සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් මොළය, මනස සහ සිත ගැන කියන ශීර්ෂ රේඛාව
You can remember the last line of the line. Today, the introduction of the line is the second line of the six lines. Some people call it the mental line, the line of imitation. The name may have been used as a person’s brain, mind, and mind. This line’s progress can be determined by the advancement or breakdown of life, knowledge, disease, and brain disabilities. The headline starts from the living quarters. This means the area between the center mark and the center finger. It extends across the Kujja Thalawa (center of the middle), often towards the limestone, terminating its path. The diagram shows you that. On the headline, the split is divided into two sections, from the head line to the bell, to the mental part, and to the wrist segment as the physical section. There are many things in the psychological section, such as love, kindness, ecclesia, hatred, sexual feelings and physical activity can be traced to a person’s physical activity, life, and social influences. The straight, deep, and durable headline does not break obstacles, but introduces a strong mind. With such perseverance and irresistible courage, such handsfree creators will gain understanding of craftsmanship and, most effectively, develop their own way of thinking. If there are signs of breaks, breaks, islands, chains, markers, scrolls, crosses, the header line indicates that there are signs of connection with the brain. These conditions will also affect the headaches, goats, nose and ears. If these marks are one in the same header lines, the same things will be true. The very closest approach to the line and the line of life will be the formation of a type of brain fever. When there is a narrow gap between the heart and the headline, there is a tendency for asthma, such as asthma. If he has the widest gap between these two lines, he is unsatisfactory and has arrogant qualities. The outline of the headline line from the Lord’s Board indicates that there is subtle thinking. If the header line is drawn, it shows that there is a weakly deterrent strength. The line extends directly and has a firm mind. Their characteristic is their own way of thinking. The headline stretches towards the chamber, and the Saturn Finger (mid-gauge) of the middle star sign also causes insanity. The fact remains that the same is true of both hands.
It is a fortunate location if the line lined up on the header line extends to the staff. Those who have such a mark will be entrusted with the high office of the Government. At the end of the headline, it’s very important for us to divide into several branches. By birth, supernatural powers possess those signs. They can also see various creative skills. If he is not a distance to the living line, if one of the headlines starts from his staff, he is bold and brave and self-confident. Such people are suitable for generosity and leadership. These qualities are marked by the distance from the living line. If someone’s head line is broken in both hands, he is close to death. If only one hand breaks, there is a person with head injuries. If you have a rectangle on the headline, you will be in an accident, but in no way safe. If one has two headlines, it is two-way. On one occasion he is evil and is kind in another. The lines are rarely the same. This is stronger than the strong line. A person who has this can work in two completely different professions. This is also a multi-skill demonstration. Whatever profession is chosen, it can be won with the help of others.
moḷaya, manasa saha sita gæna kiyana śīrṣa rēkhāva
pasugiya kalāpayen jīvana rēkhāva piḷiban̆dava han̆dunvādīmak kaḷā obaṭa mataka æti. ada han̆dunvādīmaṭa balāporottuvannē atlaka pihiṭana pradhāna rēkhā hayen deveni rēkhāva lesa salakana śīrṣa rēkhāva piḷiban̆davayi. meya mānasika rēkhāva citta rēkhāva lesada samaharu han̆dunvayi. pudgalayekugē moḷaya, manasa saha sita kriyā karana ākāraya pennum karana bævin ē nama bhāvita karannaṭa æti. jīvitayē diyuṇuva hō bin̆da væṭīma, gnānaya, rōga pīḍā saha moḷayē ābādha mema rēkhāvē pihiṭīma anuva niścaya kaḷa hækivē. śīrṣa rēkhāva paṭan gannēt jīvana rēkhāva paṭanganna pradēśayenmayi. ē kiyannē mahapaṭa æn̆gillat dabara æn̆gillaṭat atara æti pradēśayenmayi. kuja talāva (allē mæda) harahā vihidayana eya bohō viṭa candra maṇḍalaya desaṭa næm̆buru vemin tama gamanmaga avasan karayi. rūpasaṭahanin obaṭa eya pæhædili venavā æti. śīrṣa rēkhāva nisā alla koṭas dekakaṭa bedī yana atara śīrṣa rēkhāvē siṭa æn̆gili desaṭa vihida yana pradēśayaṭa mānasika koṭasa yanuvenut, mæṇik kaṭuva desaṭa vihida yana koṭasaṭa bhautika koṭasa yanuvenut han̆dunvayi. ādaraya, karuṇāva, īrṣiyāva, krōdhaya, liṁgika hæn̆gaêm væni karuṇu rāśiyak mānasika koṭasin dænagata hæki atara kenekugē śārīrika kriyākāritvaya, āyuṣa, samājayīya balapǣm dhanaya væni karuṇu rāśiyak bhautika koṭasin dænagata hækiya. bādhaka rēkhāvalin nokæpī, sṛjuva, gæm̆buruva, dikva pihiṭi śīrṣa rēkhāva prabala citta śaktiyak æti keneku han̆dunvā deyi. nopasubaṭa utsāhayat, apratihata dhairyayat upatinma pishiṭana evan atla himiyan manā śilpa śāstra avabōdhaya æti karagannā atara itā sārthaka lesa dhanōpāya mārga diyuṇu kara ganiti. śīrṣa rēkhāva nætin tæna kæḍīm, bin̆dīm, dūpat, damvæl ākāra salakuṇu, katira, kurusa, væni salakuṇu ættē nam eyin pennum karannē moḷayaṭa sambandha ābādha æti bavaki. hisaradaya, pīnasa, nāsayē hā kanē lesa rōga væḷan̆dīmaṭat mema pihiṭīm balapānu æta. mema lakuṇu atdekēma śīrṣa rēkhāvala eka lesama pihiṭiyē nam ema karuṇu sthīra lesama siduveyi. śīrṣa rēkhāva hā jīvana rēkhāva itāmat ḷan̆gin paṭan gænīma moḷayē uṇa væni asanīpa sǣdīmaṭa hētuvē. hṛdaya rēkhāva hā śīrṣa rēkhāva atara parataraya paṭu vū viṭa æduma rōgaya væni sem rōga væḷan̆dīmē pravanatāvak æta. mema rēkhā deka atara vaḍātma puḷul paratarayak pihiṭiyē nam hetema atṛptikara hæn̆gaêmvalin yukta ahaṁkāra gatiguṇa ætteku vē. śīrṣa rēkhāva candra maṇḍalayen kelavara vīma siyum kalpanā śaktiyak æti bava pennum karayi. śīrṣa rēkhāva æda vemin vihida giya hot eya durvala vū adhiṣṭhāna śaktiyak æti bava penvayi. ema rēkhāva sṛjuva vihida yæma hē sthira adahas æti ayeku bava prakaṭa karayi. tama matayaṭama anuva kriyā kirīma ema ayagē lakṣaṇayaki. śīrṣa rēkhāva candra maṇḍalaya desaṭa vihida yæmat senasuru æn̆gilla (mæda gilla) mæda tārakā lakuṇak ætivīmat umatu bava ætivīmaṭa hētu veyi. meya atla dekēma eka lesaṭama pihiṭiyē nam karuṇa sthīra lesama sidu viya hæka.
śīrṣa rēkhāven matu vena lambākāra (uḍaataṭa yana) rēkhāvak guru maṇḍalayaṭa vihida yanavā nam eya itā vāsanāvanta pihiṭīmaki. evæni lakuṇak æti ayaṭa rajayē usas tanaturu læbīmaṭa hētuvē. śīrṣa rēkhāva avasānayē śākhā kihipayakaṭa bedī yæmada itā subaya. utpattiyenma usas buddhi balayak ema lakuṇu himi ayaṭa urumayi. vividha nirmāṇa kusalatāvanda ovun tuḷin dækiya hæka. jīvana rēkhāvaṭa durasva nætinam guru maṇḍalayen kenekugē śīrṣa rēkhāva ārambha vūyē nam hetema kaḍisara nirbhīta emenma ātma viśvāsayen yutuva kaṭayutu karanneki. mevæni aya tyāgaśīlī kāryaśūra vagēma nāyakatvayaṭada sudusu aya veti. jīvana rēkhāven ǣtvena pramāṇaya anuva mema gati lakṣaṇa dæḍiva pennum karayi. yam ayekugē śīrṣa rēkhāva at dekēma kæḍī ættē nam hetema maraṇayaṭa ḷaṁva siṭinnek veyi. eka ataka pamaṇak kæḍī tibē nam hisē tuvāla æti vena kenek veyi. śīrṣa rēkhāva mata hataræs koṭuvak væṭī ætnam hadisi anaturakaṭa muhuṇa pǣvat monayam kramayakin hō ārakṣā veyi. yamekugē atlē śīrṣa rēkhā dekak pihiṭiyē nam ema tænættā deyākārayaka sit ætteku veyi. ek avasthāvaka napuru kenek lesada tavat avasthāvaka kāruṇika ayek vaśayenda pennum karayi. rēkhā dekama ekama ākārayaṭama dæḍiva dikva ættē kalāturakini. meyin śaktimat rēkhāvē balaya væḍiya. mesē tibena ayek sampūrṇayen venas vṛttīn dekaka yedī siṭiya hæka. meyada bahu dakṣatāvayan pennum kirīmaki. kumana vṛttiyak tōrāganu læbūvat ohuṭa an ayagēda sahayōgayen jayagrahaṇaya karā yā hækiya.
This is a Google word to word translation of a article publised on Divaina on 2013/03/15.