සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් ජ්යෙතිර්වේදියකු සතු වගකීම
Jyetirvēdaya academic acclaim and exciting world of God and divine sṛṣīn. If it is used by someone, he will be entrusted with the overwhelming responsibility of keeping the ritualistic values above the dignity of God and their mysteries.
It is said that if this great artifact is handed over to the unbelieving covert of the Hereafter in the Hereafter, by the mighty mummies, it will be harmed to the world. He also says that the pursuit of this hour, the most dignified and knowledgeable one, will give him longevity, wealth and fame.
Senewiratne mahāsṛṣivarayā by kuhakāvēśa pihiteḥ – kaṇopaśræti hētubhiḥ kṛtā dēśō of savatra – praṣṭevyāna daivavit said astrologer says that they would not be interrogating them that the ones who did not learn what the Academy maintain order hypocritical behavior. The great Russian writer who points out further on this subject: “Sovereign laws: Arthur – Theosophical paradigm
Sufficient Thieves: – Squad Tactics:
Some say that one sees no sense in this art and comes to realize that he is a sinner and a sinner, a astrologer.
When looking at these agriculturists, it might be imagined that a senior tyrant has a heavy responsibility. It is said that the Brahma world will be born as a future saintain to this world, which will fulfill this responsibility.
The senior scholar is not a science in the world in recent times. It was originally formed with the beginning, but the period of time was not exact. According to our historical information, thousands of years of history have become more important. This is also confirmed by Buddhist literary information. Thousands of years have been brought up by the senior generation who have maintained it for generations.
References from the beginnings of astrological activity from the very beginning have been made in Sri Lanka. The royal royalty and general public also used this. On different occasions, the birth of a child was necessarily more important. Through the reign of King Dutugemunu, the Brahmins carried out the gigantic work up to the reign of King Kandy. It was by grabbing it by the Brahmins and by appointing it to the ordinary lay monks for the benefit of the monks of the Sathyagoltu Thotagamuwe Siri Rahal.
There is also inscription on inscriptions written in ancient Lakdiya astrologers. An inscription belonging to a father-in-law in the pre-Christian era of the Periakadu Vihara refers to a “fatherly law” called the “astrological father”. C. W. According to Nicholas, these two are high-ranking senior dishists. Only a handful of people were in possession of this situation. The average number of senior Tissues is called “legal”.
Historical texts confirm that this high level has worked very closely with the Tusiwadi kings. They were told about the prince Wasabha about Prince Pandukabhaya, what they said about the princely Parakramabahu princess and Prince Rajasinghe II. There is no doubt that the services provided by patrons among the common people were as good as any other. But we do not have history about it.
These royal insceniators had a huge responsibility and a huge responsibility. Kotmale’s risk is due to his death due to his anger. If the prophecy of the kings were wrong, the unconditioner was killed. But such a mistake has only been made in the hands of archaeologists. But it was also rectified, and therefore the more dictator became another state of law. Kotmale had to sacrifice the mathematician too, because he was clever. Frightened of his countless number of lobsters by the king, the king ordered him to blame for his future injuries.
But he was brilliant, and he died of a suicide of himself, knowing that his life was over. We have such a respectable history in our country.
That day, a senior official had a great responsibility for the court. The chief astrologer was known as Mokothethana. It was necessary to make arrangements for the prince of the prince Kumarasinghe, to make amends, to make rituals, to start jewelry creations, etc. The eating, bathing, traveling, festivities and activities of the King were necessary for official duties. Accordingly, his responsibility is very serious. If the war had been in vain, the king and the kingdom and him would have devastated everything.
Apart from this, the aquatic monuments and tanks and tanks were to be prepared. This was a mandatory requirement because of all these things with the king’s wealth and leadership. The wrongdoer was subjected to the royal assault and inherited the death penalty.
The royal patrons carried out such a serious responsibility and there was a great interest among the general public in the interest of the public.
A good example is that the offer on page 778 of the sacrificial palace that King Buddhadasa appointed a biologist to every village. This is confirmed by King 200. This means that the Sinhalese King was at that time a government man who appointed a government to every village. He was entrusted with the task of successfully accomplishing the activities of the village and was overcome by the king’s wrath.
At present, a senior citizen has a similar responsibility. Even today the majority of our people are confident about the future of our country. It should not violate the law. By doing so, this great schast is The dishonor is disgraced. As a tree in the forest fires wildfires, they become more destructive as the forest fires. They are given the ultimate duty of not doing so. They claim that the dignity lies in the true and the correct and the resultant anticipation of the result. Where the two of them fail, both the myth and the falsehood become a fraud. Thousands of TISLs must be held responsible in exactly the same way to ensure that seniority is not true
jyetirvēdiyaku satu vagakīma
jyetirvēdaya deviyan hā divya sṛṣīn visin lovaṭa dāyāda kaḷa viśmita śāstrayaki. eya yamaku visin bhāvita karanavā nam sṛṣi bhāṣitayē san̆dahan sāradharmavalaṭa mul tænadī deviyanṭa hā ema munivarunṭa agauravayak novana paridi karagena yæmē bhāradūra vagakīma nitætinma ohu veta pævarē.
parāśara munivarayin visin mē utum śāstraya melova paralova noadahana kapaṭi pudgalayan ataṭa pat kaḷahot eyin lovaṭa anarthayakma siduvana bava pavasā æta. esēma ati viśiṣṭa vū mē hōrā śāstraya bhaktiyen hā avabōdhayen yutuva hadārannā haṭa dīrghāyuṣa śaktiya, dhanaya hā prasiddhiya læbena bavada kiyā tibē.
garga mahāsṛṣivarayā visin kuhakāvēśa pihiteḥ – kaṇopaśræti hētubhiḥ kṛtā dēśō na savatra – praṣṭevyāna daivavit yanuven prakāśa karannē kuhaka gati æti nisi piḷiveḷaṭa śāstraya igena nogat tænættan visin kiyana dē noæsiya yutu bavat ovun daivagnayan novana bavatya. tavaduraṭat mē gæna karuṇu dakvana ema maha rusivarayā “avidi naithavyaḥ śāstraṁ – daivagnatvaṁ prapadyatē
sapaŒkti dūṣakaḥ – pāpogneyō nakṣatra sacakaḥ
yanuven yamek mē śāstraya manāsē nodæna daivagnatvayaṭa pæmiṇēda hetemē samāja dūṣakayaku pāpiyaku nakṣatra sūcakayaku vana bava kiyā tibē.
mema sṛṣi bhāṣitayan kerehi avadhānaya yomu karana viṭa jyedtiṣavēdiyaku satuva kotaram barapatala vagakīmak pævarī tibēdæyi sitāgata hæka. ema vagakīma mænavin iṭu kara gannā melova munivarayaku lesa pudanu labana bavada maraṇin matu brahma lōkayē upata labana bavada garga munīhu pavasati.
jyedtiṣaya mǣta kālayē lova pahaḷa vū vidyāvak novē. ehi ārambhaya vēdayat samagama siduvū atara vēdaya ārambha vū kāla vakavānuva niścitava pævasiya nohæka. apa satu itihāsagata toraturu valaṭa anuva avurudu dahas gaṇanaka itihāsayak jyedtiṣayaṭa tibē. bauddha sāhityamaya toraturuvalinda mē bava sanātha vē. avurudu dahas gaṇanak tissē jyedtiṣaya rægena ena laddē parapuren parapuraṭa eya pavatvāgena ā jyedtiṣavēdīn visini.
nakṣatra kaṭayutu itihāsaya ārambhayē siṭama lakdiva pævæti bava mūlāśravalin heḷa svē. rāja rāja mahāmātyādīn menma sāmānya janatāvada meya bhāvita kaḷōya. daruvakugē upatē siṭa maraṇaya dakvā vividha avasthāvaladī jyedtiṣaya avaśya viya. mahanuvara rājya samaya dakvā jotiṣya kāryayan iṭu karana laddē brāhmaṇayan visini. brāhmaṇayan atin eya udurāgena sāmānya gihi pævidi aya ataṭa eya pat kaḷē toṭagamuvē siri rahal san̆garaja himiyan visini.
pæraṇi lakdiva nakṣatrakaruvan gæna śilā lēkhanavalada san̆dahanva æta. periyakaḍu vihāraya asalin soyāgat kristu pūrva yugayaṭa ayat sel lipiyaka “parumaka nakatika” yanuven hæn̆dinvena nakṣatrayē yeduna piya putu depaḷak gæna san̆dahan vē. sī. ḍabliv. nikalas mahatāgē matayaṭa anuva mē dedenā usas gaṇayē jyedtiṣavēdīhu veti. ema tattvaya himiva tibuṇē itā svalpa denekuṭa pamaṇi. sāmānya jyedatiṣavēdīn “nakatika” namin han̆dunvā æta.
mē ihaḷa talayē jyedtiṣavēdīn rajavarun samaga itā samīpava kaṭayutu kara æti bava itihāsa granthavalin sanātha vē. paṇḍukābhaya kumaru gæna vasabha kumaru gæna, parākramabāhu kumaru gæna, devana rājasiṁha kumaru gæna kiyavuṇa itā niværædi anāvæki movun visin pavasana lada ēvāya. sāmānya janatāva atara nækætkaruvan visin salasana lada sēvayada mevænima praśasta ekak vū bavaṭa sæka næta. ehet ē piḷiban̆da itihāsagata vārtā apa satu novē.
mema rājakīya nækætkaruvanṭa ati viśāla vagakīmak hā avadānamak dærīmaṭa siduviya. kotmalē gaṇitayāṭa rāja udahasa nisā divi pidīmaṭa siduvīmen mehi æti avadānama manāsē pæhædili vē. edā rajavarunṭa kī anāvækiyak væradunahot nækætkaruṭa maraṇaya himi viya. ehet evæni væradīmak jyedtiṣa itihāsayaṭama siduva ættē varāhamibhirācāryayan atin pamaṇi. ehet eyada niværædi karana lada atara ē nisā jyedtiṣaya tavat rājapūjita bavaṭa patviya. kotmalē gaṇitayāṭa divi pidīmaṭa sidu vūyēda ohu dakṣa væḍi vū nisāya. raju visin idiripat kaḷa labugeḍiyē æṭa gaṇana piḷiban̆da ohugē viśmita anāvækiyaṭa biyavū rajatumā ohu anāgatayē tamāṭa anaturak viya hæki yǣyi sitā hisa gæsīmaṭa niyama kaḷēya.
namut ati dakṣa vū ohu tamāgē āyuṣa avasan bava dæna tamāṭama kiyāgat vaskaviyakin jīvitakṣayaṭa pat viya. apa raṭē jyedtiṣayaṭa ættē evan gauravaṇīya itihāsayaki.
edā jyedtiṣavēdiyakuṭa raja vāsala sambandhayen imahat vagakīmak pævarī tibiṇi. raja māligāvē pradhāna daivagnayā maha nækatinā nam viya. rajakumara kumariyangē kēndra piḷiyela kirīma, palāpala kīma śāntikarma kirīma, bat kævīma nam tæbīm, ābharaṇa pæḷadīm śilpa ārambha kirīm ādī kaṭayutuvalaṭa nækæt hædīma kaḷa yutu viya. maha rajatumāgē āhāra anubhavaya, snānaya, gaman biman, utsava kaṭayutu rājakāri kaṭayutuvalaṭada nækæt hā śubhā śubha parīkṣā kirīm kaḷayutu viya. mē anuva ohugē vagakīma itā barapatala ekaki. yuddha kaṭayutu ādiyēdī yam varadak vī nam rajut, rājyayat ohut yana siyallama vināśa vī yæmaṭa iḍa tibiṇi.
mē hæra vihāra ārāma kaṭayutu hā væv amuṇu bæn̆dīmvalaṭa da nækæt piḷiyela kaḷa yutu viya. mē siyalla rajugē dhanayen hā nāyakatvayen siduvū nisā ēvāyē sārthakatvaya anivārya avaśyatāvak viya. væradunahon rāja udahasaṭa lak vī maraṇa dan̆ḍuvama uruma viya.
rājakīya nækætkaruvan mevæni barapatala vagakīmak iṭukarana lada atara sāmānya janatāva tuḷada jyedtiṣayaṭa viśāla unanduvak hā illumak pævatiṇi.
meyaṭa hon̆dama udāharaṇayak nam buddhadāsa rajatumā visin hæma gamakaṭama nækætkaruvaku patkaḷa bavaṭa pūjāvaliyē 778 piṭuvē ena san̆dahanayi. rājāvaliya 200 piṭuvenda mē bava sanātha vē. meyin penennē siṁhala raja davasa hæma gamakaṭama rajayen patkaḷa nækæt karuvaku siṭi bavayi. ema gamē nækæt kaṭayutu sārthakava kirīmē vagakīma ohuṭa pævaruna atara eya iṭu novuṇu kala rāja udahasaṭa lakviya.
vartamānayēdīda jyedtiṣavēdiyakuṭa mevænima vagakīmak tibē. adat apa raṭē bahutara janatāva jyedtiṣaya gæna edā menma viśvāsaya tabati. eya kaḍa novana paridi jyedtiṣavēdīn kaṭayutu kaḷa yutuya. esē novīmen mē utum śāstraya garhāvaṭa nindāvaṭa patvē. vanayē gasak visin lævgini avulavā vanaya nasannāk men jyedtiṣavēdīn nisā jyedtiṣaya vināśayaṭa patvē. esē nokirīmē parama pavitra vagakīmak ovunṭa pævarē.jyedatiṣayē gauravaya ra1 pavatinnē kiyana anāvæki satya hā niværædivīmat hadana nækatin balāporottuvana pratiphalaya læbīmat mataya. ē dekama sidu novana tæna jyedtiṣaya mithyāvak boruvak vaṁcāvak bavaṭa patvē. esē novī jyedatiṣaya satyayak bavaṭa patkirīmē vagakīma jyedtiṣavēdīn visin akuraṭama iṭukaḷa yutuva tibē.
This is a Google word to word translation of Divaina
