लाल किताब
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prashnah lal kitab ka jyotishiya -adhyatmik evan aitihasik mahatva kya hai? ismen jivan ke vibhinn pahluon hetu upyogi totke evan upayon ka varnan fal sahit karen. lal kitab falit jyotish evan sarl-achuk totke v upay ka granth hai. isi ko ‘arun sanhita’ ke nam se bhi jana jata hai. is sandarbh men aisi manyata hai ki ‘lal kitab’ ya ‘arun sanhita’ ka jyotishiya gyan asurraj ravan ne pratyaksh parmatma surya dev ke sarthi ‘arun’ se dev bhasha men sadiyon purva prapt kiya tha. adidev suryanarayan ki ek-ek kiran ek-ek nari hai, jiske karan manushya ke bhitar shakti ka prabhav sada bana rahta hai. sarthi arun ko ‘lal kitab’ ka darshanik gyan prapt hua parantu kalantar men yah durlabh granth arab desh ke ‘ad’ namak shahar men pahunch gaya. vahan iska anuvad arbi (urdu) bhasha men hua. ‘lal kitab’ ‘bhrigusanhita’ ke saman hi urdu bhasha men likhi gai ek jyotishiya rachna hai. iska mul lekhak kaun hain? yah bhi aj vivad ka vishay hai, fir bhi kaha jata hai ki farvala ganv (panjab) ke nivasi ‘pandit rupchand joshi’ iske mul lekhak hain. sarvapratham 1939 men lal kitab ke siddhanton ko unhonne ek pustak ke rup men prakashit kiya, jismen lekhak evan prakashak ke sthan par pan. girdhari lal sharma ka nam chapa tha. pan. rupchandra joshi sena men kam karte the, islie ‘urdu men kitab likhne se unhen angrej sarkar se utpiran ki ashanka thi. unhonne apne kisi rishtedar ke nam se is pustak ka prakashan karaya. pan. rupchandra joshi ne lal kitab kaise likhi? is bare men kaha jata hai ki sena men naukri ke dauran jab ve himachal pradesh men tainat the, to unki mulakat ek aise sainik se hui jiske khandan men pirhi dar pirhi jyotish ka karya hota tha. usne ek angreji afasar ko apne pushtaini granth ke adhar par kuch mahatvapurn ghatnaen batayin. inse prabhavit hokar angrej afasar ne us javan se uske dvara batai gai baton ke siddhanton vali pustak lane ko kaha tatha us javan se us pustak ke siddhanton ko not karva liya. jab yah rajistar angrej afasar ko mila to rupchandraji ko use parhne ke lie bulvaya gaya. unhonne un siddhanton ko parhakar prithk-prithak rajistaron men nakal kar liya. bad men rupchandra joshi ne is pustak ke siddhant evan rahasya ko purn rup se samajhakar pratham bar 1939 i. men ek pustak ke rup men prakashit kiya. ‘amritsr’ ke kalakatta foto haus dvara prakashit lal kitab ke prakashak ke sthan par ‘sharma girdhari lal likha tha, yahi nam lekhak ke liye prayukt kiya gaya tha. lal kitab ke sanbandh men kitni hi kinvadantiyan hanai. ‘‘lankapti ravan ne surya devta ke sarthi evan garur ke chote bhai ‘arun’ (apne lalat par ardh chandrakar kamal dharan kiye hue) se atyant shraddha-bhakti ke sath yah lal kitab ka gyan prapt kiya tha. ravan ki tilismi duniya ka ant hone ke pashchat yah granth kisi prakar arab desh men ‘..ksh namak sthan par pahunch gaya jahan iska urdu ya arbi bhasha men anuvad hua. dusri kinvdanti ke anusar sadiyon pahle bharat se arab desh gae, ek mahan jyotirvid ne vahan ki sanskriti aur parivesh ke anurup iski rachna ki thi jabki sachchai ke liye vividh mat prachlit hai. fir bhi ‘lal kitab’ men guhya v gahn-totka -jyotish evan upchar vidhi-vidhan ki atindriya shakti chipi hui hai, jo jatak ya manav man ki gahrai men jhankakar vibhinn gopniya rahasyon ko bhavishya kathan ke rup men prakat karti hai. atah bhavishya ke garbh men chipe rahasyon ko is vidha dvara sahjta se jana ja sakta hai. prachin kal men jyotishiyon ki bhavishyavani ki prakriya pahelinuma v uljhi hui, bhasha men hoti thi. sansar ki sabhi prachin sabhyataon men mandir ke pujari ya devta pir auliya fakir sadhak lal kitab ke anusar bhavishyavaniyan karte the, is bhavishyavani ke sanbandh men itihas sakshi hai. yunan ke sagar tatiya kshetra ethens ke nikat delfi namak parvatiya anchal men apolo devta ka mandir vidyaman tha, jiske bhagnavshesh aj bhi us samay ki kahani ko dohrate hain jisne ek naya itihas racha. isa purva ki chaithi sadi men ‘delfi ki pujarinen vishesh dinon men lal kitab ke anusar bhavishyavani ka karya karti thin, jinhen ‘paythiya’ kaha jata hai. ve hath ki rekhaon ke adhar par nirmit janmakundliyan dekhakar bhavishyavani karti thin. unhin dinon rom ke samrat ‘niro’ ke man men bhi delfi ke paythiya se apna bhavishya janne ki ichcha hui, atah vah kafi prayas ke bad lanbi yatra karke delfi pahuncha. niro ko jab apolo ke pavitra mandir men pravesh karte dekha to us mandir men maujud paythiya jor se chikh pari aur boli ‘‘chala ja yahan se, mata ke hatyare lekin ‘73’ se bachakar rahna. main kah deti hun, yah 73 tujhko khatm kar dega. kahte hain ki is apman se niro krodhit ho utha. usne apne sainikon ko delfi ki sari pujarinon evan bhavishyavani karne vali paythiyon ke hath-panv katakar unhen jamin men jinda dafan karne ka adesh de diya usne apolo mandir ko bhi tahs-nahas kar diya. niro ne socha tha ki us pujarin ne uski umra 73 varsh batai hai. lekin us pujarin ke kahne ka ashay kuch aur hi tha. niro ki hatya karke jisne rajagaddi hathiyai thi vah tha ‘galba’ aur uski umra 73 varsh ki thi. usi galba ne 73 varsh pure hone se pahle hi niro ki hatya kar di thi. ishvar aur bhagya ke prati jivan bhar astha rakhne vale roman darshanik sisro ne apne sansmaran men likha hai ki ‘delfi ki khushhali raunak aur rutba vahan maujud bhavishyavaktaon ki ashcharyajanak pratibha ke karan hai. is sanbandh men ek antim bhavishyavani san 362 men ki gai thi. rom ke ek vyakti ‘haidriyan’ ne socha ki paythiya se samrat banne ke bajay koi dusra ashirvad n mil jae, islie usne gusse se sab kuch nasht kar dala. uski abhilasha thi ki rom ke samrat juliyan ko utarakar vah khud samrat banakar raj kare. isi dauran samrat juliyan ne apne niji chikitsak ko ‘delfi bheja. vahan ek pujarin ne usko mandir ka bhagnavshesh dikhate hue kaha tha, ‘‘roman samrajya shighra hi dhul dhusrit hone ko hai. is tarah delfi ki antim pujarin ki bhavishyavani bhi satya siddh hui. agyat bhavishya ko janne ki ichcha manushya men sada se hi rahi hai. bhartiya sanskriti men bhavishya ko janne ke lie kai vidhiyon ki khoj ki gai. jismen jyotish vidya ki vibhinn shakhaon men ‘lal kitab’ ka anupam sthan hai. vartaman men lal kitab jyotishiyon men grahon ke dushprabhav nivaran evan shubh prabhav barhane ke upayon ke liye sarvadhik jani pahchani kitab hai, kyonki lal kitab men likha hai ki ‘‘n gila tadbir apni n hi khud tahrir ho. sabse uttam lekh gaibi, mathe ki lakir ho.. lal kitab ke falon ke adhyayan ke lie lal kitab ke adhar par kundli nirman hona bahut avashyak hai. tabhi lal kitab ke anusar vyakti ka jivan bhar ka hal gyat kar sakte hain. vartaman men lal kitab se kaun aprichit hai. vah prachin falit jyotish ka hi farsi ka urdu bhasha ka ek granth hai. is granth ke upayon men mukhya rup se vyakti ka charitra aur vyavhar ko pramukhta di gai hai. samay ke sath-sath lal kitab ke upayon men logon ka vishvas barha hai aur aj ham jane-anjane iske upayon ko jivan men apnate hi hain. ‘lal kitab’ ki bhasha mishrit hai, ismen kahin urdu ka to kahin shuddh hindi ka prayog kiya gaya hai, fir bhi prayah sabhi jyotishi evan jankar log iski sahayta lete hain. ‘‘kaun vyakti hoga jo rel men baitha ho aur gari yadi ganga-yamuna nadi ke upar se ja rahi ho to usmen kuch sikka n dala ho.’’ agar itihas par khule dimag se najar dalen to samajh sakte hain ki bharat varsh lagabhag 2500 varsh tak gulami men raha bharat aryon ka desh tha aur hai. is karan bharatavarsh rishiyon ki bhumi thi aur aj bhi hai. angreji ka shabd risarchar isi ka paryay hai. bharatavarsh inhin rishiyon ke karan bauddhik sanpdaon, vedon v jyotish granthon v uttam shiksha ke karan vishva men agrani tha. bharat jab gulam hua to akramnkariyon ne sanpda to luti sath hi sath adhikansh ko nasht bhrasht kar diya. jismen lalkitab bhi ek ansh hai. yavan is jyotishiya ansh ko apne sath le gae aur ise farsi men tatha apne dharmanusar tatha dasha kal ke anusar parivartit kar lokapriya banaya. pandit ji ne iske mulrup farsi sanskaran ko urdu men anuvadit kar v ismen sanshodhan kar lal kitab ka rup prastut kiya. isi karan lal kitab ke andar urdu farsi ke sath-sath panjabi sanskrit v angreji ke bhi bahut se shabd prayukt hanai. lal kitab vishuddh rup se vaidik hai jise yavnon ne apne anusar dhala is bat ko siddh karne ke liye lal kitab men bahut sare praman upasthit hain jaise ki hindu devi devtaon ke nam ka ana pipal, bat vriksh jo hindu sanskriti men bahut pujniya hai ka bar-bar jikra hona adi anekanek udaharan hain jo yah siddh karte hain ki lal kitab ka bhartiya adhyatm v prachin granthon se ek jurav hai. udaharan ke lie lalkitab jyotish v parashar jyotish men kai samantaen hain. ismen bhi janm patrika ka vishleshan v ganna usi rup se ki jati hai jaise parashar jyotish men. lekin ye parashar jyotish ki tarah adhik ganitiya v kathin nahin hai. yah jan samanya ke lie ek saral jyotishiya upchar pradan karane vali v saral upayon se grahon ko khanon men badlne ka siddhant hai jabki parashar jyotish men bhavon ki sarvapratham v uske bad grahon ki sabse adhik mahatta hai rashiyane ka sthan in se kam hai. kyonki rashiyan keval grah ki shakti ko janne ke kam ati hain. arthat yah uchch ka hai ya nich ka, mitra hai ya shatru, fal sakaratmak dega ya nakaratmak adi. jabki lalkitab men keval bhavon ko hi mukhya sthan diya gaya hai tatha bhavon ko khanon ke nam se jana gaya hai. jabki rashiyon ko yahan naganya man diya gaya hai. lal kitab men lagn kundli bana kar usmen rashiyon ke sthan par khana sankhya 1 se 12 tak dal die jate hain. is bat ko bhali prakar samjhne ke lie ek udaharan diya ja raha hai. is prakar yah malum parta hai ki grah kis bhav men hai aur kya falit karega. udaharan ke lie kisi jatak ka lagn kark hai aur tritiya bhav men budh kanya ka hai to use uchch ka n manakar tritiya bhav men budh sthit hai iska falit karenge. arthat lal kitab men rashiyon v grahon ke pakke ghar (bhav) nishchit kie gaye hain. lal kitab men lagn ya anya bhavon men ane vali rashiyon ke sthan par un grahon ki upasthiti man li gai hai jo ki un bhavon ke karak hain jaise pahla ghar surya ka pakka ghar, dusra ghar guru ka, tisra ghar mangal ka, chaitha ghar chandrama ka, panchvan ghar guru ka, chata ghar budh v ketu ka, satvan ghar shukra v budh ka pakka ghar, athvan ghar mangal v shani ka pakka ghar, nauva ghar guru ka, dasvan ghar shani ka, gyarhven ghar ko guru ka aur barhven ghar ko rahu ka pakka ghar mana gaya hai aur aisa siddhant pratipadit kar vibhinn grahon ka vividh gharon ki sthiti ke anusar falit kiya gaya hai. lal kitab men faladesh kathan ke liye yah man liya gaya hai ki janm patrika men lagn chahe koi bhi ho usko mesh, dvitiya bhav ko vrish, tritiya men mithun, chaturth men kark, pancham men sinh, shashtam men kanya, saptam men tula, ashtam men vrishchik, navam men dhanu, dasham men makar, ekadash men kunbh evan dvadash bhav men min rashi mana jata hai. lal kitab men dasha chahe vah vinshottari ho ya yogni adi ka prayog kahin nahin hai balki grahon ko varsh sankhya pradan ki gayi hai. ab bat karte hain lal kitab ke mul anya mahatvapurn siddhanton ki jinke bina lal kitab ko samjha nahin ja sakta. lal kitab men falit samjhate samay samanya kasht ki apeksha adhik kasht ki charcha adhik ki gayi hai. jab varshafal ki kundli banai jati hai tab janmakundli men ek sath baithe grah varshafal kundli men usi rup men grahan kiye jate hain, keval bhav (ghar) badlta hai. grahon ko bandhan men nahin rakha gaya hai. surya-budh, surya-shukra ya rahu-ketu varshakundli men kahin bhi ho sakte hain. lal kitab ke anusar brahmand ke rikt akash men budh ka prabhav hai. jahan sarvatra shani yani andhera man kar usmen prakash yani surya ki urjavan rashmiyane ka pradurbhav hua. prakash v andhere ke sath-sath hava (vayu) rupi guru bhi hai. ham jante hain ki vayu ko andhere ya prakash ki koi avashyakta nahin hai yah donon sthanon par sugmta se vicharan karti hai tatha donon sthanon par rahti hai. ‘lal kitab’ paddhati v ‘parashar paddhati’ ki samantaen: ‘lal kitab’ paddhati v ‘parashar paddhati’ men kai samantaen hain. ‘lal kitab’ paddhati men janmapatri ki ganna usi rup se ki jati hai jaise parashar paddhati men. ‘lal kitab’ ki paddhati ko parashri rup ka sarlikaran bhi kaha jata hai. parashri paddhati men grahon ka vishesh mahatva hota hai. uske pashchat bhavon ko tatha rashiyon ko bhi mahatva diya jata hai. grahon ka fal adhikatar uske bhavon par nirbhar karta hai. grahon ka fal uske dvara drishti par bhi nirbhar karta hai. isi tathya ko mahatva dete hue ‘lal kitab’ men keval bhavon ko mana gaya hai. grahon ki drishti: (parashri paddhati tatha lal kitab paddhati) parashri paddhati ke anusar ek grah ki drishti satven bhav par hoti hain par mangal ki drishti chaithi tatha ashtam bhav par bhi hoti hai. guru ki drishti pancham bhav tatha navam bhav par bhi hoti hai tatha shani ki drishti tritiya bhav tatha dasham bhav par bhi hoti hai. ye drishtiyan 100 pratishat hoti hai. dusri or ‘lal kitab’ men kuch vishesh drishtiyan hain- takrav, ninv, vishvasghat, sanjhi divar aur achanak chot. takrav kundli: takrav kundli ka arth hai ki grah apne se athven khane ke grah ko aisi takkar marte hain ki jar tak hila dete hain. ninv: ninv se tatparya hai grah chahe mitra ho ya shatru paraspar sahayta denge. ninv ki sahayta apne se nauven bhav men hoti hai. vishvasghat: vishvasghat ka arth hai ki grah apne se dasven se vishvasghat karega. vishvasghat grah duguni shakti ke hote hain . sanjhi divar: sanjhi divar se tatparya hai ki alg-alag bhavon men sthit grah paraspar ek hi hote hain. shatru grah ek dusre se alg-alag rahte hain tatha ek dusre se lar nahin sakte. sanjhi divar sath vale khane (bhav) ke sath hoti hai. achanak chot: achanak chot se tatparya yah hai ki grah paraspar mitra hon ya shatru achanak aisi chot marenge ki chot khane vala grah yah bhi nahin jan sakta ki chot kisne mari. achanak chot aisi hogi ki mano anayas hani ho gai jiski koi asha nahin thi. sathi grah: jab grah nij khana chorakar kisi aur grah ke bhav mane sthit ho to vah sathi grah kahlate hain. jaise guru barhven bhav ka svami hai aur guru pahle bhav men sthit hai tatha pahle khane ka svami mangal barhven khane (bhav) men sthit ho to guru mangal sathi grah kahe jaenge. dharmik grah: rahu-ketu chaithe bhav men ya chandra ke sath kisi bhi khane men hon aur shani gyarhven khane men ya guru ke sath kisi bhi khane men ho to papi grah (rahu, ketu, shani) ka kuprabhav nahin hoga. kyonki in sthitiyon men grah dharmik ho jate hain. ve kuprabhav nahin dete par ve shubh fal bhi de aisa sanbhav nahin. ratandh grah: chaithe bhav men surya aur satven bhav men shani grah ratandh grah kahlata hai. andha grah: yadi dasven bhav men shatru grah sthit hon ya nich grah se prabhavit ho to shani sahit sabhi grah chahe uchch bhavasth hon andhe grah ki tarah fal pradan karenge. shankit grah: jab koi grah apne khane, uchch rashi, sthai khane ko chorakar kisi anya khane men sthit ho jay tab use ‘shankit grah’ kahenge. soya hua grah: jis ghar (khane) men koi grah sthit ho, uske samne vale khane arthat satven khane men yadi koi grah n ho to vah grah soya hua grah kahlata hai. yadi uchchasth grah bhi is prakar ho to bhi vah purn fal nahin de sakta. ‘lal kitab’ ke upayon ke prakar: jyotish shastra men grahon ke upayon ko jab bhi bat hoti hai to ‘lal kitab’ ka nam sabse pahle ata hai. lekin ek prashn am taur par kiya jata hai ki kis upay se koi fayda ho sakta hai? rat ke andhere se bachne ke lie har koi ek upay karta hai . iske kisi prakar ke prakash ke srot ka prayog jaise vidyut lainp, momabatti athva lalten. sard ritu se bachne ke lie ham garm kapre pahnte hain. garm kapre sardi se bachne ka ek upay hai, chahe vah svetar ho, kot ho, shal ho athva koi bhi garm kapra. apni jindgi ko behatar banane ke lie har manushya bhinna-bhinn upay karta hai. ‘lal kitab’ ke upayon ko mukhya rup se char kismon men banta ja sakta hai. pahli kism ke upay am upay hain jo sabhi karte hain jaise gay ko apne bhojan ka pahla gras dena, pareshani se bachne ke lie nariyal nadi men bahana, bimari se bachne ke lie halva, kaddu dharm sthan men dena. dusri kism ke upay kundli men mande grah ki sthiti ke anusar hote hain. iske lie kundli ka adhyayan karke kaun sa grah kis khane men bura asar dal raha hai jaise rahu khana nan. 8 men ho to sikka pani men bahana chahiye, mangal khana nan. 8 ke liye, kisi vidhva (beba) se dua lena, budh khana nan. 8 ke lie nak chedan se, shani khana nan. 6 men ho to tel ki kujji pani ki talhti ke niche dabane se, shani khana nan. 1 ke lie surma jamin men dabane se kuch labh hota hai. tisri kism ke upay men fauran upay - jab kisi mande grah ka upay kam n kare to kuch ghanton ke andar uska fauran upay kiya jata hai. jaise suraj ke lie gur, mangal ke lie revriyan, budh ke lie tanbe ka paisa, rahu ke lie koyla dariya men bahana labhdayak hota hai. chaithi kism ke upay men purva janm ke rin ke upay ate hain- in upayon ki avashyakta kam hi parti hai. pitri rin ka arth hai ki jatak par apne bujurgon ke papon ka gupt asar parta hai. iska arth hai ki kai bar apne bujurgon ke papane ka asar jatak ke jivan par bhi parta hai. jaise ghar men koi durghatana ho jae to uska asar jatak par sabse adhik parta hai. par uske dukh se uske sage sanbandhi bhi prabhavit hue bina nahin rah sakte arthat papon ka asar sage sanbandhiyon par bhi avashya parta hai. isi prakar kai papon ka asar kai bar bhavi pirhiyon ko bhi bhugtna parta hai. jaise dvitiya, panchven, nauven aur barhven khane men shukra, budh ya rahu hai to pitri rin hota hai. is kasht se pirit vyakti ko vriddhavastha men kasht milte hain. isi prakar dhan hani, adar samman n milna isi prakar ke anya kasht hain. inse mukti pane ke lie parivar ke sadasyon se barabar matra dhan le kar kisi shubh karya ke lie dan dena chahie. kuch mukhya purva janm ke rin is prakar hain- svarin, matririn, bahan rin, pitri rin, stri rin, ishvariya rin, sage sanbandhiyon ka rin, ajanme ka rin. sva rin: janm kundli men panchvane khane men papi grahon ka hone se svarin hota hai. iske prabhav ke karan jatak chahe nirdosh bhi ho to bhi doshi mana jata hai. islie jatak ko sharirik kasht milta hai. use har karya men sangharsh karna parta hai. jatak koe mukdme men har milti hai. svarin se mukti pane ke lie jatak ko apne sage sanbandhiyon se barabar ka dhan lekar us dhan rashi se yagya karna chahie. matri rin: chaithe khane men ketu hone se matri rin hota hai. is rin se grast jatak ko dhan hani hoti hai. jatak rog grast bhi ho jata hai. use dhan kami ke karan yada-kada rin bhi lena parta hai. jatak ko har kam men asflta ka munh dekhna parta hai. matri rin se mukti pane ke lie jatak ko khun ke sanbandhiyon se barabar chandi lekar bahte pani men bahana chahiye. bahan rin: yadi kundli ke tisre ya chathe bhav men chandrama ho to bahan rin hota hai. rin ke karan jatak ka jivan sangharshamay ho jata hai. jatak ke jivan men arthik pareshani rahti hai. is rin se mukti pane ke lie jatak ko parivar ke sadasyon se barabr-barabar matra men pile rang ki kauriyan lekar unhen jala kar unki rakh chalte pani men pravahit karna chahie. stri rin: yadi dusre aur satven khane men surya, chandra ya rahu ho to stri rin hota hai. is rin ke karan jatak ko anek dukhon ka samna karna parta hai aur shubh karyon men vighn a jata hai. is rin se mukti pane ke lie parivar ke sadasyon se barabar matra men dhan lekar gayon ko bhojan karvana chahie. ishvariya rin: yadi chathe khane men chandra ya mangal ho to ishvariya rin hota hai is rin ke falasvarup jatak ka parivar nasht ho jata hai. dhan-dhanya ki hani se jatak ko jujhna parta hai. bandhu-bandhav vishvasghat karte hain. is rin se mukti pane ke lie ghar ke sadasyon se barabar matra men dhan lekar kutton ko bhojan karvaen. sage sanbandhiyon ka rin: pahle ya athven khane men budh v ketu ho to sage-sanbandhi ka rin hota hai. jatak ko kam saflta milti hai. is rin se mukti pane ke lie parivar ke sadasyon se barabar ka dhan lekar kisi shubh karya men dan dena chahie. ajanme ka rin: yadi barhven khane mane surya, shukra ya mangal ho to ajanmen ka rin hota hai. use jel bhi jana par sakta hai jatak sharirik chot se grast rahta hai. is rin se mukti pane ke lie jatak ko parivar ke sadasyon se ek ek nariyal lekar dan den ismen ajanmen ke rin mukti mil jati hai. kuch anya upay: puja dvara grahon ke upay: ‘lal kitab’ ke anusar vibhinn grahon ke dushprabhav se bachne ke lie nimnalikhit upay kiye jate hain. surya - harivansh puran ka path v surya dev ki upasna. chandra: shiv chalisa v sundar kand ka path budh: durga chalisa, durga saptashati ka path guru: shri brahma ji ki upasna v bhagavat puran ka path shukra: lakshmiji ki upasna v sharab se sukt ka path shani: shri bhairav ji ki upasna v sharab se parhej rahu: sarasvati ji ki upasna ketu: shri ganesh ji ki upasna dan dvara grahon ke upay: ‘lal kitab’ ke anusrar kharab grahon ke dushprabhav se mukti ke lie nimnalikhit vastuon ka dan karna chahiye. surya: tanba, gur v gehun chandra: chaval, dudh, chandi ya moti mangl: munga, masur ki dal, khand saunf budh: hari ghas, sabut mung, palk guru: kesar haldi, sona, chane ki dal shukra: dahi, khir, jvar se sugandhit vastu shani: sabut urad, loha, tel ya til rahu: sikka, jau ya sarson. ketu: kela, til ka kala kanbl grahon ko alg-alag khanon men pahunchane ka tarika ‘lal kitab’ ke anusar kisi bhi sanbandhit grah ki mahadsha men jo antardasha chal rahi ho us grah ko achche ghar men sthapit kar dene se manchaha fal prapt kiya ja sakta hai. yadi vah apne pakke khane ka nahin ho to avashya hi fal dega. grahon ko alg-alag bhavon men pahunchane ki vidhi is prakar hai- û jis grah ko pahle khane men pahunchana ho to us grah se sanbandhit vastu ko gale men dharan karna chahie. û jis grah ko dusre khane men pahunchana ho. us grah se sanbandhit chijon ko mandir, gurudvare men dan deni chahiye. û jis grah ko tisre khane men pahunchana ho uski chijen nag ke rup men ya dhatu ke rup men hath men dharan ki jani chahiye. û jis grah ko chaithe khane men pahunchana ho us grah se sanbandhi chijen bahte pani men bahani chahie. û jis grah ko panchven khane men pahunchana ho uski chijen skul men dan karni chahiye. û jis grah ko chathe khane men pahunchana ho us grah se sanbandhit vastuen kuen men dalni chahiye. û jis grah ko satven khane men pahunchana ho us grah se sanbandhi chijen jamin ke niche dabani chahiye. û jis grah ko athven khane men pahunchana uski chijen shmashan men dabani chahiye. û jis grah ko naunve ghar men pahunchana hai uski chijen dharan karni chahiye. û jis grah ko dasven khane men pahunchana ho uski chijon ko pita ko khilani ya pahnani chahiye athva sarkari karyalay ki chaya jahana par rahi ho uske samip ki jamin men garni chahiye. û jis grah ko gyarhven khane men pahunchana ho uska kisi prakar se upay nahin karna chahiye kyonki is bhav men koi grah uchch ya nich ka nahin hota. û jis grah ko barhven khane men pahunchana ho use ghar ki chat par rakh dena chahie. kuch dhyan dene yogya baten ‘lal kitab’ men batae gae kisi bhi upay ko kam se kam 40 din aur adhik se adhik 43 din karen. upay ke bich koi badha ya naga nahin ana chahie. yadi 39 ven din bhi yadi badha ya naga a jae to punah dobara se upay karne chahiye. ‘lal kitab’ men hora ka mahatva nahin hai par upay suryoday se suryast kal ke madhya men hi karen. ratri men upay n karen. jatak svayan upay kare to achcha hai, par vishesh paristhitiyon men jatak ka rakt ka sanbandh rakhne vale bhi kar sakte hanai. upayon se purva upay vibhinn grahon ke vibhinn upay karne se purva nimnalikhit upay avashya karen. ‘lal kitab’ ke upay karne se purva nahana avashyak hai. yadi naye vastra dharan n kar saken to dhule hue svachch vastra dharan karen. û shakahari bhojan karen. û atithiyon ki seva karen. û mata-pita ka adar karen. û kisi ko apashabd n kahen. û sasural ke sadasyon ka purn samman karen. û sharab tatha mans ka sevan n karen. û ghar men tute bartan n rakhen. û din men sanbhog n karen. û parastri gaman n karen. û pratidin baron ka ashirvad len. vishesh savdhaniyan lal kitab ke anusar kuch vishesh savdhaniyan rakhni chahie jaise- û yadi surya satven v athven khane men ho to subah v sham ko dan n karen. û chandrama yadi chathe khane men ho to dudh ya pani ka dan n karen. aise jatak ko kuan talab n to khudvane chahiye aur n hi marammat karvani chahie. û chandrama yadi barhven khane men ho to sadhu v mahatma ko bhojan n den aur bachchon ko niahshulk shiksha n dilvaen û guru yadi satven khane men ho to mandir ke pujari ko vastra dan n karen. athva kisi anya ko vastron ka dan nahin karna chahiye. û yadi guru dasven khane men ho to jatak ko mandir nahin banvane chahiye. û shukra yadi athven khane men ho to saray ya dharmashala n banvaen. û shukra yadi naunve khane men ho to bhikhari ko paisa dan n karen. û shukra yadi naunve khane men ho to anath bachche ko god nahin lena chahie. û yadi shani pahle khane men tatha brihaspati panchven khane men ho to jatak ko tanbe ka dan nahin karna chahiye. û shani yadi athven khane men ho to jatak ko saray ya dharmashala nahin banvani chahiye. û jin jatkon ki kundli men dusra khana khali ho aur athven khane men shani jaisa krur grah baitha ho to use mandir ke andar n jakar bahar se hi apne isht dev ko namaskar kar dena chahiye. û yadi khana nan. 2 khali ho aur chathe athven ya barhven khane men shatru grah hon to jatak ko mandir nahin jana chahiye.
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vashikaran v sammohn  August 2010

sammohan parichay, sammohan v vashikaran labh kaise len ? jari buti ke sammohan karak prayog, shatakarm sadhan, dattatrey tantra men vashikaran, tantrik abhikarm se pratirakshan adi vishyon ki jankari ke lie aj hi parhen vashikaran v sammohan visheshank.falit vichar kolam men parhen acharya kishor dvara likhit rajbhang yog namak gyanavardhak lekh. is visheshank ki satyaktha vishesh rochak hai.

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