Different locations that reveal information about marriage

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විවාහයේ
විවාහයේ

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් විවාහයේ තොරතුරු හෙළි කරන විවිධ පිහිටීම්

You recall the marriage line from the previous section. This time we mean to educate you more about this. The different positions on the floor of marriage are described today. So first look at the first hand with this.

If the feminine line sideways towards the heart’s line, one partner’s separation or death is indicated. The marriage line, as well as the end-splitter, is, for whatever reason, a split-separation process. But the reason for the separation would not have arisen if the husband was in a remote area or country for a job or business. However, the chance of a divorce can be very powerful because of the loss of peace or of the loss of love. The marriage line is a parachute linear line that shows the relationship between marriage and marriage. This may be a permanent illicit relationship. Underneath the bottom line at the bottom of the marriage line 3 a parallel line indicates that the relationship before marriage is maintained. Relationships will be stronger if both lines show clearly in both cases. But the results may change depending on their determination. Then the depot marks will be invisible. Marital status near the heart is considered to be the basis for an expedited marriage. And the line is closer to the heart, more willing than the love, and the marriage takes place. If there is a breakdown in the marriage line, there is a breakdown in marriage. If there is an island sign on the marriage line 5 it is well known that marital misconduct is prevalent. Otherwise, the husband’s previous misbehavior will lead to questions.

Now focus your attention to the first of the two chart below. If there is a strong line drawn from the lunatic line to the clear line of fatality, then his or her marriage occurs within the age line. (Linear time measurements followed by letters). If a strong line is clearly marked in a straight line with a predetermined line, it will show a lifelong lifestyle. Even though it is a great line, if the markers of the island fail, marriages fail. If a strong line extends to the direction of the Teacher Board (Dambadugala) to the curriculum line, it will cause family life to mess. If a strong line emerges from two booms, it shows the age-old marriage. Some of the rope lines start with the line of life, leaving a little apart. Research has proved that their marriage is taking place at the age of that particular place. Separation takes place on the 25 year old line of life. The boiler line shows that the parents of the parents and sisters who lived together, temporarily divorced and fall victim to the companion. The first part of the Yuji line, the life of their associates, also reveals the second half of the Yuji line.

If one of the lines on the headline ends with his or her marriage, it will be an emergency decision. It indicates that the front line includes the first 35 years of marriage. The end line from the end of the heart is known to indicate that marriage takes place on a romantic relationship. It’s not a good idea to have a square box on the fate line between the heart line and the headline. It is known that a woman has an ill-fated husband and a casual woman. The vector mark on the Venus board shows a successful and successful era of life. The star sign on the staff is not good. That sign can lead to confusion over marriage. In the hands of those who hesitate to marry, they can see signs in a square box on the staff. The netbook note on that board also neglects. The field labels on the teacher board are the most successful. It is mentioned in the Monastic Ward as a true mark of a successful marriage. Some can have the above marks. Maybe in one place or two. But let’s look at someone’s hand and make the first notes on the table and make decisive decisions.

vivāhayē toraturu heḷi karana vividha pihiṭīm

vivāhaya gæna toraturu kiyana vivāha rēkhāva pasugiya kalāpayen vistara kaḷā obaṭa mataka æti. mevarat api adahas karannē ē piḷiban̆dava obava tavat dænuvat karannayi. vivāhaya piḷiban̆da atlē saṭahan vena vividha pihiṭīm gænayi ada vistara karannē. ēnisā paḷamuvenma mē samaga paḷavena at saṭahana 1 desa balanna.

vivāha rēkhāvē kelavara hṛdaya rēkhāva desaṭa bǣvum vuyē nam 1 sahakārayāgē hō sahakāriyagē ven vīmak hō maraṇayak pennum kerē. aga beduṇu karuvak men pihiṭi vivāha rēkhāvada monama hētuvak nisā hō am̆bu sæmi venvīma heḷi karannaki. namut ven vīmaṭa hētuva svāmi puruṣayā rækiyāvaṭa hō vyāpārayak san̆dahā ǣta pradēśayaka hō raṭaka vuyē nam praśna pæna nonagī. namut ekaṭa jīvatvīmēdī sāmaya næti vū nisāma hō prēmayē paḷuduvīmak nisā nam dikkasādayakaṭa æti iḍakaḍa balavat vē. vivāha rēkhāva aga 2 uḍin samāntarava æti keṭi rēkhāvakin pennum karannē vivāhayaṭa pasu ætikara gannāvū prēma sambandhatāvaki. meyi sthīra aniyam sambandhatāvak viya hæka. vivāha rēkhāvē pahaḷa yaṭin 3 samāntarava æti keṭi rēkhāvakin pennum karannē vivāhayaṭa pera æti kara gat sambandhatāvak tavaduraṭat pavatvāgena yana bavaya. mema avasthā dekēdīma rēkhā pæhædiliva pennum karannē nam sambandhatā śaktimat veyi. namut ema ayagē adhiṣṭhāna śaktiya mata pratiphala venas viya hæka. eviṭa ven vīmē salakuṇu nopenī yanu æta. vivāha rēkhāva hṛdaya rēkhāvaṭa ḷaṁva pihiṭīma 4 ikman vivāhayakaṭa hētuvak lesa sælakē. tavada ema rēkhāva hṛdaya rēkhāvaṭa ḷaṁva pihiṭīmen ādarayaṭa vaḍā dāyādavalaṭa kæmættenda vivāhaya siduveyi. vivāha rēkhāva dekaḍa vī æti nam vivāha jīvitayē hadisi bin̆da væṭīmak pennum karayi. vivāha rēkhāvē mulkoṭasē dūpat salakuṇak æti vī nam 5 vivāhayaṭa pera nomanā hæsirīmvala yeduṇa bava prakaṭa veyi. nætinam sæmiyāgē pera pævæti nomanā hæsirīm nisā praśna matu vī vennaṭa siduvē.

dæn obē avadhānaya yomu karanna mē samaga paḷavena deveni rūpa saṭahana desaṭa. manāva pæhædiliva æti daiva rēkhāvaṭa 1 candra maṇḍalayē siṭa ædī ena prabala rēkhāvak sambandha vī æti nam esē sambandha vana daiva rēkhāvaṭa adāḷa vayas sīmāvēdī ohugē hō æyagē vivāhaya sidu veyi. (rēkhāvala kāla mænīma pasu lipivalin) manāva sṛjuva saṭahan vī æti daiva rēkhāvak pihiṭi ataka prabala rēkhāvakut pæhædiliva saṭahan vī ættē nam emagin sadā sæpavat yuga jīvitayak pennum kerē. prabala rēkhāvak vūvat ehi dūpat salakuṇu væṭī ætnam vivāha jīvitaya asārthakavē. prabala rēkhāvak daiva rēkhāva chēdanaya karamin guru maṇḍalaya diśāvaṭa (dam̆baragilla mulaṭa) vihida yannē nam pavul diviya avul vīmaṭa hētuveyi. prabala rēkhāvak kuja maṇḍalayen 2 matu vī tibē nam emagin penvanuyē vayas gata vī siduvena vivāhayayi. ætæm ayagē kuja rēkhāva jīvana rēkhāvat samaga ārambha vī ṭika durak gos venveyi. ema venvena sthānayaṭa adāḷa vayas sīmāvēdī ema ayagē vivāhaya siduvena bava paryēṣaṇavalin oppu vī æta. venvīma saṭahan vannē jīvana rēkhāvaṭa adāḷa avurudu 25 sīmāvēdīya. ekaṭa jīvat vū demāpiya sahōdara sahōdariyangen tāvakālikava ven vī sahakārayāgē hō sahakāriyagē saraṇayaṭa patvena bava kuja rēkhāva magin pennum karayi. ovungē æsurē gata kaḷa jīvitaya kuja rēkhāvē paḷamu koṭasenut idiri yuga jīvitaya kuja rēkhāvē deveni koṭasenut anāvaraṇaya veyi.

kenekugē daiva rēkhāva śīrṣa rēkhāva matadī avasan vī ættē nam ohugē hō æyagē vivāhaya siduvanu ættē hadisi tīraṇayak anuvaya. daiva rēkhāvē vayas sīmāva anuva avurudu tispahaṭa (35) paḷamu vivāha diviyaṭa ætuḷat vena bava eyin pennum kerē. daiva rēkhāva hṛdaya rēkhāven avasan vīma prēma sambandhatāvak mata vivāhaya siduvena bava prakaṭa veyi. hṛdaya rēkhāvaṭat, śīrṣa rēkhāvaṭat atara æti pradēśayē daiva rēkhāva mata hataræs koṭuvak tibīma suba novē. striyakaṭa nam aniyam puruṣayekut, puruṣayekuṭa nam aniyam striyakat æti bava eyin prakaṭa vannēya. sikuru maṇḍalaya mata pihiṭana katira salakuṇa sārthaka vāsanāvanta yuga jīvitayak pennum karayi. guru maṇḍalaya mata pihiṭi tārakā salakuṇa suba novē. vivāha jīvitayaṭa sambandha noyekut avul viyavul æti vīmaṭa ema salakuṇa hētuveyi. vivāha vīma san̆dahā degiḍiyāven kal gevana ayagē atvala guru maṇḍalaya mata hataræs koṭuvaka salakuṇu dækiya hæka. ema maṇḍalaya mata saṭahan vana dæl saṭahanada asuba dāyaka vē. guru maṇḍalaya mata pihiṭana katira salakuṇa vaḍātma subadāyaka vē. eya vāsanāvanta vivāha jīvitayaka sæbǣ salakuṇak lesa sāmudāka śāstrayē san̆dahan veyi. ætæm ayagē atvala ihata san̆dahan salakuṇu tibiya hæka. samahara viṭa eka sthānayaka hō dekaka dækiya hæki veyi. ehet kenekugē ata balā palāpala kiyannaṭa paḷamu sæbǣ saṭahan venven vaśayen balā ē piḷiban̆dava tīraṇa prakāśa kaḷa yutuya.

This is a Google word to word translation of a article publised on Divaina on 2013/06/14.