yah parivartan aur prayogshilta ka yug hai. parivartan aur prayogpurn vikas ki prakriya iski prishthabhumi hai. brahmand ke gurh rahasyon ko samjhna aur uski shakti ko pahchanna hi jyotish vidya hai. jyotish agamya vidya hai. akashiya ganit, khagolshastra aur jyotish faladesh ka sanbandh jal men kamal ke saman hai. agyanta ka ghana andhera gyan ke ujjval prakash se hi chantta hai. kisi upalabdh gyan ki upyogita manav jati ke lie tabhi siddh hoti hai jab vah apne jivan men iska vyavharik prayog karta hai.
bhartiya jyotish ko aj jo sthan prapt hai, usko is star tak pahunchne men saikron varsh lage hain. samy-samay par jin vidvanon ne nai khojon, avishkaron tatha ganit ke niyamon dvara iski pragti men sahyog kiya hai, itihas sada inka rini rahega. prachin hindu rajaon ke rajya kal men bhartiya jyotish ne shikhar ko chune tak ki yatra praranbh ki, kintu islami aur isai dharmavlanbiyon ke shasan kal men hamari is prachin sanskriti ka utthan to kya hamare prachin granthon evan unke ashray sthalon ka sanhar kiya gaya.
iske jankar evan vidvanon ki sankhya men nirantar kami hoti gai. videshi prabhav ke falasvarup janmanas ka in prachin vidyaon par vishvas kam hone laga. ismen svarthi, thag v agyani jyotishiyon ke vyavhar ne bhi jan manas men in vidyaoen ke prati aruchi evan avishvas men vriddhi ki. svatantrata prapti ke bad dharma-nirpeksh sanvidhan ke antargat anya dharmon evan sanskritiyon ke saman hamen bhi apne lupt gaurav evan sanskriti aur mahan vidyaon ko fir se ujagar karne ki svatantrata prapt hui.
sanvidhan pradatt maulik adhikar evan svatantrata, aj bhi vibhinn pravrittiyon evan loluptaon ke karan hamara vilupt gyan, vaibhav, granth evan mansikta ka prachar evan shodh jo ki kalantar men prayah lupt ho gaya tha aj bhi anek avrodhon ke karan apne shikhar par pahunchne men anek sankton ko bhog raha hai. yah durbhagya hi kaha jayega ki vivekanand jaise mahapurush ko bhi apni vidvatta ka parichay dene ke lie pashchim ka sahara lena para.
aj bhi jab tak kisi shodh ya vidvan par pashchim ka lebal nahin lagta, apne desh men usmanyata milne men bahut kathinai hoti hai. avashyakta hai luptapray is vigyan ko sarkari, samajik aur dhanadhya bhamashahon ka protsahan prapt ho. sancharakranti ke is yug men jyotish ka vyaparikaran itna bura hai nahin jitna pratipadit kiya ja raha hai. is chakachaindh men tiraskrit vidvan bhi apna bhavishya talashne lage hain jo ane vale samay men jyotish ko uske timir tak prajjvalit karne men samarth honge.
jyotishshastra ka udbhav sukh aur dhan labh janne ke lie nahin apitu duahkh ka purvanuman karke uska dhairyapurvak pratikar karne ke lie hua hai. samast bhartiya gyan ki prishthabhumi darshanashastra hai. bhartiya darshan ke anusar atma amar hai. iska kabhi nash nahin hota. keval yah karmon ke anadi pravah ke karan paryayon ko badla karti hai. vaidik darshan men karm ke sanchit, prarabdh evan kriyaman ye tin bhed kahe gaye hain.
prani dvara vatrtaman kshan tak kiya gaya karm chahe ve is janm men kiya gaya ho ya purva janm men vah sab sanchit karm kahlata hai. sanchit men se jitne karmon ke fal ko pahle bhogna aranbh hota hai use hi prarabdh kahte hain ya jo abhi kiya ja raha hai use kriyaman kahte hain. in tinon prakar ke karmon ke karan atma anek janmon ko dharan kar sanskar arjan karti chali a rahi hai. is sthul bhautik sharir ki visheshta hai ki ismen pravesh karte hi atma janma-janmantron ke sanskaron ki smriti nishchit hi kho deti hai.
atma manushya ke vartaman sthul sharir men rahte hue bhi ek se adhik jagat ke sath sanbandh banaye rakhti hai. manovaigyanikon ne atma ki is kriya ki visheshta ke karan hi manushya ke vyaktitva ko bahya aur antrik do bhagon men vibhakt kiya hai. akarshan ki pravritti bahya vyaktitva ko aur vikarshan ki pravritti antrik vyaktitva ko prabhavit karti hai. in donon ke bich men rahne vala antahkaran inhen santulit karta hai.
manushya ki unnati aur avnti is santulan par nirbhar hai. anant parmanuon ke samahar ka ekatra svarup hamara sharir hai. bhartiya darshan men yada pinde tatha brahmande ka siddhant prachin kal se hi prachlit hai. saurmandal men sthit grah sharir men sthit avayav ke pratik hain. bahya vyaktitva ke pratham rup ka vichar pratik guru dusra mangal aur tisra chandrama hai. antrik vyaktitva ke pratham rup ka pratik shukra hai dusra budh tisra surya hai tatha antahkaran ka pratik shani hai jo bahya chetna aur antrik chetna ko milane men pul ka kam karta hai.
is prakar akashmandal ke sat grah manvjivan ke vibhinn avyvon ke pratik hain. isi prakar rishi, din, samudra, parvat, rang, sur adi bhi sat hi hain. rahu-ketu ko adhyatmik ganitiya manyata hai tatha anubhav men inke fal ghatit hote hain, kyonki ye bindu hai, jinmen chunbkiya tarangen prasarit hoti hain. rahu se hamare rishiyon ne vigat jivan ka vivaran evan ketu se bhavishya ke bare men falakathan kaha hai.
atah vigat janmon ke samast karmon ka pratinidh iatva rahu karta hai. rahu ki sthiti pichle janm ke karmon ki yatra ka vivaran karti hai. kisi jatak ke dhani, yashasvi evan bhagyashali hone ka arth yah nahin hai ki samast upalabdhiyan uske vartaman jivan ki hai. ismen vigat janmon ka fal bhi samahit hai. isi prakar ketu bhavishya evan nirvan ka karak hai. prashn jyotish ke shodh evan vikas men samahit hai. shodh evan vikas manav man ki satat evan pragtishil parikalpana hai.
aj bhi jyotish janne vale yah nahin jan pate ki jyotishi kitni galti kar sakta hai itna bata pana hi samyachin hoga ki ek daivagya bhi 60 pratishat hi thik-thik bhavishyavani kar pata hai. atah satikta ke lie margadarshan evan bikhre hue siddhanton ka samayojan avashyak hai. jyotishi daivagya hai, sarvagya nahin. dusri or daivagya alpagya bhi ho sakta hai.
fir bhi hamare pas aisi vidya hai jismen sajjanata ke dvara sachcha margadarshan evan durjanata ke dvara thagi ki ja sakti hai. jyotish ko thagi se bachane ke lie andhashraddha ke sthan par satikta evan satik faladesh jo isht kripa evan gyan ke bina adhura hai uski prapti ka nirantar prayas kiya jae. yahi samay ki avashyakta hai.