पौराणिक काल में लोकविश्वास

lokavishvas lok aur vishvas do shabdoan se bana hai, jisaka arth hai-lokamany vishvas. ve vishvas jo lok dvara svikrit aur lok mean prachalit hote haian, lokavishvas kahalate haian. vaise vishvas kisi prasthapana ya manyata ki vyaktiparak svikriti hai, lekin jab use lok ki svikriti prapt ho jati hai, tab vah lok ka hokar lokavishvas ban jata hai.

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pauranik lokavishvas

sarvapratham pauranik lokavishvasoan ke udaharan lena uchit hai. gh de ya daune mean manav ka utpatti ka lokavishvas puranoan ke sakshy par tanga raha, phir bhi usake viruddh shankaoan aur tarkoan ki chunauti kh di hoti rahi aur use kee bar nakara gaya. naye bauddhik jagaran ne use bilkul gaun bana diya, lekin navin vaijnanik khojoan ne yah siddh kar diya hai ki parakhanali mean bhi jivotpatti hoti hai aur is adhar par vah purana lokavishvas pun: sanjivani pa gaya hai. doosari taraph, sheshanag ke phan ya kachchhap ki pith par prithvi ke rakhe hone ka lokavishvas ab lokamany nahian raha. yah bat alag hai ki vah ek simit lok mean aj bhi prachalan mean ho. tatpary yah hai ki pauranik lokavishvasoan ko jyoan-ka-tyoan man lena ya unake sanbandh mean koee prashn n karana is yug mean sanbhav nahian raha. yahaan tak ki devi-devataoan se sanbandhit adbhut ya chamatkarapoorn lokavishvasoan ki chi d-pha d hone lagi hai aur astha par adharit lokavishvasoan ke lie naye-naye tark khoje ja rahe haian. lokanubhavoan se arjit sthapanaoan ya parinamoan ke lokamany hone se jo lokavishvas har yug mean banate rahate haian, unaka sanbandh tatkalin vishisht paristhitiyoan se rahata hai aur jab vaisi hi paristhitiyaan ati haian, tab ve lokasiddh vishvas apane ap ubharate haian. ek purani araja dekhean-

               titur-bari-badari, bidhava kajar-rekh.
               bau barasai, bau ghar karai, jamean min n mekh..

sahadev ya kisi doosare lokakavi ne lokavishvas ko pady mean gooanthakar likha hai ki titar ke pankhoan jaise badal avashy barasate haian aur apane netroan mean kajal lagane vali vidhava kisi-n-kisi ko zaroor rakh leti hai. yah lokavishvas ek vishisht anubhav ka pratyaksh parinam hai, jo aj bhi saty hai. yahi karan hai ki yah lokaprachalan mean hamesha raha hai. aise lokavishvas lokajivan ke yatharth ka pratinidhitv karate haian aur lokasanskriti ki rekhaean nirmit karate haian. inhian ke samanaantar kuchh lokavishvas lokamooly ya lokadarsh ki nianv ke roop mean apana vishesh mahattv rakhate haian. ek-do udaharanoan se is tathy ki pushti ho jaegi. bahut prachin lokavishvas hai ki ranakhet mean joojhane vale vir sidhe svarg jate haian athava unaki kirti hamesha rahata hi. is lokavishvas par hi virata ka adarsh ya lokamooly jivit hai. vishv ke sabhi deshoan, dharmoan jatiyoan aur vargoan mean karm se sanbandhit ek lokavishvas hai ki karmoan ka phal sabhi ko bhogana p data hai. jo achchhe karm karata hai, use achchha phal milata hai aur jo bure karm karata hai, use bura phal. is adhar par manav ko achchhe karm karane ki prerana milati hai aur karm ka mooly ya adarsh banata hai. dharmoan mean punyoan se moksh milata hai aur punyoan ka arth hai achchhe karm. is tarah lokavishvasoan ke adhar jahaan naitikata mean milate haian, vahaan dharmoan mean bhi nihit rahate haian. ek bahut spasht tathy yah bhi hai ki lokavishvas upayogita se ju de rahate haian. isaka praman vriksh-sanbandhi lokavishvas hai. vrikshoan par devoan ka vas, vrikshoan ki pooja, belapatr shiv ka ahar, baans jalane se vansh ka nash, aanvale ki pooja se papoan ka nash, tulasidal muanh mean dalane se moksh, mahua-puja se var-prapti adi lokavishvasoan ka mool karan vrikshoan ki suraksha hai. adimanav ki praranbhik avasthiti se lekar aj ke is anu-yug ke utkarsh tak vrikshoan ki upayogita sadaiv bani rahi, isilie vrikshoan ko katane se bachane ke lie ye lokavishvas dhire-dhire vikasit hue the. agar lok se unaki manyata samapt ho jati hai, to sabhi jangal vrikshavihin hokar apane astitv ko daanv par laga deange. in lokavishvasoan ke sandarbh mean aj ki vanasuraksha ki samasya parakhi ja sakati hai. prachin manyata thi ki ek vriksh lagane se ek santan ke palan-poshan ka phal milata hai ya sau gayoan ke dan ka puny hota hai. lekin aj ve manyataean dhire-dhire lupt hoti ja rahi haian. ab to puny ya sukarm-phal napane ke paimane hi ojhal ho gaye haian. pahale unake mapak the yajn, kanyadan, santan-palan, godan adi, lekin unase sanbandhit lokavishvasoan ke adh:patan se ve mahattvahin ho ge haian.
parampara se prapt lokavishvas bhi prachalan mean rahate haian. unamean kuchh aise haian jo aj bhi kisi-n-kisi roop mean upayogi siddh hote haian, kyoanki ve manav-man ke kisi chhor se bandhe rahate haian. bhagy-sanbandhi lokavishvas itane manovaijnanik haian ki jahaan man ki pahuanch nahian ho pati, vahaan ve pahuanchakar man ko santosh dete haian. yadi koee vyakti nirasha aur pi da ki charamasima ke shikhar par kh da hai aur use koee samadhan nahian soojhata, to bhagy par usaka vishvas use ek nayi santripti deta hai, jisase vah charam sima ke aroh ko par kar lene ki shakti ya bhitari oorja pa leta hai. 'bhagy mean aisa hi likha tha' ka vishvas use sahanashilata, dhairy aur shaanti deta hai tatha mastishkaghat se bachata hai. isi tarah ke manochikitsak lokavishvas punarjanm par adharit haian. pratyek manushy marane ke bad phir janm leta hai, is manyata se mrityu ka sthayi bhay door ho jata hai. isi tarah 'is janm ke karmoan ka phal doosare janm mean milata hai' ke vishvas se karmaphal n milane ki nirasha ya achchhe karmoan se achchha parinam n pane par uthi man ki tootan shaant ho jati hai. inake atirikt shakun-apashakun, bhoot-pret, jantr-mantr adi sanbandhi aise lokavishvas haian, jo upayogi siddh n hone ke karan aandhavishvas ki koti mean a ge haian. vaise kabhi-kabhi unaka manovaitjnanik prabhav unake astitv ki ahamiyat pusht karata hai. bachche ko n lag jane par jalati bati se jab n utari jati hai, tab bachcha prakashavrittoan ko dekhakar chamatkrit hota hai aur rona tyag deta hai. yah thik hai ki aandhavishvasoan mean pramanik adhar nahian hote, lekin jab ve lokavishvas ke roop mean janme the, tab unake adhar nishchit hi the. aj ve ghis-pit gaye ya vismrit ho chuke haian aur samajh ke bahar haian, isilie ve 'aandh' vishvas ban ge haian. sankshep mean, lokavishvas ki kasauti lok hai. lokasvikriti ya lokamanyata n milane par lokavishvas gaun hokar lupt ho jata hai. atev usaka ek chhor lokamanyata hai, jisake bina usaka astitv nahian banata. doosari taraph lokavishvas jab apani vyavaharik sthiti se uthakar saiddhaantik banata hai, tab lokamooly ke roop mean parinat ho jata hai. lokavishvas ki poori yatra ko nimn prakar se darshaya ja sakata hai

praman+ anubhav> prasthapana (vyakti dvara)> vishvas (vyakti ki svikriti) > lokamanyata> lokavishvas

lokavishvas ki yah yatra nirantar chalati rahati hai. lokavishvas lokasanskriti ke vidhayak tattv haian. ek aanchal ke lokavishvasoan ki samoohik ikaee us aanchal ki lokadrishti ka tatasth chitr prastut karati hi hai, sath hi usake lokadarshoan ya lokamoolyoan ki rekhaoan ko bhi spasht roop mean rakhati hai. is prakar lokavishvas samaj aur sanskriti ke mahattvapoorn aang haian.

pauranik yug

puranoan mean lokavishvasoan ki bharamar hai. unaki kathaoan mean nihit lokavishvas jahaan patroan ko jivant banate haian, vahaan katha ko nayi gati dete haian. kathaoan ne lokavishvasoan ke prasar mean pradhan bhoomika nibahi hai aur lokavishvasoan ne kathaoan ko lokonmukhi banane ka kary kiya hai. vastav mean, pauranik kathaean lokavishvasoan ki dharati se ugi haian aur unhoanne lokavishvasoan ke aise pushp bikhere haian, jo lokasanskriti ki pushpamalika ke sangrathan mean aj tak bhagidar rahe haian. itana hi nahian, in kathaoan ne avaidik-vaidik, vany-nagari aur deshi-videshi-sabhi prakar ke lokavishvasoan ko samanvit kar lokajivan ke vyavaharik kshetr ko vyapak bana diya hai. vishvas ka saiddhaantik roop utana asaradar nahian hota, jitana ki vyavaharik roop. puranoan mean isi vyavaharik roop ke darshan hote haian. lokavishvasoan ke samanvay aur unaki vyavaharikata ne lok aur lokasanskriti ko adhik shaktisanpann aur prabhavashali banane mean madad ki hai. doosare, puran kathanibaddh itihas haian, atev unamean aye lokavishvas kapolakalpit nahian haian. puranoan ke kal-nirdharan evan kshetr ki pahachan hone par lokavishvasoan ka vikas samajha ja sakata hai.
yahaan ek udaharan vishnu puran se uddhrit hai. narmada sanbandhi ek upakhyan hai, jisamean gandharvoan aur nagoan ke sangharsh ka varnan hai. pahale gandharvoan ne muni kashyap ke chh: lakh putroan ko lekar nagoan ko parajit kiya tha aur unake moolyavanh ratn chhinakar unake rajy ko apane adhikar mean kar liya tha. bad mean nagoan ne narmada se purukuts ki sahayata lene ke lie kaha, is karan narmada purukuts ko lekar patal gayi aur purukuts ne gandharvoan ka sanhar kiya. is par nagoan ne narmada ko ashirvad diya ki 'jo koee narmada ka smaran karega, use sarpoan se bhay nahian rahega.' yah upakhyan chahe aitihasik ho aur narmada ke madhyam se gandharv aur nag jatiyoan ke sanbandhoan par prakash dalata ho, chahe kalpit ho aur narmada ki mahima sthapit karane ke lie likha gaya ho, lekin itana nishchit hai ki is katha se ek lokavishvas ka janm ho gaya. logoan ka vishvas hai ki prat: aur ratri mean narmada maiya ko namaskar karane aur yah prarthana karane se ki 'he narmada ! mujhe sarpoan ke vish se bachao', sarpoan ka vish vyapt nahian hota. hota yah hai ki katha vismrit ho jati hai, vishvas amar rahata hai.

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