lavatory of the conqueror. It was fortunate to receive respect from the society. This Honor has been obtained by deceiving the society secretly and secretly.
He has the ability to cope with the face of others in his face and make others’ questions his or her own problems. Everything is good in social affairs, but it’s bad. His personal affairs and his home affairs are very slow.
To make the next person better, it’s important to take on the problems of others, just as the problems of others are. Good Dhamma should be used only for the achievements of life. It is necessary to control the desire for others to inherit the desire to inherit from bad ways. Religious dhamma is essential.
11. The birth of the clergy of Rahu and the constellation of coniferous Lenin was not much more prominent. This jumble has not succeeded in obtaining the title of a society from which he lived. The former has become darkened by darkness. But a silent social service has been provided.
In this face, there is strength to deal with the society. Very good patience. There are many opportunities to meet their needs. It’s fortunate to have an urgent fortune, very much interested in wealth.
Next it is necessary to build a seal with a lover to make it even better.
At birth, the Rahhu Mine and the Veda virgin were born very well. Serving the community is considered as a duty. In dealing with the outside community, they have turned their needs to their own needs. The goal is to improve the mind rather than the secular resources.
Religious dancing mysticism is an instinctive instinct for practicing magic. It is our responsibility to keep up with the views of the society and to keep silent the research observations. The work done is logically made. He tries to make his activities as efficient and productive as possible. Appreciating the spiritual development of mind rather than worldly advancement.
pera bhavaya pasu bhavaya penvana rāhu kētu
1. utpattiyē dī sakasana janmapatrayē mēṣa rāśiyē rāhu saha kētu tulā rāśiyē tænpat janmingē pera ātmaya itā vāsanāvantaya. usas adhyāpana kaṭayutu vala nirata viya. āgama dahama gæna usas dænumakinda yukta viya. tama aramuṇa bavaṭa patva tibī ættē kisivekuṭa karadarayak novana yahapat jīvitayak gata kirīmaya.
mema bhavayē dī buddhiya gnanaya prabhalava pihiṭā æta. adhyāpanaya dænīma pradhāna dhanaya bavaṭa patvē. mahansiyen torava iḍakaḍam dēpaḷa himivē. pavulē sāmaya samagiya ārakṣāvē.
mema janmingē īḷan̆ga bhavaya mema bhavayaṭat vaḍā yahapat kara gænīmaṭa vāsanāva æta. læbena sampat nisilesa pālanaya kara gænīmat tama sita kaya saha vacanaya yahapatva pavatvāgena yāmat mē san̆dahā avaśya vē.
2. mēṣa rāśiyē kētuda tulā rāśiyē rāhuda upatin janma patrayē tænpat janmīn pera ātma bhavayē bohō væḍakaṭayutuvala niyǣḷī æta. esēma bohō āravul valaṭa mædivī æta. gæṭalu valaṭada muhuṇa dī æta. ema gæṭalu nisi lesa pālanaya kara gænīmaṭa nohæki vī æta. ema nisāma ema bhavayē dī himivīmaṭa tibū bohō dæ ahimi karagena æta.
mema bhavayē dī mema janmin itā kalpanākārīya. saumya mṛdu gatiguṇa valin yuktaya. karana sǣma kaṭayuttakma sādhāraṇava kirīmaṭa hæki sǣma utsāhayakma ganī. dura dækīmē śaktiya prabhalava pihiṭā æta. bohō sæpa sampat anungen læbē.
læbena sæpa sampat tōrā bērāgena vin̆dīma ī ḷan̆ga bhavaya mīṭa vaḍā yahapat vīmaṭa hētuya.
3. utpatti kēndrayē rāhu vṛṣabha rāśiyē da kētu vṛścika rāśiyē da siṭina janmingē pera ātmaya agatigāmīya. anun dukaṭa patkara æta. matdravya, āyudha, mas māṁśa, śarīra veḷe1mehi yedī æta. vikṛti liṁgika kaṭayutuvala yedī æta. tamāṭa læbī tibū balaya ayutu lesa yodavā æta. vikṛti kāmāśāvangen yuktavī æta. tama yaṭat sēvakayanaṭa hiṁsā kara æta. væradi kāma sēvanayē yedī æta. mema janmaya læbīmaṭa pera dæḍi dan̆ḍuvam valaṭa bhājanaya vī æta. anēkavidha dukkha doamanassayanaṭa bhājanaya vī æta.
mema pera karmavalaṭa dan̆ḍuvam vin̆da æti bævin mema bhavaya tuḷa uruma dakṣatāvaya elesinma pihiṭā æta. mānuṣika nidahasaá parisara nidahasaá samāja nidahasa piḷiban̆dava saha samāja sādhāraṇatvaya gæna yahapat adahas valin yuktaya. ema adahas saha dænuma vardhanaya kara gænīma udesā tava tavat igenīmehi yedīmaṭa vāsanāva æta. tamā tamāṭa pustakālayak bavaṭama patkara ganī. ē san̆dahā dēśa deśāntarayanhi saṁcāraya kirīmaṭa avasthā læbē. ehet tama śarīraya pinavīmaṭa æti unanduva væḍiya.
tama śarīraya pinavīmē adhika āśāva hētuven īn̆gaḷa bhavaya dukta tattvayaṭa patviya hækiya. ebævin yahapatdēṭa tama sita meheyavā gænīmaṭa vagabalā gænīma vædagatya.
4. upatē dī rāhu vṛścika rāśiyē da kētu vṛṣabha rāśiyē da tænpat janmīn pera bhavaya adhika kāmabhōgī baven yuktava gevā æta. tama śarīraya pinavīma sæpa vin̆dīma ekama adhiṣṭhānaya vī æta. sita meheyavā kaṭayutu kara næta. usas igenīmak labā næta. kisivekuṭat kan noduni.
matu bhavayē dī mānasika sahanaya itā aḍuya. tamā balāporottuvana bohō dē nolæbī yæmaṭa piḷivana. usas igenīmak labā gænīmaṭa nam tama unanduva atyavaśyavē. mema pihiṭīma sahita daruvangē adhyāpana avaśyatā nitara soyā balā unandu kaḷa yutuya. mema janmin karanu labana varadakaṭa samāvak kisima viṭa nolæbē. nitara vimasillen siṭīma mema janmiyāgē siritaya. emenma tamāṭa hāniyak vana avasthāvanhidī eyaṭa erehiva nægī siṭīmaṭada samatvē. mema bhavayē dī āgama dahama piḷiban̆dava yahapat ectanāvak ætikaragata yutuya.
kesē namut mema janmingē īḷan̆ga bhavaya yahapat vīmaṭanam mema bhavayē bohō puṇya karmavala niyǣḷiya yutuya. mema bhavayē dī āgama dahama piḷiban̆dava yahapat ectanāvan ætikaragata yutuya. noesēnam ema bhavayada anta dukta ekak viya hækiya.
5. rāhu mithuna rāśiyēda kētu dhanu rāśiyēda upatē dī tænpat janmīngē pera bhavaya itā vāsanāvantaya. vividha āgamika darśanayan menma dhyānayanda upadavāgena siṭa æta. āgamika jyedtiṣa hā gupta vidyā væni kaṭayutu valin samājayaṭa aparimita sēvayak kara æta. nidahas diviya agayakara æta. ema bhavayē avasan kālaya bæn̆dīm valin ǣtva svairīyava kaṭayutu kara æta.
mema janmīnṭa mema bhavayē dī kumana hō adhyātmika pættak prabalava ismatuvē. ugul valin gælavīmaṭa samatvana atara kisivekuṭat ugul aṭavannē da næta. kisivekut anaturē damannaṭa sita iḍa dennēda næta. tamā yahapat ayeku lesa piḷigænīma pamaṇakma mema janmīn samājayen patayi. dēpaḷa vastuva iḍakaḍam yāna vāhana ræs kirīma piḷiban̆da aśāvak nodakvana atara sæmaṭa sādhāraṇa ayitivāsikam saha avasthā læbiya yutu bava nitara sitayi. mē nisā laukika sampat hīna vana bævin bæn̆dīm avamavē. dæhæmi dænumin pohosatya. nitara samājayen ǣtva tama aramuṇu karā yæmaṭa utsāha karayi. namut ohu / æya dænumin pohosat bævin samājaya eyaṭa iḍa nodē. sora saturu biya næta. jīvitayē ekatu karagena ættē sorunṭa gænīmaṭa nohæki dænuma vē.
mema janmingē īḷan̆ga navātænpaḷada itā sāmakāmīya. tavaduraṭat caitisika diyuṇuva labā gænīmaṭa hækiyāva læbē. vāsanāvanta janmayaki.
6 upatē dī dhanu rāśiyē rāhuda mithuna rāśiyē kētuda tænpat janmin pera ātmayē pudgala samāja sambandhatā kaṭayutuvala niyǣlī æta. āgamika nāyakayan puvatpat katuvaru mādhya āyatana kaḷamanākaruvan nivēdaka nivēdikāvan pracāraka lēkamvaru pracāraka niladhārīn yahapat dēśapālakayan samāja dænuvat karannan væni aya min pradhānavē.
samājayaṭa yahapat lesa pracāraka kāryayē niyǣḷī æti ayagē mema bhavaya itā yahapatya sāmākāmīya. samājayaṭa ayahapat lesa kaṭayutu kara æti janmīnṭa mema bhavayē dī ivasīmak næta. yamak kara esænin pratiphala balāporottuvīma da mema janmingē durvalakamaki. ātmārtakāmī gatiya væḍi bavak balā siṭinnāṭa penē. tamā pamaṇak nidahas lesa nitara sitīmada durvala kamaki. gṛha jīvitayē vuvada gæṭalukārī tattvayan matuvē. nitara pirisak saman̆ga siṭīmaṭa kæmætta yedē.
laukika sampatvalaṭa æti dæḍi ælma nætikara gænīma magin īḷan̆ga bhavaya vaḍā yahapat kara gænīmaṭa hækiya. emenma mema læbuvāvū minisat bhavē uparima pala labā gænīmaṭa nam īḷan̆ga bhavaya vaḍā suvapatkaragata yutuya. mē san̆dahā adhyātmika næm̆buruva vaḍa vaḍā jīvitayaṭa avaśyavē.
7 upatē dī kaṭaka rāśiyē rāhuda makara rāśiyē kētuda tænpat janmīngē pera bhavaya atiṣaya bihisuṇuya. bohō duṣkaratāvanaṭa muhuṇadī æta. yuga diviya nīrasava gata kara æta. kalakirīmen yutuva kalgevā æta.
mema bhavaya nava hæn̆gīm valin adahas valin yuktaya. pavulē samagiya nitara vædagat koṭa salakayi. taramaka āḍambarakārī gatiyakda æta. dukvin̆dina aya kerehi avadhānaya yomu karamin ovunṭa udavu upakāra karayi. nirdhana paṁtiya hā kisivak kara gænīmaṭa nohæki ayagē gælavum karuvā vīmaṭa nitara utsāha ganī. mema bhavaye avasānayē dī yahapat ayeku lesa saṭahan tabamin īḷan̆ga navātæn paḷaṭa yā hækiya.
īḷan̆ga bhavaya vaḍā yahapat kara gænīmaṭa nam samāja sādhāraṇatvaya patā kaṭayutu karannāsēma āgamaṭa dahamaṭada næm̆buruva kaṭayutu kaḷa yutuya.
8. janmiyeku melova janmaya labana viṭa makara rāśiyē rāhuda kaṭaka rāśiyē kētuda tænpatvī siṭīnam ohu / æya pera ātmayē tama kuṭumbhayaṭama koṭuvī siṭiyek viya. dēpaḷa himi yahapat svāmi puruṣayeká hon̆da gṛhaniyaká biriyaká raṭakaṭa paḷātakaṭa pamaṇak sīmā vū dēśapālana pakṣayaka nāyakayek vī siṭa æta. tama kuṭumbhayaṭa iṭukaḷa yutu yutukam vagakīm nopirihelā iṭukarana lada bævini venat samāja sambandhatā pævætvīmaṭada kālayat notibī æta.
mema ātmayē dī mema janmin anun kerehi dayāva anukampāva noaḍuva dakvanavā æta. tarkānukūlava katākarayi. iḍakaḍam dēpaḷa yāna vāhana ræskara gænīmaṭa dæḍi āśāvak dakvayi.
laukika sampat læbīmaṭa æti asīmita āśāva pālanaya kara gænīmen īḷan̆ga bhavaya vaḍā yahapat kara gænīmaṭa hækiya.
9. rāhu siṁha rāśiyē da kētu kumbha rāśiyēda upatē dī tænpat janmīngē pera bhavaya itā vāsanāvantaya. tama jīvitaya asāmānya kaṭayutu venuven kæpa kara æta. tama vagakīm saha yutukam nopirihelā iṭukara æta. tama paudgalika jīvitaya vuvada podu yahapata venuven kæpakara æta.
mema bhavayē dī viśāla dēpaḷa vatkam himiviya hækiya. suḷuven paṭangannā kaṭayutu diyuṇuvē hiṇipettaṭama næggavīmaṭa samatvē. anun pālanaya kirīmaṭa saha anungen væḍa gænīmaṭa upan hapankam æta. itā lābāla vayasēdīma vagakīm læbīmaṭa vāsanāva æta. viśāla mandira himivīmaṭa hētuya. des vides saṁcāra noaḍuva læbē.
pera bhavayē karana lada pinkam daskam hētuven mema bhavayē dī mesē vāsanāva himivuvat tamāṭa himi dē pamaṇak tōrā bērāgena labā gænīmaṭa kaṭayutu kirīmen īḷan̆ga bhavaya mīṭat vaḍā vāsanāvanta kara gænīmaṭa hækiyi.
10 kētu siṁha rāśiyē da rāhu kumbha rāśiyē da upatin tænpat janmīngē pera bhavaya ātmārtakāmī vī æta. samājayen garu nambu sælakili læbīmaṭa vāsanāva himiva tibiṇi. ema garu nambu labāgena ættē itā sūkṣamava guptava hā rahasigatava samājaya nomaga yavaminya.
mema bhavayēdī anyayan saman̆ga urenura gæṭī kaṭayutu kirīmaṭa dakṣaya, anungē praśna tama praśna lesa karaṭa gena kaṭayutu karayi. samāja kaṭayutuvaladī kopamaṇa hon̆da kaḷat asannaṭa læbennē narakamaya. tama paudgalika kaṭayutu hā gṛha kaṭayutu itā mandagāmīya.
īḷan̆ga bhavaya yahapat kara gænīmaṭa anungē praśna sēma tama kuṭumbhayē praśnada karaṭa gena kaṭayutu kaḷa yutuya. yahapat daham mārga pamaṇak jīvitayē jayagrahaṇayan san̆dahā pāvicci kaḷa yutuya. anun satu sampat tamā veta ayahapat mārgavalin urumakara gænīmaṭa æti āśāva pālanaya karagata yutuya. āgamaṭa dahamaṭa næm̆buruva kaṭayutu kirīma atyavaśya vē.
11. rāhu kanyā rāśiyēda kētu mīna rāśiyē da upatēdī tænpat vī æti janmīnge pera bavaya vaḍā prasiddha ekak novīya. tamā jīvat vū samājayen himidē labā gænīmaṭada mema janmin samat vī næta. pera bhavaya an̆dura svabhāvayakin gevī æta. ehet nihan̆ḍa samāja sēvayak iṭukara æta.
mema bhavayē dī samājaya saman̆ga gæṭemin kaṭayutu kirīmaṭa śaktiya læbī æta. itā hon̆da ivasīmen guṇayakin yuktaya. tama avaśyatā pirimasā gænīmaṭa bohō avasthāvan læbenu æta. hadisi dhanayak læbīmē vāsanāva æta, dhanaṭa pinaṭa itā kæmætiya.
īḷan̆ga bavaya yahapat kara gænīmaṭa dānaya saman̆ga sīlavanta bhāvayada goḍanagāgænīma avaśyavē.
12. upatēdī rāhu mīnayē da kētu kanyāvē da tænpat janmīngē pera bhavaya itā kramānukūla viya. samājayaṭa sēvaya kirīma tama yutukamak sē salakā æta. bāhira samājaya saman̆ga kaṭayutu kirīmēdī ovungē avaśyatā tama atyāvaśyatā bavaṭa patkaragena kaṭayutu kara æta. laukikava læbū sampat valaṭa vaḍā sitehi diyuṇuva piḷiban̆da tira adiṭanin kaṭayutu kara æta.
mema bhavayēdī āgamika jyedtiṣa guptavidyā yantra mantra væni kaṭayutu san̆dahā sahaja dakṣatāvak pihiṭā æta. parīkṣaṇa nirīkṣaṇa væni dæ nihan̆ḍava karamin samājayaṭa alut adahas ek kirīma tama yutukamak sē salakayi. sidukarana kaṭayutu tarkānukūlava karanu læbē. tama kaṭayutu hækitāk kāryakṣamavat phaladāyītāvayakin yutuvat kirīmaṭa utsāha ganī. laukika diyuṇuvaṭa vaḍā sitehi lōkōttara diyuṇuva agaya karayi.
This is a Google word to word translation of a article publised on Divaina on 2013/03/15.
