සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ජ්යෙතිෂය සොබාදහම සහ ජීව බලය
The energy from saving health is life. All those who have a healthy life will do all their work. That’s why physical healing will be made. Karuna Maithree will grow. Therefore, we will be loyal to those who associate with us and the animals. The environment in which such people live is pleasant and good. Only such a person can make such a product.
Just as the natural environment is beneficial to human life, it can also be a source of stress. To avoid such hardships is to succeed. There is a need for a shelter to prevent the effects of rain and rain. The feeling of the people who overstepped the barbaric era prompted them to build houses. They realized the need to respect the construction site because of the difficulties they encountered in building houses. Accordingly, the custom of venerating the martyrs began. Faces of the face of the face are associated with the men’s functions and the use of gods for each leg. The experience of the Surasins has been confirmed by the fact that at the beginning and the construction works, the blessings of the holy beings are beneficial and will not be ruled out. According to experience, this situation must also be confirmed.
The building of the building site will give the land owners a successful livelihood in the ownership of the husband. According to this view, 64 bases are in the construction of villages, towns, castle buildings, 49 in the renovation work, temples, courts, clubs, 100 caps for the wells, wells, tanks, ponds and 196 gardens. For goddesses, worships of water, bell, grain, varieties, soil, honey and ghee are performed. Some scholarly theories have shown that even though these sacrifices were held in a black soil with a Salga sandy soil, it was noteworthy that the Lord was not dissolved or worshiped at such places. Ancient people deposit water, flour, ghettel, dairies, rice-mixed earthenware jelly, and stretch out the rock of the great rock, but this place of residence also wants to remain steady. The laying of the foundation stone is special. In the entrances to the new home, Brahma, Vishnu, Shiva, kings, fictitious pagans and the earth and the sun were settled by the colonial colonists. The colonial colonists decided to come to the building with water, jungle, squid, souvenir and other earthen jar All of the problems with him and his cousin’s cousin have calmed down and the cause of the previous generation and this mother Copyright may dwell long been conditioned to separate trial occur. As long as they wish, as soon as they are willing, the inhabitants of the world, who live in their own world, let Cherattware live and give birth on this earth forever. There are also religious rituals such as architecture, Nagaiya and others. It will be a good thing again, “He begins with the car and rings and the feet of the golden nostrils with the invisible face of the goddess of the bark and the feet of the southwest.
Even though the rituals have been found in the ancient times, it is very difficult to search for grain and kissing. Therefore, when entering a new house, the sacred Maha Sangha comes in the process of constructing the building. It is sufficient to solve the problems of the Pirith. The protection of the sacred Kapilavastu sacred relics and the patronage of the sacred flowers, the pirith strings and the new habitation is appropriate, according to the advice and experience of the ancient scholars. Such sultry activities create a serene environment. Healthy. The weather is good and the rain will not get causing drought. So, nature is a blessing to mankind. These conditions make clear the fruit of the Dashantar Dasha and Goochar as the result of the higher studies of Buddhism and Buddhism as a result of the fruitfulness of the Buddha Dhamma. Accordingly, the nature, the nature, the nature and the life force can be considered as a trifle factor.
We have heard about the ways of sacrifices that are devoid of the construction and the adverse effects of the environment. Voice of large bodies of birds, the sound of birds hanging in the front of the house, dogs, paws, wild boars, cabbage and wild animals entering the front of the house, are considered to be an evil act. The birds, the owls, the eagles, the dove, the greywish, the red-headed birds are special. The occurrence of intercourse on intercity ponds, suddenly falling birds, rarely on the surface of the honeycomb, will result in very bad conditions. Houses, villages, towns and state control heads are considered to be power losers. If a city, a sacred place in the country, an earthquake, floods, famous enemies, devastation destroyed by the mighty powers, misleading associates and harassment, if the city of the city is afraid of the landowners According to the theories. Bad people have said that those who have been blamed are claiming that they have rights in the city, home and country. Bonuses, mansions, commerce fields, shadowing of the lightening of the rainforests, fears of everyone, sacred trees and chaityas, statues of gods, or devotees on charitable acts and the occasions of fear of Rajarajans in the sermons’ remarks has.
Houses, villages, cities, mansions, houses, villages, cities, houses, houses, villages, cities, houses, houses, gardens, honey, graze, Fill in earthen jars and place them in four corners of the construction site and hold tunes of the Pannachrha and hold praises with shaved blades 108 times, 8000 times or 100,000 times. Architects vidyāṇukūla theory has been noted that had accepted the īma appropriate. It is said that these rituals will avoid the fate of the fate and that those who do not live in the Rathana will be repeatedly destroyed. This situation has also been explained by the Minister of Fisheries and Aquatic Resources as fruitful and unprofessional.
As mentioned above natural disasters are caused by man’s intolerable greed, falsity and unrighteousness. These natural disasters are terrible, meteoric, ghostly, interspersed, heavy clouds and heavy rain. These are shown by the diverse human activities because of the displeasure of the deities of the gods due to the repercussions of the natural environment. Comets created by God, comets, and behaviors of lightning are foretold by great preoccupation, according to the terms and experiences. Accidents, comforts, intrigues, booms, and booms are predicted. A delicate ginbible with a short tail, with a short tail, drops into the lower part of the throat, as a tiny star with about two yards, and as a lightning bolt, the loud electric current flowing on it fires as a lightning, The white and pink light bars as long as the firing line is electric like a fireside, Also, where a gang known as the terrible voice Diamond Fire Fire ball. The performance and philosophy of the goddess booms, which can be determined by the nature of the star. This is due to the discrepancy between the phenomena such as Flute, Theo, Theo, Theo, and the Air. The destruction of human life, the existence and livelihood of human life, is considered to be the destruction of the world as a result of extreme destruction. Just as it was mentioned at the beginning, it is only the warring volunteers who can survive this disaster or escape this situation.
There are severe storms. According to old opinions, depending on the occurrence of storms, various social strata are affected. In the early hours of the day, the winds of the day emerge by the powerful, the VIPs, the traders, the barbarians, the winds of the morning, the urban inhabitants, the four-legged animals, the midday jewels and the unruly professionals, the thieves in the evening, the nightmares of the night, the nightmares of the elephants reports.
Sunshine is also influenced by human influences. Invasion (rainbow) is a kind of spectacular spectacle in the bow. It is believed to be the poisonous state of the Naga realm, which is thought to be an asteroid, ie, an arachnage called Mekala Nagaraya or Rahu-kety, which is visible in the sky. The rainbow with different colors and the rainbow in the heart of the human life and the rainbow of a forest in a wild village. It shows the rainfall in the sky and a rainbow in the majestic rainfalls. The presence of fear of epidemics, the appearance of blue, red and green rainburn, famine and drought. , The appearance of the dawn during the autumn, the appearance of the rainy season, the drought, It is believed that displaying a rainbow in the eastern district during the midday or evening, or showing the yellow balls of fireballs is a sign of the fruit that results in the persecution of the rulers.
The spacefalls of the airplane that fire like balloons come in contact with the comets. The yellowish-yellow comedians, the red comets of comets, the destruction of red-cometh yellow comedies, and the shadowy light from the shining bright light-colored stars emit great calamities, the scarlet comets are afraid of the east, Coming to Comoros to see farmers, agriculture, philosophy, ecology, arts and the arts The appearance of young people, the appearance of the south, the appearance of the common merchants and the bad people, the appearance of the southwestern eclipse, the sentiments of those who engage in missions and those who profess new ideas, are pointed out in academic theories. Businessmen and confidants are encouraged to point out the comedy of the West to the lowly, the peasantry, the Wayamba, the thief, the southward view of the Silvers and the northeast. The comet’s theories suggest that the comets traveling to the right of the ghosts of gold in the right direction have given the country’s citizens and the state ruler goodbye. The dwellers of the ancient times have followed these ashes to avoid these harassments. The Buddha himself had understood only in a sensible way that he felt this was not suitable according to the teachings of wise rabbis, by his lifetime. According to the teachings of the Buddha, the lives of those who understand the righteous way of life are the liberation methods of many of these people. Setting up of chanting piriths for the beginning of the good work as well as for the future fear, conducting Pirith Pirith sermon, pirith sermons, sermons and bhikkus. These are the factors that contribute to the elimination of health problems in the ages.
The ancient sermons have predicted that the comets of the sky would appear in the sky as a result of the world’s evil consequences, and that the people are disfiguring as a result of unconcern, and consequently (the environment will be harmed) will cause a catastrophe. The Buddha Explained. These conditions that are declared according to the fictitious fruitfulness of the house are due to improperly completed houses, villages, towns and mansions. We, the Buddhists, have come to realize that the prosperity, the health, the security and the upward growth are based on righteous practices. Healthy homes and home residents, architecturally explain that a suitable house should be constructed after confirming permanent residence, listening to chanting dansals, performing Bodhi Pooja, cleaning Buddhist places of worship, providing seedlings, swallowing places, giving shelter to animals, Dithy is well-recognized in the field of body energy and livelihoods has. All the living creatures including the human beings and all human beings and all the living things that are endowed with the abundance of the abundance of the Buddha Relics can be acceptable to all, and they can be accepted as a triumvirate, nature and life force. is.
jyedtiṣaya sobādahama saha jīva balaya
nirōgīkama ārakṣā kara gænīmen læbena śaktiya jīva balayayi. nirōgī jīvitayak uruma vū tænættā nirata vana siyalu kāryayan saphala veyi. ē nisāma kāyika mānasika suvaya udāveyi. karuṇā maitrī guṇayan vardhanaya veyi. ē anuva æsuru karana ayagēt vanasatungēt kīkaru bava hitavat kama ætivē. eban̆du aya jīvat vana parisaraya prasanna vī sobādahamin læbena guṇayada yahapat veyi. mevan mahan̆gu phala udākaragata hækivannē suman̆gaṭa yomuvana utsāhavantayāṭa pamaṇi.
minis jīvita pavatvāgena yæmaṭa ivahal vana svabhāvadharmaya hitakara vannā sēma pīḍākārī tattvayanṭada hētuveyi. evæni pīḍāvan man̆gaharavā gænīma utsāhaya saphala karagænīmaki. hiruræs nisāt væssa nisāt æti vana pīḍāvan vaḷakvā gænīma san̆dahā nivahanaka avaśyatāva ætiveyi. vanacārī yugaya ikmavā giya minisāṭa æti vū hæn̆gaêm anuva nivāsa idikara gænīmaṭa peḷam̆bī æta. nivāsa idikara gænīmēdī æti vū duṣkaratāvan nisā diyuṇu kaḷa sit ættō idikirīmē bhūmiyaṭa gaurava kirīmē avaśyatāva avabōdha kara gatha. vāstu puruṣayāṭa garu buhuman dækvīmē cāritraya ārambha vuyē ē anuvaya. muhuṇa yaṭikuruva bīmaṭa heḷana lada vāstu puruṣayāgē śarīrāṁga æsuru koṭa ek ek pādavalaṭa dēvatā nāmayan yodā puda pujā pævætvīma emagin purudu vū kriyāvaliyaki. idikirīm kaṭayutu ārambhayēdī menma nima kirīmēdīt vāstu puruṣayāṭa buhuman dækvīmen yahapata sælasena bavat, esē nokirīmen avæḍa siduvana bavat sṛṣivarungē at dækīm anuva sanātha koṭa æta. vartamānayēda at dækīm anuva mē tattvaya sanātha kara gata yutuya.
idikirīm bhūmiya pihiṭīma anuva koṭas kara vāstu puruṣayā pidīmen bhūmiyē himikaruvanṭa sārthaka divipevetak uruma veyi. mema adahasa peradæriva nivāsa, grāma, nagara, rāja mandira tænimēdī pāda 64 vaśayenda, alutvæḍiyā kirīmēdī pāda 49 vaśayenda, dēvāla, maṇḍapa, samāja śālā, prāsāda pāda 100 vaśayenda, ḷiṁ, væv, pokuṇu, udyāna pāda 196 vaśayenda koṭas kara ē ē sthānavalaṭa himi dēvatāvan udesā jalaya, viḷan̆da, dhānya, varga, pasgōrasa, mī pæṇi gitel sahitava puda pūjā pavatvanu labayi. kaḷu pas sahita salgas vævena jalāśrita bimaka mema pūjāvan pævæt vuvada evæni sthānavaladī dēvatārādhanā kirīma hō pin anumōdan koṭa deviyan visuruvā hærīma nudusudu bava ætæm pæræṇi siddhānta anuva prakaṭa veyi. purāṇa janayā jalaya, un̆dubat, gitel, dīkiri, kiribat sahita mæṭi bhājanayak tænpat koṭa mahāmēru parvataya yam sē nosel vī pavatīda, eparidden mē vāsasthānayada nosel vī sthirava pavatīvāṛ yanuven prārthanā karannēya. mulgala tæbīmēdī mē ākārayaṭa kaṭayutu kirīma viśēṣa veyi. nava nivāsayaṭa praviṣṭhavīmēdī brahma, viṣṇu, śiva, gaṇa, patyādī pañca dēvatāvun saha pṛthiviyaṭat sūryayāṭat atara vāsaya karana siddha vidyādharādīn pæmiṇa vāstu bhūmiya avaṭa væḍa siṭina sēkvāṛ yanuven adhiṣṭhāna koṭa jalaya, yava, tala, kusataṇa, pasgō rasa sahita mæṭi bhājanayak atætiva gehimiyā nivasaṭa ætul vī tamāṭada pirivara gnāti vargayāṭada siyalu dōṣa samanaya vī rōga duk hā bayen torava pera janmayē saha mē bhavayē karma hētuven ætiviya hæki pīḍāvak samanaya vī bohō kālayak vāsaya karannaṭa himikama læbēvā. yanuven prārthanā koṭa kæmati viṭaka kæmati paridden yæm īm kaḷahæki nārajunda, lōkapālakayanda tama tamangē lōkavalaṭa ætulva vāsaya keretvāṛ mē bhūmiyehi siṭa hæma kalhima āyuṣa hā bala dānaya keretvā. yanuven vāstu, nāgayā ætuḷu pirivaraṭa puda pūjā pavatvanu labayi. nævata yahapatak vēvā yi “ōṁ” kārayen ārambha koṭa ranvan kaṭussakugē svarūpa gat siyalu deviyangē balaya himi vū yaṭikuruva æti muhuṇa sahita īsāna disāvehi hisada nirita disāvehi pādayanda æti vāstu puruṣayāṭada puda pūjā pavatvanu labayi.
ādi yugayanhi mesē puda pūjā sidu kaḷada dhānya varga, kusataṇa sevīma itā duṣkara bævin vāstu bhūmiya sækasīmēdī nava nivasakaṭa pivisīmēdī ati pūjanīya mahā saṁghayā vahansē væḍamavā kōṭiyak sakvala balaya pihiṭuvannaṭa hækiyāva æti pirit sachjāyanā kirīma pramāṇavat veyi. amatara ārakṣā vaśayen sarvagna dhātūn vahansē udesā pūjā koṭa pirit bala sahita vū saman picca mal, pirit nūl vāstu bhūmiyēt nava nivahana tuḷat tænpat kirīma sudusu bava pæræṇi vidvatungē ovadan saha apa atdækīm anuva sanātha vī æta. mevæni sat kriyāvanhi yedena viṭa śānta parisarayak æti veyi. nirōgīkama ætivē. kālaguṇaya yahapat vī væssa nisikalaṭa læbī niyan̆gayak æti novī ket vat sarusāra veyi. ē anuva sobādahama minisāṭa āśirvādayak vana bava manāva pæhædili veyi. mē tattvayan daśāntar daśā phala saha gōcar phala vaśayen jyedtiṣ śāstrāṇukūlavada, karmaphala vipāka vaśayen budu dahaminda pæhædili veyi. jyedtiṣaya, sobā dahama saha jīva balaya tun ǣdutu sādhakatrayak lesa sælakiya hæki bavada mē anuva pæhædili veyi.
idikirīm valin bæhæra vū vanajīvīn saha parisara hētu ahitakara lesa balapǣm æti karana avasthāvaladīda anugamanaya karana pūjā vidhi gæna apa asā æta. māṁsa bhakṣaka viśāla śarīra æti kurullan nivāsa samīpayē han̆ḍa næn̆gaêma, sunakhayin, sivalun han̆ḍalǣma, val ūran, kabarayan saha vṛṣabhayan nivasa idiripasin ætuḷu vī piṭupasa dorin piṭavīma ayahapata sælasena kriyāvan lesa sælakē. bassā, bakamūṇā, ukussā, pareviyā, giju lihiṇiyā, ratu hoṭa sahita kurullan mē atara viśēṣa veyi. nagarāntara kuḷuṇu mata mī bæn̆dīma, hadisiyen pæmiṇena pakṣīn ē mata væṭīma, kalāturakin hum̆bas matupiṭa mal pipīma siduvuvahot itā ahitakara tattvayan ætivē. nivāsa, grāma, nagara saha rājya pālaka pradhānīnṭa balaya ahimi vīmē pera nimiti lesa sælakē. nagarayaka gamaka, raṭaka pūjanīya sthāna valaṭa akuṇu sara vædīma, gindaren pīḍā ætivīma, prasiddha saturan ætivīma, vaṭinā sampat balavatun visin vināśa kirīma, æsuru karana aya muḷā karamin satpuruṣayanṭa hiṁsā pīḍā kirīma siduvuvahot gamē, nagarayē, raṭē himikaruvanṭa biya æti vana bava sṛṣi mata paridi goḍanæn̆guṇu siddhānta anuva pæhædili kara æta. asatpuruṣa gati ættō gamē, nagarayē, nivasē, raṭē himikam labā æti bava emagin tahavuru karana bava yāga hōma vala nirata vū silvat bamuṇu æn̆durutumanlā prakāśa kara æta. prasāda, mandira, ket kum̆buruvalaṭa valgā taru koṭas, akuṇu sara patita vīma siyalu denāṭama bhaya ætivana peranimiti lesada, pūjanīya vṛkṣa mataṭa saha caitya, dēva pratimā hō dēvāla mata patita vīmen puṇya kriyāvanhi nirata vana ayaṭa saha rājarājādīnṭa bhaya æti vīmē pera nimiti lesa sṛṣivarungē prakāśayanhi san̆dahanva æta.
ādi yugayanhidī mema āpadāvan sidu novīma san̆dahā nivāsa, gam, nagara, mandira ārambhaka avasthāvē mahā samudrayen labāgannā vaṭinā mæṇik, dhānya, varga, suvan̆da varga, ī taṇa, kusa taṇa, gitel, mī pæṇi, kiri bat, gōrōcana, rasa kævili, pæn varga mæṭi bhājanavala puravā idikirīm bhūmiyē satara konvala tænpat koṭa paṁcatūrya nāda pavatvā, silvat bamuṇu æn̆duran lavā tama abhimataya paridi 108 varak, 8000 varak hō 100000 vārayak japa yātikā pævætvīma sudusu bavaṭa piḷigena tibuṇē yǣyi vāstu vidyāṇukūla siddhāntayanhi san̆dahanva æta. mema śānti karmavala yedīmen daivayaṭa anuva siduvana vipat man̆ga hærena bavat śānti karmavala noyedena aya akālikava vināśayaṭa patvana bavat san̆dahanva æta. mē tattvayada jyedtiṣśāstāṇukūlava pala saha apala lesa pæhædili kara æta.
ihata san̆dahan kaḷā sē svābhāvika vipat æti vannē minisāgē dæḍi lōbhaya, asatyavādī bava saha adhārmika kama nisāya. mema svābhāvika vipat lesa valgātaru darśanaya vīma, ulkā, nigha_ṁta, indracāpa, mahā mēgha, dhārāṇipāta væsi ætivē. mēvā darśanaya vannē viṣama vū minis kriyākārakam nisā devi dēvatāvan aprasādayaṭa patvīmen svābhāvika parisaraya aniṣṭha vipāka labādīma hētuveni. deviyan visin nirmāṇaya karana valgā taru, akuṇu sara ādī darśana saha hæsirīm mahat baya ætivīmē pera nimiti bava sṛṣi bhāṣita saha atdækīm anuva sanātha vī æta. ulkā hevat valgā taru, nirghāta, indracāpa, utpāta anaturuvala peranimiti veyi. keṭi valgayak sahita yārayaka pamaṇa diga æti siyum ginibōlayak dhīṣṇya lesada, keṭi valgayak sahita muduna mahata pahaḷaṭa væṭena viṭa viśāla vana yāra dekak pamaṇa diga æti valga taru ulkā lesada, væṭuṇu tæna gini ganna mahat śabdayak sahitava gaman karana vidyut dhārāva akuṇu lesada, mahat bayaṁkara vū væduṇu tæna gini gannā gini kadambhaya vidyutaya lesada, vilakkuvak hā samāna vū yārayak pamaṇa diga æti sudu saha rōsa pæhæti ālōkaya tārā lesada, biyakaru han̆ḍa sahita væduṇu tæna gini gannā gini bōlaya vajra lesada hæn̆dinveyi. divya utpātayan lesa sælakena mēvāyē kriyākāritvaya saha darśanaya vīmen æti vana tattvaya taruvē svabhāvaya anuva tīraṇaya kaḷa hækiya. esēma paṭhavi, āpō, tējō, vāyō yana mahābhūtayan viṣama vīmen mema tattvaya ætivē. minis jīvitayē nirmāṇaya, pævætma saha jīvanōpāyan san̆dahā ivahal vana mēvā viṣama vīma tadabala vināśayanṭa hētu vana viṭa lōka vināśaya lesada sælakē. ārambhayēdī san̆dahan kaḷā sē mē tattvaya udā novīmaṭa hō udā vū vyasanayen bērīmaṭa hæki vannē samdiṭu vīryavantayanṭa pamaṇi.
tadabala lesa ætivana kuṇāṭu nigha_ṁta nam veyi. kuṇāṭu ætivana avasthā anuva vividha samāja talayanṭa balapǣm æti vana bava pæræṇi mata anuva sanātha vī æta. aluyam kālayē suḷaṁ æti vīmen balavatun, prabhūvarun, vyāpārikayan, asammata vṛttīnhi yedena kāntāvanda udǣsana kālayē suḷaṁ æti vīmen nāgarika pradēśavāsīn, sivpā satunda, madhyāhnayē pisācayan saha asammata vṛttikayanda sandhyā bhāgayē sorunṭada, rātriyē siṭa aluyam kālaya dakvā niśācara satun, æt aśva sattvayanṭada biya gena dena bava pævasē.
hiruræs darśanaya vana svabhāvaya anuvada minis jīvitayaṭa vividha balapǣm ætivē. vividha varṇa sahitava dunnaka ākārayen hiruræs darśanaya vīma indracāpa (dēdunna) lesa hæn̆dinvē. vāyu talāvak lesa sælakena ananta hevat mahākāla nāgarājayā hevat rāhu – kētu piṭu pasaṭa gaman kirīmēdī ākāśa talayē disvana mema tattvaya nāga rājayā praśvāsa kirīma nisā udāvana viṣa sahita tattvayak lesada viśvāsa kerē. vividha varṇa sahitava tada pāṭin darśanaya vana dēdunna minis jīvitayē suba pala udāvīmaṭada, vanagata duṣkara gammānayaka dēdunnak darśanaya vīma pradēśādhipatiyāṭa ayahapata udāvīmaṭada, saumya vū ahas talayē dēdunnak darśanaya vīma vasaṁgata rōga biya æti vīmaṭada, nil, ratu saha koḷapāṭa dēdunnak darśanaya vīma durbhikṣa hā niyan̆gaya æti vīmaṭada, niyaṁ samayē darśanaya vīma vārṣāva æti vīmaṭada, væsi samayē darśanaya vīma niyan̆gaya æti vīmaṭada, rātri kālayē hō sandhyā kālayē nægenahira disāvē dēdunnak darśanaya vīma hō kaha pāṭin gini bōla sē darśanaya vīma pālakayanṭa pīḍā æti vīmaṭada hētu vana phala darśanaya vīmē pera nimiti bavada viśvāsa kerē.
ahasat poḷavat sparśa vannā sē penena guvan talayē gini bōla sē darśanaya vana valgā taru digdāha nam veyi. kahapāṭa valgā taru pālakayanṭa pīḍā da ratu pāṭa valgā taru raṭaṭa ayahapatada, ratu kaha miśra pāṭa valgā taru bhōga vināśayaṭada, prabala vū dīptimat ālōkaya sahita valgā taru eḷiyen sevanæli bima patitavīma pālakayanṭa mahat vyasana genadīmaṭada, tada ratu pāṭa valgā taru yuda biya æti vīmaṭada, nægenahira diśāvē valgā taru darśanaya vīma govi janatāvaṭa saha kṛṣi karmāntayaṭada, giṇikona disāvē valgā taru darśanaya vīma kalā kṣētrayaṭa kalākaruvanṭa saha taruṇa pirisaṭada, dakuṇu disāvē darśanaya vīma sāmānya veḷen̆dunṭa saha napuru gati ættanṭada, nirita diga valgā taru darśanaya vīma dūta sēvāvala nirata vūvanṭa saha alut mata prakāśa karana ayaṭada pīḍāvana bava śāstrīya siddhānta vala san̆dahanva æta. baṭahirin valgā taru darśanaya vīma pahat rækiyāvala nirata vūvanṭa saha govi janatāvaṭada, vayam̆ba disāvē darśanaya vīma sorunṭada, dakuṇu disāvē darśanaya vīma silvatunṭada, īsāna disāvē darśanaya vīma vyāpārikayanṭa saha mityā matadhārīnṭada pīḍā dāyaka veyi. ranvan pāṭa dakuṇu disāvaṭa gaman karana valgā taru raṭa væsiyanṭa saha rājya pālakayāṭa suba pala dīmaṭa hētuvana pera nimiti lesada śāstrīya siddhānta vala san̆dahanva æta. ādi yugavala vāsaya kaḷa janayā mema apalayan man̆gaharavā gænīmaṭa yāga hōma pūjā vidhi lesa anugamanaya kara æta. budu rajāṇan vahansē jīvamāna kālaya vana viṭa næṇavat tāpasa tumanlāgē igænvīm anuva mē tattvaya nusudusu bavaṭa hæn̆gaêm mātra vaśayen pamaṇak avabōdha karagena tibiṇi. budurajāṇan vahansēgē igænvīm anuva dæhæmi jīvana raṭāva mē siyalu duk valin nidahas vīmē mārga bava bohō denek avabōdha karagænīmē pratiphala vartamāna bauddhayanṭada bukti vin̆dīmaṭa avasthāva udā vī æta. suba kaṭayutu ārambhayēdī menma anāgata bhaya durælīma san̆dahā set pirit sachjāyanaya kirīma, sarva rātrika pirit dharma dēśanā pævætvīma, sati pirit dēśanā pævætvīma, saṁghayā vahansēṭa æpa upasthāna kirīma, silvatunṭa saṁgraha kirīma mē atara vædagat piḷivetya. nirōgī jīvitayak uruma kara gænīmaṭa hētu vana mē piḷivet jyetiṣśāstrāṇukūlavada apala upadrava durælīma san̆dahā ivahal vana sādhakayan veyi.
lōkayāṭa muhuṇa dīmaṭa siduvana iṣṭa aniṣṭa phala vipākavala pūrva nimiti vaśayen ahasē valgā taru darśanaya vana bava purāṇa sṛṣivaru prakāśa kara ætivā sēma minisun adhārmika vīmē pratiphala lesa parisaraya viṣama vana bavat ē hētuven (parisaraya viṣama vī) mahat vyasanayak æti karana bavat vividha sūtra dēśanāvalin budu rajāṇan vahansē pæhædili kara æta. daśā antar daśā, gōcara phala anuva prakāśa karana mē tattvayanma nusudusu lesa nimavena nivāsa, grāma, nagara, mandira nisāda, æti veyi. suba pala, nirōgī kama, ārakṣāva, abhivṛddhiya udāvannē dæhæmi piḷivet vala nirata vīmen bava bauddhayan vana apa avabōdha karagena æta. gṛha patiyan ætuḷu nivæsiyangē nirōgī kama, sthīra vāsaya tahavuru vanasē sudusu nivasak idi kaḷa yutu bava vāstu vidyānukūlava pæhædili karana atara set pirit dēśanā valaṭa savan dīma, bōdhi pūjā sidu kirīma, vihārasthānayan pirisidu kirīma, pæḷa siṭuvīma, gilānōpasthānaya, satunṭa abhayadānaya dīma, nirōgī kama, kāya śaktiya, jīvanōpāya kaṭayutu diyuṇu vīmaṭa hētuvana bava jyedtiṣ śāstrāṇukūlavada piḷigænīmaṭa lak vī æta. lōka dhātūn saha minis vargayā ætuḷu siyalu jīvīnda, sampatda nima vī æti apō, tējō, vāyō, paṭhavi dhātu sansun vanasē hæsirīma siyaludenāṭama piḷigata hæki karuṇu bavat jyedtiṣaya, sobā dahama saha jīva balaya tun ǣdutu sādhakatrayak lesa piḷigata hæki bavat mema śāstrīya siddhāntavala san̆dahan karuṇu anuva pæhædili veyi.
This is a Google word to word translation of Divaina