Bold line, bold, militant…

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නිර්භීත
නිර්භීත

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් නිර්භීත බව, සටන්කාමී බව හෙළිකරන කුජ රේඛාව

You can remember the six main lines of the last zone. We think that now you have learned about those lines. Today we are discussing, apart from the main lines, the unbroken lines in the handline. Accordingly, the rope line is first described today. The line between the lower deck between the index finger and the thumbscrews is the boiler line that lines the line of life towards the wrist, parallel to the line of life. The lines of bubbling on the boats on the living line have the qualities of courage, courage, militancy, and anger. The health of the routine person is also very good, and they have a strong spirit of strength to overcome their distress in life. If there is any defect in the line of life, if the line of lading is in a position to weaken the living line, it will have the strength to avoid any danger from the living line. The biggest job on this line is to overcome the defects in the living-line and to give it its viability. If the drag line has fallen close to the line of life, this line influences the relationship with the Father and others, brothers and sisters, in the case of his mother and somewhat distant. A linear sighting has proved that the staircase is positioned in the hands of those in need of much help from the parent’s partner. Those who have a scarred line are faithful. Their decisions will not change. If they think of some purpose they will try to somehow make ends meet. The powerful energy of the hands of the hand-holders on the well-established orange line is immense. If a woman has such a place in her hand, she must be a true caste of women. If the other lines are bruises, bruises, etc., the help provided by this line is too vast to overwhelm the innumerable obstacles, deadly fits and life-threatening effects.

The abnormally determined boiling line indicates bad conditions. Such helpful help from others can be of no value. This can reveal some of the flipcharts of life-style caused by the influence of others. The lingering line between the lines of life and the jigsaw lane is also unfortunate. Marriage is a crash. A happy line connecting the elevation from the boiler line is a happy ending. It is clear that there is insight. Some people use this line to start with a finger, a thumb, and extend a little further and cut the line of life. Then, if a man is female, or if he is a woman, he may suffer chaos. An elevation in the scalping line (top) to the teacher board (AA) will lead to a higher marriage. If a branch out of the boiler line terminates at the center of the board, he behaves badly and is a disgruntled person in society. If, however, the booster line crossed the line of life and went to the board, the excessive excesses overburdened it would result in premature death. If this line is reddened, the wearer is highly ragdish. The entrance to the front line (CC) is a good sign of the quality of one’s life. If at some point the line from the roulette line crosses the line, the marriage of that handler fails because of their fraud. The rope may have bent over a person’s bow. Such people live in a wife’s home after the wedding. Running the star line is unfortunate. This mark can be seen in those who have the most violent and violent crimes. Inside the Venetian Board, these lines, which are close to the line of life, are also called pressure lines. Such lines are more helpful than their mates. If there is more than one such line, the effect is from them.

nirbhīta bava, saṭankāmī bava heḷikarana kuja rēkhāva

pasugiya kalāpa tuḷin atlaka pihiṭi pradhāna rēkhāvan haya piḷiban̆dava ekin eka vistara kaḷā obaṭa mataka æti. api hitanavā, dæn oba ema rēkhāvan piḷiban̆dava dænumak labāgena æti kiyā. ada api sākacchā karannē pradhāna rēkhāvanṭa amatarava atlaka pihiṭana apradhāna rēkhāvan piḷiban̆davayi. ē anuva kuja rēkhāva piḷiban̆davayi, ada paḷamuvenma vistara karannē. dabaræn̆gillaṭat, mahapaṭæn̆gillaṭat atara pahaḷa kuja maṇḍalayen ārambha vī jīvana rēkhāvaṭa samāntarava jīvana rēkhāva hā nogæṭī mæṇik kaṭuva desaṭa vihidayana rēkhāva kuja rēkhāva vē. jīvana rēkhāvaṭa prabala śaktiyak labādena kuja rēkhāven kenakugē nirbhīta bava, dhairyaya, saṭankāmī bava, kōpa sahagata bava ādī guṇāṁga prakaṭa veyi. kuja rēkhāvak æti ayagē saukhya tattvayada itā yahapat vana atara ovunaṭa jīvitayē duk karadara bādhā mæḍagena idiriyaṭa yæmē prabala ātma śaktiyak æta. jīvana rēkhāvē yam aḍupāḍuvak ē kiyannē jīvana rēkhāva durvala vū avasthāvakadī kuja rēkhāva balavatva pihiṭā tibē nam jīvana rēkhāven siduvīmaṭa tibuṇa yamkisi anaturu tattvayak vaḷakvā gænīmē śaktiyak kuja rēkhāvaṭa æta. jīvana rēkhāvē aḍupāḍukam man̆gaharavā eyaṭa jīva śaktiya labādīma tamayi, mema rēkhāven kerena lokuma kāryaya. kuja rēkhāva jīvana rēkhāvaṭa itā samīpayen væṭī tibē nam mǣṇiyan kerehit, īṭa ṭikak ǣtvelā tibē nam piyāṇan kerehit, tavat duraskara pihiṭā tibē nam sahōdara sahōdariyan kerehit mema rēkhāva balapǣm karayi. demāpiyangen sahakarugen hō sahakāriyagen tamanṭa bohō udav upakāra balāporottuven inna ayagē atvala mema kuja rēkhāva pihiṭana bava hasta rēkhā nirīkṣaṇavalin oppu vī æta. kuja rēkhāvak saṭahan vī æti aya itāmat viśvāsavantaya. ovun gannā tīraṇa venas novē. ovun yamkisi aramuṇak kerehi sita yomu vuvahot eya kesē hō mudun patkara gænīmaṭa veheseyi. balavat lesa rēkhā pihiṭi at himiyangē atvala manāva pihiṭana lada kuja rēkhāven læbena jīva śaktiya asīmitayi. kisiyam kāntāvakagē ataka evæni suba pihiṭīmak tibē nam æya pativata rakina sæbǣ kula kāntāvak viya yutuya. anikut rēkhāvala kæḍīm, bin̆dīm ādiya vē nam eyin ætivana asuba phala anēka vidha bādhaka, māraka man̆gaharavā jīvitaya ārakṣā karadīmaṭat mema rēkhāva magin denu labana rukula ati mahatya.

asvābhāvikava pihiṭā æti kuja rēkhāva asuba tattvayan pennum karayi. evæni ayaṭa an ayagen kopamaṇa ādhāra upakāra læbuṇat eyin nisi prayōjanayak labāgata nohæka. anyayangē balapǣma nisā sidu vana jīvana raṭāvē noyekut hælahæppīm ē magin anāvaraṇaya karagata hækiya. jīvana rēkhāvat kuja rēkhāvat atara nopæhædili rēkhāvak tibīmada asubadāyakaya. vivāha jīvitayē kaḍāvæṭīmak eyaṭa hētu vē. kuja rēkhāven vihidena ārōhaṇa rēkhāvak jīvana rēkhāvaṭa sambandha vīma suba pishiṭīmaki. tīkṣaṇa buddhiyak æti bava eyin pæhædili veyi. samahara ayagē mema rēkhāva dabaræn̆gillaṭat, mahapaṭæn̆gillaṭat atarin paṭangena ṭika durak vihida gos jīvana rēkhāva kæpī yana lesaṭada pihiṭā æta. eviṭa pirimiyek nam strīn nisāt, gæhæniyak nam pirimin nisāt citta pīḍā ætivīmaṭa puḷuvana. emenma kuja rēkhāven vihidayana ārōhaṇa rēkhāvak (ihaḷaṭa nagina) guru maṇḍalayaṭa vihidayæma (AA) usas vivāhayak siduvīmaṭa hētuvak vanu æta. kuja rēkhāven vihiduna śākhāvak candra maṇḍalayen keḷavara vūyē nam (BB) hē aśōbhana kriyāvanhi yedena ayek vana atara samājayē agauravayaṭa lakvana tænættekuda veyi. yam heyakin kuja rēkhāva jīvana rēkhāva chēdanaya karamin candra maṇḍalayaṭa giyē nam sīmāva ikmavā kāmādhika kriyāvanṭa yomu vīmen akal maraṇayaṭa pavā goduru viya hæka. mema rēkhāva rat pæhæyen yutu nam ema athimiyā adhika rāgādhika bava pennum karayi. kuja rēkhāven bedīyana rēkhāvak daiva rēkhāvaṭa ætuḷuvīma (CC) kenekugē jīvitaya usas tattvayakaṭa pæmiṇīmē suba lakuṇaki. yam vidiyakin kuja rēkhāven pænanan̆gina rēkhāvakin ravi rēkhāva chēdanaya vē nam ema at himiyāgē vivāha jīvitaya asārthaka vanuyē ovun tuḷa æti vaṁcanika bhāvaya nisāya. kuja rēkhāva yam ayekugē dunnaka ākārayen nævī tibennaṭa puḷuvana. evæni aya vivāhayen pasuva bhāryāvagē nivasē jīvat veyi. kuja rēkhāva taruvakin avasāna vīmada asubaya. sāhasika daruṇu aparādhayanṭa mulvana aya tuḷa mema salakuṇa dækiya hæka. sikuru maṇḍalayaṭa ætuḷatin jīvana rēkhāva asalinma pihiṭana mema rēkhā balapǣm rēkhā lesada han̆dunvayi. evæni rēkhā hon̆din tibē nam ovunṭa tama sahakarugen hō sahakāriyagen vaḍā udav upakāra læbeyi. evæni rēkhā ekakaṭa væḍi gaṇanak ætnam ovungen vana balapǣma vaḍāt hitakara vē.

This is a Google word to word translation of a article publised on Divaina on 2013/05/17.