Lal Kitab is a remarkable branch of Indian astrology.Lal kitab based on the Samudrika Shastra. Lal Kitab will open the doors of Vedic astrology for you, it introduce a new style of horoscope analysis and will help you immensely in taking important decisions in your life.

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Following are the some of the Advantages of Lal Kitab:-

  • Remedies So Powerfull-Low Cost.
  • Simple Remedies Everyone Can Do IT.
  • It’s Unique Astrology System )
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Lal Kitab Remedies

Lal Kitab Remedies

Lal Kitab, which is a compilation of five books based on unconventional principles of astrology, It does not have any elements of punctuations and sounds in it. That aspect, when merged with the fact that it was the first astrology based book to be written in Urdu language, makes it one of the most difficult astrology systems to gain an expertise over. However, after years of detailed study of it, experts have able to find out in depth definitions of its various aspects.
Dealing with Rahu
Within the same bracket, certain Lal Kitab remedies are suggested for different weak or malefic positioning of Rahu in one’s horoscope. Also, if one is under a conflicting Rahu, who is unfavorable to one’s life, these remedies can help one overcome them. Rahu is considered as a shadow planet along with Ketu, as both of them are not heavy celestial bodies which can be easily observable. It impacts one’s relationships in various aspects.
Lal Kitab remedies are simple, affordable, achievable, yet highly effective. They are nothing like the difficult and costly conventional remedies as suggested by conventional astrology systems. Yet, they can overcome almost all possible human troubles. On the same lines, certain identified and approved remedies of Lal Kitab can help to overcome the adverse impacts of malefic Rahu, and strengthen its impact in case where it is benefic. Read on.
Lal Kitab Remedies
First House
  • Wear silver in the neck.
  • Offer 400gm. mixture of barley and milk (in ratio 1: 4) in running water.
Second House
  • Place a silver solid ball in pocket.
  • Prefer to associate with yellow and saffron colored things, such as gold, clothes, etc.
  • Respect and love mother.
  • Refuse to accept any electronic product from in-laws after marriage.
Third House
  • Avoid having ivory or any ivory made substance in your house.
Fourth House
  • Prefer to wear anything made of silver.
  • Offer 400 gm. coriander or almonds, or both in the running water.
Fifth House
  • Place an elephant effigy made up of silver in your house.
  • Completely avoid eating non-vegetarian, and stay away from alcoholism and adultery.
  • Remarry your wife.
Sixth House
  • Carry a nail made up of lead in your pocket.
  • Completely avoid hurting brothers and sisters in any way.
Seventh House
  • Do not get married if you are not at least 21.
  • Offer six coconuts in running water.
Eighth House
  • Put Saunf under your sleeping pillow.
  • Don’t engage in a profession which is someway related to electricity, power, or energy industry.
Ninth House
  • Daily put a saffron tilak (mark) on forehead.
  • Prefer to wear anything made of gold.
  • Bring up a dog, as that will ensure protection to children.
  • Maintain cordial relations with everyone in in-laws.
Tenth House
  • Keep your head covered, and prefer to do it by wearing a blue or black cap.
  • Offer either 4 kg. or 400 gm. Of khand, either in a temple or in running water.
  • Give food to blind.
Eleventh House
  • Prefer to wear anything made of iron.
  • Drink water only out of a silver glass.
  • Do not accept electronic items as gifts.
  • Never have anything of the shape of an elephant, be it toys, goods, ivory, or blue sapphire.
Twelfth House
  • Feed yourself. Also, take your food yourself from the kitchen.
  • Place khand and saunf under your sleeping pillow.
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What is Lal Kitab

Lal Kitab is the name of five books, published between 1939 and 1952, which expound an absolutely unique system of Indian astrology now known as the Lal Kitab system of astrology. These books, each carrying the title Lal Kitab, were authored by the originator of this system, Pandit Roop Chand Joshi (1898 – 1982.) Scholars, who have studied the Lal Kitabs, have placed its originator-cum-author, Pt Roop Chand Joshi on the same pedestal as the great Bhrigu and Parasar. These days, Lal Kitab (though presently available in imitated form) is the biggest seller of all astrology books. The Lal Kitab books were written in Urdu with a sprinkling of Punjabi throughout. Admittedly, at times, these books become somewhat challenging for a non-Punjabi to follow. This system presents astrology based on palmistry. 

 Lal Kitab system, characteristics of the twelve houses

and the nine planets, characteristics of each planet as a benefic and malefic in each house. Most important aspect of Lal Kitab is the identification of malefic planets and easy, inexpensive and extremely effective remedial measures for propitiation of their ill effects
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Lal Kitab Gutka 1941


Authored By: Pandit Roop Chand Joshi (Anonymously)

Year of Publication: 1941

Printed by: Jahaazee Press,

Lahore (Now in Pakistan)

Printer: Hafiz Mohammed

Language: Urdu

Number of copies printed: 1000

Price : One Rupee six Annas

(Was) Available from: Calcutta Photo House, Kotwali Bazar, Dharamsala and

Calcutta Photo House, Hall Bazaar, Amritsar

Published by: Sharma Girdhari Lal (Pandit Roop Chand’s cousin)

Published from : (Pandit Roop Chand’s native village)

Farwala, P O NoorMahal, Distt Jullunder, Punjab

This is the Third published volume of Lal Kitab.

This volume has many unique features. Firstly, this is in a pocket book (guTka) format. Secondly, it presents LalKitab jyotish in a summarized format. So as to make it easy for its readers, Pandit Ji makes use of verse in his writing. “Because verses are much easier to remember than prose, therefore, Pandit Ji decided to incorporate verses as an aid to memorizing the basics of LalKitab,” explains Pandit Som Dutt. Numerous LalKitab practitioners have memorized the verses and frequently quote these.

Only in this volume, Pandit Roop Chand hinted towards how he got into astrology and how this knowledge was passed on to him by a ghaibee taaqat (unseen being)

“Kyaa huaa thaa, kyaa bhee hogaa,

Shounk dil mein aa gayaa

Ilm jyotish, hast rekha,

haal sab farmaa gayaa…….”

And later…

“haal sab graha khana vaare,

copy pe likhwa gayaa…”

Also for the first time, numerous important remedial measures are specified.

the amazingly simple Varshphal table for making annual progressed horoscopes. A method of fine-tuning the progression to months, weeks, days, hours, minutes, seconds and degrees is also described.

This book contains almost nothing about palmistry; astrology dominates this volume. and 1940 volumes became somewhat of a challenge for the readers and therefore, Pandit Roop Chand put together a summarized book in a portable, pocket book fashion, a khulaasaa

(a helpbook) of sorts. Pandit Ji was also very eager to share his knowledge with his readers and therefore, he published these books in quick succession.
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Lal Kitab Ke Farman (1940)

ILM SAMUDRIK KEE LAL KITAB KE ARMAAN (The "Aspirations" of Lal Kitab)

Authored By: Pandit Roop Chand Joshi (Anonymously)
Year of Publication: 1940
Printed by: Jahaazee Press, Lahore (Now in Pakistan)
Language: Urdu
Number of copies printed: 1000
Price : One Rupee 10 Annas
(Was) Available from: Calcutta Photo House, Dharamsala and Hall Bazaar,
Published by: Sharma, Girdhari Lal (Pandit Roop Chand¡¦s cousin)

Qatib: (Calligrapher) Pt Atma Ram Sharma

Published from : (Pandit Roop Chand¡¦s native village)

Pharwala, P O NoorMahal, Distt Jullunder, Punjab

This is the Second published volume of Lal Kitab and is perhaps the
rarest of all the volumes.

This is written as a companion volume to the 1939 "Farmaan" edition.
The readers are clearly warned that without the 1939 edition, reading this
volume may prove to be very confusing.

While the first volume emphasizes palmistry and some Samudrik Shastra,
this book emphasizes astrology. The basics of a horoscope and Lal Kitab
astrology are introduced. By reading the two books together, one can
start to see the close relationship between one's palm and one's horoscope.
There are numerous corrections and amplifications to the first volume through
this compilation. Page and line numbers from the first volume are
constantly referred to.

Pandit Roop Chand wanted to include both, palmistry and astrology in
volume and he had set a personal deadline to finish and publish the
volume in 1939. For personal reasons, he could not include  Lal Kitab
based astrology in the first volume. So he presented the Farmaans (edicts) in
first volume and then the Armaans (aspirations) in the second volume

Each major topic has been presented as an "Armaan." Just like the first
volume, there are exactly one hundred and eighty one (181) armaans
(Chapters) in this volume. measures are given.
Effects of all nine planets in each house are described in brief. Effects of two
or more planets in a house are also described. Numerous unique concepts
specific to Lal Kitab such as "masnoohee" or artificial planets, baalig
or nabaalig (the "adult" and "minor" conditions of a planet), Lal Kitab
Chandra Kundali etc. are introduced. Varsh Phal (Annual progressed
chart)is mentioned but not too many details are given. However, various
illustrative tables are shown so that the practicing astrologer can
determine the strength and nature of a planet before starting the
actual predictive process. This particular part has not been repeated or
amplified in any of the later volumes. It would be a boon to serious Lal Kitab
students to study this portion of analytical methodology.
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Lal Kitab Ke Farmaan (1939)

Lal Kitab Ke Farmaan (1939)

Authored By: Pandit Roop Chand Joshi (Anonymously)

Year of Publication: 1939

Printed by: Jahaazee Press, Lahore (Now in Pakistan)

Language: Urdu

(Was) Available from: Calcutta Photo House, Kangra and Hall Bazaar,


Published by: Sharma, Girdhari Lal (Pandit Roop Chand’s cousin)

Published from : (Pandit Roop Chand’s native village)

Farwala, P O NoorMahal, Distt Jullunder, Punjab

This is the first published volume of Lal Kitab.

Each major topic has been presented as a “farmaan” or an edict, a pronouncement. A total of one hundred eighty one (181) farmaans are contained in this book of over 383 pages (plus a sixteen page index.) Although the contents of this volume set a foundation for Lal Kitab astrology, yet the dominant topic is palmistry and Samudrik Shastra. The knowledge of astrology is thought to have originated from the oceans (samudra) so this knowledge is termed as Samudrik, of oceanic origin. The shape and size of the nails, fingers, palms, toes and other details such as physiognomy, the shape of skull, feet, forehead and the lines on these parts are discussed in detail. These signs and symbols are connected to the planets that form the basis of astrology. Thus the interpretation of palmistry contained in this book is quite different from classical Indian and the Western palmistry books. Many (Lal Kitab based) astrological concepts are discussed but there are hardly any remedial measures given. This volume is thoroughly illustrated. Pandit Roop Chand personally sketched a vast majority of illustrations himself.
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Author of Lalkitab-Late Pandit Roopchand Joshi Ji

The late Pandit Roop Chand Joshi, a native of village Pharwala, situated in district Jalandhar, Punjab is the originator and the author of the Lal Kitab system. He was in arguably, one of the greatest seers of all times. Pt. Roop Chand kept an extremely low profile and avoided publicity at all costs. That is why his name is not well known outside his native area. Pt. Roop Chand Joshi (January 18, 1898 – December 24, 1982) was the son of Pt. Jyoti Ram Joshi, a revenue official with the Punjab government. The family did not have a history of the traditional Brahmanical profession. Pt Roop Chand was a brilliant student who was endowed with beautiful handwriting (Parts of the Lal Kitabs are written in his own handwriting ) and a sharp intellect – he obtained merit scholarships in the fourth and eighth grades. After matriculation, he became a schoolteacher. A few years later, in early 1920’s, he joined the then British Indian government in the Defense Accounts Department from which he retired as a gazetted officer in 1954.
Pandit Roop Chand had lost his mother as a child and therefore, had faced numerous hardships. Despite the fact that he was a very serious, hardworking person, yet he continued to struggle. Why did he have to struggle so much, is the question that he used to ask himself. Some of his peers having far lesser merit than him, got all the good things of life handed down to them in the proverbial silver platter. It would be interesting to find an answer to this hidden mystery of nature, he used to think. Gradually, he started noticing that by looking at the facial features of a cow, he could describe the characteristics and, to some extent, the life events of its owner. Next, he intuitively got into human physiognomy, that is, the ability to judge one’s character and fate by merely looking at one’s face and the lines on the forehead. Soon, he was able to decipher the lines on the hands and sole of the feet. By this time, he was able to tell about the current happenings and the past events quite successfully. The ability to foresee, however, eluded him. In any event, he was not very serious about all this. It was merely a hobby. It must be pointed out
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that his knowledge of physiognomy and palmistry came to him from within, he neither studied a book on this subject nor was he tutored by anyone.
All of a sudden he became interested in astronomy (not astrology) – he decided to read about stars
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and the universe, as his curiosity increased.
Just about then, one night, something extraordinarily amazing happened. The history of traditional astrology was to change. In a dream, he saw an unseen person (Panditji described this “Power”as a “Divine Being”) who told Pt Roop Chand that he had been “picked” to modify and bring to the world, a revolutionary system of astrology. His entire knowledge of physiognomy, palmistry and the prevalent surroundings was to be amalgamated into one discipline. Further, he would have no choice but to follow this path wholeheartedly. He will have to learn and develop the basics of the system, and help others with it and disseminate this knowledge.
Panditji’s training started that night itself. Every morning, he would be made to write down in a notebook, whatever he had learnt in his dreams the night before. Despite his initial reluctance, he found himself unable to resist this “Power” or the “Divine Being.” For months, he would lit his hukkah (A smoking pipe), go into a sort of a trance (semi-conscious state) and write down what was being dictated to him. At times, he would find these notes hard to decipher. At this pint in time, Pandit Roop Chand was already married and had children. Every once in a while, when Panditji would be baffled by the complexity of these lessons, his three year old son (Pandit Som Dutt Joshi, now a retired Land Revenue officer from Punjab government and arguably the foremost Lal Kitab expert) would come up to him and explain to him what the pages meant. Initially, it scared Pt. Roop Chand, “Oh now this Divine Power is taking over my children, too,” but he understood the responsibility he had been entrusted with and he took it as a way of nature to get the knowledge to him.
The “Divine Being” would deliver the knowledge to
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Panditji who termed these as “farmaans” (an Urdu word for directives or edicts.) The preface of 1941 edition of Lal Kitab states:
“Kya hua tha,
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kya bhi hoga, shounk dil mein aa gayaa,
Hast rekha ya ki kundali, haal sab farmaa gayaa…..
Ishaaraa hee baat kar ke, haal sab padhvaa gayaa
Roughly translated:
“The past and the future, became my hobby.
“He” combined the knowledge of palmistry and the birth chart and
dictated to me the entire knowledge…..
He provided me with hints, and tutored me to understand this facility.”
Panditji continued to receive this knowledge. He was transferred from place to place – Lahore and Quetta (now in Pakistan), Dharamsala, Delhi, Madras, Bombay, Jullunder, Kangra, Simla, and Ambala Cantt, among others.
Pandit Roop Chand Joshi started interpreting people’s horoscopes based on this newfound knowledge. As his expertise and experience developed, his reputation started spreading. People from all walks of life started visiting him. This popularity became a big problem for him. He had a full time government job, a family to raise and at the same time, he wanted to expand on his knowledge of the Lal Kitab system. He also wanted to spread
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the knowledge he had gained (by authoring the Lal Kitabs.) The purpose behind publishing was not to make money. He just wanted to spread the knowledge and be able to help his fellow human beings the best way he could – through the use of remedial measures of the Lal Kitab system.
Experts agree that the most important feature of Lal Kitab system is to determine the planet or planets causing ill effects in one’s life and the propitiation of these malefic effects through easy-to-perform, low-cost, and extremely effective and easy remedial measures.
While analyzing a person’s horoscope, Panditji would make short, specific, stunningly accurate, verifiable statements pertaining to the person whose horoscope was being analyzed. His purpose would be to confirm the accuracy of the horoscope and to identify planets causing ill effects rather than to dazzle the public with his knowledge (Anyone who studies the Lal Kitab system properly, can do the same.) Following this, Panditji would prescribe one or two remedial measures. A few weeks later, the same people would return to him thanking him profusely because their problems would disappear.
Even more remarkable aspect of Panditji’s reading was that he would neither charge nor accept any money for these services. You just could not pay him, period; Panditji was very specific about it.
As we have said before, making money through the use of Lal Kitab was the farthest thing from his mind. When he authored and published the Lal Kitabs, the selling price was set at no profit, no loss basis. Some of these books were purchased in dozens by his well-wishers to help him recover his money. Only a few books were offered for sale. The rest, Panditji kept for himself for distribution to those whom he considered worthy of it. These books were published anonymously; Panditji did not give his name as the author. There were two reason behind this. First, he was a government official and during those days of the British rule, a “government servant” would almost never get official clearance to publish anything at all. Second, he wanted absolutely no publicity for his own self. He guarded his privacy very jealously. All his life, he would not face a camera (except perhaps twice.) The picture shown on the web page was taken only three days before his death. He used to say jokingly, that he had already gained enough “notoriety”; he didn’t need any more. During his lifetime, he steadfastly refused to be interviewed by the media.
After retirement, Panditji returned to Pharwala. His son, Pt Som Dutt, had just finished his B.A; B.T. For a few hours each day, Pt Som Dutt would sit with his father and prepare horoscopes and Varsh Phals and just listen to what the father was saying. He had helped his father during the family’s stay in Simla, Dharamsala and Lahore by learning to cast horoscopes and, as the books were being written by Qatibs (Urdu calligraphers) he would help in proofing the material. He was there to help Panditji and just watch and learn. However, it was a difficult task to work for the father who was a stern taskmaster and a perfectionist to a fault.
Panditji constructed a separate “Baithak” (Sitting Room) detached from his house, as his library-cum-place for visitors. He would never interpret horoscopes past sunset. Most
of the nights, he would get up around two or three in the morning and go to his “Baithak” to write or to reflect. He had already devised an easy way to make annual progressed horoscope (Varshphal) which is in the form of a table – this “Varshphal Chart” is included in most of the editions of the Lal Kitabs. He also formulated a universal Lagna Sarni (table of ascendants) using which one can determine the lagna (ascendant) anywhere in the world for any year – again, all calculations have been eliminated. Panditji used to say that one of the purposes of the Lal Kitab system is to make astrology easy; that is why all types of complex calculations have been eliminated from this system; even a multiplication of ‘2 by 2’ has been replaced. It is ‘2+2’ in the Lal Kitab system.
Panditji quit smoking the hukkah after retirement. The only luxury he ever enjoyed was collecting and using the best in writing instruments and stationery. He owned numerous Mont Blancs, Parkers, Cartiers, Shaeffers etc. If you were ever lucky to see his collection, you would see
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the best writing pens ever manufactured. Panditji would also use the best quality of writing paper and inks. In order to write Urdu, he would rub the points (nibs) of these Mont Blancs and Parkers on a fine slate very meticulously. Like a great workman, he would produce nibs of varying widths. He would spend hours upon hours perfecting the points. Other than that, everything in his life was centered around Lal Kitab. He lived for it!
Around 1978 or thereabouts, Panditji, at the age of eighty, started curtailing his hours of public service owing to frail health. Pt Som Dutt decided that the only way Panditji could continue his public service would be to meet people only for a few hours by appointment, in the morning. Panditji’s day would still start quite early. Even during winters, he would have his first appointment at about 6:30 AM. Pt. Som Dutt would sit next to him and make horoscopes and varshphals and read from the Lal Kitab for Panditji. The 1952 edition of Lal Kitab continued to be the primary reference material. The daily sessions would last till about 9:30 in the morning.
During the afternoons, Panditji would alternate between taking rest and writing new material.
Three days before his death, a photographer visited him with a horoscope. Panditji asked the photographer to take a couple of his pictures. That was really strange; he had never let anyone take his picture except once or twice before.
Finally, the day before his death, an unemployed young man came to him for getting his horoscope interpreted. As was his habit, Panditji did not ask the young man who he was, where he lived etc. He looked at his horoscope and told him some specific things pertaining to the horoscope. The young man asked Panditji about his job prospectus. “According to your varshphal, wherever you are living right now, is not your parents’ house. An old man who lives exactly behind your current dwelling is about to die within a few hours. That is when you will get your letter of employment.” Coincidentally, Panditji’s grandsons, Iqbal and Rakesh were sitting with him at the time of this reading. “Babaji (Grandfather) what are you talking about? This is our neighbor’s grandson visiting from the city. We live right behind them.” “I don’t know about that. All I know is that the old man has to go whosoever he may be. If it is me, so be it that way.” The grandchildren asked Panditji if they could perform an upaya for him. “Beemari ka ilaaj to hai,, par maut ka koi ilaaj nahin,” Panditji repeated what is written as the first line in Lal Kitab. He passed away in his sleep that night. The neighbor’s grandson got a telegram in the morning from his father that he had been offered a government job.
Pandit Roop Chand spent countless hours of his life helping people through his knowledge. He was a karmayogi and a Rishi in the true sense of the term, doing his duty selflessly and relentlessly; without any desire for recognition, compensation or gain. He never called himself an “Expert of Lal Kitab” or any other honors that the various Lal Kitab practitioners have assumed these days. “He dictated to me the knowledge. My interpretation may be flawed, but there is no flaw in His words,” he used to say. He always had the good of others in his heart. Full of compassion, he never failed to help his fellow citizens. A rare individual, indeed.
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Uniqueness Of Lal Kitab

Please note that our intention is to only highlight the differences between Lal Kitab method and the classical Indian astrology. This is not at all meant to be a criticism of any school of astrology. Pandit Roop Chand Joshi had the highest respect and regard for the sages and the scholars, current and of the years past, who founded this knowledge for the good of everyone. Lal Kitab is an extension of the existing Indian astrological system.

1. Ascendant or Lagna (the first house in a horoscope) is always considered to be having Aries sign in it. A traditional Indian horoscope is converted to the Lal Kitab system by changing the Lagna sign to Aries and the sign of the second house to Taurus and so on. The planets that are in these houses are not changed, only the Rashis (signs) are changed. This removes the need for having to consider the “Lord of the first” (Lagnesh) or Dhanesh, Shashtesh etc. Each house in a horoscope has been assigned a fixed lordship of a Rashi, which is Aries for the first house, Taurus for the second house and so on.

2. Rahu and Ketu, (the lunar nodes) which are always seven houses (180 degrees) apart from each other in the traditional Indian astrology, do not have to be bound by this condition. Especially, while making an annual progressed horoscope using Lal Kitab’s Varshphal chart, these two may or may not be seven houses apart. These two can even occupy adjoining houses. Rahu and Ketu can even be together, when a horoscope is made based on one’s palm or house.

3. In the traditional Indian astrology, Sun, Mercury and Venus are always positioned close by. Lal Kitab removes this condition also. These planets can be spread all over the horoscope, distant from each other (again, either during the varshphal or if the horoscope is cast using palmistry.)

4. Multiple planets that are together in the natal chart in a particular house, remain grouped together for the rest of one’s life. While preparing the annual horoscope, these planets move together as a group. For example, if one has Jupiter, Sun and Saturn together in the first house in the natal chart, these planets will move together to the fourth house in one’s 25th year of life (See the Varshphal chart in the Lal Kitab.)

5. In order to judge a horoscope, one need not consider the Nakshtra (constellation) or Rashi. Also Lal Kitab does not consider the effect of transition of planets (gochar) thus eliminating the need for an almanac. The only time one needs an almanac, is when one is preparing the natal birth chart. After that, an almanac is not needed at all, ever.

“Rashi chhor nakshatra bhoola, naa hee koi panchaang liya,

Mekh raashi khud lagna ko gin kar, barah pakke ghar maan gayaa”

Roughly translated:

(He) disregarded the constellations and the birth sign and got rid of the almanac (where one considers current planetary transitions) He fixed Aries as the sign in the first house and similarly the twelve signs in the twelve houses of the horoscope.

6. All the things around us have been fixed as representatives of or belonging to planets. Relatives, professions, things placed in a dwelling including cattle, pets, trees, plants etc. establish good or evil effect of a planet.

7. Need for Navansh and other charts, such as Saptansh etc. has been completely eliminated from Lal Kitab consideration. Only the basic natal chart is required. Lal Kitab has its own way of making the Chandra Kundli.

8. Lal Kitab neither has Vinshottari Maha dashaa nor the Sade Sati consideration of Saturn. It does have its own thirty-five year cycle of planets.

9. Mangaleek dosh has been eliminated from consideration. However, since Mars has been assigned two mounts on the hand (Upper and Lower mounts) Lal Kitab considers Mars as giving dual effect – good and bad.

10. For timing of events, Lal Kitab provides a methodology that goes into as much detail as hours, minutes and seconds.

11. Lal Kitab upayas do not prescribe fasts on certain days. However, it does not prohibit them either.

12. Lal Kitab is neither a Tantrik book nor does it have anything to do with witchcraft. The whole idea behind the upayas is to take advantage of the “doubtful” position of certain planets and minimize their evil effects. Ordinary mortal beings cannot completely eliminate the evil effect of a planet; however the evil effect can, generally, be reduced. The Lal Kitab system does not claim to be “God’s promise”

“Duniyaavi hisaab kitabb hai, koi daawaa-e-khudaai nahin”

13. Lal Kitab system can not be used to harm others; there is no provision in it to do that. This system tries to defend one against evil planetary effects.

14. Lal Kitab system is secular in nature. In order to perform an upaya, one can go to one’s religious place of choice, which could be a temple, a gurudwara or, a mosque or church. If one feels that one cannot perform an upaya in one of these religious places, or in case one is an atheist, the upayas can be performed at an intersection where two roads intersect at a right angle.

15. As stated before, this system does not consider itself superior to other prevalent systems of astrology.

16. The Lal Kitab should be used to help others:

Kar Bhalaa hoga bhalaa, Jab tak naa ho, buray ka bhalaa
17. And finally:

Khush Raho Aabaad Duniya, Maal-o-zar Badhtey raho,

Madad Maalik apni dega, Neki khud kartey chalo
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