සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් කුජ හතට බිය විය යුතුද!
Among the newest planets, the planet is very important to marriage. Some think that Venus is powerful. Venus is actually a married man. But since marriage prevails, marriage can be proven more powerful than Venus by a number of theories.
A girl’s role is played at piercing, and the key to matching promises for a marriage is the “scarred error” or “hemodynamic error.” The focus of such a hoax is to focus on weddings in the past. Also, by listing all the three myths that are reserved for Ruhud Prajendemu, the Ujja’s power can be considered as powerful in marriage. It has also been confirmed that women’s mosquitoes also have a significant effect on the body’s well-being and childbearing.
At the promise, they are investigating “physical defects” because the marriage is key. It is found that the genus 1, 2, 4, 7, 8 and 12 is located in the genus of the genus, resulting in tectonic defects. Especially the presence of seven in our country has been a source of fear for many of our rural people. It is a puzzle that it is a mess and therefore a belief in the fact that marital life is confusing. Let’s look at how close that is.
The senior figures have pointed out that the ovum consists of breast pores as well as a waistline, one of the most important features of women’s seven women. It also contributed to the natural development of women’s images.
There is no truth in the story of the seven. It’s a well-known fact that a close relative is dying during the 7th anniversary. So say so
Why Did the Ancients Motivate? Seven are the main places where marriage is spoken and talked about and the wife of the spouse is the closer she is. The wife is the husband’s wife. However, we can not kill a relative in any way. Anyone who is a relative of a deceased loved one can become so. Those who hold such a position are either dead or not. The sacred god can not even prevent it.
No one will be affected by the presence of the seven cubicles. If so, there are some more points to be added together. Then it becomes a dead-end. Otherwise, it is not possible to kill a relative alone in solitary confinement alone.
When seven or seven appear, the number of births, which is at or below the age of marriage, is higher. Often there are teenage weddings. During the school year, when Rah is a dozen, those in the seven seas are often welcome to school, and the opportunities for marriage are excellent.
It’s not good for the jumboes in seven. In so doing, the tendency to stay married will be higher. According to my research, the women in the seven girls who have entered the marriage at a young age, are unbelievably in love with their husbands. She does not allow her relatives to say a word against her husband and not to fight for it.
It has been mentioned previously as the master of the oral hygiene. For this reason, it is a strong, robust robotic and obscene. Hence, it is no secret that the place of the masculine gender is the same because the wedding is the place of maturity. Therefore, the couple’s marriage will also be a successful failure.
The cheerful person has a vicious passion. This condition is attributed to genetic material, not by another planet. Only the opposite sex can only be saturated with such excessive speed and thirst for thirst. Therefore, I believe that the hinges located at the same location are suited to the hubs of the Hataya hut.
However, due to the weakening of the strength of the seven, the seven orifices are not necessary. But if Guru’s or Venus’s vision is poor or weak, it’s likely that a divorce or malice will be abandoned, and it will cause a person to die. This is not the only reason why the person in the other person is in the seventh person, and the correlation with the karma in conjunction with the central factors gathered for the death of the deceased.
It’s quite difficult to work with those in the seven. These are the hard words and sometimes the way they are presented. Provocative. Some of the things she was talking about did not even think about hurting the hearts of others. It is proud and tremendous. Likewise, the greatness and the thought of living continually and constantly thinking that they are superior to others. The superlative self-esteem of seven people If they become angry, they become the worst kind of actors in the world. The research on people in the seven organs was located on the seventh chain of the dragon of the dragon in the horoscope where the beacon was written. Teacher’s height is as high as the seven-dragon dragon is high. He was an attractive, delighted person, a very religious and generous person, and a well-known and friendly person.
At that time, the uppermost guru’s intense vision was subjected to vehement cures. This location is called the “scarring error” or the “ternary error”, which is a dusty location. It was undoubtedly that by the powerful of the planets. As such, many of the abusive methods have been highlighted in a number of ways, so it is the duty of the educated senior tasker to not say that it is “terrible defects” only because it is seen in seven.
If sedentary is detected in seven, it will be separated from the marriage. Research has shown that the sedative in the seven men is worse than the mucous membranes of the seven women, and the research has shown that the husband’s seventh position contributes most to the untimely death of his wife. It’s a very bad situation. Such people have to face various kinds of mass protests, and they also have to suffer injuries.
The seven women who are blindfolded are glorious in appearance, and such women are proud of their husbands because of their husbands. The woman who has been boldly baptized in the society is mingled with her husband and as a knowledgeable person.
Sarshihe has emphasized that the logging is a well-established place in the chariot of the seven beasts. The men in the seven men’s horoscope have said that there is one Chinthana place of fatalities. In order to achieve this fatal situation, the Umpire exercises the proper power, the seven rulers and the lunar (according to the reaction of the two Venus, the ruler of the seven should be stronger than the moon, and the Moon must prevail over the seven prefects of the Moon, and the lifeor of the mother should be weak. Place “can not be considered an easy chance to complete. The above three examples Completion is to be held as a life time once only available to enjoy from the very rare fatal cases. Not faced such a situation to receive more.
The lady who is blindfolded is in the form of a puffy horn with a piercing, and it will also be a cause for marriage at least. The age of seven, or Mars-dominated women, does not seem old enough. They spend no time at ease with the riches of naturalness.
It is another life-march of Seven Kujaya who was appointed as the “grandmothers” in the late teens of the ages. This is because in the seventeenth, in the seventeenth, in the seventh, Of course, such grandparents are certainly not.
Marriage of women in seven women is arbitrary in adolescence. It is very important that such marriages take place with parents and relatives. They also have the experience that they are getting married at an early age at an early age.
I have a wonderful opportunity to study their lives because I know the well-known female and male horoscopes of the males and their seven children. My research has shown that I have been able to withstand the seven life-strides of the skyscraper, which I tested in the skyscrapers.
The seven-year-old man who is a teenage girl or a girl in a seven-girl family, A strategy is more than a habit. According to this method of poisoning the toxins, both of them are the same seven people. Two horns always look at each other. It’s scary. This fear is included in the fears of the lay people for what lay people need. That’s the way of peace. There is evidence that this method has been used in the culture of the ancient times as a family disorder.
Some of the seven horoscopes are located in seven, and the horoscope is worth seven. It is also a subtle tactic. Hate Shani has been proposed for the horoscopes of the old senior cadres who have ensured that the marriage will not be broken as Saturn is a glittering and prominent planet.
Our research has revealed that others are looking for the hinges in Seven Skyscrapers in the Seven Veins. Further studies led to a study of what was in secret. The reason is that the one who has cheated in the previous one has Ranah, and that a social norm is more dangerous than Rahu is more dangerous than seven.
This is a very selfish act and is underestimating the life of the other person who is more concerned with his life. This act, which is cunning, is no match for us, and we can not approve it as a fair process. It can be said that it can not be presented to the society as a good marriage.
The seven-year-olds are well-known for their fortunes to society. The “Duchess” is the five-dimensional masculine embrace of the seven vials, which is known as a powerful Rajayoga.
From this gentleman’s genius, the boldness, glory, power, and commanding character are also clearly visible. Those rich people who are well-received by the legitimate claimants of the immortal body that are well-acquainted with the tradition are the ones blessed by the traditional customs. It is the religion and the spirit of religion, and it is also preferred personality. I have seen in my beloved friend, pursuing the success of the nobles and praising them. Being fully honored with the “Dacha” Yoga, he can no doubt show that he is a self-sacrificing philanthropist who brings with it great satisfaction with the use of villagers and friends at his own expense.
In view of the above, powerful deposits of seven people are not as bad as they are. The mastery of our teacher’s teaching and my experiences can best be explained to the fact that the germs that are better than seven are better than those of seven, tens of knee and seven.
kuja hataṭa biya viya yutuda!
nava grahayan atarin vivāhayaṭa tadinma balapāna grahayā vannē kujaya. samaharu sitannē sikuru balavat kiyāya. sikuru vivāha kārakayā bava ættaya. namut lē dhātuvaṭa adhipatitvaya darana bævin vivāhayēdī sikuruṭa vaḍā kuja balavat bava jyedtiṣa siddhānta magin oppu kaḷa hækiya.
dæriyak malvara vīmēdī prradhāna vannē kujagē bhūmikāva vana atara vivāhaya san̆dahā porondam gælapīmēdī pradhāna vannē kujagen yedena “kuja dōṣaya” hevat “kuja bhauma dōṣaya”yi. evæni dōṣayak yedī tibena kēndara piḷiban̆dava viśēṣa avadhānayak vivāhayēdī yomu kirīma atītayē paṭanma siduvannaki. emenma rachju porondamē śīrō rachjuvaṭa venkara tibena nækæt tunama kujaṭa ayatvīmenma kujagē balaya vivāhayēdī kotaram balavat dæyi sitā gænīmaṭa puḷuvana. ē vāgēma strīngē mās śuddhiyaṭa menma daru pala haṭagænmaṭa da kuja grahayāgen suviśēṣī balapǣmak æti bava jyedtiṣayēdī tahavuru vī æta.
porondam parīkṣaṇayēdī “bhauma dōṣa” piḷiban̆dava soyā balannē vivāhayaṭa kuja pradhāna vana bævini. janma patrayaka kuja 1, 2, 4, 7, 8 saha 12 yana sthānayaka pihiṭā tibīmen ema janmiyāṭa bhauma dōṣa balapāna bava soyāgena tibē. viśēṣayen kuja hatē siṭīma piḷiban̆dava da atītayē siṭama apē gambada ættan tuḷa ættē biyaki. eya aśubha pihiṭīmak bavat, ema nisā vivāha jīvita avulvana bavaṭa ovun tuḷa matayak goḍanægī æta. eya kotek duraṭa satya dæyi vimasā balamu.
kuja hatē balavat lesin pihiṭā æti strīngē vædagatma aṁgavalin ekak vana ḷaya pedesa piripun payōdharayan gen menma, iṇa pedesa puḷul vū ukulakinda samanvita vana bava jyedtiṣavēdīn penvā dī tibē. eya strīngē rūpa sōbhāva vardhanayaṭa da dāyakatvayak sapayā æta.
hatē kuja narakaya kiyana kathāvē satyayak nættē da novē. kuja hatvænnēdī samīpa gnatiyā nasana bava prakaṭa karuṇaki. esē kiyannaṭa
pærænnō pelam̆buṇē manda? hata vivāhaya piḷiban̆da kiyǣvena hā ē piḷiban̆dava katā karana prradhāna sthānaya vana atara ehidī samīpa gnatiyā vannē sæmiyāgē nam birin̆daya. birin̆dagē nam sæmiyāya. esē vuvada kujaṭa ōnǣ ākārayaṭa nǣyā mærīmaṭa nupuḷuvana. nǣyā kavaraku vuvada upatinma gena ā pirihuṇa āyuṣa ættaku vuvahot esē vīmaṭa puḷuvana. evæni mandāyuṣa æti aya hatē kuja siṭiyat nætat mærenavāmaya. eya vaḷakvannaṭa śakra deviyanṭa vat bæriya.
kuja hatē siṭi pamaṇin sæmiyā hō birin̆daṭa vipat siduvannē næta. esē siduvīmaṭa nam tavat karuṇu kāraṇā kihipayak īṭa ekatu viya yutumaya. eya maru kapollak bavaṭa patvannē eviṭaya. esē nætiva kujaṭa pamaṇak taniva hatē nǣyā mærīma kaḷa nohæka.
kuja hatēa siṭiyadī hō hata penuṇa viṭadī niyama vayasēdī hō īṭa kalin vivāha diviyaṭa ætuḷat vana janmīn pramāṇaya væḍi agayak ganī. bohō viṭa siduvannē ḷābāla vivāhayanya. pāsal yana avadhiyēdī rāhu maha dasāvak lada viṭa kuja hatē siṭina aya bohō viṭa pāsal diviyaṭa āyubōvan kiyā, vivāha diviyaṭa ætuḷat vana avasthā apamaṇaya.
kuja hatē siṭina janmīnṭa vivāhaya pramādavīma yahapat næta. esē vīmen vivāha novī siṭīmaṭa æti pravaṇatāva væḍi agayak ganu æta. magē paryēṣaṇayanṭa anuva aḍu vayasin vivāha diviyaṭa ætuḷat vū kuja hatē siṭina kāntāvan tama sæmiyāṭa dakvanuyē sitāgata nohæki andamē ādarayaki. tama sæmiyāṭa viruddhava vacanayak hō kīmaṭa æya tama gnatīn haṭada iḍa nodena atara ē venuven saṭan kirīmaṭada mæḷivannē næta.
kuja ḷeyaṭa adhipatiyā bava pera san̆dahan kara æta. ema hētuva matama kujagen śaktimat bava hā kāmabhōgī bavada niyōjanaya kerē. hatvænna vivāha sthānaya, kalatrasthānaya vana bævin puruṣa dedenāgē liṁgikatvayada ema sthānayen niyōjanaya vīma rahasak novē. ema nisāma am̆bu sæmi depaḷakagē vivāha diviyē sārthaka asārthaka bhāvayada hatvænnen prakāśa vanu æta.
hatvænnē kuja siṭina pudgalayā satuva adhika kāmavēgayak pavatī. ema tattvaya janmiyāṭa ārōpaṇaya karanuyē venat grahayaku nova kujamaya. ema adhika kāma vēgaya hā kāma pipāsaya saṁsin̆davīmaṭa hæki vannē tavat evænima hatē kuja pihiṭana lada viruddha liṁgikayakuṭa pamaṇi. enisāma hatē kuja pihiṭā æti kēndra san̆dahā gælapennē evænima hatē kuja pihiṭi kēndara bava magē viśvāsayayi.
esē vuvat hatē pihiṭana lada kujagē balaya hīna vīma tuḷin kuja hataṭa kuja hatēma kendarayak avaśya vannē næta. namut gurugē hō sikuru gē graha dṛṣṭiyak nolabā nīcava hō durvalava siṭiya hot dikkasādayak hō dvēṣa sahagata lesin atahæra yæmak siduvīmaṭa bohō duraṭa iḍa æti atara ek ayekugē maraṇaya pavā siduvīmaṭa eya hētuvak vanu æta. esē siduvannē anik pudgalayāgē hatē kuja siṭīma nisāma novana atara miya yana pudgalayāgē maraṇaya san̆dahā ek ræsvū kēndrīya sādhaka samaga karmaya samapāta vīmeni.
kuja hatē siṭina aya samaga havulē kaṭayutu kirīma taramak apahasuya. tada vacana pāvicci karana movun samahara viṭa yamak idiripat karana ākārayada āvēgaśīlīya. prakōpakārīya. samahara dēval kaṭaṭa ā paliyaṭa kiyā damannē an ayagē sit emagin ridena bava piḷiban̆davada mohotakaṭa vat nositāya. āḍambarakārī bavin yukta vana atara uddaccakama æn̆gapurāmaya. elesinma mahantattvakamada æti atara tamā an ayaṭa vaḍā usas yǣyi nitara sitamin monara līlāven jīvatvannaṭa sitā ganī. tamā piḷiban̆dava tamā visinma adhi taksēruvak æti kara gænīma kuja hatē siṭina ayagē prradhāna durvalakama lesa penvā diya hæka. kōpa gæn vuṇa viṭadī itāma daruṇu kriyāvakaṭa hō pelam̆bena movun tuḷin eviṭa lova siṭina bhayānakama napurā dæka gata hækiya. kuja hatē siṭina pudgalayan piḷiban̆dava karana lada paryēṣaṇayanvaladī kaṭaka lagnayē guru pihiṭana lada kēndarayaka satvænna vū makarayē kuja pihiṭā tibiṇi. kaṭakayē guru ucca vūvā sēma hatvænna vū makarayēdī kuja ucca vē. ohu ākarṣaṇīya, priya manāpa pudgalayaku vū atara itā dhārmika menma tyāgaśīlī pudgalayaku vū atara usas manasakin yut mitraśīli ayaku lesa prasiddhiyak usulanneki.
ehidī ucca gurugē saptama dṛṣṭiyaṭa satvænnē siṭi ucca kuja lak viya. mema pihiṭīma “kuja dōṣaya” nohot “bhauma dōṣaya” sunnat dhūli karavana graha pihiṭīmaki. esē vūyē grahayingē balavat kama karaṇakoṭagena bava avivādayen pævasiya hæka. elesa kuja dōṣaya bhaṁga karavana krama rāśiyak jyedtiṣayē penvādī tibena bævin hatē kuja duṭu pamaṇin “bhauma dōṣa” ætæyi pævasīmaṭa kalabala novīma ugat jyedtiṣagnayāgē yutukama vē.
hatē siṭina kuja grahayāva ravi duṭuvahot vivāhayen venvīma siduvē. strīngē hatē siṭina kujaṭa vaḍā puruṣayangē hatē siṭina kuja daruṇu bava paryēṣaṇayangen heḷivī æti atara bhāryāvagē akal viyōva san̆dahā puruṣayāgē hatvænnē pihiṭana lada kuja væḍi dāyakatvayak dakvana bava paryēṣaṇayan magin sanātha karagena æta. eya itāma naraka tattvayaki. evæni ayaṭa noyek ākārayē mahajana virōdhatāvalaṭa muhuṇadīmaṭa siduvana atara anaturuvalin pīḍā vin̆dīmaṭa da siduveyi.
hatē kuja siṭina strīngē svāmi puruṣayā tējavanta penumak æti kīrtimat ayaku vana atara tama svāmi puruṣayā hētukoṭa gena evæni strīn āḍambara kāriyaka lesa samājayehi bæbaḷenu æta. nirbhītava samājaya tuḷa gævasena hatē kuja pihiṭana lada striya puruṣādhipatyaya yaṭa karagena nægī siṭina atara dænum tērum ættiyaka lesa pirisakaṭa nāyakatvaya pavā daranniyakada vē.
lagnaya tulāva vī hatvænna vū mēṣayē kuja tænpatvīma itā yahapat balavat pihiṭīmak lesa sṛṣīhu penvādī æta. puruṣa kēndarayē hatē siṭina kujaṭa ek cintana māraka sthānayak pavatina bava kiyā tibē. ema māraka tattvaya udākaravīma san̆dahā kujaṭa nisi balaya labādennē, hata adhipatiyāgē hā candra( sikuru dedenāgē pratikriyā anuvaya. hata adhipatiyā kujaṭa vaḍā balavatva siṭiya yutu atara san̆du sikuru hata adhipatiyā abhibhavā siṭīmaṭa samat viya yutuya. janmiyāgē āyuṣa kārakayā ē avasthāvē durvalava siṭiya yutuya. “cintana karana sthānaya” sampūrṇa vīmaṭa nam pahasu avasthāvak udā vetæyi sitiya nohæka. ihatin dakvana lada avasthā tunama sampūrṇa vīma yanu jīvita kālaya tuḷadī ekvarak pamaṇak at vin̆dīmaṭa læbena itāma durlabha māraka avasthāvan lesa penvādiya hæka. væḍi denakuṭa evæni tattvayakaṭa muhuṇa pǣmaṭa sidu vannē næta.
hatē kuja siṭina kāntāva malvara vīmat samaga piruṇa an̆gaÊpasaka æti tænættiyakagē svarūpa gannā atara aḍu vaśayen vivāha vīmaṭa eyada hētuvak vanu æta. hatē kuja hevat an̆gaharu balavatva siṭina kāntāvan vayasaṭa giyat vayasa penennaṭa næta. ovun tamanṭa svabhāvayenma læbuṇa rūmatkama tava tavat opa maṭṭam kara gænīmaṭa kālayat dhanayat væya karannē kisima lōbhakamak nætivaya.
vayasaṭa yannaṭa pera turuṇu viyē aga koṭasēdī “ācci ammalā” bavaṭa patkaravīma hatē kujagē tavat jīvita vikramayaki. īṭa hētuva ikmaninma vivāha vī, daru suratal balā daruvangē daruvanda suratal kirīmaṭa kaḍinaminma avasthāvak labādīmaṭa balavat hatē kuja parityāgaśīlī vīmayi. ætta vaśayenma evæni āccilā vāsanāvantiyan bava amutuven kiva yutu næta.
kuja hatē siṭina kāntāvangē vivāhaya, ḷābāla viyēdī siduvannē hituvakkārī andamini. prēma sambandhatāvak mulkaraganimin evæni vivāha bohō viṭa siduvannē demāpiya, gnāti virōdhatā madhyayē vīma viśēṣatvayaki. ovunṭa læbena daruvan da aḍu vayasin ḷābāla viyēdīma vivāha vana bava bohō viṭa atdæka tibē.
mā dannā han̆dunana strī, puruṣa bohō denakugē kēndaravala kuja grahayā hatvænnē tænpatva siṭina bævin ovungē jīvita piḷiban̆dava adhyayanaya kirīmē mahan̆gu avasthāvak mā haṭa himiva æta. elesa piriksana lada kēndaravala doaṣa bhaṁga vū avasthā piḷiban̆dava mā viśēṣayen vimasilimat vū atara ovungē jīvitavalaṭa orottu dīmē śaktiya hatē siṭina kuja hevat an̆gaharu labā dī æti bava magē paryēṣaṇayanvaladī manāva sanātha viya.
hatē kuja siṭina pirimiyāṭa hatē kuja siṭina striyak hō hatē kuja siṭina striyaṭa hatē kuja siṭina puruṣayaku hō karakāra bandavādīma purāṇayē siṭama ena siritaki. siritakaṭat vaḍā upakramayaki. viṣen viṣa næsīmē mema kramavēdayaṭa anuva balana viṭa dedenāgēma kuja hatē bævin dedenāma caṇḍīnya. caṇḍīn dedenaku hæma viṭekama ekinekā desa balannē sækamusuvaya. cakitayakin yutuvaya. gihi jīvitayaṭa avaśyama dē vana gaurava samprayukta biya dedenāgē mema cakitaya tuḷa antargatava æta. sāmayaṭa mārgaya eyama vē. pavul avul aḍu kirīmē upakramayak lesa atītayē siṭama bhāratīya saṁskṛtiya tuḷa da mema kramaya bhāvita kara æti bavaṭa sākṣi tibē.
samaharu hatē kuja pihiṭana lada kēndaravalaṭa hatē śani siṭina kēndara gælapē yǣyi pavasati. eyada siyum upakramayaki. senasuru lōkōttara bava niyōjanaya karanu labana tira gati guṇa æti grahayaku bævin vivāhaya kaḍā bin̆da damāgena noyana bava tahavuru karagat pæraṇi jyedtiṣavēdīn hatē kuja siṭina kēndara san̆dahā hatē śaniva yōjanā kara tibē.
hatē kuja siṭina kēndaravalaṭa tavat samaharu hatē rāhu siṭina kēndra soyana bava apagē paryēṣaṇayangen heḷiviṇi. ē piḷiban̆dava væḍiduraṭat adhyayanayē yedīmen ehi æti rahasa kumakdæyi vaṭahā gænīmaṭa læbiṇi. manda yat rāhu siṭina janmiyāṭa pera hatē kuja siṭinnā miyayana bavaṭa piḷigat satyayak æti atara hatē kujaṭa vaḍā hatē rāhu anaturudāyaka bavaṭa samāja sammatayak goḍanæn̆gī tibīma īṭa hētuva vī æta.
eya dæḍi ātmārthakāmī bavak prakaṭa karavana kriyādāmayak vana atara tamāgē jīvitaya piḷiban̆dava væḍiyen salakana anekāgē jīvitaya aḍuven taksēru kirīmaki. kapaṭikamak vana mema kriyāva manuṣyayan vana apa haṭa kisisēt nogælapennak vana atara sādhāraṇa kriyāvaliyak lesa eya kissima viṭeka apaṭa anumata kaḷa nohæka. emenma eya yahapat vivāha gælapīmak lesa kisima dāka samājayaṭa idiripat kaḷa nohæki bava avadhāraṇayen pævasiya hæka.
hatē kuja pihiṭana lada janmīn vāsanāvantayan bavaṭa samājayē piḷigænīmak æta. hatē tænpat balavat kujagen “rucaka” namæti paṁca mahā puruṣa yōgaya yedena atara eya balagatu rājayōgayak lesa jyedtiṣayē han̆dunvā dī æta.
mema yōgaya yeduṇu janmiyā keren nirbhīta bava, tējānvita bava, bala parākramaya menma āgnapati svarūpaya da pæhædilivama dækagata hækiya. mænavin væḍuṇa savibala dēhayakaṭa uruma himikam pāna mema yōgadhārīn sampradāyānukūla sirit virit ādiya his mudunin piḷigannā bhāgyavantayan vē. āgama dahamaṭa hā ēvā ædahīmaṭa mul tænak dī kriyā karannan vana atara priya manāpa pauruṣayakin da yukta vē. mahat vū puṇyakarmayanhi yedena movun pasupasa vāsanāva hā kīrtiya luhubæn̆da enu mā, magē hitavatma miturā tuḷin atdæka tibē. “rucaka” yōgayē pala nisi lesin bhukti vin̆dina ohu tama viyadamen gamvæsiyan hā hitamituran vandanāvē rægena yæmen mahat tṛptiyak labana parityāgaśīlī pinvataku bava avivādayen pævasiya hæka.
ihata kī karuṇu anuva balana kala hatē tænpat balavat kuja minisun hitana taram naraka næta. hatē kuja sissṭina kēndaravalaṭa hatē kuja, śani, rāhu sisṭina kēndaravalaṭa vaḍā hatē śubhayan siṭina kēndara vaḍāt sudusu bava apagēa guru paramparāvē matayat, māgē atdækīm matat pæhædiliva prakāśa kaḷa hæka.
This is a Google word to word translation of a article publised on Divaina on 2013/07/28.
