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. prashn uthata hai ki lok ki svikriti kab aur kaise milati hai. vastut: vishvas (vyaktiparak ya vaiyaktik) aur lokavishvas mean aantarakriya (interaction) hoti rahati hai. koee bhi vyaktiparak vishvas samajikaran ki prakriya se gujar kar samoohik ya samajik hota hai. atev lokavishvas samoohik anubhav ka hi parinam hai. ek udaharan paryapt hai. prasiddh vaijnanik gaililiyo gailili (1564 - 1642 ee.)ke pahale baibil jaise pavitr granth se pramanit vishvas tha ki pridhvi apane sthan par adig hai aur soory usake choroan or ghoomata hai. gauliliyo ne isake viparit yah sthapit kiya ki saur-mandal ka adhar-kendr soory hai aur usaka ugana evan ast hona pridhvi ke ghoomane ke karan pratit hota hai. darasal, yah usaka vaiyaktik vishvas tha, aur isaki vajah se use dharmavirodhi kaha gaya tatha us par dharm ke viruddh prachar karane ka arop madha gaya. parantu bad mean, yah vyaktiparak vishvas lokavishvas ke roop mean parinat ho gaya. vaijnanik anubhavoan ke praman ki parakh ne lok ko vishvas ki paridhi mean lakar kh da kar diya aur dhire-dhire vishvalok ne apani svikriti ka mohar laga di.
ukt udaharan se ek tathy aur spasht ho jata hai ki is vishisht vishvas ka janm gaililiyo ke samay 16vian shati mean hua tha aur phir usaka vikas hota gaya. doosare, lokavishvas ek gatishil tattv hai. lok ki avashyakata ke anusar usamean parivartan hota rahata hai. kabhi-kabhi usaka roop badalata hai, to kabhi usake sthan par doosara kh da ho jata hai. parivartan ki disha ka netritv pahale vyakti mean nihit lokashakti karati hai, bad mean lok. sookshmata se dekha jay, to lokavishvas ki j d lokamanyata hai aur lokamanyata adharahin kabhi nahian hoti. ya to usaka adhar ved, puran ya lokamany granthoan mean likha koee praman ya sakshy hota hai ya phir lok ke bich se aya koee lokamany tark ya praman. baharahal, bina kisi thos adhar ke lokavishvas ka udbhav nahian hota.

pauranik lokavishvas

1. REDIRECTsaancha:mukhy

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.

vargikaran

sthool roop mean lokavishvasoan ke do roop hote haian-ek vah hai jo pramanik adharoan par pratishthit rahata hai aur doosara vah jo pramanik adhar se vanchit rahata hai. pratham varg ke lokavishvasoan ko bhi do vargoan mean rakha ja sakata hai-pratham ke aantargat ve lokavishvas ate haian, jo pauranik manyataoan ya tathyoan par adharit hote haian aur doosare mean ve hote haian, jo lokanubhavoan, lokapramanoan aur lokamanyataoan par nirbhar karate haian. dvitiy varg ke ve haian jinake pramanik adhar nahian milate aur bina kisi tark ya tathy ke parampara se prapt hone ke karan hi jivit rahate haian. lekin jab lok un adharahin lokavishvasoan mean nirarthak tattvoan ki badh dekhata hai aur lok mean unaki upayogita nahian pata, tab vah unhean svikriti ki paridhi se bahar kar deta hai. itane par bhi ve chhutaput simit dayare mean chalate rahate haian aur samajhadar ya unase aprabhavit varg unhean 'aandhavishvas' ke nam se abhihit karata hai. vastut: lokavishvas itane adhik aur itane vividh haian ki unhean vargabaddh karana kathin hai, phir bhi adhyayan ki suvidha ke lie nimn vargikaran kiya gaya hai-

1. manav aur jagath sanbandhi lokavishvas
2. prakriti-sanbandhi lokavishvas
3. dharmik lokavishvas
4. atiprakrit lokavishvas
5. krishi-sanbandhi lokavishvas
6. jyotish-sanbandhi lokavishvas
7. ghar-parivar-sanbandhi lokavishvas
8. shakunapashakun
9. svasthy-sanbandhi lokavishvas
10. nitiparak lokavishvas
11. aandhavishvas

parampara aur pragati

'patharilau piya toro des, moyi ani tau murak gayi bichhiya ki' gati gramavadhoo buandelakhand ki patharila-kankarili dharati ko isalie kosati hai ki usake bichhiya ki ani murak jati hai. shayad usaka vishvas yahaan ate hi badalane lagata hai, kyoanki is bhoomi ki sanskriti kisi ko badalane ki apar kshamata rakhati hai. apane lokavishvasoan ki dridhata ke karan. yahaan ke lokavishvas bahut prachin haian. adim manav ki praranbhik asthaoan se lekar atavik ya vany sanskriti ke moolyoan tak puliandoan, shabaroan, goandoan adi anary-jatiyoan se hilamil kar ye vishvas-shishu b de hue haian. daangi, raut, khapariya jatiyoan ke sath khelakar unhoanne aryoan ke ashramoan mean shiksha payi aur nag, vakatakoan, shuangoan adi ke sanrakshan mean sanpusht hokar chandeloan ki kalpavrikshi chhaya mean ve yuva ho ge. phir jain, bauddh, islam-dharmoan ke prabhavoan mean saans lete hue apani jivan-yatra jari rakhi aur buandeloan, marathoan, aangrejoan adi ke sath age badhate ge. tatpary yah hai ki lokavishvasoan ki yatra keean p davoan par thaharakar age badhi hai aur aj bhi apane sare sangharshoan ke bavajood nirantar gatishil hai. is gatyatmakata aur aitihasik sachetanata ko samane rakhakar hi lokavishvasoan ka parikshan avashyak hai.
isamean sandeh nahian hai ki lokavishvasoan ki ek dirgh parampara rahi hai aur unaki vyapak paridhi mean adim, vaidik, pauranik, madhyayugin aur adhunik bhavanaoan tatha chintan ke kee star vartaman haian. atev unamean purane aur naye vividh tattvoan ka sanghatan svabhavik hai. ek taraph paramparit tattvoan ki adharabhoomiyaan haian, to doosari taraph badalav ki gatishil dishaean. ek taraph parampara ka anusaran hai, to doosari taraph pragati ka chav. parampara aur pragati ke tanoan-banoan se hi lokavishvasoan ki bunavat hoti rahi he, atev unhean roodhibaddh, paramparit aur sthir man lena uchit nahian hai. kuchh lokavishvas aise haian, jo sthir rahe haian, lekin unake svaroop mean kuchh-n-kuchh parivartan hua hai. kuchh bilkul badal ge haian, kyoanki lok ne unaki manyata nirast kar di hai. is roop mean lokavishvasoan ka apana itihas raha hai, jise anadekha karane se unake sath anyay hoga. yug-chetana ki drishti se dekha jay, to lokavishvasoan mean tatkalin lok ke vishvasoan ki sachchi tasvir milati hai, jisase us samay ki lokasanskriti aur lokachetana ki sahi dasha ka pata chalata hai. agar kisi aanchal ki lokasanskriti ka hriday aur mastishk ek sath parakhana ho, to usake lokavishvasoan ko janana atyant avashyak hai. lokavishvasoan ke vikas ki rekhaean lokasanskriti ke itihas ka rekhachitr aankit karati haian aur lok ki pragati ke aroh-avaroh ka lekha batati hai.

adikal

1. REDIRECTsaancha:mukhy

adikal se tatpary us kalakhand se hai, jisamean pragaitihasik se lekar ramayan-kal tak ke lokavishvasoan ke udbhav aur vikas ka sanpoorn lekha-jokha a jata hai. is yug mean buandelakhand adivasi lokasanskriti ka palana raha hai. yahaan puliand, nishad, shabar, ramath, raut aur unake bad goan d, kol, bhil, sahariya jaisi janajatiyaan mool nivasi hone ke karan adikalin lokavishvasoan ko dhalane mean pramukh rahian. ramayan-kal ke aant mean aryoan ke lokavishvas ashramoan se nikalakar bahar ae aur unhoanne lok ko prabhavit karana shuru kar diya. atev yah yug is aanchal mean adivasiyoan ke lokavishvasoan ka yug hai.

saanskritik sangharsh

ramayan-kal mean is aanchal ki bhoomi par tin sanskritiyoan ka sangharsh raha. ek thi prachin janajatiy sanskriti, doosari yaksh sanskriti aur tisari aryoan ki ashrami sanskriti. buandelakhand ki janajatiyaan raksh sanskriti ke pratinidhi rakshasoan se nirantar yuddh karati rahian, par vah sangharsh bahari tha, isalie un par raksh sanskriti ka asar nahian hua. asali sangharsh trikoniy tha. goan doan ke devata 'thakur' har gaanv mean pratishthit the, jinase goan di lokasanskriti ka utkarsh prakat hota hai. lekin 'gaanv-gaanv kau thakur' ke sath 'gaanv-gaanv kau bir' ju da hone se yaksh sanskriti ka pratishtha ka lokapraman bhi milata hai. ramayan ke uttarakaand mean bhi yakshoan ka sakshy hai. atev is aanchal mean sabase pahale yakshoan ke vishvasoan ne pravesh kiya tha. ek to yakshoan ka suandar, svasth aur shaktiman sharir tatha chamatkarik roop tha, doosare unake sanbandh mean yah lokavishvas prachalit tha ki unake pas 'amrit' hai, jise pine par manushy amar ho jata hai. isi 'amrit' ya 'amaratv' ke lie is aanchal mean yaksh-pooja praranbh huee. mahabharat mean 'kuber' (yaksh) ko amaratv, dhan aur lokapalan ka svami bataya gaya hai. is tarah yaksh bhautik aur abhautik sukhoan ke varadani roop mean poojit hue. lok ka vishvas tha ki amrit se vriddhavastha aur mrityu ki pi da ka samadhan mil jata hai. yaksh ko prasann karane ke lie, pushp, dhoop, dip, naivedy aur prarthana (sangit) ko pooja ki vishesh samagri ke roop mean svikar kiya gaya. is vajah se pooja mean 'bali' ka vishvas kuchh kam hua. sath hi adivasi ihalaukikata-sanbandhi vishvasoan se kuchh oopar uthe.
aryoan ki ashrami sanskriti ka is aanchal mean ana ek aitihasik ghatana hai kyoanki usake moolyoan manyataoan aur vishvasoan ne yahaan ki lokasanskriti ko parivartan ke dvar tak pahuanchaya hai. ramayan ki katha mean shabari dvara ram ka svagat jahaan aryoan ke vishvasoan ka svagat hai, vahaan mahabharat ke adi parv mean varnit chedinaresh uparichar vasu dvara iandr ki pooja ke lie iandramah ka ayojan aryoan ke dharmik vishvasoan ki svikriti hai. lekin iandr ke sath-sath adikalin dev shiv ki pooja bhi jari thi. buandelakhand mean yakshoan ke chabootaroan ka sthan shiv ke chabootaroan ne le liya tha. iandr ki pooja lok mean utani prachalit n ho saki jitani shiv ki. vasudev krishna ne iandr ki jagah par govardhan ki pooja ko pratishthit kiya tha. chedi yadavoan ke adhin tha aur us samay charagahi lokasanskriti ke sanskar prabal the. yaksh aur shiv ke sath-sath karasadev ke prati pashupalakoan ki astha dridh thi. van, vriksh, nadi adi ki pooja ke sath nag-pooja bhi bahut prachin hai aur unase sanbaddh lokavishvas bhi tabhi se prachalit rahe haian. vastut: jahaan shiv ke sath nag ju de hue the, vahaan vaidik devata rudr ka sannidhy bhi unhean prapt tha. vishnu ka sanbandh sheshanag se sthir ho jane par do tarah ke vishvasoan ka samanvay ek mahattvapoorn ghatana thi. nagoan ka sanbandh pahale kshetr se tha, bad mean dhan se hua. lok mean yah vishvas tha ki nag bhoomi mean g de dhan ka raksha karate haian. dhan ke devata yaksh kuber the, isalie yakshoan aur nagoan mean samanjasy ki sthiti rahi hogi. tatpary yah hai ki bahut se lokavishvas samanvay aur ekata ki bhavana se sanpusht rahe haian. punarjanm ka lokavishvas bahut purana hai. usaka udbhav uttaraprastar-yug mean ho chuka tha. buandelakhand ki janajatiyoan mean mritak sanskar ke aantargat shav ke sath sukh dene vali samagri ka ga dana ya shav-dah ke bad haddiyoan ko chunakar kisi patr mean sanjona, is vishvas ka pratik hai ki mrityu ke bad vyakti nayi yatra karata hai. aryoan ke ane ke sath is lokavishvas ka aur vikas hua. pitrilok ke bad yamalok aur phir svarg-narak ki manyataean usake sath ju d geean. taduparaant punarjanm ka vishvas bhi dridh ho gaya, jisake karan bhojyapadarth tak purakhoan ko arpit kiye jone lage. logoan ko vishvas tha ki apann ki samagri purakhoan tak pahuanch jati hai.
moorti-pooja, bali, pret-pooja se sanbandhit vishvasoan ka uts janajatiyoan mean milata hai. tantr-mantr yaksh, gandharv adi kirat jatiyoan se aye. in sabako apanakar ashrami sanskriti ke aryoan ne vaidik lokavishvasoan ka prasar kiya. is prakar lokavishvasoan ki vibhinn dharaean ek ho gayian aur ek naye pravah ka janm hua. vaidik sanskriti se ayi 'karm' ki nayi lahar ne use naya me d diya tha, jisaka utkarsh mahabharat-kal mean dikhaee p data hai. mahabharat mean likha hai ki dushkarmoan se dvij ka apane pad se skhalan ho jata hai. apane karm se chyut hone vala brahman shudr ho jata hai, kiantu satkarm karane se shudr brahman ban jata hai. karm par aisi astha samajik chetana ki pramukh shakti thi. mahabharat ke yuddh mean buandelakhand ke janapad- chedi aur dasharn sammilit hue the. 'yuddh mean joojh jane par sooryalok ya svarg milata hai' jaisa lokavishvas aryoan ki den tha, jise yahaan lokamanyata mili aur jisane virata ki amit paranpara kh di kar di. lokavishvasoan ki majaboot nianv par hi lokamoolyoan ke mahal kh de hote haian. buandelakhand ke sangharshoan ke pichhe lokavishvasoan ki hi prerana thi.

sootroan aur smritiyoan ke bandhan tatha dharmik jagriti

lokavishvasoan ki uthapatak aur samanvay ki sthiti ke bad sootroan aur smritiyoan ne un sabako sametakar ek naye vidhan mean sanyojit karane ka prayatn kiya. har jati ke alag-alag vidhan the aur unase sanbaddh lokavishvas bhi usake aantargat sammilit the. jaise brahman se sanbandhit vishvasoan mean kuchh udaharan is prakar haian. brahman shreshth hota hai; brahman ko bhojan, dan adi se prasann kar ashirvad lene se puny hota hai; brahman devata ki pooja karane aur karavane ka adhikari hai adi. isi tarah sanskaroan ke sath bhi lokavishvasoan ka mel kiya gaya. udaharan ke lie, vivah-sanskar mean vadhoo ka dahine paanv ke sire se patthar ko chalana patthar ki tarah dridh banane ka pratik hai. shatru ko bhagana, marana aur us par vijay pana; yatra mean surakshit pahuanchana; chhipa khajana pana; rog ka upachar adi mean jadoo ka prayog hota tha. apashakunoan ke bure prabhavoan se bachane ke lie anushthan kiye jate the. anek prakar ke lokavishvasoan ka prabhav bhi us samay jnat tha. vanshi bajane se garbh surakshit rahata hai. garbhavati ke sir ke pas jalapatr rakhane se surakshit aur shighr prasav hota hai. dehari par kh de hona ashubh hai. dakshin disha mrityu ki disha hai aur ashubh hai. is tarah ke lokavishvas lokaniti se jaanchakar lokahit ke lie prachalit hue the. kuchh lokavishvasoan ke kendr pashu, pakshi, vriksh adi hote the. siyar, bhe diya aur kutte apavitr mane jate the, atev unaka bolana ashubh tha. ulloo bhi ashubh samajha jata tha. pipal, nim, vat, bel, oomar, palash aur shami vrikshoan ko pavitr mana gaya tha. shayad isalie ki ve manav ke lie kisi-n-kisi roop mean upayogi the. pipal mean baramadev ka vas rahata hai. nim ke patte mrit vyakti ke dah ke bad usake dvar par chabaye jate the. kush aur ghas ya dooba ko bhi pavitr thaharaya gaya tha. tatpary yah hai ki prachalit lokavishvasoan aur shakunapashakunoan ko sootroan aur smritiyoan mean sarthakata ke sath pirokar unhean vyavasthit karane ka kam kiya gaya tha. sath hi manav ke dainik jivan se unhean jo dakar ek niyantrak bandhan ka roop bhi diya gaya tha.
mahatma mahavir aur buddh ke pahale dharm mean anek aandhavishvasoan, karmakaandoan aur adambaroan ka samavesh ho gaya, jisaki vajah se manav jati mean ek j d thaharav a chuka tha. isilie is sankatakal mean nayi dharmik jagriti nayi roshani lekar aee. lokavishvasoan mean bhi parivartan hua, kiantu usaka asar janata par nahian hua, isilie jain aur bauddh granthoan mean purane lokavishvasoan ko aandhavishvas manakar sthan diya gaya hai. jatak kathaoan mean jyotish par vishvas, shakun dekhana, mantr aur jadoo-tona, bhootoan ke lie bali, vrikshoan par devataoan ka nivas, putraprapti ki kamana se yaksh-pooja, rogoan ka mantroan aur pooja se upachar adi lokavishvasoan ka yatr-tatr varnan hai. nagoan aur buddh ka sanbandh itihas-granthoan se pusht hai. aisa pratit hota hai ki buddh ne nagoan ko apane prabhav mean kar liya tha. jatakoan mean to nagoan ki kee kathaean di gayi haian, jinase nag-sanbandhi lokavishvas spasht ho jate haian. nag ke pas amooly mani hona, nag ka apani keanchuli chho dakar adami ban jana adi vishvas is yug mean prachalit the. rudh aur aandhavishvasoan ke samanantar kuchh naye vishvasoan ka vikas ho raha tha, jinamean pramukh the ahiansaparak. jain-dharm ke anusar manav, pashu, vriksh, vayu, agni, prastar-sabhi mean atma hoti hai aur sabhi mean manav ki tarah du:kh anubhav karane ki shakti, atev sabhi ko ek saman samajhana chahie. janm-maran ke chakr mean sabhi phanse haian. unhean tabhi mukti mil sakati hai, jab ve dushkarmoan se chhutakara pa lete haian. bauddh dharm manav ki ichchha aur kshanabhangurata ko du:kh ka karan manata hai. svarth ke tyag, ahankar ke aant aur shaanti ke dvara is du:kh se mukti sanbhav hai. tatpary yah hai ki moortipooja, yajn, mantr, bali adi ke aandhavishvasoan ke khilaph buddh ne lok ko jagaya aur ahiansa evan saty tatha karm se sanbaddh lokavishvasoan ki pratishtha ki.

nag-vakatak yug

1. REDIRECTsaancha:mukhy

mahatma mahavir aur buddh ke upadesh buandelakhand ki dharati par bad mean hi phaile aur unake aankur aur bhi bad mean phoote. atev is aanchal mean unaka prabhav yatr-tatr hi milata hai. unaki adhogati ke bad bhagavatoan aur shaivoan ne is aanchal, ke lokavishvasoan mean ek nayi kraanti kh di kar di. lokavishvasoan ke sandarbh mean kraanti ka arth hai-kuchh aise vishvasoan ka badalav, jo jivan-darshan ke badalane mean pradhan hoan. jain aur bauddh-dharm mean grihatyag aur nirvan paramamooly the, lekin nag-vakatak yug mean dharm ke sath ghar, samaj aur rashtr ju da tha. prasiddh itihasakar kashiprasad jayasaval ne likha hai- "us samay rashtr ki jaisi pravrittiyaan aur jaise bhav the, unhian ke anuroop eeshvar ka ek vishisht roop un logoan ne chun liya tha aur usi roop ko unhoanne apani sari seva samarpit kar di thi". itana hi nahian, is yug mean garhasthik astha ko pramukh mahattv milata. lok bhakti par vishvas rakhata hua shiv, vishnu, soory, yaksh devataoan aur ganga, nandi, gay adi parikaroan ki pooja karane laga tha. nag aur vakatak shaiv the, par ve any dharmoan ke prati udar the. is karan lok mean yog, bhakti, karm aur bhukti-sabhi ki manyata thi. logoan mean yah vishvas dridh tha ki sharir ke dvara hi yog, bhog, karm aur bhakti ki ja sakati hai. jagath sukhoan aur du:khoan ka bhandar hai. mrityu sabase b da du:kh hai, jisase chhutakara tabhi milata hai, jab manav isi jagath mean rahakar satkarm kare.

madhy kal

1. REDIRECTsaancha:mukhy

madhyakal mean ya to buandeloan kar shasan raha hai ya goan doan ka. is karan goan doan mean prachalit lokavishvasoan ka prabhav is aanchal par adhik raha hai. goan d chandeloan ke samay aur unake poorv bhi rahe haian. go doan ki gadhiyaan poore aanchal mean phaili huee haian, unake avashesh aj tak vartaman haian. phir gadh-mandala ke goan d satta mean rahe haian. isalie unake vishvas is aanchal ke vishvasoan ke sath hil-milakar age badhe haian. goan doan mean rajasvala sri paanch din tak ghar ke bahar hi rakhi jati hai. usaki chhaya p dana hi kharab mana jata hai. chhuachhoot ki yah manyata hamare parivaroan mean kuchh parivartan ke sath aj tak jivit hai. bhoot-pretoan par goan doan ka vishvas dridh hai, kyoanki unake kupit hone par manushyoan par apattiyaan ati haian-aj bhi lok mean yah vishvas prachalit hai. moortipooja ki kalpana is aanchal mean goan doan se aee thi, jo aj hianduoan ke dharmik lokavishvasoan ki dhuri hai.

chandel yug

chandel-kal buandelakhand ka svarnayug raha hai. isi samay usaki rajanitik ikaee ka janm hua aur isi samay usaki saanskritik ikaee ki pahachan bani. yug ki paristhitiyoan ke anusar usake lokamooly aur lokavishvas a kh de hue. bahari akramanoan ka samana karane ke lie chandeloan ne keval sainik aur shasr hi nahian taiyar kie, varanh bhitari oorja ko kayam rakhane ke lie lok ke sankalpoan aur vishvasoan ke durg kh de kar die. in durgoan ki nianv aise lokavishvasoan ke kandhoan par thi, jo vyakti aur lok ko vajr ki tarah soodridh bana dete haian. alhakhand ki har gatha mean unaka spasht seket hai-

1. manus deiya ja duralabh hai ahai samai n baranbar.
2. marad banaye mar jaibai koan khatiya parakean marai balay.
   

je mar jaihean ranakhetan ma sakhau chalo aangaruan jay..
manav sharir ek durlabh vastu hai. manav yoni bar-bar nahian milati. atev lokavishvas hai ki jivan mean jo karana hai, isi kimati samay mean kar lena chahie. mard vah hai, jo mrityu ka varan kare. jo yuddhakshetr mean pran dete haian, unaka yash amar rahata hai. purush ke joojhane ke samanaantar nari ke satitv par logoan ko gahan astha thi. alha mean sirasa ke mahavir malakhan ki mrityu par rani gajamotin ke sati hone ka varnan hai. itihasakar alaberooni ne likha hai ki 'vidhavaean ya to apane patidev ki chita par apane ko jhoank deti haian ya tapasvini ka jivan vyatit karati haian.' vatsaraj ke 'roopakashatakamh' mean sati ka spasht praman milata hai. in donoan ke viparit atmahatya karane ko pap mana jata tha. desh-jati ke prati logoan ka vishvas tha ki 'yadi koee desh hai to unaka, jati hai to unaki, yadi shasak haian to unake.' lok ka yah atmavishvas us samay bahut zaroori tha.

tomar kal

tomaranareshoan ke samay is aanchal par akramanoan ki drishti lagi huee thi, atev aise lokavishvasoan ka satath jagaran zaroori tha, jo lok aur lokasanskriti ko shaktisanpann banate. tatkalin kavy-granthoan aur aitihasik pramanoan tatha lokagitoan se pata chalata hai ki us samay lok mean shaury, karm, satitv aur prem-sanbandhi lokavishvas pramukh the. videshi sanskriti ki talavar se bachane ke lie do marg hi the-ek yuddh aur doosara prem. kavivar vishnudas ke mahabharat se spasht hai ki logoan ka vishvas kshatr dharm ka palan tha. agar kshatriy shatruoan ko dekhakar bhagata hai, to sat pidhiyoan ker poorvaj lajjit hote haian. prithvi par use n to nam milata hai aur n gati. moksh pane ke lie kshatriy (sainik ya vir) ranakshetr mean joojhata hai, raja dan dene mean kripanata nahian dikhata aur vipr apane man mean jivoan par daya rakhata hai. kavi ne sita se kahalaya hai-

       dhrigu re dhrigu manus kau janm. dhrigu ju bans jihi hot akamrm..
       dhrigu jivan jo parabas rahai. dukkh biyapai sita kahai..

us jivan ko dhikkar hai, jo paratantr hota hai. siddh hai ki kavi lokavishvas ko katha ke madhyam se vyakt karata hai aur tatkalin lokachetana ka pratibimban karata hai. sari paristhiti ke dhyan mean rakhakar hi usane kathakavy chuna hai aur katha ka phal batate hue katha sunane ki anivaryata pramanit ki hai. katha sunane se pap nasht hota hai, man aur buddhi sthir hote haian, yuddh mean parajay nahian hoti aur tirth-snan ka phal milata hai. 'satt' aur 'pat' us samay ke lokajivan ke kendriy mantr the. 'satt' aur 'pat' se sanbandhit anek lokavishvas haian. devata aur devi mean satt hota hai. purush satt par tika rahata hai. nari mean satt hota hai, tabhi vah sati hoti hai. nari apani pat ki raksha sabakuchh dekar karati hai. kul ki pat, raj ki pat, des ki pat ki raksha karana sabaka dharm hai.

buandel kal

bhakti aandolan ki lahar is aanchal ke lokavishvasoan mean ek naya parivartan aankit karati hai. bhaktiparak lokavishvas to bahut pahale se maujood the, lekin sitaram aur radheshyam ki lilaoan ne unaki bhavana ko adhik vyapak aur gahara bana diya tha. lokagitoan mean ram-krishna aur sita-radha ka nayakatv lokamay hokar lok se itana joo d chuka tha ki har purush ram-krishna aur har stri sita-radha ho gayi thi. is tarah lokasanskriti ki raksha ke lie ek naya atmavishvas aur nayi oorja ka dvar khul gaya. aantar keval itana tha ki lokabhakti sanpradayamukt aur nirapeksh thi. vah sanpoorn lok ki thi, isalie lok ki shakti bani. doosare, usase hiandoo-muslim aur nichi jatiyoan ki bhed-bhavavihin ekata ka sootrapat hua. tomarakalin granth 'chhitaee charit' mean kathakar ne is ekata ke bhav ka spasht sanket kiya tha, aur usi paranpara mean lokabhakti se sanbanddh lokavishvas dhal gaye. jat-paant pooanchhe n koee, hari ko bhajai so hari ko hoee (jati-paanti koee nahian poochhata, jo bhagavanh ko bhajata hai, vah usi ka ho jata hai), ram bharosean kheti (sab ram ka bharosa hai), ram bharose je rahean parabat pai harayayan (jo ram ke bharose rahate haian, ve parvat par bhi hare rahate haian yani ki visham paristhiti mean bhi sukhi rahate haian), ram rakhe kooo n chakhe (ram rakhavala hai, to koee kya biga d sakata hai) adi vishvas kahavatoan ke roop mean isalie prachalit hue ki ve lok dvara lokajivan ke pramukh sootr ban chuke the.

adhunik kal

1. REDIRECTsaancha:mukhy

bisavian shati ke praranbh mean hi is aanchal ki saanskritik chetana mean badalav dikhaee p data hai. maithilisharan gupt ke rashtriy muktak 1903-04 ee. mean rache gaye the. 1907-08 ee. mean unake muktak aur git lokapriy ho chuke the. 1912-14 ee. mean bharat-bharati ke muktak ek kraantikari adhyay jo d chuke the. tatpary yah hai ki doosare dashak se ek naye parivartan ka charan apane aangadi paanv rop chuka tha. do dishaean bilkul spasht thian-ek to rashtriy chetana ka jagaran aur svatantrata ke lie sangharsh tatha doosari vaijnanik yug ki bauddhikata ka lokajivan mean prabhav. phalasvaroop lokavishvasoan mean bhi parivartan hua. ek taraph rudhibaddh lokavishvasoan ka viredh kiya gaya, to doosari takaph naye lokavishvasoan ka prasav praranbh hua. purane aur naye ke bich dvividha ka bhav bhi nayi manasikata ki tisari disha thi. lokakavy mean rashtriy chetana ki dhara 1842 ee. ki parichhat ki aangrezoan se l daee ke bad hi phoot chuki thi aur buandelakhand ke haraboloan ne 1857 ee. ke pahale ghar-ghar aur gaanv-gaanv jakar use pravahit kar diya tha. eesuri ke pahale khan phakire, dadooram aur gangasianh ne sattavan ke sangharsh ka varnan kiya tha. sanh 1942 evan 1947 ke gitoan ke anek udaharan milate haian. mahatma gaandhi, subhash aur charakha, khadi, svadeshi aandolan, rajaoan ka atyachar, svarajy-prapti adi unake pramukh vishay rahe haian. mahatma gaandhi ke lie avatar ka paramparit lokavishvas is samay bhi lokamukh mean raha hai. svarg aur moksh ke sthan par yash chha gaya hai. paramparit lokavishvasoan mean manav ka kshanabhangurata (ik din chalo sabee koan janean), ram hi rakshak hai (kiko ko hai sang sahela, rakshak ram akela), manav ka sharir durlabh hai (ganga phir paee na paee duralabh deiya manas ki), janmabhoomi iandrapuri (svarg) se bhi badhakar hai, ab satayug chala gaya aur kaliyug a gaya hai (a go ab kalajug ko paro, satajug dai go taro) adi aj bhi many haian, lekin rudhiyoan ke prati vidroh bhi jari hai-

       kaisi chhaee hiye nadani, karat sada manamani.
       khir khaan d ko piand khaany ko det banakar sani.
       dhor saman man pitran koan det talaiya pani.
       jiyoan pita ki bat n pooanchhi marean bhaye baradani.
       'baladev' tajo pop lila koan tum soan kahat bakhani.. 1..

       ka mil jat pathariya poojean, tumhean kachhoo ni soojean.
       poojan karat sada j d kero, j d buddhi ban gooanjean .. 2..

ukt panktiyoan mean piand dena, tarpan karana, patthar poojana adi ko pop lila ya pakhand batakar usake viruddh vidroh kiya gaya hai. vaijnanik avishkaroan se ayi bauddhikata ne pap-puny, svarg-narak adi ke prati prashnachinh kh de kar die haian. phir bhi kuchh vargoan mean paramparit lokavishvas jame hue haian. is drishti se is aanchal mean tin prakar ke varg banaye ja sakate haian-

1. paramparit lokavishvasoan ke anuyayi, jinhean ham paramparavadi kah sakate haian
2. roodhibaddh lokavishvasoan ya aandhavishvasoan ke virodhi tatha paramparit lokavisvasoan ko manyata dene vale, jinhean ham paramparashil man sakate haian
3. purane lokavishvasoan ke sthan par naye lokavishvasoan ke samarthak, jinhean paranparamukt ya svachchhand ke roop mean abhihit kiya ja sakata hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

bahari k diyaan

• lokavishvas