An Evil Eye or an Evil Spell : a rationale
Remedies or upaya based on the ‘karak’ objects of planets had been a part of Indian ethos for centuries and so has been the knowledge or the awareness about them. { karak object meaning : rice is a karak object of moon or turmeric is a karak object of Jupiter }
It was only in the late thirties {1939} that Pt Roop Chand Joshi formally incorporated them in the shape of a book known as Lal Kitab. These remedies are basically traditional folk remedies which we, for the sake of convenience, call Lal Kitab remedies. Behind every remedy there is a collective folk wisdom and experience.
I have been collecting , from the villages around my area , and studying many such folk remedies , not incorporated in the Lal Kitab , and have found them to be consistent with the ‘karak’ concepts. It shows that remedies are and have been a part of the Indian psyche all along and have followed a very logical system.
Now coming to the upaya I have suggested for Evil Eye & Evil Spell. None of them have been mentioned in the Lal Kitab. They are all traditional folk remedies and when analyzed they are found to be consistent with the logic of ‘karak’ object theory. Let me analyze for you, through the karak object theory of Lal Kitab, one upaya for Evil Spell and one for Evil Eye.
Let’s first see which planets and their combinations could cause evil eye or evil spell. Evil eye is normally associated with jealousy where as Evil spell is normally associated with ‘buri atma’ bad souls in the form of jin , bhoot-prêt etc.
[ 1 ] For the two forms of Mangal { mars } the book says ,
{ i } “ वह नज़र का मालिक तू नही मगर नज़र के असर का कारिश्मा इस का हिस्सा है / किसी को नज़र लग गयी; या नज़र से ही वहम बैठे हुए सैकारों मील की चीज़ें ख्याल की तरह देख आना उसकी ताक़त है” [ 52 urdu ed page 480 ]
‘Although not the ‘karak’ of sight but the effect of the sight falls under its domain. Whether an evil eye or an ability to see things hundreds of miles आवे {clairvoyance}, all come under its purview.’
Thus the mangal ashubh {malefic} causes evil eye as mangal shubh {benefic} gives the power of clairvoyance.
{ii } The presiding deity mentioned for Mangal ashubh are ‘ jin and bhoot’ [ Lal Kitab : table of things associated]
[ 2 ] Mercury :
{ i }Mercury has been associated with ‘ bhoot shakti , murda ruhen , mande wazood , bhoot-pret’ [ Lal Kitab : table of things associated ]
{ ii }Mercury is further defined as : “ kisi cheez ka saaya ya aqsa, agar asal cheez {jis ka saaya hai} ka pataa na lage ki vah kahan hai” [ 52 urdu ed : page 534 ]
[ 3 ] For Rahu the lal Kitab says,
“ mangal bad jo tahreer karave , us tahreer ki khyali safar ki taqat ka malik rahu khwab mein hi parh lega” [ 52 urdu ed : page 644 ]
“ jab budh aur rahu milen [ mande khano mein ] to agar jail khana nahi to hospital, pagal khana , kabristan ya veerana to zaroor milega kasoor ya beemari khwah na ho” [ 52 urdu ed : page 529 ]
Therefore three planets, or their combinations, signify evil eye or an evil spell : Ashubh mangal , ashubh budh and rahu.
{ A } Now lets see the ‘karak’ objects of the traditional folk upaya for evil spell .
‘On a Sunday, burn a little kachcha koyala {wood charcoal} along with dried droppings of either a camel or a deer {Camel dung or deer dung} in an earthen pot . When the charcoal and the camel / deer droppings get red, sprinkle a few mustard seeds and a little bat droppings over it and carry the smoking pot around the house, in every nook and corner. The best place you can collect the bat droppings from is the deserted old buildings where bats roost during the day. Repeat this process for at least 13 Sundays.’
Kachcha koyala = rahu
Camel / deer droppings = ashubh mangal
Earthen pot = budh
Mustard seeds = rahu
Bat droppings = ashubh budh
The same three planets as mentioned above which are being burnt assuming that the ‘buree atma’ is burned into smoke.
{ B } Now lets see the karak objects of the traditional folk upaya for an evil eye.
‘Either on a Tuesday or a Saturday, take the child to the Hanuman temple. Apply a tilak of sindoor on the fore head of the child. The sindoor should be taken from the right shoulder of the Hanuman idol.’
Hanuman ji = shubh mangal
{ bhoot pishach nikat nahi ave , mahaveer jab naam sunave ; nase rog hare sab peera , japat nitantar hanumat veera}
Sindoor = subh mangal
Right shoulder = subh mangal
Here the help of shubh mangal is being taken to counter act the effect of ashubh mangal [ buree nazar]
Thus we see that age old traditional folk remedies have a very logical basis.
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Sunday, May 18, 2008
An Evil Eye or an Evil Spell : a rationale
An EVIL EYE or an EVIL SPELL
An EVIL EYE or an EVIL SPELL
On the family:
It can destroy the peace and the harmony of the family for no apparent reason. Generally when no direct cause is detected, such happenings are attributed to the Evil Eye or an Evil Spell cast on the family. In common parlance it is called ‘buri nazar, tona or totka etc’. What ever be the truth , an upaya can bring relief in most cases.
Upaya :
{ i }On a Sunday, burn a little kachcha koyala { wood charcoal } along with dried droppings of either a camel or a deer { Camel dung or deer dung } in an earthen pot. When the charcoal and the camel / deer droppings get red, sprinkle a few mustard seeds and a little bat droppings over it and carry the smoking pot around the house, in every nook and corner. The best place you can collect the bat droppings from is the deserted old buildings where bats roost during the day. Repeat this process for at least 13 Sundays.
{ ii } Keep at home a small piece of Sita Ashok tree root at the pooja sthan so that a pooja of this piece is done every day . This piece will protect the family from any evil eye or spell.
On the children :
For all we know the child might be suffering from some illness and a medical help may be required. Therefore, first contact the doctor. But when no apparent reason is detected it again is attributed to the evil eye or the evil spell.
In the case of young children the evil eye or ‘buri nazar’ can manifest in various forms:
[ A ] The most common form is ‘ nazar lagana’. The women folk in the house easily detect it. Along with medical treatment, traditionally they have been doing either of these two upaya :
{ i } Take a small piece of alum { fitkari}, move it over the child 7 times and throw the alum piece into fire to burn. Some people even discern the shape of the person who cast the evil eye on the child in the burning alum but that may not be correct and should not be done.
{ ii } Take a few pieces of sabut namak { whole salt }, move it over the child 7 times and throw the salt pieces into the fire to burn. The same process could be done with red chilies also.
[ B ] The child doesn’t sleep at night and instead keeps crying , along with medical treatment the following upaya can also be done. :
Place under the pillow of the child dry goat droppings { bakari ki megni } tied in a cloth. Keep it under the pillow till the child starts getting good sleep.
[ C ] The child doesn’t drink milk or vomits it out. Along with the medical treatment, the following upaya can also be done :
Either on a Saturday or a Sunday, take a little milk in an earthen bowl { sakora } , move it over the head of the child 7 times and give it to a dog to drink. Repeat the process till the child starts taking milk normally.
[ D ] The child suddenly startles as if dreamt some thing horrible or starts crying while asleep , in general gets scared. Once again talk to the doctor and at the same time either of these two upaya can be done :
{ i } Make the child wear round his neck, on a Sunday , a small iron sword
{ half an inch long } in a black thread.
{ ii }Place under the pillow of the child a small piece of alum { fitkari } after reading “ shri Ram bhakta Hanuman ki jai” over the piece 108 times. Let the piece stay under the pillow till the child stops getting scared at night.
Upaya for all kinds of ‘ Bal Arishta’
If the following upaya is done regularly, you might not face any of the problems listed above. Just these upaya might be all you ever need.
( A ) Either on a Tuesday or a Saturday , take the child to the Hanuman temple. Apply a tilak of sindoor on the fore head of the child. The sindoor should be taken from the right shoulder of the Hanuman idol.
( B ) It is known as Hanuman Kavach.
On a Tuesday get an asht-dhatu kara { bangle }made to the size of the child's wrist. The kara should not be joined at the ends { bina jor ka kara }. On a Saturday morning keep it dipped in Ganga Jal for a couple of hours, later the same day take the kara to a Hanuman temple and place it before Lord Hanuman praying that this kara be the kavach for my child to ward off any ills or troubles on him. Apply a little Hanuman sindoor, taken from the right arm of Hanuman idol, on the kara. Make the child wear it the same day { i.e. Saturday }.
On the family:
It can destroy the peace and the harmony of the family for no apparent reason. Generally when no direct cause is detected, such happenings are attributed to the Evil Eye or an Evil Spell cast on the family. In common parlance it is called ‘buri nazar, tona or totka etc’. What ever be the truth , an upaya can bring relief in most cases.
Upaya :
{ i }On a Sunday, burn a little kachcha koyala { wood charcoal } along with dried droppings of either a camel or a deer { Camel dung or deer dung } in an earthen pot. When the charcoal and the camel / deer droppings get red, sprinkle a few mustard seeds and a little bat droppings over it and carry the smoking pot around the house, in every nook and corner. The best place you can collect the bat droppings from is the deserted old buildings where bats roost during the day. Repeat this process for at least 13 Sundays.
{ ii } Keep at home a small piece of Sita Ashok tree root at the pooja sthan so that a pooja of this piece is done every day . This piece will protect the family from any evil eye or spell.
On the children :
For all we know the child might be suffering from some illness and a medical help may be required. Therefore, first contact the doctor. But when no apparent reason is detected it again is attributed to the evil eye or the evil spell.
In the case of young children the evil eye or ‘buri nazar’ can manifest in various forms:
[ A ] The most common form is ‘ nazar lagana’. The women folk in the house easily detect it. Along with medical treatment, traditionally they have been doing either of these two upaya :
{ i } Take a small piece of alum { fitkari}, move it over the child 7 times and throw the alum piece into fire to burn. Some people even discern the shape of the person who cast the evil eye on the child in the burning alum but that may not be correct and should not be done.
{ ii } Take a few pieces of sabut namak { whole salt }, move it over the child 7 times and throw the salt pieces into the fire to burn. The same process could be done with red chilies also.
[ B ] The child doesn’t sleep at night and instead keeps crying , along with medical treatment the following upaya can also be done. :
Place under the pillow of the child dry goat droppings { bakari ki megni } tied in a cloth. Keep it under the pillow till the child starts getting good sleep.
[ C ] The child doesn’t drink milk or vomits it out. Along with the medical treatment, the following upaya can also be done :
Either on a Saturday or a Sunday, take a little milk in an earthen bowl { sakora } , move it over the head of the child 7 times and give it to a dog to drink. Repeat the process till the child starts taking milk normally.
[ D ] The child suddenly startles as if dreamt some thing horrible or starts crying while asleep , in general gets scared. Once again talk to the doctor and at the same time either of these two upaya can be done :
{ i } Make the child wear round his neck, on a Sunday , a small iron sword
{ half an inch long } in a black thread.
{ ii }Place under the pillow of the child a small piece of alum { fitkari } after reading “ shri Ram bhakta Hanuman ki jai” over the piece 108 times. Let the piece stay under the pillow till the child stops getting scared at night.
Upaya for all kinds of ‘ Bal Arishta’
If the following upaya is done regularly, you might not face any of the problems listed above. Just these upaya might be all you ever need.
( A ) Either on a Tuesday or a Saturday , take the child to the Hanuman temple. Apply a tilak of sindoor on the fore head of the child. The sindoor should be taken from the right shoulder of the Hanuman idol.
( B ) It is known as Hanuman Kavach.
On a Tuesday get an asht-dhatu kara { bangle }made to the size of the child's wrist. The kara should not be joined at the ends { bina jor ka kara }. On a Saturday morning keep it dipped in Ganga Jal for a couple of hours, later the same day take the kara to a Hanuman temple and place it before Lord Hanuman praying that this kara be the kavach for my child to ward off any ills or troubles on him. Apply a little Hanuman sindoor, taken from the right arm of Hanuman idol, on the kara. Make the child wear it the same day { i.e. Saturday }.
Monday, May 12, 2008
Upaya for Memory
Upaya for Memory
The Lal Kitab talks of four kinds of memory. I am giving some very significant and effective remedies for all four of them. These remedies are extremely valuable for the students appearing for competitive examinations and interviews.
( 1 ) General memory :
“ हफिज़ा , गुज़रे वकिअत की हर दम ताज़ा याद की ताक़त , इन्सान और तमाम देखि हुई चीजों की याद ” - लाल किताब
‘Sharp memory , power to memorize the old events and recall them as and when need arises’ .
upaya :
Take a little rice. Color it with haldi {turmeric } paste. Take this rice to a Shiva temple and place it before the Shiv Ling praying that he / she be blessed with a sharp memory. Leave a little rice there in the temple and bring the rest of the rice back home. Gift this rice in a small square dibbi of silver to the mother for safe keeping. The mother should keep it in the North East corner of the house.
( 2 ) Analytical Memory :
“ मुकाबला एक चीज़ का , कयास , हर चीज़ की अस्लिअत और बुनियाद पर इसका दूसरी चीज़ से मुकाबला करने की ताक़त ” – लाल किताब
Ability to compare, to evaluate one thing with another on the basis of its existence.
Upaya :
Offer a little milk in an earthen pot { kulhar } at a temple for 13 days regularly.
( 3 ) Memory for Mathematics and the Sciences;
“ इल्म -रियाजी के उसूलों की ताक़त , दिमाग में अपनी मर्जी के मुताबिक दायाराबंदी की ताक़त ” – लाल किताब
‘Ability to remember the rules of mathematics and its laws, ability to compartmentalize the brain for such activities.’
Upaya :
Wear a vest {or bra in case of a lady} with a small yellow flower embroidered or printed on it.
( 4 ) Memory for General Knowledge:
The Lal Kitab talks of four kinds of memory. I am giving some very significant and effective remedies for all four of them. These remedies are extremely valuable for the students appearing for competitive examinations and interviews.
( 1 ) General memory :
“ हफिज़ा , गुज़रे वकिअत की हर दम ताज़ा याद की ताक़त , इन्सान और तमाम देखि हुई चीजों की याद ” - लाल किताब
‘Sharp memory , power to memorize the old events and recall them as and when need arises’ .
upaya :
Take a little rice. Color it with haldi {turmeric } paste. Take this rice to a Shiva temple and place it before the Shiv Ling praying that he / she be blessed with a sharp memory. Leave a little rice there in the temple and bring the rest of the rice back home. Gift this rice in a small square dibbi of silver to the mother for safe keeping. The mother should keep it in the North East corner of the house.
( 2 ) Analytical Memory :
“ मुकाबला एक चीज़ का , कयास , हर चीज़ की अस्लिअत और बुनियाद पर इसका दूसरी चीज़ से मुकाबला करने की ताक़त ” – लाल किताब
Ability to compare, to evaluate one thing with another on the basis of its existence.
Upaya :
Offer a little milk in an earthen pot { kulhar } at a temple for 13 days regularly.
( 3 ) Memory for Mathematics and the Sciences;
“ इल्म -रियाजी के उसूलों की ताक़त , दिमाग में अपनी मर्जी के मुताबिक दायाराबंदी की ताक़त ” – लाल किताब
‘Ability to remember the rules of mathematics and its laws, ability to compartmentalize the brain for such activities.’
Upaya :
Wear a vest {or bra in case of a lady} with a small yellow flower embroidered or printed on it.
( 4 ) Memory for General Knowledge:
“गुज़रे हुए वकिअत की याद , ख्वाह कितने ही वकिअत गुज़रते जायें सब के सब ही को पेशानी पर लिखे हुए की तरह याद रखते जाने की आदत । मौजूदा हालत , political , natural {geographical } और history पर गौर की ताक़त ” – लाल किताब
‘good memory of dates and events in the area of political , geographical and historical facts.’
Upaya :
Make dough of turmeric powder with mustard oil in a small brass container. Take this dough to a Peepal tree. Place it under the tree and pray that he / she be blessed by the ancestors with a sharp memory. Leave a part of the dough there at the Peepal tree and bring home the rest. Give it to the mother for safe keeping. The mother should keep it in the North East corner of the house.
Traditional folk Upaya : can be done by all students
For concentration in the studies, settled and peaceful mind.
Upaya :
Wear round the neck a 6 mukhi rudraksh between two 5 mukhi rudraksha in a white thread. Wear it on any Monday of the bright half of the month { shukla paksha} after worshiping Lord Shiv.
( 5 and 6 mukhi rudraksha are the most common and available in abundance. They are the least expensive also; just a few rupees a piece.)
Upaya : is a ‘prayashchit’ and ‘tapasya’
Upaya : is a ‘prayashchit’ and ‘tapasya’
Let’s understand the nature and the spirit of upaya. Whether the upaya are like ‘mantra jaap’ , ‘pooja’ ‘havan’ ‘daan’ ‘fasting’ ‘pilgrimage’ of the Vedic astrology or simple ethnic upaya of the Lal Kitab ; the purpose is the same .It is both a repentance and a penance .
Doing an upaya is doing a prayashchit ---a repentance . We through our own actions turn benefic planets into malefic ; may be even through an inadvertent action. By doing an upaya we repent for having done those deeds. For example : Saturn might be very well placed , but we might make it ‘manda’ or ‘ashubh’ by drinking liquor or maltreating our servants ; The moon might be well placed but we might make it ‘ashubh’ by harassing our mother and so on. Therefore one of the major purpose of the upaya is to repent ; by feeding the fish or touching the feet of our mother and seek her blessings.
Doing an upaya is also doing a tapasya , a penance : throwing a coin each day into a river for 43 days regularly or carrying 8 haldi ganth to a temple for 8 days regularly. Its no joke to go miles to throw a coin into a river, not just once , but for 43 days or driving for a couple of hours to reach a temple eight days in a row. These upaya test our patience and that’s what the ‘tapasya’ is all about. If we want some thing from some one we have to appease him. If we have to appease some one , in this case a planet , we have to do the ‘tapasya’ : the penance . A penance is never easy ; it’s hard, grueling and tough. Tougher the penance is , the sweeter are the fruits.
Therefore the upaya have to be done in the spirit of ‘prayishchit’ and ‘tapasya’ : repentance and penance. There are no short cuts to either of them. You have to do both with religious piety and rigor. If the upaya are done in this spirit and faith, I don’t see any reason why they shouldn’t be effective.
If in spite of your having done the upaya with extreme religious rigor and piety there are no positive results , then the fault will be entirely mine. That means I failed to diagnose the malady correctly or that I failed to devise the correct upaya ; and as a human being it could be quite possible. I am no Pt. Roopchand Joshi ; he was a ‘siddha’.
I will do a separate write up , shortly , on the purpose of upaya or what an upaya can do.
Let’s understand the nature and the spirit of upaya. Whether the upaya are like ‘mantra jaap’ , ‘pooja’ ‘havan’ ‘daan’ ‘fasting’ ‘pilgrimage’ of the Vedic astrology or simple ethnic upaya of the Lal Kitab ; the purpose is the same .It is both a repentance and a penance .
Doing an upaya is doing a prayashchit ---a repentance . We through our own actions turn benefic planets into malefic ; may be even through an inadvertent action. By doing an upaya we repent for having done those deeds. For example : Saturn might be very well placed , but we might make it ‘manda’ or ‘ashubh’ by drinking liquor or maltreating our servants ; The moon might be well placed but we might make it ‘ashubh’ by harassing our mother and so on. Therefore one of the major purpose of the upaya is to repent ; by feeding the fish or touching the feet of our mother and seek her blessings.
Doing an upaya is also doing a tapasya , a penance : throwing a coin each day into a river for 43 days regularly or carrying 8 haldi ganth to a temple for 8 days regularly. Its no joke to go miles to throw a coin into a river, not just once , but for 43 days or driving for a couple of hours to reach a temple eight days in a row. These upaya test our patience and that’s what the ‘tapasya’ is all about. If we want some thing from some one we have to appease him. If we have to appease some one , in this case a planet , we have to do the ‘tapasya’ : the penance . A penance is never easy ; it’s hard, grueling and tough. Tougher the penance is , the sweeter are the fruits.
Therefore the upaya have to be done in the spirit of ‘prayishchit’ and ‘tapasya’ : repentance and penance. There are no short cuts to either of them. You have to do both with religious piety and rigor. If the upaya are done in this spirit and faith, I don’t see any reason why they shouldn’t be effective.
If in spite of your having done the upaya with extreme religious rigor and piety there are no positive results , then the fault will be entirely mine. That means I failed to diagnose the malady correctly or that I failed to devise the correct upaya ; and as a human being it could be quite possible. I am no Pt. Roopchand Joshi ; he was a ‘siddha’.
I will do a separate write up , shortly , on the purpose of upaya or what an upaya can do.
What is the role of an upaya? What can it do?
An upaya has a three fold function.
[ 1 ] A mechanic can repair an engine and bring it into working order; he might optimize its capacity of functioning but can not increase the horse power of the engine.
The Lal Kitab says, paraphrasing in my words, ‘upaya se bhagya ki naali mein aayee rukawat ko dur kiya ja sakata hai , lekin na to paani ki matraa barhai ja sakti hai aur na hi raftaar.’ An upaya can remove an obstruction in the channel of destiny, it can neither increase the volume of flow nor the rate of flow.
This blockage could occur because of three factors:
{ a } inter-planetary relationships : e.g. if the sun and the Saturn are together and mars doesn’t get any support from the sun or the moon or the Jupiter , in that case Mars would be ashubh or bud .
{ b } A planet by placement itself could be ashubh ; e.g. Venus in the 9th house would act as the Mars –ashubh or bud [ read message # 37 for why it becomes mars ashubh ]
{ c } Intentionally or unintentionally we , through our actions , could turn a planet against us. I had given the examples in my previous write up.
Therefore, one thing that an upaya can do is to make an effort to remove that blockage. No upaya can increase the bhagya. If that could be so, there would be no relevance left of ‘prarabdh’ or the karma of the previous births.
Almost every third request I get is asking for an upaya to increase the financial position. No body can increase the earnings beyond what is in the channel already. Yes, if there is a blockage that can be removed. And that is what I try to do. And still if the finances remain what they are then it means there was no blockage and that much water, and no more , was destined to flow in the channel.
[ 2 ] An umbrella can protect you from being drenched in rain , but it can not stop the rain.
The Lal Kitab says, paraphrasing again in my words , “ agar aap par sher hamala karne wala ho to aap aur sher ke beech mein deewar to khari ki ja sakti hai magar sher ko mara nahi ja sakta” . If a tiger is about to attack you, a barrier between you and the tiger can be raised but the tiger can not be killed. This role of the upaya is of protective nature. If there is an apprehension of a planet likely to create problems then precautions can be taken ; e.g. if rahu is badly placed in the 7th house then at the time of marriage it is advised to take a 25gm piece of silver along with Kanyadaan which the bride keeps with her all her life. It is assumed that Rahu will not be able to create mischief in their domestic life.
[ 3 ] Kumbhkaran , once asleep , would wake up only after six months.
Dormant planets or the houses { a Lal Kitab concept } would also wake up on their appointed time or event. If there is a need to wake them up earlier, efforts have to be made, in other words an upaya is needed. For example, the dormant Venus would awaken either at the time of marriage or at the age of 25 years. If for some reason the Venus needs to be awakened then the upaya has to be done. Similarly if a house is dormant then an upaya has to be done to awaken that house.
Well, that’s about all an upaya can do. Good deeds can go beyond upaya. Prayers can go further beyond. And the blessings of the parents can go even beyond prayers.
[ 1 ] A mechanic can repair an engine and bring it into working order; he might optimize its capacity of functioning but can not increase the horse power of the engine.
The Lal Kitab says, paraphrasing in my words, ‘upaya se bhagya ki naali mein aayee rukawat ko dur kiya ja sakata hai , lekin na to paani ki matraa barhai ja sakti hai aur na hi raftaar.’ An upaya can remove an obstruction in the channel of destiny, it can neither increase the volume of flow nor the rate of flow.
This blockage could occur because of three factors:
{ a } inter-planetary relationships : e.g. if the sun and the Saturn are together and mars doesn’t get any support from the sun or the moon or the Jupiter , in that case Mars would be ashubh or bud .
{ b } A planet by placement itself could be ashubh ; e.g. Venus in the 9th house would act as the Mars –ashubh or bud [ read message # 37 for why it becomes mars ashubh ]
{ c } Intentionally or unintentionally we , through our actions , could turn a planet against us. I had given the examples in my previous write up.
Therefore, one thing that an upaya can do is to make an effort to remove that blockage. No upaya can increase the bhagya. If that could be so, there would be no relevance left of ‘prarabdh’ or the karma of the previous births.
Almost every third request I get is asking for an upaya to increase the financial position. No body can increase the earnings beyond what is in the channel already. Yes, if there is a blockage that can be removed. And that is what I try to do. And still if the finances remain what they are then it means there was no blockage and that much water, and no more , was destined to flow in the channel.
[ 2 ] An umbrella can protect you from being drenched in rain , but it can not stop the rain.
The Lal Kitab says, paraphrasing again in my words , “ agar aap par sher hamala karne wala ho to aap aur sher ke beech mein deewar to khari ki ja sakti hai magar sher ko mara nahi ja sakta” . If a tiger is about to attack you, a barrier between you and the tiger can be raised but the tiger can not be killed. This role of the upaya is of protective nature. If there is an apprehension of a planet likely to create problems then precautions can be taken ; e.g. if rahu is badly placed in the 7th house then at the time of marriage it is advised to take a 25gm piece of silver along with Kanyadaan which the bride keeps with her all her life. It is assumed that Rahu will not be able to create mischief in their domestic life.
[ 3 ] Kumbhkaran , once asleep , would wake up only after six months.
Dormant planets or the houses { a Lal Kitab concept } would also wake up on their appointed time or event. If there is a need to wake them up earlier, efforts have to be made, in other words an upaya is needed. For example, the dormant Venus would awaken either at the time of marriage or at the age of 25 years. If for some reason the Venus needs to be awakened then the upaya has to be done. Similarly if a house is dormant then an upaya has to be done to awaken that house.
Well, that’s about all an upaya can do. Good deeds can go beyond upaya. Prayers can go further beyond. And the blessings of the parents can go even beyond prayers.
Venus in the 9th house
In ` Gutka' [ 1942 ] in the introductory comments on Venus , Panditji has said " nauven mangal bud hai yeh hota ; chhate mein khud himanda hai". Later for Venus in the 9th it is said " shukra nauven jabhua , kul mangal bud hi ho"In the 1952 edition this fact is mentioned only once in theintroductory comments on Venus . The book says , " zahar mangal budnauve banta ; dharmi shani ghar dasve ho"{ page 424}A general explanation given for this by all the books that I haveread is : ` venus in the 9th house behaves like mangal bud because itis in the house of its enemy jupiter'Well , that doesn't seem to be a very satisfactory answer to aninquisitive person like me.` so what , all planets get placed in the enemy house now and thenbut they might change their character from nek to bud , but seldomchange their identity and go through a transformation acquiring anew avatar', my mind tells me.There has to be more to it than what is perceptible. I believe , andhave no authority to substantiate my view, that the reason for venusbecoming mangal bud in the 9th house could be :
[ 1 ] The 9th house completely belongs to Jupiter. Both the landbelongs to it , so does the house on it. Therefore the 9th house ismost intimately associated with Jupiter. Now Venus placed in thishouse :Jupiter + venus = shaniSince there is already an `ansha' of sun in Jupiter therefore theequation becomes:Shani + surya = mangal budDoes this happen for any other house associated with Jupiter? No,because no other house represents Jupiter so completely as the 9thhouse does.
[ 2 ] Considering the relationship of venus in the 9th house from thehouses it is associated with , things get worse with venus in the9th house. Here venus is 8th from the 2nd house , a positionof `takrav' and 3rd from the 7th house , a position of `achanakchot'. No other planet gets into such a position that it is 8th fromone house and simultaneously 3rd from the other.
[ 1 ] The 9th house completely belongs to Jupiter. Both the landbelongs to it , so does the house on it. Therefore the 9th house ismost intimately associated with Jupiter. Now Venus placed in thishouse :Jupiter + venus = shaniSince there is already an `ansha' of sun in Jupiter therefore theequation becomes:Shani + surya = mangal budDoes this happen for any other house associated with Jupiter? No,because no other house represents Jupiter so completely as the 9thhouse does.
[ 2 ] Considering the relationship of venus in the 9th house from thehouses it is associated with , things get worse with venus in the9th house. Here venus is 8th from the 2nd house , a positionof `takrav' and 3rd from the 7th house , a position of `achanakchot'. No other planet gets into such a position that it is 8th fromone house and simultaneously 3rd from the other.
Harmony and Peace in the family
I come across a large number of cases where the peace and harmony in the family is missing. They have all the money and comforts, but no peace.
I am suggesting some general upaya which are not horoscope specific and can be done by all. These remedies have been followed for centuries by our women folk.
[ 1 ] Get a piece of Sita Ashok tree root. Place it in the pooja ghar so that a pooja of the root gets done every day. Ashok trees are of two varieties. One is of the ornamental variety which grows tall with drooping branches ; and the other is the one that grows into a huge shady tree. Sita Ashok is the one which grows to be a huge shady tree.
[ 2 ] Immerse in a river/ lake / or sea a pair of copper snakes on a Sunday.
[ 3 ] Every day feed a roti to a cow , dog and crows. This is known as a ‘gau gras’. This brings peace and prosperity to the home.
[ 4] If you fear that some one has cast an evil spell on the family then on a Sunday, burn a little kachcha koyala { wood charcoal } along with dried droppings of either a camel or a deer { Camel dung or deer dung } in an earthen pot. When the charcoal and the camel / deer droppings get red, sprinkle a few mustard seeds and a little bat droppings over it and carry the smoking pot around the house, in every nook and corner. Repeat this process for 13 Sundays at least .
The best place you can collect the bat droppings from is the deserted old buildings where bats roost during the day. You can collect the deer droppings from any zoo.
I am suggesting some general upaya which are not horoscope specific and can be done by all. These remedies have been followed for centuries by our women folk.
[ 1 ] Get a piece of Sita Ashok tree root. Place it in the pooja ghar so that a pooja of the root gets done every day. Ashok trees are of two varieties. One is of the ornamental variety which grows tall with drooping branches ; and the other is the one that grows into a huge shady tree. Sita Ashok is the one which grows to be a huge shady tree.
[ 2 ] Immerse in a river/ lake / or sea a pair of copper snakes on a Sunday.
[ 3 ] Every day feed a roti to a cow , dog and crows. This is known as a ‘gau gras’. This brings peace and prosperity to the home.
[ 4] If you fear that some one has cast an evil spell on the family then on a Sunday, burn a little kachcha koyala { wood charcoal } along with dried droppings of either a camel or a deer { Camel dung or deer dung } in an earthen pot. When the charcoal and the camel / deer droppings get red, sprinkle a few mustard seeds and a little bat droppings over it and carry the smoking pot around the house, in every nook and corner. Repeat this process for 13 Sundays at least .
The best place you can collect the bat droppings from is the deserted old buildings where bats roost during the day. You can collect the deer droppings from any zoo.
AGNI : Signified by Mars
‘Agni’ in Vedic astrology is signified by mangal. I prefer using the word ‘agni as against ‘aag’ in this context. “Agni” has a lot of connotations in the Indian ethos and psyche. There are so many manifestations of ‘agni’ that it is difficult to enumerate all of them here. However briefly ‘agni’ could be both visible and non-visible. ‘Agni’ again could be both , ‘pavitra / kalyankari’ and ‘ vinashkari’. The ‘agni’ of the havankund or agyari , or the ‘sakshi agni’of the marriage , are all pavitra and kalyankari. We all know the destructive ‘agni’ that burns and destroys . There is the third one also, a non-visible ‘agni’ like the ‘jatharagni’ the ‘agni’ that digests the food or known in common parlance as ‘ pet ki agni : pet ki agni bujhane ke liye roti chahiye’. Whenever there is an imbalance in the ‘jatharagni’ it results in digestion problems and other stomach related ailments.All these forms of ‘agni’ are signified by mangal , both subh and ashub or shant and prachand .
In the Lal Kitab the ‘agni’ which is being talked about is the one that destroys and burns , that which - jalaati hai , bhasma karati hai etc . Therefore in the context of the Lal Kitab , I prefer using the word ‘aag’ and not ‘agni’ .
Lal Kitab also refers to ‘jatharagni’ , not by this name of course, when mentioning ‘ prabhav beemariyan’ that mangal-nek signifies ‘pet ki beemariyan, haiza, pitta , aamaashaya ki beemariyan’ And for mangal –ashubh diseases like : bhagandar , fora nasoor etc {Arun Sanhita p 427} .
Could this statement be taken as signifying ‘ a form of sheetal agni’ I leave it to the readers. “ nek mangal ho kiran sone ki” { UE 762 ; AS 265 }
Fire in Lal Kitab is represented by Mangal – ashubh , which is in keeping with the Vedic astrology tradition.. The word ‘aag’ along with other associated words like ‘jalaana’ , ‘jalta’ , ‘bhasma karna’ appear in the text. I am quoting Page numbers from the original Urdu edition given as UE --- ; and from Arun Sanhita , for every one to verify as AS---
I have deliberately confined myself to the 1952 Urdu edition of the Lal Kitab because that is the only urdu edition I have. And also that I am not charged with quoting from the Dalda books { not my word}.
[ 1 ] Mangal khana # 1 { UE 488 }
“ khud ki kismet jalti hogi aur jism mein khoon ki jagah pani hoga” AS164
[ 2] mangal khana # 4 { UE 494 – 502 }
{ a }“ jalati aag , badi ka sardar , jalane par aye to sard maya ke samudra bhi jalaa de’
AS166 ;
{ b } mangal badi mangalik ho , jalate aag samudra mandir ho” AS 166
{ c } “ gulzar bhara jo kabila apana , 28 bhasma jo karata ho” AS 166
{ d } “ akla 12 budh teve bhari , pet jala khud dukhiya ho” AS 166
{ e } “murde sukha kar chulha jalana , raakh mangal bad karta ho” AS166
{ f } “ moti bhare samudra na lekh ghar ka jalata….” AS 167
{ g } “ sukhai gayi lashon se bhatti jalana mangal bad ka kam hai” AS167
{ h } “ har tarah se manda , har samay jalti aag” AS 167
{ i } “ samudra ko aag se jala denewala ya aisi aag jo pani se bujhane ke bajay
sare samudra ko tah tak jala de” AS 167
{ j } “ aur mangal bad mangalik ki aag jor par hogi” AS 168
{ k }” dukhon se mara hua bewqoof tang , andar ke jalte hue khoon se tarapta
phire”AS169
[ 3 ] Mangal khana # 6 { UE 506 }
“himmat se bhara hua pataal aur pani mein bhi aag jala dene ki shakti” AS171
[ 4 ] Mangal khana # 8 { UE 512 –515 }
{ a } “ vachan bewa deti jo neki ka tujhako, bhujhe aag khud hi jala deti jo ghar
ko” AS173
{ b } “ tandoor mitti ho jab ghar jalata , bachata baki na koi ho” AS 173
{ c } “ aayu daulat khud apani lambi , jalata jalaata auron ko ho” AS173
{ d } “ chahe aayu ka swami Chandra kaisa hi baitha ho jalata jalaata dusaron
ko hoga” AS173
[ 5 ] mangal khana # 10 { UE 518 – 520 }
{ a } “ bike ghar se sona to ho dhudh jalata” AS175
{ b }” Chandra ravi guru 6 , 3 baithe , jalata jangal jar ghatata ho” AS 175
{ c } “ guru nashta ,surya barbaad, manda sona ,mandi hawa jo jalatee phire” AS176
[ 6 ] mangal + guru { UE 762 – 765 }
{ a } “ aag mangal bad jalata parayee, ketu raddi budh manda ho” AS 265
{ b } “ ghar 4 , 6 khali hove , khoon beemari jalata ho” AS266
[ 7 ] mangal + shukra { UE 851 – 855}
{ a } “mangalik mangal saath jo milata , aag mitti sab jalata ho” AS 299
{ b } in khana 2 “ sab kuchh unka aag mein jalata , papi mangal bad milata ho” AS299
[ 8 ] Mangal + Budh { UE 872 – 877 }
{ a } in house # 4 “budh akele beshaq uttam , rakh zamana milata do” AS307
{ b } in khana # 11 “ makan tabele daulat jalati, har hani sab deta ho” AS308
Well , all these excerpts are sufficient enough to make me believe that mangal-ashubh signifies ‘aag’ in the Lal Kitab.
In the Lal Kitab the ‘agni’ which is being talked about is the one that destroys and burns , that which - jalaati hai , bhasma karati hai etc . Therefore in the context of the Lal Kitab , I prefer using the word ‘aag’ and not ‘agni’ .
Lal Kitab also refers to ‘jatharagni’ , not by this name of course, when mentioning ‘ prabhav beemariyan’ that mangal-nek signifies ‘pet ki beemariyan, haiza, pitta , aamaashaya ki beemariyan’ And for mangal –ashubh diseases like : bhagandar , fora nasoor etc {Arun Sanhita p 427} .
Could this statement be taken as signifying ‘ a form of sheetal agni’ I leave it to the readers. “ nek mangal ho kiran sone ki” { UE 762 ; AS 265 }
Fire in Lal Kitab is represented by Mangal – ashubh , which is in keeping with the Vedic astrology tradition.. The word ‘aag’ along with other associated words like ‘jalaana’ , ‘jalta’ , ‘bhasma karna’ appear in the text. I am quoting Page numbers from the original Urdu edition given as UE --- ; and from Arun Sanhita , for every one to verify as AS---
I have deliberately confined myself to the 1952 Urdu edition of the Lal Kitab because that is the only urdu edition I have. And also that I am not charged with quoting from the Dalda books { not my word}.
[ 1 ] Mangal khana # 1 { UE 488 }
“ khud ki kismet jalti hogi aur jism mein khoon ki jagah pani hoga” AS164
[ 2] mangal khana # 4 { UE 494 – 502 }
{ a }“ jalati aag , badi ka sardar , jalane par aye to sard maya ke samudra bhi jalaa de’
AS166 ;
{ b } mangal badi mangalik ho , jalate aag samudra mandir ho” AS 166
{ c } “ gulzar bhara jo kabila apana , 28 bhasma jo karata ho” AS 166
{ d } “ akla 12 budh teve bhari , pet jala khud dukhiya ho” AS 166
{ e } “murde sukha kar chulha jalana , raakh mangal bad karta ho” AS166
{ f } “ moti bhare samudra na lekh ghar ka jalata….” AS 167
{ g } “ sukhai gayi lashon se bhatti jalana mangal bad ka kam hai” AS167
{ h } “ har tarah se manda , har samay jalti aag” AS 167
{ i } “ samudra ko aag se jala denewala ya aisi aag jo pani se bujhane ke bajay
sare samudra ko tah tak jala de” AS 167
{ j } “ aur mangal bad mangalik ki aag jor par hogi” AS 168
{ k }” dukhon se mara hua bewqoof tang , andar ke jalte hue khoon se tarapta
phire”AS169
[ 3 ] Mangal khana # 6 { UE 506 }
“himmat se bhara hua pataal aur pani mein bhi aag jala dene ki shakti” AS171
[ 4 ] Mangal khana # 8 { UE 512 –515 }
{ a } “ vachan bewa deti jo neki ka tujhako, bhujhe aag khud hi jala deti jo ghar
ko” AS173
{ b } “ tandoor mitti ho jab ghar jalata , bachata baki na koi ho” AS 173
{ c } “ aayu daulat khud apani lambi , jalata jalaata auron ko ho” AS173
{ d } “ chahe aayu ka swami Chandra kaisa hi baitha ho jalata jalaata dusaron
ko hoga” AS173
[ 5 ] mangal khana # 10 { UE 518 – 520 }
{ a } “ bike ghar se sona to ho dhudh jalata” AS175
{ b }” Chandra ravi guru 6 , 3 baithe , jalata jangal jar ghatata ho” AS 175
{ c } “ guru nashta ,surya barbaad, manda sona ,mandi hawa jo jalatee phire” AS176
[ 6 ] mangal + guru { UE 762 – 765 }
{ a } “ aag mangal bad jalata parayee, ketu raddi budh manda ho” AS 265
{ b } “ ghar 4 , 6 khali hove , khoon beemari jalata ho” AS266
[ 7 ] mangal + shukra { UE 851 – 855}
{ a } “mangalik mangal saath jo milata , aag mitti sab jalata ho” AS 299
{ b } in khana 2 “ sab kuchh unka aag mein jalata , papi mangal bad milata ho” AS299
[ 8 ] Mangal + Budh { UE 872 – 877 }
{ a } in house # 4 “budh akele beshaq uttam , rakh zamana milata do” AS307
{ b } in khana # 11 “ makan tabele daulat jalati, har hani sab deta ho” AS308
Well , all these excerpts are sufficient enough to make me believe that mangal-ashubh signifies ‘aag’ in the Lal Kitab.
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