සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ගිනි දෙවියන් පිදීම හෙවත් “අග්නි පූජා”
Ishwara was ridiculing him for looking at Malsar because he was a joke to God. Later, Malsara made that joke after he realized that he had been given a beautiful wife, but he returned to life, but Malassara, or Malawi, was not indifferent, and Hindu and Hindu literature was also used. So we have to understand that the game with fire is dangerous. In India, after the death of his husband in India, his wife lived in India until her husband was banned from entering a fireplace to show her deity. Also, the “flames” of the Buddha’s society were popular. Thus, the God of the Burning was not only in India but also in the world. There was no change in purpose, but its system. Even in Sri Lanka, the fire of God was present, and today it exists, but it does not appear as the “god of fire”, but also the offering of sacrifices to other “Agni” (fire). Let’s look at this “fire” offering, which we have made or did not know or know.
“I do not want to put firewood at home, do not fire firewood”, “burned up the earth and set fire to me”, a fiery bird “burns the country”, he can not tolerate stomach fire. When they are unable to pay, they pay “fire” to lawyer gentlemen. “In some countries where droughts are rising,” hundreds of acres of jungle “are destroyed from” wildfires. “All of this is very old It is because of the love “love fire” that is frowned upon, and only ended up in the “battlefields” of our country, and the judiciary kept the Legislature burnt, and so many of these “fire” speeches As far as we can, “Agni” or “God of fire” does not apply to us, and we turn to the shrines.
Above all, I have written about the patrons of our dwellers at “religious festivities” using a “fire” and dancing around and dancing around them. The first source of energy in the world is fire and water. Hence, in every country in the world, people held fire and water sacrifices. Solar Wings as well as “Agni Rejuvenation” are very old. After eating the burned body parts of the dead animals at the time of the deforestation, sprinkled with fire, people began to eat and eat food. Also, the fire was a fire guard for fire victims. Fire is not only provided with light, but also heat and energy. That’s why the train was driven by fire. The thermal power plants had to praise this fire. Later discovered atoms. The energy that is naturally more natural for humans than other energies. It is not surprising, therefore, that fire is a god. In the past, “God Fire” was offered, but it is still a laugh or myth. Though it was dismissed as believing, it was never given away in ancient houses. It was like protecting the firewood of the society that could not be brought to the shop once today as it was impossible to bring a fire. The extinguishment of a house was considered to be a “mischievous” thing. When the couple moved to a new house, the house’s largest dagger was just a handful of “fire charcoal”. She must be able to use the fire and light up a new home. “Amal Bissau” teaches us to avoid asking for fire from a nearby house, and it is a terrible thing to do with the lightening of the lightning, which was seen as a tremendous experience in the procession of the Kandy procession, as elephants and guinea pigs are Agni and Megha.
You will laugh at the present day with a long history, and you will laugh at the fact that you are laughing at all, but it does not seem to be wrong, but when you understand the truth, do not say “sorry.” If you are a buddhist, throw out four lamps or more. While the lights are decorated in the entire room, the oil lamp is lit by the oil lamp “God” Also, although at a wedding or a wedding ceremony, the whole hall or area was decorated with light bulbs, the lamp was started at the beginning of the ceremony, and the church began to commemorate the feast.
It is clear that at the end of the festive season at Kataragama, the “God of Guinea” is being offered. It is called a “firecracker”. Accordingly, not only Hindus but also Buddhist devotees perform the fire in a manner to worship god Kataragama. The fire is carried through the “Agni” sacrifice. The sun is a “fireball”, an object of never-ending flames. This fireball will not only destroying the world but destroying the entire solar system, as well as the strength of the fire, as well as power. “The Sinhala and Hindu New Year celebrations are trampled by” scratch “, while technical instruments are still available all over Sri Lanka Temporarily, a wood stove is poured into the wood stove, or the milk is cooked. It is a habit of cooking this cooking oven, not the logs of the hearth, but the worship of “fire.”
Lighting the “Twelve Temples” is illuminated in most places of worship and preserves it without leaving it. With my twelve lamps, the fire is the power that gives power to the light, and it is a sacrifice to the sacred land. Light bulbs can do it without the fire, but the more closely “fire” it is to the man
gini deviyan pidīma hevat “agni pūjā”
īśvara deviyanṭa vihiḷuvak kirīma nisā malsarā desa ravā bælīmen ohu etanama dævī aḷuvī giya bavat. pasuva malsarā ema vihiḷuva kaḷē tamāṭa sundara birin̆daka labādīmaṭa bava vaṭahā gænīmen pasu ohuṭa nævata prāṇaya labādun namut malsarā hevat malaviyāṭa mul svarūpaya nolæbī “anaṁgayā” vu bavat hindu janakathāvala menma hindu sāhityayēda pævæsē. ē nisā gindara samaga sellama bhayānaka bava apa vaṭahā gata yutuya. indiyāvē “satipūjā” magin svāmiyā miya giya pasu tamāgē pativata penvīmaṭa bhāryāva gini goḍakaṭa pæna carita sahatikayak dīma mǣtak vana turuma nītiyen tahanam karana turu indiyāvē pævætiyēya. esēma buddha samājayē “ginideviyan” pidīma janapriyava pævæti bavada penē. mē lesa gini deviyan pidīma indiyāvē pamaṇak nova lōkayē bohō raṭavala pævætuni. ehi kramaya venaskam misa paramārthayē venasak novīya. śrī laṁkāvēda gini deviyan pidīma pævæti atara ada da eya pavatnā bavat eya “gini deviyan” pidīma vaśayen novuvada venat nāmayangen “agni” hevat gindaraṭa pūjā pævætvīma san̆dahan vē. apa sitāmatā hō dæna hō nodæna karana mē “gini” pūjāva piḷiban̆dava vimasā balamu.
“gedara gindara piṭa dennat epā piṭa gindara geṭa gannat “epā,” maha poḷova gini araṁ “magē oluvat gini araṁ”, harima gini kirilliyak “raṭama gini tiyalā “,sērama uhulanna puluvan baḍē gindara tamā ivasanna bæri., minissu “gini” poliyaṭa ṇaya aragena gevā ganna bæri unāma naḍu væṭilā nītigna mahatvarunaṭa “gini” gevanavā. samahara raṭavala niyan̆ga væḍivelā “lævgini” valin kælǣ akkara siyagaṇan vināśa venavā. mē sērama hari kollanṭa vaḍā vayasaka unṭa hædena kāmaginnaṭa ahiṁsaka dæriyan biḷivenavā. ē nisāma kollō kellanṭa ādaraya karannat bayayi. ungē hitvala “ādara ginna” hit pochjaṭa mælavilā yanavā. yāntam apē raṭē “yudagini” ivara vuṇā vitarayi. adhikaraṇayayi vyavasthādāyakayayi gini tiyā gattā. mē vagē “gini” kathā ōnǣtaram kiyannaṭa puḷuvan vuvat “agni” hevat “gini deviyan” pidīma mēvāṭa adāḷa novana nisā api agni pūjā desaṭa hæremu.
apē ādī vāsīn ovungē āgamika utsava avasthāvaladī ” gini mælayak” gasā ē vaṭā naṭamin gini deviyanṭa karana pūjā viśēṣayak piḷiban̆da mīṭa ihata mā liyā ættemi. lōkayē mulma śakti prabhavaya vannē gindara saha jalayayi. ē nisā atītayē lova sǣma raṭakama minisun gindaraṭa saha jalayaṭa puda pūjā pævætvūha. sūrya vandanāva menma ” agni pūjāvada” itāma pæraṇiya. ibēma haṭagat ginnak nisā kælǣ vināśa vū avasthāvaka miyagiya satungē piḷissuṇu śarīra koṭas āhārayaṭa gænīmen pasu minisā āhāra puḷussā kǣmaṭa purudu vūha. esēma ginnaṭa bayē vanasatun nopæmiṇena nisā gindara ārakṣakayekuda viya. ginna magin labādennē ālōkaya pamaṇak nova tāpaya hā śaktiyada læbē. gindara nisā dhāvanaya vana riya dumriya vūyē ē nisāya. tāpaviduli balāgāra mē gindaraṭa piṁ siduvannaṭa æti vū ēvāya. pasukālīnava soyā gat paramāṇu. viduli ādī venat śaktīnṭa vaḍā svābhāvikava minisāṭa itāma laṁvana śaktiya gindaraya. ē nisā agni hevat gindara deviyeku sē sælakīma pudumayak novē. atītayē “gini deviyan” piduvat vartamānayē eya hāsyayak hō mithyā. viśvāsayak yǣyi bæhæra kara ætat pæraṇi nivesvala kisiviṭeka lipa nivennaṭa dunnē næta. ada men kaḍayaṭa gos gindara (ginipeṭṭiyak) gena ennaṭa nohæki vū samājayē lipē gindara ārakṣā kara gænīma væn̆dagatviya. nivasaka gindara nivā dæmīma “mūsala” kamak hevat “asubha” deyak sē sælakūha. nava yuvalak alutin nivasaka padiṁciyaṭa yana mohotē gṛhaṇiyaṭa læbuṇu lokuma dāyādaya vūyē “gini an̆guru” svalpayaki. ē ginian̆guru prayōjanayaṭa gena alut nivasa ālōkamat karannaṭa æyaṭa hækiyāva tibiya yutuya. kisin̆du viṭeka piṭa nivasakin gindara illīma nokaḷa yutu bava “amal bisō” ” kathāva apaṭa uganvayi. viduli keṭīmada mē gindaraṭa sambandha nisā akuṇu gæsīma itāma biyakaru atdækīmak viya. mahanuvara perahærē ali ætun saha ginipandam agni saha mēgha lesa sælakīya.
mevæni digu itihāsayak æti “gindaraṭa vartamānayē apada puda pūjā pavatvana bava kiyuvot oba sināsenu æta. ehi varadak nopenē. ehet satyaya avabōdha karagat pasu oba sināsunē væradīmakin yǣyi sitā “sori” kiyā nokiyanna. oba bauddhayeku nam pirit maṇḍapaya vaṭā pahan satarak hō væḍigaṇanak dalvannē æyi. viduli bubuḷuvalin muḷu pirit maṇḍapayama sarasā tibiyadī ē asala poltel pahan satarak dalvannē “gini” deviyan sihiyaṭa nagā gænīmaṭaya. esēma ōnǣma subha hō maṁgala utsava avasthāvaka muḷu śālāvama hō pradēśayama viduli bubuluvalin sarasā tibuṇat utsavaya ārambhayēdī poltel pahanak dalvā utsava sabhāva ārambha karaṇuyē gini deviyāṭa karana gauravayak vaśayeni.
kataragama utsava samaya avasānayē “gini deviyan” pidīma sidu kerena bava pæhædiliya. eya “gini pǣgīma” lesa nam kerē. ē anuva hindun pamaṇak nova bauddha bætimatunda kataragama deviyanṭa bhaktiya penvanṭa gini pǣgīma sidu karayi. ē gini pǣgīma magin kerennē “agni” pūjāvayi. sūryā “gini bōlayaki” eya kisidā nonivena gini dælvalin yut vastuvaki. mē gini bōlaya yam dineka nivī giyot lōka vināśaya” pamaṇak nova muḷu sauragraha maṇḍalayama mohotin vināśavanu æta. ē nisā ginnaṭa æti śaktiya menma balayada tērum gata hæka. siṁhala saha hindu avurudu utsavayē viśēṣama avasthāva “lipagini” melavīmayi. tākṣaṇika mevalam kotek tibuṇada śrī laṁkāva purā edinaṭa tāvakālikava hō lipak tanā kiri itiravīma hō kiribatak ivīma sidu kerē. etanadī lipaṭa væn̆da namaskāra kirīma gṛhaṇiyagē puruddaki. mē “lipa” gindaraya. lipa sǣdū lip galaṭa nova ” gindaraṭa” namaskāra kirīma æya sidu karannīya.
bohō pæraṇi pūjanīya sthānavala ” doḷos mahē pahaṇa” dalvā eya nivennaṭa nodī rækaganī. mē doḷos magē pahaṇin sidu karanuyē ālōkaya śaktiya balaya labādena gindara magin ema pūjanīya bhūmiyaṭa puda pūjā pævætvīmayi. “gini” magin nomætiva viduli bubuḷu magin ema pūjāva kaḷahæki vūvat eyaṭa vaḍā “gindara” minisāṭa samīpa mitu
This is a Google word to word translation of a article publised on Divaina on 2013/02/15.