What is happening tomorrow is the Chintharamaya Priya

712

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් හෙට සිදුවන දේ දැක ගත හැකි චින්තාරම්මන නිමිත්ත

The great desire of people to know what’s going to happen is not what happened yesterday. Are Some Expectations Possible? It is only if you can say the future about psychological anxiety about unintentional ones.

The Supreme Buddha, who developed the mind to a higher degree, had a special knowledge of the future (PRECOGNITION), not only knowing the hearts of others (TELEPATHY) and the distant vision, but also the Divine Knowledge (CLAIRVOYANCE).

Will Success Make Success? Is the intended lady suitable for marriage? Do you want to build a house on the expected land? Did the stolen article steal? Reluctant relatives return? Do I lose a child? Are you getting a promotion? Did you pass the exam? Older ancestors who sought answers for a number of other problems, such as the use of fasting. Many of these questions are not based on benchmarks, but they have not achieved much better results. Are these legends used by the Ancients to have a scientific basis? Those who think that these are not mere illusions are also among us. However, modern parasymbolic research has proved that there is a true psychological truth in their research.

Ten titles of titles used by the ancients can be summarized as follows.

1. Emergency

2. Common cause

3. Display of the show

4. Preaching of Speech

5. Hearing Primitive

6. Highlights

7. The Supernatural

8. Charity Pride

9. The Promise of the Present Cause

10. Character

These reasoning methods are based on the success of the work they want to hear when they start themselves, people they hear, and sounds. Failure, determination.

There is also a method of predicting centers based on the time period for a client named as a time domain. Such a letter is not enough to describe all these omens.

This article is intended to be one of the most accurate and easy ways of thinking. Readers who read this article can also try to understand this. It is said that this concept is called “imitation of kitharamana”.

You can know the results according to this cheerfulness preface in any good work you start. This does not require a plan for the Rahu or Knowledge of Rahu or the Holocaust.

But you need special attention to your own mind. The word chintaramammana means the point. If you want to start something or start a trip or you are looking forward to doing this now, or if you are going now, this will be a good idea. This time it comes to the heart, it’s good luck. Just start thinking about it. Or leave that path. It will have good results.

I’m not looking at that Naked. You are not sure how you heard such things as hurricane sentiments. But such individuals have followed this thinking.

And you may be sent to your heart as if you were thinking of going on a journey like this. This is a sign that it is a bad time for you. It is best to postpone the task at that time.

But this sign should be received under subduing. It should be borne in mind that this does not mean the passionate laziness caused by apathy or laziness. It’s an easy task to understand this correct signal when tested.

Other features of Chintaramaya are the help of others. Talk to your wife or other friend when you think of a trip. The answer given by him or her once is largely correct. The answer should not be read by the publisher. At the same time, the distracting signal. Show off the results of good or bad words that are announced one time.

Here too, you may be influenced by the personal feelings of the person you are listening to. For example, if you are looking for a trip, you may want to retain your wife’s wishes at home. Then her answer comes not from the heart but from the heart. It will definitely make claims that obstruct your expectation. When looking after others, it is essential to take this matter seriously.

If you are able to use it correctly, this system of things will become a great way of life for you.

It seems that the Preacher’s Primitive is most suitable for use before traveling. There are several issues that need to be addressed when traveling. The following is a series of poems in the oldest known book, “The Greatest Days”, the Day of Goodbye, the Bad Days as well as the meals that should be eaten before the journey.

Teacher Day is over
Do not leave a melody by mercy
No one else on the moon is mathematical
This is the day for vagabonds

This suggests that on Thursdays it is high on Thursday and Wednesday on Wednesday. Some people also use Monday. But the Rahu is between 7.30 and 9.00 am despite the one and a half hours left for Monday mornings.

Foods to eat before those days are:

The Githallahu anthrax to the East is rice to the right
The old diamonds are Milk Milk to the north
In the immediate vicinity of this,
SEVEN

Those who try to go out as they wish to eat should be able to create a problem for the West. But a vegetarian can eat milk instead. Our experience is that anyone who lights a lamp to the Lord of orthodontist, and leaves behind the minds of the Supreme Buddha, is able to overcome many obstacles.Those who try to go out as they wish to eat should be able to create a problem for the West. But a vegetarian can eat milk instead. Our experience is that anyone who lights a lamp to the Lord of orthodontist, and leaves behind the minds of the Supreme Buddha, is able to overcome many obstacles.

heṭa siduvana dē dæka gata hæki cintārammana nimitta

anāgatayē sidu viya hæki dē dæna gænīma san̆dahā minisun tuḷa pavatnā mahat abhilāṣaya ada īyē æti vūvak novē. taman tuḷa pavatnā yam apēkṣāvan sārthaka vēda? novēda yanna piḷiban̆dava æti vana mānasika kæḷam̆bīma duru kara gænīma kaḷa hæki vannē anāgataya gæna kiva hæki nam pamaṇi.

sita usas tattvayakaṭa diyuṇu kaḷa buddhādī utumanṭa anāgataya dækiya hæki viśēṣa gnanayak (PRECOGNITION) pamaṇak nova an ayagē sit vala æti dē dænagænīma (TELEPATHY) hā dura æti dē dækmē hækiyāva hevat divya gnānayakda (CLAIRVOYANCE) tibū bava penē.

taman yana gamana sārthaka vēda? apēkṣita kāntāva vivāhayaṭa sudusuda? balāporottuvana iḍamē nivasak sǣdīmaṭa sudusu da? næti vū bhāṇḍaya sorakam kaḷāda? āgiya atak næti gnātivarayā nævata pæmiṇēda? maṭa daru sampatak ahimi da? rækiyāvē usas vīma læbēda? vibhāgaya samat vēda? ādī anēkavidha gæṭalu san̆dahā piḷituru sevū pæraṇi mutun mittan ē san̆dahā bhāvitā kara ættē nimiti kramaya. mē praśna bohōmayakaṭa kēndra parīkṣāvakin nova nimitten vaḍā sārthaka pratiphala labāgata næti bævini. pæræṇnan bhāvitā kaḷa mema nimiti krama vala vidyānukūla padanamak tibēda? ēvā hudu mithyāvak novēdæyi sitana aya da apa atara bohō siṭiti. ehet ēvāyē sæbǣ manō vidyātmaka satyatāvak æti bava nūtana adhimānasika vidyā (PARAPSYCHOLOGY) paryēṣaṇa valin tahavuru vī tibē.

pæræṇnan bhāvitā kaḷa nimiti krama dahayak pahata san̆dahan paridi sækevin dækviya hækiya.

1. āgata nimitta

2. gana nimitta

3. darśana nimitta

4. bhāṣaṇa nimitta

5. śravaṇa nimitta

6. ṭhita nimitta

7. supina nimitta

8. cittārammana nimitta

9. tatkālīna siddha nimitta

10. akṣara nimitta

mema nimiti krama padanam vī ættē tamanma yam kriyāvak ārambha karana avasthāvē asannaṭa, dakinnaṭa læbena pudgalayan hā śabda ādiya anuva ema kirīmaṭa balāporottu vana kāryayē sārthaka. asārthaka bava, tīraṇaya kirīma matayi.

tatkāla nimitta namin yam sēvādāyakayaku tama praśnaya jyedtiṣyavēdiyā hamuvē tabana vēlāva padanam karagena sādana kēndrayan balā anāvæki kiyana kramayak da ættēya. mē siyalu nimiti krama gæna vistara kirīmaṭa mevæni lipiyak pramāṇavat novē.

mema lipiyen sākacchā kirīmaṭa balāporottu vannē tamanṭama balāgata hæki itā niværadi vūda pahasu vūda nimiti kramayak piḷiban̆davayi. mema lipiya kiyavana pāṭhaka obaṭada mē bava athadā balā pratyakṣa kara gata hækiya. mema nimiti kramayaṭa “cittārammana nimitta” yǣyi kiyanu læbē.

oba ārambha karana ōnǣma śubha kaṭayuttakadī mema cintārammana nimitta anuva pratiphala dæna gata hækiya. ē san̆dahā graha cāraya, rāhu kālaya hō kālahōrāva gæna dænumak da avaśya næta.

ehet ē san̆dahā obēma sita piḷiban̆dava viśēṣa avadhānayak tibīma avaśyaya. cintārammana yana vacanayē tēruma hitaṭa ena aramuṇa yannayi. yam kaṭayuttak ārambha kirīmaṭa hō yam gamanak yæmaṭa hō apēkṣāven siṭina obaṭa dæn mē væḍē kaḷot hon̆dayi nætahot dæn mē gamana giyot hon̆dayi ādī vaśayen hitaṭa aramuṇu vanu æta. hitaṭa ena mē vēlāvama śubha nækataki. hitaṭa ena vēlāvēma adāla kaṭayutta aram̆banna. nætinam adāla gamana piṭat venna. eyin sārthaka pratiphala læbīma niyataya.

mama oya nækat bala balā inne nǣ. hitaṭa āgaman karanavā væni kiyaman obaṭa da asannaṭa læbī æti bavaṭa sæka næta. ehet evæni aya anugamanaya kara ættē mema cintārammana nimiti kramayayi.

emenma gamanak yæmaṭa sitā siṭina obaṭa mē gamana gihiṁ væḍak vena ekak nǣ væni saṁgnavak obē sitinma læbennaṭa da puḷuvana. mē vū kalī karmānurūpava eya obaṭa aśubha vēlāvak bavaṭa dena saṁgnavaki. evæni viṭeka adāḷa kāryaya kal dæmīma vaḍāt yahapat ya.

ehet mē saṁgnāva læbiya yuttē yaṭi siteni. udāsīna hevat kammælikama nisā uḍu siten æti karana alasa gatiya meyin adahas nokarana bava tarayē mataka tabā gata yutuya. athadā balana viṭa mema niværadi saṁgnāva vaṭahā gænīma itā pahasu kaṭayuttaki.

cintārammana nimitta anyayangē upakārayen da dænagata hækiyi. gamanak yæmaṭa sitā siṭina viṭa ē bava obē birin̆daṭa hō venat hitavat kenekuṭa kiyanna. ohu hō æya ek varama dena piḷitura anuva læbena pratiphalaya bohō duraṭa niværadi vanu æta. piḷitura læbiya yuttē eya prakāśa karannā visin sitā matā novē. eka varaṭama hitaṭa ena saṁgnāva anuvaya. eka varama prakāśa kerena śubha hō aśubha vadan tula obē gamanē pratiphala penvanu æta.

mehidī da obē balāporottu vana kāraṇayaṭa asannā tula ætivana paudgalika hæn̆gaêma balapǣmaṭa iḍa tibē. udāharaṇayak vaśayen oba gamanak yæmaṭa balāporottu vuvada obē birin̆dagē kæmætta oba nivasēma ran̆davā gænīma viya hækiya. eviṭa æyagē piḷitura ennē yaṭi siten nova hæn̆gaêm bara uḍu siteni. eya anivāryayenma obē apēkṣāvaṭa bādhā karana prakāśayan vanu æta. cintārammanaya nimitta anun lavā parīkṣā karana viṭa mē karuṇa piḷiban̆dava sælakilimat vīma atyavaśya vannēya.

niværadiva bhāvitā kaḷa hæki nam mema nimiti kramaya obē jīvitayaṭa mahat prayōjana læbiya hæki krama vēdayak bavaṭa patvanu æta.

cittārammana nimitta gaman yæmaṭa pera bhāvitā kirīma san̆dahā vaḍāt sudusu bava penē. gaman yana viṭa avadhānaya yomu kaḷa yutu karuṇu kihipayak jyedtiṣyayē san̆dahan vē. śubha gamanak san̆dahā yodā gata yutu dinaya, aśubha dina menma gamanaṭa pera væḷan̆diya yutu āhāra gæna da “paladāvaliya” nam pæraṇi jyedtiṣa granthayē ena kavi dekak pahata paḷa vē.

guru dina gaman yæmaṭa utumæyi niyata
budha kivi dedā mædumaya itiri noganita
san̆du dina yahapatæyi an kisivek gaṇita
mema niyamin danuva gamanaṭa dina puvata

meyin kiyǣvennē brahaspatindā gaman yæmaṭa utum bava hā badādā sikurādā madhyama bavat ya. samaharu san̆dudā da yodā ganī. ehet san̆dudā pāndara eḷivīmaṭa pæya ekahamārak tibiyadī da udē 7.30 -9.00 atara da rāhu kālaya yedē.

ē ē dina vala gaman yæmaṭa pera anubhava kaḷa yutu āhāra pahata kaviyen kiyǣvē.

nægenahiraṭa gitel musuva aharaya tala bat dakuṇaṭa
avaradigaṭa diyamas veyi kiri vaḷan̆dan uturu desaṭa
melesa digaṭa himi aharat dæna peruduru kī vilasaṭa
sataosa lesaṭa vaḷan̆dā yanu yutu mē jaya labana lesaṭa

nirmāṁśa anubhava karana ayaṭa mehidī gæṭaluvak æti viya hækkē baṭahiraṭaya. ehet nirmāṁśa anubhava karannāṭa ē venuvaṭa kiri pānaya kaḷa hækiya. kavarek namut budurajāṇan vahansēṭa pahanak dalvā budu guṇa sihikara piṭat vīmen bohō bādhā duruvī gamana sārthaka vana bava apagē atdækīmayi.

This is a Google word to word translation of Divaina