01 Lal Kitab Concept- How to Analyze a Horoscope

Horoscope : How to study it Pt Bhooshan Priya http://groups.yahoo.com/group/lalkitab_remedies/

Step one : Casting a horoscope is the first step. You need three inputs which should be as accurate as possible i.e. date of birth, time of birth and the place of birth. The accuracy of the horoscope will depend on these three inputs. Entire mathematical data of the horoscope which might run into a hundred pages at times will be generated from these three pieces of information. As one has to be very accurate about the birth data, one has to be equally careful about choosing the most exhaustive and accurate software [ based on classical texts ] to cast the horoscope. The best horoscope software ever written is Jagannath Hora version 7.32 [ of Jauary 14, 2009] and is free to download. The software can be downloaded from: http://www.vedicastrologer.org/jh/ Next you have to choose the ayanansha. Most of the astrologers choose Lahiri ayanansha which is also known as Ketkar’s Chitra-paksheeya ayanansha. Some people use Raman’s Ayanansha, still some use a modified version of their own based on their own experience. Ayanansha choice is very important because it could change the longitude of the Lagna and the planets which might get magnified when you come to the divisional charts etc. The choice of Ayanansha will change the Vinsottari dasha timings also. Therefore one has to be careful as to which ayanansha he wants to stick to. Later through experience you might evolve your own modified ayanansha. Casting a horoscope is a common drill for all paddhatis of astrology, be it traditional astrology, Lal Kitab or Krishnamurthy or any other paddhati.

Step Two : Janma Kundali cast as above will be based on the ‘rasi’ or zodiac sign, where the rising sign or the Ascendant will be marked with a number signifying the zodiac sign or the ‘rasi’. Since the Lal Kitab paddhati is based on ‘Khana’ or ‘House’ or ‘Bhava’ and not on Rasi or ‘sign’ therefore the Janma Kundali has to be further converted into the Bhava Kundali or what is

commonly known as Chalit Kundali. Lal Kitab calls it that the Rasi numbers be erased and the lagna be marked as house # 1; and the rest of the houses be marked accordingly in an astrological sequence. Here again you have to choose whether you want to go by the method of equal house system or the unequal house system. There are followers of both the methods. I follow the traditional equal house system. There is a controversy between Lal Kitab followers whether the Bhava Kundali be used or the Rasi kundali be used. I have the following reasons why I prefer to use the Bhava Kundali and not the Rasi Kundali.

The first thing to remember is that the Lal Kitab is a part of the Vedic tradition in Indian astrology. It is not a book of the air advocating a different system as some people would like us to believe. The book is, at most places, an extension of vedic concepts. Indian systems of astrology work on various forms of astronomical data. Some are entirely based on Rasi , some on Bhav , some on Nakshatra , some on Panchang { 5 parameters } and yet some others on the combinations of these. Lal Kitab states, “rasi chhor nakshatra bhulaya , na hi koi panchang liya”. This statement doesn’t mean that Pt. Roopchand ji didn’t follow any of the known forms, or that he created his own form of astronomical data to work upon. All it means is that he did not want to complicate astrology and wanted it to stay simple. [Incidentally, Lal Kitab uses Nakshatra too, on page 1131 of 1952 ed it says ‘ shuroo se aakheer kul ka kul pukh nakshatra mein banaya hua makaan … ‘ ] If Pt. Roopchand ji eliminated the parameters listed above, then what was left there to go by? Obviously the Bhav system. Lal Kitab calls it Khana { house }. The first question asked is, “Why is bhav spashtha step necessary before analyzing a horoscope?” Bhava is a sanskrit name for house. Bhava means mood/attitude/feeling(like bhava-bhakti) and the planets in houses shows attitude we have towards particular area of life which can come from internal or external factors.

Bhav spashtha is a mathematical technique and like all mathematic techniques is not system specific. It can be used in any system of astrology. You would be aware that astrology has a very well developed mathematics. Just recapitulating briefly, Bhav spashtha is the only mathematical process or technique to distinguish between births during one lagna period of about two hours. The Rasi chart for all those born during that lagna {two hours } will be identical but will not have identical destinies. Therefore, logically they should have

different planetary placements. Bhav spasht alone can bring out the difference in placements. The next question, often asked, is “If Pt. Roopchand ji intended the system to be based on Bhav { khana }, then why didn’t he explicitly instruct the readers in the book that they should first apply the rule of bhav spashtha before analyzing the horoscope.?” The answer is simple: He didn’t have to state some thing which was obvious as a tradition. Traditionally the entire astrology learning in India had been divided into sections like ‘ganit khand’ , ‘phalit khand’, ‘prashna khand’ , ‘mahurt khand’ , ‘samhita khand’, ‘varsh phal khand’ etc ; just to name a few. Therefore learning the mathematics of Indian astrology was the first step for all aspirants. There was no escape from it. It included working out the ascendant, longitudes of the planets, strength of the houses and planets, various dasha systems, ashatkvarg etc. Now that the computer soft wares do all these calculations, most of the astrologers are not even aware of what it is all about let alone how to work out all these necessary components of study. Remember all this had to be generated from three bits of information; date of birth, time of birth and the place of birth. Most of us who were introduced to astrology some 30 years ago had to learn all these skills and had to work it out manually. No classic book on astrology ever instructs a learner on what mathematical steps he is supposed to take before a horoscope is ready to be studied. No horoscope would be ready to be studied unless all the above information has already been worked out. Then why expect Pt. Roopchand ji to specifically ask something which was obviously essential and traditionally done. Lal Kitab was not written for the beginners. The Book was meant for those who were already familiar with and well versed in traditional astrology. The book is so difficult that even people like us find it difficult to understand the nuances; although some of us had devoted over 20 years into Vedic system before being acquainted to the Lal Kitab ; and another 10 years into the Lal Kitab. The most significant contribution of the Lal Kitab has been that it introduced to the then astrologers the ‘samadhan’ aspect of astrology; the solution aspect of various problems through simple folk remedies. It assumes that the astrologers would already be familiar with the mathematical techniques and would apply them before analyzing a horoscope. Now coming to the Lal Kitab , there is absolutely nothing ‘unique’ or unusual to use the Bhavspashtha technique for an astrological system which is exclusively based on the Bhav { or khana as it calls } as against the Rasi . Had the book taken both Bhav and Rasi as synonymous, then there would have been no need to erase the Rasi and number the houses all over again. This is done to emphasize the fact that the houses or Bhav {khana } should be considered for delineation and not the Rasi. Now, how would any one consider a Bhav or khana without knowing the boundaries of it? The boundaries of a Bhav or khana can only be known through the Bhav-spashtha. Hence there is a need to incorporate this step.

I use bhav spashtha technique to ascertain the boundaries of a bhav for every horoscope I analyze.

Step Three : Teve ki Durusti : Every paddhati of Jyotish needs doing this exercise at times. There is an entire procedure of finding the correct lagna in the traditional astrology known as nashta-jatak. Apart from nashta-jatak, people use sudarshan chakra method for it where the lagna, surya lagna and the Chandra lagna are studied collectively and also separately. The KP paddhati has developed the chart rectification into a very fine art. We all know that the Naadi paddhati uses a thumb impression to cast the entire horoscope with absolute accuracy. Like other paddhatis, Lal Kitab also has talked about the rectification/ verification though not in as much a rigorous form It is to be done in these extraneous situations: [ A ] When the exact time of birth is not known. Suppose a native approaches an astrologer who has a vague idea that he was born before noon some time, of course he knows the date of birth and the place of birth. In this situation the astrologer will have to prepare at least three horoscopes for him with three different Lagna. Since the birth is prior to the noon, the three horoscopes will have to be cast with the sun in the 10th, 11th and the 12th. The position of the Sun will determine the Lagna. The next step will be to tally some of the major events of the native’s life based on the planetary positions in all the three horoscopes. This is what the Lal Kitab calls Lagna ko teen bar hila kar dekhna, shaking the lagna thrice. Suppose in a horoscope, the Jupiter is placed in the 8th house and the Mars in the 5th house. The questions can be asked based on the results of these two planets. This is known as verifying the horoscope with the help of Nishaniyan [ symptoms] in the context of the Lal Kitab. For Mars in the 5th house the questions can be : [ a ] Was any of your elders [ ancestors ] in the family doing sahukara , lending money etc. [ b ] Was or is some one in your family associated with medicines, a doctor or a chemist. [ c ] Was there a neem tree either in the compound of the house you were born, or near that.

Similarly verification questions can be asked for the Jupiter in the 8th house: [ a ] Does some one in your family has or had breathing problems ? [ b ] If not, does or did your father-in-law have this problem? [ c ] Was your grandfather alive till you were 8 years old, if so, did he live to be 80 or more? If most of the answers are affirmative, then you know this is the horoscope of the native. If the answers are in the negative, then take up the next horoscope and ask about the symptoms indicated by the planets in that horoscope. Keep on doing it till you strike the correct horoscope. This exercise needs both the time and the patience. These symptoms or nishaniyan can be collected and a list made for each planet in each house while reading the Lal Kitab or any other classics on astrology. The symptoms given in the Lal Kitab and other classics of Vedic astrology would be similar most of the time. It is always advisable to collect these symptoms from as many classics as possible. Just a word of warning, do not go by the symptoms given in cheap books on astrology sold on the pavements; stick to the classics only. [ B ] When the native doesn’t know even the date of birth, let alone the time of birth. Such horoscopes have to be cast with the help of the palmistry [ samudrik sashtra ]. There is an elaborate procedure laid down in the Lal Kitab [ Arun Sanhita 1952, page 58 ]. Through out the Lal Kitab there has been given the companion kyafa of the palm for each planet in a house. A horoscope thus cast is verified through symptoms as in the example above. At times a cross check is also made through the help of the ancestral home. This is known as makan ki madad se durusti [ verification through the help of ancestral home ]. You can read the details in Arun sanhita 1952 edition page 64. This is a difficult procedure because not many astrologers, including me, are proficient in the art of palm reading. Anyway, the above verification is not required most of the time because all those who consult an astrologer come up with accurate time of birth and other details.

Step Four : The next thing is to identify the planet or planets causing the problem. There is a simple thumb rule: if the malady is old and has been there for years, then search for the cause in the janma kundali; and if the malady is of recent origin then look for the cause in the Varsh

phal chart. For example some one has a problem of not having any progeny, then the indications of this problem will have to be searched for in the Janma Kundali, where as if some one has lost a job a couple of months ago then the causes will have to be searched in the varsh phal kundali. In most cases the native who comes to an astrologer will spell out his problems. While listening to his problems an experienced astrologer would immediately know which planet is acting malefic and which is not. Which planets can cause these problems, which dasha and antardasha can cause these problems would be clear within no time. I normally use both the vinshottari dasha system and the Lal Kitab 35 year dasha cycle to get a clue for the planets causing problems. While looking for the planet or planets causing trouble one should keep in mind the ruling planet for the current age of the native. This is done through the 35 year age cycle. The 35 year age cycle is different from the 35 year dasha cycle. Just one more thing I would like to share. When ever I have a look at a horoscope I keep an eye on the Rahu and Mercury, be it a janma kundali or a varsh phal chart. But it is advisable that the less experienced should confirm through nishaniyan [ symptoms] whether the planet they assume is acting malefic is really malefic or not. The Lal Kitab enumerates the symptoms, both malefic and benefic, for a planet placed in a house. For example, if you have to find out whether the Mars in the 5th house is acting malefic or not you will have to find out how are the significations of ketu. Mars malefic will manifest its malefic nature through ketu. [ a ] His sons could suffer, [ b ] he could have ear and knee trouble, [ c ] may not have much happiness from his sons, [ d ] his elder brother may not be well off , [ e ] even the progeny of the elder brother could be suffering. And so on. These symptoms are like the ones I had added to Jupiter in each house, when Jupiter was being discussed in the Lal Kitab discussion group. I had added these symptoms, both benefic and malefic, for Jupiter in each house. Go to the archives and go through them if you like While reading the Lal Kitab or any other classics on astrology, you should prepare a list of these symptoms. Such a list will be very handy and useful while verifying a horoscope. At times it is noticed that the karak of the planet is suffering while the planet itself is not acting malefic or is not badly placed. For example the son is suffering where as the karak of the son Ketu is well placed. In such an event the astrologer has to look for the planet who has made the ketu a Scapegoat.

Invariably you will find that the planet has been made into a scapegoat by some other planet. Except for the Rahu and the Ketu, every planet has identified a scapegoat to pass on its troubles. When the Saturn is placed in the 12th house and the Sun in the 6th, then the book says ‘ aurat par aurat marti jave’--- wife after wife will die, even though the Venus may be very well placed. The aspect of the Sun on the Saturn would harass the Saturn. In this case the Saturn would pass on its trouble to Rahu + Ketu [ Venus ]. The Sun and the Saturn would stay unaffected because they are father and the son. Thus the Venus will become the scapegoat. Similarly, other planets pass on their troubles to the identified scapegoat. This scapegoat planet can not pass down the trouble to another planet because after becoming a scapegoat himself, it no longer remains a free agent. A scapegoat does not have the right to pass on his trouble to another planet.

Step Five : Once the planet causing the malady/problem is identified then the next stage is of devising the upaya An upaya without a plausible astrological logic is called a Totkaa. Not that we have any thing against the Totkaas, they have been a part of Indian culture for centuries; but a Totkaa can not be accepted in the same sense as an upaya or parihar is accepted in astrology. A Totkaa can be suggested without having to look at the horoscope. Totkaa is more a belief, a faith, a ritual. There is no doubt that Totkaas are also very effective in mitigating the malady. Had it not been so, they wouldn’t have survived as a part of Indian culture. An upaya or parihaar has a very valid astrological reasoning behind it. An upaya can be suggested only after having a look at a horoscope, an upaya is horoscope specific. That being so, we should know the logic and reasoning which makes it an upaya, thus differentiating it from Totkaa. Therefore it becomes essential to know whether it is an upaya or a Totkaa. That can be done only after analyzing the upaya and the process through which the upaya has been devised in the first place. Lal Kitab 1952 urdu ed page 620 last lines :

Saturn in the 7th house

Khand se bharkar bansari bahar veerane mein dabana mubarik, basharte ki Shanishchar soya na ho; agar soya ho to shahad ke bartan ka upaya madadgar hoga

At the first reading it would appear that if the Saturn is not dormant [ soya hua] then bury in a barren place a flute filled with desi sugar [ khand ] ; if the Saturn is dormant then bury a pot filled with honey. But it is not so. That is not the correct understanding

So much so a well known Lal Kitab scholar made a slip when he wrote in his book for Saturn in 7th: kisi bartan ko shahad se bharkar bahar dabane ka upaya sahayak hoga

The correct upaya is to establish at home in the south west corner a pot filled with honey. Thus the correct upaya is establishing and not burying. Those who are interested in finding the difference between burying some thing to destroy the effect of the planet for that year and burying to establish the planet or to strengthen a planet, should read another write up on the subject. I began by giving this example to show how difficult it is to devise an upaya and more so to decide the form of upaya In most cases, the Lal Kitab does not explain the form of upaya to be done. It just suggests that the upaya for such-n-such planet be done e.g. mangal ka upaya madadgar hoga. This statement by itself is not very helpful. It is the Lalkitabist who has to decide the form of this mangal ka upaya. He has to decide whether the karaks of mangal are to be immersed in flowing water, or gifted at a temple or buried and so on. The upaya devised has to be correct and effective. This needs a very good understanding of the system and a very wide experience. Let me explain this with an example : For Rahu placed in the Kendra houses, it is advised that the upaya should be done of the planet which gets exalted in that house. Therefore, if the Rahu is placed in the 1st house and has been identified as malefic then surya ka upaya madadgar hoga. Now what should be the form of this surya ka upaya. Should we immerse the karaks of the Sun in flowing water, or should we bury the karaks of the sun, or should we offer the karaks of the sun at a temple, or any other form of upaya to be devised. Thankfully in this case it has been indicated that the karaks of the Sun should be gifted at a temple. This is done to strengthen the Sun so that he could withstand the eclipsing ability of Rahu.

But for the same Rahu in the 10th house the book says:

khali mandir se rahu sota, tez swabhav manda ho mitra grah par keechad deta, upaya mangal ka uttam ho

Now in this case no indication has been given as to what will be the form of mangal ka upaya, like that in the case of Rahu in the 1st house where gifting the karaks of Sun has been indicated. Will gifting the karaks of mangal at any temple be a correct upaya?

If not, then what should be the form of the upaya ?

A rahu placed in the 10th can not do any damage to Saturn but it will definitely harm the significations of the 10th house, be it a job or name or fame. Therefore, if the rahu is adjudged as malefic, then an upaya will become necessary. So what would be the form of the upaya. We know that mangal will help, but in what form? It is the Lalkitabist who has to decide the form of the upaya.

Since the book says:

Rahu ka manda asar teve wale par nahi hoga :jab mangal nek ho

In this case the Rahu has to be brought under control such that it is not able to damage the significations of the 10th house. Since Mangal shubh alone can control Rahu therefore the karak of mangal shubh has to be established at home, keep at home a little honey in a silver dibbi towards the west. This upaya will keep the belligerent Rahu under control.

Now you know the difference. In one case it is gifting the karaks which would be an effective upaya where as in the next case it is establishing a karak would be an effective upaya.

Therefore devising upaya is a science which a Lalkitabist has to learn. It comes with time and experience. That is why upaya suggested through ready reckoners do not work. Unfortunately, most of the lalkitabists use the Lal Kitab as a ready reckoner; they would look at a planet and open the page of the book, read the upaya and suggest. They normally do not apply their mind on the form of the upaya. If the Lal Kitab upaya are suggested after understanding the logic of the upaya and its form, then they work like Ram-baan.

How effective can the upaya be, to find out you can go to my group lalkitab_remedies and in the search column type the word ‘feedback’ [ one word] and see the results. You can do a similar exercise in other groups and you will know the difference.

Step Six : Lal Kitab Kundali Document In the 1940 edition of the book from page 277 to 283 the book gives a format in which the Lal Kitab kundali should be preserved. This format incorporates : [ a ] Birth data both in English date format and the corresponding Hindi date format. [ b ] Janam kundali, Chandra kundali, a kundali based on the palm reading which will include which planet is reflected in the palm in which area or corresponding house. [ c ] Details of planets : which includes all the details of the planets like uchcha, neech, soyahua, awakened etc. [ d ] Details of the house : which includes details about dormant houses, awakened house etc. [ e ] A table giving the details of the nature of the planets both according to the Janma kundali and also according to the Chandra kundali. [ f ] a table for 35 year dasha cycle [ g ] A table for the planets which will be remediable according to their placement in rasi along the age slabs. [ h ] A table to identify planet/s of deceit. [ I ] A table to show which planets will be non-adult [ na-balig] and in which year. [ j ] A table to show the antar dasha period within the main dasha of the 35 year dasha cycle. [ k ] A table to show which planets will be planets of deceit during the mahadasha if any. [ l ] A table showing yearly planets which will be in the 1st house , known as the ruler planets [ raja ], and the ones in the 7th house known as the advisory planets [ vazeer]

Bhooshan Priya