makkan kundali / daayen ya baayen - Kulbir ji

[Guest guest]

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]

Dear Kulbir bhai,

 

I have been expressing my views, that should not be construed that I

am trying to impose my views. We can not impose our views even on

our own children let alone others. Expressing views is not imposing

views. In the group every body is free to accept an opinion or to

reject it. I will be the last person to impose my views on others. I

am extremely sorry if my expressing the views has given the

ipression that I am imposing them.

 

As for the 'membership will be terminated', Kulbir bhai for any

discussion group to survive it is necessary that there is a counter-

opinion. Unless there are two different views, what could any one

argue on? And that is why we need you all the more. We need you to

keep us on alert. We know that one slip and Kulbir bhai will catch

me by the neck.

 

You do not know how valuable you are for me and the group.

 

Have a nice day,

 

Varun

 

 

 

 

 

 

 

, " 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

> > > > > > > > > >

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

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

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

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

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>