makkan kundali / daayen ya baayen - Lalkitabee ji

[Guest guest]

Lalkitabee ji

 

no i am sorry to say varun ji is imposing his views; untill the

whole para is explained in totality; partial ched chad ki kya tuk

banti hai; i know my membership in this group is going to be

terminated in a couple of days but i can't stop objecting to partial

ched chad. kya karun main apni aadat se majboor aur group moderators

apni majboori se.

apki aur varun ne jo kaam kiya hai aur mere man me jo aapki respect

hai; wah apni jagah par iska matlab yeh nahin ki main aapki galat

baat na katoon.

nothing personal purely business.

 

respectfully

 

kulbirbance

 

 

 

, " lalkitabee "

<lalkitabee wrote:

>

> Kulbir ji

> I think varun ji has expressed his views & doubt well in this

> regard.All of us are discussing here so we shud wait otherwise we

> have to accept it as we have accepted the varshfal. No other way.

>

> With regards

>

> Pt. Lalkitabee

>

>

, " varun_trvd "

> <varun_trvd@> wrote:

> >

> > Dear Kulbir Bhai,

> >

> >

> >

> > 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.........

> >

> > In this text which appears on page 206 of the 1952 urdu edition

> and also

> > on page 347 or the 1942 edition I suspect [ I said suspect

because

> I do

> > not have a proof yet ] that there is a mistake.

> >

> > The words marked red ' daayen' should read 'baayen' [ left ]. If

> the

> > correct word is 'baayen' then the entire question is over.

> >

> > Even if I do not get any proof, till then logically my mind will

> not

> > accept the text with the word 'daayen' and I will mark the

passage

> as

> > 'unresolved'.

> >

> > Therefore I have stopped thinking about it till such time that

> some one

> > explains the logic of the word daayen to me or I find some proof

> that

> > there is a mistake in the original book.

> >

> > Regards,

> >

> > Varun

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> > , " kulbirbance "

> > <kulbirbance@> wrote:

> > >

> > > 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

> > > > > > > > >

> > > > > > > > > > > > >

> > > > > > > > > > > > >

> > > > > > > > > > > > >

> > > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

[Guest guest]

Respected Kulbir Ji

 

Don worry, i think ur membership is much secure in this group more

than me,Even i have no right to say like that about membership ,though

im saying bcoz here all aspects are being discussed genuinly & im also

a part of that like other members.Im not doing any chhed chhad, so be

patient where there is a will there is a way.Both of us and other

innocent readers are working at their own hands.

Arre mere neem ke ped ,aapko lag rahaa hai ki aap meri baat kaat

rahey ho, jabki mujhe to yah lag rahaa hai ki aap mujhe iskaa answer

jaldi se jaldi dhhondhne ke liye motivate kar rahey ho,aajkal main bhi

adhik vyast hoon, isi karan main bhi to doosron ki madad le rahaa

hoon.Shayd un logon ne isko jaan ya samajh liyaa ho aur unki nazar

main bhi yah printing mistake ho sakti hai.

Aise bahut se log bhi hain is group main jinhone shayad is

kitaab ko baar baar parhaa hai aur aaj bhi parh rahey hain aur apne

tajurbey ke aadhaar par doosrey scholars ko bhi baar baar parhne ke

liye motivate kartey rahey hain. Agar is maamley main unki bhi help le

lee jaaye to kyaa buraayee hai.

Maine to saaf hee apnaa view rakh diyaa ki mujhe printing

mistake lag rahi hai , dono baar daayee taraf kehnaa to mujhe theek

lag hee nahi rahaa hai. Isse adhik main kyaa kahoon. Isiliye auron ki

madad le rahaa hoon.Kyonki kahin aisa na ho ki line ka mool arth hee

badal jaaye.Baaki meri raay main to dono martabaa right side LIKHA

JAANA GALAT HAI.Shayd yah printing mistake hai.

 

With regards

 

Pt.Lalkitabee

 

 

V.shukla

 

 

 

 

 

 

 

 

 

 

, " kulbirbance "

<kulbirbance wrote:

>

> Lalkitabee ji

>

> no i am sorry to say varun ji is imposing his views; untill the

> whole para is explained in totality; partial ched chad ki kya tuk

> banti hai; i know my membership in this group is going to be

> terminated in a couple of days but i can't stop objecting to partial

> ched chad. kya karun main apni aadat se majboor aur group moderators

> apni majboori se.

> apki aur varun ne jo kaam kiya hai aur mere man me jo aapki respect

> hai; wah apni jagah par iska matlab yeh nahin ki main aapki galat

> baat na katoon.

> nothing personal purely business.

>

> respectfully

>

> kulbirbance

>

>

>

> , " lalkitabee "

> <lalkitabee@> wrote:

> >

> > Kulbir ji

> > I think varun ji has expressed his views & doubt well in this

> > regard.All of us are discussing here so we shud wait otherwise we

> > have to accept it as we have accepted the varshfal. No other way.

> >

> > With regards

> >

> > Pt. Lalkitabee

> >

> >

> >

> >

> >

> >

> >

> >

> > , " varun_trvd "

> > <varun_trvd@> wrote:

> > >

> > > Dear Kulbir Bhai,

> > >

> > >

> > >

> > > 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.........

> > >

> > > In this text which appears on page 206 of the 1952 urdu edition

> > and also

> > > on page 347 or the 1942 edition I suspect [ I said suspect

> because

> > I do

> > > not have a proof yet ] that there is a mistake.

> > >

> > > The words marked red ' daayen' should read 'baayen' [ left ]. If

> > the

> > > correct word is 'baayen' then the entire question is over.

> > >

> > > Even if I do not get any proof, till then logically my mind will

> > not

> > > accept the text with the word 'daayen' and I will mark the

> passage

> > as

> > > 'unresolved'.

> > >

> > > Therefore I have stopped thinking about it till such time that

> > some one

> > > explains the logic of the word daayen to me or I find some proof

> > that

> > > there is a mistake in the original book.

> > >

> > > Regards,

> > >

> > > Varun

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > > , " kulbirbance "

> > > <kulbirbance@> wrote:

> > > >

> > > > 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

> > > > > > > > > >

> > > > > > > > > > > > > >

> > > > > > > > > > > > > >

> > > > > > > > > > > > > >

> > > > > > > > > > > > >

> > > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>