In Chapter 5, Maharishi Parasara introduces the concept of Varnada
Dasa (Period) in astrology, explaining its role in longevity calculations.
varnadakhya bhanam kathyamyath teapratah
yasya vigyanmatren vadedayurbhavam phalam (BPHS Vol. 1, Sloka 5.10)
"I now detail Varnada Dasa, just by knowing which, one can deal with the
longevity of a native."
In subsequent slokas, Parasara explains how to calculate the Varnada rasi
(sign) for the natal ascendant and describes the effects of Varnada and its
trine in causing evils to the native.
In Sloka 17 of Chapter 5, Maharishi Parasara compares the influence of
Varnada with that of Rudra in the Soola Dasa:
rudrashoole yathevayurmaranadi nirupyate,
tathaiv varnadasyapi trikone paapsangame (BPHS Vol. 1, Sloka 5.17)
"Just as Rudra (the stronger planet among the 2nd and 8th lords) in Soola
Dasa is capable of causing evils, in the same manner, planets related to
Varnada’s trine should be treated."
It is crucial to note that Parasara uses the phrase "causing evils" rather
than "causing death." This distinction underscores the idea that evils do
not necessarily equate to death but rather represent adverse effects on an
individual.
Parasara places significant emphasis on evils and their impact on human
life. Chapter 9 of BPHS discusses evils at birth, while Chapter 10
elaborates on remedies for these evils.
Restrictions imposed by Parasara on Longevity Calculations ⏳
Parasara specifically advises against predicting longevity for individuals
before they reach the age of twenty-four years.
chaturvinshativarshani yavad gacchanti janmatah
janmarishtam tu tavat syadayurdayam na chintayet (BPHS, Vol 1, Sloka 9.2)
“Evils causing premature end exist upto the age of 24 years for all of us.
As such, no definite calculation of life span should be made till the
native crosses this age.”
Several classical texts, including Sarvartha Chintamani and Phala Deepika,
echo the sentiment that age-related calculations should not be made before
the age of 21, as such predictions are deemed futile. Parasara himself
revisits longevity prediction techniques in Chapter 44, specifying 20 years
as the minimum age before longevity prediction calculations can be
attempted:
janairvinshativarshantmayurgyatum na shakyate (BPHS Vol. 1, Sloka 44.12)
"It is impossible to determine longevity until the child attains 20 years
of age."
While Parasara cites 20 years here, instead of 24 as mentioned earlier, the
reasoning behind this variation remains unclear. Perhaps he implies that
some evils can be assessed more accurately between 20 and 24 years, but no
definitive sloka supports this interpretation. Regardless, we can conclude
that death prediction should not be undertaken before the age of 20.
In Chapter 9 of BPHS, Parasara lists combinations associated with short
life spans. Why would he provide these combinations if death predictions
for children are discouraged? The most plausible explanation is that
recognizing these evils early allows for the implementation of appropriate
remedies. Parasara underscores this concept in Chapter 10, where he
outlines various remedial measures for addressing such evils. This
highlights the essential debate of free will vs fate in astrology,
emphasizing the role of remedies to counteract evils. We have discussed
this interplay between fate and free will in detail in a previous article.
Parasara's Perspective on Longevity and Its Challenges ⏳
Parasara places immense importance on longevity, dedicating the entirety of
Chapter 43 in Brihat Parasara Hora Sastra (BPHS) to the subject. This
chapter addresses not only human longevity but also that of other living
beings. At the very beginning, Parasara acknowledges the profound
difficulty of predicting longevity, even for divine beings:
saadhupushtam twaya vipra jananam cha hitechaya
kathyamyayusho gyanam durjaiyam yat surairapi (BPHS Vol. 1, Sloka 43.2)
"For the benefit of mankind, I narrate methods of ascertaining longevity,
but do know that determining longevity is extremely difficult, even for the
Gods."
Parasara outlines three systems for calculating longevity: Pindayu,
Nisargayu, and Amsayu. He also details numerous combinations to consider in
these calculations. In Sloka 52 of Chapter 43, Parasara categorizes
longevity into seven distinct states:
balarishtam yogarishtmalpam madhyanch dirghkram,
divyam chaivamitam chaivam saptadhayuhu prakirtitam
(BPHS Vol. 1, Sloka 43.52)
"Age can be categorized into seven classes: Balarishta, Yogarishta, Short,
Medium, Long, Supernatural, and Limitless longevity."
He further clarifies these categories in Sloka 53:
Balarishta: Less than 8 years
Yogarishta: Between 9 and 20 years
Alpayu (Short): Between 21 and 32 years
Madhyamayu (Medium): Between 33 and 64 years
Dirghayu (Long): Between 65 and 120 years
Parasara concludes that 120 years, referred to as Paramayush (maximum life
span), represents the ultimate human longevity. The first three stages are
typically regarded as instances of premature death. The question of
premature death in astrology finds its solutions through remedies outlined
in the Brihat Parashara Hora Shastra (BPHS) by Maharishi Parashara.
A serene depiction of a person levitating with light radiating from their
heart in a celestial backdrop. The cosmic setting features glowing stars, a
crescent moon, and ethereal colors symbolizing death prediction in
astrology. The scene conveys cosmic mystery and spiritual enlightenment,
aligned with Parasara's teachings. The image is part of an article titled
Death Prediction in Astrology: Exploring Techniques and Myths (Part 1)
authored by Anish Prasad and published at astrojagriti.substack.com
Challenges in Longevity Calculation Systems
Applying these methods to numerous horoscopes, including my own, I found
that none of these systems consistently produced accurate results. There
appear to be considerable gaps in the slokas, necessitating numerous
assumptions that may account for these inaccuracies.
Astrological concepts should never be interpreted in isolation. Just as a
horoscope analysis cannot rely solely on the ascendant, as other references
are also crucial for a comprehensive understanding, similarly, concepts
related to death must be approached with a holistic perspective,
considering all relevant factors. Parasara might have intended these
systems to be used in conjunction with additional combinations listed in
Slokas 33-40 of Chapter 43. He advises that when the results of two systems
align, and the third differs, the majority view should be taken. Even so,
my assessment of several horoscopes failed to validate the reliability of
these methods.
One plausible explanation is that these systems must be analyzed alongside
the influence of Marakas (killer planets) for precise outcomes. This
remains a complex area requiring extensive research and calculations. With
advancements in artificial intelligence and computational tools, it is
possible that future researchers—including myself—may be able to address
these challenges.
Thus far, we have examined various combinations and conditions related to
longevity. We can confidently assert that predicting life span is
inherently difficult, and any such calculations should be avoided before
the age of 20 or 24.
The role of marakas, or killer planets, is essential in understanding
longevity and death prediction in astrology, as detailed by Sage Parasara.
His insights into marakas demonstrate how Vedic astrology and longevity are
interwoven in complex ways. Parasara devotes an entire Chapter-44 to
marakas. His detailed longevity calculations involves foundational
knowledge on Marakas as given in Chapter-44 of BPHS. Additionally, various
chapters in Volume 2 (Chapters 46-65) discuss the effects of planetary
periods (dasas) on longevity. In Chapter-66 on Ashtakavarga, the discourse
on longevity continues. Here Parasara introduces the interpretation of
planetary transits within the Ashtakavarga system—a framework designed for
those of lesser intellectual capacity in the Kalyuga. The Sage foresaw that
in Kalyuga, human intellect would be limited in grasping complex cosmic
influences. To address this, the Ashtakavarga system in Astrology was
designed to simplify the understanding of planetary transits and their
effects.
As the chapter progresses, the complexity of interpreting longevity
formulas becomes evident. The list of marakas is so extensive that it is
challenging to summarise here without being overly technical for esteemed
readers. Through detailed assessments and the application of these
combinations to several horoscopes, I observed some intriguing patterns:
We live under the influence of marakas for more than eight to ten months
each year.
Despite this significant influence of marakas, we keep living year after
year. If we were to interpret marakas literally as those causing
death, it would
imply a heightened risk of mortality for ten months every year—a notion
that clearly doesn't align with reality.
This suggests that marakas must hold a deeper significance beyond merely
being labeled as planets that bring death.
Given the extensive list of Marakas, as outlined by Sage Parasara. These
include –
The occupants and lords of the 2nd, 3rd, 7th, 8th, and 12th houses, often
referred to as astrological house lords in classical texts.
Rudra (the stronger of the 2nd or 8th lord);
Trishul (rasis in trines from the rasi occupied by Rudra);
Maheshwar (lord of the 8th house from Atma-karaka);
The lord of the 22nd Drekkana; and
The lord of the 64th Navamsa.
Even within this limited scope, several fascinating patterns emerged:
Natives faced heightened challenges on various life fronts during maraka
periods.
A significant correlation was observed between marakas and financial
difficulties.
Ill-health was a recurring theme in many cases.
Some natives encountered obstacles in career and resource management.
Most natives reported increased stress, tension, and anxiety, often arising
from vague and non-existent apprehensions.
None of the natives faced any direct threat of death during these maraka
periods.
The absence of a death concept in the Hindu Vedic system is evident in many
authoritative texts. When life is examined from a spiritual perspective,
the idea of deh-atma-buddhi—identifying oneself as the body and mind—proves
flawed. We are neither body nor mind. We simply are. Pure consciousness
(atman) requires a medium to express itself, and the body serves as that
medium. In the eternal flow of existence, we discard one medium for another.
As stated in the Bhagavad Gita (Chapter 2, Verse 13):
Dehino ‘smin yathā dehe kaumāraṁ yauvanaṁ jarā |
Tathā dehāntara-prāptir dhīras tatra na muhyati || 2.13 ||
"Just as the embodied soul passes through childhood, youth, and old age in
one body, it similarly transitions to another body after death. A wise
person is not bewildered by these changes."
When exploring longevity, the interplay between spirituality and astrology
offers profound insights. While astrology provides tools to calculate life
spans and predict challenges, spirituality presents a broader perspective,
viewing life and death as transitions in an eternal journey.
Maharishi Parasara underscores this connection in Chapter 43 of Brihat
Parasara Hora Sastra by outlining the seven stages of longevity:
balarishte sama astau, yogarishte cha vinshatihi
dwatrinshad vatsara alpe chatushshastistu madhyame || 43.53 ||
vinshadhikshatam deerghe divye varshsahastrakam
tadoordhvamitam punyermiterapyate janeh || 43.54 ||
"The life span in Balarishta is 8 years, in Yogarishta 20 years, in short
life 32 years, in medium life 64 years, and in long life 120 years. Beyond
these, there is a supernatural life of a thousand years, and beyond that is
Amitayu or infinite longevity, achievable only through merits."
The first five stages relate to physical longevity, reflecting a structured
framework to understand life spans. The sixth and seventh stages, however,
transcend physicality, emphasizing the spiritual essence of existence.
Amitayu, or infinite longevity, can only be achieved through merits.
Maharishi Parasara himself discourages the prediction of death or even the
future. He states:
nishchetum tanna shaknoti vashishtho va Brihaspati
kim punarmanujastatra visheshattu kalao yuge (BPHS Vol. 2, Sloka 66.11)
"The energies that we receive from the planets are so subtle that even the
great sages—Vashishtha and Brihaspati—cannot precisely predict the future.
How, then, can a common man in Kalyuga attempt to do so?"
The lack of detailed research also poses unique challenges to understand
this topic comprehensively. For instance, studying Punya Chakras requires
accurate data about the time and place of death—information often difficult
to obtain from grieving families. Without such data, it becomes nearly
impossible to draw reliable conclusions about so many important parameters
connected with the demise of the person. However, one thing remains clear:
astrology and spirituality approach death not as an end, but as a
transition. Astrology offers a framework to explain life’s cycles, while
spirituality reminds us that the soul is eternal, merely changing forms. At
the soul level, we are all blessed and part of the same cosmic
consciousness.
CONCLUSION: Yes Mr Surya statement is partly true; death message
generally is not disclosed; and preponderances of the probability of death
is evidenced by houses and planets combinations and dasa bukti and antaram.
Interpretations of the best out of so many, depends on the factor NAMED
INTUITION. Spiritually, intuition is a form of direct spiritual insight or
soul guidance that allows one to grasp profound truths without conscious
reasoning or intellectual effort, often described as an Inner Voice or
God's whisper within. It's a heightened awareness, frequently accessed when
the mind is calm, that leads to a deeper understanding of reality and
oneself, and is considered a fundamental spiritual faculty in traditions
like Hinduism and Buddhism. Intuition is a form of knowledge that appears
in consciousness without obvious deliberation. It is not magical but rather
a faculty in which hunches are generated by the unconscious mind rapidly
sifting through past experience and cumulative knowledge. Often referred to
as “gut feelings,” intuition tends to arise holistically and quickly,
without awareness of the underlying mental processing of information.
Scientists have repeatedly demonstrated how information can register on the
brain without conscious awareness and positively influence decision-making
and other behavior. Psychologists believe that intuition relies on powers
of pattern-matching, as the mind combs experience stored in long-term
memory for similar situations and presents in-the-moment judgments based on
them. The automatic information processing that underlies intuition can be
seen in the everyday phenomenon known as "highway hypnosis,” which occurs
when a driver travels for miles without a conscious thought about the
activity of driving the car. Intuition, like first impressions, serves the
brain’s need to predict and prepare for what will happen next. First
impressions are rapid, holistic assessments of people based on subtle
perceptual cues and judgment of intent to help or harm. Both rely on
automatic processes and, as rapid evaluation systems, both are subject to
error, especially from biases we hold. Learning to listen to your body’s
intuitive messages may improve decision-making and protect your health.
Intuition is often rooted in interoception—the brain’s ability to read
subtle signals from the body. Spiritual well-being enhances our ability to
clearly hear and trust our intuitive signals. Intuition is often
misunderstood as irrational guesswork. But in psychological terms, it's the
brain's ability to make fast, unconscious judgments by recognizing patterns
and signals—many of which come from the body itself. This process is known
as interoception—the brain’s capacity to perceive internal bodily states
like heartbeat, muscle tension, and gut activity. These internal cues are
constantly feeding information to the brain, shaping our perceptions,
behaviors, and yes—our instincts. “Intuition is not magic; it is a form
of pattern recognition that occurs at lightning speed. The body processes
information even when the mind cannot name it.” — Tantia, 2014 (PSYCHOLOGY
TODAY)
The seeds of this movement of the intellect are contained in
the Samhitas & Upanishads themselves, although the movement itself is
foreign to the Scriptures. The Sanhitas are Karmakanda; their object is not
the enunciation of the general Truths of Brahman, but the practice of its
particulars; they are the perfect monuments, sufficient to themselves, of
especial moments, stages, movements in the progress of the individual
towards his divine goal; they are instruments by thought & speech for the
stabilisation of his increasing gains in light, force & joy; they are the
praise & invocation of the gods who preside over particular functionings in
our nature & in world-nature; they are statements of experience packed full
of psychological detail and minute spiritual realisation, which confirm the
seer & help the seeker. They are the truth of experience & have therefore
no room for speculation; they are ascertained truth & give therefore no
room to doubt, debate & logical reasoning. But there are passages, rare
seeds of the method pursued by the Upanishads, in which a general question
is put and the suggestion of an answer offered. The Upanishads, on the
contrary, are Jnanakanda; they have for their object the enunciation of the
Truth of Brahman & the fundamental principles of Brahman’s
self-manifestation in universe. But with one remarkable exception they do
not use, in order to arrive at this truth, these principles, the method of
logical reasoning. Unlike the Sanhitas, they admit, not so much of doubt,
as of debate; they move by positive questioning and the positive answer to
questioning. But, again, the answer to questioning does not move by logic
either in its inception, in its process or in its consummation. When
Yajnavalkya holds his grand debate with the Brahmavadins at the court of
King Janaka, when the proud Balaki vails his pride to the superior
knowledge of King Ajatashatru, it is not by the field of logic or with the
arms of metaphysic disquisition that they encounter each other. The
question one puts to another is not “What thinkest thou of this?” but “What
dost thou know?” and he whose knowledge proves to be deeper than his
adversary’s, is the conqueror in the discussion. Nor has this superior
knowledge been arrived at by a more just or a more brilliant speculation,
but by deeper sight, by a more powerful concentration. He has arrived at
it, tapas taptwa; that is the method laid down by Varuna to his son Bhrigu
in the Taittiriya Upanishad; for, he adds, tapo Brahma, Tapas is Brahman.
Tapas, in other words, is the dwelling of the soul on its object, by which
Brahman originally created the world through vision—sa ikshata—saw Itself,
that is to say, as world & what It saw, became,—the dwelling of the soul on
its object whether, prospectively, in creative vision, outwardly realising,
as the poet & the genius of action dwells, or, retrospectively, in
perceptive vision of the thing created, inwardly realising, as the prophet
dwells; tapas is the very foundation of the method of revelation &
intuition. Therefore, as in the acquisition of knowledge, speculation &
logic are not used, so also in the imparting of knowledge, disquisition and
logic are not used. The thing has been seen by the seer, he is the drashta
& to him Veda is drishti; it is spoken to the hearer & he sees, indirectly,
through the medium of the word what the seer has seen by the self-vision,
directly; to the hearer, Veda is Sruti. Yajnavalkya speaks his knowledge,
his adversaries do not dispute it; they, too, see, being themselves
habituated to these supreme processes, and the thing seen they silently &
without debate acknowledge. If they are to dispute, since dispute is only a
comparison of knowledge, of sight, of Veda, of drishti, they must
themselves first see farther, more profoundly, more subtly; and to see
farther, they must first plunge into farther tapas, remain long constant in
a farther dwelling of the soul on its object.
We perceive this root of evil in the grand example, supreme in its kind, of
the Buddha. Unhelped by the conflicting philosophies of the schools,
dissatisfied with the too rigorously materialised methods of the Yogins, he
takes the right, the supreme step, he retires into himself & gives his soul
the charge of the Truth. Sa tapo atapyata. He emerges from this
concentration of soul, tapas taptwa, with the great illumination received
in the ever-memorable night under the Bo tree. What is this illumination of
Buddha? It is the perception of the chain of Karma, of the impermanence of
sanskaras, of the illusoriness of the mental ego, of the release into the
motionless peace of Nirvana. There was nothing new in these things
considered merely as tenets; they belong, in one form or another, to
Vedanta; they cannot have been unknown to the philosophers of the age. What
was new in them was their puissant revivification in a supreme soul and a
great personality, their removal from the category of metaphysical dogmas &
abstractions, into realities of life, concrete, human, vivid, which could
once more be pursued by all, realized, practiced and lived. TAPAS BEGETS
THE INTUITION; MAHA PRIYAVA HAD THAT. WHERE INTUITION IS
DEVELOPED, NADI JOSIYAM IS FEASIBLE AS FAR AS THE GENUINE PALM LEAVES ARE
CONCERNED. OUT OF MANY ROADS OF FEASIBILITIES, THE RIGHT ONE FLASHES
INSIDE. HENCE ONLY A GOOD ASTROLOGER IS SO PURE WITH THE 5 FUNCTIONS OF A
BRAHMIN WHO LOOKS INTO THE JADAGAM ONLY AFTER POOJA AND TAPAS THAT TO ONLY
FOR A SHORT PERIOD, UNSOLD. REST CANNOT DO THAT SO PERFECTLY. IT IS
INCORRECT TO SAY IT IS NOT POSSIBLE BUT IT IS POSSIBLE ONLY TO A
HANDPICKED. KRISHNAMURTHY OF KRISHNAMURTHY PADDATHI WAS ABLE TO. A GOOD
NADI GAVE OUT THE PLANETS ON THE DATE OF DEATH. BUT NORMAL ASTROLOGERS MAY
NOT GET THAT LEAD. K RAJARAM IRS 5925
On Fri, 5 Sept 2025 at 11:34, Suryanarayana Ambadipudi <
[email protected]> wrote:
> Most bogus
>
> No, exact death prediction is impossible for individuals, though medical
> science can predict likelihoods of death in the future based on health
> conditions, while age and mobility are the best general predictors of
> future death. Methods like astrology make speculative claims about
> predicting death but lack scientific basis and cannot provide a precise
> time of death.
>
> Strictly speaking astrology prohibits predicting death . ( to avoid ? )
> As a student of Astrology , I can say authoritatively.
>
> *A.SURYANARAYANA*
> *The less you speak,the more you are listened to*
>
>
> On Fri, 5 Sep 2025 at 10:31 AM, Padmanabha Vyasamoorthy <
> [email protected]> wrote:
>
>> https://www.death-clock.org/
>>
>> This site helps you predict when one might die!
>>
>> Dr P Vyasamoorthy / 9490804278
>>
>>
>> On Fri, 5 Sept 2025 at 08:36, Surendra Varma <[email protected]>
>> wrote:
>>
>>> Do we really need to use a formula to figure out our year of birth? Is
>>> it not there in our birth certificate, High School certificate, our PAN
>>> card, our passport, etc.?
>>>
>>> I am looking forward to getting to know a genius who knows the formula
>>> for when (time, date, year), where and how we will die.
>>> When this formula becomes known, preparing for death will be like
>>> preparing for a journey, peacefully, on a one-way ticket.
>>>
>>> Suren
>>>
>>> On Thu, 4 Sept 2025 at 20:42, Rajaram Krishnamurthy <
>>> [email protected]> wrote:
>>>
>>>> Thanks a lot KR IRS 5925
>>>>
>>>> On Thu, 4 Sept 2025 at 20:14, R V Rao <[email protected]> wrote:
>>>>
>>>>> The solution given by Sri K. Rajaram is absolutely correct.
>>>>> Congratulations and compliments
>>>>>
>>>>> On Thu, 4 Sept, 2025, 7:32 am Rajaram Krishnamurthy, <
>>>>> [email protected]> wrote:
>>>>>
>>>>>> Let:
>>>>>>
>>>>>> -
>>>>>>
>>>>>> A = age
>>>>>> -
>>>>>>
>>>>>> Y = year of birth
>>>>>>
>>>>>> Given:
>>>>>> Y=(85−A)+40
>>>>>>
>>>>>> Now simplify the formula:
>>>>>> Y=125−A
>>>>>> ------------------------------
>>>>>> Final formula Y=125−A
>>>>>>
>>>>>> Or, solving for age:
>>>>>> A=125−Y
>>>>>> ------------------------------
>>>>>> If someone's age is 30: Y=125−30=95
>>>>>>
>>>>>> So the *year of birth is 95* — which likely means *1995*, assuming
>>>>>> the context is in 1902000s. K RAJARAM IRS
>>>>>>
>>>>>> On Wed, 3 Sept 2025 at 21:50, R V Rao <[email protected]> wrote:
>>>>>>
>>>>>>> I worked out the steps as appearing below and find the final product
>>>>>>> very accurate.
>>>>>>> I tried my brain to arrive at the formula on which this calculation
>>>>>>> was built up. I failed miserably.
>>>>>>> I am sure one of our group members will crack this. Try.
>>>>>>>
>>>>>>> --
>>>>>>> You received this message because you are subscribed to the Google
>>>>>>> Groups "societyforservingseniors" group.
>>>>>>> To unsubscribe from this group and stop receiving emails from it,
>>>>>>> send an email to [email protected]
>>>>>>> .
>>>>>>> To view this discussion, visit
>>>>>>> https://groups.google.com/d/msgid/society4servingseniors/CAPVuisUpHzNaukBo%2B5KY0zo9GTEyn1SSYzUE6xr9tDFgphPWsQ%40mail.gmail.com
>>>>>>> <https://groups.google.com/d/msgid/society4servingseniors/CAPVuisUpHzNaukBo%2B5KY0zo9GTEyn1SSYzUE6xr9tDFgphPWsQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
>>>>>>> .
>>>>>>>
>>>>>> --
>>>> You received this message because you are subscribed to the Google
>>>> Groups "societyforservingseniors" group.
>>>> To unsubscribe from this group and stop receiving emails from it, send
>>>> an email to [email protected].
>>>> To view this discussion, visit
>>>> https://groups.google.com/d/msgid/society4servingseniors/CAL5XZoopxooSBgGJ-goh0h%3DrYWc7ZMrKLZhA7VCDRxEkwdUNdQ%40mail.gmail.com
>>>> <https://groups.google.com/d/msgid/society4servingseniors/CAL5XZoopxooSBgGJ-goh0h%3DrYWc7ZMrKLZhA7VCDRxEkwdUNdQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
>>>> .
>>>>
>>> --
>>> You received this message because you are subscribed to the Google
>>> Groups "societyforservingseniors" group.
>>> To unsubscribe from this group and stop receiving emails from it, send
>>> an email to [email protected].
>>> To view this discussion, visit
>>> https://groups.google.com/d/msgid/society4servingseniors/CACgBxSq_Xzh4jynRap%3DXFzP2hptsbmM7b2-yp%2BGALxRkn0zkHQ%40mail.gmail.com
>>> <https://groups.google.com/d/msgid/society4servingseniors/CACgBxSq_Xzh4jynRap%3DXFzP2hptsbmM7b2-yp%2BGALxRkn0zkHQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
>>> .
>>>
>> --
>> You received this message because you are subscribed to the Google Groups
>> "societyforservingseniors" group.
>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to [email protected].
>> To view this discussion, visit
>> https://groups.google.com/d/msgid/society4servingseniors/CANDiLvf7WKatigy95WfAxQNWDLj%2BffwNhw%2Bane%3DJcp89ZPmxMQ%40mail.gmail.com
>> <https://groups.google.com/d/msgid/society4servingseniors/CANDiLvf7WKatigy95WfAxQNWDLj%2BffwNhw%2Bane%3DJcp89ZPmxMQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
>> .
>>
> --
> You received this message because you are subscribed to the Google Groups
> "societyforservingseniors" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to [email protected].
> To view this discussion, visit
> https://groups.google.com/d/msgid/society4servingseniors/CAFBx%3DOdWqmXfQ7LVknHOyOE%3D%2BxjV%3D1UART4r9HfK4xo_b2hKPQ%40mail.gmail.com
> <https://groups.google.com/d/msgid/society4servingseniors/CAFBx%3DOdWqmXfQ7LVknHOyOE%3D%2BxjV%3D1UART4r9HfK4xo_b2hKPQ%40mail.gmail.com?utm_medium=email&utm_source=footer>
> .
>
--
You received this message because you are subscribed to the Google Groups
"Thatha_Patty" group.
To unsubscribe from this group and stop receiving emails from it, send an email
to [email protected].
To view this discussion visit
https://groups.google.com/d/msgid/thatha_patty/CAL5XZoqp_f0nhHsLu-H0RTZ_q5p5PQkjtYjZURDy3fVCiT_VTA%40mail.gmail.com.
