සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් කිල්ලට බියවිය යුතුද ?
When it comes to paying particular attention to the “dill” of our ancient peasant society, many of today are afraid of ditch. There are many types. Cloves, Dicks, Dicks, Dice, Dick, Musmoil, Quilla, etc. are some of the Kenyan varieties.
Dila is a germ in the unclean place. The kahaluwild kila is about to become a purifying her daughter when she was a child. It is from ancient times that a mother or a virtuous woman who has not mixed with sandalwood, lily, rice, wicker, etc., has been practicing an ancient practice for 5 or 7 days. The girl lets you stay in a room in the bathroom until you have a bath. This period belongs to the hill country.
When a death occurs in a house, usually two or three days or even days are fatal. But it is not functioning among the Muslims. Unlike in the day today, the houses of the society are made of smoked plaster with coiled walls. Keeping the body for a few days will make it more likely to rot. Because there were no emblems at that time. The air that comes out of the body of the person who died is unclean air. Poisonous seeds in the living room remained so inadequate because there was insufficient window-entry. This poisonous gas is bad for the rest of the living. It is also correct to say that this ditch is dead.
A duck dildo means that when there were child births, mothers in the society did not have sufficient hospital facilities. As a result, most children are born inside the home. The midwife is a woman who has a special knowledge. As a result of the drowsiness of a child, it can cause germs due to the contamination of the environment, the house, and the room. The current situation is that they are hospitalized at such births.
Accordingly, the causes of deaths, dirt, claws and kilos, etc., implies that the place where the place of birth and the place where it is inhabited is the source of poison gas. This poison gas will affect not only the person (apart from the victim) but the rest of the householders. It is a disaster.
Most of the houses do not go far enough to accommodate the victims of measles, chickenpox, smallpox and measles, in addition to cravings. It is common practice to hang several branches of coffee in the places where such patients are present. This implies avoidance of outbreaks because of a communicable patient.
Avoid getting out of reach of people with a minor disability or an injury. They are likely to take the germ of the site immediately. As soon as people look back, it’s a common practice to wash the body with lime or brine.
If there are some people who believe in magic, Balmoral, etc., they are going to such place. Also, the wards of these activities are stretching towards places. Believing that it is possible for you to go into the kalla.
Some have believed that in a house in a casket of death, there are three months in a house. But after the death of the casket, the body of the disgraceful body and the kurtha celebration, after clearing the inside of the inside and outside the pure yellow water, disinfectant air is removed from the house, and it does not lead to a “cliché” speech.
There are still people among us in that day, those who are shaped like a social group. This state of the art technology does not have to be afraid. As mentioned earlier, it is necessary to ensure that seeds are no longer germinated after the cleanliness of the place where the event occurred.
killaṭa biyaviya yutuda ?
apē pæraṇi gæmi samājaya “killa” gæna viśēṣa avadhānayak yomu kaḷa vaga pasak karana viṭa vartamānayēt bohomayak udaviya killaṭa biyen pasuveti. kili varga bohomayaki. koṭahaḷu killa, maraṇa killa, vædū geyi killa, mas – māṁśa killa, yanādī vaśayen kili kramayē prabhēda kīpayaki.
killa yanu apirisidu tænvala æti viṣabījayi. koṭahaḷu killa yanu dæriviyak væḍiviyaṭa patvīmēdī siṭa æya nā pavitra vī siṭina dinaya dakvā pavatina killayi. malvaravī dina 05 k hō 07 kaṭa pasu īṭa sudusu nækatakin suba vēlāvak balā san̆dun, mānel, amukaha, vadakaha ādiyen miśra noyin̆dul pæn kalayakin mava hō guṇavat kāntāvan lavā isē siṭa depatul dakvā nǣvīma purāṇayē siṭa pævata ena siritaki. dæriviya nāna dinaya dakvā kāṭavat nopenana sē geyi kāmarayaka nataravī siṭīmaṭa iḍa harī. mē kālasīmāva koṭahaḷu killaṭa ayat vē.
maraṇayak yam nivasaka siduvūviṭa sāmānyayen miniya dina 02 k hō 03 k hō nivasē tætpatveyi. ehet muslim janayā atara eya esē kriyātmaka novē. edā samājayē geval ada men nova, itā puṁciya, kaṭumæṭi bittivalin sæduna ēvā veyi. mē tuḷa mṛta dēhayak dina kīpayak tabā gænīmen eya kuṇu vī gan̆da gæsīmaṭa taram iḍakaḍa væḍi vē. ē embām krama edā notibuṇa nisāya. mæruṇu tænættāgē śarīraya tuḷin nikmena vātaya apirisidu vātaya veyi. pramāṇavat paridi janel doraval ekala notibuṇa nisā geyi tuḷama viṣa bīja kækǣrī pavatī. mē viṣa vāyuva sesu jīvatva siṭina ayagē śarīrayaṭa itāmat ahitakaravannēya. mē killaṭa maraṇa killa yayi kīmada niværadiya.
vædū killa yannen adahas karannē edā samājayē mavvarunṭa daru upat ætivana viṭa rōhal karāyæmaṭa pramāṇavat paridi rōhal notibuṇi. enisā bohomayak daruvan upadinnē nivasa tuḷamaya. vinnam̆bu ammā tanatura daraṇanaladdēda ē gæna viśēṣa dænumak æti kāntāvaki. daru upatakadī pavā lē vahanaya vīm siduvana heyin vædū killa ætivana nisā īṭa adāḷa parisaraya, nivasa, kāmaraya apavitra vīmen viṣabīja æti viya hækiya. vartamāna tattvaya nam evan prasūta avasthāvaladi rōhal gataveyi.
mē anuva balanaviṭa maraṇa killa, vædū killa, koṭahaḷu killa ādī deyin gamyavannē eya siduvana hā tænpatva æti sthānaya apirisidu vīmen vahanaya vana viṣa vāyuvaṭayi. mema viṣa vāyuva adāḷa pudgalayāṭa (maraṇakaruṭa hæra) pamaṇakva nova nivasē ræn̆dī siṭina sesu ayaṭada balapānu æta. in siduvannē ayahapataki.
yaṭakī karuṇuvalaṭa amatarava sarampa, pæpola, vasūriya, kambulgāya væni rōga pīḍāvanṭa lakvūvangē nives valaṭada bohomayak udaviya yæmaṭa akamætiya. evæni rōgīn siṭina sthānavalaṭa kāṭat penenasē kohom̆ba atu kīpayak ellā tæbīma sirita vē. in gamya vannē bōvana rōgiyaku siṭina nisā piṭastara aya pæmiṇīmen vaḷakina vagaki.
suḷu ābādhayak hō śarīra gata tuvālak æti aya yaṭaki sthānavalaṭa yæmen væḷakī sisṭiti. ovunṭa adāḷa sthānayē viṣabīja ikmanin śarīra gatavīmaṭa iḍa æti nisāya. hadisiyēma evan tænakaṭa nogos bæri nisā yantam muhuṇu pennā āpasu āviṭa, dehi hō amukaha miśra jalayen æn̆gapata sōdā gænīma sāmānya siritaki.
yantra mantra, balitovil ādiya viśvāsakarana ætæm udaviyagē bellē surayak damā siṭī nam evan sthānayaṭa yannē suraya galavā tabāya. esēma mema kāryayanvala niyǣḷī siṭina kapuvanda yaṭakī sthānavalaṭa yæmaṭa adi madi karati. ē tamanda killaṭa asuvīmaṭa iḍa æti bava viśvāsa karaminya.
maḷageyak, koṭahaḷu geyak siduvū geyaka killa māsa 03 k pamaṇa pavatina bavaṭa ætæmhu tuḷa viśvāsayak pavatī. ehet maraṇayak, koṭahaḷuvak, siduvū nækata dēhaya ivat kirīmen hā koṭahaḷu maṁgalyayayi avasāna vīmen pasu geyi ætuḷata hā piṭata pirisiduva kaha vatura isa viṣabīja nāśaka krama maginda apirisidu vātaya ivat kirīmaṭa sælæsvīmen “kili” kathāvak æti vannē næta.
edā samājakramayaṭa, anuva hæḍagæsuṇu piris tavamat apa atara siṭiti. mē navīna tākṣaṇa lōkaye killaṭa biya viya yutu næta. kaḷa yutuva ættē kalin san̆dahan kaḷa paridi siddhiya vū sthānaya tuḷa pirisidu bava ræka siddhiyen pasu tavaduraṭat viṣa bīja æti novīmaṭa vagabalāgænīmayi.
This is a Google word to word translation of a article publised on Divaina on 2012/07/27.