Lal Kitab Prediction & Remedies
In 1997, I delivered a lecture to the students of astrology, who were studying astrology in Indian Council of Astrological Sciences, Delhi.
Several misconcepts have developed among the people about 'Lal Kitab'. Some people are of the view that 'Lal Kitab' was written under some Divine Direction. However, the author of ‘Lal Kitab’ never claimed that 'Lal Kitab' was the result of Divine Revelation or Heavenly Direction. Moreover, repeated amendments in the text of 'Lal Kitab' in subsequent editions are an illustrated negation of such claims.
First edition of 'Lal Kitab' containing 383 pages was published in 1939. Another 'Lal Kitab' containing only 156 pages was also published, in 1940, under the title 'Lal Kitab Ke Arman'. Another 'Lal Kitab' consisting of 428 pages was published in 1941. In 1942, ’Lal Kitab’ that contained 384 pages was published as fourth edition. Finally, the enlarged 'Lal Kitab' that contained 1171 pages, was published in 1952. These titles differ in the number of pages and in-depth treatment of the subject matter. The only similarity between them was the title of the book and the author. In the light of the above facts, should we still believe that Heavenly Power or Divine Revelation inspired the author to write ‘Lal Kitab'.
In reality, the principles of 'Lal Kitab' as a system of astrology were prevalent in the hilly tract from Himachal Pradesh to Kashmir. The author was employed in that area and happened to come across the scripts during the tenure of his service there. In future, if we go to the interior of those areas, in search of astrological knowledge, we may be able to trace the roots of ‘Lal Kitab’ system of astrological prediction there.
Almost all the titles of ‘Lal Kitab’ ordain that the sign number of the Ascendant or Lagna Bhava and other houses of the birth chart that was constructed according to the principles of oriental astrology may be omitted. Thereafter assign number one to Lagna and subsequent numbers to other houses in the cyclic order. The statement may be construed that ‘Lal Kitab’ has done away with the importance of the signs and considers only the houses. The position is clarified, in subsequent chapters of 1941, 1942 and 1952 editions of 'Lal Kitab'. The chapters pertaining to the search for the planets of luck clearly make a mention of the signs of the houses and the planets. Lal Kitab' clearly states that the planet, that is placed in the sign of his exaltation, is the best planet of luck. In case no planet is exalted, alternatives have been suggested. This clearly illustrates the importance of signs in ‘Lal Kitab’ system of astrology.
In fact, ‘Lal Kitab’ lays stress on study of the Horoscope as embodiment of human body. Oriental astrology considers time chart as a man for the purpose of stud governed various parts of the body. This view can be very helpful in the study of the horoscope in true perspective. For instance, let us study the malefic effect of the Mars on family life in the Horoscope, taking the Mars in the first house and the Saturn in the 7th house. We find that the Mars falls in his own Sign and the Saturn in his sign of exaltation because the first house is governed by the Sign Aries and 7th by the Libra in the horoscope. Naturally, both the planets will become benefic; and there will be no malefic effect of the mars on family life of the native. On the other hand, if Mars was in the 7th house and the Saturn in the Lagna, the Saturn will be in his sign of fall because the Sign Aries governs the 1st house of Horoscope. Similarly, the Mars in the 7th house is in the sign of debility because the Sign Libra governs it. Consequently, Malefic effects would be experienced on Venus, the significator of the 7th house.
‘Lal Kitab’ ordains time and again that this book should be read and reread very many times as a novel so that its secrets may become apparent to the readers. Main reason of this advice lies in the fact that several chapters and portions of the book are not self-explanatory and self-contained. They can find their explanation in the previous or later portions of the book provided the principles enunciated in the beginning and end of the book are not studied fragmentarily in isolation.
Many persons are under the wrong impression that' Lal Kitab' I perhaps a treatise like ‘Bhrigu Samhita’, ‘Arjuna Samhita’, ‘Dhruva Nadi' or such other treatises. Perhaps this is the main reason that many a seriously interested readers are despaired when they go through the benefic and malefic status of the planets and cannot make out any sense out of it. Many readers possess some knowledge of traditional astrology; and they try to see through 'Lal Kitab' with that background overlooking the fact that 'Lal Kitab' has its own Grammar or system. Therefore, a reader should ignore his knowledge of traditional astrology for the time being so that he may understand the Grammar of 'Lal Kitab'. For instance, let us take up the aspects of planets in 'Lal Kitab'. According to 'Lal Kitab', the effect of a planet's aspect on a house will only be felt if the house, aspected by that planet, is occupied by another planet.
In case no planet falls in that house, the effect of aspecting planet will not be forthcoming.
In reality, 'Lal Kitab' has been written in such a manner that its chapters are not self-contained. A chapter may be connected with many chapters as it progresses from beginning to end. When a planet is discussed, his significator may be found somewhere else. Similarly, the subject matter may also be found somewhere else in several other chapters. Therefore, it is very difficult to maintain continuity of the subject matter in the speech. I shall encounter this problem also when I address you. Hence, I will take up a few principles of 'Lal Kitab' and discuss them with you.
Some people believe that 'Lal Kitab' came from some Arabian country. The cover and the title 'Lal' (red) gives rise to the question that the book belongs to the country where red colour is considered to be auspicious. However, all the Muslim countries fall in deserts and consider greenery as Nature's greatest gift. Therefore, green colour is supposed to be very propitious among the Arabian countries. However, red colour is traditionally indicative of progress and development in the Indian sub-continent. The red colour, therefore, definitely expresses the Indian influence and origin.
Secondly, the chowkidars, in Northern India and other parts too, were the representatives of the government? They maintained red and black registers for birth and death respectively. The book is concerned with the life and red colour is indicative of progress and development. Probably due to this reason, the book was called 'Lal Kitab'. You as the students of astrology know very well that the Mars is red. Mars is remembered on all happy and religious occasions through a chorus called ‘Manglacharana'. Therefore, the view that 'Lal Kitab' sprang up from Muslim culture and tradition is not tenable.
Some other misconceptions also exist regarding 'Lal Kitab'. It is held that the author of the book had Divine Revelation. But 'Lal Kitab' is not attributed to any author. Of course, photo of the publisher is printed on the book. Another tale is circulating that some soul entered the author and directed him to write the book. The question arises how a soul can enter the body of the author when there is no author of ' Lal Kitab'?
Recently, a book on 'Lal Kitab’ has been published that contains another tale in its introduction. The tale tells that the book was really written by Aruna, the coach driver of God Sun. Thereafter, Ravana took away the book to Lanka. The book, then, reached Arabia and was translated into Arabic and Persian languages. The Persian version is still available. The Arabian countries are no more isolated and remote lands. The people are also not so conservative that they do not mix up. Indian consulate and high commissions are also established and functioning there without much restraint. I also know some people who are residing there and they have some knowledge and interest in astrology. It is surprising that they never heard about 'Lal Kitab' there. They also tried to trace the book but their efforts were unfruitful.
Such misconceptions are bound to create hurdles for the sincere readers of coming generations. In the first instance, they may take every word of the book as final. If this book is taken as a result of Divine Revelation or revealed on earth through Divine source, its critical examination will be hampered. Secondly, the question will arise in the mind why the name of the author is conspicuously absent. They will also think whether they are wrong or right.
It is said that Pt. Roop Chand Joshi, resident of village Pharwala, Punjab, was the author of the book. I have been going there for the last several years and gathered information in this regard. There lived an elderly astrologer whom I met time and again. Formerly, I did not ask him about 'Lal Kitab' in a formal manner nor I introduced myself completely. One of my disciples has his maternal uncles in a nearby village. He took me there and introduced me to the elderly man that I was a retired person and knew Urdu also; and I read out 'Lal Kitab ' to him. After a few visits we came closer to each other. On the fourth visit, I gathered substantial knowledge from him. Besides, I roamed in various parts of the country and collected information related to the background of 'Lal Kitab'. On the basis of information, so gathered, I have come to know that Pt. Roop Chand Joshi, who wrote this book, was serving in the army as an accountant and astrology was not a family tradition. Primarily, he had no interest in astrology. Once, he was transferred to Himachal Pradesh. There was an army Jawan who told an English officer some facts on the basis of this principle. This is a special feature of 'Lal Kitab' that a person who is well versed with the principles of 'Lal Kitab' can tell several facts even in the absence of Jannma Kundali. The significating planets are the real forces behind this outstanding feature of 'Lal Kitab'. According to the principle of 'Lal Kitab', a planet changes its signification when it changes the house. For instance, the Moon in the 4th house is not only the significator of mother but also of mother's sister. If the Moon goes to the 6th house in the future, it would become the significator of maternal-grand-mother. Similarly, the Mars in the 8th house is the significator of elder paternal uncle. Therefore, when the Moon reaches the 8th house, it becomes the significator of elder aunt. In 10th house, the moon will become the significator of junior aunt. So, when the planets change houses they become the significator of the signification of changed houses. In this way, minute worldly details are precisely covered by the significator according to 'Lal Kitab'.
Let me illustrate the above statement through an example. Turban and cap fall under the signification of the Jupiter. Pajama comes under the signification of the Saturn but the belt or the waist chord falls under the signification of Mercury. Similarly, every tree is the significator of a particular planet. Peepal, for example is the significator of Jupiter and Neem that of Mars. Plum (Beri) is the significator of Mercury and Keekar (Acacia) that of Saturn. Similarly, when two planets conjoin in a house will become the significator of yellow lemon (Peela Nibu). These significators are utilized in finding out the remedial measures (Upaaya). Moon and Ketu signify banana fruit. However, the Mercury signifies banana tree (Kela). Similarly, every planet singly and combined signifies a particular substance vegetation or animal and relations.
The army Jawan told something to the English army officer, perhaps, on the strength of these Significators. 'Lal Kitab' has its own system of progression and order of planetary Dasha major periods and their sub-periods. Age is the basis of finding the Operative period of a planet. For instance, 1 to 6 years of age will be under the influence of Saturn. If Saturn happens to fall in the 8th house during the age stage, 1 to 6, it would indicate disease and illness. If; per chance, the Saturn happens to fall in the 11th house at that stage, it would be indicative offavourable results. As the chiltfis totally dependent upon the parents, they may reap the favorable effects.
The period of Rahu follows that of Saturn from 7 to 12 years of age. Ketu shows its influence from 13 to 15 years. Ketu is the significator of restlessness and unfounded fears causing loss of mental peace and concentration. It is perhaps due to this reason that the native finds it difficult to adjust himself with the environment and oncoming challenges of life and body changes. If during this age of adolescence, Ketu happens to fall in unfavourable houses, the native may suffer from reverses sometimes beyond recovery. Obviously, the position of Ketu decides the extent of reverses or damage to the progress of the native. There after, 16 to 21 years will be under the influence of Jupiter. This period of 6 years is followed by the influence of Sun during 22 and 23 years of age. The Moon influences the 24th year. 25 to 27 years of age fall under the influence of Venus. The mars govern the age, 28 to 33 years; and Mercury 34 to 35 years. This completes the first cycle of35 years and the next cycle of Dashas ushers in.
We were talking of the conversation between the army Jawan and the English army officer. Let us take for example that the army Jawan asked the officer on the basis of Mercury if he had his father's sister. The army officer replied in affirmative. The army jawan then asked what was her position and status at his age of 34-35. The officer might have replied that she was healthy, happy and led a prosperous life. The army Jawan might have replied that the officer might have received promotion during the age 34-35. This has been narrated only as an example and I do not mean in any sense that this conversation was actually held between them.
The above statement is meant to impress upon you that 'Lal Kitab' has a method of telling something, without the Horoscope, with the help of circumstantial effects at an age and making out the planets signifying them. This impressed the English officer. He asked the Jawan where had he learnt that system of predictioon. The Jawan replied that he hailed from Himachal Pradesh; and that was the family tradition handed down to them through generations. The system has undergone many modifications and improves with the passage of time; and the kings of tiny hilly areas played a very vital role in preserving this system.
The above narration clearly reflects that this system was prevalent from Himachal Pradesh to snow clad mountains of Kashmir. I am not insistent that this was the only system of prediction that prevailed in those areas. In Himachal Pradesh, Yogini Dasha system of Dasha progression was very popular though it was practiced in Kashmir also" However, the Jawan told that 'Lal Kitab' system of prediction has been handed down from the times immemorial. The English officer told the Jawan that it would be very good if he might put down the system of prediction in black and white so that the art is preserved for the coming generations. The Jawan toiled hard and put down the principles of 'Lal Kitab' in a register.
However, he could not write in a well-connected and systematic manner. Consequently, some of the elements of beginning found place in the last chapters and vice versa and some were placed in the middle portion. In short, the Jawan went on writing the principles of the system as they revealed to his memory without paying much heed to the continuity of the subject matter. The English officer handed over the material written by the Jawan to Pt. Roop Chand Joshi with a request to go through the material of the Jawan.
Pt. Roop Chand Joshi rewrote the material on four registers without making out any meaning out of it. Afterwards, he went to his native village, Pharwala, on long leave. Pharwala is a village of Punjab beyond Ludhiana deep into the rural area of Phagwara. He met one of his friends who later on turned into a professional astrologer. Pt. Roop Chand Joshi told his friend that he had copied some principles of astrology from somewhere. However, the matter was so disorganized that nothing can be made out. He was the same person whom I met. Several times, along with Nirmal Singh, my disciple.
Later on, Pt. Roop Chand Joshi began to understand something about those principles. Whatever few principles he could make out were brought out in the form a book in 1939. The book containing 383 pages was published by Calcutta Photo House, Amritsar (Punjab). This 'Lal Kitab' and copies of subsequent issues are with me. Now days, no publication, coming out under the title 'Lal Kitab', give any reference to edition copied therein. 'Lal Kitab' was first published in 1939 and contained 383 pages. Narendra Press, Delhi, which had 1171 pages, published the final edition. In 1940, another book with a slightly different title 'Lal Kitab Ke Arman' was published. Other titles had the word' Farman' in place of Arman.
Farman, a word of Urdu language, means the final word or order that cannot be challenged. Whereas, Arman means the ambition. The book titled 'Lal Kitab Ke Arman' was published in 1940 and consisted of 156 pages. This book was perhaps published to clarify the principles, given in the previous book, which were not well explained.
This is very interesting that why the book did not bear the name of the author? Perhaps, this was due to the fact that it was the era of British Rule and an English officer had handed over the material to Pt. Roop Chand. Therefore, Pt. Roop Chand did want to run into trouble of any sort in this regard. He, very cleverly, wrote the name of Girdhari Lal Sharma as the Printer and Publisher. He also affixed his Photo to make every thing unrelated to him. It is a matter of common sense that no book except this contained the photo of the printer and publisher. All this is being stressed upon to make it evident that 'Lal Kitab' is not a Divine gift to the world. And it can be freely and critically examined without any fear of inviting Divine wrath. In my opinion, it is very important to guard us against the influence of believing that Lal Kitab' is a Divine Creation. This danger is very imminent in the face of such tales verbally circulating in the society. Such tales should only be taken as a Joke. Otherwise, research and critical analysis, which is the very secret of progress and development, would be obstructed.
I have narrated the story of 'Lal Kitab' briefly, because I feel that a student should have some knowledge of history and background how 'Lal Kitab' originated. You all are deeply interested in astrology and it would be very difficult to overlook the impressive astrological principles of 'Lal Kitab' because it has very valuable material. I believe that you would be able to understand the principles of 'Lal Kitab' many times more than I have understood if you toil hard. Now I shall briefly discuss some other principles of' Lal Kitab'.
I will tell you something before I start discussing the principles of 'Lal Kitab' that the readers having background of oriental astrology experience some difficulty because 'Lal Kitab' ordains in the very beginningthatthe Sign numbers, in the horoscope, may be replaced by the house numbers. This may look odd and in contradiction with the principles of oriental astrology, but it has its own advantages too. This clearly reflects that 'Lal Kitab' gives more importance to houses than the Signs. However, this does not mean that the Signs have no place in 'Lal Kitab'. It is evident in all systems of prediction that one should focus more attention on the houses so as to understand many points related to prediction easily. If we take up the Horoscope of Aries Ascendant, which has been elaborately discussed with Smt. Amrita Pritam in my book 'Trika Bhavanon Ki Gatha', benefic and malefic nature of the planets may be easily understood through this method. For instance, Mercury, in 6th house of Horoscope, will always be benefic irrespective of its sign and nature because, 6th house is the natural house of Mercury in the Horoscope and belongs to Virgo. Similarly, the Mars in the 10th house is always benefic because it is the natural house of Capricorn in the Horoscope, which is the sign of exaltation for the Mars. On the same analogy, Saturn in the 11th house will be benefic because it is the natural house of Aquarius in the Horoscope. Aquarius is the Moon Trikona Sign for Saturn. Presently, we may not be able to pay more attention to the importance of houses. However, we may be able to understand many aspects of Horoscope better, if we proceed in this manner.
I was discussing that we can assess the nature of the planet from several angles. For instance, indications of a planet becoming malefic are given in 'Lal Kitab. This is advantageous in seeking the malefic nature of a planet when that is not placed in the Sign of an enemy or aspected adversely. Let us take up the Jupiter becoming malefic. The braid (Choti) hair shall start falling off at an early stage. There will be hurdles and obstructions in education. False blames may be spread. Gold may be stolen. The native may start wearing a garland. All these are indications of malefic Jupiter. You might be thinking that how wearing a garland could turn the influence of Jupiter into malefic. Kindly turn to the principle of 'Lal Kitab' that any kind of garland of round beads signifies the Mercury and our neck signifies the Jupiter. Therefore, wearing garland amounts to installing the Mercury on the Jupiter which indicates the end of benefic Jupiter.
Similarly, take up the Venus. When favourable effect of Venus will come to a close, thumb of the hand may start aching. Pain or similar malady in the thumb of the native signifies that Venus is turning malefic. Moreover, skin disease is also indicative of malefic Venus. Likewise, if milking animal dies or health of the mother deteriorates, it is a clear indication of malefic Moon. Malefic Mars is signified by the death of a child in the family soon after birth, injury caused to eyes or blood disease. Joint pain also signifies malefic Mars. Malefic Mercury will be indicated by the loss of sense of smell, teeth start falling off early. It would be difficult to maintain harmonious relations with close friends. Stammering will also signify malefic Mercury. As a remedial measure the person with malefic Mercury should get his nose pin -holed. Similarly, Tilak of turmeric (Haldi) or saffron (Kesar) on forehead will turn the Jupiter benefic. Touching the feet of others, especially the mother and the elders, and beseech blessings would make the Moon benefic. In case of malefic Mars, white Surma, a kind of powder for the eyes, should be put into eyes as remedial measure. For improvement of Venus, one should dress oneself aesthetically; and keep it neat and clean.
Indications of malefic Saturn are dismantling a portion of the house, under construction or built up, and death of black buffalo. Hair of the body, especially the eyebrows, starts falling off. Remedial measure against malefic Saturn is to brush the teeth with the branch stick of acacia (Keekar or Babool). Brown cow may run away from the house or die. Staleness of limbs of the body or excessive saliva in the mouth signifies malefic Sun. A person with Malefic Sun should put some sugar in his mouth and drink water before going out of the house. The reason behind this measure is that we beseech the help of Mars and Moon to counter the malefic effect of the Sun. Sugar signifies Mars and waters the Moon. The Sun gains strength when the Moon and Mars mix up with the saliva.
Mercury is the significator of our common sense. Suppose we wish to open a lock. Mercury would guide us what kind of key should open the lock. Accordingly, we select a few keys from the bunch to match the lock and try them. This is an easy way shown by the Mercury. Otherwise, we may heedlessly go on trying each and every key of the bunch till we hit the right key. Intelligent potential of Mercury is based on our acquired knowledge or intelligence. We call a person intelligent because he can give references from several books during the course of his speech. This all is dependent on Mercury. Lord of Mercury is Durga.
We should be very attentive to understand Rahu. Lord of Rahu is Saraswati. Perhaps you may wonder how Saraswati has become the lord of Rahu. It is because Rahu signifies wisdom beyond acquired knowledge and intelligence. Invention and incidental knowledge and experiences fall under this category. For instance, the principle of gravitational force was not within the periphery of acquired knowledge, experience and intelligence of Newton. The incidents of witnessing the falling off apple from the tree activated his brain to research and arrive at the conclusion that gave birth to the theory of gravitational force. This should be the effect of Rahu than Mercury. Let us take another example. Once, I became very tense and restless without any obvious reason. Unfounded fear of death made me nervous, but I could not analyze the cause of these symptoms. Rahu signifies the dreams and mental delinquency. Therefore, Rahu became the cause of this process. Increasing number of enemies with no obvious reason is also the indication of Malefic Rahu. Rahu also signifies the in-laws. The remedial measure of this is that relations with the in-laws should not deteriorate rather they should be improved. To keep braid (Choti) is also a remedial measure of malefic Rahu. It may look surprising that hair of the head (Choti) is linked with Rahu whereas it is the significator of the Jupiter. When we look into the Horoscope we find that 12th house belongs to Rahu but Rahu offers ill effects here. The 12th house is the place of idle mind. Rahu has a connection with the 12th house when the idle mind suddenly gets activated giving rise to absolutely new thoughts. This house is also the place of meditation (Samadhi) and intuition e.g. getting the feelings of some trouble in dream. Many people experience such facts. Rahu offers favourable results in 6th house. We were discussing the reason of keeping braid (Choti) when Rahu is malefic for the 12th house. It is the natural house of the zodiacal sign Pisces that is owned by the Jupiter. Braid is the significator of Jupiter. Therefore, the braid strengthens Jupiter to check the ill effects of Rahu.
Similarly, 6th house belongs to Ketu. On the analogy of Rahu Ketu is malefic in his house but offers benefic results in the 12th house. Now we will take up some indications of malefic Ketu. The nails of the feet start falling off or grow into the finger tops are indications of malefic Ketu. Urinary diseases or joint pains also signify malefic Ketu. Ketu is also the significator of the son. Therefore, worry, anxiety and discomfiture related to the son are indications of malefic Ketu. Ketu is also the significator of running about hither and thither and toil hard to get the things done with little success. When Ketu is very malefic, injuries to the feet and legs are inflicted time and again. This is a brief description of indications of malefic planets.
Someone has asked about the remedial measures against malefic Ketu for the ladies because they get their ears ring-holed in early childhood. There are no separate remedial measures against malefic Ketu on gender basis. If Ketu falls in the 1st house, the native should keep red painted iron balls with him. This is a common remedial measure. If Ketu falls in the 3rd house, one should throw gram Daal into the flowing water. Keep uncrushed turmeric (Haldi Gantha) in a brass utensil if Ketu falls in the 4th house. This may look fantastic but turmeric and brass are the significator of Jupiter. In the horoscope, 4th house is the natural house of the sign Cancer that is the sign of exaltation for the Jupiter. Fourth house is also the house of family life and internal peace. For Ketu in the 5th house, keep carrot or radish under the pillow or head-side of the cot at night and give away in the temple next morning. Similarly, bury six onions in earth if it falls in the 6th house. When Ketu transits through the 6th house that may cause stomach trouble or pains in the legs during that year.
Knowledge of significators of the planets is very essential for understanding the measures of 'Lal Kitab' correctly, because the significators of the planets change as they change the houses. Knowledge of the significators is very helpful in prediction. Let us take the planet Mercury. Mercury in the 1st house is the significator of elder daughter. Therefore, first child of the native may be a girl. If the Mercury happens to fall in the 1st house in Gemini or Virgo, she would lead a prosper life in every respect. However, the Mercury in the signs of Mars may offer adverse results in the first house. Mercury in the 2nd house is the significator of unmarried sister of the wife (sister-in-law). It signifies elder sister in the 3rd house. Mercury in the 6th house is the significator of daughters.
In oriental astrology, the planets do not change their significators with the change of houses. This is the specialty of 'Lal Kitab'. For example, the Moon is the significator of the mother and her sister. In the 6th house it is the significator of maternal grand- mother. Let us assume that the Moon is malefic, in the sign off all or aspected by malefic planets. In that state, maternal grandmother may die or the relations may be distanced. In short, love from the maternal grand- mother will not be flowing out to the native. Moon in the 8th house will be the significator of the wife of father's elder brother (Tayi) but in the 10th house it will be the significator of the wife of younger brother of the father (Chachi). The Moon of the 12th house is the significator of mother- in-law. However, the Saturn in the 10th house will be the signification of the uncle (Chacha) and the Mars in the 3rd house becomes the significator of the elder brother of the father (Taya). If we look into the significators attentively, we shall not find any contradiction. Similarly, Ketu in the 1st house is the significator of the only one son. No doubt, there may be daughters. Ketu, in the 2nd house, is the significator of brother- in-law. Whereas, Rahu is the traditional significator of brother-in-law. Ketu, in the 3rd house, is the significator of nephew but in the 6th house it becomes the significator of the nephew from the sister (Bhanja) and grandson from the daughter (Dohta). Ketu, in the 10th house, will become the significator of cousin from uncle (father's brother). Hence, the knowledge of these significators facilitates the prediction to be straight and easy.
There are other methods of understanding the planet too. Those methods need separate type of explanation and indicators. For instance, 9th house is the house of luck (Bhagya), 2nd of liquid assets and 4th of family life and internal peace. 'Lal Kitab' ordains that the monsoon that arises in the 9th house takes the laden clouds of fortune to the 2nd. House where they rain down. Resultantly, the crops grow in the 4th house. It means that the native will tell tale of his predecessors that how high and prosperous they were. In other words, he will talk much of the past, if the 9th house is vacant. Let us assume that there is a benefic planet in the 9th house but the 2nd house is vacant. The clouds of fortune would rise but they cannot strike against the mountain (planet) of the 2nd. House because there is no planet in the 2nd house. Secondly, if the 9th and 2nd houses have benefic planets but the 4th is vacant, no crop would grow in the 4th house i.e. no fruitful results would be forthcoming. No doubt it is an important rule but it cannot be a standard principle for examining the Horoscope.
Similarly, there is a rule of 'Lal Kitab' that the 1st house is the royal seat. Therefore, the planet posited in the 1st house becomes the ruler or lord of the Horoscope and the planet of the 7th house becomes the minister. Planet in the 8th house is the eye of the lord of the Horoscope and that of the II th house becomes the leg. If the planet in the 7th house is the enemy of the planet in the 1st, the minister may harm the lord. It means the advisers would mislead the native. If the 8th house is spoilt the native will not have the capacity to see through the designs of others in true prospective and he would not be able to contain his advisers. The 11th house signifies the legs of the lord of the Horoscope. If that house were vacant or occupied by an enemy planet, the native would be unable to take any concrete step for achieving the goal. Consequently, every plan shall prove a wishful thinking only. Similarly, there are combinations and permutations of planets also which assist in analyzing the horoscope correctly.
'Lal Kitab' lays another rule of blind Horoscope. Birth chart or Horoscope is also called the Horoscope when more than one enemy planet occupies the 10th house; it becomes a blind Horoscope, because such planets will always be at war. Resultantly, the native would face difficulties and unsteadiness in job or business. Another type of Horoscope is called semi blind Horoscope. This is a combination (Yoga) of two planets. When the Saturn is in the 7th house and the Sun in the 4th, Saturn casts its malefic effect on Sun that carries to the 10th house by opposition aspect Consequently, the Horoscope does not favour economic stability or sources of income; and the life becomes full of struggles.
A spot question has been raised that a recent issue 'Lal Kitab' states that a planet may be sent to a suitable house to secure desired results. Is it possible to do so? This is a very misleading and incorrect statement. If we accept such a version for a moment, it means that I can place all the favourable planets in the 11th and 10th houses for gains and governance if! Have some knowledge of 'LaI Kitab'. Therefore, I would be able to carry home a lot of money and become the Prime Minister of the country on the strength of 'Lal Kitab' without doing any thing. If this sort of books continues to be published, the people will start researching what is the real matter of 'Lal Kitab' thereby divorcing its study.
General Remedies of Various Planets