A suppression at home to help relieve the ailments


සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ග්‍රහ අපල වලින් මිදීමට නිවසේදීම නවග්‍රහ පූජාවක්‌

According to the pre-consecrated asteroids, the asteroid can be mentioned as the highest achievement to follow in order to eliminate all of us from this disorder. This will bring immense relief to physical and mental harmony. So, by keeping these planets right, you can get the best outcome.

This planetary ritual can not only be promoted not only for him but also for others as well as for those who are outside of the living environment to inform him of the date and time they will be holding in advance for the strength of the august sacrifice.

To do this, it is best to choose a standard Wednesday or Saturday.

Those days are the best time for the sun, and the place to be worshiped is the place where Buddha is worshiped for the Buddha. First, clean the place and give it to the Lord Buddha. First, worship the Lord Buddha Sri Vishnu and then the Great Goddess. Then, pray to the whole community with the Astana region of the Bombay Population.

For the sake of the novelty, Ravavi Temple is placed in the name of the Red Temple, Red Lotus Red and Orange Ceylon lamp for 9 stars on the 9th. Accordingly, the “White Lotus” for the Moon and the Gaella lamp is placed on the moon and the Kotelya with a lighthouse and a Kahalam and an orange lantern for Mercury. Shinto has a number of different color aromas and a stellar lamp for the planet Flying on the Rahu fountain, a flower and a tale lamp, a bead of flowers and a lamp for a planet and a pirith chanting for each planet. There will be a large number of devotees in the area including the Ravita Sooriya Piritha, Moon Pirith, Puja Deshida Pirith, Buddha Dasa Siri Para, Guruta Pirith Piri, Venerable Vajragga Piri, Shanita Kaththiya Meth Sutta, Rahuta Kanda Piritha, Khethetra Metha Sutta and ” . ” Sangarajah Singer, Sangaraja, Sangarajah, Sangarajah, Sangarajah, Sangarajah, Sangarajah, Sangarajah, Sangarajah and others. Sing each other with a desire to eliminate the effects of the gestures to those who have or have made the Physical Throne.

For one thing, the mind with one aim is the adventurous predicament, which is a wise and venerable pious. Therefore, you will be blessed with the blessings that you will inculcate in your hearts and sincerity.

New planet cell

Cushioning – Kashyapan massage

The Amish of the Saints – Pranathosam Dayakaram

Pedestrian Thusharaj – Mixed Doubts

Namami Shashinh Soman – Shohromuku

Early life – electricity interchange

Kumar Shanghsing Hasting Thang – Mangalan Ganam

Priyagugu Kalikshimamam – Teledrama Buddha

Saumyung Saumya Gunapetang – Tang Buddha

Sinancholy Syndrome – Communication of Guru-Kanchana

Buddha Bhutan Thilakukas – Than Namam bargrapham

Maidens – Dayananinamma

Master Speech – Grammar Guidance

Neo Conglomerate priest – Raviputra Amaragh

The origins of the pictured – thannami shaneshwaram

Peninsula Great Wave – Chandra D Dithya Vermont

Sinhqghrast Subhthung – Thrarauhu Prnhamamyam

Desperate Husband H sketches – Astronauts

Ruturen Ferdinand Dondrone Thorang Thanh thero

So, what are you? – Y. Pieter Sue:

Swinging Night – HN N Shanthi Berthewni

Nerani Nirupa Nianta – Huwad Suwasen: Dream

Sri Hesha Marghinj – Bhikkhus Vardhanam

Planet Nuclear Weapons – Taskaragani Equation:

De Sarah – Wishham Santhi – Hd and the Bereavin:

Be careful to change a recently built house

Mathugama Senaviru

Investigations of property

There is a difference between the linking to an old house and the new home. The reason is that houses that were built over half a century ago are mostly architectural. It is important to point out that even though a large land is being divided over the distribution of feet of the land in the main directions, it has been set aside outside the place where the well was located. The present homes occupy a more straight corridor. There may not be a division of the feet of the land. Due to the construction of urban houses, there are hardly enough to remove the errors from the architecture.

The houses of the Dutch architectural architecture are among the oldest houses in the western coastal region. At first glance, there is a large space in it. These two houses have two Sinhala bungalows with Sinhala tiles and they are very attractive to their homes. But sometimes the doorposts that have been stored here are flawed. These errors are common in government homes. Therefore, the restoration of these facilities is not fruitful. But I think it is important to keep some buildings in archeological value. However, the old elite houses built in the rural areas are actually architecturally complete. The reason for this is the fact that the cattle artisans who live in the villages should be knowledgeable. But for generations, the lives of these homes have passed away. Sometimes these houses are being captured by new owners. Some people who value what is older try to restore them and restore a new generation of them. There is no mistake. But it’s the duty of the elders to determine whether the fates are suitable for the new generation. If you change the results slightly or change the results of the products, it is better to get rid of it.

More recently, you need to be more careful when changing a old house or changing a new house. If there is a direct colonial colony, most of them are willing to decorate the house with a new porch. But if there is a change in the house and the house becomes defective, there are defects. If the width is relatively extensive, the house can not be further extended or extended. If this house is located at a rate of twenty or fifteen, the matter is more serious. It is more appropriate to place the home-grown house in the home rather than the house-to-house, and to make the house a flattened house. Some people dislike doing this work while living in a house. Because the harassment takes place during the changing of the house. But if the changes in the house are essential, if the start of the construction is ready for the preparation of funds, it is not difficult to improve and complete the house quickly.

The maximum use can be made of the occurrence of any partition in a house. It is also possible to create a frontal portico, as well as build a carved pillars. The possibilities of house-to-house modification can be determined by the way the land is located. When you need a house garage, it is best to construct this building in the northwest area of ​​the house. An island house can be southeast or northwest. Because it is built outside the house, it should be taken separately. Owners can face many problems when buying a house. Particular care should be taken of the well of the toilets outside the house. If there is an area with defects one can change the toilet from the soil and some people will not change the well. If there is no other water source in the area, the well will be of great value. If the direction of the well is relative to the house is correct, I think that it is best to change some parts of the house relative to the well relative to the well. In those cases, let’s change the main entrance to the land and get access from a new entrance and overcome some of the mistakes we put into the wall.

graha apala valin midīmaṭa nivasēdīma navagraha pūjāvak

apa visin pera sasarē karana lada kusal akusal anuva mē atbhavayē apaṭa balapānnāvū siyalu grahaapala durukara gænīma san̆dahā anugamanaya kaḷahæki usasma śāntikarmayak lesa navagrahayan udesā pavatvana graha pūjāva san̆dahan kaḷa hækiya. mē tuḷin apē jīvitayē diyuṇuva kāyika mānasika saṁhin̆diyāvaṭada ati viśāla sahanayak læbenavā. ebævin mekī graha pūjā niværadiva pævætvīmen obaṭa ehi pratiphalayada itā usas ayurin læbiya hækiya.

mema graha pūjā śānti karmaya tamā venuven pamaṇak nova venat aya venuvenda seta prārthanā karamin sidukaḷa hæki atara oba jīvatvana nivasen piṭata siṭina ayaku san̆dahā pavatvannēnam eya pavatvanu labana dinaya hā vēlāva ema ayaṭa kalvēlā ætiva dænvīmen oba sidukarana graha pūjāvē śaktiya ē tænættāṭa grahaṇaya karagænīma pahasu vē.

mē san̆dahā oba kemmura davas yǣyi sammata badādā hō senasurādā dinayak tōrāgænīma itāmat sudusuya.

ema dinayanhi hiru udāvana mohota ē san̆dahā sudusuma vēlāva lesa dækviya hæki atara adāḷa pūjāva pævætvīmaṭa niyamita sthānaya vanuyē obē nivasē budun san̆dahā venvū budun van̆dina sthānaya vē. ema sthānaya manāva pirisidu kara paḷamuva budurajāṇan vahansē venuven mal pahan suvan̆da dum pūjākara oba sāmānyayen van̆dina pudana ākārayaṭa væn̆da namaskāra kara paḷamuva śrī viṣṇu deviyanṭat devanuva mahā dēva maṇḍalayaṭat pin denna. anaturuva ākāsaṭṭhāca bhummaṭṭā gāthāven samasta dēva samūhayāṭa piṁ denna.

anaturuva navagrahayan udesā bulat koḷa 9 k mata pahan namayak tabā piḷiveḷin ravi grahayā venuven ratu araliya, ratu neḷum hā tæm̆bili tel pahanakda san̆du grahayā venuven sudu neḷum saman picca hā gitel pahanakda kuja grahayā venuven ratumal saman̆ga pastel pahanakda budha grahayā san̆dahā kahamal hā tæm̆bili tel pahanakda sikuru grahayā venuven vividha pāṭa suvan̆damal hā pastel pahanakda śani grahayā venuven nilmal hā gitel pahanakda rāhu grahayā venuven væṭakē mal hā pastel pahanakda kētu grahayā venuven puvak mal hā gitel pahanakda dalvā ek ek grahayā san̆dahā adāḷa pirit sachCdhāyanaya karanna. ehidī raviṭa sūriya pirita, san̆duṭa canda pirita, kujaṭa dasadisā pirita, budhaṭa dasadisā pirita, guruṭa abhisambhidhāna pirita, sikuruṭa dhajagga pirita, śaniṭa karaṇīya metta sūtraya, rāhuṭa khanda pirita, kētuṭa karaṇīya metta sūtraya ādī vaśayen sachCdhāyanā kara “arahaṁ budu guṇen magē iruge apala duruvēvā.” yana jayarāja navaguṇa śāntiyada pahata san̆dahan navagraha stroatraya da gāyanā kara obaṭa hō maṭa graha pūjāva sidukaḷa ayaṭa navagrahayangen siduvana asuba phala ætnam ēvā durukara dena lesat subaphala udākaradena lesat ek ek grahayāgen vena venama illā siṭinna.

kavara karuṇak hō mulkara ganimin sita eka aramuṇaka tabāgena adhiṣṭhāna pūrvaka vīma śīlayat samādhiyat ē tuḷin pragnavat væḍena piṁkamaki. ebævin oba visin itā śraddhā sitin yutuva sidukarana navagraha pūjāvangen siyalu apala duruvīmē āśirvādaya obaṭa himivanu æta.

nava graha stōtraya

japā kusuma saṁkāśaṁ – kāśyapeyaṁ mahā dyutiṁ

tamorisaṁ sarva pāpaghanaṁ – praṇatosam divākaram

dadhiśaṁkha tuṣārāhaṁ – kṣiroṇiva saṁbhavam

namāmi śaśinaṁ sōmaṁ – śahormukuṭa bhuṣaṇam

dharaṇī garbha sambhūtaṁ – vidyuta kānti samprabham

kumāraṁ śakti hastaṁ taṁ – maṁgalaṁ praṇamāmyaham

priyan̆ḍagu kalikāśyāmaṁ – rūpeṇa pratimaṁ budham

saumyaṁ saumya guṇopetaṁ – taṁ budhaṁ praṇamāmyaham

devānāṁca sṛṣināṁca – guruḥ kāṁcana sannibham

buddhi bhūtaṁ trilokasya – taṁ namām bṛhaspatim

himakuña mṛṇālābhaṁ – daityānaṁ paramaṁ gurum

sarva śāstra pravaktāraṁ – bhārgavaṁ praṇamāmyaham

nīlāṁjana samābhāsaṁ – raviputram yamāgrajaṁ

chāyā māṁtīṇḍa sambhūtaṁ – taṁ namāmi śaneśvaram

ardhakāyaṁ mahā vīryaṁ – candradditya vimardanam

siṁhikāgarbha saṁbhūtaṁ – taṁrāhu praṇamāmyaham

palāśa puṣH saṁkāsaṁ – tārakāgraha mastakam

raudraṁ raudradtmakaṁ ghoraṁ – taṁ kētuṁ praṇamāmyaham

iti vyāsa mukhodgitaṁ – yaḥ payet su samā hitaḥ

divāvā yadīvā rātro – viHna śānti bhirviṣyati

naranāri nṛpā nāṁca – haved duḥ svapna nāśanam

aiścarya matu lāṁ hēṣā mārogyaṁ – puṣṭha§ vardhanam

graha nakṣatra jaḥ pīḍaḥ – tasakarāgni samudbhavaḥ

tāḥ sarvāḥ puśamaṁ sānti – yaHdse brǣtena saṁśayaḥ

mǣtakadī tænū nivasak venas kirīmē dī parissam viya yutuyi

matugama seneviruvan

vāstu vimarśana 10

pæraṇi nivasakaṭa kerena yā kirīm hā alut nivasakaṭa kerena yā kirīm atara venasak æta. īṭa hētuva mīṭa aḍa siyavasakaṭa pamaṇa epiṭa tænū geval bohō viṭa vāstu vidyānukūlava tanā tibīmayi. viśāla iḍamak vuvada iḍamē pāda bedā tibīma pradhāna diśāvanṭa muhuṇa lā tænīma menma ḷin̆da væsikiliya ādī nivasakaṭa paribāhira dē nivaradiva sthāna gatakara tibīma mehidī penvā diya hækiya. vartamāna nives behō viṭa sṛju kōṇāsra hæḍayak ganī. iḍamē pāda bedīmak ætæm viṭa kohetma daknaṭa næta. nāgarika nives nam eka peḷaṭa idikaralīma nisā vāstu dōṣayan ivat karalīmaṭa nohæki taramya.

pæraṇi nives atara ōlanda gṛha nirmāṇa sampradāyē nives basnāhira muhudukara paḷātē sulabhaya. bælu bælmaṭa ehi ætuḷata viśāla avakāśayak pihiṭā tibē. siṁhala uḷu hevillā vahalē bindan dekak da sahitava tibena mē nives sæbavinma vāsayaṭa itā hitakaraya. namut ætæm viṭa mehi tabā tibena uḷuvahu dōṣa sahagataya. vesesinma rajayē niladhārīnṭa tanā æti nives vala mē dōṣa sulabhaya. mēnisā mēvā nævata pratiṣṭhāpanaya kirīma phala virahitaya. namut purāvidyātmaka vaṭinākam sahita ætæm goḍanægili nævata alut væḍiyā kara tabā gænīma vædagat yayi sitami. namut grāmīya pedes vala tanana lada pæraṇi prabhū geval sæbavinma vāstu vidyānukūlava aṁga sampūrṇa veti. mēvā mē tattvayaṭa pæmiṇimaṭa hētuva gammāna vala visū dænumen sapiri vaḍu śilpīngē dāyakatvaya viya yutuya. ehet paramparā gaṇanāvakma gatavī mevæni geval vala āyuṣa dæn gevī gosinya. ætæm viṭa mē nives nava ayitikaruvangē grahaṇayaṭa lak vī æta. pæraṇi dē agayana ætæm aya mēvā yaḷi piḷisakara kara tava paramparāvak ehi jīvat karavannaṭa utsāha darati. ehi væræddak næta. ehet pæraṇiyan gē gṛha piṇḍayan nava paramparāvaṭa gælapē dæyi soyā bælīma yutukamaki. ehidī sulu venas kamak hō kara geyi varga phalayan venas kara dōṣa ætnam eAvā ivat kara gænīma vaḍā yahapat vē.

pæraṇi nivasak venas kirīmaṭa vaḍā mǣtakadī tænū nivasak venas kirīmē dī behevinma parissam viya yutuya. sṛju kōṇāsrayak nam eyaṭa idiriyen nava ālindayak idikara geya alaṁkāra gænīmaṭa bohō aya kæmætten pasuveti. ehet ehidī gṛha piṇḍaya venas vī nivasa aṁga vikala tatvayakaṭa patvannē nam dōṣa æti vē. geyi digaṭa sāpēkṣava paḷala gena ætnam nivasa tava duraṭat digin hō pululin venas kaḷa nohækiya. mē nivasa pihiṭā ættē parcars vissaka hō pahaḷavaka nam kāraṇaya vaḍāt barapatala vē. ehidī geṭa yākīrīm valaṭa vaḍā geyi gṛha piṇḍaya esēma tabā gena nivasa mahal nivasak bavaṭa pat kirīma vaḍāt yukti yuktaya. geyaka padiṁciva siṭimin mē kāryayē yedīmaṭa ætæm aya akamætiya. hētuva geya venas karana kāla sīmāva tuladī siduvana hirihærayan nisāveni. namut geyi venas kam atyavaśya nam mudal laka lǣsti karagenama idikirīma ārambha kaḷahot itāmat ikmanin nivasa væḍi diyuṇu kara aṁga sampūrṇa kara gænīma asīru novē.

geyi yam kisi koṭasak us karana viṭa ætivana iḍakaḍa valin uparima prayōjanayak gata hækiya. vesesinma idiri pōṭikōvak tanā gænīma menma kæṭayam sahita kaṇu yodā ālindayak tanā gænīmaṭada hækivē. nivasa pihiṭā tibena iḍamē tibena iḍakaḍa anuvada geṭa yākirīma hā venas kirīm tīraṇaya kaḷa hækiya. geṭa garājayak avaśya vū viṭadī vaḍāt sudusu vannē geṭa vayam̆ba pradēśayen ema goḍanægilla idikirīma yi. multæn geyak nam ginikoṇa hō vayam̆ba pradēśaya gata hækiya. geṭa paribāhirava tanana bævin eyaṭa venama vāstu piṇḍayak gænīma kaḷa yutuya. tanā æti nivasak miḷadī gannā viṭada ayitikaruvanṭa noyekut praśnavalaṭa muhuṇa dīmaṭa siduvē. geṭa paribāhirava tibena væsikili vaḷa ḷin̆da gæna mehidī vesesi sælakillak dækviya yutuya. dōṣa tibena pradēśayak pihiṭā tibē nam væsikili vaḷa pas damā vasā venas kaḷa hæki namut ḷin̆dak elesa venas kara gænīmaṭa ætæm aya nokæmatiya. ema pradēśayē venat jala mūlāśra yak nætnam ḷin̆da viśāla vaṭinākamak gena deyi. eviṭa geṭa sāpēkṣava ḷin̆da pihiṭā tibena diśāva nivaradi nam ḷin̆dē pihiṭīmaṭa sāpēkṣava geyi yam yam koṭas vāstu vidyāgnayeku lavā parīkṣā keṭa venas karalīma vaḍāt sudusu yayi sitami. ema avasthāvaladī iḍamaṭa ætuḷu vana pradhāna pivisuma venas kara gena nava pivisumakin pravēśa vīma hā tāppayak bæn̆da yam yam dōṣa maga haravā gænīmaṭa kaṭayutu kirīma da mænavi.

This is a Google word to word translation of a article publised on Divaina on 2012/06/08.