සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් වෛරයේ විපාකය හෙවත් කේතු ගේ අපලය
We discussed in the past articles that bad is called the consequence of evil. It is possible to determine the way in which the novades are to be paid at birth and how it should follow afterwards. Conquering Planetary Effects. A delightful story is mentioned in the Dhamma tutu story and briefly I recall the story.
The fragrance of Anuruddha Maha Arachna was named Rohini. Once when relatives came to see the Anuruddha Thera, when she was inquiring about her since she was not rosy, she learned that she was suffering from a severe leprosy disease. The owner advised that a hall should be built and rites should be offered to the magazines. It cost her to sell earrings or jewelery. When she acted, the unhealed skin disease was cured. Afterwards, the Buddha inquired from Rohiniya about the Supreme Buddha’s knowledge of the cause of leprosy. In a previous state, she was queen and crushed and brutally brushed on her bed and clothes on the king’s daghelyan enchantress and jewels, greedily gazing at them and looking at the painful grief and pleasing the leprosy of this very soul.
It describes how the above story, the karma, the reward, and the conquest of it are conquered. Skin diseases such as rust, eyebrows, and germs, such as Rohini, are made in a bone cone. Further, the darkness, the thoracic disturbance, the lack of nutritional deficiencies, disorders, impairment, transplantation to remote areas, suspicion, disbelief, self-esteem, vomiting, menstruating menstrual diseases, masculine delays, sleep disorders, nightmares, nightmares Error bugs are key attributes of a slab.
Young children do not like eating, they contract diseases like Maanda and the gallows. The old saying is “The head is big, it is sluggish, Kahatutheගෙ අපලේ” and also the curve. Young children are tired and have a stomach ache. All these things are earnestly rewarded.
The previous article discussed the Rahu Evil. It shows the totally opposite traits of Rahu’s characters. He will announce Rahu. Conjuring inconsistent. Hides. Rahu made frequent visits. Constructs allergies that cause problems. Rahu is disrupting his agreement. Encouraging learning. Rahu is fitted with a human body and a body of a top snake. On the top of the cone, we have a human figure and a pod snapped up to show the above characteristics. The only good thing to convey is the ability to learn. Apart from that, it appears that infertility is in conjunction with decades of cone. At the center of your hub there should be only seven pillars from the fort in Rahu. It shows a variety of results.
When the first circle is in conjunction, a lack of self-confidence, suspicion, distress from relatives, and chit-pédis of marriage can lead to calamity.
The second one is the loss of congenerality and the disruption of savings. Black spots on the face become black, they lose the appearance of the same face. Small infants are given the opportunity to talk late or stomach. Third, the cone bloom most of the time. Effort, courage, and the strength to live a prosperous life.
A person who conquers enemies. No progress can be made in the four births. Maternity or original relatives do not receive any help. Will live in suspicion. Land, land, etc., are only very powerful.
Consequences of cones can only be given to those who are five. Children can not be given or not. But good to learn. An intellectual.
The sixth, or at the time of its convalescence, can be established during that decade. There will be hostilities. Excess spending.
And in seven, the bridle binds the bridle to the wedding. There are also issues of marriage. Those who help themselves are lost. Diseases of the reproductive organs
At the eighth, the cones are very bad in that decade. There are damning errors. Many times they have been subjected to axillation, death, ailments, and mortality.
In the nineteenth century, Celestial religion shows that it is impersonal, not religious, but at the mercy of the person. Higher education. Somewhat good.
It shows that on the Fifth, conquer all enemies can be defeated. But it causes diseases of the back and the knees. Job profits. Weakens self-confidence.
It gives good results in the eleventh. Fortunately, there are those who are profitable and have friends all over the country. It will be courageous. Forces create wealth and wealth.
Rehabilitation of twelve is the place where hospitals are held. The buried cone gets jobs in such areas. Be smart. Welfare.
When a planet produces good fruit or fruiting results when it comes to the annulus of that planet. The physical infant system has been developed with 120 years of human life. It is a seven-year long summer solstice. In addition to these seven years, in the meantime, the cone (center) of that time is also very bad for the genius. It takes about one and a half years to pass through a dozen times.
During this time, during the 1 to 1 year of the cone, the body is weakened and self-absorbed. The face is malignant. It’s a bad time. The bones of the second one will be spent on the accumulated wealth. The future is indeterminate. Family unity is interrupted. The third is the name of a particle in the course of its journey Brothers and neighbors get embarrassed. Losses on traveling. When the four-hour journey comes home, there are chaos on the homes, mental illness, emotional fear, malfunctioning errors, errors. The four-stroke period is poor for home-ripening work. When traveling the fifth, the learning process will be hindered. Children are badly affected. Childbirth is a troublesome time for the loss of investment. Fruity fruits have some good weather during the sixth moving. Defeats enemies. Your body’s health is good. Marriages obstructed by voyage. Your wife will have a bad fortune. Famous enemies. Partners are offended. When traveling on the eighth, it’s very bad. There are symptoms of illness, chills, palsy, and other symptoms. It is necessary to get rid of reproach. The new one is a bit of a bad thing. There are health problems. Lucky fortune will be overshadowed. Excess spending. When you travel ten, there are job barriers and time-barred transfers. The twelve-year caliber will have a staggering 1 ½ year. Income sources are high. Emergency plus profits. Cultivation is a time of great success. Conveying the time spent on twelve cones is expensive. Less severe illness will be severe. It is time to get to the law or get a king’s sentence. This is the result of cone entering the same kind of environment. When it comes to dystocity or cone-shaping, it does not do much for it to attain the Shaikharma. Converted to cones, viruses are made by many, but the fruits of the cones are fetch only at birth when cone is strong. Otherwise, it is due to the increase of the badness. Putting the sacrificial offerings to the gods of Kataragama is worthy of God. Here, it is appropriate to offer flowers such as 9th, 8th, 27th, 36th, 45th and 9th editions of Ketchuged Bhikkhu. Red flowers, red flags, undead, rice flour, rice flour, bouillon, bamboo and banana are suitable for making aloe vera flowers and bean flowers (flowers of bananas). Sacrificing these sacrifices, we will be able to give merit to God Kataragama. When you donate fruits to the god Kataragama, put 9 kinds of fruits, including red bananas, and offer them as whole sacrificial items. At the end of the Bodhi Pooja, read the formula or vantage point and use the Meditation Center. Ask them to purify them when they are hatched. The use of black dresses when it comes to a bad planet is very bad. This mischief is due to the fact that Maithri meditation is extremely helpful in the elimination of the injuries caused by excessive abrasion. It is a special ritual to use a Buddha in a machine.
vairayē vipākaya hevat kētugē apalaya
apala yanuven han̆dunvanu labannē akusala karmavala vipāka bava pasugiya lipivalin da sākacchā kaḷemu. navagrahayan upatēdī pihiṭi ākāraya hā inpasuva gaman gannā ākāraya anuva janmiyāṭa karma vipāka gevīmaṭa siduvana andama jyedtiṣa śāstraya magin tīraṇaya kaḷa hæki vannēya. graha apala hevat karma vipāka jaya gannā ayuru. dakvana rasavat katā puvatak dhamma padaṭṭha katāvaka san̆dahan vana atara keṭiyen ema katāva sihipat karami.
anuruddha maha rahatan vahansēgē næn̆gaṇiya rōhiṇī nam viya. varak anuruddha himiyan dækīmaṭa nǣdǣyan pæmiṇi atara ē atara rōhiṇī nosiṭi bævin æya piḷiban̆dava vimasana viṭa dænagattē æya daruṇu kuṣṭha rōgayakin peḷena bavayi. himiyangē upades vūyē śālāvak sādā san̆gasatukoṭa pūjā kara san̆garuvanaṭa upasthāna kaḷa yutu bavayi. ehi viyadama æyagē kaṇa kara ābharaṇa alevi koṭa kaḷa yutu viya. ē anuva kriyā karana viṭa æyaṭa kopamaṇa behet kaḷat suvapat novū kuṣṭha rōgaya suvapat viya. pasuva dānayaṭa væḍiya budurajāṇan vahansē kuṣṭha rōgayaṭa hētuva dannē dæyi rōhiṇiyagen vimasā ē piḷiban̆dava pæhædili karana ladī. pera ātmayaka æya raja bisavakava siṭi bavat ema rajugē nāṭikāṁganāvaka kerehi īrṣāven hā krōdhayen æyagē yahanē hā æn̆dumvala kasam̆biliyā nam væl vargaya poḍi kara ālēpa karana laduva ēvā gǣvī kasamin vēdanā vin̆dina nāṭikāṁganāva desa balā satuṭuvīmē vipākaya, mē ātmayē kuṣṭha rōgaya bavat dēśanā karana ladī.
ihata kathāva, karmaya, vipākaya hā eyin jayagat andama kadimaṭa vigraha karayi. rōhiṇīṭa sǣduṇu ākārayē kuṣṭha, dada, hori ādī samē rōga sǣdennē kētu apalayaka dīya. tavada an̆duraṭa, mullaṭa pættakaṭa talluvīma, pōṣaṇa ūnatā ætivīma nisā æn̆ga keṭṭuvīma, dubalavīma, duṣkara paḷātvalaṭa sthānamāru læbīma, sækaya, aviśvāsaya, ātma dhairyaya hīnavīma, otpalavīma, strīnṭa sǣdena osap rōga, mās śuddhiya pramāda vīma, nindaṭa bādhā pæmiṇīma, napuru sihina penīma, amanuṣya prēta dōṣa ādiya kētu apalayakadī penvana pradhāna gati lakṣaṇa veti.
kuḍā daruvan kǣmaṭa priya nokirīma, māndama, grahaṇiya væni rōga kētu himivē. “oḷuva lokuyi, baḍa mahatayi, kehetuge apalē” yǣyi pæræṇi kiyamanak ættē da kētu apalaya piḷiban̆davaya. kuḍā daruvan keṭṭu vī baḍa mahat vī māndama nam rōga lakṣaṇa penvayi. mē siyalla karma vipāka vaśayen gena dennēya.
pasugiya lipiyen sākacchā kaḷē rāhu apalaya piḷiban̆davaya. rāhugē lakṣaṇavala sampūrṇayen prativiruddha gati guṇa kētu penvayi. rāhu prasiddha karavayi. kētu aprasiddha karavayi. san̆gavayi. rāhu nitara æviddavayi. kētu ekatæna siṭinnaṭa siduvana rōga sādayi. rāhu sita ekan̆ga karavīmaṭa bādhā karayi. kētu igenīmaṭa poḷam̆bavayi. rāhu inen yaṭa manuṣya śarīrayak hā uḍa sarpayakugē śarīrayaki. kētu inen uḍa minis rūpayak hā yaṭa sarpayaku men æn̆da ættē ihata gati lakṣaṇa penvīmaṭa ya. kētu karana ekama hon̆da nam igenīmaṭa dakṣatā dīma pamaṇi. mē hæra bohō apala kētugē daśāvaladī labana bava penē. obē kēndrayē kētu tænpatva tibiya yuttē rāhu siṭina koṭuvē siṭa koṭu 7 k durini. ehi pisshiṭīma vividha pratiphala penvayi.
paḷamuvæni kavayē kētu siṭina viṭa ātma viśvāsaya hīnavīma, sækaya, nǣdǣyingen karadara ætivīmaṭa da, vivāhaya piḷiban̆da cittapīḍāda yana apala æti karavayi.
devænnē kētu dhana hāni vīmada, itiri kirīmvalaṭa bādhā da pamuṇuvayi. muhuṇē lapa kælæl æs vaṭē kaḷu vīma, ādi muhuṇē ākarśanīya bava næti karayi. kuḍā ḷadaru avasthāva nam katā kirīmaṭa pramāda vīma hō gota bava ādī rōga æti karavayi. tunvænnē kētu bohō duraṭa śubhaphala deyi. utsāhaya, dhairyaya, menma sæpavat jīvitayak gata kirīmaṭa avaśya śaktiya da labayi.
saturangen jaya labana kenek vē. satara vænnēdī upan gamē diyuṇuva læbīmaṭa nohæki veyi. mavu hō mul nǣyingē upakāra nolabayi. sækayen jīvat veyi. mul geval iḍam ādiya læbennē itā balavat nam pamaṇayi.
kētu pasvænnē siṭina ayaṭa daruvan læbennē bohō balavat nam pamaṇi. daruvan nolæbīmaṭa hō hētuviya hækiyi. ehet igenīmaṭa śubhayi. buddhimateku vē.
hayavænna hevat rōgasthānayē kētu siṭina viṭa ema daśā kālayēdī otpala viya hækiyi. saturu karadara æti vē. adhika viyadam yedē.
hatavænna hevat vivāha sthānayē kētu vivāhaya pramāda karavana bava penvayi. vivāhaya piḷiban̆da gæṭalu da æti vē. tamanṭa udav upakāra karana aya næti vē. prajanana indriyayangē rōga haṭa ganī.
aṭavænnē kētu ema daśāvēdī bohō apala karavayi. amanuṣya dōṣa ætivē. bohō kālayak otpalava siṭa maraṇayaṭa patvīma, arśas rōga, dhana hāni ādiya æti vē.
navavænnē dī kētu āgama piḷiban̆da andhabhaktiya æti hevat āgamē igænvīmvalaṭa nova matupiṭa puda pūjāvalaṭa pamaṇak sīmā vū kenaku bava penvayi. usas adhyāpanaya labayi. taramak śubhayi.
dahavænnē kētu saturan parājaya kaḷa hæki kenaku bava penvayi. ehet konda, daṇahis ādī sandhivala rōga æti karayi. rækiyā lābhavalaṭa bādhā pamuṇuvayi. ātma viśvāsaya durvala karayi.
ekolahēdī śubha phala deyi. bhāgyaya, lābha labana kenekda raṭa purā yāḷuvan da æti kenek da veyi. dhairyavat veyi. balavatkam iḍakaḍam dhanaya hā rūpa sampattiya da æti karayi.
doḷaha punarutthāpana kaṭayutu rōhal gæna kiyana sthānayayi. ehi kētu tænpat vū ayaṭa evæni aṁśavala rækiyā læbē. buddhimateku veyi. śubhaphala dē.
grahayaku śubha phala hō aśubha phala udā karannē ema grahayāgē daśā kālaya labana viṭaya. manuṣyayakugē paramāyuṣa varṣa 120 vaśayen salakā viṁyōttara daśā kramaya nirmāṇayavī tibē. ehi kētuṭa ayat maha daśā kālaya avurudu hataki. mema varṣa hataka daśā kālayaṭa amatarava ē kālayē kētu gaman karana (kēndrayē) bhāvaya da durvala nam janmiyāṭa bohō apala æti vē. kētuva ek rāśiyak pasu kirīmaṭa avurudu ekayi māsa hayayi dina vissak pamaṇa gata vē.
mē kālaya ætuḷata kētu 1 væni bhāvayē gaman karana vasara 1 1/2 tuḷa śarīraya durvala vī ātma śaktiya pirihē. muhuṇa avalakṣaṇa vē. apala kālayaki. kētu devænnē gaman karana kālayē tænpat dhanaya væya vīmaṭa karuṇu yedē. anāgataya, piḷiban̆da aviniścita bavaka dænē. pavulē samagiyaṭa bādhā pæmiṇē. tunvænnē gaman karana kālayēdī taramaka śubhaphala ætivana namaut sahōdarayan hā asalvāsīn atara amanāpakam æti vē. gaman bimanvalin pāḍu siduvē. hatara vænnē gaman karana kālayē nivāsa iḍakaḍam piḷiban̆da avul, mavuṭa asanīpa, hitaṭa bhaya æti vīma, amanuṣya dōṣa, prēta dōṣa ādiya æti vē. kētu hatarē gaman karana kālaya nivāsa idakirīm væḍaṭa aśubhayi. pasvænnē gaman karana viṭa igenīmē kaṭayutuvalaṭa bādhā æti vē. daruvanṭa apala sidu vē. daru upata san̆dahā bādhā karadara æti kālayak vē āyōjanavalin pāḍu siduvē. hayavænnē gaman karana kālayē taramaka śubha phala æti vē. saturangen jaya læbē. śarīra saukhya yahapat vē. kētu hatvænnē gaman karana viṭa vivāha bādhā. birin̆daṭa apala æti vē. prasiddha saturan æti vē. havulkaruvan amanāpa vē. aṭavænnē gaman karana viṭa itā aśubhayi. asanīpa kuṣṭharōga, arśas ādi rōga hā citta pīḍā æti vē. nindā apahāsa labannaṭa sidu vē. nava vænnē taramak aśubhayi. saukhya gæṭalu æti vē. bhāgya vāsanāva yaṭapat vī yayi. adhika viyadam yedē. dahayēa gaman karana viṭa rækiyā bādhā, sthāna māru karadara æti kālayak vē. kētu ekoḷahē gaman karana vasara 1 1/2 śubhapala æti vē. ādāyam mārga usas vē. hadisi dhana lābha læbē. govitænvalinda usas pratiphala læbena kālayaki. kētu doḷosvænnē gaman karana kālaya adhika viyadam yedē. suḷuvaṭa sǣdena asanīpa asādhya vanavā æta. nītiyē pihiṭa læbīmaṭa siduvīma hō rāja dan̆ḍuvam læbīmaṭa siduvana kālayaki.mē san̆dahan kaḷē kētu ē ē bhāvavala gaman karana viṭa ætivana pratiphalaya. daśāva ho gamanin hō kētu apalayak æti viṭeka īṭa adāla śāntikarma kara gænīmen apala aḍu vī yayi. kētu apalayaṭa vairōḍi mæṇika pælan̆dīma bohō aya visin kaḷa da eyin śubha phala læbennē upatēdī kētu balavat nam pamaṇi. nætahot apala væḍivīmaṭa hētuvē.buddha pūjā, bōdhi pūjā tabā kataragama deviyanṭa ma pindīma sudusuya. mehidī kētu himi aṁka 9 ekatuvaṭa læbena 9, 8, 27, 36, 45 ādi saṁkhyāvalin mal vaṭṭi pahan, koḍi ādiya pūjā kirīma sudusuya. bōdhi pūjā tabana viṭa puvak mal hā kesel mal (kesel muvē æti mal) saman̆ga ratu mal, ratu koḍi, un̆du, tala miśra kiribat, mī kiri, kesel pujā kirīma sudusuya. mema pūjā tabā kataragama deviyanṭa pin denna. kataragama deviyanṭa palaturu pūjā tabana viṭa rat kesel ætuḷu palaturu varga 9 k ratumal ādiya pūjā tabā setpatā ganna. bōdhi pūjāva avasānayē karaṇīya metta sūtraya hō canda pirita kiyavā maitri bhāvanāva karanna. daruvakuṭa kētu apala ætiviṭa mema pirit kiyā set patanna. kētu grahayāgē apalayak æti viṭa kaḷu pāṭa æn̆dum pæḷan̆dum bhāvitaya itā aśubhaya. mema apalayaṭa hētuvannē krōdhaya adhika vīma mata karana værædi nisā apalaya duru kara gænīmēdī maitri bhāvanāva atiśayinma mahōpakārī vana bava danvamu. budu guṇa yantrayak pæḷan̆dīma viśēṣa śānti karmayaki.
This is a Google word to word translation of Divaina
