‘lal kitab’ ‘bhrigusanhita’ ke saman hi urdu bhasha men likhi gai ek jyotishiya rachna hai. iska mul lekhak kaun hai, 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. rupchand 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 rupchand 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 rupchandji ko use parhne ke lie bulvaya gaya. unhonne un siddhanton ko parhakar prithk-prithak rajistaron men nakal kar liya. bad men rupchand 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 tilasmi 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 ke 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.’’ 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 mana 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 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, chatha 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, shashtham 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 yogini 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. vishvasghati 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.