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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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