සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් මස් කොත්තුවට ඉව ඇල්ලු කනත්තෙන් ආ අමුත්තා
We often hear about the ghostly forces that are crawling near cemeteries, but rarely do they encounter witnesses. The methods used to verify the truth are, however, unheard of by the victims. But this incident which was testimony to such an event is somewhat surprising.
Sumanadasa had been working at a private firm at night to work at night. But the administration was given a special opportunity to leave the service two hours ago considering his difficulty in traveling because he was honest in his work.
This permission was granted to his boss who had come from his bus and about 25 km away from the workplace and then walk about a kilometer to his home.
“Due to Sumanadasa’s dedication, we decided to leave only two hours earlier, and it would be nice to cover them at other times.” The manager’s command gave some support to the Sumerad. His wife sleeping at night waiting for her home, waiting for her to wait for her, seemed to be working on the Sumanadasa with this saying.
It’s good to say goodbye for God’s sake. Or, hugging Hussain, Hettuttuwela, I could not wait for him, he told a friend like a publisher of happiness.
“But no one is as bad as the manager says,” he replied.
Sumanadasa was laughing at the talk that his colleague had said, but he did not say anything. After completing the work schedule that day, he intended to return home as soon as possible, recalling his wife’s prayer that is approaching childbirth.
“Oh, I beg your pardon. Now, it’s hard for me to make a lot of trouble.”
While the wife’s request was echoing, her bus journey was quite late, but the bus that arrived late last night was somewhat delayed.
“Sheikh …… this bomb is delayed every day for the poor.” Sumanadasa was hacked to the end of a busy bus.
The bus was only a few kilometers away. The bus stopped suddenly and crashed, but could not walk further, setting the stage for a break with Sumanadasa’s hopes.
“It’s a good time for the seagull’s on the side of the hut, and it’s a bit bigger when it’s gone.” Sumanadasa kept his head in the head when he got up from the wheel of the wheel.
Now, when WarenCO fellow passengers were angry, Sumanadasa streamed to a dining room near Sumanadasa.
“When you come home, eat something home while eating.” The second question that was raised between the wife’s plea in Sumanadawa after the embroidery came to the store.
Sumanadasa said in a loud voice to the innocent Man Sajith, “Give me a good whore”.
“What are you, husband, fish, meat, eggs?” Asked Sumanadasa and another parcel.
“Puck. Puck.” She did not think anything beyond the imaginary Sumanadasa, who guessed she was carrying a farmer to satisfy his wife’s lambs.
As the bountiful said, “Baby boy, piglet”, Kotthu chipped in. Takas for one at a time … Takas sounded to the ground floor.
“My mom, my mom, I take away the pig this night and night without knowing it.” At night, when he was eleven, the little boy began to whine. When Sutuke got to Kottuwa and half an hour later, the bus was also upside-down.
Situated at the Junction on the Sumanadasa home, it was twelve days before the night. As he had to walk as far as a kilometer, he quickly jumped and switched the Kottu Paru from the other side. This road was very close to the houses of Sumanadasa’s cemetery. He does not care about it every day. But as the cemetery approached, he saw some kind of timing coming down from the cemetery.
The throne of the pork with the pork dropped into the cemetery, which was always thought to be a shame in this cemetery.
With this incident, the Roman coupling began to go straight. After that, with fearsome things, Buddha was able to run away as soon as possible and go home in the yard, and the wife had to seek the help of a stranger.
The young group and well-educated people in the area talked about this about a dog or two who was eating or kittota attempting to catch it. But in the next few days, the parcel of Kotthu was taken away from him and the cemetery was not affected by any disaster.
mas kottuvaṭa iva ællu kanatten ā amuttā
susāna bhumi asala gævasena amanuṣya balavēga piḷiban̆dava apaṭa nitara asannaṭa læbuṇat īṭa sākṣi sapayannō hamuvannē itā kalāturakini. mehi satya asatyatāva tahavuru kara gænīmē kramavēdayan kesē vetat īṭa goduru vūvō in̆dahiṭa hō hamu novenavā yǣyi kiva nohæka. ehet evan sidu vīmakaṭa sākṣi sapayamin pasugiyadā asannaṭa læbuṇa mē siduvīma taramaka puduma sahagataya.
paudgalika āyatanayaka rækiyāva kaḷa sumanadāsagē væḍa muraya avasan vīmaṭa tibuṇē rātri doḷahaṭaya. ehet pālanādhikāriya ohugē gaman apahasuva salakā pæya dekakaṭa kalin sēvaya nimavā yæmaṭa viśēṣa avasathāvak labā dī tibuṇē ohu siya kāryabhāraya avaṁkava kaḷa nisāya.
væḍapaḷē siṭa kilō mīṭar visipahak tihak pamaṇa bas rathayakin pæmiṇa tavat kilō mīṭarayak taram durak tama nivasaṭa payin gaman kaḷa yutu bava siya pradhāniyāṭa mulinma kiyā tibīma nisā ohuṭa mema avasaraya læbiṇi.
“sumanadāsagē kæpavīma nisāmayi api tīraṇaya kaḷē pæya dekak kalin yanna iḍa denne. ēka vena vena velāvalvaladī kavar karanava nam hon̆dayi.” mænējargē vidhānaya sumanadāsaṭa kisiyam sahāyak gena dunnēya. tama nivasaṭa enaturu rǣ degoḍahariyak tama birin̆da nidi varjitava balā siṭinavā sumanadāsaṭa mævi mævī penuṇē mē kiyamanat samagaya.
deyiyange nāmeṭa mehema vecca eka hon̆dayi. nætnam ara manussaya baḍakut badāgena uluvassaṭa hēttuvela mama enakam bella dikkara kara balā in̆dīvi ohu siya mitrayakuṭa kīvē sitē tibū satuṭa prakāśa karannāk meni.
“kavuru kohoma kivvat mænējaraya kiyana taram naraka minihek neveyi baṁ eyāṭat ṭikak uṇuvena gatiyak tiyanavā.”
siya sagayā kiyū katāvaṭa sumanadāsa sinahasunā misa kisivak kiyannaṭa giyē næta. edina sēvā muraya avasan kaḷa ohu hæki ikmanin nivasaṭa yæmaṭa adahas kaḷē daru prasūtiyakaṭa ḷaṁva siṭina siya birin̆dagē kannalavva sihipat karamini.
“anē sumane…… ṭikak vēlapahin enna balanna maṭat dæn nam amāruyi amāruyi vagē.”
birin̆dagē kannalavva sitē dōṁkāra demin tibiyadī ohu siya gamana ikman kaḷat venadā hariyaṭama rǣ dahayaṭa ena bas rathaya edā āvē taramak pramādavaya.
“ṣik…… mē bambuvat ada enna parakku velānē duppatāṭamayi hæma henayakma” tamāṭama kiyāgat sumanadāsa pramāda vī ā basayē keḷavaraka haribari gæsuṇēya.
bas rathayaṭa gaman kaḷa hæki vūyē kilō mīṭar kihipayak pamaṇi. hadisiyēma kara karās han̆ḍak naṁvamin natara vū basaya tavat aḍiyakvat ehāṭa gaman kaḷa nohækiva aḍapaṇa vūyē sumanadāsagē siyalu apēkṣāvanṭa virāmayak tabamini.
“hattilavvē hon̆da velāvaṭa handiye natara vuṇē. tava ṭikak ehāṭa giyā nam kapōtiyi.” riyǣduru unnæhē asunin nægiṭina gaman kiyaddī sumanadāsa hisaṭa ata tabāgattēya.
dæn itiṁ kāla varenkō sesu magīhu kēntiya piṭakara giniddī sumanadāsa hemi hemin asala tibū rǣ kaḍayakaṭa riṁgā gattēya.
“sumanē enakoṭa monava hari araṁ ennakō gedara kǣma kāla ætivelā.” sumanadāsaṭa birin̆dagē kannalavva atarē kiyū anek praśnaya sihivūyē kaḍayaṭa giyāṭa pasuya.
“maṭa denna hon̆davæyiṁ kottuvak ” sumanadāsa ahiṁsakava sinahasemin mudalāliṭa kīvēya.
“monavada mahattayā māḷu, mas, bittara” mudalāli tavat pārsalayak otana gaman sumanadāsagen æsīya.
“pōk. pōk.” birin̆dagē deḷan̆duka sansin̆davīmaṭa mas kottuvak rægena yæma mænavayi sitū sumanadāsaṭa in epiṭa yamak situnē næta.
“ā ḷamayā ūrumas kottuvak” mudalāli kiyaddī kottu koluvā ṭaka……. ṭakas….. ṭakaṭa……. ṭakās śabda nagamin kottuvaṭa mula piruvēya.
“anē ammapa mūt mē maha rǣ ūru mas araṁ yanne mē vayē ānisaṁsa danne nætiva venna æti.” rǣ ekoḷahat pasuvī tibuṇa heyin koluvā kēntiyen mumuṇannaṭa paṭan gattēya. kottuva sumanegē ataṭa patvī tavat pæya bāgayak pamaṇa yaddī bas rathayē dōṣayada hadā avasan vemin tibiṇi.
sumanadāsa nivasaṭa yana handiya asalin basina viṭa rātri doḷahat pasu vī hamāraya. tavat kilō mīṭarayak taram payin gaman kaḷa yutu nisā ohu gamana ikman karamin atē vū kottu pārsalaya anek ataṭa māru kaḷēya. mē māvatēma vū kanatta sumanadāsagē gevalvalaṭa taramak ḷaṁva tibiṇi. dinapatā ehā mehā yana ohuṭa ehi vagē vagak næta. ehet kanattaṭa āsanna vanavāt samaga kisiyam kālavarṇa yamak kanattē mæda siṭa tamā desaṭa enavā ohuṭa peniṇi.
nitara devēlē harak ḷagina kanattē mē avēlāvē holman karannē mokekdæyi kalpanā kaḷa sumanadāsaṭa ekvarama tama atehi vū ūru mas sahita kottu pārsalaya ṭika ṭika kavuru hō kanatta pættaṭa ædagena yannaṭa utsāha darana bavak dænennaṭa viya.
mē siduvīmat samaga ohugē gata sītala vemin rōma kūpa kelin siṭinnaṭa paṭan gattēya. ē ekkama æti vuṇu tæti gænmat samaga buduammō kiyū sumanadāsa hæki pamaṇa vēgayen diva gos gedara midulē ædavæṭeddī ohugē sihi eḷavā gænīmaṭa yakæ durekugē sahāya patannaṭa birin̆daṭa sidu viya.
mē piḷiban̆dava pradēśayē taruṇa pirisa saha dæna ugat pirisa katā kaḷē kottuvaṭa iva ællū sunakhayek hō dedenek eya ḍæhæ gænīmaṭa utsāha darā æti bavakya. ehet pasu dina kaḷa viparamakadī dakinnaṭa læbuṇē ohugen udura gat kottu pārsalaya kisima āpadāvakaṭa lak novī kanatta asalama væṭī tibū ayuruya.
This is a Google word to word translation of a article publised on Divaina on 2012/11/23.