मध्यकाल 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.

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.
mahoba mean taandav nrity karate shankar, charoan dishaoan mean pratishthit chandika devi ka moortiyaan aur gokhagiri ke kalabhairav is tathy ke sakshi haian ki lok ne samay ko dekhate hue sanharakari devi-devata ko chuna tha. inake alava kisi dev ya devi par vishvas ki rudhi vartaman thi. samaj mean dan ka mahattv sabase adhik tha. logoan ka vishvas tha ki dan karane se data aur usake poorvaj puny ke bhagi hote haian. chandelakalin shilalekhoan mean dan ke anek ullekh haian. tirthayatra karana, vrat rakhana, talab khudavana aur mandir banavana dharmik lokavishvasoan ke pramukh aang the. buandelakhand mean talaboan ki bharamar hai hi, chandelakalin mandir bhi aganit haian. gay aur ganga papoan ka nash karane vali mani jati thian. karm aur bhagy-sanbandhi vishvas prabal the. 'prabodhachandroday' mean spasht hai ki 'vidhata hi vam hai, to kya nahian ghat sakata'. bhagy par adhik nirbhar hone ke bavajood karm upekshit n tha. lok ka vishvas tha ki bhale karm doosare janm mean sahayak hote haian. punarjanm hota hai aur usase chhutakara tabhi milata hai, jab vyakti ke puny adhik hoan. puny ka arth shubhakarm hi hai, atev yah sahi nahian hai ki karm par logoan ka vishvas nahian tha ya kam ho gaya tha. prakriti-sanbandhi lokavishvas adikal se prachalit rahe haian, kiantu is kal mean shiv-parvati ki lokapriyata ke karan belapatr ko adhik mahattv mila tha. nariyoan ka vishvas tha ki parvati ki pooja se abhisht vah ki prapti hoti hai. isi se sanbaddh belapatr bhi lokamany ho gaya. krishi-sanbandhi vishvas kuchh paramparit the aur kuchh naye. kheti karane ke pahale hal-bail ki pooja, amavasya ko hal-bail n chalana, kheti ke ole, pala adi se bachane ke lie pooja karana adi lokavishvas prachalit the. nag-sanbandhi vishvas is samay tak bahut lokapriy ho chuke the. dasavian-gyarahavian shati mean nirmit mandiroan se joo di nagasanbandhi kianvadantiyoan mean in vishvasoan ki bhoomika spasht hai. akryelyajikal sarve ripotrs mean uddhrit in kianvadantiyoan se yah lokavishvas bhi vishisht ban jata hai ki mandir ke nirman se vyakti rog-shok se mukt ho jata hai.
kabhi-kabhi koee lokavishvas sthaniy itihas se ju d jata hai. mahoba mean yah lokaprachalit hai ki vahaan koee naga da (yaddh ka) nahian bajata. agar bajata hai, to mrityu ko prapt hota hai. isi tarah chandeloan ke kiloan ke sanbandh mean yah lokavishvas hai ki unamean dhan g da hua hai. ajayagadh durg ke dvar par ek bijak khuda hua hai. har sthan ya nagar mean koee-n-koee vriksh, sarovar, bhavan, vapi, madhiya adi hota hai, jisamean bhoot-pret ka nivas bataya jata hai. jadoo-tone, bhoot-pret aur tantr-mantr-sanbandhi vishvas is samay har varg mean the. mantroan ke bal se anek siddhiyaan prapt hoti haian. aankhoan mean aanjan vishesh lagane aur apattiyoan se bachane ke lie tantr-mantr aur jyotish ka ullekh hua hai. dibari, devigit, rachharoan jaise adikalin lokagitoan aur 'alha' lokagathaoan mean lokavishvasoan ko kafi mahattv mila hai. dushkarm karane se manushy apane ap mar jata hai. is sansar mean koee bachata nahian he, sabhi nashvar haian. 'bahean aur nain ph dakane se shubh hota hai.', 'dhan bone se bahan dhani hoti hai aur doodh sianchane se nanad putravati hoti hai.', 'tatha shakunapashakun apana phal avashy dete haian.'

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. logoan ko vishvas tha ki karm bhagavanh bhi nahian mita sakata. jo hona hai, vah hokar rahega. vidhana ne sukh aur du:kh mastak par likh diye haian. is roop mean karmaphal aur bhagy par vishvas ki parampara amar rahi hai asal mean, karm aur bhagy lokasanskriti ke khate mean poorak rahe haian. kirti bhi har yug mean pyari rahi hai. is yug mean bhi kirti ke bina jivan kir vyarthata siddh ki gayi hai. logoan ka vishvas tha ki yuddh aur dan ke bina kirti nahian milati. jyotish aur shakunapashakun par vishvas bhi prabal tha. svarg aur narak ke map bhi nishchit the. putr ke bina narak se uddhar nahian hota aur poorvaj moksh nahian pate. dharati ke sanbandh mean lokamanyata thi ki nag (sheshanag) ke sir (phan) par dharati tiki huee hai. mantr aur tona-totaka par lok ka vishvas abhi tak bana tha. varjanaean bhi lokavishvas ki sanpushti karati haian. vishnudas krit mahabharat mean poore ghatte ki chaupaee varjanaoan se bhari haian. unamean kuchh aisi haian jo nitiparak haian, parantu kuchh roodhiyoan ke prati vidrohi bhoomika ada karati huee svachchhand haian jaise-

               binasai dharm kiyean pakhand
               binasai baidu sura-ras bhinean.
               binasai kala kuthakur seva.

in tinoan arddhaliyoan mean jin lokavishvasoan ka ullekh kiya gaya hai, ve kraantikari haian. pakhand karane se dharm nasht hota hai aur sharab mean bhigane se ved ya vedoan ka jnan nasht hota hai. ye donoan dharm ke kshetr mean kraantistrashta vishvas haian jabaki 'kusvami ya bure ashrayadata ki seva karane se kala nasht hoti hai' jaisa lokavishvas kala ki disha mean sarthak pahal karata hua naya dvar kholata 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.
tomaroan ke patan ke bad is aanchal ki aitihasik ghatana thi ajadi ki l daee, jo chanpataray aur chhatrasal dvara l di gayi. asal mean, mugaloan ke akraman nirantar hote rahane ke karan buandelakhand ki kuchh riyasatean atm-samapann kar chuki thian aur kuchh adhin ho chuki thian. aisi paristhiti mean sangharsh zaroori tha. atev shauryaparak lokavishvas bhi 'parabat par harayate' rahe inake parikar mean kshatr-dharm ke palan karane yuddh mean joojhane se svarg milata hai, kal-gati jani nahian jati, udyam ka phal avashy milata hai, bhagavan jaisa karana chahata hai, vaisi hi buddhi kar deta hai, ran ke prayan mean jyotish aur shakunoan par vishvas, viparit sthiti mean apashakun, har sthiti mean bhagy ya karm ka phal adi lokavishvas ate haian, jo tatkalin aitihasik kavyoan mean ullikhit haian. ashchary hai ki madhyayug ke sabhi pramukh kaviyoan ne kul, raj aur hianduvane ki 'pat' (laj ya pratishtha) rakhane ke lie ran mean joojhane aur kshatradharm ke palan karane ko pradhanata di hai.
mahoba kau rayasau (1526 ee. ke lagabhag) mean spasht hai ki 'chhatriy kau yah dharam hai, ran tirath taji pran'. sath hi samudrik (jyotish) sanbandhi lokavishvas yani ki shubh gh di mean kam karana, shakun aur apashakun ki manyata bhi pramukh hai. tulasi to lokavishvasoan ke kosh the. unhoanne lokavishvasoan ki nianv par apani manyataean kh di ki haian. dohavali ke dohe lokavishvasoan ki shilaoan par kavita ke eeantagare se bane stanbh haian. sansar mean kal kisako nahian khata arthath sansar ki har vastu nashvar hai, is lokavishvas ko tulasi ne lokashaili se kavyatmak bana diya hai-

    kah n pavak jari sak, ka n samudr samai.
    ka n kare abala prabal, kehi jag kal n khai..

yah doha lokakavy mean bhi a gaya hai, par isake sabhi prashnoan ke uttaroan ke lie ek doosara doha rach diya gaya hai. tulasi ke dohe lokavishvasoan ki tarah kahe jate haian- 'bhalo bhalaee pai lahai, lahai nichaee nich', 'j d-chetan gun-dosh may vi kinh karatar', 'tulasi jasi bhavitavyata, taisi milai sahay. apu n avai tahi pai, tahi tahaan lai jay..' aur 'mukhiya mukh so chahie, khan-pan ko ek. palai-poshai sakal aang tulasi sahit vivek..'
tulasi bhakt kavi the, isalie unhoanne lokavishvas se labh lekar bhakti karane ko kaha tha. lokavishvas hai ki manav ka sharir milana durlabh hai, atev tulasi ne use karan banakar apane kary ki pushti kar di hai-"durlabh deh pai haripad bhaj karam vachan aru hi te." ramacharitamanas mean jahaan samany lokavishvasoan ka varnan hai, jaise 'hoeehai vahi, jo ram rachi rakha', 'je n mitr-du:kh hohian dukhari, tinahian bilokat patak bhari ..' adi, vahaan kuchh vishisht lokavishvasoan ka bhi, jaise 'bhanu pi', seiy ur agi' (dhoop ko pichhe se aur ag ko age se sevan karana labhaprad hai) aur 'shrikhand samapavak prabes kiyo, sumiri prabhu, maithili.' (agni-pariksha). agni-pariksha to ek abhipray hai, ek kathanak-rudhi hai, lekin tulasi ne use agni mean pravesh karate hue bataya hai. aisa lokavishvas tha ki agni-pariksha mean agni jalakar usamean pravesh kar akshat nikal ana hi saphalata hai aur tulasi ne bilkul vaisa hi prasang lankakaand mean bun diya hai. shakunapashakun, bhoot-pret, jadoo-mantr, tona-totake jaise vishvas bhi tulasi ke parichit the. dohavali mean to kavi jyotishi ho jata hai. kaun-se nakshatr shubh haian, kaun-si tithiyaan ashubh haian, kaun-sa chandr ghatak hai aur sin vastuoan ka darshan shubh hai. ramacharitamanas mean us jadoo ke aanjan ka ullekh hai, jise aankhoan mean lagane se dharati ke niche g da dhan dekh lete haian.
keshav jaise ritikavi ne us samay ki paristhitiyaan taulakar yah likha tha ki ran mean joojhane vale sansar-samudr se par hokar sooraj-mandal bhedakar svarg pahuanchate haian. unake pag-pag par yajnoan ka phal hota hai aur unaki katha sunakar lok shuddh hota hai. keshav ne tulasi ki tarah lok ka prayog anek bar kiya hai. 'janapad' shabd bhi aya hai, isase pratit hota hai ki unhoanne lok aur lokajivan ko karib se dekha tha. ratan-bavani mean 'pat' (pati path sahi nahian hai)-sanbandhi vishvas par achchhi charcha hai. 'jahaangir jas-chandrika' mean bhagy aur karm-sanbandhi prachalit lokavishvas ko vani di hai-'karam phalai uddim karean uddim karamahian pai' (karm karane se bhagy phalata hai aur bhagy se karm).
premakhyanakoan mean lokasanskriti ki dharohar ko surakshit rakhane ki pravritti adhik balavati hoti hai. harisevak mishr (1698-1735 ee.) ki rachana 'kamaroop ki katha' ev bodha ke 'virahavarish' (1755 ee.) mean lokavishvasoan ki parampara ka vikas milata hai. unamean prem-sanbandhi lokavishvasoan ki pramukhata hai. prem ka path karal hai, talavar ki dhar par dau dane ki tarah. chakor sudhadhar ke pram mean aangar kha leti hai. kamal aur soory, mrig aur rag, machhali aur jal, svaanti aur chatak, chuanbak aur loha tatha haril aur lak di ke prem ke vishvas kab se prachalit hue, khoj ka vishay hai. doosare paramparit lokavishvas haian-karm ka phal bhogana p data hai; sansar mean bhavi prabal hai, bhal mean sab likh diya jata hai, vahi hota hai; paras ke sparsh se sona hona; dhara sheshanag ke sis par sthit hai; bhoot-pret, tantr-mantr, jadoo-tona, mooth, shakun-apashakun adi. 'chhatraprakas' aur 'jagataraj ki digvijay' ki rachana 18vian shati ke pratham charan mean huee thi aur donoan buandelakhand ke itihas-granth haian. doosare, chhatrasal aur jagataraj ke patr haian, jo pramanik sakshy prastut karate haian. dhami sanpraday ka pavitr granth kulajamasvaroop bhi tatkalin vishvasoan mean udvelan paida karata hai. in pramanoan ke adhar par lokavishvasoan ka ek chitr banata hai, jisase us samay ki sanskriti ka pata chalata hai. pauranik pratikoan ke madhyam se 'chhatraprakas' ka kavi rashtriy aur arashtriy tattvoan ki shatruta ke vishvas ko spasht karata hai. sur aur asur ke bair aur sangharsh ka lokavishvas paramparit hai aur madhyayug ke anek granthoan mean isi ke pratik dvara rashtriy chetana ki abhivyakti huee hai. is sangharshi virata ke pichhe chhatrasal ki paramatma par astha thi. unaka vishvas tha ki har bat bhagavanh ki ichchha se hi hoti hai. parameshvar ne jo bana di, use koee nahian mita sakata. lokin 'udyam' (karm) ka phal sabako milata hai. is lokavishvas ka pusht roop chhatraprakas ki in panktiyoan mean milata hai-

"jo jaiso udyam karai, so taiso phal lei."
"udyam karai sang sab lagai. udyam tean jag mean jas jagai..
samud utar udyam mean jiye. udyam tean paramesur piye.."

karm se kirti milati hai. samudr bhi karm se par kiya ja sakata hai aur yahaan tak ki parameshvar ki prapti karm se hi hoti hai. 'kulajamasvaroop' mean bhi yah lokavishvas pradhan hai. lekin usamean hianduoan aur musalamanoan ke aandhavishvasoan ki alochana hai. moortipooja bhi aandhavishvas hai. chhatrasal aur tatkalin lok ne ise manyata nahian di. 'panna' mean surakshit patroan se jnat hota hai ki chhatrasal ka vishvas jadoo-tona par tha. unhoan svapnoan mean devi-devata ke darshan hote the aur unhean prasann karane ke lie ve bali bhi chadhate the. 'chhatraprakash' mean 'nidhi aanjan' ke prayog se spasht hai ki us samay logoan ka vishvas tha ki siddh aanjan lagane se bhoomi mean g di sanpatti dikhaee dene lagati hai. inake sath-sath parasvarth aur lokahit ko puny aur niji svarth ko pap samajha jata tha, jisase us samay ke lok ki manasikata prakat hoti hai- 'nij svarath so pap nahian, parasvarath so punn.' aur 'kaoo ki lati n chahai aur n lati karai.' (latiuburaee). 'jagataraj-digvijay' mean tin vichitr lokavishvasoan ka varnan hai. pahala yah hai, ki raja jo karata hai, vah nyay hai-'raja karahi sunyay hai paansau parahi sudaanv.' buandeli kahavat hai-'pandit padhai so byav, raja kabai so nyay.' pan dit mantroan ke roop mean kuchh bhi padhe, vah vivah mana jata hai. isi prakar raja jo bhi nirnay kare vahi nyay hai. doosara ek svapn hai jisamean dalel sharir mean tel lagaye, lal phooloan ki mala pahane hue ann kha raha hai aur pretoan ki barat sath hai. logoan ka vishvas hai ki is svapn se pranahani hoti hai. tisara yah hai ki vipr ka krodh ek kshan, kshatriy ka tin din, vaishy ka ek mah aur shoodr ka hamesha rahata hai.

       vipr krodh kshan ek bakhanau. kshatriy krodh tin din janau..
       vaishy krodh ik mas prajanta. shoodr krodh kau adi n aanta..

19vian shati mean bhi honahar ki prabalata, karmaphal ki anivaryata, lokayash ki mamata, satitv ki mahatta, shakunapashakun aur tona-totaka ki vyapti jaise lokavishvas parampara se chale aye haian. 1842 ee. ke parichhat aur aangrejoan ke yuddh ke bad kee katakakavy likhe ge, jinamean chhote-chhote yuddhoan ke varnan lokachhadoan aur lokashaili mean haian. unamean chhatradharm aur karm tatha sat aur pat-sanbandhi lokavishvasoan ki mahatta isalie mili hai ki ve ajadi ki pahali l daee ki taiyari mean lok ko jagrat karean.
1857 ee. ke svatantrata-sangram mean mili asaphalata ke phalasvaroop lokavishvasoan mean giravat-si dikhaee p dati hai. phagasamradh eesuri nirasha-bhare svar mean kah uthata hai-'bakhari raiyat haian bhare ki, dee piya pyare ki.' unnisavian shati ke aantim charan mean lokakavy ka punarutthan hua tha, is karan lokavishvasoan ka bhi sahaj samman hua. eesuri ki phagoan mean vyakt lokavishvas haian-dharm ke bina karm nahian khulata, yog se vyakti viman par chadhakar svarg jate hai, brahma ne unhian ke lie baikuanth ki rachana ki hai, ganga snan se moksh milata hai, is tan ka bharosa nahian hai aur ek din sabhi ko marana hai, yah sansar os ki booand hai, jo hava ke chalane se dhulak jati hai, manav b de bhagy se hota hai, jo vidhata ne likh diya hai vahi hota hai, dharmaraj pap-puny ka khata rakhata hai, hotavyata par kisi ka vash nahian hai, samarabhoomi mean l date hue pran dene par manushy ka yash gangaji ke yash ki tarah hota hai, n lagana, totaka-tona, raee-naun utarane se upachar, guniyaan aur navate dvara jantr-mantr se jha d-phooank karana. inase spasht hai ki 19vian shati ke aantim charan mean bhi logoan ka vishvas dharm aur tantr-mantr par keandrit tha. madhyayugin lokakathaoan mean bhi 'is deh ka koee thikana nahian hai, karani ka phal milata hai, bhagy balavan hai, poorvajanm ke sanchit karm phalit hote haian, punarjanm hota hai, parakay-pravesh hota hai, bali se talab mean jal bhar jata hai, mandir aur talab banavana puny ka kam hai, parvasthan ka phal milata hai, pet hi sab karavata hai, pasine ki kamaee uttam hoti hai, nari ka hath pak dane se pati ho jata hai, naulakha har ki rakhavali nagin karati hai, janmapatri milana aur jyotish se shubh-ashubh ki jaanch, khana khane ke pahale age dena ashubh hai' adi lokavishvas apane ap a ge haian. unase madhyayug ki na di ka nidan sanbhav hai.
madhyayugin lokagathaean virarasaparak, premaparak aur niti ya dharmaparak rahi haian. vir-rasaparak gathaoan mean manogoojari, mathuravali, lakshmibaee, lohagadh, dhanasianh adi ki gathaean haian, jinamean kshatr dharm aur shakunapashakun-sanbandhi lokavishvas prayukt hue haian. 'pat' rakhane aur 'satt' ke lie pran dene ka lokavishvas mukhy tha, par shakunapashakun ki panktiyaan phal ya parinam ko pahale se hi kah deti haian. udaharan ke lie, 'chhiankat ghu dala (ya bachhe da) palane aman joo (ya any ke sath joo) barajat bhaye asavar' se asaphalata ka sanket mil jata hai. rachharoan mean bhi ye lokavishvas milate haian. rachharoan mean kshanabhangurata ki dyotak do panktiyaan ya sakhi ka prayog adhikatar hua hai-'sada turiya re na phoolai, sada n savan hoy. sada n raja ran chadhai, sada n joban hoy..' premaparak gathaoan jaise, saranga-sadabrij, dhola-maru adi mean prem, bhagy, karm, jyotish, jadoo-mantr-sanbandhi vishvasoan ki bharamar hai, jabaki dharm-nitiparak gathaoan mean avatar, satt, niti, svarg-narak, manavayoni, daya-prem adi sanbandhi lokavishvas sangrathit haian. lokagitoan mean bhi anek lokavishvasoan ki yojana huee hai. sudin, sughari aur sagun to sunishchit hi haian. lamatera gitoan mean ek-ek pankti hoti hai, par lokavishvas se j dit hokar vah kitani suandar ban jati hai. isaka ek udaharan hai-'milan khoan baiyaan pharakean re, baiyaan pharakean re, daras khoan taras raye dooo nain re....' baanhean aur nain ke jo de se pankti mean santulan ka sauandary a gaya hai. pratham arddhapankti mean baanhoan ka ph dakane ka shakun hai aur sattvik kamp bhi. yah deh durlabh hai, bhajan ke bina deh sooni hai, eeshvar hi rachata hai aur mitata hai, karam ka likha koee nahian tal sakata, hans moti chugata hai, prem se hi prabhu milate haian, dan dene se svarg milata hai, kodoan ko dan mean dene se nanhean pati milate haian, bhauji (bhabhi) ka hriday kathor hota hai, baans achchhadan karane se vansh badhata hai, pipal mean baramadev ka vas hai, haradaul ko nimantran dene se vivah mean badha nahian p dati, shuk sandeshavahak hai, mantr se rog ka upachar hota hai...adi n jane kitane lokavishvas lokagitoan ke bhavoan, vicharoan aur kavyatv ko bal dete haian. raee ka udaharan dekhean-

gori, harai n jav, gori harai n jav pipar ke pattan mean devata.
mori chunari ke chhor, mori chunari ke chhor, raja karoandan mean bid gaye.

lokavishvas he ki pipal mean devata ka vas hai. pati kahata hai ki jangal n jao, vahaan pipal mean devata rahate haian. arthath ghar par raho, taki vah prem-kri da kar sake. patni bhi chatur hai. apani chunari karoanda mean ulajhi batakar use pas bulana chahati hai. lokavishvas ka upayog is prakar karane se raee mean kavyatv a gaya hai. punarjanm mean manushy hoange ya nahian, is janm mean manushy ki yoni b de bhagy se mili hai, is lokavishvas ka sahara lekar eesuri kahata hai-'manus honean kai na honean, rajoo bol dev naunean.'

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

bahari k diyaan

• lokavishvas