The Nepali words which the other part (the Nepalese woman Ms. Kalpana Paudel) had not uttered
What is significant is whether Rataraju used Nepali words which Ms. Kalpana Paudel had not used in her utterances.
This is because it may give a false impression that a dialog is established even when Rataraju actually did not understand the meaning of a question, if he just used the same words uttered by Ms. Paudel repeatedly.
If Rataraju indeed was a personality of a past life, the credibility of him using Nepali words would be low if there were no Nepali words that were uttered firstly by Rataraju and not by Ms. Paudel. Otherwise, we would not be able to consider it as responsive xenoglossy with conversational skills in strict meaning.
Therefore, except for the personal names, we picked up the Nepali words which Rataraju uttered firstly from all the sessions and found out that there were 29 such words as shown below.
mero（my）・ ke（what）・ tis（30）・ bujina（I don´t know）・ ho（yes）・ ma（I) ・ Shiba（God Shiba）・ dhama（religion）・ Nepali（Nepalese）・ Gorkha（Gorkha soldiers）・pachis（25）・ hoina（no）・ pet（stomach）・ dukahuncha（hurt）・ rog（disease）・ guhar（help) ・ ath（8）・ satori（70）・ Tamang（Tamang tribe）・ kana（food）・ dal（bean soup）・ bha (rice) ・ kodo（a sort of millet）・ sathi（friend）・ cha （is/are）・ Nallu gaun（Nallu village）・ kancha (son）・ Shah（Shah dynasty）・ Himal（mountain/Himalaya）
We believe that this fact is an evidence that Rataraju knows Nepali words and that he possesses the conversation skills in Nepali.
Besides, considering the fact that his father is said to be a Tamang, it is possible that Rataraju´s mother tongue is Tamang language and not Nepali. Taking all these into consideration, the fact that Rataraju was able to respond interactively by using not a few Nepali words can be considered to have an even greater significance.
It is worth mentioning that in Rataraju´s pronunciation, you can hear sounds which are totally different from the way Risa uses her tongue when she speaks her mother tongue Japanese.
According to Dr. Chandra Kishor Khanal, a guest researcher at Chubu University who was in charge of analyzing the dialogue, Rataraju´s utterances were authentic Nepali where you could clearly find traces of Tamang dialect for example in the pronunciation of the numbers.
Furthermore, he stated that it would require around 3 to 4 years´ stay in Nepal in order to be able to have a conversation in Nepali as Rataraju did.
Those who have seen the video broadcasted at the TV program "Unbelievable" may have noticed that it was a natural conversation between Nepalese. This is easy to notice by watching Rataraju´s tone in Nepali, facial expressions and bodily movements while he talks, which can not be expressed in the written transcripts.
<To be continued>
May 13, 2012
May 3, 2012
Verification of the Rataraju Case -2-
The degree of establishment of the conversation
In analyzing the degree of establishment of
the conversation, we devided the conversation into 58 sections by topic and
evaluated whether Rataraju responded appropriately or not in each dialogue. The
result of the evaluation including some presumptions is as shown below:
A) Conversation established with
appropriate responses:
26 sections (45 %)
26 sections (45 %)
B) Conversation not established with no
appropriate responses at all:
8 sections (14%)
8 sections (14%)
C) Difficult to evaluate due to short and
ambiguous responses:
24 sections (41%)
24 sections (41%)
The sections "Conversation not
established" refers for example to where Rataraju responded “I don’t
know” to the question “Is your wife at home?” or “Shiba… religions” to the
question “What do you eat?” etc, thus to the dialogues where Rataraju undoubtedly
made inappropriate responses.
The sections “Difficult to evaluate due to
short and ambiguous responses” are for example where Rataraju responded shortly
such as “I don’t know” or “Yes”, which were not clear enough to judge if
Rataraju understood the meaning of the questions appropriately.
From the rough analyzation and evaluation
mentioned above, we can conclude that around 80 % of the dialogues are to be
regarded as established although not perfect.
Many of you who have read the transcript of
the conversation from the session may point out the problem that several of
Rataraju’s responses consist of short and simple ones such as “Yes” and “I
don’t know”.
Besides, you may have doubts if the
conversation indeed can be regarded as an appropriate one in Nepali due to
Rataraju’s halting responses.
However, on this point, this Rataraju Case
is not inferior at all compared with the transcripts of the conversations in
German from the Grethchen Case reported by Dr. Stevenson.
Most of the responses of Gretchen, a
personality of a previous life, consisted of short and simple ones such as
“No”, “I don’t know” or “Town” etc.
In the first place, utterances of clients
in hypnosis are generally slow and it should be mentioned that it is very rare
where a client responds immediately to a question in a long context.
Furthermore, it is vanishingly unlikely that a client utters at his or her own
initiative.
Even Stevenson stated that Gretchen seldom
uttered spontaneously and that she responded only shortly to the questions.
Where Rataraju uttered not as a response to
a question but spontaneously occurred only twice; when Rataraju stated a
question to Ms. Kalpana Paudel as “Are you Nepalese?” and when he complained of
a stomachache.
It is worth mentioning that the sessions of
Gretchen were conducted as many as 19 times. By reading the transcripts of the
recordings, you cannot see so much change in the tendency of Gretchen giving
only short responses with lack of fluency even in the later sessions.
Regarding this point, Dr. Stevenson stated
for example that Gretchen’s responses were halting, that both grammar and
vocabulary were not perfect and that there was no clear improvement or
deterioration noticed throughout the entire sessions.
Rataraju’s conversation is very similar to
this and for this reason, it can be concluded that the credibility of the
Rataraju Case being responsive xenoglossy is high.
Taking the above into consideration, we
believe that it should rather be valued that Rataraju was able to have a
conversation in Nepali to this extent at his first session in Nepali.
<To be continued>
Apr 30, 2012
Verification of the Rataraju Case -1-
The main purpose of the verification of the utterances by Rataraju is, according to the hypnotherapist Mr. Katsumi Inagaki, nothing else but whether it is possible to add this Rataraju Case to the other two xenoglossy cases occurred under hypnosis previously reported by Dr. Ian Stevenson; The Jensen Case and the Gretchen Case.
So far, there had been only these two cases in the world which Dr. Ian Stevenson discovered and reported as xenoglossy occured under hypnosis during his over 20 years' research.
If succeeded in proving the Rataraju Case to be xenoglossy, it becomes the third xenoglossy case in the world occurred under hypnosis, which will also be the first case of the 21st century. In addition, it will be the very first case in the world to be successfully video-filmed. Some of you readers may have seen parts of the session at the TV program "Unbelievable" broadcasted on August 5, 2010 in Japan.
As a widely recognized hypothesis in parapsychology, there is a theory called ESP, which means that human beings can obtain various information through extrasensory perception (ESP). This ESP hypothesis has been the biggest hurdle to overcome to be able to prove the reincarnation hypothesis scientifically over the past 100 years. It may be no exaggeration to say that the reincarnation hypothesis is scientifically proved for a long time if this ESP hypothesis had not existed.
However, there is one thing which cannot be obtained through ESP and that is a "skill".
Since a skill is not information, any kind of psychic cannot acquire a skill he or she has not learned by using his or her supernatural powers. This is because a skill cannot be acquired without practice. A skill is "tacit knowledge", i.e., something that cannot be verbalized and thus not be transferred as information.
One of these typical skills is the ability to have a responsive conversation. Concerning the ability to just utter some foreign words or sentences a person has never learned, this can be explained by the ESP hypothesis.
However, regarding the conversation skill where a person is able to respond interactively, it is not possible to apply the ESP hypothesis.
And the one who focused attention on this point was Dr. Ian Stevenson, a pioneer of the research in the reincarnation hypothesis.
It is due to the above mentioned that Mr. Inagaki considers it crucial to most of all prove the Nepali spoken by Rataraju to be xenoglossy. Of course, it is important to verify the contents of the utterances by Rataraju as well. However, although they could have been verified to
be compatible with the facts, they could be refuted by using the ESP hypothesis and cannot thus be a conclusive scientific proof of the reincarnation hypothesis.
Therefore, in verifying Rataraju's utterances, the primary purpose is to prove that this case is xenoglossy, and the verification of the contents of Rataraju's utterances will be the secondary one.
Hereafter, verifications of the Nepali dialogue by Rataraju and whether the client Risa had not learned Nepali in her life will be presented one by one.
<To be continued>
So far, there had been only these two cases in the world which Dr. Ian Stevenson discovered and reported as xenoglossy occured under hypnosis during his over 20 years' research.
If succeeded in proving the Rataraju Case to be xenoglossy, it becomes the third xenoglossy case in the world occurred under hypnosis, which will also be the first case of the 21st century. In addition, it will be the very first case in the world to be successfully video-filmed. Some of you readers may have seen parts of the session at the TV program "Unbelievable" broadcasted on August 5, 2010 in Japan.
As a widely recognized hypothesis in parapsychology, there is a theory called ESP, which means that human beings can obtain various information through extrasensory perception (ESP). This ESP hypothesis has been the biggest hurdle to overcome to be able to prove the reincarnation hypothesis scientifically over the past 100 years. It may be no exaggeration to say that the reincarnation hypothesis is scientifically proved for a long time if this ESP hypothesis had not existed.
However, there is one thing which cannot be obtained through ESP and that is a "skill".
Since a skill is not information, any kind of psychic cannot acquire a skill he or she has not learned by using his or her supernatural powers. This is because a skill cannot be acquired without practice. A skill is "tacit knowledge", i.e., something that cannot be verbalized and thus not be transferred as information.
One of these typical skills is the ability to have a responsive conversation. Concerning the ability to just utter some foreign words or sentences a person has never learned, this can be explained by the ESP hypothesis.
However, regarding the conversation skill where a person is able to respond interactively, it is not possible to apply the ESP hypothesis.
And the one who focused attention on this point was Dr. Ian Stevenson, a pioneer of the research in the reincarnation hypothesis.
It is due to the above mentioned that Mr. Inagaki considers it crucial to most of all prove the Nepali spoken by Rataraju to be xenoglossy. Of course, it is important to verify the contents of the utterances by Rataraju as well. However, although they could have been verified to
be compatible with the facts, they could be refuted by using the ESP hypothesis and cannot thus be a conclusive scientific proof of the reincarnation hypothesis.
Therefore, in verifying Rataraju's utterances, the primary purpose is to prove that this case is xenoglossy, and the verification of the contents of Rataraju's utterances will be the secondary one.
Hereafter, verifications of the Nepali dialogue by Rataraju and whether the client Risa had not learned Nepali in her life will be presented one by one.
<To be continued>
Apr 19, 2012
Rataraju Speaking in Nepali 7
KP: Tapailai kehi bannu man cha bhane bhannusna.
(Do you have anything you would like to say?)
CL: Ho.
(Yes.)
(Yes.)
KP: Hajur?
(Yes?)
(Yes?)
KP: Kehi cha bannu man lageko?
(Do you have anything you would like to say?)
(Do you have anything you would like to say?)
CL: Ho.
(Yes.)
(Yes.)
KP: Chaina? Bhayo?
(Nothing? Is it enough?)
(Nothing? Is it enough?)
CL: Ho, ho, hoina.
(Yes, yes, no.)
(Yes, yes, no.)
KP: Hoina?
(Not enough?)
(Not enough?)
KP: Kehi cha banna man lageko?
(Would you like to say something?)
(Would you like to say something?)
KP: Kehi cha manma kura?
(Do you have anything you would like to say?)
(Do you have anything you would like to say?)
CL: Bujina.
(I don’t know.)
(I don’t know.)
KP: Buji ... bujina?
(You don’t… you don’t know?)
(You don’t… you don’t know?)
KP: Tapaiko gauma ko ko hunuhuncha sathi?
(Who is your friend in your village?)
(Who is your friend in your village?)
CL: Gaun ...
(In the village…)
(In the village…)
KP: Hajur, gauma.
(Yes, in the village.)
(Yes, in the village.)
CL: Ha ... hajur ...
(Ha… yes…)
(Ha… yes…)
KP: Hajur, gauma ko ko hunuhuncha?
(Yes, who are there in the village?)
(Yes, who are there in the village?)
KP: Tapai kati barsa hunubhore, pheri ek
choti bhanidinusta?
(What is your age? Can you say that once again?)
(What is your age? Can you say that once again?)
CL: Ha ...
(Ha…)
(Ha…)
KP: Kati barsa hunubho?
(What is your age?)
(What is your age?)
CL: Ah ... Ana.
(Ah… ana.)
(Ah… ana.)
KP: Tapaiko chora kati barsako bhayo? Chora
... chora ... chora kati barsako bhayo?
(How old is your son? Your son… son… how old is your son?)
(How old is your son? Your son… son… how old is your son?)
KP: Kancha, kanchi?
(Your son? Daugter?)
(Your son? Daugter?)
CL: Kancha.
(Son.)
(Son.)
KP: Kancha?
(Son?)
(Son?)
CL: Ah, Adis.
(Ah, Adis.)
(Ah, Adis.)
KP: Kancha, Adis.
(Is your son Adis?)
(Is your son Adis?)
CL: Hum ...
(Hum…)
(Hum…)
KP: Kati barsako bhayo Adis?
(How old is Adis?)
(How old is Adis?)
CL: Adis.
(Adis.)
(Adis.)
KP: Adis kati barsako bhayo?
(How old is Adis?)
(How old is Adis?)
CL: Moi (?) ho ... ho...
(Moi*… yes, yes…) *Unknown word
(Moi*… yes, yes…) *Unknown word
KP: Adis kati barsako bhayo?
(How old is Adis?)
(How old is Adis?)
CL: Bujina.
(I don’t know.)
(I don’t know.)
KP: Bujnubhayena.
(Don’t you know?)
(Don’t you know?)
KP: Tapaiko gauma Magar kohi cha?
(Is there anyone in your village who is from the Magar Tribe?)
(Is there anyone in your village who is from the Magar Tribe?)
CL: Ah.
(Ah…)
(Ah…)
KP: Magar. Tapai pani tamang ho? Tamang ho
tapai?
(The Magar Tribe. You are from the Tamang Tribe, right? You are a Tamang, right?)
(The Magar Tribe. You are from the Tamang Tribe, right? You are a Tamang, right?)
CL: Ha ...
(Ha…)
(Ha…)
KP: Rataraju, Tamang ho tapai?
(Rataraju, you are a Tamang, right?)
(Rataraju, you are a Tamang, right?)
CL: Hajur ah.
(Yes, ah.)
(Yes, ah.)
KP: Gauma Magar chainan?
(Isn’t there anyone who is a Magar in your village?)
(Isn’t there anyone who is a Magar in your village?)
CL: Hum.
(Hum.)
(Hum.)
KP: Magar.
(A Magar.)
(A Magar.)
CL: Ha ... bujina.
(Ha… I don’t know.)
(Ha… I don’t know.)
KP: Rai kohi chan ki ta?
(Is there anyone who is from the Rai Tribe?)
(Is there anyone who is from the Rai Tribe?)
CL: Ah ...(
Ah…)
Ah…)
KP: Kun kun jatko manche chan gauma?
(Which caste do the people in the village belong to?)
(Which caste do the people in the village belong to?)
CL: Ah ... bujina.
(Ah… I don’t know.)
(Ah… I don’t know.)
KP: Bujnubhyena.
(Don’t you know?)
(Don’t you know?)
<End of the experimental session of
Rataraju in Nepali>
Apr 14, 2012
Rataraju Speaking in Nepali 6
KP: Tapailai kehi bhanna man la cha aru?
<To be continued>
(Do you have anything else you would like to
say ?)
CL: Ah ...
CL: Ah ...
(Ah…)
KP: Aru Gorkhako barema kehi bhannusna.
KP: Aru Gorkhako barema kehi bhannusna.
(Can you tell me something about Gorkha
District?)
CL: Bujina.
CL: Bujina.
(I don’t know.)
KP: Gorkha?
KP: Gorkha?
(Gorkha?)
CL: Gorkha?
CL: Gorkha?
(Gorkha?)
KP: Un.Gorkha. Gorkhako barama?
KP: Un.Gorkha. Gorkhako barama?
(Yes, Gorkha. Gorkha District.)
CL: Bua.
CL: Bua.
(Father.)
KP: Bua?
KP: Bua?
(Father?)
KP: Tapaile zutta lagaunuhuncha? Zutta?
KP: Tapaile zutta lagaunuhuncha? Zutta?
(Do you wear shoes? Shoes?)
CL: Ke?
CL: Ke?
(What?)
KP: Zutta.
KP: Zutta.
(Shoes.)
CL: Ke?
CL: Ke?
(What?)
KP: Zutta.
KP: Zutta.
(Shoes.)
KP: Tapaile luga, ke luga lagaunuhuncha? Kasto luga lagaunuhuncha? Luga ...
KP: Tapaile luga, ke luga lagaunuhuncha? Kasto luga lagaunuhuncha? Luga ...
(What kind of clothes do you wear? What
kind of clothes do you wear? Clothes…)
CL: Bujina.
CL: Bujina.
(I don’t know.)
KP: Luga. Tapaile jiuma kosto luga lagaunuhuncha?
KP: Luga. Tapaile jiuma kosto luga lagaunuhuncha?
(Clothes. What kind of clothes do you wear?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Tapailai git gauna aucha? Git. Git. Nepal ko git. Nepali git .
KP: Tapailai git gauna aucha? Git. Git. Nepal ko git. Nepali git .
(Can you sing a song? A Nepali song. Nepali
song.)
CL: Bujina.Oh, bujina.
CL: Bujina.Oh, bujina.
(I don’t know. Oh, I don’t know.)
KP: Tapailai baja bajauna aucha? Sarangi bajauna aucha? Ke bajauna aucha.
KP: Tapailai baja bajauna aucha? Sarangi bajauna aucha? Ke bajauna aucha.
(Can you play an instrument? Can you play the
sarangi*? What kind of instrument can you play?)
*Sarangi is an instrument.
CL: Ah ...
CL: Ah ...
(Ah…)
KP: Madal bajauna aucha?
KP: Madal bajauna aucha?
(Can you play the madal*?) *Madal is an instrument.
CL: Bujina.
CL: Bujina.
(I don’t know.)
KP: Ke aba, ke garne ta, aru kehi sodou ki nasodou?
KP: Ke aba, ke garne ta, aru kehi sodou ki nasodou?
(What should we do? Can I ask you more
questions or should I stop?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Sodon?
KP: Sodon?
(Can I?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Tapaiko gauma manche morda keri ke garni garekocha? Gauma?
KP: Tapaiko gauma manche morda keri ke garni garekocha? Gauma?
(What do you do in your village when people
die? In your village?)
CL: Ah.
CL: Ah.
(Ah…)
KP: Hai.
KP: Hai.
(Hai.)
CL: Himal.
CL: Himal.
(Mountain, Himalaya).
KP: Himal?
KP: Himal?
(Mountain, Himalaya?)
CL: Himala ... Himal.
CL: Himala ... Himal.
(Mountain… Himalaya.)
KP: Himal?
KP: Himal?
(Mountain, Himalaya?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Manche morda keri Himal lera jani?
KP: Manche morda keri Himal lera jani?
(Do you transfer dead persons to Mt.
Himalaya?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Himalma?
KP: Himalma?
(To the mountain, Himalaya?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Ke ho, jalauni ki gadni? Himalma lagera ke garni jalauni ki gadni?
KP: Ke ho, jalauni ki gadni? Himalma lagera ke garni jalauni ki gadni?
(In the mountain, Himalaya, are they
cremated or buried?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Jalauni?
KP: Jalauni?
(Cremated?)
CL: Ho.
CL: Ho.
(Yes.)
KP: Gadni?
KP: Gadni?
(Burning?)
CL: Ho.
CL: Ho.
(Yes.)
<To be continued>
Apr 3, 2012
Rataraju Speaking in Nepali 5
KP: Tapaiko desko, Nepalko faja ko ahile?
(Who is the king of Nepal, your country's?)
(Who is the king of Nepal, your country's?)
CL: Ah ... oh ...
(Ah ... oh ...)
KP: Nepalko raja?
(The king of Nepal?)
CL: Shah ...
(Shah...) *Shah Dynasty
KP: Shah?
(Shah?)
CL: Shah.
(Shah.)
KP: Shah, namchahi ke hola?
(Shah, what is the name?)
CL: Ah ...
(Ah...)
KP: Nam chahi ke hola?
(What is the name?)
CL: Ha, ho.
(Yes, yes.)
KP: Nam? Rajako nam?
(Name? Name of the king?)
CL: Ho, ha ... bujina ... ha.
(Yes, yes... I don't know... ha.)
KP: Tapaile agi rana sanga ladhai garya
bhannu hunthiyoni ke bhannu bho? Gorkha?
(You said before that you fought against
Rana or something like that. What did you mean? Was it Gurka?)
CL: Ha ...
(Ha ...)
KP: Tapaiko buwale ke garnu hunchare?
(What does your father do?)
CL: A ... mero buwa ...
(A... my father...)
KP: Hajur.
(Yes.)
CL: Ah ...
(Ah...)
KP: Ke garnuhuncha buwa?
(What does your father do?)
CL: Mero buwa.
(My father.)
KP: Hajur.
(Yes.)
CL: Ah ...
(Ah...)
KP: Buwa?
(Father?)
CL: Gorkha.
(Gorkha.)
KP: Gorkha?
(Gorkha?)
CL: Ah.
(Ah.)
KP: Gorkhama busnu huncha?
(Does he live in Gorkha District?)
CL: Mero buwa Go ... Gorkha ...mero buwa
Tamang hunnuhuncha.
(My father Go... Gorkha... my father is
from the Tamang tribe.)
KP: Hajur.
(I see.)
KP: Tapaile Dahainma ke kani garnuhuncha?
Dashainma?
(What do you eat at Dashain?) *Dashain is
the biggest festival in Nepal.
CL: Ka ... kana.
(Fo... food.)
KP: Hajur. Dashain ke.
(Yes. What do you eat at Dashain?)
CL: Dal, dal, Kodo.
(Dal, dal and kodo.) *Dal is a kind of bean
soup. Kodo is a millet.
KP: Kodo?
(Kodo?)
CL: Kodo.
(Kodo.)
KP: He.
(?)
CL: Dal.
(Dal.)
KP: Dal.
(Dal.)
KP: Ani Dashain, chadbadma chahi ke kanu
huncha ta?
(What do you eat at Dashain?)
CL: Ah ... oh ... a ... Ho ...
(Ah ... oh ... a ... Yes...)
KP: Chadbadma ke kanuhuncha?
(What do you eat at the festival?)
CL: Kana.
(Food.)
KP: Dashaima? Dashain manaunuhuncha?
(Do you celebrate Dashain?)
CL: Ah ... kodo ... bhat ... dal. ani.
(Ah... kodo... food... kodo. Eat.)
KP: Tapaiko gauma kati jana hunuhuncha?
(How many people are there in your
village?)
CL: Ah ...
(Ah...)
KP: Tapeiko gauma.
(In your village.)
CL: Pachis.
(25.）
KP: Pachis jana?
(Is it 25?)
KP: Hari lai chinuhuncha, Hari lai?
(Do you know Hari?) *Hari is a Hindu god.
CL: A, ah ... eh ...
(A, ah ... eh ...)
KP: Hari lai chinuhuncha? Hari.
(Do you know Hari? Hari.)
CL: Murari.
(Murari.)
KP: Murari?
(Murari?) *Could it be the Sanscrit poet
Murari?
CL: Kwa ... eh ... Mero ...
(My... )
KP: Tapaiko chimekiko nam ke ho? chimeki
ko?
(What is the name of your neighbor?)
CL: Oh ...
(Oh ...)
KP: Chimeki ma ko hunuhuncha?
(Who are the people in your neighborhood?)
CL: Oh ... ho ...
(Oh ... yes ...)
KP: Chimekima?
(In your neighborhood?)
CL: Ei ... La ... Laji ho ... Mero sathi.
(...My friend).
KP: Sathi? Sathi?
(Friend? Friend?)
CL: Ho ...
(Yes...)
KP: Sathi ko nam ke ho ta?
(Then, what is the name of your friend?)
CL: Ho, ho ... Sathi cha. Oh ... ho ...
(Yes, yes... There is a friend. Oh...
yes...)
KP: ... nam ke ho? Sathi ko nam ke ho ta?
(...Name? What is the name of the friend?)
CL: Bujina.
(I don't know.)
KP: Sathiko nam. Tapaiko sathiko nam?
(Friend's name. What is the name of your
friend?)
CL: Bu ... bu ...
(Don't... don't...)
KP: Bujnubhyena?
(You don't know?)
KP: Tapai ke garnu hunccha re ahile?
Khetbari cha?
(How do you make a living? Do you have a
field?)
CL: A ... ke ?
(A... what?)
KP: Khetbari.
(Field.)
CL: Ah ... Bujina.
(Ah... I don't know.)
KP: Kethbari chaina?
(Isn't there any field?)
CL: Ah ...
(Ah...)
KP: Ghar ke ko ghar ho?
(What is your house made of?)
CL: Ah ...
(Ah...)
KP: Bujnubhyena.
(Don't you know?)
CL: Un.
(No.)
<To be continued>
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