ved, upnishad, ramayan aur mahabharat jaise prachin granthon men rashi, nakshatra aur grahon ka anek sthanon par varnan jyotirvidya ke prachinatam hone ka sanket hai. us kal men is vidya ka pradurbhav surya, brahma, vyas, vashishth, atri, parashar, kashyap, narad, garg, marichi, manu, angira, lomash, paulish, bhrigu, chyavan, yavan, shaunak aur pulastay namak 19 rishiyon ki durdrishti se hua tha. lagabhag 600 varsh isa purva surya siddhant namak granth ki rachna hui, jismen akashiya pindon ki gati ka ganitiya gyan hai. isa pashchat varahmihir, kalidas, aryabhatt, ganesh, dhundhiraj, mantreshvar, venktesh aur bhaskar jaise vidvanon ne is vidya ka paln-poshan karke jyotish falit ke anek niyamon ka pratipadan kiya. lalkitab men isi vidya ka varnan ek anuthe aur nirale rup men kiya gaya hai.
lal kitab ka itihas
lal kitab ko arun sanhita bhi kahte hain. is sandarbh men yah kinvadanti hai ki prachinkal men surya rishi ke sarthi arun ne is vidya ke siddhanton ko pratipadit kiya, jinka gyan lankesh ravan ko hua. ravan se yah gyan jab arab vasiyon ko hua, to unhonne ise arbi aur farsi bhasha men lipibaddh kar diya. samay ke chakra men yah gyan lupt prayah ho gaya ya kuch hi gine-chune logon tak simit hokar rah gaya. bharat men yah gyan panjab men farvala ganv ke nivasi pandit rupchand joshi, jo british sena ke lekha vibhag men karyarat the, ko hua. yadyapi joshi ji ke parivar men jyotish ka karya karne ki paranpra nahin thi aur shayad isilie unhen bhi is vidya men koi ruchi nahin thi. kintu vighata ne joshi ji ke madhyam se is vidya ka punah pradurbhav kiya, kaise?
rupchand joshi ki himachal pradesh men niyukti hone par unki mulakat sena ke ek aise javan se hui, jo angrej afsron ko jyotish ke kuch vishisht siddhanton ke adhar par kuch baten bataya karta tha. ek angrej afasar ne us javan se prabhavit hokar uske nirale jyotishiya gyan ke srot ke bare men jab janna chaha, to us javan ne bataya ki vah himachal ka rahne vala hai aur uske khandan men yah gyan pirhi dar pirhi chalta a raha hai. jigyasu angrej afasar ne us javan se us gyan ko likhva liya, kintu vah kramabaddh nahin tha. us javan ko jaise jaise baten yad ati gai, vah unhen likhta gaya. apna lekhan karya samapt karne ke bad us javan ne likhi gai samagri us angrej afasar ko saunp di, kintu vah use samajh nahin saka aur vah samagri rupchand joshi ko parhne aur samjhne ke lie de di. kafi mashakkat ke bad rupchand ji ko jo kuch samajh men aya, use san 1939 men 383 prishthon ki ek pustak ke rup men amritasar ke kalakatta foto haus ke madhyam se prakashit kara diya. iske bad san 1940, 1941 aur 1942 men shesh samagri ko prakashit karaya. tatpashchat in sabhi pustikaon ka sankalan urdu bhasha men 1171 prishthon ke ek granth ke rup men hua, jo dilli men sthit narendra pres men chapi thi. in prakashit kisi bhi pustak men lekhak ka nam nahin hai, balki ek chitra hai, jiske niche mudrak aur prakashak ka nam girdhari lal sharma likha hua hai.
lal kitab ki visheshta
yah kitab jo pramukh rup se hast rekha par adharit hai, apne hi vishesh siddhanton se anubhut hain, jinke adhar par jatak ki kundli vishleshan ka dhang bhi vishesh hai. iske anusar is sansar men insan apne hi lekh se bandha hua hai jise vidhata ne likha hai. uski likhi hui baton ko apne vakt se pahle hi jahir karna korh ki bimari ki tarah bura hai. jyotish vidya ko koi jadu n samjhe, balki yah shaitani shaktiyon se apni raksha aur apni atma ki shanti ke lie samay par kie jane vale upayon ke gyan ka ek madhyam hai, n ki dusron par hamla karne ka. vidhata ne insan ke bhagya men jo kuch likh diya hai, use ham ghata ya barha nahin sakte, balki uske bhagya ke marg (unnati) men yadi koi rukavat ati hai to use kuch upayon ke dvara dur kar sakte hai.
insan bandha khud lekh se apne, lekh vidhata kalam se ho.
kalam chale khud karm pe apne, jhagda akla na kismat ho.
yadyapi bhartiya jyotish fal pratipadan men purn saksham hai, kintu sukshm adhyayan hetu lagn kundli ke atirikt chandra lagn, chalit chakra, shodashavarg, grah spasht, bhav spasht, mahadsha aur antardashaon ka bhi vivechan kiya jata hai, jo ek ubau aur jatil ganitiya prakriya hai. anisht grahon ke upchar hetu bhartiya jyotish men dirghakalin mantra jap, vrat aur bahut kharchile dan adi ki vyavastha hai, jo jan-sadharan ke samathrya se bahar hai. lalkitab men anisht grahon aur anisht samay se mukti ka behad saral tarika totkon ke rup men diya gaya hai, jise am admi bina kisi pareshani ke kar sakta hai. vyavharik rup men in totkon ka tvarit prabhav bhi anubhav kiya gaya hai, jiske karan is kitab ka samajik mahatva prakat hua hai.
lal kitab ke adhar par kundli nirman
janmakundli do prakar se bana sakte hain- paranpragat jyotish ke adhar par aur hast sanrchnaon ke adhar par. lal kitab pramukh rup se hast sanrchna par adharit hai, jiske anusar kundli ka nirman kiya jata hai. vidhata ne insan ke karyon ko uski hatheli par is prakar ankit kiya hai ki vah kahin gum n ho sake. hatheli ke uthe hue bhag jinhen parvat kahte hain, jitne sudaul honge, utne hi ve jatak ki unnati ke lie maddgar honge aur apdaon se jatak ki raksha bhi karenge. kundli nirman hetu jatak ki hatheli rupi mahadvip ko 12 bhagon (bhavon) men vibhajit kiya gaya hai aur parvaton ko 9 bhag mana hai. ye 12 bhag insani takat aur 9 bhag gaibi takat (daiv shakti) ke rup men hote hain. hath ki rekhaon aur chinhon adi ke adhar par jatak ki janmakanudli banai ja sakti hai. ungliyon par 1 se 12 tak ke ank rashiyon ke hain. janmakal ke anusar grahon ke sthan parivartan hote rahte hain.
paranpragat jyotish ke adhar par bani hui kundli men janm lagn rashi aur nakshatra ko mahatvapurn mana hai, magar lal kitab men inka koi mahatva nahin hai. atah us vidhi se bani hui kundli men se rashiyon ke nam (rashiyon ki sankhya) mita kar sadharan rup se 1, 2, 3.... 12 tak likh dete hain. iska arth hai ki pratham bhav men sadaiv mesh, dvitiya bhav men vrish, tritiya men mithun rashi.... aur isi kram se dvadash bhav men min rashi sthit hain. is prakar sabhi 1 se 12 bhavon men mesh paryant rashiyon ki nishchit sthiti hai, janmakal vividhta ke karan keval grahon ki sthiti parivartanashil hai. atah paranpragat jyotish aur lal kitab ke jyotish ke anusar nirmit kundli men rashiyon ko chor kar grahon ki sthitiyon men koi parivartan nahin hota. iske atirikt lal kitab men paranpragat 9 grahon ko hi mana hai, yurenas, nepchun aur pluton ko nahin.
rashi chod nakshatra bhulaya, n hi koi panchang liya.
mesh rashi khud lagn ko ginakar, barah pakka ghar man liya..
iske adhar par surya sadaiv pratham bhav men uchch aur saptam bhav men nich hoga. chandrama dvitiya bhav men uchch aur ashtam bhav men nich, mangal chaturth men nich aur dasham men uchch, budh shashth men uchch aur dvadash men nich, brihaspati chaturth men uchch aur dasham men nich, shukra shashth men nich aur dvadash men uchch tatha shani pratham bhav men nich aur saptam men uchch hoga.
udaharan hetu shri krishn ki paranpragat jyotish ke anusar vrish lagn ki kundli 1 hai, jismen chandrama uchch ka mana gaya hai. is kundli men se ank mitakar kundli 2 banti hai, tatpashchat sadharan rup se 1, 2, 3.... 12 tak likh kar kundli 3 ban jati hai, jo lalkitab ke anusar hai. ab is kundli men chandrama mesh rashisth mana jayega, jo uchch ka nahin hai.
lal kitab men grahon ki prakriti
paranpragat jyotish men grahon ki prakriti ka sva, uchch ya nich rashisth, drigbali, dikbali, cheshta bali adi ke rup men udbhodan kiya gaya hai, kintu lal kitab men kayam grah, dharmi grah, nakli grah, andha grah, sathi grah, mukable ka grah, supta-jagrat grah, bali ka bakra grah jaise shabdon ke dvara grahon ki prakriti batai gai hai. iske atirikt kundli men grahon ke pakke ghar nishchit kie gaye hai, jaise-
andhe grah: dasham bhavagat grah yadi papi hon, ek dusre ke naisargik shatru hon, ya pap grahon se drisht hon to ve andhe hote hain. aise grah bhale hi uchch hon, unke falon ki anishchitta rahti hai. islie in grahon ke dvara pradatt falon ki bhavishyavani karne men asmanjas ki sthiti rahti hai.
dharmi grah: shani rahu aur ketu atyant papi hone par bhi vishesh paristhitiyon men dharmi hokar apne pap fal nahin dete. jaise rahu aur ketu chaturth bhav men ya chandrama ke sang kisi bhi bhav men sthit hokar aur shani ekadash bhav men ya brihaspati ke sang kisi bhi bhav men sthit hokar papi nahin honge, balki dharmi hokar apne shubh fal prakat karenge.