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Aadarneeya Sharma ji,

 

" budh ki khali jagah [makan ke darmiyan khali jagah samajh kar] "

khana # 9 maan len.

 

guru ji makan kundali aur Janma kundali ki bahas mein bhi aap ka

yogdaan chahooga.

 

Regards,

 

Varun Trivedi

 

 

 

 

 

 

 

 

 

 

 

 

, " 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

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > > --- In

, " 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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Gurudev;

 

makan ke darmiyan khali jagah means covered or uncovered

place, budh 9 can be taken if the air brahspat is trapped. if it is

open i.e. sunlight or air is coming it denotes sun, brahspat and so

on;- (ref-Makkan Ki kismaen). if this area is lying vacant but

covered then it is budh 9. but then darkness will be there and it can

very much fall in the category of saturn. or budh 9 can be applied to

the area which is open but the air flow is restricted.

 

secondly does this darmiyan means the exact centre of the house(

Boundary walls). as vastu revolved around temples palaces and forts

in ancient times, these buildings had a central point i don't know

what----- stone is it called in english may be pivotal stone but it

meant buniyaad and khanna no 9 is also buniyaad.

 

another vital question that rises here is that in flat system there

are several occupants of a building. does the makan kundali apply to

the individual unit or the whole building.

 

kulbirbance

 

 

 

 

 

 

 

 

 

 

, " varun_trvd "

<varun_trvd wrote:

>

> Aadarneeya Sharma ji,

>

> " budh ki khali jagah [makan ke darmiyan khali jagah samajh kar] "

> khana # 9 maan len.

>

> guru ji makan kundali aur Janma kundali ki bahas mein bhi aap ka

> yogdaan chahooga.

>

> Regards,

>

> Varun Trivedi

>

>

>

>

>

>

, " 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

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

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

> , " 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

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

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

, " 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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Dear Kulbir bhai,

 

Answering to Umesh ji I had quoted the book verbetim. That is what

Pandit ji has said. Those words are not mine.

 

As about the sun light, once again I quote the book Pandit ji while

talking about the Sun in the 9th house says " makan ke markaz mein

khula sahan ya sooraj ki roshni padti hogi " ... it appears that

pandit ji has taken both the 'sahan' or the place where the sun

light falls in the center of the house to mean the 9th house.

 

If I were to do the durusti of teva through a makan kundali [ which

I know wouldn't feel comfortable about ] I will consider the flat or

the portion of the house where the Jatak lives as the makan and not

the whole building.

 

Kulbir bhai, there can be so many questions related to the makan

kundali like what would you do if the family is living in a jhuggi,

just one room. How would you devide it into 12 houses of the Janma

Kundali? Where would be a 'sahan' of a single kothari jhuggi? and so

on.

 

When Pandit ji thought of the Makan kundali he had the traditional

village houses in mind which invariably had a 'sahan' in the middle

and rows of kotharis on the sides.

 

 

 

Have a nice day,

 

Varun

 

 

 

 

 

 

 

 

 

, " kulbirbance "

<kulbirbance wrote:

>

> Gurudev;

>

> makan ke darmiyan khali jagah means covered or uncovered

> place, budh 9 can be taken if the air brahspat is trapped. if it is

> open i.e. sunlight or air is coming it denotes sun, brahspat and so

> on;- (ref-Makkan Ki kismaen). if this area is lying vacant but

> covered then it is budh 9. but then darkness will be there and it

can

> very much fall in the category of saturn. or budh 9 can be applied

to

> the area which is open but the air flow is restricted.

>

> secondly does this darmiyan means the exact centre of the house(

> Boundary walls). as vastu revolved around temples palaces and forts

> in ancient times, these buildings had a central point i don't know

> what----- stone is it called in english may be pivotal stone but it

> meant buniyaad and khanna no 9 is also buniyaad.

>

> another vital question that rises here is that in flat system there

> are several occupants of a building. does the makan kundali apply

to

> the individual unit or the whole building.

>

> kulbirbance

>

>

>

>

, " varun_trvd "

> <varun_trvd@> wrote:

> >

> > Aadarneeya Sharma ji,

> >

> > " budh ki khali jagah [makan ke darmiyan khali jagah samajh kar] "

> > khana # 9 maan len.

> >

> > guru ji makan kundali aur Janma kundali ki bahas mein bhi aap ka

> > yogdaan chahooga.

> >

> > Regards,

> >

> > Varun Trivedi

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> > , " 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

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > > --- In

, " 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.

> > > > > > > >

> > > > > > > >

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

, " 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

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

> > > > > > > > >

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

> > , " 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

> > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > >

> > > > > > > > > > >

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

> , " 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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Gurudev ; on the contrary if we assume that not the individual unit

but the whole building is taken for preperation of a makkan kundali;

where a person has one jhuggi the whole area where jhuggis are

subdivided into major areas is taken as one unit. then we apply the

janam kundali shays to this makkan kundali; there is very much

possibility of khanna no.9 falling outside his flat, jhuggi or room.

then the concept of left and right will assume altogether aspect.

sincerely

kulbirbance

 

, " varun_trvd "

<varun_trvd wrote:

>

> Dear Kulbir bhai,

>

> Answering to Umesh ji I had quoted the book verbetim. That is what

> Pandit ji has said. Those words are not mine.

>

> As about the sun light, once again I quote the book Pandit ji

while

> talking about the Sun in the 9th house says " makan ke markaz mein

> khula sahan ya sooraj ki roshni padti hogi " ... it appears that

> pandit ji has taken both the 'sahan' or the place where the sun

> light falls in the center of the house to mean the 9th house.

>

> If I were to do the durusti of teva through a makan kundali [

which

> I know wouldn't feel comfortable about ] I will consider the flat

or

> the portion of the house where the Jatak lives as the makan and

not

> the whole building.

>

> Kulbir bhai, there can be so many questions related to the makan

> kundali like what would you do if the family is living in a

jhuggi,

> just one room. How would you devide it into 12 houses of the Janma

> Kundali? Where would be a 'sahan' of a single kothari jhuggi? and

so

> on.

>

> When Pandit ji thought of the Makan kundali he had the traditional

> village houses in mind which invariably had a 'sahan' in the

middle

> and rows of kotharis on the sides.

>

>

>

> Have a nice day,

>

> Varun

>

>

>

, " kulbirbance "

> <kulbirbance@> wrote:

> >

> > Gurudev;

> >

> > makan ke darmiyan khali jagah means covered or uncovered

> > place, budh 9 can be taken if the air brahspat is trapped. if it

is

> > open i.e. sunlight or air is coming it denotes sun, brahspat and

so

> > on;- (ref-Makkan Ki kismaen). if this area is lying vacant but

> > covered then it is budh 9. but then darkness will be there and

it

> can

> > very much fall in the category of saturn. or budh 9 can be

applied

> to

> > the area which is open but the air flow is restricted.

> >

> > secondly does this darmiyan means the exact centre of the house(

> > Boundary walls). as vastu revolved around temples palaces and

forts

> > in ancient times, these buildings had a central point i don't

know

> > what----- stone is it called in english may be pivotal stone but

it

> > meant buniyaad and khanna no 9 is also buniyaad.

> >

> > another vital question that rises here is that in flat system

there

> > are several occupants of a building. does the makan kundali

apply

> to

> > the individual unit or the whole building.

> >

> > kulbirbance

> >

> >

> >

> >

> >

> >

> >

> >

> >

> >

> > , " varun_trvd "

> > <varun_trvd@> wrote:

> > >

> > > Aadarneeya Sharma ji,

> > >

> > > " budh ki khali jagah [makan ke darmiyan khali jagah samajh

kar] "

> > > khana # 9 maan len.

> > >

> > > guru ji makan kundali aur Janma kundali ki bahas mein bhi aap

ka

> > > yogdaan chahooga.

> > >

> > > Regards,

> > >

> > > Varun Trivedi

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > >

> > > , " 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

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > > --- In

, " 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

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

> > > > > > > >

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

> , " 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.

> > > > > > > > >

> > > > > > > > >

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

> , " 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

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

> > > > > > > > > >

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

> > > , " 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

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

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

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

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

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

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

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

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

> > , " 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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