The psychosocial line that identifies the hearts of others

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සිත්
සිත්

සිංහල මුල් පිටපතේ අනුවාදනය මෙතනින් අන් අයගේ සිත් හඳුනාගත හැකි මනෝ දර්ශන රේඛාව

If you have the ability to know about the characters, characteristics, thoughts, and other characteristics, you are so proud that there is a rarely visible line with such an amazing movement. This line is well portrayed in the hands of those with developed mental faculties and those who have continued to develop for a long time with reincarnation.

This line is called the line of sight (occupied line). First, before looking at the line line, take a close look at the line-breaker. This line of your leg arises from the northern part of the lunar system and bends as a half circle down the heartline to the second booth. Sometimes this falls to the board of the Council. Also, this line is not a direct line. And not a deep and flat line. The psychospection line is always a subtle line. Nutrition methods such as hypynotism, mammarem, and the science of philosophy can also be found on the same line. However, this line is not displayed at the hands of those who practice life. The minds of the undeveloped people are almost instantly appealing. The ideas that the mind draws on by the mind-stirring force of the Amarasrara Line has a very profound vision. The nature of a person’s mind moves with this line. This line produces a constant threshold that can be controlled by itself. And this line is located on the hands of those who are truly inspired by those who are strongly connected with the spirits, and create their own imagery. When the impact of this line exceeds the amount, you will have to turn back into a serious psychological disorder and lead an unhappy life. Those with the intelligence line think, do, act, but differ from the others.

Another important feature is the way to act in an appropriate way. If there is a drainage line ending from the northern part of the lunar board and ending with the boat, there will be something that can be seen and felt earlier. Such ones are skilful for the mysticism.

If this feature only appears on the left-hand side of the screen, genital or psychotic illness can be identified without genetically developed genesis. With a well-established line with the heart, the linear headline can be used to identify nutritional systems such as hypnosis mamarisam. “A developed psychological personality, if the line is smaller and the group of lines is combined, they are nervous and These are short lines, even though they are overly disturbing If æḍī has been broken, or epilepsy or a demon-telling such situations exist. If the line has gone up significantly across short lines are shown vehemently thirdly motivated to learn the mystical arts of the Middle and his close relatives.

If the branch connects to the front line from the Amadirs line, then his job and the path of life begin to deteriorate. The line starts with the characteristics of the islands, such as talking, dreaming, walking, and various mutilations. The symptoms of starvation are due to serious mental illness. This line clearly results in a deep location. Those who have such lines have a wider understanding of the minds of others.

an ayagē sit han̆dunāgata hæki manō darśana rēkhāva

an ayagē carita lakṣaṇa, gatiguṇa, situm pætum ādiya gæna obaṭa dæna gænīsmē hækiyāvak ætnam mona taram āḍambarayak da, evæni puduma sahagata ivak æti itā kalāturakin ataka dækiya hæki rēkhāvak piḷiban̆davayi ada anāvaraṇaya karannē. diyuṇu karagat citta santānayak æti ayaṭat punarutpattiya anuva kālayak tissē nokaḍavā diyuṇu karagena ena manasak æti ayagēt atvala mema rēkhāva hon̆din darśanaya veyi.

mema rēkhāva parahit (athit) darśana rēkhāva hevat sthānōcita rēkhāva yanuven han̆dunvanu labayi. mema rēkhāva piḷiban̆da vimarśanayaṭa paḷamuven hasta rēkhā saṭahana desa hon̆din balanna. obē atlē mema rēkhāva candra maṇḍalayē uturu diśāven ārambha vī ardha kavayak men nævī hṛdaya rēkhāven pahaḷa devæni kuja maṇḍalaya matadī avasan veyi. ætæm avasthāvaladī meya budha maṇḍalayaṭa hevat sulæn̆gillē mulaṭa væṭeyi. emenma mema rēkhāvē viśēṣa lakṣaṇayak vanuyē kisima avasthāvaka sṛju rēkhāvak vaśayen nopihiṭīmayi. emenma gæm̆buru hā pætali rēkhāvakda novē. manō darśana rēkhāva hæma avasthāvēma siyum rēkhāvak vē. “hipnoṭisam” “mæsmarisam” manōvidyāva væni pōṣaṇa krama hā darśana vidyā ugatungē atlehit ema rēkhāva pihiṭiya hæka. ehet prāyōgika jīvita gata karana ætæmungē atvala mema rēkhāva kisisētma pradarśanaya novē. manasa nodiyuṇu minissu tamāṭa nirutsāhayenma vaśī vena gatiyak æti vē. manōdarśana rēkhāva magin æti karavana balavēgaya anuva sita tuḷa haṭa gannā adahas itā gæm̆buru darśanayak sēyāvak ganī. yamekugē manasehi svabhāvayen pavatina cala gatiya mema rēkhāva væṭīmat samagama avasan veyi. væḍa gænīmaṭa hæki tamāṭa pālanaya kara gata hæki acala citta saṁtāpayak mema rēkhāva magin æti karavayi. emenma bhūtātma samaga dæḍi sambandhakam pavatvana dēva ākarṣaṇaya lat aya satya lesa prakāśa karana ayagē atvala mema rēkhāva pihiṭā æti atara ovungē manasehi atbhūta situvam darśana mæveyi. mema rēkhāvē balapǣma pramāṇaya ikmavā giya viṭa asādhya mānasika ābādhavalaṭa hærī avāsanāvanta jīvita gata kirīmaṭada siduvanu æta. manōdarśana rēkhāva æti aya sitannē, patannē, kriyā karannē an ayaṭa vaḍā venas ākārayakaṭayi.

avasthāvaṭa ucitagata ākārayen kriyā kirīma tavat vædagat lakṣaṇayak vannēya. candra maṇḍalayē uturu koṭasin paṭan gena kuja maṇḍalayen avasan vana manōdarśana rēkhāvak atlē pihiṭā tibē nam evænnanṭa yamak kalin penena, dænena, hæn̆gena gnanayak æti vē. evæni aya gupta śāstrayaṭa dakṣayō veti.

mema lakṣaṇaya vam atlē pamaṇak darśanaya vē nam utpattiyenma pihiṭā æti evæni pravīṇatāvak diyuṇu kara nogena eyinma mōḍayaku hō mānasika leḍeku hō vīmak pennum karayi. hon̆din pihiṭā æti ekī rēkhāvak samagama hṛdaya rēkhāvat śīrṣa rēkhāvat atara katira lakṣaṇayak væṭī tibē nam evæni ayaṭa hipnoṭisam mæsmarisam” væni pōṣaṇa krama praguṇa kaḷa hæka. diyuṇu karata hæki manō śaktiyak æti pudgalayek veyi. rēkhāva kuḍāvaṭat rēkhā samūhayakut saṁkalanaya vī pihiṭiyē nam evænnō snāyu durvalatāvayen peḷena hā suḷu dēvalvalaṭa pavā adhika lesa kælam̆bena aya veti. mema rēkhāva keṭi rēkhāvalaṭa kæḍī bin̆dī gos tibē nam, apasmāraya hō āvēśa vī śāstra kīma hō evæni tattvayanṭa patvē. mema rēkhāva keṭi rēkhāvalin haras ataṭa kæpī gos tibē nam tamāgē gnatīn hā ḷan̆gin æsuru karana ayagē balavat virōdhaya mæda gupta śāstra praguṇa kirīmaṭa peḷæm̆buṇa gatiyak pennum kerē.

manōdarśana rēkhāvē siṭa śākhāvak pænanæn̆gī daiva rēkhāvaṭa sambandha vī nam tamāgē rækiyāvat, jīvana mārgayat, ema gatiguṇa nisāma pirihīmaṭa paṭan ganī. rēkhāva ārambha vannē dūpat lakṣaṇavalin nam sihinen katā kirīma, ævidīma væni vikṛti gativalin noyekut hirihæra vin̆dīmaṭa siduvē. tārukā lakṣaṇa væṭīma hētuven daruṇu mānasika rōgavalaṭa goduru vē. mema rēkhāva pæhædiliva gæm̆buruva pihiṭīma itā usas pratipala æti karayi. evæni rēkhā æti ayaṭa anungē sit gæna puḷul avabōdhayak da æta.

This is a Google word to word translation of a article publised on Divaina on 2013/05/24.