lal kitab khud insan ki pesh n jae, hukm vidhata hota hai, sukh daulat aur sans akhiri, umra ka faisla hota hai. bimari ka ilaj hai, magar maut ka ilaj nahin, duniyabi hisab-kitab hai, koi dava-e-khudai nahin. arthat bhagya par manushya ki pesh nahin jati, yah ishvar ke adhin hai. ishvar hi manushya ko milne vale sukh, dhan v ayu ka faisla karta hai. jyotish dvara bhavishya ko jana ja sakta hai aur kat sakne vale kashton ko dur kiya ja sakta hai lekin mrityu tulya kashton ka koi ilaj nahin hota, unhen bhogna hi parta hai.
avishya ka faladesh karne ki anekanek paddhatiyan hain jaise jyotish, hastarekha, ankshastra, hastakshar, mukhakriti gyan, lalat gyan, pad chihn, tairo kard, ramal shastra adi. inmen jyotish shastra sabse agraganya hain. lekin jyotish shastra men bhi anekanek paddhatiyan prachlit hain jaise parashar paddhati, jaimini sutra, krishnamurti paddhati, lal kitab, bhrigu sanhita, ravan sanhita, nari shastra, adi.
in sabhi paddhatiyon men parashar paddhati sabse adhik prachlit v purn hai lekin anya paddhatiyon men bhi koi n koi visheshta rahti hai. aise hi hai lal kitab ek hai jo ki parashar paddhati ki hi den hai. iski sarlta v am vyakti ke lie upyogita ne ise atyadhik mahatvapurn bana diya hai. ismen vishesh gannaon ko hatakar falit men avashyak mul siddhanton ko apnaya gaya hai jisse jyotishi ek to ganna men nahin bhatkta aur dusre falit men mukhay uddeshya evan sutra ka upyog kar pata hai.
iske atirikt is paddhati men die gaye upay bahut hi saral hain jo am vyakti aram se karke apne kashton se chutkara prapt kar sakta hai. yahi hai lal kitab ke mahatvapurn hone ka raj. lal kitab ki rachna jalandhar ke ganv farvala men rahne pan. rupchand joshi ji ne sarva pratham 1939 men ''samudrik ki lal kitab ko farman'' ke shirshak men chapakar ki thi. yah pustak us samay prachlit urdu-farsi bhasha men rachit thi. is pustak ka dusra sanskaran ''samudrik ki lal kitab ke arman'' ke nam se 1940 men chapa. ismen likha tha ki ''farman aur