Significant Mercury in marriage

1037
විවාහ පරික්‍ෂාවේදී
විවාහ පරික්‍ෂාවේදී

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් විවාහ පරික්‍ෂාවේදී වැදගත් බුද ග්‍රහයා

The concept of Brahma-Vishnu-Ishwara is said to be in the trymurtium of the universe. The Sinhalese have not taken such decisions randomly. They have a very mysterious meaning. The Brahmin dynasty strongly believed that all things were coming from the great Brahma. The Buddha’s philosophy contradicts the emergence of a perpetual doctrine of the changing and the ending. Therefore, the end of all this is the end of nirvana and the arrogance.

Therefore, Brahma is a secular path. The lifespan and survival of the tumulous world around the globe is prolonged. Prosperity is a prerequisite for a long existence. Vishnu is considered to be the concept of existence. All of this, destruction is a fact. As such, it is Ishwara who is blamed.

Vistas Mercury is the Vishnu conception of the races. That is, the existence that implies existence. Therefore, the special significance of Buddha is that he is orbiting from a distance or from a distance, or from the properties of another planet. Therefore, the nature of a small child imitates another Mercury.

One’s origin is based on his mental faculties. Ideas – Anger – these are all things that a person feels like. The brain is the head of this feeling. One of them is different. What others like can change for another. One can be wrong. The way you think about yourself is correct.

In this way, the feelings of the other planets affect the different positions of each other in isolation. The Oracle, the Fourth and the Governor-Moon, build up some power to position the Buddha. Accordingly, they should look into their own emotions, which are creating the future existence of the two Yatavithpathu.

If promises are decided only by marriage, then it is like buying only a potato sip if it is not checked. Is there a rotten tuber? There are other things. It looks like an unscheduled transaction. Therefore, testing two planets in the center is one of the most important tasks in the future. Especially the test is important.

Based on the core hub, it is most desirable to check through the gurney centers rather than using the gaps in the gaps between the two of them’s labels, by carefully removing the two planets. Accordingly, the location of the Buddha should be taken into consideration. This is because the condition of the Mercury on the existence exists.

The existence of a marriage is dependent on a person’s emotions and attitudes. The emotions and attitudes in a person are in the best interests of others – whether they are inconsistent or not academically. According to the position of the Buddha, the attitudes and emotions of the Lunar-Moon and the 4th and its supreme globe, the SE1 may, in some ways, be examined as flowing between these sentiments and attitudes.

Are there any disagreements? Are there conflicts between the two? The two of them are frustrated? Or is it? Both of them can submit to both of these ideas. Especially if the Mercury corpses are interconnected, the mind is the same. It’s impossible to change any way. He is talking about making his idea permanent. Stubborn. If it’s good or bad, then the heart will do it. There are those who are in the inner circle.

In the same way, the position of the moon is to compose the nature of the rumor, the position of the primordial arch, the log in, the four and the four, and according to the position of the Buddha. Then it can be determined whether or not that situation is affecting in her or her mind.

There is the power of absorbing gutters when the Buddha is in charge. There is a possibility of being a public liar. Anything convinces others to take advantage of it. Especially if the Mercury is in the constellation of the constellation, the very nature of the mind is greatly appreciated. It is a wonder of a distrust. It is very difficult to deal with such individuals because of a false heart. Therefore, conflicts are formed in the marriage life.

In the constellation Mercury of Mercenaries, it will be difficult to satisfy. An unbelievable heart that sees the faults of others. If they have to live with them, then they will also face very powerful issues. There are also thrift.

It is better to have stems such as mermaid, mermaid, virgin, lion, thigh, sacred, cabbage and banana. Accordingly, according to the location of the Buddha, the minds, thoughts and feelings that lead to one’s existence are created. Especially in the center of a woman’s center is the sculptural or oriental or scorpion or in the form of a husband’s place of residence at the place of the husband or the second or at the center of the advancement at the center of the test – if the union were to be formed, consider other planets, whether the future would be favorable or unhappy Must decide.

It’s not just a promise with 20 promises and marriage decisions are no good. Especially the way the planets have been developed. He died of a young age, serious illness, progressive changes, childbirth, etc.

vivāha parikṣāvēdī vædagat buda grahayā

viśvayē trīmūrtiya lesa brahma – viṣṇu – īśvara yana saṁkalpaya jyedtiṣa vēdayehi san̆dahanveyi. sṛṣivarun mevan tīraṇa gena ættē aham̆bu andamaṭa novē. ēvā tuḷa itā guptamaya arthayak pavatina bævini. mahā brahmayāgen siyalla haṭagannā bava jyedtiṣaya bihikaḷa brāhmaṇa vaṁśikayō dæḍi lesa viśvāsa kaḷaha. buddha darśanaya meyaṭa paṭahæni vannē haṭagænīma – venasvemin pævatīma hā nætivī yæma yana anitya dharmatā lesa dakina bævini. enisā ekī siyallēma avasānaya nirvāṇaya vana atara eya lōkōttara mārgaya veyi.

enisā brahma saṁkalpaya laukika mārgaya veyi. lōka tala atarin brahma lōka vala āyuṣaya hā pævætma dīrghaya. dīrghavū pævætmakaṭa saubhāgyaya atyāvaśya karuṇaki. enisā pævætma piḷiban̆da saṁkalpaya viṣṇu devin̆du lesa sælakeyi. mē sǣma deyakama vināśaya hevat nætivī yæmada satyayaki. enisā eya īśvara devin̆duṭa pævarī tibē.

navagrahayan atarin buda grahayā viṣṇu saṁkalpayaṭa ayatveyi. enam pævætma saṁkēta karana grahayāya. enisā budagē suviśēṣa guṇayak vannē ohu æsurē siṭa hō durasiṭa dakina hō venat grahayekugē gati guṇa valaṭa miśravī pævætmak æti kirīmaya. enisā anun anukaraṇaya karana kuḍā daruvekugē svabhāvayak buda grahayā satuva pavatī.

kenekugē pævætmaṭa mūlika vannē ohugē manasē upadina hæn̆gīmya. adahas – udahas – ākalpa lesa mema siyalla yam pudgalayekugē hæn̆gīma veyi. mē hæn̆gīma hevat situvilivalaṭa adhipatiyā vannē budaya. kenekugen kenekuṭa hæn̆gīm venasya. tavakenekuṭa hitena dē tavakenekuṭa venasviya hæka. ekkenekuṭa sitena dē væradi viya hæka. ē dē gænama tavakenek hitana vidiya niværadi viya hækiya.

mē ādi vaśayen hæn̆gīm vividha lesa ekinekāgen ekinekāṭa vensvīma piṇisa budagē pihiṭīmaṭa anuva anek grahayangē tattvayada balapāyi. lagnādhipati – hatara vænna hā ehi adhipati – san̆du ādī grahayan labāæti tattvayan budagē pihiṭīmaṭa yam balayak goḍanagayi. ē anuva vivāha parīkṣāvakadī ema yuvatipati dedenāgē anāgata pævætma ætikarana ovunovungē hæn̆gīm piḷiban̆da soyā bæliya yutuya.

porondam vissen pamaṇak vivāha tīndu gannēnam eya hariyaṭa ala gōniyak parikṣā nokara kirā balā pamaṇak mila dī gattāk væni siduvīmaki. ehi kuṇu vū ala tibēda. venat dēval tibēda. kaltabā gata nohæki vēda yanna novimasā sidukarana lada ganu denuvak vagēya. enisā viśēṣayenma kēndra dekēma graha pihiṭīma parikṣā kirīma porondam vissaṭa vaḍā vædagat kāryayak vē. mehidī viśēṣayen sudarśaṇa parīkṣāva vædagatvē.

mūla kēndraya anuva sudarśaṇa parīkṣāva sidukirīmaṭat vaḍā stri puruṣa kēndra deka upayōgi koṭa dedenāgēma lagnavalaṭa ven ven vaśayen dedenāgē grahayin pihiṭuvā tanāgannā sudarśaṇa cakrayakin parikṣā kirīma vaḍāt yōgya bava apagē adahasayi. mē anuva budagē pihiṭīma sælakillaṭa gatayutuya. eyaṭa hētuva pævætma piḷiban̆da buda grahayāgē tattvaya ivahalvana bævini.

vivāha jīvitayaka pævætma ran̆dannē dedenāgēma pavatina hæn̆gīm hā ākalpa anuvaya. kenek tuḷa pavatina hæn̆gīm hā ākalpa anekā tuḷa manā lesa gælapēda – nogælapēda yanna śāstrīya vaśayen eyin kirāmæna balāgata hækiya. budagē pihiṭīma anuva pavatina ākalpa hā hæn̆gīm lagnādipati – candrayā saha 4 vænna hā ehi adhipati yana graha tattvayan anuva sasa1 kumaṇa andamaṭa mē hæn̆gīm saha ākalpa dedenā atara galā yannē dæyi parīkṣākara bæliya hækiya.

ē anuva āravul sahita vēda? nirantara dedenā atara gæṭum ætivēda? dedenāṭa dedenā norissum sahitavēda? nætnam adahas samavēda? dedenāgē adahasvalaṭa dedenāṭa dedenā avanata vēda mē ādi vaśayen gæm̆buru soyā bælīmak kaḷa hækiya. viśēṣayen buda grahayā vṛṣabha rāśigatava siṭinnē nam ema tænættāhō tænættiyagē sita tada sitaki. kisima andamakaṭa venas kaḷa nohæki sitaki. tamāgē adahasama sthira kirīmaṭama katākarayi. muraṇḍuya. hon̆daṭa hō narakaṭa hō sita bæn̆dunot ēdeyama karayi. mevæni hæn̆gīm buda vṛṣabhayē siṭina ayaṭa pavatī.

esēma candrayāgē tattvayat lagnaya tuḷa kaṭaka rāśiyē svabhāvayat lagnādhipati hā lagnayē svabhāvayat hatara adhipati hā hatara vænnē svabhāvayat ekaṭa ekatukara budagē ema pihiṭīma anuva sasa1 bæliya yutuya. eviṭa ema tattvaya æya hō ohuṭa sita tuḷa kumana kumana andamin ema tattvaya balapānēnē dæyi tīraṇaya kaḷa hæka.

kaṭaka rāśiyē budasiṭi kalhi kaṭṭa kapaṭikam kirīmē śaktiya pavatī. prasiddha vaśayen borukiyana kenek vīmē iḍakaḍa pavatī. ōnǣma deyak anunṭa ēttu ganvā tama vāsiya salasā gænīmaṭa dakṣa vē. viśēṣayenma buda grahayā vṛṣcika rāśiyē siṭīnam ema sit svabhāvaya atiśayinma doaṣa janakaya. puduma vidiyē aviśvāsa ætivana sitaki. ætta kivvat boru lesa piḷigannā sitak nisā evæni ættan saman̆ga kaṭayutu kirīma itāma duṣkaravē. enisā vivāha diviya tuḷada gæṭum nirmāṇaya veyi.

buda grahayā makara rāśiyēnam kumana dēkinvat tṛptiyak læbīmaṭa amāruveyi. anungēma værædi dakina aviśvāsa sitaki. ema aya samagat vivāha diviya gatakarannaṭa siduvuvahot eviṭada itā balavat gæṭalu praśna matu karanu æta. esēma sakasuruvam kamada pavatī.

buda, mithuna, kanyā, siṁha, tulā, dhanu, kumbha, mīna ādī rāśivala siṭīma yahapat veyi. mē anuva budagē pihiṭīm anuva kenekugē pævætmaṭa tuḍudena mānasikatva menma adahas hā hæn̆gīm nirmāṇaya veyi. viśēṣayen stri kēndrayaka buda vṛṣabha hō vṛṣcika hō makara hō bhāvayaka siṭina atara puruṣayā gē venat sthānayaka buda siṭīnam puruṣayāgē vivāha sthānayaṭa hō devænnaṭa hō ema adhipatiyanṭa sudarśaṇa kēndrayēdī dṛṣṭi vīma – saṁyōga vīma ætnam anekut graha pihiṭīmda sælakillaṭa gena yugadivi anāgata tattvaya satuṭu dāyaka vēda asatuṭu dāyaka vēda yanna tīraṇaya kaḷayutuya.

porondam 20 kerehi pamaṇak viśvāsaya tabā vivāha tīndu gænīma guṇadāyaka novē. viśēṣayenma bæliya yuttē dedenāgē graha balaya sakasvī æti andamaya. aḍu vayasin miyagiyāda, daruṇu rōgayakaṭa patvēda, diyuṇuva aḍālavēda, daruphala ætivēda, ādī siyalla mē magin pramāṇavat maṭṭamakaṭa han̆dunagatha hakiya.

This is a Google word to word translation of a article publised on Divaina on 2013/05/24.