Guest guest Posted November 14, 2007 Report Share Posted November 14, 2007 this article on temple in house in files section of lalkitab remedies answers all possible questions and explains all logics rationally. Pooja ghar in a home Lal Kitab is not against a pooja ghar in a house. The book is against “ rihayshee makaan mein moortiyan rakh kar poore taur se mandir sthapit karlena , pooja ki ghantiyon ke bajay lavaldi ka ghanta baja dengi.†A temple, in the formal sense {a place for public gathering and collective pooja}, with ‘ghanta and ghariyal’, in the house will harm the progeny. The restriction is on a formal temple { poore taur se mandir } in the house or converting a house into a temple, specially for a person with Jupiter in the 7th house. Incidentally such a restriction is also imposed even by the Hindu Shastras when it instructs that any idol kept in a pooja ghar of the house should not be more than 14 angul { 7 inches } tall. In the case of two instances, the book suggests that too much of ritualistic religiosity might affect the family and the home. Therefore the statement should be taken as a suggestion, rather than a dictum, against too much of religiosity for the fear it might result in the neglect of the native’s duties and commitments towards his wife and the family. This suggestion or a warning, if you may, is given only to a Male and not to a female. Women folk in India have always been more religious than men and have always been able to strike a balance between their religiosity and the duties towards the home and the family. If there were any inherent loss in having a pooja ghar in the house, the Lal Kitab would have suggested for both men and women not to establish a pooja ghar in the house. Lal Kitab semi-literates in order to sound different from the Vedic system suggest such a sensational and extreme step of removing idols from a pooja ghar; resulting into a disastrous emotional trauma for quite a few families. Let’s first decide what would be called a ‘temple’? Is it a corner, a niche, or an almirah in the house which is either called a pooja ghar , pooja sthan , or at times loosely called a ‘mandir’ ? Invariably it will have a few idols of Gods who have been worshipped as a family tradition, an aarti deepak , an agarbatti stand, a few books like Ram Charit Manas , Gita or Hanuman Chalisa and a pooja bell. Or a temple is a place for public gathering and collective pooja? Definitely a pooja ghar in the house is not a temple in that sense. Temple will always be a place for public gathering, where a pooja is conducted, for the collected mass, with elaborate rituals along with all its trappings. Is the Lal Kitab against a pooja ghar in the house? NO, on the contrary to what Lal Kitab novices believe, the book advises to have a pooja ghar in the house. [ 1 ] While designating the directions in the house the book says , “ paani ki zagah , pooja-path, uttar poorv kone mein†[ 2 ] While identifying a house with a planet : for a house of Jupiter the book says , “ ho sakta hai peepal ka darakhta ya koi dharm sthan , mandir masjid gurudwara makaan mein ya makaan ke bilkul sath hi ho†If a pooja ghar in a house was considered as something inauspicious, a house in which there is a pooja sthan would not have been identified as a house of Jupiter. Jupiter according to the Lal Kitab is the most auspicious and a benefic planet. Now then where from all these misgivings about the pooja sthan in the house sprout from? The misunderstanding arose through a literal meaning of couplets in the context of two planets. { A } For Jupiter in the 7th house the book says, ( i ) “ dharma , mala ,thaili na parivaar degi†( ii ) “ rakha ghar mein mandir , na parivaar dega†If we take these lines at their literal meaning it would imply that Lal Kitab is against religiosity, jaap, and even a mandir in the house. If either of these things are adopted or adhered to there will be no ‘ parivar’ family. Now try to read the same lines in the context of the following: The book describes a native with Jupiter in the 7th house; “ pichhale janma ka sadhu , jo janma se hi tapasya ke liye jangal mein nahi gaya, aur grahastha mein raja Janak ki tarah sanyasi sadhu ……. Dharma karya ka mukhiya , dharma ka jhhanda har samay hath mein uthaye huye†.. A sadhu of the previous birth, who in this birth entered the family life, instead of going to a forest for meditation, like King Janak. { Janak is known as videh, one who is not attached to any thing }. He will be leader in religious activities, one who is a standard bearer of religion. Now, the same couplet, quoted above, would appear as a warning against neglecting the duties of the ‘grahasth dharma’ and hence a very wise and a practical advice. A person who from birth itself and because of the karma from his previous life might be too much inclined towards religious practices, this religiosity will make his family life hell if he continues to follow religious practices with the same fervor. The 7th house represents ‘grahasth’, therefore the couplet above calls upon such a male person not to ignore his commitments to the family by devoting hours in ritualistic pooja. Let’s talk about the logic now. 7th house, in kalpurush kundali, belongs to Venus. It is a pakka ghar of mercury and venus , and both of them are enemies of Jupiter. Too much of Jupiterian activity or Jupiterian assertion here will bring it into conflict with both mercury and Venus, resulting in the loss of either or all of the three. The 7th house is ‘kaam kshetra , grahasth bhav’ and should , under no circumstances, be neglected because it is one of the four ashrams on which the rhythm of life is based. It is with this in mind, the book suggests that a male person having Jupiter in the 7th house should observe moderation in his religiosity and avoid too much of ritualistic pooja path. Jupiter in the 7th house is in a shadashtak { 6-8 } position from the 2nd house. The second house apart from representing accumulated wealth also represents ‘ kutumb’ the family. This house again belongs to venus. Any over enthusiastic Jupiterian activity from the 7th will get it into confrontation with the 2nd house and might result in the loss of the significations of the 2nd house. { B } A similar advice is given to a person with Moon in the 2nd house. “ lage bajne ghariyal mandir jo ghar mein†“ bajaa denge ghanta lavaldi ka ghar mein†“ band na nasla teve hogi , yog manda aulad khwah ho†“ virsa milega ghar ka zaroori, cheezen Chandra jab rakhata ho†The warning again is for zealous religiosity indicated through the word ‘ghariyal’ or gongs. Traditionally in common parlance words ‘ghanta – ghariyal , dhol-majeera’ have been associated with over enthusiastic religiosity. Once again the book suggests that if one takes to ‘ghanta ghariyal’in pooja it might cause a neglect towards the ‘grahastha dharma’ resulting in no child ‘ lavaldi’ Here again some Lal Kitab followers go to the extreme of advising not to have a pooja ghar in the house and not only that some of them go a step further in suggesting not to have any shiv-ling or shiv idol in the house. The presiding deity of the moon is Lord Shiv. Let’s once again look at the logic of such an advice for the moon in the 2nd house. Moon in the 2nd is considered as exalted and is likely to encourage enthusiastic religiosity. Venus, the owner of the house, is likely to get depressed by such activity. Remember the venus considers the moon as its enemy. Here again the moon is in the shadashtak { 6-8 } relationship to the 7th house owned by venus and a pakka ghar of venus and mercury both. Both of them consider the moon as their enemy. Over enthusiastic religiosity, under the influence of the moon, is likely to irritate both the venus and the mercury. Another reason for not using ‘ghanta-ghariyal’{ flat metal disk generally found in the schools announcing the hour – ghanta } in a pooja at home is because it is made of 80% bronze +10%brass +10% other metal. Beating bronze { venus} could affect the family life. I agree that a place for a formal temple, a place for public gathering and collective pooja, should not be in a house. Such a temple is bound to adversely affect the family life and the commitments towards the family. Such temples were always constructed out side of a village. Both a temple and a shamshan {both moksha sthan } should always be outside and away from the village. Finally, worshipping the family Gods can never harm the family, Lal Kitab or no Lal Kitab. The Gods that have been traditionally worshipped in a family are the protectors and guardians of the family. Therefore the worship of the family deities is a dharm of each grahasth and should be continued. Summarizing, the Lal Kitab is not against any pooja ghar in a house under any circumstances. The lal Kitab appears to be against converting a house into a temple. It is in this context, for two planetary placements, it advises to exercise restraint on over-zealous religiosity lest it should destroy the peace and harmony in the family. Bhooshan Priya Kulbir Bains Forgot the famous last words? Access your message archive online at http://in.messenger./webmessengerpromo.php Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 14, 2007 Report Share Posted November 14, 2007 Respected Kulbir ji, Thanks for sharing this article. I am a member of this forum since long and appreciate all help which you and every one is providing. Thanks again Regards Amit --- kulbir bains <kulbirbains wrote: > this article on temple in house in files section of > lalkitab remedies answers all possible questions and > explains all logics rationally. > Pooja ghar in a home > > > Lal Kitab is not against a pooja ghar in a house. > The book is against “ > rihayshee makaan mein moortiyan rakh kar poore taur > se mandir sthapit karlena , pooja ki ghantiyon ke > bajay lavaldi ka ghanta baja dengi.†A temple, in > the formal sense {a place for public gathering and > collective pooja}, with ‘ghanta and ghariyal’, > in the house will harm the progeny. > > The restriction is on a formal temple { poore taur > se mandir } in the house or converting a house into > a temple, specially for a person with Jupiter in the > 7th house. > > Incidentally such a restriction is also imposed even > by the Hindu Shastras when it instructs that any > idol kept in a pooja ghar of the house should not be > more than 14 angul { 7 inches } tall. > > In the case of two instances, the book suggests > that too much of ritualistic religiosity might > affect the family and the home. Therefore the > statement should be taken as a suggestion, rather > than a dictum, against too much of religiosity for > the fear it might result in the neglect of the > native’s duties and commitments towards his wife > and the family. This suggestion or a warning, if you > may, is given only to a Male and not to a female. > Women folk in India have always been more religious > than men and have always been able to strike a > balance between their religiosity and the duties > towards the home and the family. > > If there were any inherent loss in having a pooja > ghar in the house, the Lal Kitab would have > suggested for both men and women not to establish a > pooja ghar in the house. > > Lal Kitab semi-literates in order to sound different > from the Vedic system suggest such a sensational and > extreme step of removing idols from a pooja ghar; > resulting into a disastrous emotional trauma for > quite a few families. > > Let’s first decide what would be called a > ‘temple’? Is it a corner, a niche, or an almirah > in the house which is either called a pooja ghar , > pooja sthan , or at times loosely called a > ‘mandir’ ? Invariably it will have a few idols > of Gods who have been worshipped as a family > tradition, an aarti deepak , an agarbatti stand, a > few books like Ram Charit Manas , Gita or Hanuman > Chalisa and a pooja bell. > > Or a temple is a place for public gathering and > collective pooja? Definitely a pooja ghar in the > house is not a temple in that sense. > > Temple will always be a place for public gathering, > where a pooja is conducted, for the collected mass, > with elaborate rituals along with all its trappings. > > Is the Lal Kitab against a pooja ghar in the house? > > NO, on the contrary to what Lal Kitab novices > believe, the book advises to have a pooja ghar in > the house. > > [ 1 ] While designating the directions in the house > the book says , “ paani ki zagah , pooja-path, > uttar poorv kone mein†> > [ 2 ] While identifying a house with a planet : for > a house of Jupiter the book says , “ ho sakta hai > peepal ka darakhta ya koi dharm sthan , mandir > masjid gurudwara makaan mein ya makaan ke bilkul > sath hi ho†> > If a pooja ghar in a house was considered as > something inauspicious, a house in which there is a > pooja sthan would not have been identified as a > house of Jupiter. Jupiter according to the Lal Kitab > is the most auspicious and a benefic planet. > > Now then where from all these misgivings about the > pooja sthan in the house sprout from? The > misunderstanding arose through a literal meaning of > couplets in the context of two planets. > > { A } For Jupiter in the 7th house the book says, > ( i ) “ dharma , mala ,thaili na parivaar degi†> ( ii ) “ rakha ghar mein mandir , na parivaar > dega†> > If we take these lines at their literal meaning it > would imply that Lal Kitab is against religiosity, > jaap, and even a mandir in the house. If either of > these things are adopted or adhered to there will be > no ‘ parivar’ family. > > Now try to read the same lines in the context of the > following: The book describes a native with Jupiter > in the 7th house; > > “ pichhale janma ka sadhu , jo janma se hi tapasya > ke liye jangal mein nahi gaya, aur grahastha mein > raja Janak ki tarah sanyasi sadhu ……. Dharma > karya ka mukhiya , dharma ka jhhanda har samay hath > mein uthaye huye†.. > > A sadhu of the previous birth, who in this birth > entered the family life, instead of going to a > forest for meditation, like King Janak. { Janak is > known as videh, one who is not attached to any thing > }. He will be leader in religious activities, one > who is a standard bearer of religion. > > Now, the same couplet, quoted above, would appear as > a warning against neglecting the duties of the > ‘grahasth dharma’ and hence a very wise and a > practical advice. A person who from birth itself and > because of the karma from his previous life might be > too much inclined towards religious practices, this > religiosity will make his family life hell if he > continues to follow religious practices with the > same fervor. > > The 7th house represents ‘grahasth’, therefore > the couplet above calls upon such a male person not > to ignore his commitments to the family by devoting > hours in ritualistic pooja. > > Let’s talk about the logic now. > > 7th house, in kalpurush kundali, belongs to Venus. > It is a pakka ghar of mercury and venus , and both > of them are enemies of Jupiter. Too much of > Jupiterian activity or Jupiterian assertion here > will bring it into conflict with both mercury and > Venus, resulting in the loss of either or all of the > three. The 7th house is ‘kaam kshetra , grahasth > bhav’ and should , under no circumstances, be > neglected because it is one of the four ashrams on > which the rhythm of life is based. > > It is with this in mind, the book suggests that a > male person having Jupiter in the 7th house should > observe moderation in his religiosity and avoid too > much of ritualistic pooja path. > > Jupiter in the 7th house is in a shadashtak { 6-8 } > position from the 2nd house. The second house apart > from representing accumulated wealth also represents > ‘ kutumb’ the family. This house again belongs > to venus. Any over enthusiastic Jupiterian activity > from the 7th will get it into confrontation with the > 2nd house and might result in the loss of the > significations of the 2nd house. > > { B } A similar advice is given to a person with > Moon in the 2nd house. > > > “ lage bajne ghariyal mandir jo ghar mein†> “ bajaa denge ghanta lavaldi ka ghar mein†> “ band na nasla teve hogi , yog manda aulad khwah > ho†> “ virsa milega ghar ka zaroori, cheezen Chandra > jab rakhata ho†> > The warning again is for zealous religiosity > indicated through the word ‘ghariyal’ or gongs. > Traditionally in common parlance words ‘ghanta – > ghariyal , dhol-majeera’ have been associated with > over enthusiastic religiosity. Once again the book > suggests that if one takes to ‘ghanta > ghariyal’in pooja it might cause a neglect towards > the ‘grahastha dharma’ resulting in no child ‘ > lavaldi’ > > Here again some Lal Kitab followers go to the > extreme of advising not to have a pooja ghar in the > house and not only that some of them go a step > further in suggesting not to have any shiv-ling or > shiv idol in the house. The presiding deity of the > moon is Lord Shiv. > > Let’s once again look at the logic of such an > advice for the moon in the 2nd house. > Moon in the 2nd is considered as exalted and is > likely to encourage enthusiastic religiosity. Venus, > the owner of the house, is likely to get depressed > by such activity. Remember the venus considers the > moon as its enemy. > > === message truncated === ______________________________\ ____ Be a better sports nut! Let your teams follow you with Mobile. 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Guest guest Posted November 15, 2007 Report Share Posted November 15, 2007 Dear Bhooshan ji, Thanks a ton, for clearing doubts only one question, if natives jupiter in following houses what would be the effect if he happens to keep temple in house for the respective years, Jupiter in house no 1=years 7/19/31/43. Jupiter in house no 2=years 8/20/32/41. Jupiter in house no 3=years 9/24/36/48. so on, i am talking on the basis of birth chart and vershphal. Request you to kindly take this as an question and request for guidence we all here for noble cause to decode the bhed not to create controversy. regards, shamender leekha lalkitab , kulbir bains <kulbirbains wrote: > > this article on temple in house in files section of lalkitab remedies answers all possible questions and explains all logics rationally. > Pooja ghar in a home > > > Lal Kitab is not against a pooja ghar in a house. The book is against “ rihayshee makaan mein moortiyan rakh kar poore taur se mandir sthapit karlena , pooja ki ghantiyon ke bajay lavaldi ka ghanta baja dengi.†A temple, in the formal sense {a place for public gathering and collective pooja}, with ‘ghanta and ghariyal’, in the house will harm the progeny. > > The restriction is on a formal temple { poore taur se mandir } in the house or converting a house into a temple, specially for a person with Jupiter in the 7th house. > > Incidentally such a restriction is also imposed even by the Hindu Shastras when it instructs that any idol kept in a pooja ghar of the house should not be more than 14 angul { 7 inches } tall. > > In the case of two instances, the book suggests that too much of ritualistic religiosity might affect the family and the home. Therefore the statement should be taken as a suggestion, rather than a dictum, against too much of religiosity for the fear it might result in the neglect of the native’s duties and commitments towards his wife and the family. This suggestion or a warning, if you may, is given only to a Male and not to a female. Women folk in India have always been more religious than men and have always been able to strike a balance between their religiosity and the duties towards the home and the family. > > If there were any inherent loss in having a pooja ghar in the house, the Lal Kitab would have suggested for both men and women not to establish a pooja ghar in the house. > > Lal Kitab semi-literates in order to sound different from the Vedic system suggest such a sensational and extreme step of removing idols from a pooja ghar; resulting into a disastrous emotional trauma for quite a few families. > > Let’s first decide what would be called a ‘temple’? Is it a corner, a niche, or an almirah in the house which is either called a pooja ghar , pooja sthan , or at times loosely called a ‘mandir’ ? Invariably it will have a few idols of Gods who have been worshipped as a family tradition, an aarti deepak , an agarbatti stand, a few books like Ram Charit Manas , Gita or Hanuman Chalisa and a pooja bell. > > Or a temple is a place for public gathering and collective pooja? Definitely a pooja ghar in the house is not a temple in that sense. > > Temple will always be a place for public gathering, where a pooja is conducted, for the collected mass, with elaborate rituals along with all its trappings. > > Is the Lal Kitab against a pooja ghar in the house? > > NO, on the contrary to what Lal Kitab novices believe, the book advises to have a pooja ghar in the house. > > [ 1 ] While designating the directions in the house the book says , “ paani ki zagah , pooja-path, uttar poorv kone mein†> > [ 2 ] While identifying a house with a planet : for a house of Jupiter the book says , “ ho sakta hai peepal ka darakhta ya koi dharm sthan , mandir masjid gurudwara makaan mein ya makaan ke bilkul sath hi ho†> > If a pooja ghar in a house was considered as something inauspicious, a house in which there is a pooja sthan would not have been identified as a house of Jupiter. Jupiter according to the Lal Kitab is the most auspicious and a benefic planet. > > Now then where from all these misgivings about the pooja sthan in the house sprout from? The misunderstanding arose through a literal meaning of couplets in the context of two planets. > > { A } For Jupiter in the 7th house the book says, > ( i ) “ dharma , mala ,thaili na parivaar degi†> ( ii ) “ rakha ghar mein mandir , na parivaar dega†> > If we take these lines at their literal meaning it would imply that Lal Kitab is against religiosity, jaap, and even a mandir in the house. If either of these things are adopted or adhered to there will be no ‘ parivar’ family. > > Now try to read the same lines in the context of the following: The book describes a native with Jupiter in the 7th house; > > “ pichhale janma ka sadhu , jo janma se hi tapasya ke liye jangal mein nahi gaya, aur grahastha mein raja Janak ki tarah sanyasi sadhu ……. Dharma karya ka mukhiya , dharma ka jhhanda har samay hath mein uthaye huye†.. > > A sadhu of the previous birth, who in this birth entered the family life, instead of going to a forest for meditation, like King Janak. { Janak is known as videh, one who is not attached to any thing }. He will be leader in religious activities, one who is a standard bearer of religion. > > Now, the same couplet, quoted above, would appear as a warning against neglecting the duties of the ‘grahasth dharma’ and hence a very wise and a practical advice. A person who from birth itself and because of the karma from his previous life might be too much inclined towards religious practices, this religiosity will make his family life hell if he continues to follow religious practices with the same fervor. > > The 7th house represents ‘grahasth’, therefore the couplet above calls upon such a male person not to ignore his commitments to the family by devoting hours in ritualistic pooja. > > Let’s talk about the logic now. > > 7th house, in kalpurush kundali, belongs to Venus. It is a pakka ghar of mercury and venus , and both of them are enemies of Jupiter. Too much of Jupiterian activity or Jupiterian assertion here will bring it into conflict with both mercury and Venus, resulting in the loss of either or all of the three. The 7th house is ‘kaam kshetra , grahasth bhav’ and should , under no circumstances, be neglected because it is one of the four ashrams on which the rhythm of life is based. > > It is with this in mind, the book suggests that a male person having Jupiter in the 7th house should observe moderation in his religiosity and avoid too much of ritualistic pooja path. > > Jupiter in the 7th house is in a shadashtak { 6-8 } position from the 2nd house. The second house apart from representing accumulated wealth also represents ‘ kutumb’ the family. This house again belongs to venus. Any over enthusiastic Jupiterian activity from the 7th will get it into confrontation with the 2nd house and might result in the loss of the significations of the 2nd house. > > { B } A similar advice is given to a person with Moon in the 2nd house. > > > “ lage bajne ghariyal mandir jo ghar mein†> “ bajaa denge ghanta lavaldi ka ghar mein†> “ band na nasla teve hogi , yog manda aulad khwah ho†> “ virsa milega ghar ka zaroori, cheezen Chandra jab rakhata ho†> > The warning again is for zealous religiosity indicated through the word ‘ghariyal’ or gongs. Traditionally in common parlance words ‘ghanta †" ghariyal , dhol-majeera’ have been associated with over enthusiastic religiosity. Once again the book suggests that if one takes to ‘ghanta ghariyal’in pooja it might cause a neglect towards the ‘grahastha dharma’ resulting in no child ‘ lavaldi’ > > Here again some Lal Kitab followers go to the extreme of advising not to have a pooja ghar in the house and not only that some of them go a step further in suggesting not to have any shiv-ling or shiv idol in the house. The presiding deity of the moon is Lord Shiv. > > Let’s once again look at the logic of such an advice for the moon in the 2nd house. > Moon in the 2nd is considered as exalted and is likely to encourage enthusiastic religiosity. Venus, the owner of the house, is likely to get depressed by such activity. Remember the venus considers the moon as its enemy. > > Here again the moon is in the shadashtak { 6-8 } relationship to the 7th house owned by venus and a pakka ghar of venus and mercury both. Both of them consider the moon as their enemy. Over enthusiastic religiosity, under the influence of the moon, is likely to irritate both the venus and the mercury. > > Another reason for not using ‘ghanta-ghariyal’{ flat metal disk generally found in the schools announcing the hour †" ghanta } in a pooja at home is because it is made of 80% bronze +10% brass +10% other metal. Beating bronze { venus} could affect the family life. > > I agree that a place for a formal temple, a place for public gathering and collective pooja, should not be in a house. Such a temple is bound to adversely affect the family life and the commitments towards the family. Such temples were always constructed out side of a village. Both a temple and a shamshan {both moksha sthan } should always be outside and away from the village. > > Finally, worshipping the family Gods can never harm the family, Lal Kitab or no Lal Kitab. The Gods that have been traditionally worshipped in a family are the protectors and guardians of the family. Therefore the worship of the family deities is a dharm of each grahasth and should be continued. > > Summarizing, the Lal Kitab is not against any pooja ghar in a house under any circumstances. The lal Kitab appears to be against converting a house into a temple. > It is in this context, for two planetary placements, it advises to exercise restraint on over-zealous religiosity lest it should destroy the peace and harmony in the family. > > Bhooshan Priya > > > > > Kulbir Bains > > > Forgot the famous last words? Access your message archive online at http://in.messenger./webmessengerpromo.php > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 17, 2007 Report Share Posted November 17, 2007 dear sirs/madams, namaskar, i have been following this group since long time and am really impressed by many a issues discussed. i would like to make a addition to the discussion on mandir at home. there is a ritual of sathapna/pran prathistha when ever a idol is to be kept for pooja.a mandir is so where there are idols for pooja.the issue of number of people comming for pooja is secondary. a sthapit idol needs specific rituals to take care of as it is belived to be equallent to God.it is again believed there are some actions which take place in a house which are varjit in a mandir and vice versa. some actions are prohibted due presence of some planets in specific houses which is followed by followers of lal kitab although a lot of things disallowed in the lal kitab goes against the basic KARMIC theory. thanks mukta --- sleekhas <sleekhas wrote: > Dear Bhooshan ji, > > Thanks a ton, for clearing doubts only one question, > if natives > jupiter in following houses what would be the effect > if he happens > to keep temple in house for the respective years, > > Jupiter in house no 1=years 7/19/31/43. > Jupiter in house no 2=years 8/20/32/41. > Jupiter in house no 3=years 9/24/36/48. > > so on, i am talking on the basis of birth chart and > vershphal. > > Request you to kindly take this as an question and > request for > guidence we all here for noble cause to decode the > bhed not to > create controversy. > > regards, > shamender leekha > > > > > lalkitab , kulbir bains > <kulbirbains > wrote: > > > > this article on temple in house in files section > of lalkitab > remedies answers all possible questions and explains > all logics > rationally. > > Pooja ghar in a home > > > > > > Lal Kitab is not against a pooja ghar in a house. > The book is > against “ rihayshee > makaan mein > moortiyan rakh kar poore taur se mandir sthapit > karlena , pooja ki > ghantiyon ke bajay lavaldi ka ghanta baja dengi.†> A temple, in the > formal sense {a place for public gathering and > collective pooja}, > with ‘ghanta and ghariyal’, in the house will > harm the progeny. > > > > The restriction is on a formal temple { poore taur > se mandir } in > the house or converting a house into a temple, > specially for a > person with Jupiter in the 7th house. > > > > Incidentally such a restriction is also imposed > even by the Hindu > Shastras when it instructs that any idol kept in a > pooja ghar of the > house should not be more than 14 angul { 7 inches } > tall. > > > > In the case of two instances, the book suggests > that too much of > ritualistic religiosity might affect the family and > the home. > Therefore the statement should be taken as a > suggestion, rather than > a dictum, against too much of religiosity for the > fear it might > result in the neglect of the native’s duties and > commitments > towards his wife and the family. This suggestion or > a warning, if > you may, is given only to a Male and not to a > female. Women folk in > India have always been more religious than men and > have always been > able to strike a balance between their religiosity > and the duties > towards the home and the family. > > > > If there were any inherent loss in having a pooja > ghar in the > house, the Lal Kitab would have suggested for both > men and women not > to establish a pooja ghar in the house. > > > > Lal Kitab semi-literates in order to sound > different from the > Vedic system suggest such a sensational and extreme > step of removing > idols from a pooja ghar; resulting into a disastrous > emotional > trauma for quite a few families. > > > > Let’s first decide what would be called a > ‘temple’? Is it a > corner, a niche, or an almirah in the house which is > either called a > pooja ghar , pooja sthan , or at times loosely > called a > ‘mandir’ ? Invariably it will have a few idols > of Gods who have > been worshipped as a family tradition, an aarti > deepak , an > agarbatti stand, a few books like Ram Charit Manas , > Gita or Hanuman > Chalisa and a pooja bell. > > > > Or a temple is a place for public gathering and > collective pooja? > Definitely a pooja ghar in the house is not a temple > in that sense. > > > > Temple will always be a place for public > gathering, where a pooja > is conducted, for the collected mass, with elaborate > rituals along > with all its trappings. > > > > Is the Lal Kitab against a pooja ghar in the > house? > > > > NO, on the contrary to what Lal Kitab novices > believe, the book > advises to have a pooja ghar in the house. > > > > [ 1 ] While designating the directions in the > house the book > says , “ paani ki zagah , pooja-path, uttar poorv > kone mein†> > > > [ 2 ] While identifying a house with a planet : > for a house of > Jupiter the book says , “ ho sakta hai peepal ka > darakhta ya koi > dharm sthan , mandir masjid gurudwara makaan mein > ya makaan ke > bilkul sath hi ho†> > > > If a pooja ghar in a house was considered as > something > inauspicious, a house in which there is a pooja > sthan would not have > been identified as a house of Jupiter. Jupiter > according to the Lal > Kitab is the most auspicious and a benefic planet. > > > > Now then where from all these misgivings about the > pooja sthan in > the house sprout from? The misunderstanding arose > through a literal > meaning of couplets in the context of two planets. > > > > { A } For Jupiter in the 7th house the book says, > > ( i ) “ dharma , mala ,thaili na parivaar > degi†> > ( ii ) “ rakha ghar mein mandir , na parivaar > dega†> > > > If we take these lines at their literal meaning it > would imply > that Lal Kitab is against religiosity, jaap, and > even a mandir in > the house. If either of these things are adopted or > adhered to there > will be no ‘ parivar’ family. > > > > Now try to read the same lines in the context of > the following: > The book describes a native with Jupiter in the 7th > house; > > > > “ pichhale janma ka sadhu , jo janma se hi > tapasya ke liye > jangal mein nahi gaya, aur grahastha mein raja Janak > ki tarah > sanyasi sadhu ……. Dharma karya ka mukhiya , > dharma ka jhhanda > har samay hath mein uthaye huye†.. > > > > A sadhu of the previous birth, who in this birth > entered the > family life, instead of going to a forest for > meditation, like King > Janak. { Janak is known as videh, one who is not > attached to any > thing }. He will be leader in religious activities, > one who is a > standard bearer of religion. > > > > Now, the same couplet, quoted above, would appear > as a warning > against neglecting the duties of the ‘grahasth > dharma’ and hence > a very wise and a practical advice. A person who > from birth itself > === message truncated === _________ Answers - Got a question? Someone out there knows the answer. Try it now. http://uk.answers./ Quote Link to comment Share on other sites More sharing options...
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