makkan kundali / Kulbir bhai khanna no9

April 1, 2008

varun ji

agar khanna no 9 makan ka sahan ya aangan hoga to khanna no

1 se 9 ko jakar aap makan se bahar kaise nikal sakte hain please

give it a thought.

kulbirbance

, " varun_trvd "

<varun_trvd wrote:

>

> Kulbir bhai,

>

> khana # 9 kisi bhi makan ka sahan ya aangan hoga. Purane zamane

mein

> sabhi makano mein aagan ghar ke beech mein hota tha. aagan ke

charon

> tarf kothari ya kamare or varandah hota tha. Bath room to ghar

mein

> hi hota tha lekin latrine ghar ke bahar hoti thi.

>

> Kuch zamidar gharon mein do [ two ] aangan hote the, ek mardana

aur

> ek zanana.

>

> Aksar sabhi gharon ka ek sa hi naqsha hota tha, bahar ki tarf

> baithak / chaupal, kua , ghori bandhne ki jagah, phir andar sahan,

> jiske charon taraf kamare.

>

> have a nice day,

>

> Varun

>

, " kulbir bance "

> <kulbirbance@> wrote:

> >

> > Varun ji agar, makkan kundali ki baat karein to khanna no 9

> hamesha makkan

> > ka centre hoga ya koi aur jagah bhi ho sakti hai.

> > kulbirbance

> >

> > On 4/1/08, varun_trvd <varun_trvd@> wrote:

> > >

> > > Dear Kulbir Bhai,

> > >

> > > If we are talking about the khana as marked in a Makan

Kundali,

> then

> > > how can khana # 3 & 8 be on the right while entering ? These

two

> > > houses represent south. These two house can be on the right

only

> if

> > > we enter the house from the west gate.

> > >

> > > Yes in the Janma Kundali if we enter from the first house [

> lagna ]

> > > and go upto the 9th in a zodiac sequence then only houses from

1

> to

> > > 8 can be on the right.

> > >

> > > Therefore let's be clear which directions are we talking about?

> > > Directions in a Makan Kundali or the directions in a Janma

> Kundali ?

> > >

> > > Just a thought.

> > >

> > > Have a nice day

> > >

> > > Varun

> > >

> > > <%

> 40>,

> > > " kulbirbance "

> > > <kulbirbance@> wrote:

> > > >

> > > > umesh ji seems right, the directions change when the

position

> of

> > > > observer changes. when we enter the place the side which is

on

> the

> > > > right side chages to left when we move out. therefore it can

be

> > > > safely concluded that when we enter the house items via

planets

> > > > posited representing house no 1 to 8 are on right side, 10-

12

> on

> > > the

> > > > left side and house no.9 is the referance point. i.e.

> directions

> > > turn

> > > > like a mirror image i think it is called lateral inversion;

> when

> > > the

> > > > person going in turns his back towards the house.i.e changes

> his

> > > > direction to the referance point i.e. house no9.

> > > > kulbirbance.

> > > >

> > > > ---- In

> <%

> 40>,

> > > " Umesh Sharma "

> > > > <mudit982001@> wrote:

> > > > >

> > > > > Respected Lalkitabee Ji,

> > > > > In my view this statement has Two different terms.

> > > > > 1. KUNDALI KE KHANA NO. 1 SE CHALKAR AGAR NAUVAIN KO

> > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -DAYAAN

> > > (right)

> > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA NO. 1

SE

> > > 8

> > > > TAK HO

> > > > > APNA SABOOT DENGEY.

> > > > > 2. ISI TARAH AGAR 12 NO. KHAANE SE APNE AAPKO KHANA

> > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR SE

> AAKAR

> > > > DAAKHIL

> > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> GRAH --

> > > > DAAYEN

> > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > 1. In first term the person go out side from house.

> > > > > 2. In 2nd term the persaon come in side from out side.

> > > > > Both are opposite directins.

> > > >

> > >

> > > >

> > > > > Regards

> > > > >

> > > >

> > >

> > > >

> > > > > Umesh Sharma

> > > > >

> > > > > --- In

> <%

> 40>,

> > > " lalkitabee "

> > > > > <lalkitabee@> wrote:

> > > > > >

> > > > > > Bhai Yograj ji

> > > > > >

> > > > > > aapka lalkitab ke original 5 version bina kisi swarth ke

> logo

> > > main

> > > > > > baantnaa samaaj ke liye ek aisa yogdaan hai jise ki aane

> wale

> > > > samay

> > > > > > main kabhi bhi nahi bhulaayaa ja saktaa. Aapne ise is

roop

> > > main

> > > > jis

> > > > > > tarah se surakshit kiyaa hai, vah appki udaartaa ka

> parichayak

> > > > hai.It

> > > > > > is a great work of great soul like u.

> > > > > >

> > > > > > Lekin Yograj ji, in 5 books ke baad aglaa daur jo ab

shuru

> hua

> > > hai

> > > > > > iski kalpana kuchh logon ke man main aaj se 3 varsh

pehley

> hee

> > > > thi aur

> > > > > > uske liye kuchh prayaas kiye gaye, jinhain kuchh logon

ne

> Urdu

> > > vs

> > > > > > Hindi/Dalda ka khitaab dekar darkinaar kar diyaa aur

khud

> ko

> > > is

> > > > tarah

> > > > > se

> > > > > > expose kiyaa ki shayad pujyaa pandit ji ki Rooh unhain

> lalkitab

> > > > > samjhaa

> > > > > > kar jaa rahi hai aur unki baat ko hooob-hoo maan liyaa

> jaye.

> > > > Lalkitab

> > > > > > ki lines main ooper neechey ,aage peechey ghumaakar ve

log

> > > kyaa

> > > > sabit

> > > > > > karnaa chahtey they samajh nahi aayaa, aaj aap khud ko

hee

> > > dekho

> > > > aap

> > > > > to

> > > > > > urdu bahut badhia jaantey hain fir bhi galati to ho hi

> jaati

> > > hai,

> > > > arre

> > > > > > bhai insaan galatiyon ka putlaa hai,Jaise aap galati kar

> > > saktey

> > > > hain

> > > > > aur

> > > > > > bhi kar saktey hain, aaj groups main hum sabhi isliye

> ikatthey

> > > > hotey

> > > > > > hain taaki hum log galatiyon aur bhrantoyon se alag

hatkar

> > > gyaan

> > > > ek

> > > > > > doosrey ke jariye prapt kar sakain.

> > > > > >

> > > > > > Chalo chhodo in baaton ko aur jaraa Original Lalkitab

1952

> ke

> > > > > > page no. 206 par " GRAH KUNDALI KI MAKAAN KE HISAB SE

> DURUSTI

> > > par

> > > > nazar

> > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA NO. 1 SE CHALKAR

> AGAR

> > > > NAUVAIN

> > > > > KO

> > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

DAYAAN

> > > > (right)

> > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA NO.

1

> SE

> > > 8

> > > > TAK HO

> > > > > > APNA SABOOT DENGEY, ISI TARAH AGAR 12 NO. KHAANE SE APNE

> AAPKO

> > > > KHANA

> > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR SE

> AAKAR

> > > > DAAKHIL

> > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> GRAH --

> > > > DAAYEN

> > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > >

> > > > > > Kyaa aisa nahi lag rahaa hai ki yahaan par bhi kuchh

> > > contradiction

> > > > > > hai. Dono hee tarah makan ke daayeen taraf saboot. Mujhe

> > > lagtaa

> > > > hai ki

> > > > > > yahaan par bhi lalkitab main shayd misprint hai ya

galati

> ki

> > > > gunjaish

> > > > > > hai. Aapkaa kyaa vichaar hai? Kyon na hum aur baaton par

> jor

> > > dene

> > > > ki

> > > > > > bajaay is muddey par discussion ko continue karain. Agar

> meraa

> > > > shak

> > > > > > jayaj hai to is par gaur kiyaa jaaaye, agar najayaz hai

to

> > > uskaa

> > > > > > khulaasa karne ki taqleef karain. Rahee baat shikve

> shikayat

> > > ki--

> > > > to

> > > > > > yograaj ji vo to chaltey hee rahengey, Koyee gyaan lene

ke

> > > liye

> > > > group

> > > > > > main aayaa ,koyee dene ke liye, koyee paise batorne to

> koyee

> > > chele

> > > > > > ikatthey karney main bhi interested ho saktaaa hai. In

sab

> > > baaton

> > > > ka

> > > > > > koyee tharmameter to hai nahi . Who is queen & who is

> maid ,

> > > it

> > > > shudnt

> > > > > > be motive all of us.Kyon group main shikvey shikayat par

> jor

> > > de

> > > > rahey

> > > > > > ho.Aur apni taraf se main ek baat saaf karnaa chahtaa

hoon

> ki

> > > > maine

> > > > > > Aaina dikhane ki baat un logo ke liye likhi thi

> jo ,lalkitab

> > > ke

> > > > babat

> > > > > > poochhey gaye sawaal ke jawab main bola kartey they ki

> > > > > ---PROFESSIONALS

> > > > > > LE UDENGEY -isliye bolnaa thik nahi. aaj is group main

ek

> ek

> > > baat

> > > > kee

> > > > > > tafseel dene ki koshish ki ja rahee hai, aur to aur

> lalkitab

> > > ki

> > > > mool

> > > > > > pustak ki bhi galatiyaan pakdi jaa rahee hain aur

> > > professionals

> > > > bhi

> > > > > > khulkar bol rahey hain jahaan tak unhain pataa hai. To

ve

> log

> > > aaj

> > > > kis

> > > > > > gufaa main jaakar baith gaye hain. Sahee maayno main to

> shayad

> > > > aaj is

> > > > > > group ke yogdaan se ve bhi seekh rahey hongey ki

lalkitab

> ko

> > > kaise

> > > > > > padhaa jaye. QAIYDEY KI TARAH YA EK RESEARCH ORIENTED

> GRANTH

> > > KI

> > > > TARAH.

> > > > > > agar meri baat theek nahi to un logon ko yahaan par

shirkat

> > > jaroor

> > > > > karni

> > > > > > chahiye.

> > > > > >

> > > > > > Mere red words ki baabat discussion ko roop dene ka kash

> > > karain.

> > > > > >

> > > > > > Pt.lalkitabee

> > > > > >

> > > > > > V.Shukla

> > > > > >

> > > > > > wrote:

> > > > > > >

> > > > > > > Maharaj;

> > > > > > >

> > > > > > > i didn't take anyone's name; how did u reach the

> conclusion

> > > > that it

> > > > > > > is aimed at you. to be very frank i had bhatia ji in

> mind.

> > > > nowhere

> > > > > did

> > > > > > u cut

> > > > > > > my viewpoint; it was all started by bhatia ji when i

> asked

> > > him

> > > > about

> > > > > > his

> > > > > > > foot note and it's authenticity. i am sorry i have to

go

> > > > personal on

> > > > > > record

> > > > > > > but just check; he comes in various forums; tries to

be a

> > > > bhisham

> > > > > > pitama but

> > > > > > > gets lost whenever any logical thing is to be

discussed.

> you

> > > > know i

> > > > > > have

> > > > > > > proof of many other things about participation but

don't

> > > want to

> > > > > > derail the

> > > > > > > process of ongoing discussions by starting a new

> controversy;

> > > > > > > would you please be kind enough to let me know as to

> where

> > > did

> > > > my

> > > > > mail

> > > > > > point

> > > > > > > towards you or in which manner did u interpret it.

> > > > > > > baundale hoe bande nu jhunda te paya kapda wi bhoot

pret

> hi

> > > > lagda so

> > > > > > just

> > > > > > > have a deep breath and reanalyse.

> > > > > > >

> > > > > > > kulbirbains.

> > > > > > >

> > > > > > > On 3/31/08, Yograj Prabhakar yr_prabhakar@ wrote:

> > > > > > > >

> > > > > > > > Dear Varun jee

> > > > > > > >

> > > > > > > > The tragedy is not only what you have mentioned.

> Another

> > > great

> > > > > > tragedy is

> > > > > > > > that whoever found a " Sonth Kee Ganth " starts

thinking

> > > > himself a

> > > > > > > > " Pansaaree " , unfortunately we all are suffering from

> this

> > > > fatal

> > > > > > disease.

> > > > > > > >

> > > > > > > > There are two kinds of people in Lal Kitab, " Dil

> Waley " and

> > > > > " Deemagh

> > > > > > Wale "

> > > > > > > > Dil waley has more Josh than Hosh whereas Deemagh

Waley

> > > has

> > > > more

> > > > > > Hosh but

> > > > > > > > less Josh. Both are actually complimentary to each

> other. A

> > > > > perfect

> > > > > > blend of

> > > > > > > > Josh and Hosh is a must to achieve anything. Dil

Walon

> ne

> > > toh

> > > > > Pundit

> > > > > > jee ke

> > > > > > > > 5 Anmol Rattan bataur Prashad dunia bhar ko baant

kar

> apne

> > > > sir se

> > > > > > Kitab ka

> > > > > > > > Rinn Utaar diya hai. Ab iski Roshni ko duniya bhar

mein

> > > > phailaney

> > > > > ki

> > > > > > > > zimmewaree " Deemagh Walon " ki bhi hai. Agar aaj Ek

Ek

> lafz

> > > > aur Ek

> > > > > Ek

> > > > > > logic

> > > > > > > > par agar debate

> > > > > > > > ho rahi hai to yaqeen karna, is baat kee khushi mujh

se

> > > zyada

> > > > > shayad

> > > > > > hi

> > > > > > > > kisi aur ko hogi. It is not necessary that we agree

> with

> > > each

> > > > > other

> > > > > > on every

> > > > > > > > point. Every individual has his own way of seeing the

> > > things,

> > > > we

> > > > > > must not

> > > > > > > > raise question mark on that. Fot some Lal Kitab is

> > > > just " another

> > > > > > book " of

> > > > > > > > astrology, for many it is sacrosanct or divine

> scripture,

> > > > whats

> > > > > > wrong with

> > > > > > > > that? How a person looks at a filled bottle is

depends

> > > upon

> > > > his

> > > > > own

> > > > > > > > judgment and capacity, why one should try to impose

his

> > > > thoughts

> > > > > > over

> > > > > > > > anyone? We cannot even force our thoughts on our own

> kids,

> > > so

> > > > how

> > > > > we

> > > > > > can

> > > > > > > > expect others to follow our dictates?

> > > > > > > >

> > > > > > > > I do not know about the others but, for me knowing

> about

> > > how

> > > > > Pundit

> > > > > > jee

> > > > > > > > use to talk, walk, sit, wear, behave, looks and even

> abuse

> > > is

> > > > of

> > > > > no

> > > > > > less

> > > > > > > > significance, if someone has any objection - I do not

> > > care.

> > > > And

> > > > > what

> > > > > > is

> > > > > > > > wrong in it if someone produce some point (like in

the

> > > case of

> > > > > Bejod

> > > > > > > > Chhalla) in reference to the words of veterans? A

few

> days

> > > > back a

> > > > > > remedy of

> > > > > > > > keeping Sponge was discussed in the forum, it is

> nowhere

> > > > written

> > > > > in

> > > > > > the book

> > > > > > > > as for how many days this sponge is supposed to be

> kept in

> > > > case of

> > > > > > Varshphal

> > > > > > > > and what to do with this afterwards. I prefer not to

> speak

> > > > about

> > > > > > that as I

> > > > > > > > knew that a demand of " Forensic analysis " will arise

> if I

> > > > forward

> > > > > my

> > > > > > views

> > > > > > > > since the same was conveyed by a non-

> > > professional " VayoVridh "

> > > > Lal

> > > > > > kitab

> > > > > > > > premi.

> > > > > > > >

> > > > > > > > As far as running from the participation is

concerned,

> I

> > > would

> > > > > like

> > > > > > to

> > > > > > > > assure you that Peeth Dikha Kar Bhag jaana meri

fitrat

> > > nahi

> > > > hai.

> > > > > > Browse the

> > > > > > > > achieve, and see how many mails with Colorful

Headings

> were

> > > > > directed

> > > > > > to me.

> > > > > > > > But I always took it as a compliment. Even the

gauche

> way

> > > to

> > > > > degrade

> > > > > > never

> > > > > > > > bothered me. I continued to participate in the

debates

> > > with my

> > > > > > little or no

> > > > > > > > knowledge. But I hate to poke my nose in

controversial

> > > issues

> > > > and

> > > > > > the issues

> > > > > > > > I am not sure

> > > > > > > > about. If that is called a weakness - I accept it

> > > gleefully.

> > > > > > > >

> > > > > > > > I also read starements about " showing the mirror "

> > > > and " Nishkasit

> > > > > kar

> > > > > > diya

> > > > > > > > tha " etc. I always treat you as the shadow of Prof.

> > > Upadhyaye

> > > > jee

> > > > > > who taught

> > > > > > > > me the great lesson of " Forgive and Forget " , so I

was a

> > > little

> > > > > > surprised

> > > > > > > > (but not at all shocked) with this retaliatory

> attitude.

> > > Now

> > > > you

> > > > > > will agree

> > > > > > > > with me that all chickens look gray in the dark.

> > > > > > > >

> > > > > > > > Kulbir jee, whos Lal Kitab business will suffer? Who

is

> > > > afraid of

> > > > > > > > Shudhi-Karan? Whos Chele Chapte will ran away? To

whom

> you

> > > are

> > > > > > refering? I

> > > > > > > > am like a " Nanga Putt Choran Vich Khedey " , " Na aqal

naa

> > > > maut " - so

> > > > > > have

> > > > > > > > nothing to loose. Neither astrology is my bread &

> butter

> > > nor I

> > > > > have

> > > > > > any

> > > > > > > > Chela-Chapta. But yes, like you, I too have great

> faith in

> > > > this

> > > > > > divine

> > > > > > > > scripture and no one can ever deprived me of that.

> > > > > > > >

> > > > > > > > Respectfully

> > > > > > > > Yograj Prabhakar

> > > > > > > >

> > > > > > > > *kulbir bance kulbirbance@* wrote:

> > > > > > > >

> > > > > > > > Gurudev; remember the last line of this book is MADAD

> > > MALIK

> > > > APNI

> > > > > > DEGA,

> > > > > > > > NEKI KHUD KARTE RAHO.

> > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI; YOUNH HI KOI

> BEWAFA

> > > NAHIN

> > > > > HOTA,

> > > > > > > > pehli majboori; logon ko yeh shaq paida na ho jai ki

> mujhe

> > > > > lalkitab

> > > > > > ki

> > > > > > > > samajh nahin.

> > > > > > > > second; why to comment i.e. accept, deny or improve

> upon a

> > > > point

> > > > > > which we

> > > > > > > > ourselves couldn't point out. bhai hamse badhkar

kaun;

> > > > > > > > please try to understand their difficulty they have

> > > > apprehensions

> > > > > > > > 1. their lalkitab commerce will suffer.

> > > > > > > > 2. it is difficult to acept that one has been

> associated

> > > with

> > > > this

> > > > > > book

> > > > > > > > for years; but all gone waste; all of sudden comes a

> bolt

> > > > that his

> > > > > > approach

> > > > > > > > was wrong; how to undo that. its hard to accept

unless

> > > > antarman ka

> > > > > > > > shudikaran ho gaya jai.

> > > > > > > > 3. thier goodwill and chele chapte/ following will

run

> > > away.

> > > > > > > > so it is convenient to turn a blind eye.

> > > > > > > > jab pt ji ne shuru me hi likh diya DUNIYAVI HISAB

KITAB

> > > HAI ,

> > > > KOI

> > > > > > > > DAWA-E-KHUDAI NAHIN. then what's wrong in reviewing

and

> > > > > discussing.

> > > > > > rome was

> > > > > > > > not built in a day, we all can become masters but

> patience

> > > and

> > > > > > integrity is

> > > > > > > > a vital ingredient.

> > > > > > > > sincerely

> > > > > > > > kulbirbance

> > > > > > > >

> > > > > > > > On 3/29/08, varun_trvd varun_trvd@ wrote:

> > > > > > > > >

> > > > > > > > > Respected members,

> > > > > > > > >

> > > > > > > > > This is the tragedy; raise a fundamental

astrological

> > > issue

> > > > and

> > > > > > all

> > > > > > > > > those who claim to have studied the Lal Kitab for

> > > decades go

> > > > > > silent.

> > > > > > > > > If I had raised a peripheral question there would

> have

> > > been

> > > > at

> > > > > > least

> > > > > > > > > half a dozen people participating in an agitated

> debate.

> > > > > > > > >

> > > > > > > > > Go to the archives and you will find long debates

on

> > > issues

> > > > like

> > > > > > > > > whether the steel ring should be open at the ends

or

> > > > closed, or

> > > > > > > > > whether keeping a square piece of silver for

Saturn

> is

> > > just

> > > > to

> > > > > > find

> > > > > > > > > out the nature of the Saturn or it is also a part

of

> the

> > > > upaya

> > > > > and

> > > > > > > > > so on.

> > > > > > > > >

> > > > > > > > > Or talk about any myth or a legend about the book,

> and

> > > you

> > > > find

> > > > > > > > > every body ready with a myth of their own. Every

body

> > > > claiming

> > > > > to

> > > > > > be

> > > > > > > > > very close to Pandit ji; they would go at great

> lengths

> > > to

> > > > > > describe

> > > > > > > > > what he wore, how he walked, how the spirits

dictated

> > > the

> > > > book

> > > > > to

> > > > > > > > > him and so on. But when it comes to breaking some

> > > > astrological

> > > > > > > > > misconceptions surrounding this book, none of them

> is to

> > > be

> > > > > seen.

> > > > > > > > >

> > > > > > > > > On this current issue under discussion except for

> Kulbir

> > > ji

> > > > and

> > > > > > > > > Raheja ji, no body has come out with any comments

> either

> > > > way.

> > > > > > > > >

> > > > > > > > > It is this apathy to discuss the Lal Kitab and its

> > > contents

> > > > > purely

> > > > > > > > > with an astrological perspective, which has lead

> other

> > > > > astrologers

> > > > > > > > > to be vary of it. No wonder that they consider

this

> book

> > > as

> > > > a

> > > > > book

> > > > > > > > > of Tona-Totkas and the Lal Kitab astrologers as

semi-

> > > > literate

> > > > > > small

> > > > > > > > > time village pundits. I do not blame others for

this

> > > > > > misconception.

> > > > > > > > > We are at fault. It is our own apathy responsible

> for it

> > > > because

> > > > > > we

> > > > > > > > > lack confidence to argue out issues on their

> astrological

> > > > > merits.

> > > > > > > > >

> > > > > > > > > Well, doesn't matter; our effort is to get the

> rightful

> > > > place

> > > > > this

> > > > > > > > > book deserves in the world of Indian Astrology.

> > > > Participation or

> > > > > > no

> > > > > > > > > participation we will continue with our effort.

> > > > > > > > >

> > > > > > > > > Regards,

> > > > > > > > >

> > > > > > > > > Varun Trivedi

> > > > > > > > >

> > > > > > > >

> > > > > > > > ------------------------------

> > > > > > > > Never miss a thing. Make your

> > > > > >

> > > >

> > >

>

homepage.<http://us.rd./evt=51438/*http://www./r/hs

> > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

April 1, 2008

Dear Kulbir Bhai,

After reaching the aangan [ house # 9 ] I will have to turn around

and walk back to the gate I entered from.

Regards,

Varun

, " kulbirbance "

<kulbirbance wrote:

>

> varun ji

>

> agar khanna no 9 makan ka sahan ya aangan hoga to khanna no

> 1 se 9 ko jakar aap makan se bahar kaise nikal sakte hain please

> give it a thought.

>

> kulbirbance

>

> , " varun_trvd "

> <varun_trvd@> wrote:

> >

> > Kulbir bhai,

> >

> > khana # 9 kisi bhi makan ka sahan ya aangan hoga. Purane zamane

> mein

> > sabhi makano mein aagan ghar ke beech mein hota tha. aagan ke

> charon

> > tarf kothari ya kamare or varandah hota tha. Bath room to ghar

> mein

> > hi hota tha lekin latrine ghar ke bahar hoti thi.

> >

> > Kuch zamidar gharon mein do [ two ] aangan hote the, ek mardana

> aur

> > ek zanana.

> >

> > Aksar sabhi gharon ka ek sa hi naqsha hota tha, bahar ki tarf

> > baithak / chaupal, kua , ghori bandhne ki jagah, phir andar

sahan,

> > jiske charon taraf kamare.

> >

> > have a nice day,

> >

> > Varun

> >

> > , " kulbir bance "

> > <kulbirbance@> wrote:

> > >

> > > Varun ji agar, makkan kundali ki baat karein to khanna no 9

> > hamesha makkan

> > > ka centre hoga ya koi aur jagah bhi ho sakti hai.

> > > kulbirbance

> > >

> > > On 4/1/08, varun_trvd <varun_trvd@> wrote:

> > > >

> > > > Dear Kulbir Bhai,

> > > >

> > > > If we are talking about the khana as marked in a Makan

> Kundali,

> > then

> > > > how can khana # 3 & 8 be on the right while entering ? These

> two

> > > > houses represent south. These two house can be on the right

> only

> > if

> > > > we enter the house from the west gate.

> > > >

> > > > Yes in the Janma Kundali if we enter from the first house [

> > lagna ]

> > > > and go upto the 9th in a zodiac sequence then only houses

from

> 1

> > to

> > > > 8 can be on the right.

> > > >

> > > > Therefore let's be clear which directions are we talking

about?

> > > > Directions in a Makan Kundali or the directions in a Janma

> > Kundali ?

> > > >

> > > > Just a thought.

> > > >

> > > > Have a nice day

> > > >

> > > > Varun

> > > >

> > > > --- In

<%

> > 40>,

> > > > " kulbirbance "

> > > > <kulbirbance@> wrote:

> > > > >

> > > > > umesh ji seems right, the directions change when the

> position

> > of

> > > > > observer changes. when we enter the place the side which is

> on

> > the

> > > > > right side chages to left when we move out. therefore it

can

> be

> > > > > safely concluded that when we enter the house items via

> planets

> > > > > posited representing house no 1 to 8 are on right side, 10-

> 12

> > on

> > > > the

> > > > > left side and house no.9 is the referance point. i.e.

> > directions

> > > > turn

> > > > > like a mirror image i think it is called lateral inversion;

> > when

> > > > the

> > > > > person going in turns his back towards the house.i.e

changes

> > his

> > > > > direction to the referance point i.e. house no9.

> > > > > kulbirbance.

> > > > >

> > > > > ---- In

> > <%

> > 40>,

> > > > " Umesh Sharma "

> > > > > <mudit982001@> wrote:

> > > > > >

> > > > > > Respected Lalkitabee Ji,

> > > > > > In my view this statement has Two different terms.

> > > > > > 1. KUNDALI KE KHANA NO. 1 SE CHALKAR AGAR NAUVAIN KO

> > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

DAYAAN

> > > > (right)

> > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA NO.

1

> SE

> > > > 8

> > > > > TAK HO

> > > > > > APNA SABOOT DENGEY.

> > > > > > 2. ISI TARAH AGAR 12 NO. KHAANE SE APNE AAPKO KHANA

> > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR SE

> > AAKAR

> > > > > DAAKHIL

> > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > GRAH --

> > > > > DAAYEN

> > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > 1. In first term the person go out side from house.

> > > > > > 2. In 2nd term the persaon come in side from out side.

> > > > > > Both are opposite directins.

> > > > >

> > > >

> > > > >

> > > > > > Regards

> > > > > >

> > > > >

> > > >

> > > > >

> > > > > > Umesh Sharma

> > > > > >

> > > > > > --- In

> > <%

> > 40>,

> > > > " lalkitabee "

> > > > > > <lalkitabee@> wrote:

> > > > > > >

> > > > > > > Bhai Yograj ji

> > > > > > >

> > > > > > > aapka lalkitab ke original 5 version bina kisi swarth

ke

> > logo

> > > > main

> > > > > > > baantnaa samaaj ke liye ek aisa yogdaan hai jise ki

aane

> > wale

> > > > > samay

> > > > > > > main kabhi bhi nahi bhulaayaa ja saktaa. Aapne ise is

> roop

> > > > main

> > > > > jis

> > > > > > > tarah se surakshit kiyaa hai, vah appki udaartaa ka

> > parichayak

> > > > > hai.It

> > > > > > > is a great work of great soul like u.

> > > > > > >

> > > > > > > Lekin Yograj ji, in 5 books ke baad aglaa daur jo ab

> shuru

> > hua

> > > > hai

> > > > > > > iski kalpana kuchh logon ke man main aaj se 3 varsh

> pehley

> > hee

> > > > > thi aur

> > > > > > > uske liye kuchh prayaas kiye gaye, jinhain kuchh logon

> ne

> > Urdu

> > > > vs

> > > > > > > Hindi/Dalda ka khitaab dekar darkinaar kar diyaa aur

> khud

> > ko

> > > > is

> > > > > tarah

> > > > > > se

> > > > > > > expose kiyaa ki shayad pujyaa pandit ji ki Rooh unhain

> > lalkitab

> > > > > > samjhaa

> > > > > > > kar jaa rahi hai aur unki baat ko hooob-hoo maan liyaa

> > jaye.

> > > > > Lalkitab

> > > > > > > ki lines main ooper neechey ,aage peechey ghumaakar ve

> log

> > > > kyaa

> > > > > sabit

> > > > > > > karnaa chahtey they samajh nahi aayaa, aaj aap khud ko

> hee

> > > > dekho

> > > > > aap

> > > > > > to

> > > > > > > urdu bahut badhia jaantey hain fir bhi galati to ho hi

> > jaati

> > > > hai,

> > > > > arre

> > > > > > > bhai insaan galatiyon ka putlaa hai,Jaise aap galati

kar

> > > > saktey

> > > > > hain

> > > > > > aur

> > > > > > > bhi kar saktey hain, aaj groups main hum sabhi isliye

> > ikatthey

> > > > > hotey

> > > > > > > hain taaki hum log galatiyon aur bhrantoyon se alag

> hatkar

> > > > gyaan

> > > > > ek

> > > > > > > doosrey ke jariye prapt kar sakain.

> > > > > > >

> > > > > > > Chalo chhodo in baaton ko aur jaraa Original Lalkitab

> 1952

> > ke

> > > > > > > page no. 206 par " GRAH KUNDALI KI MAKAAN KE HISAB SE

> > DURUSTI

> > > > par

> > > > > nazar

> > > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA NO. 1 SE

CHALKAR

> > AGAR

> > > > > NAUVAIN

> > > > > > KO

> > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> DAYAAN

> > > > > (right)

> > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

NO.

> 1

> > SE

> > > > 8

> > > > > TAK HO

> > > > > > > APNA SABOOT DENGEY, ISI TARAH AGAR 12 NO. KHAANE SE

APNE

> > AAPKO

> > > > > KHANA

> > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR SE

> > AAKAR

> > > > > DAAKHIL

> > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > GRAH --

> > > > > DAAYEN

> > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > >

> > > > > > > Kyaa aisa nahi lag rahaa hai ki yahaan par bhi kuchh

> > > > contradiction

> > > > > > > hai. Dono hee tarah makan ke daayeen taraf saboot.

Mujhe

> > > > lagtaa

> > > > > hai ki

> > > > > > > yahaan par bhi lalkitab main shayd misprint hai ya

> galati

> > ki

> > > > > gunjaish

> > > > > > > hai. Aapkaa kyaa vichaar hai? Kyon na hum aur baaton

par

> > jor

> > > > dene

> > > > > ki

> > > > > > > bajaay is muddey par discussion ko continue karain.

Agar

> > meraa

> > > > > shak

> > > > > > > jayaj hai to is par gaur kiyaa jaaaye, agar najayaz hai

> to

> > > > uskaa

> > > > > > > khulaasa karne ki taqleef karain. Rahee baat shikve

> > shikayat

> > > > ki--

> > > > > to

> > > > > > > yograaj ji vo to chaltey hee rahengey, Koyee gyaan lene

> ke

> > > > liye

> > > > > group

> > > > > > > main aayaa ,koyee dene ke liye, koyee paise batorne to

> > koyee

> > > > chele

> > > > > > > ikatthey karney main bhi interested ho saktaaa hai. In

> sab

> > > > baaton

> > > > > ka

> > > > > > > koyee tharmameter to hai nahi . Who is queen & who is

> > maid ,

> > > > it

> > > > > shudnt

> > > > > > > be motive all of us.Kyon group main shikvey shikayat

par

> > jor

> > > > de

> > > > > rahey

> > > > > > > ho.Aur apni taraf se main ek baat saaf karnaa chahtaa

> hoon

> > ki

> > > > > maine

> > > > > > > Aaina dikhane ki baat un logo ke liye likhi thi

> > jo ,lalkitab

> > > > ke

> > > > > babat

> > > > > > > poochhey gaye sawaal ke jawab main bola kartey they ki

> > > > > > ---PROFESSIONALS

> > > > > > > LE UDENGEY -isliye bolnaa thik nahi. aaj is group main

> ek

> > ek

> > > > baat

> > > > > kee

> > > > > > > tafseel dene ki koshish ki ja rahee hai, aur to aur

> > lalkitab

> > > > ki

> > > > > mool

> > > > > > > pustak ki bhi galatiyaan pakdi jaa rahee hain aur

> > > > professionals

> > > > > bhi

> > > > > > > khulkar bol rahey hain jahaan tak unhain pataa hai. To

> ve

> > log

> > > > aaj

> > > > > kis

> > > > > > > gufaa main jaakar baith gaye hain. Sahee maayno main to

> > shayad

> > > > > aaj is

> > > > > > > group ke yogdaan se ve bhi seekh rahey hongey ki

> lalkitab

> > ko

> > > > kaise

> > > > > > > padhaa jaye. QAIYDEY KI TARAH YA EK RESEARCH ORIENTED

> > GRANTH

> > > > KI

> > > > > TARAH.

> > > > > > > agar meri baat theek nahi to un logon ko yahaan par

> shirkat

> > > > jaroor

> > > > > > karni

> > > > > > > chahiye.

> > > > > > >

> > > > > > > Mere red words ki baabat discussion ko roop dene ka

kash

> > > > karain.

> > > > > > >

> > > > > > > Pt.lalkitabee

> > > > > > >

> > > > > > > V.Shukla

> > > > > > >

> > > > > > > wrote:

> > > > > > > >

> > > > > > > > Maharaj;

> > > > > > > >

> > > > > > > > i didn't take anyone's name; how did u reach the

> > conclusion

> > > > > that it

> > > > > > > > is aimed at you. to be very frank i had bhatia ji in

> > mind.

> > > > > nowhere

> > > > > > did

> > > > > > > u cut

> > > > > > > > my viewpoint; it was all started by bhatia ji when i

> > asked

> > > > him

> > > > > about

> > > > > > > his

> > > > > > > > foot note and it's authenticity. i am sorry i have to

> go

> > > > > personal on

> > > > > > > record

> > > > > > > > but just check; he comes in various forums; tries to

> be a

> > > > > bhisham

> > > > > > > pitama but

> > > > > > > > gets lost whenever any logical thing is to be

> discussed.

> > you

> > > > > know i

> > > > > > > have

> > > > > > > > proof of many other things about participation but

> don't

> > > > want to

> > > > > > > derail the

> > > > > > > > process of ongoing discussions by starting a new

> > controversy;

> > > > > > > > would you please be kind enough to let me know as to

> > where

> > > > did

> > > > > my

> > > > > > mail

> > > > > > > point

> > > > > > > > towards you or in which manner did u interpret it.

> > > > > > > > baundale hoe bande nu jhunda te paya kapda wi bhoot

> pret

> > hi

> > > > > lagda so

> > > > > > > just

> > > > > > > > have a deep breath and reanalyse.

> > > > > > > >

> > > > > > > > kulbirbains.

> > > > > > > >

> > > > > > > > On 3/31/08, Yograj Prabhakar yr_prabhakar@ wrote:

> > > > > > > > >

> > > > > > > > > Dear Varun jee

> > > > > > > > >

> > > > > > > > > The tragedy is not only what you have mentioned.

> > Another

> > > > great

> > > > > > > tragedy is

> > > > > > > > > that whoever found a " Sonth Kee Ganth " starts

> thinking

> > > > > himself a

> > > > > > > > > " Pansaaree " , unfortunately we all are suffering

from

> > this

> > > > > fatal

> > > > > > > disease.

> > > > > > > > >

> > > > > > > > > There are two kinds of people in Lal Kitab, " Dil

> > Waley " and

> > > > > > " Deemagh

> > > > > > > Wale "

> > > > > > > > > Dil waley has more Josh than Hosh whereas Deemagh

> Waley

> > > > has

> > > > > more

> > > > > > > Hosh but

> > > > > > > > > less Josh. Both are actually complimentary to each

> > other. A

> > > > > > perfect

> > > > > > > blend of

> > > > > > > > > Josh and Hosh is a must to achieve anything. Dil

> Walon

> > ne

> > > > toh

> > > > > > Pundit

> > > > > > > jee ke

> > > > > > > > > 5 Anmol Rattan bataur Prashad dunia bhar ko baant

> kar

> > apne

> > > > > sir se

> > > > > > > Kitab ka

> > > > > > > > > Rinn Utaar diya hai. Ab iski Roshni ko duniya bhar

> mein

> > > > > phailaney

> > > > > > ki

> > > > > > > > > zimmewaree " Deemagh Walon " ki bhi hai. Agar aaj Ek

> Ek

> > lafz

> > > > > aur Ek

> > > > > > Ek

> > > > > > > logic

> > > > > > > > > par agar debate

> > > > > > > > > ho rahi hai to yaqeen karna, is baat kee khushi

mujh

> se

> > > > zyada

> > > > > > shayad

> > > > > > > hi

> > > > > > > > > kisi aur ko hogi. It is not necessary that we agree

> > with

> > > > each

> > > > > > other

> > > > > > > on every

> > > > > > > > > point. Every individual has his own way of seeing

the

> > > > things,

> > > > > we

> > > > > > > must not

> > > > > > > > > raise question mark on that. Fot some Lal Kitab is

> > > > > just " another

> > > > > > > book " of

> > > > > > > > > astrology, for many it is sacrosanct or divine

> > scripture,

> > > > > whats

> > > > > > > wrong with

> > > > > > > > > that? How a person looks at a filled bottle is

> depends

> > > > upon

> > > > > his

> > > > > > own

> > > > > > > > > judgment and capacity, why one should try to impose

> his

> > > > > thoughts

> > > > > > > over

> > > > > > > > > anyone? We cannot even force our thoughts on our

own

> > kids,

> > > > so

> > > > > how

> > > > > > we

> > > > > > > can

> > > > > > > > > expect others to follow our dictates?

> > > > > > > > >

> > > > > > > > > I do not know about the others but, for me knowing

> > about

> > > > how

> > > > > > Pundit

> > > > > > > jee

> > > > > > > > > use to talk, walk, sit, wear, behave, looks and

even

> > abuse

> > > > is

> > > > > of

> > > > > > no

> > > > > > > less

> > > > > > > > > significance, if someone has any objection - I do

not

> > > > care.

> > > > > And

> > > > > > what

> > > > > > > is

> > > > > > > > > wrong in it if someone produce some point (like in

> the

> > > > case of

> > > > > > Bejod

> > > > > > > > > Chhalla) in reference to the words of veterans? A

> few

> > days

> > > > > back a

> > > > > > > remedy of

> > > > > > > > > keeping Sponge was discussed in the forum, it is

> > nowhere

> > > > > written

> > > > > > in

> > > > > > > the book

> > > > > > > > > as for how many days this sponge is supposed to be

> > kept in

> > > > > case of

> > > > > > > Varshphal

> > > > > > > > > and what to do with this afterwards. I prefer not

to

> > speak

> > > > > about

> > > > > > > that as I

> > > > > > > > > knew that a demand of " Forensic analysis " will

arise

> > if I

> > > > > forward

> > > > > > my

> > > > > > > views

> > > > > > > > > since the same was conveyed by a non-

> > > > professional " VayoVridh "

> > > > > Lal

> > > > > > > kitab

> > > > > > > > > premi.

> > > > > > > > >

> > > > > > > > > As far as running from the participation is

> concerned,

> > I

> > > > would

> > > > > > like

> > > > > > > to

> > > > > > > > > assure you that Peeth Dikha Kar Bhag jaana meri

> fitrat

> > > > nahi

> > > > > hai.

> > > > > > > Browse the

> > > > > > > > > achieve, and see how many mails with Colorful

> Headings

> > were

> > > > > > directed

> > > > > > > to me.

> > > > > > > > > But I always took it as a compliment. Even the

> gauche

> > way

> > > > to

> > > > > > degrade

> > > > > > > never

> > > > > > > > > bothered me. I continued to participate in the

> debates

> > > > with my

> > > > > > > little or no

> > > > > > > > > knowledge. But I hate to poke my nose in

> controversial

> > > > issues

> > > > > and

> > > > > > > the issues

> > > > > > > > > I am not sure

> > > > > > > > > about. If that is called a weakness - I accept it

> > > > gleefully.

> > > > > > > > >

> > > > > > > > > I also read starements about " showing the mirror "

> > > > > and " Nishkasit

> > > > > > kar

> > > > > > > diya

> > > > > > > > > tha " etc. I always treat you as the shadow of Prof.

> > > > Upadhyaye

> > > > > jee

> > > > > > > who taught

> > > > > > > > > me the great lesson of " Forgive and Forget " , so I

> was a

> > > > little

> > > > > > > surprised

> > > > > > > > > (but not at all shocked) with this retaliatory

> > attitude.

> > > > Now

> > > > > you

> > > > > > > will agree

> > > > > > > > > with me that all chickens look gray in the dark.

> > > > > > > > >

> > > > > > > > > Kulbir jee, whos Lal Kitab business will suffer?

Who

> is

> > > > > afraid of

> > > > > > > > > Shudhi-Karan? Whos Chele Chapte will ran away? To

> whom

> > you

> > > > are

> > > > > > > refering? I

> > > > > > > > > am like a " Nanga Putt Choran Vich Khedey " , " Na aqal

> naa

> > > > > maut " - so

> > > > > > > have

> > > > > > > > > nothing to loose. Neither astrology is my bread &

> > butter

> > > > nor I

> > > > > > have

> > > > > > > any

> > > > > > > > > Chela-Chapta. But yes, like you, I too have great

> > faith in

> > > > > this

> > > > > > > divine

> > > > > > > > > scripture and no one can ever deprived me of that.

> > > > > > > > >

> > > > > > > > > Respectfully

> > > > > > > > > Yograj Prabhakar

> > > > > > > > >

> > > > > > > > > *kulbir bance kulbirbance@* wrote:

> > > > > > > > >

> > > > > > > > > Gurudev; remember the last line of this book is

MADAD

> > > > MALIK

> > > > > APNI

> > > > > > > DEGA,

> > > > > > > > > NEKI KHUD KARTE RAHO.

> > > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI; YOUNH HI KOI

> > BEWAFA

> > > > NAHIN

> > > > > > HOTA,

> > > > > > > > > pehli majboori; logon ko yeh shaq paida na ho jai

ki

> > mujhe

> > > > > > lalkitab

> > > > > > > ki

> > > > > > > > > samajh nahin.

> > > > > > > > > second; why to comment i.e. accept, deny or improve

> > upon a

> > > > > point

> > > > > > > which we

> > > > > > > > > ourselves couldn't point out. bhai hamse badhkar

> kaun;

> > > > > > > > > please try to understand their difficulty they have

> > > > > apprehensions

> > > > > > > > > 1. their lalkitab commerce will suffer.

> > > > > > > > > 2. it is difficult to acept that one has been

> > associated

> > > > with

> > > > > this

> > > > > > > book

> > > > > > > > > for years; but all gone waste; all of sudden comes

a

> > bolt

> > > > > that his

> > > > > > > approach

> > > > > > > > > was wrong; how to undo that. its hard to accept

> unless

> > > > > antarman ka

> > > > > > > > > shudikaran ho gaya jai.

> > > > > > > > > 3. thier goodwill and chele chapte/ following will

> run

> > > > away.

> > > > > > > > > so it is convenient to turn a blind eye.

> > > > > > > > > jab pt ji ne shuru me hi likh diya DUNIYAVI HISAB

> KITAB

> > > > HAI ,

> > > > > KOI

> > > > > > > > > DAWA-E-KHUDAI NAHIN. then what's wrong in reviewing

> and

> > > > > > discussing.

> > > > > > > rome was

> > > > > > > > > not built in a day, we all can become masters but

> > patience

> > > > and

> > > > > > > integrity is

> > > > > > > > > a vital ingredient.

> > > > > > > > > sincerely

> > > > > > > > > kulbirbance

> > > > > > > > >

> > > > > > > > > On 3/29/08, varun_trvd varun_trvd@ wrote:

> > > > > > > > > >

> > > > > > > > > > Respected members,

> > > > > > > > > >

> > > > > > > > > > This is the tragedy; raise a fundamental

> astrological

> > > > issue

> > > > > and

> > > > > > > all

> > > > > > > > > > those who claim to have studied the Lal Kitab for

> > > > decades go

> > > > > > > silent.

> > > > > > > > > > If I had raised a peripheral question there would

> > have

> > > > been

> > > > > at

> > > > > > > least

> > > > > > > > > > half a dozen people participating in an agitated

> > debate.

> > > > > > > > > >

> > > > > > > > > > Go to the archives and you will find long debates

> on

> > > > issues

> > > > > like

> > > > > > > > > > whether the steel ring should be open at the ends

> or

> > > > > closed, or

> > > > > > > > > > whether keeping a square piece of silver for

> Saturn

> > is

> > > > just

> > > > > to

> > > > > > > find

> > > > > > > > > > out the nature of the Saturn or it is also a part

> of

> > the

> > > > > upaya

> > > > > > and

> > > > > > > > > > so on.

> > > > > > > > > >

> > > > > > > > > > Or talk about any myth or a legend about the

book,

> > and

> > > > you

> > > > > find

> > > > > > > > > > every body ready with a myth of their own. Every

> body

> > > > > claiming

> > > > > > to

> > > > > > > be

> > > > > > > > > > very close to Pandit ji; they would go at great

> > lengths

> > > > to

> > > > > > > describe

> > > > > > > > > > what he wore, how he walked, how the spirits

> dictated

> > > > the

> > > > > book

> > > > > > to

> > > > > > > > > > him and so on. But when it comes to breaking some

> > > > > astrological

> > > > > > > > > > misconceptions surrounding this book, none of

them

> > is to

> > > > be

> > > > > > seen.

> > > > > > > > > >

> > > > > > > > > > On this current issue under discussion except for

> > Kulbir

> > > > ji

> > > > > and

> > > > > > > > > > Raheja ji, no body has come out with any comments

> > either

> > > > > way.

> > > > > > > > > >

> > > > > > > > > > It is this apathy to discuss the Lal Kitab and

its

> > > > contents

> > > > > > purely

> > > > > > > > > > with an astrological perspective, which has lead

> > other

> > > > > > astrologers

> > > > > > > > > > to be vary of it. No wonder that they consider

> this

> > book

> > > > as

> > > > > a

> > > > > > book

> > > > > > > > > > of Tona-Totkas and the Lal Kitab astrologers as

> semi-

> > > > > literate

> > > > > > > small

> > > > > > > > > > time village pundits. I do not blame others for

> this

> > > > > > > misconception.

> > > > > > > > > > We are at fault. It is our own apathy responsible

> > for it

> > > > > because

> > > > > > > we

> > > > > > > > > > lack confidence to argue out issues on their

> > astrological

> > > > > > merits.

> > > > > > > > > >

> > > > > > > > > > Well, doesn't matter; our effort is to get the

> > rightful

> > > > > place

> > > > > > this

> > > > > > > > > > book deserves in the world of Indian Astrology.

> > > > > Participation or

> > > > > > > no

> > > > > > > > > > participation we will continue with our effort.

> > > > > > > > > >

> > > > > > > > > > Regards,

> > > > > > > > > >

> > > > > > > > > > Varun Trivedi

> > > > > > > > > >

> > > > > > > > >

> > > > > > > > > ------------------------------

> > > > > > > > > Never miss a thing. Make your

> > > > > > >

> > > > >

> > > >

> >

>

homepage.<http://us.rd./evt=51438/*http://www./r/hs

> > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

April 1, 2008

gurudev

zara dekho aap kya likh rahe ho khanna no 1se 9 ko jate aap

ghar ke bhittar reach kar rahe ho kitab kahti hai 1 se 9 jate waqt

bahar jana mana hai. tell me if i am wrong.

aap bhitar to 1 se 9 ke raaste se hi aaye na to baat nahin bani

kyonki likha hai 1 se chalkar 9 vein ko jayein ya makan ke bahar ko

niklein. aur 12 se 9 ko ghar ke bhittar aana mana hai. ab batao 12

aur 9 ik direction me hue ya nahin par pehla swaal yeh ki 1 se 9 ko

chalte aap bahar kaise ja rahe ho. isi liye maine khanna no9 ki

position ke bare poocha tha. uparlikhat se to khanna no 9 sahan

bilkul nahin lagta kyonki aap sahan se bahar darwaze par ja rahe ho.

itni choti baat ke liye aapko pareshan nahin karta.

kulbirbance.

, " varun_trvd "

<varun_trvd wrote:

>

> Dear Kulbir Bhai,

>

> After reaching the aangan [ house # 9 ] I will have to turn around

> and walk back to the gate I entered from.

>

> Regards,

>

> Varun

>

, " kulbirbance "

> <kulbirbance@> wrote:

> >

> > varun ji

> >

> > agar khanna no 9 makan ka sahan ya aangan hoga to khanna no

> > 1 se 9 ko jakar aap makan se bahar kaise nikal sakte hain please

> > give it a thought.

> >

> > kulbirbance

> >

> > , " varun_trvd "

> > <varun_trvd@> wrote:

> > >

> > > Kulbir bhai,

> > >

> > > khana # 9 kisi bhi makan ka sahan ya aangan hoga. Purane zamane

> > mein

> > > sabhi makano mein aagan ghar ke beech mein hota tha. aagan ke

> > charon

> > > tarf kothari ya kamare or varandah hota tha. Bath room to ghar

> > mein

> > > hi hota tha lekin latrine ghar ke bahar hoti thi.

> > >

> > > Kuch zamidar gharon mein do [ two ] aangan hote the, ek mardana

> > aur

> > > ek zanana.

> > >

> > > Aksar sabhi gharon ka ek sa hi naqsha hota tha, bahar ki tarf

> > > baithak / chaupal, kua , ghori bandhne ki jagah, phir andar

> sahan,

> > > jiske charon taraf kamare.

> > >

> > > have a nice day,

> > >

> > > Varun

> > >

> > > , " kulbir bance "

> > > <kulbirbance@> wrote:

> > > >

> > > > Varun ji agar, makkan kundali ki baat karein to khanna no 9

> > > hamesha makkan

> > > > ka centre hoga ya koi aur jagah bhi ho sakti hai.

> > > > kulbirbance

> > > >

> > > > On 4/1/08, varun_trvd <varun_trvd@> wrote:

> > > > >

> > > > > Dear Kulbir Bhai,

> > > > >

> > > > > If we are talking about the khana as marked in a Makan

> > Kundali,

> > > then

> > > > > how can khana # 3 & 8 be on the right while entering ?

These

> > two

> > > > > houses represent south. These two house can be on the right

> > only

> > > if

> > > > > we enter the house from the west gate.

> > > > >

> > > > > Yes in the Janma Kundali if we enter from the first house [

> > > lagna ]

> > > > > and go upto the 9th in a zodiac sequence then only houses

> from

> > 1

> > > to

> > > > > 8 can be on the right.

> > > > >

> > > > > Therefore let's be clear which directions are we talking

> about?

> > > > > Directions in a Makan Kundali or the directions in a Janma

> > > Kundali ?

> > > > >

> > > > > Just a thought.

> > > > >

> > > > > Have a nice day

> > > > >

> > > > > Varun

> > > > >

> > > > > --- In

> <%

> > > 40>,

> > > > > " kulbirbance "

> > > > > <kulbirbance@> wrote:

> > > > > >

> > > > > > umesh ji seems right, the directions change when the

> > position

> > > of

> > > > > > observer changes. when we enter the place the side which

is

> > on

> > > the

> > > > > > right side chages to left when we move out. therefore it

> can

> > be

> > > > > > safely concluded that when we enter the house items via

> > planets

> > > > > > posited representing house no 1 to 8 are on right side,

10-

> > 12

> > > on

> > > > > the

> > > > > > left side and house no.9 is the referance point. i.e.

> > > directions

> > > > > turn

> > > > > > like a mirror image i think it is called lateral

inversion;

> > > when

> > > > > the

> > > > > > person going in turns his back towards the house.i.e

> changes

> > > his

> > > > > > direction to the referance point i.e. house no9.

> > > > > > kulbirbance.

> > > > > >

> > > > > > ---- In

> > > <%

> > > 40>,

> > > > > " Umesh Sharma "

> > > > > > <mudit982001@> wrote:

> > > > > > >

> > > > > > > Respected Lalkitabee Ji,

> > > > > > > In my view this statement has Two different terms.

> > > > > > > 1. KUNDALI KE KHANA NO. 1 SE CHALKAR AGAR NAUVAIN KO

> > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> DAYAAN

> > > > > (right)

> > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

NO.

> 1

> > SE

> > > > > 8

> > > > > > TAK HO

> > > > > > > APNA SABOOT DENGEY.

> > > > > > > 2. ISI TARAH AGAR 12 NO. KHAANE SE APNE AAPKO KHANA

> > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR

SE

> > > AAKAR

> > > > > > DAAKHIL

> > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > > GRAH --

> > > > > > DAAYEN

> > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > 1. In first term the person go out side from house.

> > > > > > > 2. In 2nd term the persaon come in side from out side.

> > > > > > > Both are opposite directins.

> > > > > >

> > > > >

> > > > > >

> > > > > > > Regards

> > > > > > >

> > > > > >

> > > > >

> > > > > >

> > > > > > > Umesh Sharma

> > > > > > >

> > > > > > > --- In

> > > <%

> > > 40>,

> > > > > " lalkitabee "

> > > > > > > <lalkitabee@> wrote:

> > > > > > > >

> > > > > > > > Bhai Yograj ji

> > > > > > > >

> > > > > > > > aapka lalkitab ke original 5 version bina kisi

swarth

> ke

> > > logo

> > > > > main

> > > > > > > > baantnaa samaaj ke liye ek aisa yogdaan hai jise ki

> aane

> > > wale

> > > > > > samay

> > > > > > > > main kabhi bhi nahi bhulaayaa ja saktaa. Aapne ise is

> > roop

> > > > > main

> > > > > > jis

> > > > > > > > tarah se surakshit kiyaa hai, vah appki udaartaa ka

> > > parichayak

> > > > > > hai.It

> > > > > > > > is a great work of great soul like u.

> > > > > > > >

> > > > > > > > Lekin Yograj ji, in 5 books ke baad aglaa daur jo ab

> > shuru

> > > hua

> > > > > hai

> > > > > > > > iski kalpana kuchh logon ke man main aaj se 3 varsh

> > pehley

> > > hee

> > > > > > thi aur

> > > > > > > > uske liye kuchh prayaas kiye gaye, jinhain kuchh

logon

> > ne

> > > Urdu

> > > > > vs

> > > > > > > > Hindi/Dalda ka khitaab dekar darkinaar kar diyaa aur

> > khud

> > > ko

> > > > > is

> > > > > > tarah

> > > > > > > se

> > > > > > > > expose kiyaa ki shayad pujyaa pandit ji ki Rooh

unhain

> > > lalkitab

> > > > > > > samjhaa

> > > > > > > > kar jaa rahi hai aur unki baat ko hooob-hoo maan

liyaa

> > > jaye.

> > > > > > Lalkitab

> > > > > > > > ki lines main ooper neechey ,aage peechey ghumaakar

ve

> > log

> > > > > kyaa

> > > > > > sabit

> > > > > > > > karnaa chahtey they samajh nahi aayaa, aaj aap khud

ko

> > hee

> > > > > dekho

> > > > > > aap

> > > > > > > to

> > > > > > > > urdu bahut badhia jaantey hain fir bhi galati to ho

hi

> > > jaati

> > > > > hai,

> > > > > > arre

> > > > > > > > bhai insaan galatiyon ka putlaa hai,Jaise aap galati

> kar

> > > > > saktey

> > > > > > hain

> > > > > > > aur

> > > > > > > > bhi kar saktey hain, aaj groups main hum sabhi isliye

> > > ikatthey

> > > > > > hotey

> > > > > > > > hain taaki hum log galatiyon aur bhrantoyon se alag

> > hatkar

> > > > > gyaan

> > > > > > ek

> > > > > > > > doosrey ke jariye prapt kar sakain.

> > > > > > > >

> > > > > > > > Chalo chhodo in baaton ko aur jaraa Original Lalkitab

> > 1952

> > > ke

> > > > > > > > page no. 206 par " GRAH KUNDALI KI MAKAAN KE HISAB SE

> > > DURUSTI

> > > > > par

> > > > > > nazar

> > > > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA NO. 1 SE

> CHALKAR

> > > AGAR

> > > > > > NAUVAIN

> > > > > > > KO

> > > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> > DAYAAN

> > > > > > (right)

> > > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

> NO.

> > 1

> > > SE

> > > > > 8

> > > > > > TAK HO

> > > > > > > > APNA SABOOT DENGEY, ISI TARAH AGAR 12 NO. KHAANE SE

> APNE

> > > AAPKO

> > > > > > KHANA

> > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR

SE

> > > AAKAR

> > > > > > DAAKHIL

> > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > > GRAH --

> > > > > > DAAYEN

> > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > >

> > > > > > > > Kyaa aisa nahi lag rahaa hai ki yahaan par bhi kuchh

> > > > > contradiction

> > > > > > > > hai. Dono hee tarah makan ke daayeen taraf saboot.

> Mujhe

> > > > > lagtaa

> > > > > > hai ki

> > > > > > > > yahaan par bhi lalkitab main shayd misprint hai ya

> > galati

> > > ki

> > > > > > gunjaish

> > > > > > > > hai. Aapkaa kyaa vichaar hai? Kyon na hum aur baaton

> par

> > > jor

> > > > > dene

> > > > > > ki

> > > > > > > > bajaay is muddey par discussion ko continue karain.

> Agar

> > > meraa

> > > > > > shak

> > > > > > > > jayaj hai to is par gaur kiyaa jaaaye, agar najayaz

hai

> > to

> > > > > uskaa

> > > > > > > > khulaasa karne ki taqleef karain. Rahee baat shikve

> > > shikayat

> > > > > ki--

> > > > > > to

> > > > > > > > yograaj ji vo to chaltey hee rahengey, Koyee gyaan

lene

> > ke

> > > > > liye

> > > > > > group

> > > > > > > > main aayaa ,koyee dene ke liye, koyee paise batorne

to

> > > koyee

> > > > > chele

> > > > > > > > ikatthey karney main bhi interested ho saktaaa hai.

In

> > sab

> > > > > baaton

> > > > > > ka

> > > > > > > > koyee tharmameter to hai nahi . Who is queen & who is

> > > maid ,

> > > > > it

> > > > > > shudnt

> > > > > > > > be motive all of us.Kyon group main shikvey shikayat

> par

> > > jor

> > > > > de

> > > > > > rahey

> > > > > > > > ho.Aur apni taraf se main ek baat saaf karnaa chahtaa

> > hoon

> > > ki

> > > > > > maine

> > > > > > > > Aaina dikhane ki baat un logo ke liye likhi thi

> > > jo ,lalkitab

> > > > > ke

> > > > > > babat

> > > > > > > > poochhey gaye sawaal ke jawab main bola kartey they

ki

> > > > > > > ---PROFESSIONALS

> > > > > > > > LE UDENGEY -isliye bolnaa thik nahi. aaj is group

main

> > ek

> > > ek

> > > > > baat

> > > > > > kee

> > > > > > > > tafseel dene ki koshish ki ja rahee hai, aur to aur

> > > lalkitab

> > > > > ki

> > > > > > mool

> > > > > > > > pustak ki bhi galatiyaan pakdi jaa rahee hain aur

> > > > > professionals

> > > > > > bhi

> > > > > > > > khulkar bol rahey hain jahaan tak unhain pataa hai.

To

> > ve

> > > log

> > > > > aaj

> > > > > > kis

> > > > > > > > gufaa main jaakar baith gaye hain. Sahee maayno main

to

> > > shayad

> > > > > > aaj is

> > > > > > > > group ke yogdaan se ve bhi seekh rahey hongey ki

> > lalkitab

> > > ko

> > > > > kaise

> > > > > > > > padhaa jaye. QAIYDEY KI TARAH YA EK RESEARCH ORIENTED

> > > GRANTH

> > > > > KI

> > > > > > TARAH.

> > > > > > > > agar meri baat theek nahi to un logon ko yahaan par

> > shirkat

> > > > > jaroor

> > > > > > > karni

> > > > > > > > chahiye.

> > > > > > > >

> > > > > > > > Mere red words ki baabat discussion ko roop dene ka

> kash

> > > > > karain.

> > > > > > > >

> > > > > > > > Pt.lalkitabee

> > > > > > > >

> > > > > > > > V.Shukla

> > > > > > > >

> > > > > > > > wrote:

> > > > > > > > >

> > > > > > > > > Maharaj;

> > > > > > > > >

> > > > > > > > > i didn't take anyone's name; how did u reach the

> > > conclusion

> > > > > > that it

> > > > > > > > > is aimed at you. to be very frank i had bhatia ji

in

> > > mind.

> > > > > > nowhere

> > > > > > > did

> > > > > > > > u cut

> > > > > > > > > my viewpoint; it was all started by bhatia ji when

i

> > > asked

> > > > > him

> > > > > > about

> > > > > > > > his

> > > > > > > > > foot note and it's authenticity. i am sorry i have

to

> > go

> > > > > > personal on

> > > > > > > > record

> > > > > > > > > but just check; he comes in various forums; tries

to

> > be a

> > > > > > bhisham

> > > > > > > > pitama but

> > > > > > > > > gets lost whenever any logical thing is to be

> > discussed.

> > > you

> > > > > > know i

> > > > > > > > have

> > > > > > > > > proof of many other things about participation but

> > don't

> > > > > want to

> > > > > > > > derail the

> > > > > > > > > process of ongoing discussions by starting a new

> > > controversy;

> > > > > > > > > would you please be kind enough to let me know as

to

> > > where

> > > > > did

> > > > > > my

> > > > > > > mail

> > > > > > > > point

> > > > > > > > > towards you or in which manner did u interpret it.

> > > > > > > > > baundale hoe bande nu jhunda te paya kapda wi bhoot

> > pret

> > > hi

> > > > > > lagda so

> > > > > > > > just

> > > > > > > > > have a deep breath and reanalyse.

> > > > > > > > >

> > > > > > > > > kulbirbains.

> > > > > > > > >

> > > > > > > > > On 3/31/08, Yograj Prabhakar yr_prabhakar@ wrote:

> > > > > > > > > >

> > > > > > > > > > Dear Varun jee

> > > > > > > > > >

> > > > > > > > > > The tragedy is not only what you have mentioned.

> > > Another

> > > > > great

> > > > > > > > tragedy is

> > > > > > > > > > that whoever found a " Sonth Kee Ganth " starts

> > thinking

> > > > > > himself a

> > > > > > > > > > " Pansaaree " , unfortunately we all are suffering

> from

> > > this

> > > > > > fatal

> > > > > > > > disease.

> > > > > > > > > >

> > > > > > > > > > There are two kinds of people in Lal Kitab, " Dil

> > > Waley " and

> > > > > > > " Deemagh

> > > > > > > > Wale "

> > > > > > > > > > Dil waley has more Josh than Hosh whereas Deemagh

> > Waley

> > > > > has

> > > > > > more

> > > > > > > > Hosh but

> > > > > > > > > > less Josh. Both are actually complimentary to

each

> > > other. A

> > > > > > > perfect

> > > > > > > > blend of

> > > > > > > > > > Josh and Hosh is a must to achieve anything. Dil

> > Walon

> > > ne

> > > > > toh

> > > > > > > Pundit

> > > > > > > > jee ke

> > > > > > > > > > 5 Anmol Rattan bataur Prashad dunia bhar ko baant

> > kar

> > > apne

> > > > > > sir se

> > > > > > > > Kitab ka

> > > > > > > > > > Rinn Utaar diya hai. Ab iski Roshni ko duniya

bhar

> > mein

> > > > > > phailaney

> > > > > > > ki

> > > > > > > > > > zimmewaree " Deemagh Walon " ki bhi hai. Agar aaj

Ek

> > Ek

> > > lafz

> > > > > > aur Ek

> > > > > > > Ek

> > > > > > > > logic

> > > > > > > > > > par agar debate

> > > > > > > > > > ho rahi hai to yaqeen karna, is baat kee khushi

> mujh

> > se

> > > > > zyada

> > > > > > > shayad

> > > > > > > > hi

> > > > > > > > > > kisi aur ko hogi. It is not necessary that we

agree

> > > with

> > > > > each

> > > > > > > other

> > > > > > > > on every

> > > > > > > > > > point. Every individual has his own way of

seeing

> the

> > > > > things,

> > > > > > we

> > > > > > > > must not

> > > > > > > > > > raise question mark on that. Fot some Lal Kitab

is

> > > > > > just " another

> > > > > > > > book " of

> > > > > > > > > > astrology, for many it is sacrosanct or divine

> > > scripture,

> > > > > > whats

> > > > > > > > wrong with

> > > > > > > > > > that? How a person looks at a filled bottle is

> > depends

> > > > > upon

> > > > > > his

> > > > > > > own

> > > > > > > > > > judgment and capacity, why one should try to

impose

> > his

> > > > > > thoughts

> > > > > > > > over

> > > > > > > > > > anyone? We cannot even force our thoughts on our

> own

> > > kids,

> > > > > so

> > > > > > how

> > > > > > > we

> > > > > > > > can

> > > > > > > > > > expect others to follow our dictates?

> > > > > > > > > >

> > > > > > > > > > I do not know about the others but, for me

knowing

> > > about

> > > > > how

> > > > > > > Pundit

> > > > > > > > jee

> > > > > > > > > > use to talk, walk, sit, wear, behave, looks and

> even

> > > abuse

> > > > > is

> > > > > > of

> > > > > > > no

> > > > > > > > less

> > > > > > > > > > significance, if someone has any objection - I

do

> not

> > > > > care.

> > > > > > And

> > > > > > > what

> > > > > > > > is

> > > > > > > > > > wrong in it if someone produce some point (like

in

> > the

> > > > > case of

> > > > > > > Bejod

> > > > > > > > > > Chhalla) in reference to the words of veterans? A

> > few

> > > days

> > > > > > back a

> > > > > > > > remedy of

> > > > > > > > > > keeping Sponge was discussed in the forum, it is

> > > nowhere

> > > > > > written

> > > > > > > in

> > > > > > > > the book

> > > > > > > > > > as for how many days this sponge is supposed to

be

> > > kept in

> > > > > > case of

> > > > > > > > Varshphal

> > > > > > > > > > and what to do with this afterwards. I prefer

not

> to

> > > speak

> > > > > > about

> > > > > > > > that as I

> > > > > > > > > > knew that a demand of " Forensic analysis " will

> arise

> > > if I

> > > > > > forward

> > > > > > > my

> > > > > > > > views

> > > > > > > > > > since the same was conveyed by a non-

> > > > > professional " VayoVridh "

> > > > > > Lal

> > > > > > > > kitab

> > > > > > > > > > premi.

> > > > > > > > > >

> > > > > > > > > > As far as running from the participation is

> > concerned,

> > > I

> > > > > would

> > > > > > > like

> > > > > > > > to

> > > > > > > > > > assure you that Peeth Dikha Kar Bhag jaana meri

> > fitrat

> > > > > nahi

> > > > > > hai.

> > > > > > > > Browse the

> > > > > > > > > > achieve, and see how many mails with Colorful

> > Headings

> > > were

> > > > > > > directed

> > > > > > > > to me.

> > > > > > > > > > But I always took it as a compliment. Even the

> > gauche

> > > way

> > > > > to

> > > > > > > degrade

> > > > > > > > never

> > > > > > > > > > bothered me. I continued to participate in the

> > debates

> > > > > with my

> > > > > > > > little or no

> > > > > > > > > > knowledge. But I hate to poke my nose in

> > controversial

> > > > > issues

> > > > > > and

> > > > > > > > the issues

> > > > > > > > > > I am not sure

> > > > > > > > > > about. If that is called a weakness - I accept it

> > > > > gleefully.

> > > > > > > > > >

> > > > > > > > > > I also read starements about " showing the mirror "

> > > > > > and " Nishkasit

> > > > > > > kar

> > > > > > > > diya

> > > > > > > > > > tha " etc. I always treat you as the shadow of

Prof.

> > > > > Upadhyaye

> > > > > > jee

> > > > > > > > who taught

> > > > > > > > > > me the great lesson of " Forgive and Forget " , so I

> > was a

> > > > > little

> > > > > > > > surprised

> > > > > > > > > > (but not at all shocked) with this retaliatory

> > > attitude.

> > > > > Now

> > > > > > you

> > > > > > > > will agree

> > > > > > > > > > with me that all chickens look gray in the dark.

> > > > > > > > > >

> > > > > > > > > > Kulbir jee, whos Lal Kitab business will suffer?

> Who

> > is

> > > > > > afraid of

> > > > > > > > > > Shudhi-Karan? Whos Chele Chapte will ran away? To

> > whom

> > > you

> > > > > are

> > > > > > > > refering? I

> > > > > > > > > > am like a " Nanga Putt Choran Vich Khedey " , " Na

aqal

> > naa

> > > > > > maut " - so

> > > > > > > > have

> > > > > > > > > > nothing to loose. Neither astrology is my bread &

> > > butter

> > > > > nor I

> > > > > > > have

> > > > > > > > any

> > > > > > > > > > Chela-Chapta. But yes, like you, I too have great

> > > faith in

> > > > > > this

> > > > > > > > divine

> > > > > > > > > > scripture and no one can ever deprived me of

that.

> > > > > > > > > >

> > > > > > > > > > Respectfully

> > > > > > > > > > Yograj Prabhakar

> > > > > > > > > >

> > > > > > > > > > *kulbir bance kulbirbance@* wrote:

> > > > > > > > > >

> > > > > > > > > > Gurudev; remember the last line of this book is

> MADAD

> > > > > MALIK

> > > > > > APNI

> > > > > > > > DEGA,

> > > > > > > > > > NEKI KHUD KARTE RAHO.

> > > > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI; YOUNH HI KOI

> > > BEWAFA

> > > > > NAHIN

> > > > > > > HOTA,

> > > > > > > > > > pehli majboori; logon ko yeh shaq paida na ho

jai

> ki

> > > mujhe

> > > > > > > lalkitab

> > > > > > > > ki

> > > > > > > > > > samajh nahin.

> > > > > > > > > > second; why to comment i.e. accept, deny or

improve

> > > upon a

> > > > > > point

> > > > > > > > which we

> > > > > > > > > > ourselves couldn't point out. bhai hamse badhkar

> > kaun;

> > > > > > > > > > please try to understand their difficulty they

have

> > > > > > apprehensions

> > > > > > > > > > 1. their lalkitab commerce will suffer.

> > > > > > > > > > 2. it is difficult to acept that one has been

> > > associated

> > > > > with

> > > > > > this

> > > > > > > > book

> > > > > > > > > > for years; but all gone waste; all of sudden

comes

> a

> > > bolt

> > > > > > that his

> > > > > > > > approach

> > > > > > > > > > was wrong; how to undo that. its hard to accept

> > unless

> > > > > > antarman ka

> > > > > > > > > > shudikaran ho gaya jai.

> > > > > > > > > > 3. thier goodwill and chele chapte/ following

will

> > run

> > > > > away.

> > > > > > > > > > so it is convenient to turn a blind eye.

> > > > > > > > > > jab pt ji ne shuru me hi likh diya DUNIYAVI HISAB

> > KITAB

> > > > > HAI ,

> > > > > > KOI

> > > > > > > > > > DAWA-E-KHUDAI NAHIN. then what's wrong in

reviewing

> > and

> > > > > > > discussing.

> > > > > > > > rome was

> > > > > > > > > > not built in a day, we all can become masters but

> > > patience

> > > > > and

> > > > > > > > integrity is

> > > > > > > > > > a vital ingredient.

> > > > > > > > > > sincerely

> > > > > > > > > > kulbirbance

> > > > > > > > > >

> > > > > > > > > > On 3/29/08, varun_trvd varun_trvd@ wrote:

> > > > > > > > > > >

> > > > > > > > > > > Respected members,

> > > > > > > > > > >

> > > > > > > > > > > This is the tragedy; raise a fundamental

> > astrological

> > > > > issue

> > > > > > and

> > > > > > > > all

> > > > > > > > > > > those who claim to have studied the Lal Kitab

for

> > > > > decades go

> > > > > > > > silent.

> > > > > > > > > > > If I had raised a peripheral question there

would

> > > have

> > > > > been

> > > > > > at

> > > > > > > > least

> > > > > > > > > > > half a dozen people participating in an

agitated

> > > debate.

> > > > > > > > > > >

> > > > > > > > > > > Go to the archives and you will find long

debates

> > on

> > > > > issues

> > > > > > like

> > > > > > > > > > > whether the steel ring should be open at the

ends

> > or

> > > > > > closed, or

> > > > > > > > > > > whether keeping a square piece of silver for

> > Saturn

> > > is

> > > > > just

> > > > > > to

> > > > > > > > find

> > > > > > > > > > > out the nature of the Saturn or it is also a

part

> > of

> > > the

> > > > > > upaya

> > > > > > > and

> > > > > > > > > > > so on.

> > > > > > > > > > >

> > > > > > > > > > > Or talk about any myth or a legend about the

> book,

> > > and

> > > > > you

> > > > > > find

> > > > > > > > > > > every body ready with a myth of their own.

Every

> > body

> > > > > > claiming

> > > > > > > to

> > > > > > > > be

> > > > > > > > > > > very close to Pandit ji; they would go at great

> > > lengths

> > > > > to

> > > > > > > > describe

> > > > > > > > > > > what he wore, how he walked, how the spirits

> > dictated

> > > > > the

> > > > > > book

> > > > > > > to

> > > > > > > > > > > him and so on. But when it comes to breaking

some

> > > > > > astrological

> > > > > > > > > > > misconceptions surrounding this book, none of

> them

> > > is to

> > > > > be

> > > > > > > seen.

> > > > > > > > > > >

> > > > > > > > > > > On this current issue under discussion except

for

> > > Kulbir

> > > > > ji

> > > > > > and

> > > > > > > > > > > Raheja ji, no body has come out with any

comments

> > > either

> > > > > > way.

> > > > > > > > > > >

> > > > > > > > > > > It is this apathy to discuss the Lal Kitab and

> its

> > > > > contents

> > > > > > > purely

> > > > > > > > > > > with an astrological perspective, which has

lead

> > > other

> > > > > > > astrologers

> > > > > > > > > > > to be vary of it. No wonder that they consider

> > this

> > > book

> > > > > as

> > > > > > a

> > > > > > > book

> > > > > > > > > > > of Tona-Totkas and the Lal Kitab astrologers as

> > semi-

> > > > > > literate

> > > > > > > > small

> > > > > > > > > > > time village pundits. I do not blame others for

> > this

> > > > > > > > misconception.

> > > > > > > > > > > We are at fault. It is our own apathy

responsible

> > > for it

> > > > > > because

> > > > > > > > we

> > > > > > > > > > > lack confidence to argue out issues on their

> > > astrological

> > > > > > > merits.

> > > > > > > > > > >

> > > > > > > > > > > Well, doesn't matter; our effort is to get the

> > > rightful

> > > > > > place

> > > > > > > this

> > > > > > > > > > > book deserves in the world of Indian Astrology.

> > > > > > Participation or

> > > > > > > > no

> > > > > > > > > > > participation we will continue with our effort.

> > > > > > > > > > >

> > > > > > > > > > > Regards,

> > > > > > > > > > >

> > > > > > > > > > > Varun Trivedi

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > > ------------------------------

> > > > > > > > > > Never miss a thing. Make your

> > > > > > > >

> > > > > >

> > > > >

> > >

> >

>

homepage.<http://us.rd./evt=51438/*http://www./r/hs

> > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

April 3, 2008

varun ji;

u slipped in this message; it is not in accordance with ur

latest message.

sincerely

kulbirbance

, " varun_trvd "

<varun_trvd wrote:

>

> Dear Kulbir Bhai,

>

> After reaching the aangan [ house # 9 ] I will have to turn around

> and walk back to the gate I entered from.

>

> Regards,

>

> Varun

>

, " kulbirbance "

> <kulbirbance@> wrote:

> >

> > varun ji

> >

> > agar khanna no 9 makan ka sahan ya aangan hoga to khanna no

> > 1 se 9 ko jakar aap makan se bahar kaise nikal sakte hain please

> > give it a thought.

> >

> > kulbirbance

> >

> > , " varun_trvd "

> > <varun_trvd@> wrote:

> > >

> > > Kulbir bhai,

> > >

> > > khana # 9 kisi bhi makan ka sahan ya aangan hoga. Purane zamane

> > mein

> > > sabhi makano mein aagan ghar ke beech mein hota tha. aagan ke

> > charon

> > > tarf kothari ya kamare or varandah hota tha. Bath room to ghar

> > mein

> > > hi hota tha lekin latrine ghar ke bahar hoti thi.

> > >

> > > Kuch zamidar gharon mein do [ two ] aangan hote the, ek mardana

> > aur

> > > ek zanana.

> > >

> > > Aksar sabhi gharon ka ek sa hi naqsha hota tha, bahar ki tarf

> > > baithak / chaupal, kua , ghori bandhne ki jagah, phir andar

> sahan,

> > > jiske charon taraf kamare.

> > >

> > > have a nice day,

> > >

> > > Varun

> > >

> > > , " kulbir bance "

> > > <kulbirbance@> wrote:

> > > >

> > > > Varun ji agar, makkan kundali ki baat karein to khanna no 9

> > > hamesha makkan

> > > > ka centre hoga ya koi aur jagah bhi ho sakti hai.

> > > > kulbirbance

> > > >

> > > > On 4/1/08, varun_trvd <varun_trvd@> wrote:

> > > > >

> > > > > Dear Kulbir Bhai,

> > > > >

> > > > > If we are talking about the khana as marked in a Makan

> > Kundali,

> > > then

> > > > > how can khana # 3 & 8 be on the right while entering ? These

> > two

> > > > > houses represent south. These two house can be on the right

> > only

> > > if

> > > > > we enter the house from the west gate.

> > > > >

> > > > > Yes in the Janma Kundali if we enter from the first house [

> > > lagna ]

> > > > > and go upto the 9th in a zodiac sequence then only houses

> from

> > 1

> > > to

> > > > > 8 can be on the right.

> > > > >

> > > > > Therefore let's be clear which directions are we talking

> about?

> > > > > Directions in a Makan Kundali or the directions in a Janma

> > > Kundali ?

> > > > >

> > > > > Just a thought.

> > > > >

> > > > > Have a nice day

> > > > >

> > > > > Varun

> > > > >

> > > > > --- In

> <%

> > > 40>,

> > > > > " kulbirbance "

> > > > > <kulbirbance@> wrote:

> > > > > >

> > > > > > umesh ji seems right, the directions change when the

> > position

> > > of

> > > > > > observer changes. when we enter the place the side which

is

> > on

> > > the

> > > > > > right side chages to left when we move out. therefore it

> can

> > be

> > > > > > safely concluded that when we enter the house items via

> > planets

> > > > > > posited representing house no 1 to 8 are on right side,

10-

> > 12

> > > on

> > > > > the

> > > > > > left side and house no.9 is the referance point. i.e.

> > > directions

> > > > > turn

> > > > > > like a mirror image i think it is called lateral

inversion;

> > > when

> > > > > the

> > > > > > person going in turns his back towards the house.i.e

> changes

> > > his

> > > > > > direction to the referance point i.e. house no9.

> > > > > > kulbirbance.

> > > > > >

> > > > > > ---- In

> > > <%

> > > 40>,

> > > > > " Umesh Sharma "

> > > > > > <mudit982001@> wrote:

> > > > > > >

> > > > > > > Respected Lalkitabee Ji,

> > > > > > > In my view this statement has Two different terms.

> > > > > > > 1. KUNDALI KE KHANA NO. 1 SE CHALKAR AGAR NAUVAIN KO

> > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> DAYAAN

> > > > > (right)

> > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

NO.

> 1

> > SE

> > > > > 8

> > > > > > TAK HO

> > > > > > > APNA SABOOT DENGEY.

> > > > > > > 2. ISI TARAH AGAR 12 NO. KHAANE SE APNE AAPKO KHANA

> > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR

SE

> > > AAKAR

> > > > > > DAAKHIL

> > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > > GRAH --

> > > > > > DAAYEN

> > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > 1. In first term the person go out side from house.

> > > > > > > 2. In 2nd term the persaon come in side from out side.

> > > > > > > Both are opposite directins.

> > > > > >

> > > > >

> > > > > >

> > > > > > > Regards

> > > > > > >

> > > > > >

> > > > >

> > > > > >

> > > > > > > Umesh Sharma

> > > > > > >

> > > > > > > --- In

> > > <%

> > > 40>,

> > > > > " lalkitabee "

> > > > > > > <lalkitabee@> wrote:

> > > > > > > >

> > > > > > > > Bhai Yograj ji

> > > > > > > >

> > > > > > > > aapka lalkitab ke original 5 version bina kisi swarth

> ke

> > > logo

> > > > > main

> > > > > > > > baantnaa samaaj ke liye ek aisa yogdaan hai jise ki

> aane

> > > wale

> > > > > > samay

> > > > > > > > main kabhi bhi nahi bhulaayaa ja saktaa. Aapne ise is

> > roop

> > > > > main

> > > > > > jis

> > > > > > > > tarah se surakshit kiyaa hai, vah appki udaartaa ka

> > > parichayak

> > > > > > hai.It

> > > > > > > > is a great work of great soul like u.

> > > > > > > >

> > > > > > > > Lekin Yograj ji, in 5 books ke baad aglaa daur jo ab

> > shuru

> > > hua

> > > > > hai

> > > > > > > > iski kalpana kuchh logon ke man main aaj se 3 varsh

> > pehley

> > > hee

> > > > > > thi aur

> > > > > > > > uske liye kuchh prayaas kiye gaye, jinhain kuchh logon

> > ne

> > > Urdu

> > > > > vs

> > > > > > > > Hindi/Dalda ka khitaab dekar darkinaar kar diyaa aur

> > khud

> > > ko

> > > > > is

> > > > > > tarah

> > > > > > > se

> > > > > > > > expose kiyaa ki shayad pujyaa pandit ji ki Rooh unhain

> > > lalkitab

> > > > > > > samjhaa

> > > > > > > > kar jaa rahi hai aur unki baat ko hooob-hoo maan liyaa

> > > jaye.

> > > > > > Lalkitab

> > > > > > > > ki lines main ooper neechey ,aage peechey ghumaakar ve

> > log

> > > > > kyaa

> > > > > > sabit

> > > > > > > > karnaa chahtey they samajh nahi aayaa, aaj aap khud ko

> > hee

> > > > > dekho

> > > > > > aap

> > > > > > > to

> > > > > > > > urdu bahut badhia jaantey hain fir bhi galati to ho hi

> > > jaati

> > > > > hai,

> > > > > > arre

> > > > > > > > bhai insaan galatiyon ka putlaa hai,Jaise aap galati

> kar

> > > > > saktey

> > > > > > hain

> > > > > > > aur

> > > > > > > > bhi kar saktey hain, aaj groups main hum sabhi isliye

> > > ikatthey

> > > > > > hotey

> > > > > > > > hain taaki hum log galatiyon aur bhrantoyon se alag

> > hatkar

> > > > > gyaan

> > > > > > ek

> > > > > > > > doosrey ke jariye prapt kar sakain.

> > > > > > > >

> > > > > > > > Chalo chhodo in baaton ko aur jaraa Original Lalkitab

> > 1952

> > > ke

> > > > > > > > page no. 206 par " GRAH KUNDALI KI MAKAAN KE HISAB SE

> > > DURUSTI

> > > > > par

> > > > > > nazar

> > > > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA NO. 1 SE

> CHALKAR

> > > AGAR

> > > > > > NAUVAIN

> > > > > > > KO

> > > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> > DAYAAN

> > > > > > (right)

> > > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

> NO.

> > 1

> > > SE

> > > > > 8

> > > > > > TAK HO

> > > > > > > > APNA SABOOT DENGEY, ISI TARAH AGAR 12 NO. KHAANE SE

> APNE

> > > AAPKO

> > > > > > KHANA

> > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN BAAHAR

SE

> > > AAKAR

> > > > > > DAAKHIL

> > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON KE

> > > GRAH --

> > > > > > DAAYEN

> > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > >

> > > > > > > > Kyaa aisa nahi lag rahaa hai ki yahaan par bhi kuchh

> > > > > contradiction

> > > > > > > > hai. Dono hee tarah makan ke daayeen taraf saboot.

> Mujhe

> > > > > lagtaa

> > > > > > hai ki

> > > > > > > > yahaan par bhi lalkitab main shayd misprint hai ya

> > galati

> > > ki

> > > > > > gunjaish

> > > > > > > > hai. Aapkaa kyaa vichaar hai? Kyon na hum aur baaton

> par

> > > jor

> > > > > dene

> > > > > > ki

> > > > > > > > bajaay is muddey par discussion ko continue karain.

> Agar

> > > meraa

> > > > > > shak

> > > > > > > > jayaj hai to is par gaur kiyaa jaaaye, agar najayaz

hai

> > to

> > > > > uskaa

> > > > > > > > khulaasa karne ki taqleef karain. Rahee baat shikve

> > > shikayat

> > > > > ki--

> > > > > > to

> > > > > > > > yograaj ji vo to chaltey hee rahengey, Koyee gyaan

lene

> > ke

> > > > > liye

> > > > > > group

> > > > > > > > main aayaa ,koyee dene ke liye, koyee paise batorne to

> > > koyee

> > > > > chele

> > > > > > > > ikatthey karney main bhi interested ho saktaaa hai. In

> > sab

> > > > > baaton

> > > > > > ka

> > > > > > > > koyee tharmameter to hai nahi . Who is queen & who is

> > > maid ,

> > > > > it

> > > > > > shudnt

> > > > > > > > be motive all of us.Kyon group main shikvey shikayat

> par

> > > jor

> > > > > de

> > > > > > rahey

> > > > > > > > ho.Aur apni taraf se main ek baat saaf karnaa chahtaa

> > hoon

> > > ki

> > > > > > maine

> > > > > > > > Aaina dikhane ki baat un logo ke liye likhi thi

> > > jo ,lalkitab

> > > > > ke

> > > > > > babat

> > > > > > > > poochhey gaye sawaal ke jawab main bola kartey they ki

> > > > > > > ---PROFESSIONALS

> > > > > > > > LE UDENGEY -isliye bolnaa thik nahi. aaj is group main

> > ek

> > > ek

> > > > > baat

> > > > > > kee

> > > > > > > > tafseel dene ki koshish ki ja rahee hai, aur to aur

> > > lalkitab

> > > > > ki

> > > > > > mool

> > > > > > > > pustak ki bhi galatiyaan pakdi jaa rahee hain aur

> > > > > professionals

> > > > > > bhi

> > > > > > > > khulkar bol rahey hain jahaan tak unhain pataa hai. To

> > ve

> > > log

> > > > > aaj

> > > > > > kis

> > > > > > > > gufaa main jaakar baith gaye hain. Sahee maayno main

to

> > > shayad

> > > > > > aaj is

> > > > > > > > group ke yogdaan se ve bhi seekh rahey hongey ki

> > lalkitab

> > > ko

> > > > > kaise

> > > > > > > > padhaa jaye. QAIYDEY KI TARAH YA EK RESEARCH ORIENTED

> > > GRANTH

> > > > > KI

> > > > > > TARAH.

> > > > > > > > agar meri baat theek nahi to un logon ko yahaan par

> > shirkat

> > > > > jaroor

> > > > > > > karni

> > > > > > > > chahiye.

> > > > > > > >

> > > > > > > > Mere red words ki baabat discussion ko roop dene ka

> kash

> > > > > karain.

> > > > > > > >

> > > > > > > > Pt.lalkitabee

> > > > > > > >

> > > > > > > > V.Shukla

> > > > > > > >

> > > > > > > > wrote:

> > > > > > > > >

> > > > > > > > > Maharaj;

> > > > > > > > >

> > > > > > > > > i didn't take anyone's name; how did u reach the

> > > conclusion

> > > > > > that it

> > > > > > > > > is aimed at you. to be very frank i had bhatia ji in

> > > mind.

> > > > > > nowhere

> > > > > > > did

> > > > > > > > u cut

> > > > > > > > > my viewpoint; it was all started by bhatia ji when i

> > > asked

> > > > > him

> > > > > > about

> > > > > > > > his

> > > > > > > > > foot note and it's authenticity. i am sorry i have

to

> > go

> > > > > > personal on

> > > > > > > > record

> > > > > > > > > but just check; he comes in various forums; tries to

> > be a

> > > > > > bhisham

> > > > > > > > pitama but

> > > > > > > > > gets lost whenever any logical thing is to be

> > discussed.

> > > you

> > > > > > know i

> > > > > > > > have

> > > > > > > > > proof of many other things about participation but

> > don't

> > > > > want to

> > > > > > > > derail the

> > > > > > > > > process of ongoing discussions by starting a new

> > > controversy;

> > > > > > > > > would you please be kind enough to let me know as to

> > > where

> > > > > did

> > > > > > my

> > > > > > > mail

> > > > > > > > point

> > > > > > > > > towards you or in which manner did u interpret it.

> > > > > > > > > baundale hoe bande nu jhunda te paya kapda wi bhoot

> > pret

> > > hi

> > > > > > lagda so

> > > > > > > > just

> > > > > > > > > have a deep breath and reanalyse.

> > > > > > > > >

> > > > > > > > > kulbirbains.

> > > > > > > > >

> > > > > > > > > On 3/31/08, Yograj Prabhakar yr_prabhakar@ wrote:

> > > > > > > > > >

> > > > > > > > > > Dear Varun jee

> > > > > > > > > >

> > > > > > > > > > The tragedy is not only what you have mentioned.

> > > Another

> > > > > great

> > > > > > > > tragedy is

> > > > > > > > > > that whoever found a " Sonth Kee Ganth " starts

> > thinking

> > > > > > himself a

> > > > > > > > > > " Pansaaree " , unfortunately we all are suffering

> from

> > > this

> > > > > > fatal

> > > > > > > > disease.

> > > > > > > > > >

> > > > > > > > > > There are two kinds of people in Lal Kitab, " Dil

> > > Waley " and

> > > > > > > " Deemagh

> > > > > > > > Wale "

> > > > > > > > > > Dil waley has more Josh than Hosh whereas Deemagh

> > Waley

> > > > > has

> > > > > > more

> > > > > > > > Hosh but

> > > > > > > > > > less Josh. Both are actually complimentary to each

> > > other. A

> > > > > > > perfect

> > > > > > > > blend of

> > > > > > > > > > Josh and Hosh is a must to achieve anything. Dil

> > Walon

> > > ne

> > > > > toh

> > > > > > > Pundit

> > > > > > > > jee ke

> > > > > > > > > > 5 Anmol Rattan bataur Prashad dunia bhar ko baant

> > kar

> > > apne

> > > > > > sir se

> > > > > > > > Kitab ka

> > > > > > > > > > Rinn Utaar diya hai. Ab iski Roshni ko duniya bhar

> > mein

> > > > > > phailaney

> > > > > > > ki

> > > > > > > > > > zimmewaree " Deemagh Walon " ki bhi hai. Agar aaj Ek

> > Ek

> > > lafz

> > > > > > aur Ek

> > > > > > > Ek

> > > > > > > > logic

> > > > > > > > > > par agar debate

> > > > > > > > > > ho rahi hai to yaqeen karna, is baat kee khushi

> mujh

> > se

> > > > > zyada

> > > > > > > shayad

> > > > > > > > hi

> > > > > > > > > > kisi aur ko hogi. It is not necessary that we

agree

> > > with

> > > > > each

> > > > > > > other

> > > > > > > > on every

> > > > > > > > > > point. Every individual has his own way of seeing

> the

> > > > > things,

> > > > > > we

> > > > > > > > must not

> > > > > > > > > > raise question mark on that. Fot some Lal Kitab is

> > > > > > just " another

> > > > > > > > book " of

> > > > > > > > > > astrology, for many it is sacrosanct or divine

> > > scripture,

> > > > > > whats

> > > > > > > > wrong with

> > > > > > > > > > that? How a person looks at a filled bottle is

> > depends

> > > > > upon

> > > > > > his

> > > > > > > own

> > > > > > > > > > judgment and capacity, why one should try to

impose

> > his

> > > > > > thoughts

> > > > > > > > over

> > > > > > > > > > anyone? We cannot even force our thoughts on our

> own

> > > kids,

> > > > > so

> > > > > > how

> > > > > > > we

> > > > > > > > can

> > > > > > > > > > expect others to follow our dictates?

> > > > > > > > > >

> > > > > > > > > > I do not know about the others but, for me knowing

> > > about

> > > > > how

> > > > > > > Pundit

> > > > > > > > jee

> > > > > > > > > > use to talk, walk, sit, wear, behave, looks and

> even

> > > abuse

> > > > > is

> > > > > > of

> > > > > > > no

> > > > > > > > less

> > > > > > > > > > significance, if someone has any objection - I do

> not

> > > > > care.

> > > > > > And

> > > > > > > what

> > > > > > > > is

> > > > > > > > > > wrong in it if someone produce some point (like in

> > the

> > > > > case of

> > > > > > > Bejod

> > > > > > > > > > Chhalla) in reference to the words of veterans? A

> > few

> > > days

> > > > > > back a

> > > > > > > > remedy of

> > > > > > > > > > keeping Sponge was discussed in the forum, it is

> > > nowhere

> > > > > > written

> > > > > > > in

> > > > > > > > the book

> > > > > > > > > > as for how many days this sponge is supposed to be

> > > kept in

> > > > > > case of

> > > > > > > > Varshphal

> > > > > > > > > > and what to do with this afterwards. I prefer not

> to

> > > speak

> > > > > > about

> > > > > > > > that as I

> > > > > > > > > > knew that a demand of " Forensic analysis " will

> arise

> > > if I

> > > > > > forward

> > > > > > > my

> > > > > > > > views

> > > > > > > > > > since the same was conveyed by a non-

> > > > > professional " VayoVridh "

> > > > > > Lal

> > > > > > > > kitab

> > > > > > > > > > premi.

> > > > > > > > > >

> > > > > > > > > > As far as running from the participation is

> > concerned,

> > > I

> > > > > would

> > > > > > > like

> > > > > > > > to

> > > > > > > > > > assure you that Peeth Dikha Kar Bhag jaana meri

> > fitrat

> > > > > nahi

> > > > > > hai.

> > > > > > > > Browse the

> > > > > > > > > > achieve, and see how many mails with Colorful

> > Headings

> > > were

> > > > > > > directed

> > > > > > > > to me.

> > > > > > > > > > But I always took it as a compliment. Even the

> > gauche

> > > way

> > > > > to

> > > > > > > degrade

> > > > > > > > never

> > > > > > > > > > bothered me. I continued to participate in the

> > debates

> > > > > with my

> > > > > > > > little or no

> > > > > > > > > > knowledge. But I hate to poke my nose in

> > controversial

> > > > > issues

> > > > > > and

> > > > > > > > the issues

> > > > > > > > > > I am not sure

> > > > > > > > > > about. If that is called a weakness - I accept it

> > > > > gleefully.

> > > > > > > > > >

> > > > > > > > > > I also read starements about " showing the mirror "

> > > > > > and " Nishkasit

> > > > > > > kar

> > > > > > > > diya

> > > > > > > > > > tha " etc. I always treat you as the shadow of

Prof.

> > > > > Upadhyaye

> > > > > > jee

> > > > > > > > who taught

> > > > > > > > > > me the great lesson of " Forgive and Forget " , so I

> > was a

> > > > > little

> > > > > > > > surprised

> > > > > > > > > > (but not at all shocked) with this retaliatory

> > > attitude.

> > > > > Now

> > > > > > you

> > > > > > > > will agree

> > > > > > > > > > with me that all chickens look gray in the dark.

> > > > > > > > > >

> > > > > > > > > > Kulbir jee, whos Lal Kitab business will suffer?

> Who

> > is

> > > > > > afraid of

> > > > > > > > > > Shudhi-Karan? Whos Chele Chapte will ran away? To

> > whom

> > > you

> > > > > are

> > > > > > > > refering? I

> > > > > > > > > > am like a " Nanga Putt Choran Vich Khedey " , " Na

aqal

> > naa

> > > > > > maut " - so

> > > > > > > > have

> > > > > > > > > > nothing to loose. Neither astrology is my bread &

> > > butter

> > > > > nor I

> > > > > > > have

> > > > > > > > any

> > > > > > > > > > Chela-Chapta. But yes, like you, I too have great

> > > faith in

> > > > > > this

> > > > > > > > divine

> > > > > > > > > > scripture and no one can ever deprived me of that.

> > > > > > > > > >

> > > > > > > > > > Respectfully

> > > > > > > > > > Yograj Prabhakar

> > > > > > > > > >

> > > > > > > > > > *kulbir bance kulbirbance@* wrote:

> > > > > > > > > >

> > > > > > > > > > Gurudev; remember the last line of this book is

> MADAD

> > > > > MALIK

> > > > > > APNI

> > > > > > > > DEGA,

> > > > > > > > > > NEKI KHUD KARTE RAHO.

> > > > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI; YOUNH HI KOI

> > > BEWAFA

> > > > > NAHIN

> > > > > > > HOTA,

> > > > > > > > > > pehli majboori; logon ko yeh shaq paida na ho jai

> ki

> > > mujhe

> > > > > > > lalkitab

> > > > > > > > ki

> > > > > > > > > > samajh nahin.

> > > > > > > > > > second; why to comment i.e. accept, deny or

improve

> > > upon a

> > > > > > point

> > > > > > > > which we

> > > > > > > > > > ourselves couldn't point out. bhai hamse badhkar

> > kaun;

> > > > > > > > > > please try to understand their difficulty they

have

> > > > > > apprehensions

> > > > > > > > > > 1. their lalkitab commerce will suffer.

> > > > > > > > > > 2. it is difficult to acept that one has been

> > > associated

> > > > > with

> > > > > > this

> > > > > > > > book

> > > > > > > > > > for years; but all gone waste; all of sudden

comes

> a

> > > bolt

> > > > > > that his

> > > > > > > > approach

> > > > > > > > > > was wrong; how to undo that. its hard to accept

> > unless

> > > > > > antarman ka

> > > > > > > > > > shudikaran ho gaya jai.

> > > > > > > > > > 3. thier goodwill and chele chapte/ following will

> > run

> > > > > away.

> > > > > > > > > > so it is convenient to turn a blind eye.

> > > > > > > > > > jab pt ji ne shuru me hi likh diya DUNIYAVI HISAB

> > KITAB

> > > > > HAI ,

> > > > > > KOI

> > > > > > > > > > DAWA-E-KHUDAI NAHIN. then what's wrong in

reviewing

> > and

> > > > > > > discussing.

> > > > > > > > rome was

> > > > > > > > > > not built in a day, we all can become masters but

> > > patience

> > > > > and

> > > > > > > > integrity is

> > > > > > > > > > a vital ingredient.

> > > > > > > > > > sincerely

> > > > > > > > > > kulbirbance

> > > > > > > > > >

> > > > > > > > > > On 3/29/08, varun_trvd varun_trvd@ wrote:

> > > > > > > > > > >

> > > > > > > > > > > Respected members,

> > > > > > > > > > >

> > > > > > > > > > > This is the tragedy; raise a fundamental

> > astrological

> > > > > issue

> > > > > > and

> > > > > > > > all

> > > > > > > > > > > those who claim to have studied the Lal Kitab

for

> > > > > decades go

> > > > > > > > silent.

> > > > > > > > > > > If I had raised a peripheral question there

would

> > > have

> > > > > been

> > > > > > at

> > > > > > > > least

> > > > > > > > > > > half a dozen people participating in an agitated

> > > debate.

> > > > > > > > > > >

> > > > > > > > > > > Go to the archives and you will find long

debates

> > on

> > > > > issues

> > > > > > like

> > > > > > > > > > > whether the steel ring should be open at the

ends

> > or

> > > > > > closed, or

> > > > > > > > > > > whether keeping a square piece of silver for

> > Saturn

> > > is

> > > > > just

> > > > > > to

> > > > > > > > find

> > > > > > > > > > > out the nature of the Saturn or it is also a

part

> > of

> > > the

> > > > > > upaya

> > > > > > > and

> > > > > > > > > > > so on.

> > > > > > > > > > >

> > > > > > > > > > > Or talk about any myth or a legend about the

> book,

> > > and

> > > > > you

> > > > > > find

> > > > > > > > > > > every body ready with a myth of their own. Every

> > body

> > > > > > claiming

> > > > > > > to

> > > > > > > > be

> > > > > > > > > > > very close to Pandit ji; they would go at great

> > > lengths

> > > > > to

> > > > > > > > describe

> > > > > > > > > > > what he wore, how he walked, how the spirits

> > dictated

> > > > > the

> > > > > > book

> > > > > > > to

> > > > > > > > > > > him and so on. But when it comes to breaking

some

> > > > > > astrological

> > > > > > > > > > > misconceptions surrounding this book, none of

> them

> > > is to

> > > > > be

> > > > > > > seen.

> > > > > > > > > > >

> > > > > > > > > > > On this current issue under discussion except

for

> > > Kulbir

> > > > > ji

> > > > > > and

> > > > > > > > > > > Raheja ji, no body has come out with any

comments

> > > either

> > > > > > way.

> > > > > > > > > > >

> > > > > > > > > > > It is this apathy to discuss the Lal Kitab and

> its

> > > > > contents

> > > > > > > purely

> > > > > > > > > > > with an astrological perspective, which has lead

> > > other

> > > > > > > astrologers

> > > > > > > > > > > to be vary of it. No wonder that they consider

> > this

> > > book

> > > > > as

> > > > > > a

> > > > > > > book

> > > > > > > > > > > of Tona-Totkas and the Lal Kitab astrologers as

> > semi-

> > > > > > literate

> > > > > > > > small

> > > > > > > > > > > time village pundits. I do not blame others for

> > this

> > > > > > > > misconception.

> > > > > > > > > > > We are at fault. It is our own apathy

responsible

> > > for it

> > > > > > because

> > > > > > > > we

> > > > > > > > > > > lack confidence to argue out issues on their

> > > astrological

> > > > > > > merits.

> > > > > > > > > > >

> > > > > > > > > > > Well, doesn't matter; our effort is to get the

> > > rightful

> > > > > > place

> > > > > > > this

> > > > > > > > > > > book deserves in the world of Indian Astrology.

> > > > > > Participation or

> > > > > > > > no

> > > > > > > > > > > participation we will continue with our effort.

> > > > > > > > > > >

> > > > > > > > > > > Regards,

> > > > > > > > > > >

> > > > > > > > > > > Varun Trivedi

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > > ------------------------------

> > > > > > > > > > Never miss a thing. Make your

> > > > > > > >

> > > > > >

> > > > >

> > >

> >

>

homepage.<http://us.rd./evt=51438/*http://www./r/hs

> > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

April 3, 2008

Dear Kulbir bhai,

I had meant that assuming [ or rather imagining ] I have gone aar-

paar of the 9th house, I will have to come to the entrance again to

re-enter the house.

Have a nice day

Varun

, " kulbirbance "

<kulbirbance wrote:

>

> varun ji;

>

> u slipped in this message; it is not in accordance with ur

> latest message.

>

> sincerely

>

> kulbirbance

>

, " varun_trvd "

> <varun_trvd@> wrote:

> >

> > Dear Kulbir Bhai,

> >

> > After reaching the aangan [ house # 9 ] I will have to turn

around

> > and walk back to the gate I entered from.

> >

> > Regards,

> >

> > Varun

> >

> > , " kulbirbance "

> > <kulbirbance@> wrote:

> > >

> > > varun ji

> > >

> > > agar khanna no 9 makan ka sahan ya aangan hoga to khanna no

> > > 1 se 9 ko jakar aap makan se bahar kaise nikal sakte hain

please

> > > give it a thought.

> > >

> > > kulbirbance

> > >

> > > , " varun_trvd "

> > > <varun_trvd@> wrote:

> > > >

> > > > Kulbir bhai,

> > > >

> > > > khana # 9 kisi bhi makan ka sahan ya aangan hoga. Purane

zamane

> > > mein

> > > > sabhi makano mein aagan ghar ke beech mein hota tha. aagan ke

> > > charon

> > > > tarf kothari ya kamare or varandah hota tha. Bath room to

ghar

> > > mein

> > > > hi hota tha lekin latrine ghar ke bahar hoti thi.

> > > >

> > > > Kuch zamidar gharon mein do [ two ] aangan hote the, ek

mardana

> > > aur

> > > > ek zanana.

> > > >

> > > > Aksar sabhi gharon ka ek sa hi naqsha hota tha, bahar ki tarf

> > > > baithak / chaupal, kua , ghori bandhne ki jagah, phir andar

> > sahan,

> > > > jiske charon taraf kamare.

> > > >

> > > > have a nice day,

> > > >

> > > > Varun

> > > >

> > > > , " kulbir bance "

> > > > <kulbirbance@> wrote:

> > > > >

> > > > > Varun ji agar, makkan kundali ki baat karein to khanna no 9

> > > > hamesha makkan

> > > > > ka centre hoga ya koi aur jagah bhi ho sakti hai.

> > > > > kulbirbance

> > > > >

> > > > > On 4/1/08, varun_trvd <varun_trvd@> wrote:

> > > > > >

> > > > > > Dear Kulbir Bhai,

> > > > > >

> > > > > > If we are talking about the khana as marked in a Makan

> > > Kundali,

> > > > then

> > > > > > how can khana # 3 & 8 be on the right while entering ?

These

> > > two

> > > > > > houses represent south. These two house can be on the

right

> > > only

> > > > if

> > > > > > we enter the house from the west gate.

> > > > > >

> > > > > > Yes in the Janma Kundali if we enter from the first

house [

> > > > lagna ]

> > > > > > and go upto the 9th in a zodiac sequence then only houses

> > from

> > > 1

> > > > to

> > > > > > 8 can be on the right.

> > > > > >

> > > > > > Therefore let's be clear which directions are we talking

> > about?

> > > > > > Directions in a Makan Kundali or the directions in a

Janma

> > > > Kundali ?

> > > > > >

> > > > > > Just a thought.

> > > > > >

> > > > > > Have a nice day

> > > > > >

> > > > > > Varun

> > > > > >

> > > > > > --- In

> > <%

> > > > 40>,

> > > > > > " kulbirbance "

> > > > > > <kulbirbance@> wrote:

> > > > > > >

> > > > > > > umesh ji seems right, the directions change when the

> > > position

> > > > of

> > > > > > > observer changes. when we enter the place the side

which

> is

> > > on

> > > > the

> > > > > > > right side chages to left when we move out. therefore

it

> > can

> > > be

> > > > > > > safely concluded that when we enter the house items via

> > > planets

> > > > > > > posited representing house no 1 to 8 are on right side,

> 10-

> > > 12

> > > > on

> > > > > > the

> > > > > > > left side and house no.9 is the referance point. i.e.

> > > > directions

> > > > > > turn

> > > > > > > like a mirror image i think it is called lateral

> inversion;

> > > > when

> > > > > > the

> > > > > > > person going in turns his back towards the house.i.e

> > changes

> > > > his

> > > > > > > direction to the referance point i.e. house no9.

> > > > > > > kulbirbance.

> > > > > > >

> > > > > > > ---- In

> > > > <%

> > > > 40>,

> > > > > > " Umesh Sharma "

> > > > > > > <mudit982001@> wrote:

> > > > > > > >

> > > > > > > > Respected Lalkitabee Ji,

> > > > > > > > In my view this statement has Two different terms.

> > > > > > > > 1. KUNDALI KE KHANA NO. 1 SE CHALKAR AGAR NAUVAIN KO

> > > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS TARAF -

> > DAYAAN

> > > > > > (right)

> > > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO KHANA

> NO.

> > 1

> > > SE

> > > > > > 8

> > > > > > > TAK HO

> > > > > > > > APNA SABOOT DENGEY.

> > > > > > > > 2. ISI TARAH AGAR 12 NO. KHAANE SE APNE AAPKO KHANA

> > > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN

BAAHAR

> SE

> > > > AAKAR

> > > > > > > DAAKHIL

> > > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON

KE

> > > > GRAH --

> > > > > > > DAAYEN

> > > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > > 1. In first term the person go out side from house.

> > > > > > > > 2. In 2nd term the persaon come in side from out

side.

> > > > > > > > Both are opposite directins.

> > > > > > >

> > > > > >

> > > > > > >

> > > > > > > > Regards

> > > > > > > >

> > > > > > >

> > > > > >

> > > > > > >

> > > > > > > > Umesh Sharma

> > > > > > > >

> > > > > > > > --- In

> > > > <%

> > > > 40>,

> > > > > > " lalkitabee "

> > > > > > > > <lalkitabee@> wrote:

> > > > > > > > >

> > > > > > > > > Bhai Yograj ji

> > > > > > > > >

> > > > > > > > > aapka lalkitab ke original 5 version bina kisi

swarth

> > ke

> > > > logo

> > > > > > main

> > > > > > > > > baantnaa samaaj ke liye ek aisa yogdaan hai jise ki

> > aane

> > > > wale

> > > > > > > samay

> > > > > > > > > main kabhi bhi nahi bhulaayaa ja saktaa. Aapne ise

is

> > > roop

> > > > > > main

> > > > > > > jis

> > > > > > > > > tarah se surakshit kiyaa hai, vah appki udaartaa ka

> > > > parichayak

> > > > > > > hai.It

> > > > > > > > > is a great work of great soul like u.

> > > > > > > > >

> > > > > > > > > Lekin Yograj ji, in 5 books ke baad aglaa daur jo

ab

> > > shuru

> > > > hua

> > > > > > hai

> > > > > > > > > iski kalpana kuchh logon ke man main aaj se 3 varsh

> > > pehley

> > > > hee

> > > > > > > thi aur

> > > > > > > > > uske liye kuchh prayaas kiye gaye, jinhain kuchh

logon

> > > ne

> > > > Urdu

> > > > > > vs

> > > > > > > > > Hindi/Dalda ka khitaab dekar darkinaar kar diyaa

aur

> > > khud

> > > > ko

> > > > > > is

> > > > > > > tarah

> > > > > > > > se

> > > > > > > > > expose kiyaa ki shayad pujyaa pandit ji ki Rooh

unhain

> > > > lalkitab

> > > > > > > > samjhaa

> > > > > > > > > kar jaa rahi hai aur unki baat ko hooob-hoo maan

liyaa

> > > > jaye.

> > > > > > > Lalkitab

> > > > > > > > > ki lines main ooper neechey ,aage peechey

ghumaakar ve

> > > log

> > > > > > kyaa

> > > > > > > sabit

> > > > > > > > > karnaa chahtey they samajh nahi aayaa, aaj aap

khud ko

> > > hee

> > > > > > dekho

> > > > > > > aap

> > > > > > > > to

> > > > > > > > > urdu bahut badhia jaantey hain fir bhi galati to

ho hi

> > > > jaati

> > > > > > hai,

> > > > > > > arre

> > > > > > > > > bhai insaan galatiyon ka putlaa hai,Jaise aap

galati

> > kar

> > > > > > saktey

> > > > > > > hain

> > > > > > > > aur

> > > > > > > > > bhi kar saktey hain, aaj groups main hum sabhi

isliye

> > > > ikatthey

> > > > > > > hotey

> > > > > > > > > hain taaki hum log galatiyon aur bhrantoyon se alag

> > > hatkar

> > > > > > gyaan

> > > > > > > ek

> > > > > > > > > doosrey ke jariye prapt kar sakain.

> > > > > > > > >

> > > > > > > > > Chalo chhodo in baaton ko aur jaraa Original

Lalkitab

> > > 1952

> > > > ke

> > > > > > > > > page no. 206 par " GRAH KUNDALI KI MAKAAN KE HISAB

SE

> > > > DURUSTI

> > > > > > par

> > > > > > > nazar

> > > > > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA NO. 1 SE

> > CHALKAR

> > > > AGAR

> > > > > > > NAUVAIN

> > > > > > > > KO

> > > > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO JIS

TARAF -

> > > DAYAAN

> > > > > > > (right)

> > > > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM GRAH JO

KHANA

> > NO.

> > > 1

> > > > SE

> > > > > > 8

> > > > > > > TAK HO

> > > > > > > > > APNA SABOOT DENGEY, ISI TARAH AGAR 12 NO. KHAANE SE

> > APNE

> > > > AAPKO

> > > > > > > KHANA

> > > > > > > > > NO. 9 KI TARAF AATEY HUVE GINE YA MAKAAN MAIN

BAAHAR

> SE

> > > > AAKAR

> > > > > > > DAAKHIL

> > > > > > > > > HONE LAGAIN TO KHANA NO. 12 SE 12, 11 10 KE GHARON

KE

> > > > GRAH --

> > > > > > > DAAYEN

> > > > > > > > > (right) TARAF MAKAAN KE --SABOOT DENGEY.

> > > > > > > > >

> > > > > > > > > Kyaa aisa nahi lag rahaa hai ki yahaan par bhi

kuchh

> > > > > > contradiction

> > > > > > > > > hai. Dono hee tarah makan ke daayeen taraf saboot.

> > Mujhe

> > > > > > lagtaa

> > > > > > > hai ki

> > > > > > > > > yahaan par bhi lalkitab main shayd misprint hai ya

> > > galati

> > > > ki

> > > > > > > gunjaish

> > > > > > > > > hai. Aapkaa kyaa vichaar hai? Kyon na hum aur

baaton

> > par

> > > > jor

> > > > > > dene

> > > > > > > ki

> > > > > > > > > bajaay is muddey par discussion ko continue karain.

> > Agar

> > > > meraa

> > > > > > > shak

> > > > > > > > > jayaj hai to is par gaur kiyaa jaaaye, agar najayaz

> hai

> > > to

> > > > > > uskaa

> > > > > > > > > khulaasa karne ki taqleef karain. Rahee baat shikve

> > > > shikayat

> > > > > > ki--

> > > > > > > to

> > > > > > > > > yograaj ji vo to chaltey hee rahengey, Koyee gyaan

> lene

> > > ke

> > > > > > liye

> > > > > > > group

> > > > > > > > > main aayaa ,koyee dene ke liye, koyee paise

batorne to

> > > > koyee

> > > > > > chele

> > > > > > > > > ikatthey karney main bhi interested ho saktaaa

hai. In

> > > sab

> > > > > > baaton

> > > > > > > ka

> > > > > > > > > koyee tharmameter to hai nahi . Who is queen & who

is

> > > > maid ,

> > > > > > it

> > > > > > > shudnt

> > > > > > > > > be motive all of us.Kyon group main shikvey

shikayat

> > par

> > > > jor

> > > > > > de

> > > > > > > rahey

> > > > > > > > > ho.Aur apni taraf se main ek baat saaf karnaa

chahtaa

> > > hoon

> > > > ki

> > > > > > > maine

> > > > > > > > > Aaina dikhane ki baat un logo ke liye likhi thi

> > > > jo ,lalkitab

> > > > > > ke

> > > > > > > babat

> > > > > > > > > poochhey gaye sawaal ke jawab main bola kartey

they ki

> > > > > > > > ---PROFESSIONALS

> > > > > > > > > LE UDENGEY -isliye bolnaa thik nahi. aaj is group

main

> > > ek

> > > > ek

> > > > > > baat

> > > > > > > kee

> > > > > > > > > tafseel dene ki koshish ki ja rahee hai, aur to aur

> > > > lalkitab

> > > > > > ki

> > > > > > > mool

> > > > > > > > > pustak ki bhi galatiyaan pakdi jaa rahee hain aur

> > > > > > professionals

> > > > > > > bhi

> > > > > > > > > khulkar bol rahey hain jahaan tak unhain pataa

hai. To

> > > ve

> > > > log

> > > > > > aaj

> > > > > > > kis

> > > > > > > > > gufaa main jaakar baith gaye hain. Sahee maayno

main

> to

> > > > shayad

> > > > > > > aaj is

> > > > > > > > > group ke yogdaan se ve bhi seekh rahey hongey ki

> > > lalkitab

> > > > ko

> > > > > > kaise

> > > > > > > > > padhaa jaye. QAIYDEY KI TARAH YA EK RESEARCH

ORIENTED

> > > > GRANTH

> > > > > > KI

> > > > > > > TARAH.

> > > > > > > > > agar meri baat theek nahi to un logon ko yahaan par

> > > shirkat

> > > > > > jaroor

> > > > > > > > karni

> > > > > > > > > chahiye.

> > > > > > > > >

> > > > > > > > > Mere red words ki baabat discussion ko roop dene ka

> > kash

> > > > > > karain.

> > > > > > > > >

> > > > > > > > > Pt.lalkitabee

> > > > > > > > >

> > > > > > > > > V.Shukla

> > > > > > > > >

> > > > > > > > > wrote:

> > > > > > > > > >

> > > > > > > > > > Maharaj;

> > > > > > > > > >

> > > > > > > > > > i didn't take anyone's name; how did u reach the

> > > > conclusion

> > > > > > > that it

> > > > > > > > > > is aimed at you. to be very frank i had bhatia

ji in

> > > > mind.

> > > > > > > nowhere

> > > > > > > > did

> > > > > > > > > u cut

> > > > > > > > > > my viewpoint; it was all started by bhatia ji

when i

> > > > asked

> > > > > > him

> > > > > > > about

> > > > > > > > > his

> > > > > > > > > > foot note and it's authenticity. i am sorry i

have

> to

> > > go

> > > > > > > personal on

> > > > > > > > > record

> > > > > > > > > > but just check; he comes in various forums;

tries to

> > > be a

> > > > > > > bhisham

> > > > > > > > > pitama but

> > > > > > > > > > gets lost whenever any logical thing is to be

> > > discussed.

> > > > you

> > > > > > > know i

> > > > > > > > > have

> > > > > > > > > > proof of many other things about participation

but

> > > don't

> > > > > > want to

> > > > > > > > > derail the

> > > > > > > > > > process of ongoing discussions by starting a new

> > > > controversy;

> > > > > > > > > > would you please be kind enough to let me know

as to

> > > > where

> > > > > > did

> > > > > > > my

> > > > > > > > mail

> > > > > > > > > point

> > > > > > > > > > towards you or in which manner did u interpret

it.

> > > > > > > > > > baundale hoe bande nu jhunda te paya kapda wi

bhoot

> > > pret

> > > > hi

> > > > > > > lagda so

> > > > > > > > > just

> > > > > > > > > > have a deep breath and reanalyse.

> > > > > > > > > >

> > > > > > > > > > kulbirbains.

> > > > > > > > > >

> > > > > > > > > > On 3/31/08, Yograj Prabhakar yr_prabhakar@ wrote:

> > > > > > > > > > >

> > > > > > > > > > > Dear Varun jee

> > > > > > > > > > >

> > > > > > > > > > > The tragedy is not only what you have

mentioned.

> > > > Another

> > > > > > great

> > > > > > > > > tragedy is

> > > > > > > > > > > that whoever found a " Sonth Kee Ganth " starts

> > > thinking

> > > > > > > himself a

> > > > > > > > > > > " Pansaaree " , unfortunately we all are suffering

> > from

> > > > this

> > > > > > > fatal

> > > > > > > > > disease.

> > > > > > > > > > >

> > > > > > > > > > > There are two kinds of people in Lal

Kitab, " Dil

> > > > Waley " and

> > > > > > > > " Deemagh

> > > > > > > > > Wale "

> > > > > > > > > > > Dil waley has more Josh than Hosh whereas

Deemagh

> > > Waley

> > > > > > has

> > > > > > > more

> > > > > > > > > Hosh but

> > > > > > > > > > > less Josh. Both are actually complimentary to

each

> > > > other. A

> > > > > > > > perfect

> > > > > > > > > blend of

> > > > > > > > > > > Josh and Hosh is a must to achieve anything.

Dil

> > > Walon

> > > > ne

> > > > > > toh

> > > > > > > > Pundit

> > > > > > > > > jee ke

> > > > > > > > > > > 5 Anmol Rattan bataur Prashad dunia bhar ko

baant

> > > kar

> > > > apne

> > > > > > > sir se

> > > > > > > > > Kitab ka

> > > > > > > > > > > Rinn Utaar diya hai. Ab iski Roshni ko duniya

bhar

> > > mein

> > > > > > > phailaney

> > > > > > > > ki

> > > > > > > > > > > zimmewaree " Deemagh Walon " ki bhi hai. Agar

aaj Ek

> > > Ek

> > > > lafz

> > > > > > > aur Ek

> > > > > > > > Ek

> > > > > > > > > logic

> > > > > > > > > > > par agar debate

> > > > > > > > > > > ho rahi hai to yaqeen karna, is baat kee khushi

> > mujh

> > > se

> > > > > > zyada

> > > > > > > > shayad

> > > > > > > > > hi

> > > > > > > > > > > kisi aur ko hogi. It is not necessary that we

> agree

> > > > with

> > > > > > each

> > > > > > > > other

> > > > > > > > > on every

> > > > > > > > > > > point. Every individual has his own way of

seeing

> > the

> > > > > > things,

> > > > > > > we

> > > > > > > > > must not

> > > > > > > > > > > raise question mark on that. Fot some Lal

Kitab is

> > > > > > > just " another

> > > > > > > > > book " of

> > > > > > > > > > > astrology, for many it is sacrosanct or divine

> > > > scripture,

> > > > > > > whats

> > > > > > > > > wrong with

> > > > > > > > > > > that? How a person looks at a filled bottle is

> > > depends

> > > > > > upon

> > > > > > > his

> > > > > > > > own

> > > > > > > > > > > judgment and capacity, why one should try to

> impose

> > > his

> > > > > > > thoughts

> > > > > > > > > over

> > > > > > > > > > > anyone? We cannot even force our thoughts on

our

> > own

> > > > kids,

> > > > > > so

> > > > > > > how

> > > > > > > > we

> > > > > > > > > can

> > > > > > > > > > > expect others to follow our dictates?

> > > > > > > > > > >

> > > > > > > > > > > I do not know about the others but, for me

knowing

> > > > about

> > > > > > how

> > > > > > > > Pundit

> > > > > > > > > jee

> > > > > > > > > > > use to talk, walk, sit, wear, behave, looks and

> > even

> > > > abuse

> > > > > > is

> > > > > > > of

> > > > > > > > no

> > > > > > > > > less

> > > > > > > > > > > significance, if someone has any objection - I

do

> > not

> > > > > > care.

> > > > > > > And

> > > > > > > > what

> > > > > > > > > is

> > > > > > > > > > > wrong in it if someone produce some point

(like in

> > > the

> > > > > > case of

> > > > > > > > Bejod

> > > > > > > > > > > Chhalla) in reference to the words of

veterans? A

> > > few

> > > > days

> > > > > > > back a

> > > > > > > > > remedy of

> > > > > > > > > > > keeping Sponge was discussed in the forum, it

is

> > > > nowhere

> > > > > > > written

> > > > > > > > in

> > > > > > > > > the book

> > > > > > > > > > > as for how many days this sponge is supposed

to be

> > > > kept in

> > > > > > > case of

> > > > > > > > > Varshphal

> > > > > > > > > > > and what to do with this afterwards. I prefer

not

> > to

> > > > speak

> > > > > > > about

> > > > > > > > > that as I

> > > > > > > > > > > knew that a demand of " Forensic analysis " will

> > arise

> > > > if I

> > > > > > > forward

> > > > > > > > my

> > > > > > > > > views

> > > > > > > > > > > since the same was conveyed by a non-

> > > > > > professional " VayoVridh "

> > > > > > > Lal

> > > > > > > > > kitab

> > > > > > > > > > > premi.

> > > > > > > > > > >

> > > > > > > > > > > As far as running from the participation is

> > > concerned,

> > > > I

> > > > > > would

> > > > > > > > like

> > > > > > > > > to

> > > > > > > > > > > assure you that Peeth Dikha Kar Bhag jaana meri

> > > fitrat

> > > > > > nahi

> > > > > > > hai.

> > > > > > > > > Browse the

> > > > > > > > > > > achieve, and see how many mails with Colorful

> > > Headings

> > > > were

> > > > > > > > directed

> > > > > > > > > to me.

> > > > > > > > > > > But I always took it as a compliment. Even the

> > > gauche

> > > > way

> > > > > > to

> > > > > > > > degrade

> > > > > > > > > never

> > > > > > > > > > > bothered me. I continued to participate in the

> > > debates

> > > > > > with my

> > > > > > > > > little or no

> > > > > > > > > > > knowledge. But I hate to poke my nose in

> > > controversial

> > > > > > issues

> > > > > > > and

> > > > > > > > > the issues

> > > > > > > > > > > I am not sure

> > > > > > > > > > > about. If that is called a weakness - I accept

it

> > > > > > gleefully.

> > > > > > > > > > >

> > > > > > > > > > > I also read starements about " showing the

mirror "

> > > > > > > and " Nishkasit

> > > > > > > > kar

> > > > > > > > > diya

> > > > > > > > > > > tha " etc. I always treat you as the shadow of

> Prof.

> > > > > > Upadhyaye

> > > > > > > jee

> > > > > > > > > who taught

> > > > > > > > > > > me the great lesson of " Forgive and Forget " ,

so I

> > > was a

> > > > > > little

> > > > > > > > > surprised

> > > > > > > > > > > (but not at all shocked) with this retaliatory

> > > > attitude.

> > > > > > Now

> > > > > > > you

> > > > > > > > > will agree

> > > > > > > > > > > with me that all chickens look gray in the

dark.

> > > > > > > > > > >

> > > > > > > > > > > Kulbir jee, whos Lal Kitab business will

suffer?

> > Who

> > > is

> > > > > > > afraid of

> > > > > > > > > > > Shudhi-Karan? Whos Chele Chapte will ran away?

To

> > > whom

> > > > you

> > > > > > are

> > > > > > > > > refering? I

> > > > > > > > > > > am like a " Nanga Putt Choran Vich Khedey " , " Na

> aqal

> > > naa

> > > > > > > maut " - so

> > > > > > > > > have

> > > > > > > > > > > nothing to loose. Neither astrology is my

bread &

> > > > butter

> > > > > > nor I

> > > > > > > > have

> > > > > > > > > any

> > > > > > > > > > > Chela-Chapta. But yes, like you, I too have

great

> > > > faith in

> > > > > > > this

> > > > > > > > > divine

> > > > > > > > > > > scripture and no one can ever deprived me of

that.

> > > > > > > > > > >

> > > > > > > > > > > Respectfully

> > > > > > > > > > > Yograj Prabhakar

> > > > > > > > > > >

> > > > > > > > > > > *kulbir bance kulbirbance@* wrote:

> > > > > > > > > > >

> > > > > > > > > > > Gurudev; remember the last line of this book is

> > MADAD

> > > > > > MALIK

> > > > > > > APNI

> > > > > > > > > DEGA,

> > > > > > > > > > > NEKI KHUD KARTE RAHO.

> > > > > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI; YOUNH HI

KOI

> > > > BEWAFA

> > > > > > NAHIN

> > > > > > > > HOTA,

> > > > > > > > > > > pehli majboori; logon ko yeh shaq paida na ho

jai

> > ki

> > > > mujhe

> > > > > > > > lalkitab

> > > > > > > > > ki

> > > > > > > > > > > samajh nahin.

> > > > > > > > > > > second; why to comment i.e. accept, deny or

> improve

> > > > upon a

> > > > > > > point

> > > > > > > > > which we

> > > > > > > > > > > ourselves couldn't point out. bhai hamse

badhkar

> > > kaun;

> > > > > > > > > > > please try to understand their difficulty they

> have

> > > > > > > apprehensions

> > > > > > > > > > > 1. their lalkitab commerce will suffer.

> > > > > > > > > > > 2. it is difficult to acept that one has been

> > > > associated

> > > > > > with

> > > > > > > this

> > > > > > > > > book

> > > > > > > > > > > for years; but all gone waste; all of sudden

> comes

> > a

> > > > bolt

> > > > > > > that his

> > > > > > > > > approach

> > > > > > > > > > > was wrong; how to undo that. its hard to accept

> > > unless

> > > > > > > antarman ka

> > > > > > > > > > > shudikaran ho gaya jai.

> > > > > > > > > > > 3. thier goodwill and chele chapte/ following

will

> > > run

> > > > > > away.

> > > > > > > > > > > so it is convenient to turn a blind eye.

> > > > > > > > > > > jab pt ji ne shuru me hi likh diya DUNIYAVI

HISAB

> > > KITAB

> > > > > > HAI ,

> > > > > > > KOI

> > > > > > > > > > > DAWA-E-KHUDAI NAHIN. then what's wrong in

> reviewing

> > > and

> > > > > > > > discussing.

> > > > > > > > > rome was

> > > > > > > > > > > not built in a day, we all can become masters

but

> > > > patience

> > > > > > and

> > > > > > > > > integrity is

> > > > > > > > > > > a vital ingredient.

> > > > > > > > > > > sincerely

> > > > > > > > > > > kulbirbance

> > > > > > > > > > >

> > > > > > > > > > > On 3/29/08, varun_trvd varun_trvd@ wrote:

> > > > > > > > > > > >

> > > > > > > > > > > > Respected members,

> > > > > > > > > > > >

> > > > > > > > > > > > This is the tragedy; raise a fundamental

> > > astrological

> > > > > > issue

> > > > > > > and

> > > > > > > > > all

> > > > > > > > > > > > those who claim to have studied the Lal Kitab

> for

> > > > > > decades go

> > > > > > > > > silent.

> > > > > > > > > > > > If I had raised a peripheral question there

> would

> > > > have

> > > > > > been

> > > > > > > at

> > > > > > > > > least

> > > > > > > > > > > > half a dozen people participating in an

agitated

> > > > debate.

> > > > > > > > > > > >

> > > > > > > > > > > > Go to the archives and you will find long

> debates

> > > on

> > > > > > issues

> > > > > > > like

> > > > > > > > > > > > whether the steel ring should be open at the

> ends

> > > or

> > > > > > > closed, or

> > > > > > > > > > > > whether keeping a square piece of silver for

> > > Saturn

> > > > is

> > > > > > just

> > > > > > > to

> > > > > > > > > find

> > > > > > > > > > > > out the nature of the Saturn or it is also a

> part

> > > of

> > > > the

> > > > > > > upaya

> > > > > > > > and

> > > > > > > > > > > > so on.

> > > > > > > > > > > >

> > > > > > > > > > > > Or talk about any myth or a legend about the

> > book,

> > > > and

> > > > > > you

> > > > > > > find

> > > > > > > > > > > > every body ready with a myth of their own.

Every

> > > body

> > > > > > > claiming

> > > > > > > > to

> > > > > > > > > be

> > > > > > > > > > > > very close to Pandit ji; they would go at

great

> > > > lengths

> > > > > > to

> > > > > > > > > describe

> > > > > > > > > > > > what he wore, how he walked, how the spirits

> > > dictated

> > > > > > the

> > > > > > > book

> > > > > > > > to

> > > > > > > > > > > > him and so on. But when it comes to breaking

> some

> > > > > > > astrological

> > > > > > > > > > > > misconceptions surrounding this book, none of

> > them

> > > > is to

> > > > > > be

> > > > > > > > seen.

> > > > > > > > > > > >

> > > > > > > > > > > > On this current issue under discussion except

> for

> > > > Kulbir

> > > > > > ji

> > > > > > > and

> > > > > > > > > > > > Raheja ji, no body has come out with any

> comments

> > > > either

> > > > > > > way.

> > > > > > > > > > > >

> > > > > > > > > > > > It is this apathy to discuss the Lal Kitab

and

> > its

> > > > > > contents

> > > > > > > > purely

> > > > > > > > > > > > with an astrological perspective, which has

lead

> > > > other

> > > > > > > > astrologers

> > > > > > > > > > > > to be vary of it. No wonder that they

consider

> > > this

> > > > book

> > > > > > as

> > > > > > > a

> > > > > > > > book

> > > > > > > > > > > > of Tona-Totkas and the Lal Kitab astrologers

as

> > > semi-

> > > > > > > literate

> > > > > > > > > small

> > > > > > > > > > > > time village pundits. I do not blame others

for

> > > this

> > > > > > > > > misconception.

> > > > > > > > > > > > We are at fault. It is our own apathy

> responsible

> > > > for it

> > > > > > > because

> > > > > > > > > we

> > > > > > > > > > > > lack confidence to argue out issues on their

> > > > astrological

> > > > > > > > merits.

> > > > > > > > > > > >

> > > > > > > > > > > > Well, doesn't matter; our effort is to get

the

> > > > rightful

> > > > > > > place

> > > > > > > > this

> > > > > > > > > > > > book deserves in the world of Indian

Astrology.

> > > > > > > Participation or

> > > > > > > > > no

> > > > > > > > > > > > participation we will continue with our

effort.

> > > > > > > > > > > >

> > > > > > > > > > > > Regards,

> > > > > > > > > > > >

> > > > > > > > > > > > Varun Trivedi

> > > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > > ------------------------------

> > > > > > > > > > > Never miss a thing. Make your

> > > > > > > > >

> > > > > > >

> > > > > >

> > > >

> > >

> >

>

homepage.<http://us.rd./evt=51438/*http://www./r/hs

> > > > > > >

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

Sign In

makkan kundali / Kulbir bhai khanna no9

Recommended Posts

Guest guest

Link to comment

Share on other sites

Guest guest

Link to comment

Share on other sites

Guest guest

Link to comment

Share on other sites

Guest guest

Link to comment

Share on other sites

Guest guest

Link to comment

Share on other sites

Join the conversation

Support the Ashram

Join Groups

Top Downloads