Makkan kundali / Sahan - aangan - Kulbir ji

[Guest guest]

Dear Kulbir bhai,

 

To my mind it will be against the principles of vaastu to take into

account the whole building instead of the flat or the whole area

instead of the jhuggi.

For the makan kundali we should consider the dwelling a Jatak lives

in and not the entire area.

 

Have a nice day,

 

Varun

 

 

 

 

 

 

 

 

 

 

 

, " kulbirbance "

<kulbirbance wrote:

>

> 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

> > > > > > >

> > > > > > >

> > > > > > >

> > > > > > > --- In

, " 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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

> > > > > > > > > > >

> > > > > > > > > >

> > > > > > > > >

> > > > > > > >

> > > > > > >

> > > > > >

> > > > >

> > > >

> > >

> >

>