සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් දරුවන් නොලැබෙන්නේ ඇයි?
Vihara Maha Deviya, which is considered to be a noble woman, was worshiped for the sangha. He also praised the Vihara Maha Sangha and praised him for the sake of gifting, and consumed many good things and made many sacrifices for the Buddha Sasana. But the Devil said: “What good for us do not have children who have no children, or babes, who are not cursed.” He said. In this context, realizing that there is no reason for the presumed sisters not to give up their gods, a certain one in the room including a temple in the temple advised him to invite him to be born. Accordingly, she requested that her son be brought up and procure the king’s pleasure. On that day the Vihara Maha Devi returned to the palace and the thief who died was conceived in the womb of the Devil. That was how King Dutugemunu who later unified Sri Lanka was born.
What is mentioned above is very brief in the Mahavamsa. This story reveals a lot of things that all of you can do to help your spouse who is lonely and unhappy.
Viharamahadevi Veliya was grieved by the fact that he did not have a child but was lucky enough to have a child resource. In this way, many fellow believers who are lucky enough to be parents are miserable and lacking in understanding.
How are children not receiving? What are the procedures for doing this? We hope to discuss the issues here.
In the post-natal period, the genus is examined by the fetus and the gonorrhea. It is possible to decide on the fifth child, the combination of the five, the combination with the gentleman, the fifth, the viewpoint of a teacher or another good person, the sinlessness, and the ability to have a child.
The fifth weaknesses, such as depositing saints like the 5th, the Fifth Governor, 812, the appalling position of the teacher of sonotheque, seem to have lost their child profits.
When the son and the twelfth rulers are disturbed by the son-way, illness and deterioration in childbirth is occurring. Five of the six lords combine the eight lords, the teacher’s weakening with the shin, etc. Such lesions or seminal errors indicate.
Do you have the physical fitness for childbirth mentioned above? Or lost a child? Or there may be interruptions due to illnesses, but remedies can stabilize the situation first. In the same way, both the wife and the husband are to be examined in a medical examination. In this case, they should examine both parentages for a more specific solution. One does not have to concentrate on decisions.
It seems that the consequences are largely due to interfering with the child’s conception, disadvantage, and the defect in the uterus or semen. Muscular and connective tissue appear to have a special effect on this. This is the state of weaknesses of the fifth in the center.
Early slaughtering of animals, child abuse, maltreatment of pregnant mothers, and eating eggs will lead to the loss of childbearing potential in today’s babies, causing a child to lose a child. Or it can cause physical injuries. When a person conceives a mother, the very essence of the karma depends on her age, gender, eyes, ears, nose and tongue. Born with birth, underweight, birth defects.
There is nothing wrong with your body. Even though there is no barrier for a child, many children are not. What makes this an issue is an issue. To understand the obstacle, you need to understand what causes childbirth.
A mother whose father does not have sex has not conceived. The Dhamma states that a physical mother, a healthy mother, and a well-deserted person will eventually conceive a baby by joining a healthy father and a child. The name “Gandavab” is from Elo to one of the worlds.
King Dutugemunu who became the last and foremost. According to Viharamahadeviyawa’s request, he can conceive from anywhere such as gods, worlds, etc., according to parents’ wishes. But that’s not “childhood.” And if it were human beings, then they would produce beasts.
In view of the above facts, it can be seen that the animal that comes to life (Gandhabba) is of special importance to conceive a healthy child. If there are health hazards that impede the conception of children, the centers will also be revealed. If there is no such health condition, then a good child should expect to have the same mother and father.
Needless to say, a child needs to be expected. But a splendid child is only given to a human being who was exalted in the world of mankind or from a deity world or a cotton shaft of the maternity. The mother is very good in character
Must be somebody. Valuable flowers such as lotuses, blue, Mahannel, Saman, buds in a dry, dry land without fertilizers and water. Likewise, a child who does not have a wife does not conceive in the same way in the case of animal abuse, lying, moody affairs, etc.
One of the monks who raised the spiritual state of love said that we were destined to be descendants of the human beings who are descended from the Hereafter.
Below you can see a couple of faithful couples who are waiting for the expectations of a couple.
First, apply vegetarian food in place of the use of meat. Get animal harms. Love the children of others. Help pregnant mothers. Wish we could have a baby with the child.
On Thursday, you will be sacrificed to the sacred Jaya Sri Maha Bodhi at the sacred area of Yashodhara.
By this date, the 9th Bodhi Pooja and the “Zubehzes Puskas Z” will be removed from the baby’s hut.
Once in the Ratana Sutta, the Yang Buddha setto is 108 times porked orange.
A number of machines have been designated to receive the results. These are children with profitable dressing. There are treatments in the “regeneration” of this. Some of these are:
After consuming a leafy leaf with a pregnant woman’s milk, it consumes a child’s milk. They have been given drinking water for seven days and consumed seven times during the same season.
Puddle and beard crushed and dried in a cow’s milk and drowned by the company.
Finally, a child should be expected, not just a child. Even before conception, both parents and mothers should have good meditation in herbal meditation. It will train a good generation to the nation.
daruvan nolæbennē æyi?
utum kāntā ratnayak lesa sælakena vihāra mahādēviya saṁghayā vahansē udesā dan piḷiganvamin siṭiyāya. bohō sæpa sampat anubhava karaminda sambuddha śāsanaya udesā bohō dhana parityāga karaminda siṭi vihāra mahā dēviyaṭa tava tavat pinkam karamin cira jīvanaya salasā gannæyi maha san̆garuvana anuśāsanā kaḷa sēka. ehet dēviya pævasuvē “anē svāmīni daruvan næti apaṭa kumana sæpatakda? daruvan nætibirin̆da svāmivarungē śāpayaṭa lakvannīya.” yanuveni. mehidī abhignalābhī saṁghayāvahansēlā dēviyaṭa daruveku bihinovīmaṭa kāraṇayak næti bava avabōdha karagena pansalē ætuḷuÊkāmarayaka gilanva vesena ektarā sthavirayan vahansē kenekuṭa taman gē daruvekva ipadennæyi ārādhanā karana lesa upades dun sēka. mē anuva etumiya visin ema himiyan gen tama putekuva ipida raja sæpa vaḷan̆dannæyi illā siṭina ladī. edina vihāra mahādēviya āpasu raja vāsalaṭa yana ataraturuma gilanva siṭi svāmīn vahansē miyagos dēviyagē kusa tuḷa piḷisin̆da gattēya. pasu kaleka śrī laṁkāva ek sēsat kaḷa duṭugæmuṇu maharajatumā bihivūyē ē ayurini.
ihata san̆dahan karana laddē mahā vaṁśayē san̆dahan vana katā puvatak itā keṭiyeni. daruvaku næti śōkayen tævena siyalu am̆busæmiyanṭa tama gæṭaluva visa1 gænīmaṭa ivahal vana karuṇu rāśiyak mema katāven anāvaraṇaya kerē.
tamanṭa daruvaku nætæyi śōkayen vihāramahādēviya velī siṭiyē daru sampatak læbīmaṭa vāsanāva ætat ē bava nodænaya. mē ayurinma mavupiyan vīmaṭa vāsanāva æti bohō am̆busæmiyan gæṭaluva harihæṭi avabōdha kara nogena mānasika asahanayen peḷeti.
daruvan læbennē hō nolæbennē kesēda? ē san̆dahā kaḷa yutu pratikarma kavarēda? yana gæṭalu mema lipiya magin sākacchā kirīmaṭa balāporottu vemu.
jyedtiṣayēdī daruvan piḷiban̆dava janma patrayē pasvæni bhāvayen hā putrakāraka gurugen soyā balanu læbē. pasvæni bhāvaya adhipati śubha grahayaku śubhayin samaga saṁyōga vīma pasvænnaṭa guru hō venat śubha grahayakugē dṛṣṭi læbīma pāpayingen toravīma ādiya mata janmiyāṭa daru sampat tibē yǣyi tīraṇaya kaḷa hæka.
pasvænnē kētu śani væni pāpayin tænpatvīma, pasvænna adhipati 8 12 ādī bhāvayaka siṭīma, putrakāraka guru nīcava duṣṭa sthānagata vīma ādī pasvænna durvala karana graha pihiṭīm nisā daru lābha ahimi viya hæki bava penē.
tavada putrasthānayaṭa haya saha dolaha adhipatīngen bādhā vū viṭa daru upat piḷiban̆dava rōga hā doaṣa tattvayan ætivē. paha haya adhipatīn paha aṭa adhipatīn saṁyōgavīma, guru durvalavīma śani samaga saṁyōga vīma ādiya mevæni gaha dōṣa hō śukra dōṣa penvā deyi.
ihata dækvū ākārayaṭa daru lābhayak san̆dahā śārīrika yōgyatāva tibēda? nætinam daru sampat ahimida? esēt nætahot rōgayan nisā bādhā ætat pratikarma magin tattvaya samanaya kaḷa hækida yanna paḷamuva parīkṣā karagata yuttēya. vaidya parīkṣaṇayakadī birin̆da menma sæmiyāda parīkṣaṇayaṭa bhājana kerena ayurinma mē gæṭaluvēdī jyedtiṣamaya visan̆dumak san̆dahāda dedenāgēma janma patra parīkṣā kaḷa yutu vannēya. ek ayakugē pamaṇak kēndra balā tīraṇa gata yutu næta.
daru piḷisin̆da gænīmaṭa sudusu vīma, nusudusuvīma menma garbhāṣayē hō śukrāṇu vala dōṣa ætivīma nisā bādhā ætivīmaṭa bohō duraṭa karma vipāka balapāna bava penī yayi. kuśala hā akuśala karma mē san̆dahā viśēṣa balapǣmak karana bava penē. kēndrayē pasvænnē bala dubalakam penvannē mema tattvayayi.
pera ātmavala satun mærīma, daruvanṭa karana aparādha, garbhanī mavuvarunṭa karana akaṭayutukam, hā bittara anubhavaya nisā mav piya satunṭa daruvaku ahimi kirīma yana akuśala śaktīn vartamāna bhavayē daru upat ahimi vīmaṭa hētu vanu æta. nætahot ē sambandha śārīrika durvalatā æti karayi. daruvaku mavukusa piḷisin̆da gannā viṭama āyuṣa, strī puruṣa bhāvaya æs, kan, nāsaya, diva śarīraya ādī karuṇu da karmaya anuvama tīraṇaya vannēya. aṁgavikalava ipadīma, aḍu āyuṣa sahitava ipadīma, akuśala karma nissāma siduvē.
zobē śarīrīyē kisima aḍupāḍuvak næta. daruvaku læbīmaṭa bādhāvak nǣZ yǣyi pævasuvada daruvan nomæti aya bohō siṭiti. meyin bādhāva kumak dæyi gæṭaluvak ætivē. bādhāva han̆dunāgænīma san̆dahā daru upat san̆dahā hētu vannē kumakdæyi vaṭahā gata yutuvē.
mavak piyek liṁgikava ekatuvū pamaṇin daruvaku piḷisin̆da gannē næta. śāririka yōgyatāvayen yutu mava hevat nirōgī hā mās śuddhiyen pasuva sudusu tattvayaka siṭinamavada, nirōgī piyāda, gandhabbayakuda ekvīmen daruvaku piḷisin̆da gannā bava dharmayē san̆dahan vannēya. gandhabbayaku yanuven han̆dunvannē elova siṭa melovaṭa ena sattvayeki.
duṭugæmuṇu rajatumā apavatvū sthavirayan vahansēya. vihāramahādēviyagē prārthanāva anuva himinamak elovin pæmiṇiyada mavupiyan gē situm pætum anuva devlovin menma apāya, tirisan lōkaya, prēta lōkaya ādī ōnǣma tænakin cuta vī daruvaku lesa piḷisin̆da gænīmaṭa iḍa tibē. ehet ē “daru sampat” novē. manuṣya prētayan nætinam tirisan gati æti minisun bihivannē esēya.
ukta karuṇu piḷiban̆dava salakā balana viṭa penī yannē yahapat daruvaku piḷisin̆da gænīma san̆dahā elovin melovaṭa pæmiṇena sattvayā (gandhabba) viśēṣa vædagatkamak dakvana bavayi. daru piḷisin̆da gænīmakaṭa bādhāvana ākārayē saukhya gæṭalu tibē nam ē bava kēndrayanda anāvaraṇaya karagata hæki vē. esē saukhya gæṭaluvak nætinam yahapat daruvaku apēkṣāven mava saha piyā adāḷa piḷivet piriya yutu vannēya.
apēkṣā karannē pinvat daruvaku bava amutuven kivayutu nevē. ehet piṁvat daruvaku læbennē manuṣya lōkayē usas lesa jīvatvū keneku hō dev lova siṭi deviyaku hō eyin cutitava mātṛ garbhayē piḷisin̆da gattē nam pamaṇi. ē san̆dahā adāḷa mava itā hon̆da caritavat, pinvat
silvat keneku viya yutuya. pohora hā jalaya næti viyaḷi niśrita bhūmiyaka neḷum, nil, mahanel, saman picca, ādī vaṭinā mal gas pæḷa novē. ē ākārayaṭama sattva hiṁsāva, boru kīma, kāmayē varadavā hæsirīma ādī pavkamvala yedena kāntāvakagē kusē pinvat daruvaku piḷisin̆da gannē næta.
ādhyātmika tattvaya usas tattvayakaṭa patkara gat ektarā svāmīn vahansē namak apa samaga pævasuvē tusita devlovin cutava minis lova ipadīmaṭa apēkṣāven siṭina devivarunṭa ipadīmaṭa sudusu (manuṣya) kāntāvan nætiva siṭina bavayi.
daru sampat apēkṣāven ehet pamāvī siṭina am̆bu-sæmi yuvaḷakaṭa viśvāsaya tæbiya hæki śāntikarma kihipayak metæn siṭa dakvamu.
paḷamuva mas-māṁśa bhāvitaya venuvaṭa nirmāṁśa āhāra vēlavakaṭa huruvanna. satva hiṁsāva piṭudakinna. anungē daruvanṭa ādaraya dakvanna. garbhanī mavuvarunṭa upakāra karanna. apaṭa pinvat daruvaku læbēvāyi prārthanā karanna.
brahaspatindā dineka obē upan nækataṭa sampat sādhana maitrī parama maitrī nækatak yedenaviṭaguru hōrāven jaya śrī mahā bōdhīn vahansēṭa pūjā tabā deviyanṭa pindī setpatā bāra hāra venna.
mema dinaya vana viṭa bōdhi pūjā navayak tabā medina “sabba pāpassZ yantraya yuvati pati dedenāma pæḷan̆dīma maginda daru gæbē bādhā ivat vī yanavā æta.
ratana sūtrayē “yaṁ buddha seṭṭhō” yana gāthāva 108 varak pirit kaḷa tæm̆bili geḍiyak osap avasānayē snānayakara bīmaṭa denna.
daruphala læbīmaṭa yantra gaṇanāvak śāstrayē niyamakara tibē. mēvā piḷivetin yutuva pæḷan̆da gænīmenda daru lābha læbē. mē piḷiban̆dava “tantra” śāstrayē san̆dahan pratikāra tibē. eyin kihipayak mesēya.
kæla koḷayak gæbiṇiyakagē kiri samaga am̆barā mās śuddhiya avasānayē pānaya kaḷa viṭa daru sampat labayi. rudradkṣa æṭa hā aratta kalan̆da bægin gena ekama pāṭa æti denakagē kiren sṛtu snāna kālayē sat dinak pānaya kaḷa viṭa daru ættiyakvē.
pusa nækatin saha dēvī sahamulin gena pavanē viyalā kuḍu koṭa eka pāṭa eḷadenakagē kiren pānaya koṭa pati samāgamayē yedīmen daruvan labayi.
avasan vaśayen kiva yuttē nikamma daruvaku nova pinvat daruvaku apēkṣā kaḷa yutuya. ē san̆dahā piḷisin̆da gænīmaṭat pera siṭama mava hā piyā yahapat kaṭayutu pinkam dāna śīla bhāvanā vala yediya yutuya. emagin yahapat parapurak jātiyaṭa dāyāda vanu æta.
This is a Google word to word translation of Divaina