සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් සුබ නැකත යනු කුමක්ද?
The second part
In a recent article, we discussed the matter of what is meant by a good aquisite. It is explained that the moment of dawn or the dawning of the day is explained by two main factors. Is there a suitable planet for the intended purpose according to the person’s center? It’s the first. That is, karma energy. The second is the weathery weather. At about one o’clock, there are more senior speakers on the thirty seven bouts of errors, astronomy, days, and history of astrology. We would like to state that this error is a good time. However, it is said that a well-wisher can not even make a miracle.
So, when there are not any of these 37 errors, it’s very rare. Therefore, it is the duty of a competent senior expert to reduce these errors to a minimum.
However, the idea behind this idea is not to present a series of nail creation templates, but to discuss the important situations that should be made in everyday life in the everyday life and the related customs. Apart from this, there are some good things that can be easily built for the benefit of those who do not have a deep knowledge of the subject matter and the relevant information.
We presented last week’s lessons and rituals for caring for hairstyles and hair cuts. In this article we will discuss further the development of several important moments with the child’s growth.
Eating out
An old tradition of girls being eyed girlfriends. With the baby’s growth, the ears of the ear tips are removed from the mildew and are more prone to sore when it is more painful for the child to suffer more pain. If the child is 7 to 8 months of age, then the year of year is equivalent to 1.3, 5 years. In addition, Monday afternoon after the “poisoning” has come down, the Wednesday, Wednesday, Wednesday, and the afternoon are good for good on 7-11. Midnight and evening are no good.
Reading letters
According to the oldest published books such as Hooraving, Mustapha Chintanamy, the letter should be done only when the child is five years old. From the early age of the alphabet, classes are admitted to the age of 5 children. Although reading the letters to children aged three years, it seems that the need for sending infant schools is evident.
However, when reading books before the age of 5, teaching children is not good. While reading the letter for 3, it appears that “handwriting” is more appropriate.
Sarasvathi Yoga is very good for science. On Wednesdays, in the middle of the earth, Ravi and Mercury are arriving in the Virgo lantern Saraswathi Yoga. When such a special yoga occurs, please read the interim reading.
It is important for the child to read the text readily, although it may seem very whirlwind to adults. It should be a pleasant experience for the child. Thus, the rituals of reading the script have been prepared accordingly.
To do this, the child should get beautiful books, pencils, etc. The seats are best placed on the big chairs, not just the small desk and the chairs for the body. Before reading Letters, Lord Buddha should be given the Buddha’s sacrifices with praise. If the universities are to be lit, they should be placed below the Buddha image.
Before reading letters, they should also be familiar with what the child is about to do. Too much people are waiting for the letters to read, “tell” to the child, “tell me.” Waiting for those who have tyrannoses and those with ears are bad. Mother father or other respectful adult is good to read aloud.
First you need to read “A” in the original book. Buhdullah, the great teacher and the intellect, the capital of the Buddha, does not enjoy the reading of idle times. The moon, Mercury, Teacher, Venus, dates, and hour is good.
The root, the aslium, the whiskey, the visa, the sweep, the pulse, the vampire, me, the baker, are good 9 for this. These are called the Usura Nakath. Only the morning meal is good.
Malvara zakat and thrill
When a woman’s mauser’s menstrual period first occurs, it is called puberty. In such a situation, it is an ancient ritual to meet a senior scholar at Tishsh to see the good news and make the child happy. When presenting a pillow question, it is used for the good health of the time domain. The time is revealing much about the child, the center being made up of a senior scientist from the culture and the day.
According to Pubudara Neckta, some goodness is said to be the center of the glimmer, but the promotion of the good will of a woman’s future life will have the most impact. In fact, she or her mother does not know when a girl knows masturbating time. This is what is said at such a time. Late artistry has not yet mastered every senior dyestrian academic. Therefore, the prophecies concerning this are not as matched as the prophecies according to the Scriptures.
This writer has found that the girl who had been pawning eight hundred and fifteenth of a month has been flushed with a pubescent girl. This is a serious mistake. A girl should be swaddled with good candor, five days of Malvara Paddy. To delay the formation of the poisonous sebaceous glands with unclean menstrual blood and to return the uterus, various conditions are present. This can also lead to the development of uterine conditions in the long run. Therefore, it should be seasoned for four or four days. The birthday card for this purpose should be used for the birthday party. Friday afternoon is not good for bathing. A good time for the morning, morning, morning, morning, morning, morning, morning and morning.
The mother of the child is best suited for bathing. Or another adult woman is good. It is not good to bend royalty or others. Shanthi baths are prescribed not only for pink girls but also for new planets. Shanthi bath is a combination of medication. The drugs that they take are different. Palliates, dried ginger, marmopulets, dried fish, asparagus, artificial turf, kekulu, tomato, veniwalagat, etha and samanpatchamal are used for puberty shanthu baths. These should be watched and uploaded.
The medication that is taken for the bath is the last thing to keep the child from dying. First, if you poach them and pour the water back, all the drugs will be removed. Then, when painting the girl in a colorful dress, first see the face of the father (men) when the girl enters the house. Thereafter, arrange religious meetings with five people. After 21 days of this, the sacred Buddha Pooja, a Bodhi Pooja and the worship of God the Classini is an old custom.
It’s a mistake to transform a puberty girl into a big party drinking jai. It is no secret that the main reason for this was that the child’s father was a beloved alcoholic. This will cause unwanted propaganda to the child.
In such a case, it is not wrong for a mother and a father’s close relatives to know that she is now “an elderly girl” and invited only to seek their blessings and protection.
Until they flattered the girl, she did not see anybody, did not eat meals, did not eat meals, placed a room in her room, and blessed her with good memories. 21 days later, she was given the Buddha Pooja, the goddess of reverence for the Mother goddess Pattini. is.
suba nækata yanu kumakda?
devæni koṭasa
suba nækatak yanuven han̆dunvannē kumak da yana kāraṇaya piḷiban̆dava pasugiya satiyē lipiyen sākacchā kaḷemu. ē anuva suba mohota hevat nækata udāvīmaṭa pradhāna karuṇu dekak balapāna bava vistara keriṇi. adāḷa pudgalayāgē kēndraya anuva apēkṣita kāraṇaya iṭu kara gænīmaṭa sudusu graha balayak mē dinavala tibēda? yanna eyin paḷamuvænnayi. enam karma śaktiyayi. devænna nam adāḷa vēlāvaṭa udāvana grahacārayayi. nækat vēlāvaka dī udāvana lagna, navāṁśaka, dina, tithi hōrā ādiyen yedena dōṣa tis hatak gæna jyedtiṣ śāstrayē igænvē. mema dōṣa nomæti avasthāva śubha tænak vēlāvak yǣyi adahas karamu. ehet ē dōṣa 37 yedennē næti itā śubha nækatak hevat sarvatōbhadā nækatak deviyanṭavat sǣdiya nohæki bavada kiyǣvē.
esē kiyannē mema dōṣa 37 n ekakvat yedennē næti avasthā itā durlaba bævini. ebævin hæki taram duraṭa mema dōṣa aḍukara gænīma dakṣa jyedtiṣśāstragnayakugē kāryabhāraya viya yutuya.
kesē namudu mema lipipeḷē adahasa nækat sǣdīma piḷiban̆dava pāḍam mālāvak idiripat kirīma nova upandā siṭa maraṇaya dakvā edinedā jīvitayē nækat sādā gata yutu vædagat avasthā saha ēvāṭa adāḷa sirit virit piḷiban̆dava gæm̆burin sākacchā kirīmayi. mē hæra jyedtiṣaya piḷiban̆dava gæm̆buru dænumak næti ayagē da prayōjanaya piṇisa pahasuven sādāgata hæki śubha tænak krama hā īṭa adāḷa vædagat toraturuda idiripat kerē.
in̆dul kaṭagǣma hā kes kæpīma san̆dahā nækat hā cāritra piḷiban̆dava pasugiya satiyē karuṇu idiripat kaḷemu. daruvāgē væḍīma samaga udāvana vividha vū vædagat avasthāvala sādana nækat piḷiban̆dava mema lipiyen tava duraṭat sākacchā karamu.
kan vidīma
gæhænu daruvangē kan vidīma nækatakaṭa sidu karana purāṇa cāritrayaki. daruvāgē væḍīmat samaga kan petivala mṛdu bava ivat vana atara ēvā vidīma daruvāṭa væḍipura vēdanā gena dena nisā, kuḍākalama kan vidīma yōgyaya. daruvāgē vayasa māsa 7 saha 8 vana viṭa da nætahot varṣa 1,3, 5 ādī ottē varṣa da īṭa sudusuya. meyaṭa amatarava “viṣa kalāva” hisen pahalaṭa bæsa giya pasuvada udāvana san̆dudā, badādā, garudā, kavidā yana dina hatara da śubha mē san̆dahā udē 7-11 atara kālaya śubhaya. madhyannaya hā savasa kālaya śubha næta.
akuru kiyavīma
hōrāharaṇaya, muhurtha cintāmaṇī, ādī pæraṇi jyedtiṣa granthavalaṭa anuva akuru kiyavīma kaḷa yuttē daruvāṭa vayasa avurudu paha vana viṭaya. pera paṭanma pāsalē hōḍiya paṁtiyaṭa ætuḷat karaganu labannē vayasa varṣa 5 vū daruvanya. mekala vayasa varṣa tunē daruvanṭa akuru kiyavīma kaḷada, īṭa hētu vī ættē ḷadaru pāsal yǣvīmaṭa æti avaśyatāva bava penē.
kesē namudu vayasa 5 vīmaṭa pera daruvanṭa pot pat kiyavā akuru igænvīma śubha næta. vayasa 3 dī vidyārambhaya udesā akuru kiyavuvada, īṭa “at pot tæbīma” yana vacana vaḍāt ucita bava penē.
sarasvatī yōgaya vidyārambhaya san̆dahā itā śubhaya. badādā davasaka budha hōrāva tuḷa ravi, budha yana grahayin dedenā kanyā lagnayē balavatva udāvana viṭa sarasvatī yōgaya yedē. mevæni viśēṣa yōgayak udāvana viṭa aturu kiyavīma mænavi.
akuru kiyavana avasthāva væḍihiṭiyanaṭa itā suḷudeyak lesa peniya hæki namudu daruvāṭa eya itā vædagat kaṭayuttaki. ebævin eya daruvāṭa itā prasanna addækīmak bavaṭa patkaḷa yutuya. akuru kiyavīmē cāritra piḷiyela vī ættē mē anuvaya.
mē san̆dahā daruvāṭa lassana pot pat pænsal ādiya sapayā gata yutuya. hin̆da gænmaṭa vaḍāt sudusuvannē loku puṭu mēsa nova daruvāgē siruraṭa gælapena sē sādana lada kuḍā ḍes ekak hā puṭuvaki. akuru kiyavīmaṭa pera budu rajāṇan vahansēṭa buddha pūjā tabā deviyanṭa pin diya yutuya. sarasavi, gaṇadevi rūpa tabā panat dalvannē nam ē rūpa buddha rūpayaṭa vaḍā pahalin siṭina sē tæbiya yutuya.
akuru kiyavīmaṭa pera daruvā karannaṭa yana dē gæna dænuvat kaḷa yuttēda prasanna ākārayeni. akuru kiyavana viṭa ōnǣvaṭa vaḍā senan̆ga balā siṭīma, daruvāṭa “kiyanna” “kiyanna” yǣyi kǣgasīma, kili kuṇu æti aya hā æsvaha dōṣa æti aya balā siṭīmada aśubhaya. akuru kiyavīmaṭa mava piyā hō anya guṇa garuka væḍihiṭiyaku śubhaya.
prathamayenma mul pota akura vū ” a” yanna kiyavīma sudusuya. emenma ñāṇayaṭa adhipati guru hā buddhiyaṭa adhipati budha yana grahayin asta, nīca, kālavala akuru kiyavīma śubha næta. san̆du, budha, guru, sikuru yana dinayan hā hōrāvan śubhaya.
mula, asliya, kæti, visā, puvapal, puvasala, puvapuṭupa mā, beraṇa yana nækæt 9 mē san̆dahā śubhaya. mēvā adhōmukha nækat yana namin han̆dunvanu læbē. akuru kiyavīmaṭa śubha vannē udēvaruva pamaṇaki.
malvara nækata hā śāntisnānaya
yauvaniyakagē māsika osap vīmē kriyāvaliya paḷamuvenma sidu vū viṭa eya malvara vīma yǣyi han̆dunvanu læbē. mevæni avasthāvaka jyedtiṣ śāstragnayaku hamuvī ehi śubhā śubha vimasīma hā eyin pasuva dæriya stānaya karavīma san̆dahā śubha nækatak bælīma purāṇa cāritrayaki. malvara praśnayak idiripat vana viṭa ehi śubhā śubha pævæsīma san̆dahā yodā gannē tatkāla kēndrayayi. tatkālaya yanu sēvādāyakayā jyedtiṣ śāstragnayā veta idiripat va vēlāvaṭa sādanu labana kēndrayayi dæriya piḷiban̆dava bohō vistara emagin heḷi kerē.
malvara nækata anuva yam yam śubhā śubha kiyanu læbuvada kāntāvakagē anāgata jīvitayē śubhā śubha tīraṇaya vimakerehi vaḍāt balapǣmak æti karavannē chanma kēndraya bava kiya yutuya. ætta vaśayenma dæriyaka malvara vū vēlāva niværædiva kīmaṭa æya hō ægē mava nodanī. evæni viṭeka vistara pavasanuyē tatkāla śāstrayeni. tatkāla śāstraya sǣma jyedtiṣ śāstragnayakuma praguṇa kara næta. ebævin mē piḷiban̆da kiyana anāvæki chanma patraya anuva kiyana anāvæki taramma śāstrīya novē.
malvaravū dæriyaka snānaya karavīma san̆dahā malvara vī dina hata aṭak pramāda kara sādā dī æti nækat mema liyumkaruṭa daknaṭa læbī æta. meya barapataḷa varadaki. dæriyaka malvara vī hatara, pas yana dinaka śubha nækatakin snānaya kaḷa yutu bava jyedtiṣa niyamayayi. īṭa vaḍā pramāda kirīmen apirisidu osap lē samaga viṣa bīja ekatu vī āpasu garbhāṣaya karā yæmen vividha asādana tattvayak ætivē. garbhāṣayē rōga tattvayan digukālīnava æti vīmaṭa da meya hētu viya hækiya. ebævin osapvī dina hataren hō pahen nǣvīma kaḷa yutuya. mē san̆dahā chanma patrayē upan nækataṭa sīhena nækat dinaya yodāgata yutuya. sikurādā dinaya śānti snānayaṭa śubha næta. san̆du, budha, guru ādī śubha dinaka udē pāndara yedena śubha vēlāvak vaḍātma gælapē.
śānti snānaya karavīmaṭa vaḍāt sudusu vannē dæriyagē mavaya. nætahot an væḍihiṭi striyak śubhaya. rajaka strīn hō venat aya lavā nævīma sudusu næta. malvara vū dæriyan pamaṇak nova nava graha apala æti anyayanṭada śānti snānaya niyama karanu læbē. śānti snānaya yanu behet vaturin nǣvīmayi. ēvāṭa ganu labana auṣadha vividha ya. malvara śānti snānaya san̆dahā ratnan̆dun, viyali in̆guru, marutamul, vadakaha, amukana, kalā n̆duru sapumal, kækuḷu, jaṭāmāṁśa, venivælgæṭa, ītaṇa, samanpiccamal ādī auṣadha varga samava ganu læbē. mēvā kakāravā perāgata yutuya.
śānti snānaya san̆dahā ganu labana behet vaturin daruvā nǣviya yuttē antimaṭaya. mulinma evāyin nahavā nævata vatura vatkaḷot behet dravya siyalla hēdī yana bævini. inpasuva dinaṭa himi varṇavat æn̆dumak andavā dæriya gē ætuḷaṭa ena viṭa paḷamuva (pirimingen) piyāgē muhuṇa dakīma mænavi. in pasuva āgamika vatāvat kara pasdeneku samaga vāḍikaravā saṁgraha karavanna. meyin dina 21 k gata vū viṭa pradhāna siddhasthānayaka buddha pūjā, bōdhipūjā tabā pantini deviyanṭa pin dī bhārahāra vīma pæraṇi siritaki.
malvaravū dæriyakagē utsavaya jayapæn bona viśāla sādayak bavaṭa pat kara gænīma varadaki. mesē vīmaṭa pradhāna hētuvak vī ættē dæriyagē piyā matpæn lōliyaku vīma nisā bava rahasak novē. memagin siduvannē ema dæriyaṭa anavaśya pracārayak labā dīmayi.
mevæni avasthāvaka dæriyagē mava hā piyāgē ḷan̆gama gnātivariyan ṭa ” dæn æya væḍiviyaṭapat taruṇiyak ” yǣyi dæna gannaṭa salasvā ovungē āśirvādaya hā ārakṣāva pætīma san̆dahā pamaṇak ārādhanā kara saṁgrayak kirīma varadak novē.
malvara vū dæriyaka snānaya karana tek pirimin nodækīma, puḷuṭu āhāra nodīma, ven kara kāmarayaka tæbīma, śubha nækatakin śānti snānaya kirīma, dina 21 kaṭa pasuva buddha pūjā nam pativṛtāvaṭa adhipati devan̆gana sē sælasena pattini mǣṇiyanṭa bhāra kirīma ādiya gæm̆buru arutak æti usas cāritra bava vimasā balanaviṭa anāvaraṇaya vannēya.
This is a Google word to word translation of Divaina