Makkan kundali / daayen ya baayen - Kulbir ji

April 1, 2008

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

April 2, 2008

Res. Gurus

I live in a flat which has no Aangan or Sahan than which place/room

count as a 9th house? It's a thought.

Thanks

Regards

Umesh Sharma

, " varun_trvd "

<varun_trvd wrote:

>

> 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

> > > > > > >

> > > > > > > --- In

, " varun_trvd "

> > > > > > > <varun_trvd@> wrote:

> > > > > > > >

> > > > > > > > Kulbir bhai,

> > > > > > > >

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

> Purane

> > > zamane

> > > > > > > mein

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

> > aagan

> > > ke

> > > > > > > charon

> > > > > > > > tarf kothari ya kamare or varandah hota tha. Bath

room

> to

> > > ghar

> > > > > > > mein

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

> > > > > > > >

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

ek

> > > mardana

> > > > > > > aur

> > > > > > > > ek zanana.

> > > > > > > >

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

bahar

> ki

> > > tarf

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

> > andar

> > > > > > sahan,

> > > > > > > > jiske charon taraf kamare.

> > > > > > > >

> > > > > > > > have a nice day,

> > > > > > > >

> > > > > > > > Varun

> > > > > > > >

> > > > > > > > , " kulbir

> > bance "

> > > > > > > > <kulbirbance@> wrote:

> > > > > > > > >

> > > > > > > > > Varun ji agar, makkan kundali ki baat karein to

> khanna

> > > no 9

> > > > > > > > hamesha makkan

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

> > > > > > > > > kulbirbance

> > > > > > > > >

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

> > > > > > > > > >

> > > > > > > > > > Dear Kulbir Bhai,

> > > > > > > > > >

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

> > Makan

> > > > > > > Kundali,

> > > > > > > > then

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

> > entering ?

> > > > > These

> > > > > > > two

> > > > > > > > > > houses represent south. These two house can be

on

> the

> > > right

> > > > > > > only

> > > > > > > > if

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

> > > > > > > > > >

> > > > > > > > > > Yes in the Janma Kundali if we enter from the

first

> > > house [

> > > > > > > > lagna ]

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

only

> > > houses

> > > > > > from

> > > > > > > 1

> > > > > > > > to

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

> > > > > > > > > >

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

> > > talking

> > > > > > about?

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

in

> a

> > > Janma

> > > > > > > > Kundali ?

> > > > > > > > > >

> > > > > > > > > > Just a thought.

> > > > > > > > > >

> > > > > > > > > > Have a nice day

> > > > > > > > > >

> > > > > > > > > > Varun

> > > > > > > > > >

> > > > > > > > > > --- In

> > > > > > <%

> > > > > > > > 40>,

> > > > > > > > > > " kulbirbance "

> > > > > > > > > > <kulbirbance@> wrote:

> > > > > > > > > > >

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

when

> > the

> > > > > > > position

> > > > > > > > of

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

> side

> > > which

> > > > > is

> > > > > > > on

> > > > > > > > the

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

> > > therefore it

> > > > > > can

> > > > > > > be

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

> items

> > > via

> > > > > > > planets

> > > > > > > > > > > posited representing house no 1 to 8 are on

right

> > > side,

> > > > > 10-

> > > > > > > 12

> > > > > > > > on

> > > > > > > > > > the

> > > > > > > > > > > left side and house no.9 is the referance

point.

> > i.e.

> > > > > > > > directions

> > > > > > > > > > turn

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

lateral

> > > > > inversion;

> > > > > > > > when

> > > > > > > > > > the

> > > > > > > > > > > person going in turns his back towards the

> > house.i.e

> > > > > > changes

> > > > > > > > his

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

no9.

> > > > > > > > > > > kulbirbance.

> > > > > > > > > > >

> > > > > > > > > > > ---- In

> > > > > > > >

> <%

> > > > > > > > 40>,

> > > > > > > > > > " Umesh Sharma "

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

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

> > > > > > > > > > > > Respected Lalkitabee Ji,

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

> > terms.

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

> NAUVAIN

> > > KO

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

> > > TARAF -

> > > > > > DAYAAN

> > > > > > > > > > (right)

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

JO

> > > KHANA

> > > > > NO.

> > > > > > 1

> > > > > > > SE

> > > > > > > > > > 8

> > > > > > > > > > > TAK HO

> > > > > > > > > > > > APNA SABOOT DENGEY.

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

> > KHANA

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

MAIN

> > > BAAHAR

> > > > > SE

> > > > > > > > AAKAR

> > > > > > > > > > > DAAKHIL

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

> > > GHARON KE

> > > > > > > > GRAH --

> > > > > > > > > > > DAAYEN

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

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

> > house.

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

> out

> > > side.

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > > > Regards

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > > > Umesh Sharma

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

> > > > > > > > > > > > --- In

> > > > > > > >

> <%

> > > > > > > > 40>,

> > > > > > > > > > " lalkitabee "

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

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

> > > > > > > > > > > > > Bhai Yograj ji

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

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

> kisi

> > > > > swarth

> > > > > > ke

> > > > > > > > logo

> > > > > > > > > > main

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

> > jise

> > > ki

> > > > > > aane

> > > > > > > > wale

> > > > > > > > > > > samay

> > > > > > > > > > > > > main kabhi bhi nahi bhulaayaa ja saktaa.

> Aapne

> > > ise is

> > > > > > > roop

> > > > > > > > > > main

> > > > > > > > > > > jis

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

> > udaartaa

> > > ka

> > > > > > > > parichayak

> > > > > > > > > > > hai.It

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

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

> > > > > > > > > > > > > Lekin Yograj ji, in 5 books ke baad aglaa

> daur

> > > jo ab

> > > > > > > shuru

> > > > > > > > hua

> > > > > > > > > > hai

> > > > > > > > > > > > > iski kalpana kuchh logon ke man main aaj

se 3

> > > varsh

> > > > > > > pehley

> > > > > > > > hee

> > > > > > > > > > > thi aur

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

> > kuchh

> > > > > logon

> > > > > > > ne

> > > > > > > > Urdu

> > > > > > > > > > vs

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

> > diyaa

> > > aur

> > > > > > > khud

> > > > > > > > ko

> > > > > > > > > > is

> > > > > > > > > > > tarah

> > > > > > > > > > > > se

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

> Rooh

> > > > > unhain

> > > > > > > > lalkitab

> > > > > > > > > > > > samjhaa

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

> > maan

> > > > > liyaa

> > > > > > > > jaye.

> > > > > > > > > > > Lalkitab

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

> > > ghumaakar

> > > > > ve

> > > > > > > log

> > > > > > > > > > kyaa

> > > > > > > > > > > sabit

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

> aap

> > > khud

> > > > > ko

> > > > > > > hee

> > > > > > > > > > dekho

> > > > > > > > > > > aap

> > > > > > > > > > > > to

> > > > > > > > > > > > > urdu bahut badhia jaantey hain fir bhi

galati

> > to

> > > ho

> > > > > hi

> > > > > > > > jaati

> > > > > > > > > > hai,

> > > > > > > > > > > arre

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

aap

> > > galati

> > > > > > kar

> > > > > > > > > > saktey

> > > > > > > > > > > hain

> > > > > > > > > > > > aur

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

> sabhi

> > > isliye

> > > > > > > > ikatthey

> > > > > > > > > > > hotey

> > > > > > > > > > > > > hain taaki hum log galatiyon aur

bhrantoyon

> se

> > > alag

> > > > > > > hatkar

> > > > > > > > > > gyaan

> > > > > > > > > > > ek

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

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

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

Original

> > > Lalkitab

> > > > > > > 1952

> > > > > > > > ke

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

> > > HISAB SE

> > > > > > > > DURUSTI

> > > > > > > > > > par

> > > > > > > > > > > nazar

> > > > > > > > > > > > > daalo,likhaa hai ki ---KUNDALI KE KHANA

NO. 1

> > SE

> > > > > > CHALKAR

> > > > > > > > AGAR

> > > > > > > > > > > NAUVAIN

> > > > > > > > > > > > KO

> > > > > > > > > > > > > JAYAIN YA MAKAAN SE BAAHAR KO NIKALAIN TO

JIS

> > > TARAF -

> > > > > > > DAYAAN

> > > > > > > > > > > (right)

> > > > > > > > > > > > > HAATH HOGAA- US TARAF MAKAAN KE TAMAAM

GRAH

> JO

> > > KHANA

> > > > > > NO.

> > > > > > > 1

> > > > > > > > SE

> > > > > > > > > > 8

> > > > > > > > > > > TAK HO

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

> > KHAANE

> > > SE

> > > > > > APNE

> > > > > > > > AAPKO

> > > > > > > > > > > KHANA

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

MAIN

> > > BAAHAR

> > > > > SE

> > > > > > > > AAKAR

> > > > > > > > > > > DAAKHIL

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

> > > GHARON KE

> > > > > > > > GRAH --

> > > > > > > > > > > DAAYEN

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

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

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

> bhi

> > > kuchh

> > > > > > > > > > contradiction

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

> > > saboot.

> > > > > > Mujhe

> > > > > > > > > > lagtaa

> > > > > > > > > > > hai ki

> > > > > > > > > > > > > yahaan par bhi lalkitab main shayd

misprint

> hai

> > > ya

> > > > > > > galati

> > > > > > > > ki

> > > > > > > > > > > gunjaish

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

aur

> > > baaton

> > > > > > par

> > > > > > > > jor

> > > > > > > > > > dene

> > > > > > > > > > > ki

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

> > > karain.

> > > > > > Agar

> > > > > > > > meraa

> > > > > > > > > > > shak

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

> > > najayaz

> > > > > hai

> > > > > > > to

> > > > > > > > > > uskaa

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

baat

> > > shikve

> > > > > > > > shikayat

> > > > > > > > > > ki--

> > > > > > > > > > > to

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

Koyee

> > > gyaan

> > > > > lene

> > > > > > > ke

> > > > > > > > > > liye

> > > > > > > > > > > group

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

> > > batorne

> > > > > to

> > > > > > > > koyee

> > > > > > > > > > chele

> > > > > > > > > > > > > ikatthey karney main bhi interested ho

> saktaaa

> > > hai.

> > > > > In

> > > > > > > sab

> > > > > > > > > > baaton

> > > > > > > > > > > ka

> > > > > > > > > > > > > koyee tharmameter to hai nahi . Who is

queen

> &

> > > who is

> > > > > > > > maid ,

> > > > > > > > > > it

> > > > > > > > > > > shudnt

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

> > > shikayat

> > > > > > par

> > > > > > > > jor

> > > > > > > > > > de

> > > > > > > > > > > rahey

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

karnaa

> > > chahtaa

> > > > > > > hoon

> > > > > > > > ki

> > > > > > > > > > > maine

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

likhi

> thi

> > > > > > > > jo ,lalkitab

> > > > > > > > > > ke

> > > > > > > > > > > babat

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

> kartey

> > > they

> > > > > ki

> > > > > > > > > > > > ---PROFESSIONALS

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

> > group

> > > > > main

> > > > > > > ek

> > > > > > > > ek

> > > > > > > > > > baat

> > > > > > > > > > > kee

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

aur

> to

> > > aur

> > > > > > > > lalkitab

> > > > > > > > > > ki

> > > > > > > > > > > mool

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

hain

> > aur

> > > > > > > > > > professionals

> > > > > > > > > > > bhi

> > > > > > > > > > > > > khulkar bol rahey hain jahaan tak unhain

> pataa

> > > hai.

> > > > > To

> > > > > > > ve

> > > > > > > > log

> > > > > > > > > > aaj

> > > > > > > > > > > kis

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

> maayno

> > > main

> > > > > to

> > > > > > > > shayad

> > > > > > > > > > > aaj is

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

hongey

> > ki

> > > > > > > lalkitab

> > > > > > > > ko

> > > > > > > > > > kaise

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

RESEARCH

> > > ORIENTED

> > > > > > > > GRANTH

> > > > > > > > > > KI

> > > > > > > > > > > TARAH.

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

> yahaan

> > > par

> > > > > > > shirkat

> > > > > > > > > > jaroor

> > > > > > > > > > > > karni

> > > > > > > > > > > > > chahiye.

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

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

> > dene

> > > ka

> > > > > > kash

> > > > > > > > > > karain.

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

> > > > > > > > > > > > > Pt.lalkitabee

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

> > > > > > > > > > > > > V.Shukla

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

> > > > > > > > > > > > > wrote:

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

> > > > > > > > > > > > > > Maharaj;

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

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

> reach

> > > the

> > > > > > > > conclusion

> > > > > > > > > > > that it

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

> > bhatia

> > > ji

> > > > > in

> > > > > > > > mind.

> > > > > > > > > > > nowhere

> > > > > > > > > > > > did

> > > > > > > > > > > > > u cut

> > > > > > > > > > > > > > my viewpoint; it was all started by

bhatia

> ji

> > > when

> > > > > i

> > > > > > > > asked

> > > > > > > > > > him

> > > > > > > > > > > about

> > > > > > > > > > > > > his

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

> sorry i

> > > have

> > > > > to

> > > > > > > go

> > > > > > > > > > > personal on

> > > > > > > > > > > > > record

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

forums;

> > > tries

> > > > > to

> > > > > > > be a

> > > > > > > > > > > bhisham

> > > > > > > > > > > > > pitama but

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

to

> be

> > > > > > > discussed.

> > > > > > > > you

> > > > > > > > > > > know i

> > > > > > > > > > > > > have

> > > > > > > > > > > > > > proof of many other things about

> > participation

> > > but

> > > > > > > don't

> > > > > > > > > > want to

> > > > > > > > > > > > > derail the

> > > > > > > > > > > > > > process of ongoing discussions by

starting

> a

> > > new

> > > > > > > > controversy;

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

> > know

> > > as

> > > > > to

> > > > > > > > where

> > > > > > > > > > did

> > > > > > > > > > > my

> > > > > > > > > > > > mail

> > > > > > > > > > > > > point

> > > > > > > > > > > > > > towards you or in which manner did u

> > interpret

> > > it.

> > > > > > > > > > > > > > baundale hoe bande nu jhunda te paya

kapda

> wi

> > > bhoot

> > > > > > > pret

> > > > > > > > hi

> > > > > > > > > > > lagda so

> > > > > > > > > > > > > just

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

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

> > > > > > > > > > > > > > kulbirbains.

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

> > > > > > > > > > > > > > On 3/31/08, Yograj Prabhakar

yr_prabhakar@

> > > wrote:

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

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

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

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

> > > mentioned.

> > > > > > > > Another

> > > > > > > > > > great

> > > > > > > > > > > > > tragedy is

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

> > starts

> > > > > > > thinking

> > > > > > > > > > > himself a

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

> > > suffering

> > > > > > from

> > > > > > > > this

> > > > > > > > > > > fatal

> > > > > > > > > > > > > disease.

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

> > > > > > > > > > > > > > > There are two kinds of people in Lal

> > > Kitab, " Dil

> > > > > > > > Waley " and

> > > > > > > > > > > > " Deemagh

> > > > > > > > > > > > > Wale "

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

whereas

> > > Deemagh

> > > > > > > Waley

> > > > > > > > > > has

> > > > > > > > > > > more

> > > > > > > > > > > > > Hosh but

> > > > > > > > > > > > > > > less Josh. Both are actually

> complimentary

> > to

> > > > > each

> > > > > > > > other. A

> > > > > > > > > > > > perfect

> > > > > > > > > > > > > blend of

> > > > > > > > > > > > > > > Josh and Hosh is a must to achieve

> > anything.

> > > Dil

> > > > > > > Walon

> > > > > > > > ne

> > > > > > > > > > toh

> > > > > > > > > > > > Pundit

> > > > > > > > > > > > > jee ke

> > > > > > > > > > > > > > > 5 Anmol Rattan bataur Prashad dunia

bhar

> ko

> > > baant

> > > > > > > kar

> > > > > > > > apne

> > > > > > > > > > > sir se

> > > > > > > > > > > > > Kitab ka

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

> > duniya

> > > > > bhar

> > > > > > > mein

> > > > > > > > > > > phailaney

> > > > > > > > > > > > ki

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

> Agar

> > > aaj

> > > > > Ek

> > > > > > > Ek

> > > > > > > > lafz

> > > > > > > > > > > aur Ek

> > > > > > > > > > > > Ek

> > > > > > > > > > > > > logic

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

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

kee

> > > khushi

> > > > > > mujh

> > > > > > > se

> > > > > > > > > > zyada

> > > > > > > > > > > > shayad

> > > > > > > > > > > > > hi

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

> that

> > we

> > > > > agree

> > > > > > > > with

> > > > > > > > > > each

> > > > > > > > > > > > other

> > > > > > > > > > > > > on every

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

way

> of

> > > > > seeing

> > > > > > the

> > > > > > > > > > things,

> > > > > > > > > > > we

> > > > > > > > > > > > > must not

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

Lal

> > > Kitab

> > > > > is

> > > > > > > > > > > just " another

> > > > > > > > > > > > > book " of

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

> > > divine

> > > > > > > > scripture,

> > > > > > > > > > > whats

> > > > > > > > > > > > > wrong with

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

> bottle

> > > is

> > > > > > > depends

> > > > > > > > > > upon

> > > > > > > > > > > his

> > > > > > > > > > > > own

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

try

> > to

> > > > > impose

> > > > > > > his

> > > > > > > > > > > thoughts

> > > > > > > > > > > > > over

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

thoughts

> > on

> > > our

> > > > > > own

> > > > > > > > kids,

> > > > > > > > > > so

> > > > > > > > > > > how

> > > > > > > > > > > > we

> > > > > > > > > > > > > can

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

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

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

for

> me

> > > > > knowing

> > > > > > > > about

> > > > > > > > > > how

> > > > > > > > > > > > Pundit

> > > > > > > > > > > > > jee

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

> looks

> > > and

> > > > > > even

> > > > > > > > abuse

> > > > > > > > > > is

> > > > > > > > > > > of

> > > > > > > > > > > > no

> > > > > > > > > > > > > less

> > > > > > > > > > > > > > > significance, if someone has any

> > objection -

> > > I

> > > > > do

> > > > > > not

> > > > > > > > > > care.

> > > > > > > > > > > And

> > > > > > > > > > > > what

> > > > > > > > > > > > > is

> > > > > > > > > > > > > > > wrong in it if someone produce some

point

> > > (like

> > > > > in

> > > > > > > the

> > > > > > > > > > case of

> > > > > > > > > > > > Bejod

> > > > > > > > > > > > > > > Chhalla) in reference to the words of

> > > veterans? A

> > > > > > > few

> > > > > > > > days

> > > > > > > > > > > back a

> > > > > > > > > > > > > remedy of

> > > > > > > > > > > > > > > keeping Sponge was discussed in the

> forum,

> > > it is

> > > > > > > > nowhere

> > > > > > > > > > > written

> > > > > > > > > > > > in

> > > > > > > > > > > > > the book

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

> > supposed

> > > to

> > > > > be

> > > > > > > > kept in

> > > > > > > > > > > case of

> > > > > > > > > > > > > Varshphal

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

> > prefer

> > > > > not

> > > > > > to

> > > > > > > > speak

> > > > > > > > > > > about

> > > > > > > > > > > > > that as I

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

analysis "

> > > will

> > > > > > arise

> > > > > > > > if I

> > > > > > > > > > > forward

> > > > > > > > > > > > my

> > > > > > > > > > > > > views

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

> > > > > > > > > > professional " VayoVridh "

> > > > > > > > > > > Lal

> > > > > > > > > > > > > kitab

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

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

> > > > > > > > > > > > > > > As far as running from the

participation

> is

> > > > > > > concerned,

> > > > > > > > I

> > > > > > > > > > would

> > > > > > > > > > > > like

> > > > > > > > > > > > > to

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

> jaana

> > > meri

> > > > > > > fitrat

> > > > > > > > > > nahi

> > > > > > > > > > > hai.

> > > > > > > > > > > > > Browse the

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

> > Colorful

> > > > > > > Headings

> > > > > > > > were

> > > > > > > > > > > > directed

> > > > > > > > > > > > > to me.

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

> Even

> > > the

> > > > > > > gauche

> > > > > > > > way

> > > > > > > > > > to

> > > > > > > > > > > > degrade

> > > > > > > > > > > > > never

> > > > > > > > > > > > > > > bothered me. I continued to

participate

> in

> > > the

> > > > > > > debates

> > > > > > > > > > with my

> > > > > > > > > > > > > little or no

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

in

> > > > > > > controversial

> > > > > > > > > > issues

> > > > > > > > > > > and

> > > > > > > > > > > > > the issues

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

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

> > > accept it

> > > > > > > > > > gleefully.

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

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

the

> > > mirror "

> > > > > > > > > > > and " Nishkasit

> > > > > > > > > > > > kar

> > > > > > > > > > > > > diya

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

> shadow

> > of

> > > > > Prof.

> > > > > > > > > > Upadhyaye

> > > > > > > > > > > jee

> > > > > > > > > > > > > who taught

> > > > > > > > > > > > > > > me the great lesson of " Forgive and

> > Forget " ,

> > > so I

> > > > > > > was a

> > > > > > > > > > little

> > > > > > > > > > > > > surprised

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

> > > retaliatory

> > > > > > > > attitude.

> > > > > > > > > > Now

> > > > > > > > > > > you

> > > > > > > > > > > > > will agree

> > > > > > > > > > > > > > > with me that all chickens look gray in

> the

> > > dark.

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

> > > > > > > > > > > > > > > Kulbir jee, whos Lal Kitab business

will

> > > suffer?

> > > > > > Who

> > > > > > > is

> > > > > > > > > > > afraid of

> > > > > > > > > > > > > > > Shudhi-Karan? Whos Chele Chapte will

ran

> > > away? To

> > > > > > > whom

> > > > > > > > you

> > > > > > > > > > are

> > > > > > > > > > > > > refering? I

> > > > > > > > > > > > > > > am like a " Nanga Putt Choran Vich

> > > Khedey " , " Na

> > > > > aqal

> > > > > > > naa

> > > > > > > > > > > maut " - so

> > > > > > > > > > > > > have

> > > > > > > > > > > > > > > nothing to loose. Neither astrology is

my

> > > bread &

> > > > > > > > butter

> > > > > > > > > > nor I

> > > > > > > > > > > > have

> > > > > > > > > > > > > any

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

> have

> > > great

> > > > > > > > faith in

> > > > > > > > > > > this

> > > > > > > > > > > > > divine

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

me

> > of

> > > > > that.

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

> > > > > > > > > > > > > > > Respectfully

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

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

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

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

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

> > book

> > > is

> > > > > > MADAD

> > > > > > > > > > MALIK

> > > > > > > > > > > APNI

> > > > > > > > > > > > > DEGA,

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

> > > > > > > > > > > > > > > baki KUCH TO MAJBURIYAN RAHIN HONGI;

> YOUNH

> > > HI KOI

> > > > > > > > BEWAFA

> > > > > > > > > > NAHIN

> > > > > > > > > > > > HOTA,

> > > > > > > > > > > > > > > pehli majboori; logon ko yeh shaq

paida

> na

> > ho

> > > > > jai

> > > > > > ki

> > > > > > > > mujhe

> > > > > > > > > > > > lalkitab

> > > > > > > > > > > > > ki

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

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

deny

> or

> > > > > improve

> > > > > > > > upon a

> > > > > > > > > > > point

> > > > > > > > > > > > > which we

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

hamse

> > > badhkar

> > > > > > > kaun;

> > > > > > > > > > > > > > > please try to understand their

difficulty

> > > they

> > > > > have

> > > > > > > > > > > apprehensions

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

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

has

> > been

> > > > > > > > associated

> > > > > > > > > > with

> > > > > > > > > > > this

> > > > > > > > > > > > > book

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

> > sudden

> > > > > comes

> > > > > > a

> > > > > > > > bolt

> > > > > > > > > > > that his

> > > > > > > > > > > > > approach

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

to

> > > accept

> > > > > > > unless

> > > > > > > > > > > antarman ka

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

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

> > following

> > > > > will

> > > > > > > run

> > > > > > > > > > away.

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

eye.

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

> DUNIYAVI

> > > HISAB

> > > > > > > KITAB

> > > > > > > > > > HAI ,

> > > > > > > > > > > KOI

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

in

> > > > > reviewing

> > > > > > > and

> > > > > > > > > > > > discussing.

> > > > > > > > > > > > > rome was

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

> > > masters but

> > > > > > > > patience

> > > > > > > > > > and

> > > > > > > > > > > > > integrity is

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

> > > > > > > > > > > > > > > sincerely

> > > > > > > > > > > > > > > kulbirbance

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

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

wrote:

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

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

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

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

> fundamental

> > > > > > > astrological

> > > > > > > > > > issue

> > > > > > > > > > > and

> > > > > > > > > > > > > all

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

Lal

> > > Kitab

> > > > > for

> > > > > > > > > > decades go

> > > > > > > > > > > > > silent.

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

> > there

> > > > > would

> > > > > > > > have

> > > > > > > > > > been

> > > > > > > > > > > at

> > > > > > > > > > > > > least

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

an

> > > > > agitated

> > > > > > > > debate.

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

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

> long

> > > > > debates

> > > > > > > on

> > > > > > > > > > issues

> > > > > > > > > > > like

> > > > > > > > > > > > > > > > whether the steel ring should be

open

> at

> > > the

> > > > > ends

> > > > > > > or

> > > > > > > > > > > closed, or

> > > > > > > > > > > > > > > > whether keeping a square piece of

> silver

> > > for

> > > > > > > Saturn

> > > > > > > > is

> > > > > > > > > > just

> > > > > > > > > > > to

> > > > > > > > > > > > > find

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

> > also

> > > a

> > > > > part

> > > > > > > of

> > > > > > > > the

> > > > > > > > > > > upaya

> > > > > > > > > > > > and

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

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

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

> about

> > > the

> > > > > > book,

> > > > > > > > and

> > > > > > > > > > you

> > > > > > > > > > > find

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

> > own.

> > > > > Every

> > > > > > > body

> > > > > > > > > > > claiming

> > > > > > > > > > > > to

> > > > > > > > > > > > > be

> > > > > > > > > > > > > > > > very close to Pandit ji; they would

go

> at

> > > great

> > > > > > > > lengths

> > > > > > > > > > to

> > > > > > > > > > > > > describe

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

> > > spirits

> > > > > > > dictated

> > > > > > > > > > the

> > > > > > > > > > > book

> > > > > > > > > > > > to

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

> > > breaking

> > > > > some

> > > > > > > > > > > astrological

> > > > > > > > > > > > > > > > misconceptions surrounding this book,

> > none

> > > of

> > > > > > them

> > > > > > > > is to

> > > > > > > > > > be

> > > > > > > > > > > > seen.

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

> > > > > > > > > > > > > > > > On this current issue under

discussion

> > > except

> > > > > for

> > > > > > > > Kulbir

> > > > > > > > > > ji

> > > > > > > > > > > and

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

> any

> > > > > comments

> > > > > > > > either

> > > > > > > > > > > way.

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

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

> > Kitab

> > > and

> > > > > > its

> > > > > > > > > > contents

> > > > > > > > > > > > purely

> > > > > > > > > > > > > > > > with an astrological perspective,

which

> > has

> > > > > lead

> > > > > > > > other

> > > > > > > > > > > > astrologers

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

> > > consider

> > > > > > > this

> > > > > > > > book

> > > > > > > > > > as

> > > > > > > > > > > a

> > > > > > > > > > > > book

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

> > > astrologers as

> > > > > > > semi-

> > > > > > > > > > > literate

> > > > > > > > > > > > > small

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

> > > others for

> > > > > > > this

> > > > > > > > > > > > > misconception.

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

> > > > > responsible

> > > > > > > > for it

> > > > > > > > > > > because

> > > > > > > > > > > > > we

> > > > > > > > > > > > > > > > lack confidence to argue out issues

on

> > > their

> > > > > > > > astrological

> > > > > > > > > > > > merits.

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

> > > > > > > > > > > > > > > > Well, doesn't matter; our effort is

to

> > get

> > > the

> > > > > > > > rightful

> > > > > > > > > > > place

> > > > > > > > > > > > this

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

> > > Astrology.

> > > > > > > > > > > Participation or

> > > > > > > > > > > > > no

> > > > > > > > > > > > > > > > participation we will continue with

our

> > > effort.

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

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

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

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

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

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

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

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

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > >

> >

>

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

> > > > > > > > > > >

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

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

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

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

April 2, 2008

Vaah Sharma ji

Hum to soch rahey they ki aap hamaaraa bojh halkaa karengey ,aapne to

ultaa aur bojh daal diyaa hum par.

With regards

Pt.Lalkitabee

V.Shukla

, " Umesh Sharma "

<mudit982001 wrote:

>

> Res. Gurus

> I live in a flat which has no Aangan or Sahan than which place/room

> count as a 9th house? It's a thought.

> Thanks

> Regards

> Umesh Sharma

> , " varun_trvd "

> <varun_trvd@> wrote:

> >

> > 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

> > > > > > > >

> > > > > > > > --- In

> , " 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

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

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

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

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

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

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>

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