{"id":4043,"date":"2020-07-03T10:46:06","date_gmt":"2020-07-03T07:46:06","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=4043"},"modified":"2020-07-04T12:24:58","modified_gmt":"2020-07-04T09:24:58","slug":"eski-uygur-turkcesinde-olum-kavrami-ile-ilgili-ifadeler-2","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=4043","title":{"rendered":"Eski Uygur T\u00fcrk\u00e7esinde \u201c\u00d6l\u00fcm\u201d Kavram\u0131 ile \u0130lgili \u0130fadeler"},"content":{"rendered":"
\n
\n
\n
\n
\"\"<\/h5>\n
Do\u00e7. Dr. Hacer Toky\u00fcrek<\/span><\/h5>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\u00d6zet:<\/span><\/p>\n

Budist ve Manihaist Uygur toplumu T\u00fcrk k\u00fclt\u00fcr tarihi a\u00e7\u0131s\u0131ndan \u00f6nemli bir yere sahiptir. Uygurlar, hayatlar\u0131n\u0131 mensup olduklar\u0131 dinler ekseninde olu\u015fturmakla birlikte, bu dinlerde kullan\u0131lan kelimeleri ve ifadeleri de kendi d\u00fcnya g\u00f6r\u00fc\u015fleriyle ba\u011fda\u015ft\u0131rm\u0131\u015flard\u0131r. Burada konu olarak se\u00e7ilen \u00f6l\u00fcm kavram\u0131yla ilgili ifadeler de hem din\u00ee nitelik ta\u015f\u0131makta, hem de Uygur toplumunun d\u00fcnya g\u00f6r\u00fc\u015f\u00fcn\u00fc ortaya koymaktad\u0131r.<\/p>\n

Giri\u015f<\/span><\/p>\n

Uygurlar, tarihte \u00e7e\u015fitli dinleri benimsemi\u015flerdir ki bu dinlerin ba\u015f\u0131nda \u2018Budizm ve Manihaizm gelir. Gerek Budist hac\u0131lar\u0131n ve Manihaist t\u00fcccarlar\u0131n gerekse m\u00fctercimlerin sayesinde toplumda bu dinler yayg\u0131nla\u015fm\u0131\u015ft\u0131r. \u00d6zellikle, Uygur m\u00fctercimleri, bu dinleri yayabilmek amac\u0131yla pek \u00e7ok Budist ve Manihaist eseri kendi toplumuna uygun olarak \u00e7evirmi\u015flerdir.<\/p>\n

Bilindi\u011fi \u00fczere, bir millet, herhangi bir dine mensup oldu\u011fu zaman o dinin etkisinde kal\u0131r ve ya\u015fam\u0131n\u0131 da o dinin ekseninde olu\u015fturur. Uygurlar da Budizm ve Manihaizmin etkisinde kalarak gerek toplumsal gerekse siyasi hayatlar\u0131n\u0131 bu dinlerin \u00e7er\u00e7evesinde \u015fekillendirmi\u015flerdir. B\u00fct\u00fcn bu de\u011fi\u015fim ve etkile\u015fim Uygurlar i\u00e7erisinde do\u011fum, \u00f6l\u00fcm gibi ge\u00e7i\u015f t\u00f6renlerini de etkilemi\u015ftir. Bu nedenle Uygurlarda \u00f6l\u00fcm kavram\u0131, toplumun inan\u00e7 sistemiyle paralellik g\u00f6stermi\u015ftir.<\/p>\n

Bu y\u00fczden, \u00f6ncelikle Budizm ve Manihaizmin \u00f6l\u00fcm kavram\u0131na ili\u015fkin d\u00fc\u015f\u00fcncelerini \u015fu \u015fekilde a\u00e7\u0131klayabiliriz. Budizme g\u00f6re \u00f6l\u00fcm, hi\u00e7bir canl\u0131 i\u00e7in bir son de\u011fildir. Aksine, Karma felsefesine g\u00f6re ruh tekrar tekrar v\u00fccut bulur. \u201cK\u00f6t\u00fc amellerde bulunanlar\u0131n ruhlar\u0131, \u00f6l\u00fcmden sonra k\u00f6t\u00fc karmalar\u0131yla uzun zaman cehennem azab\u0131 g\u00f6r\u00fcrler ve daha sonra da yery\u00fcz\u00fcnde yeni bir v\u00fccutla do\u011farlar. \u0130yi amellerde bulunanlar ise Tanr\u0131lar \u00e2leminde ikamet etme m\u00fck\u00e2fat\u0131n\u0131 kazan\u0131rlar.\u201d (Sar\u0131k\u00e7\u0131o\u011flu 2000: 189). Fakat daha sonra tekrar yery\u00fcz\u00fcne gelerek ba\u015fka v\u00fccutlarda yeniden do\u011farlar. B\u00f6ylece bu \u0131st\u0131rap d\u00f6ng\u00fcs\u00fc s\u00fcr\u00fcp gider. Bu nedenle, bilge ki\u015filer \u201cNirv\u0101na\u201dya ula\u015fmay\u0131 ama\u00e7 edinmi\u015flerdir. Nirv\u0101na, \u201cHinayana Mezhebine g\u00f6re, bu d\u00fcnyadaki \u00fc\u00e7 b\u00fcy\u00fck y\u00fck olan kin, h\u0131rs ve bo\u015f \u00fcmitten kurtulu\u015ftur. Bunu ger\u00e7ekle\u015ftiren kutsal kimse \u00f6l\u00fcm\u00fcyle varl\u0131\u011f\u0131n\u0131 te\u015fekk\u00fcl ettiren sebeplerin b\u00fct\u00fcn \u00e7e\u015fitlerini imha etmi\u015f olur. B\u00f6ylelikle, tekrar v\u00fccut bulma imk\u00e2nlar\u0131n\u0131 ortadan kald\u0131r\u0131rlar.\u201d (Sar\u0131k\u00e7\u0131o\u011flu 2000: 189). Bu durum, Eski Uygur T\u00fcrk\u00e7esi metinlerine de nirvan\u0131g bultukta kin ne\u014b \u00f6l\u00fcm bultukmaz (StabUig\/88\/6d) \u201cNirv\u0101na\u2019y\u0131 bulduktan sonra asla \u00f6l\u00fcm olmaz.\u201d, \u00f6l\u00fcms\u00fcz ot \u00f6\u00e7s\u00fcz \u00fcze \u00f6lmeksiz k\u0131lta\u00e7\u0131 (BT13\/28\/2-4) \u201c\u00d6l\u00fcms\u00fczl\u00fck ilac\u0131 \u00f6\u00e7 almamak \u00fczere \u00f6l\u00fcms\u00fcz k\u0131lacak (Nirv\u0101na\u2019ya ula\u015facakt\u0131r)\u201d \u015feklinde yans\u0131t\u0131lm\u0131\u015ft\u0131r.<\/p>\n

Ayr\u0131ca Budizmin \u201cBenli\u011fin varl\u0131\u011f\u0131na inanmak, kal\u0131c\u0131l\u0131k sapk\u0131nl\u0131\u011f\u0131 i\u00e7ine s\u00fcr\u00fcklenmektir; benli\u011fi ink\u00e2r etmek, \u00f6l\u00fcmle yok olma sapk\u0131nl\u0131\u011f\u0131na d\u00fc\u015fmektir.\u201d (Eliade 2003: 111) s\u00f6z\u00fc maddi varl\u0131\u011f\u0131n yani bedenin bir nihayetinin oldu\u011funu ruhun ise \u00f6l\u00fcms\u00fczl\u00fc\u011f\u00fcn\u00fc anlat\u0131r. Eski Uygur toplumu da v\u00fccudun f\u00e2nili\u011fini et\u2019\u00f6z erser beksiz me\u014b\u00fcs\u00fcz titir (AY\/613\/13-14) \u201cV\u00fccut ise f\u00e2nidir.\u201d s\u00f6z\u00fcyle ifade eder. Buna ra\u011fmen Budist d\u00fc\u015f\u00fcncede, tek f\u00e2ni olmayan ebed\u00ee varl\u0131k Buda\u2019d\u0131r. Budizmde, Buda\u2019n\u0131n \u201cinsani v\u00fccudu, onun hakiki \u015fahsiyetini \u00f6rten tesad\u00fcf\u00ee bir v\u00fccut olarak g\u00f6r\u00fcl\u00fcr. Bu g\u00f6r\u00fcnen v\u00fccut arkas\u0131nda, normal \u00f6l\u00fcml\u00fclerin v\u00fccudundan ayr\u0131, inan\u00e7 g\u00f6z\u00fcyle g\u00f6r\u00fclebilen, anla\u015f\u0131labilen di\u011fer bir varl\u0131\u011f\u0131n oldu\u011fu kabul edilir. Budistler buna, \u2018bozulmayan v\u00fccut, saadet v\u00fccudu\u2019 vs. gibi isimler vermi\u015flerdir.\u201d (Sar\u0131k\u00e7\u0131o\u011flu 2000: 182). Buda, do\u011fum \u00f6l\u00fcm d\u00f6ng\u00fcs\u00fcnden tamamen kurtulmu\u015ftur. Bunu, Uygurlar uzun \u00f6d\u00fcn artamaks\u0131z togmaks\u0131z \u00f6\u00e7meksiz me\u014b\u00fc titir (AY\/55\/21-23) \u201cUzun zaman bozulmayan, do\u011fmayan, s\u00f6nmeyen (\u00f6lmeyen), ebed\u00ee (bir varl\u0131k)t\u0131r.\u201d gibi ifadelerle belirtmi\u015flerdir.<\/p>\n

Yine, Prens Siddh\u0101rta\u2019n\u0131n \u201cm\u00fcritlerine ya\u015fl\u0131l\u0131k, hastal\u0131k ve \u00f6l\u00fcm \u00fczerine d\u00fc\u015f\u00fcne d\u00fc\u015f\u00fcne ya\u015fama sevincini yitirdi\u011fini ve insanl\u0131\u011f\u0131 bu \u00fc\u00e7 k\u00f6t\u00fcl\u00fckten kurtarmaya karar verdi\u011fini\u201d (Eliade 1998: 87) s\u00f6ylemesi Budizmin \u00f6l\u00fcm kar\u015f\u0131s\u0131nda alabilece\u011fi tedbiri g\u00f6sterir ki bu da yukar\u0131da a\u00e7\u0131kland\u0131\u011f\u0131 \u00fczere \u201cNirv\u0101na\u201d ile m\u00fcmk\u00fcnd\u00fcr. Bununla birlikte, Gautama Buda\u2019n\u0131n \u00f6l\u00fcrken Ananda\u2019ya \u201cDo\u011fmu\u015f olan\u0131n \u00f6lmeyece\u011fini mi san\u0131yorsun? Kesinlikle olanaks\u0131z bir \u015fey bu.\u201d (Eliade 2003: 93) demesi, \u00f6l\u00fcm kar\u015f\u0131s\u0131nda canl\u0131n\u0131n yenilgisinin a\u00e7\u0131k bir g\u00f6stergesidir. Bu yenilgiye ra\u011fmen, \u00f6l\u00fcm\u00fc kabullenmek canl\u0131lar i\u00e7in hi\u00e7bir vakit kolay olmam\u0131\u015ft\u0131r. Bu y\u00fczden Uygurlar da \u00f6l\u00fcm\u00fc yars\u0131n\u00e7\u0131g yav\u0131z \u00f6l\u00fcm (BT18\/16\/18) \u201c\u0130\u011fren\u00e7 k\u00f6t\u00fc \u00f6l\u00fcm\u201d, ulug kork\u0131n\u00e7l\u0131g ol \u00f6l\u00fcm (StabUig\/89\/6a) \u201c\u00c7ok korkun\u00e7 \u00f6l\u00fcm.\u201d gibi ifadelerle nitelendirmi\u015flerdir.<\/p>\n

Gnostik bir din olan Manihaizmde \u00f6l\u00fcm kavram\u0131 ise, ruhun beden hapishanesinden kurtulmas\u0131 \u015feklindedir. Gnostiklere g\u00f6re, \u201cilahi \u00e2lemin bir par\u00e7as\u0131 olan ruh \u00f6l\u00fcms\u00fczd\u00fcr. \u00d6l\u00fcm ancak s\u00fcfli olan maddi varl\u0131klara ve insan s\u00f6z konusu oldu\u011fu zaman beden i\u00e7in ge\u00e7erlidir (Sar\u0131k\u00e7\u0131o\u011flu 2000: 128). Mani dininde de Budizmde oldu\u011fu gibi bir tenas\u00fch d\u00fc\u015f\u00fcncesi vard\u0131r. Fakat bu durum Mani dininde s\u0131n\u0131rl\u0131d\u0131r. \u00d6ld\u00fckten sonra iyi olan ruh \u0131\u015f\u0131k \u00e2lemine gider. K\u00f6t\u00fc olan ruh ise \u00f6nce \u00e7e\u015fitli cehennemlerde cezaland\u0131r\u0131l\u0131r, daha sonra ruhu temizlenip kurtuluncaya kadar do\u011far ve \u00f6l\u00fcr.<\/p>\n

Yukar\u0131da da a\u00e7\u0131kland\u0131\u011f\u0131 \u00fczere, din odakl\u0131 bir ya\u015fam felsefesine sahip olan Uygurlar\u0131n \u00f6l\u00fcm kavram\u0131 ile ilgili olu\u015fturduklar\u0131 s\u00f6z varl\u0131\u011f\u0131 Budist ve Manihaist \u00e7evrede \u015fekillenmi\u015ftir. \u201cBir toplumun k\u00fclt\u00fcrel arka plan\u0131n\u0131 ve de\u011ferlerini bilmeden o k\u00fclt\u00fcr ortam\u0131nda yer alan kelimeleri do\u011fru bir \u015fekilde anlamak, yorumlamak ve aktarmak m\u00fcmk\u00fcn de\u011fildir.\u201d (Condon 1998: 47). Bu y\u00fczden, Uygur toplumunu daha iyi ve do\u011fru anlayabilmemiz i\u00e7in kullanm\u0131\u015f olduklar\u0131 kelimeleri daha yak\u0131ndan bilmemiz son derece \u00f6nemlidir. \u00c7\u00fcnk\u00fc kelimeler hem k\u00fclt\u00fcr etkile\u015fiminden ve birikiminden hem de ya\u015fam tarz\u0131ndan ortaya \u00e7\u0131kar. Uygurlar da \u00f6l\u00fcm kavram\u0131 ile ilgili ifadelerde hem do\u011frudan s\u00f6yleme yolunu se\u00e7mi\u015f hem de \u00e7e\u015fitli benzetme ve metaforlardan faydalanm\u0131\u015flard\u0131r. Her ne kadar, burada as\u0131l amac\u0131m\u0131z, Eski Uygur toplumundaki \u00f6l\u00fcm kavram\u0131 ile ilgili ifadeleri belirtmek olsa da gerekli g\u00f6r\u00fclen yerlerde anlam bilimsel a\u00e7\u0131klamalara da yer verilecektir. \u00c7\u00fcnk\u00fc \u00f6l\u00fcm kavram\u0131 ile ilgili olu\u015fturulan ifadelerin baz\u0131lar\u0131nda metaforik ve benzetmeye dayal\u0131 s\u00f6yleyi\u015fler bulunmaktad\u0131r. Bu y\u00fczden metafor ve benzetme konusuna k\u0131saca de\u011finece\u011fiz.<\/p>\n

\u201cMetafor, bir kavram\u0131n bir ba\u015fka kavramla alg\u0131lanma ifadesi olarak s\u00f6ylenmesidir, bu iki kavram aras\u0131nda benzerlik ve ba\u011f mevcuttur.\u201d (Lakoff 1987:219) Metafor ki\u015finin d\u00fcnyay\u0131 alg\u0131lay\u0131\u015f \u015feklidir yani ki\u015fi olaylar\u0131 ve nesneleri kendi alg\u0131lad\u0131\u011f\u0131 \u015fekilde ifade eder. Ayr\u0131ca insanlar daha basit ya da can s\u0131k\u0131c\u0131 bir nesne ya da olay\u0131 \u201cbasit\u00e7e s\u00f6ylemek yerine yer edecek, iz b\u0131rakacak, belirli bir etkiye yol a\u00e7acak \u015fekilde s\u00f6ylemeyi\u201d (Porzig 1995: 88) ama\u00e7 edinmi\u015flerdir. B\u00f6ylece metaforik s\u00f6yleyi\u015fler dilde her zaman var olmu\u015ftur. Metaforik ifadelerin her zaman var olmas\u0131n\u0131n nedeni de ki\u015finin d\u00fcnyay\u0131 alg\u0131lama yollar\u0131 olan benzetme ve kar\u015f\u0131la\u015ft\u0131rmalardan yararlanmalar\u0131d\u0131r. K\u0131saca, \u201cMetaforun yolu, benzerlik ve kar\u015f\u0131tl\u0131\u011fa uzanan yarat\u0131c\u0131 \u00e7a\u011fr\u0131\u015f\u0131mdan ge\u00e7mektedir.\u201d (Jakopson 1979: 54) diyebiliriz.<\/p>\n

Benzetme ise \u201cbir nesnenin niteli\u011fini, bir eylemin \u00f6zelli\u011fini daha iyi anlatabilmek, canland\u0131rabilmek i\u00e7in bir ba\u015fka nesneden, bir ba\u015fka eylemden yararlanarak, onu an\u0131msatma yoluyla ger\u00e7ekle\u015ftirmektir.\u201d (Aksan 1999a: 61). \u00d6l\u00fcm ile ilgili ifadeleri \u015f\u00f6yle s\u0131ralayabiliriz.<\/p>\n

\u00d6l\u00fcm Alametleri ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

D\u0131\u015f Unsurlar\u0131n Yok Olmas\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

D\u0131\u015f unsurlar Sanskrit\u00e7e \u201cr\u016bpa\u201d olarak adland\u0131r\u0131l\u0131r ve bu konuda \u00e7e\u015fitli s\u0131n\u0131fland\u0131rmalar yap\u0131l\u0131r. Bunlardan biri de on d\u00f6rt r\u016bpa\u2019d\u0131r. On d\u00f6rt r\u016bpa; be\u015f duyu organ\u0131 (g\u00f6z, kulak, burun, dil ve v\u00fccut), be\u015f duyu (g\u00f6rme, i\u015fitme, koklama, tatma ve dokunma) ve d\u00f6rt element (toprak, su, ate\u015f ve hava) \u015feklinde s\u0131ralan\u0131r. Bunlar\u0131n yok olmas\u0131 sonucunda canl\u0131 maddi olarak \u00f6l\u00fcr.<\/p>\n

Alt\u0131 Duyunun Yok Olmas\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Alt\u0131 duyunun yok olmas\u0131n\u0131 ifade eder. G\u00f6z\u00fcn g\u00f6rme, kula\u011f\u0131n i\u015fitme, dilin tatma, burnun koklama, tenin dokunma ve bilincin alg\u0131lama kuvvetinin yok oldu\u011funu belirtir. Alt\u0131 duyunun yok olmas\u0131 \u00f6l\u00fcm\u00fcn en \u00f6nemli belirtilerindendir. \u00c7\u00fcnk\u00fc canl\u0131y\u0131 var eden as\u0131l unsur bu alt\u0131 duyu organ\u0131d\u0131r. Bunlar\u0131n i\u015flevlerini kaybetmesi de canl\u0131n\u0131n yok olmas\u0131 anlam\u0131ndad\u0131r. Bu durum, canl\u0131n\u0131n \u00f6l\u00fcme yakla\u015fmas\u0131n\u0131n ilk ad\u0131m\u0131d\u0131r. Bunu alt\u0131 ka\u00e7\u0131g tetr\u00fclmekintin t\u00f6rt mahabut \u00fcze b\u00fctmi\u015f et\u2019\u00f6zini\u014b yok\u0131n bilip ol \u00f6dte k\u00f6vd\u00fc\u014bin k\u00f6r\u00fcp \u00f6lmi\u015fin bilir (Totenbuch\/1261-1264) \u201cAlt\u0131 duyunun hainli\u011finden ve d\u00f6rt elementin t\u00fckenmesinden dolay\u0131 v\u00fccudunun yok olaca\u011f\u0131n\u0131 anlay\u0131p o zaman bedenini g\u00f6r\u00fcr ve \u00f6ld\u00fc\u011f\u00fcn\u00fc bilir.\u201d \u015feklindeki \u00f6rnekle a\u00e7\u0131klayabiliriz.<\/p>\n

alku indrika t\u00fckellig erser k\u00f6z kulgakta ulat\u0131larka t\u00fckellig bolur (Totenbuch\/83-85) \u201cB\u00fct\u00fcn duyu organlar\u0131 tamamland\u0131ysa (t\u00fckendiyse) g\u00f6z, kulak ve di\u011ferleri de t\u00fckenir.\u201d<\/p>\n

\u00d6\u014b \u00fcnke si\u014b-: G\u00f6rme kuvvetinin t\u00fckendi\u011fini ifade eder. Bu durum, \u00f6l\u00fcm belirtisinin en \u00f6nemlisi olarak g\u00f6sterilebilir. \u00c7\u00fcnk\u00fc \u00f6lecek ki\u015finin ilk olarak g\u00f6z\u00fcndeki parlakl\u0131k gider ve g\u00f6z art\u0131k donukla\u015f\u0131r.<\/p>\n

\u00f6\u014b \u00fcnke si\u014bmi\u015f \u00f6dte k\u00f6z \u00fcze yin\u00e7ke \u00f6\u014b k\u00f6r\u00fcr\u2026-ig k\u00f6r\u00fc umaz (Totenbuch\/38-39) \u201cRenk sese batt\u0131\u011f\u0131 zaman g\u00f6z \u00fczerinde ince renk g\u00f6r\u00fcr\u2026 -i g\u00f6remez.\u201d<\/p>\n

\u00f6\u014b \u00fcnke si\u014bmi\u015f belg\u00fc bolm\u0131\u015fta ad\u0131rtl\u0131g \u00f6l\u00fcm belg\u00fc bolm\u0131\u015f\u0131n bilip (Totenbuch\/133-135) \u201cRenk sese batma belirtisi oldu\u011funda kesin \u00f6l\u00fcm alameti oldu\u011funu bilip.\u201d<\/p>\n

\u00dcn y\u0131dka si\u014b-: \u0130\u015fitme duyusunun yok olmas\u0131n\u0131 g\u00f6sterir.<\/p>\n

\u00fcn y\u0131dka si\u014bmi\u015fte burun y\u0131d tuymaz (Totenbuch\/39-40) \u201cSes kokuya batt\u0131\u011f\u0131nda burun koku almaz.\u201d<\/p>\n

Y\u0131d tat\u0131gka si\u014b-: Koklama duyusunun t\u00fckendi\u011fini belirtir. y\u0131d tat\u0131gka si\u014bmi\u015fte (Totenbuch\/150-151) \u201cKoku tada batt\u0131\u011f\u0131nda.\u201d<\/p>\n

Tat\u0131g b\u00f6ritigke si\u014b-: Tat alma duyusunun yok oldu\u011funu ifade eder.<\/p>\n

tat\u0131g b\u00f6ritigke si\u014bmi\u015fte til tat\u0131g tuymaz (Totenbuch\/40-41) \u201cTat temasa batt\u0131\u011f\u0131nda dil tat almaz.\u201d<\/p>\n

B\u00f6rt\u00fcg t\u00f6rt mahabudka si\u014b-: Dokunma duyusunun yok olmas\u0131na i\u015faret eder. Dokunma kuvvetinin ortadan kalkmas\u0131ndan sonra d\u00f6rt elementin s\u0131rayla yok olmas\u0131 s\u00f6z konusudur.<\/p>\n

b\u00f6rt\u00fcg t\u00f6rt mahabutka si\u014bmi\u015fte (Totenbuch\/155-156) \u201cTemas d\u00f6rt elemente batt\u0131\u011f\u0131nda.\u201d<\/p>\n

D\u00f6rt Elementin ya da D\u0131\u015f Unsurun Yok Olmas\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Alt\u0131 duyunun yok olmas\u0131 sonucu, d\u00f6rt elementin ya da d\u0131\u015f taraftaki d\u00f6rt unsurun yok olmas\u0131 ortaya \u00e7\u0131kar. B\u00fct\u00fcn her \u015feyde mevcut olan d\u00f6rt element Sanskrit\u00e7e \u201cmah\u0101bh\u016bta\u201d \u015feklinde ifade edilir. D\u00f6rt element bilindi\u011fi gibi toprak, su, ate\u015f ve havad\u0131r. Bunlar d\u00fcnyay\u0131 olu\u015fturan elementlerdir ki canl\u0131 da bir d\u00fcnya oldu\u011funa g\u00f6re bu d\u00f6rt element canl\u0131n\u0131n fiziksel v\u00fccudunu i\u015faret eder. Toprak canl\u0131n\u0131n kat\u0131 k\u0131sm\u0131n\u0131, su canl\u0131da bulunan s\u0131v\u0131y\u0131, ate\u015f canl\u0131daki \u0131s\u0131y\u0131, hava da canl\u0131daki hareketi ya da nefesi ifade eder. Bu d\u00f6rt elementin uyumsuzlu\u011fu sonucunda d\u00f6rt y\u00fcz k\u0131rk rahats\u0131zl\u0131k ortaya \u00e7\u0131kar. Bunlar\u0131n v\u00fccuttan ayr\u0131lmas\u0131 ise canl\u0131n\u0131n \u00f6l\u00fcm\u00fcne neden olur yani fiziksel v\u00fccudun anlam\u0131na gelir.<\/p>\n

t\u00f6rt mahabudlar iyin kezig\u00e7e si\u014ber (Totenbuch\/41) \u201cD\u00f6rt element s\u0131rayla batar.\u201d<\/p>\n

ta\u015ft\u0131n s\u0131\u014bark\u0131 t\u00f6rt belg\u00fcler (Totenbuch\/260) \u201cD\u0131\u015f taraftaki d\u00f6rt alamet.\u201d<\/p>\n

Yir mahabud suvka si\u014b-\/yir suvka si\u014b-: Budist d\u00fc\u015f\u00fcnceye g\u00f6re toprak suyu yok eder. Bu durum da insan v\u00fccudunun bitkin d\u00fc\u015fmesini ve a\u011f\u0131rla\u015fmas\u0131n\u0131 ifade eder.<\/p>\n

yir mahabut suvka si\u014bmek \u00fcze et\u2019\u00f6zi naru ber\u00fc \u0131rgalur teprey\u00fcr i\u00e7tin s\u0131\u014bar t\u00fct\u00fcn t\u00fctney\u00fcr teg ir\u00fc belg\u00fc bolur (Totenbuch\/260-263) \u201cToprak elementinin suya batmas\u0131 \u00fczerine v\u00fccut bir o tarafa bir bu tarafa sallan\u0131r, i\u00e7 tarafta duman t\u00fct\u00fcyor gibi belirti olur. \u201d<\/p>\n

yir suvka si\u014bmi\u015fte et\u2019\u00f6z suvka ta\u015f kemi\u015fmi\u015f teg ag\u0131r bolur ba\u015f\u0131 \u00f6r\u00fc k\u00f6t\u00fcrser san\u00e7ar (Totenbuch\/42-43) \u201cToprak suya batt\u0131\u011f\u0131nda v\u00fccut suya ta\u015f d\u00fc\u015fm\u00fc\u015f gibi a\u011f\u0131r olur. Ba\u015f\u0131n\u0131 yukar\u0131 kald\u0131rsa, (ba\u015f\u0131) a\u011fr\u0131r.\u201d<\/p>\n

Suv mahabud ootka si\u014b-\/suv ootka si\u014b-: Yine, su elementi ate\u015fi yok eder. Bunun da canl\u0131 v\u00fccuduna etkisi a\u011fz\u0131n ve dilin kurumas\u0131 \u015feklindedir. Ayr\u0131ca \u00f6l\u00fcm s\u0131ras\u0131nda v\u00fccudun \u00e7e\u015fitli yerlerinden sar\u0131 su akt\u0131\u011f\u0131 da belirtilmektedir.<\/p>\n

suv mahabud ootka si\u014bmek \u00fcze til ag\u0131z kurup tilte kara \u00e7\u0131z\u0131g bolur i\u00e7tin s\u0131\u014bar sak\u0131g teg ir\u00fc belg\u00fc bolur (Totenbuch\/263-265) \u201cSu elementinin ate\u015fe batmas\u0131 \u00fczerine dil ve a\u011f\u0131z kuruyup dilde kara \u00e7izgi olur, i\u00e7 tarafta serap gibi belirti olu\u015fur.\u201d<\/p>\n

suv ootka si\u014bmi\u015fte ag\u0131z burun kur\u0131yur birerte bur\u0131nt\u0131n ag\u0131zt\u0131n suv akar tamgak kur\u0131yur (Totenbuch\/43-45) \u201cSu ate\u015fe batt\u0131\u011f\u0131nda a\u011f\u0131z ve burun kurur ve burundan ve a\u011f\u0131zdan su akar, damak kurur.\u201d<\/p>\n

Oot yilke si\u014b-: Ate\u015f de havay\u0131 yok eder. Burada da v\u00fccut \u0131s\u0131s\u0131n\u0131n yava\u015f yava\u015f ayaktan ba\u015flayarak yok olmas\u0131 belirtilir.<\/p>\n

oot yilke si\u014bmek \u00fcze adak uul\u0131nd\u0131n yokaru isig t\u00f6zi barmak \u00fcze i\u00e7tin s\u0131\u014bar kadyod kurtn\u0131\u014b yaruk\u0131 teg ir\u00fc belg\u00fc bolur (Totenbuch\/265-268) \u201cAte\u015fin r\u00fczg\u00e2ra batmas\u0131 \u00fczerine ayak taban\u0131ndan yukar\u0131ya do\u011fru s\u0131cakl\u0131k gider ve i\u00e7 tarafta ate\u015f b\u00f6ce\u011finin \u0131\u015f\u0131\u011f\u0131 gibi belirti olur.\u201d<\/p>\n

oot yiilke si\u014bmi\u015fte elig adak sog\u0131\u015fur (Totenbuch\/45-46) \u201cAte\u015f r\u00fczg\u00e2ra batt\u0131\u011f\u0131 zaman el ve ayak so\u011fur.\u201d<\/p>\n

Yil mahabud biligke si\u014b-\/yiil biligke si\u014b-: Hava elementi de \u015fuuru yok eder. Burada, ki\u015fi koma h\u00e2lindedir ve son anlar\u0131n\u0131 ya\u015famaktad\u0131r. Bundan sonra nefes kesilir ve can \u00e7\u0131kar, art\u0131k madd\u00ee v\u00fccut \u00f6lm\u00fc\u015ft\u00fcr. Daha sonra g\u00f6n\u00fcl devreye girer.<\/p>\n

yiil biligke si\u014bmek \u00fcze t\u0131\u0131n \u00fcz\u00fcl\u00fcp i\u00e7tin s\u0131\u014bar yula teg ir\u00fc belg\u00fc bolur (Totenbuch\/269-270) \u201cR\u00fczg\u00e2r\u0131n bilgiye batmas\u0131 \u00fczerine nefes kesilir ve i\u00e7 tarafta me\u015fale gibi belirti olur.\u201d<\/p>\n

yiil biligke si\u014bmi\u015fte k\u00f6zi alar\u0131p uz\u0131n t\u0131\u0131n al\u0131p elig adak tebin\u00fcr (Totenbuch\/46-47) \u201cR\u00fczg\u00e2r bilgiye batt\u0131\u011f\u0131 zaman (canl\u0131n\u0131n) g\u00f6z\u00fc d\u00f6ner ve (canl\u0131) uzun nefes al\u0131r, eli ve aya\u011f\u0131 \u00e7\u0131rp\u0131n\u0131r.\u201d<\/p>\n

yiil biligke si\u014bmi\u015f \u00f6dte (Totenbuch\/156) \u201cR\u00fczg\u00e2r bilgiye batt\u0131\u011f\u0131 zaman.\u201d<\/p>\n

\u0130\u00e7 Unsurlar\u0131n Yok Olmas\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

D\u0131\u015f taraftaki belirtilerin ger\u00e7ekle\u015fmesi \u00fczerine art\u0131k i\u00e7 taraftaki unsurlar ortaya \u00e7\u0131kar ki bunlar da d\u00f6rt \u015fekildedir. Bu durum, ta\u015ft\u0131nk\u0131 t\u0131n\u0131 \u00fcz\u00fcl\u00fcr i\u00e7tinki t\u0131n \u00fcz\u00fclmey\u00fck \u00f6dte (Totenbuch\/49-50) \u201cD\u0131\u015far\u0131daki nefesi kesilip i\u00e7erdeki nefesi kesilmedi\u011fi zaman\u201d \u015feklinde ifade edilebilir. Bilindi\u011fi \u00fczere \u00f6l\u00fcm Nirv\u0101na\u2019ya ula\u015fma yollar\u0131ndan birisidir. Canl\u0131 i\u00e7in d\u0131\u015f taraftaki unsurlar\u0131n tamam\u0131n\u0131n yok olmas\u0131 sonucunda art\u0131k i\u00e7 taraftaki alametler ortaya \u00e7\u0131kar. Bu alametler \u00f6ncelikle canl\u0131da bulunan ihtiraslar\u0131n ve k\u00f6t\u00fcl\u00fcklerin ortadan kalkmas\u0131 \u015feklindedir. Daha sonra ise canl\u0131da bulunan b\u00fct\u00fcn g\u00f6n\u00fcllerin yok olmas\u0131 ve canl\u0131n\u0131n sonsuz mutlulu\u011fa yani Nirv\u0101na\u2019ya ula\u015fmas\u0131d\u0131r. Nirv\u0101na\u2019n\u0131n en b\u00fcy\u00fck amac\u0131 tekrar d\u00fcnyaya gelmemektir. Fakat bunu beceremeyen canl\u0131lara yeniden do\u011fum yollar\u0131 a\u00e7\u0131l\u0131r.
\ni\u00e7tinki t\u00f6rt t\u00f6rl\u00fcg ir\u00fc belg\u00fcler (Totenbuch\/271) \u201c\u0130\u00e7erdeki d\u00f6rt t\u00fcrl\u00fc alamet.\u201d<\/p>\n

Bilig k\u00f6\u014b\u00fclke si\u014b-\/bilig in\u00e7ke si\u014b-: \u015euurun yok oldu\u011funu ve s\u00fck\u00fbnetin art\u0131k ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 ifade eder. Burada alt\u0131nc\u0131 duyu olan bilin\u00e7 g\u00f6nle batar ve b\u00f6ylece canl\u0131da bulunan ihtiraslar ve k\u00f6t\u00fcl\u00fckler ortadan kalkar. Bu zamanda, d\u00f6rt an oldu\u011fu ve burada da d\u00f6rt bilginin ortaya \u00e7\u0131kt\u0131\u011f\u0131 belirtilir.<\/p>\n

bilig k\u00f6\u014b\u00fclke si\u014bmek \u00fcze i\u00e7tin s\u0131\u014bar yaruk ya\u015fuk bolur (Totenbuch\/271-273) \u201cBilgi g\u00f6nle batmak \u00fczere i\u00e7 tarafta ayd\u0131nl\u0131k olur.\u201d<\/p>\n

bilig in\u00e7ke si\u014bmi\u015fte t\u00f6rt k\u015fanta t\u00f6rt bilge bilig yaruyur (Totenbuch\/47-48) \u201cBilin\u00e7 s\u00fck\u00fbnete batt\u0131\u011f\u0131nda d\u00f6rt zamanda d\u00f6rt bilgi parlar.\u201d<\/p>\n

K\u00f6rg\u00fcl\u00fcg k\u00fc\u00e7l\u00fcg bilge bilig: D\u0131\u015far\u0131daki nefesin kesildi\u011fi, i\u00e7erdeki nefesin ise hen\u00fcz kesilmedi\u011fi an\u0131 ifade eder. Buras\u0131 bilinci kaybetme a\u015famas\u0131d\u0131r.<\/p>\n

ba\u015ft\u0131nk\u0131 k\u015fanta k\u00f6rg\u00fcl\u00fcg k\u00fc\u00e7l\u00fcg bilge bilig yaruyur ta\u015ft\u0131n s\u0131\u014bar k\u00f6rser kar yagm\u0131\u015f teg y\u00fcr\u00fc\u014b k\u00f6z\u00fcn\u00fcr i\u00e7tin s\u0131\u014bar k\u00f6rser t\u00fct\u00fcn teg k\u00f6z\u00fcn\u00fcr (Totenbuch\/50-53) \u201cBa\u015ftaki zamanda g\u00f6r\u00fcnen g\u00fc\u00e7l\u00fc bilgi parlar, d\u0131\u015f taraftan baksa kar ya\u011fm\u0131\u015f gibi beyaz g\u00f6z\u00fck\u00fcr, i\u00e7 taraftan baksa duman gibi g\u00f6z\u00fck\u00fcr.\u201d<\/p>\n

Ki\u014b\u00fcr\u00fclmeklig bilge bilig: \u00d6l\u00fcm an\u0131nda g\u00f6rm\u00fc\u015f oldu\u011fu parlakl\u0131klar\u0131n birle\u015fti\u011fi and\u0131r. Burada \u00f6fke tamam\u0131yla t\u00fckenir.<\/p>\n

ikinti k\u015fanta ki\u014b\u00fcr\u00fclmeklig bilge bilig yaruyur ta\u015ft\u0131n s\u0131\u014bar k\u00f6rser k\u00fcn tugm\u0131\u015f teg k\u0131z\u0131l k\u00f6z\u00fcn\u00fcr i\u00e7tin s\u0131\u014bar k\u00f6rser kadyod kurtn\u0131\u014b yaruk\u0131 teg azkya yaruk k\u00f6z\u00fcn\u00fcr (Totenbuch\/53-56) \u201c\u0130kinci zamanda geni\u015fletilmi\u015f bilgi parlar, d\u0131\u015far\u0131 taraftan baksa g\u00fcne\u015f do\u011fmu\u015f gibi k\u0131z\u0131l g\u00f6z\u00fck\u00fcr, i\u00e7 taraftan baksa ate\u015f b\u00f6ce\u011finin \u0131\u015f\u0131\u011f\u0131 gibi \u00e7ok az \u0131\u015f\u0131k g\u00f6z\u00fck\u00fcr.\u201d<\/p>\n

Bilge bilig bolmak: Ayd\u0131nl\u0131\u011fa do\u011frudan do\u011fruya ula\u015f\u0131ld\u0131\u011f\u0131 and\u0131r. Burada arzu ve h\u0131rs yok olur.<\/p>\n

\u00fc\u00e7\u00fcn\u00e7 k\u015fanta bilge bilig bolmak\u0131 yaruyur ta\u015ft\u0131n s\u0131\u014bar k\u00f6rser a\u014bar kara\u014bu k\u00f6z\u00fcn\u00fcr i\u00e7tin s\u0131\u014bar k\u00f6rser yula yaruk\u0131\u00e7a ozak\u0131t\u0131n k\u00f6\u014b\u00fcl ulug yaruyur (Totenbuch\/57-59) \u201c\u00dc\u00e7\u00fcnc\u00fc zamanda bilgili olmak parlar, d\u0131\u015f taraftan baksa karanl\u0131k g\u00f6z\u00fck\u00fcr, i\u00e7 taraftan baksa me\u015fale \u0131\u015f\u0131\u011f\u0131 gibi \u00f6nceden g\u00f6n\u00fcl b\u00fcy\u00fck parlar.\u201d<\/p>\n

Bilge bilig yak\u0131n bolmak: Temiz ayd\u0131nl\u0131\u011fa do\u011frudan do\u011fruya ula\u015fmay\u0131 ifade eder ve burada cehalet yok olur.<\/p>\n

t\u00f6rt\u00fcn\u00e7 k\u015fanta bilge bilig yak\u0131n bolmak\u0131 yaruyur ta\u015ft\u0131n s\u0131\u014bar k\u00f6rser ta\u014b sar\u0131g\u0131ndak\u0131 yaruk teg k\u00f6z\u00fcn\u00fcr i\u00e7tin s\u0131\u014bar k\u00f6rser yaruk erip sak\u0131n\u00e7s\u0131z t\u00f6zl\u00fcg bolup k\u00f6k kal\u0131gtak\u0131 bul\u0131t a\u00e7\u0131lm\u0131\u015f teg yaruyur (Totenbuch\/60-64) \u201cD\u00f6rd\u00fcnc\u00fc zamanda bilgiye yak\u0131n olmas\u0131 parlar d\u0131\u015f taraftan baksa tan sar\u0131l\u0131\u011f\u0131ndaki \u0131\u015f\u0131k gibi g\u00f6z\u00fck\u00fcr, i\u00e7 taraftan baksa \u0131\u015f\u0131k ula\u015f\u0131p d\u00fc\u015f\u00fcncesiz esasl\u0131 olup g\u00f6ky\u00fcz\u00fcndeki bulut a\u00e7\u0131lm\u0131\u015f gibi parlar.\u201d<\/p>\n

K\u00f6\u014bg\u00fcl in\u00e7ke k\u00f6\u014b\u00fclke si\u014b-: S\u00fck\u00fbnetin daha da derinle\u015fti\u011fini g\u00f6sterir. G\u00f6nl\u00fcn yok oldu\u011funu ifade eder.<\/p>\n

k\u00f6\u014b\u00fcl in\u00e7ke k\u00f6\u014b\u00fclke si\u014bmek \u00fcze i\u00e7tin s\u0131\u014bar yivli k\u00f6men teg ir\u00fc belg\u00fc bolur (Totenbuch\/273-274) \u201cG\u00f6n\u00fcl ince g\u00f6nle batmak \u00fczere i\u00e7 tarafta sihir gibi belirti olur.\u201d<\/p>\n

\u0130n\u00e7ke k\u00f6\u014b\u00fcl tugmaks\u0131z k\u00f6\u014b\u00fclke si\u014b-: S\u00fck\u00fbnet sayesinde yeniden do\u011fu\u015fun olmayaca\u011f\u0131 ifade edilir. \u0130nce g\u00f6nl\u00fcn yok oldu\u011fu belirtilir.<\/p>\n

in\u00e7ke k\u00f6\u014b\u00fcl tugmaks\u0131z k\u00f6\u014b\u00fclke si\u014bmek \u00fcze kurug tugmaks\u0131z\u0131g azkya tengin\u00e7e k\u00f6r\u00fcr (Totenbuch\/274-276) \u201c\u0130nce g\u00f6n\u00fcl do\u011fmayan g\u00f6nle batmak \u00fczere do\u011fmamay\u0131 az\u0131c\u0131k dengince g\u00f6r\u00fcr.\u201d<\/p>\n

Tugmaks\u0131z k\u00f6\u014b\u00fcl yaruk ya\u015fuk k\u00f6\u014b\u00fclke si\u014b-: Burada canl\u0131 t\u00fcm s\u0131navlar\u0131 ge\u00e7erse tam ayd\u0131nl\u0131\u011fa yani Nirv\u0101na\u2019ya ula\u015f\u0131r. B\u00f6ylece d\u00fcnyaya bir daha gelmez.<\/p>\n

tugmaks\u0131z k\u00f6\u014b\u00fcl yaruk ya\u015fuk k\u00f6\u014b\u00fclke si\u014bmek \u00fcze anta basa ka\u014b\u0131n t\u00fcz t\u00f6p\u00fcdeki bir ak tam\u0131r bodi k\u00f6\u014b\u00fcll\u00fcg tigli \u00f6gni\u014b kindik alt\u0131nk\u0131 bir tam\u0131r k\u0131z\u0131l tigli ikeg\u00fc bilig birle y\u00fcrekdeki abaduti tam\u0131rn\u0131\u014b i\u00e7inde y\u0131g\u0131lmak \u00fcze ol \u00f6dte ilinmeksiz yap\u015f\u0131nmaks\u0131z teg\u015filmeksiz nomlug et\u2019\u00f6z kent\u00fcn tugar (Totenbuch\/276-283) \u201cDo\u011fmayan g\u00f6n\u00fcl ayd\u0131nl\u0131k g\u00f6nle batmak \u00fczere ondan sonra baban\u0131n d\u00fcz tepesindeki bir beyaz damar Buda g\u00f6n\u00fcll\u00fc su (ile) annenin g\u00f6bek alt\u0131ndaki bir damar k\u0131z\u0131l su, ikisi bilgi ile y\u00fcrekteki Avadh\u016bt\u012b damar\u0131n i\u00e7inde toplanmak \u00fczere o zaman ba\u011flanmayan de\u011fi\u015fmeyen dharmakaya kendili\u011finden do\u011far.\u201d<\/p>\n

\u00d6l\u00fcm An\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span>
\nCanl\u0131lar\u0131n Kendi Vadeleri ile \u00d6lmesini Belirten \u0130fadeler<\/strong><\/span><\/p>\n

\u00d6l\u00fcm; canl\u0131n\u0131n kendi v\u00fccudundan vazge\u00e7ip di\u011fer canl\u0131lar i\u00e7in bedenini feda etmesidir.<\/p>\n

Et\u2019\u00f6zin bu\u015f\u0131 bir-: Burada bu\u015f\u0131 bir- ifadesi \u00f6nemlidir. Buda, insanl\u0131k veya di\u011fer canl\u0131lar i\u00e7in fedak\u00e2r olan insanlar sadaka verir. Sadaka \u00f6zellikle Budizmin en \u00f6nemli t\u00f6renlerinden biridir. Fakat burada v\u00fccudun sadaka olarak verilmesi ilgi \u00e7ekicidir. Bu durumu da, Burkanc\u0131l\u0131\u011f\u0131n Mahayana mezhebi ile a\u00e7\u0131klayabiliriz. \u201cB\u00fcy\u00fck sal ya da araba\u201d manas\u0131na gelen Mahayana mezhebi, Buda olmaktan vazge\u00e7en ve hayatlar\u0131n\u0131 Bodhisattva olarak devam ettiren ki\u015filerle doludur. Bunlar\u0131n en b\u00fcy\u00fck amac\u0131 canl\u0131lar\u0131 kurtarmakt\u0131r. \u0130\u015fte, b\u00f6yle b\u00fcy\u00fck bir gaye i\u00e7in m\u00fccadele eden Bodhisattvalar v\u00fccutlar\u0131n\u0131 da canl\u0131lar\u0131n hayatta kalmalar\u0131 maksad\u0131yla feda edebilirler. Et\u2019\u00f6z bu\u015f\u0131 ifadesi \u201cv\u00fccut sadakas\u0131\u201d manas\u0131nda kullan\u0131lmaktad\u0131r. V\u00fccudunu sadaka olarak veren ki\u015fi de elbette \u00f6lecektir. Et\u2019\u00f6zin bu\u015f\u0131 bir- ifadesi do\u011frudan olmasa da dolayl\u0131 olarak \u00f6l\u00fcm\u00fc belirtmektedir.<\/p>\n

ka\u00e7an bod\u0131satavn\u0131\u014b et\u2019\u00f6zin bu\u015f\u0131 birmi\u015f yir orunka tegdiler erser (AY\/625\/7-9) \u201cBodhisattvan\u0131n v\u00fccudunu sadaka verdi\u011fi yere vard\u0131klar\u0131nda.\u201d<\/p>\n

Idala-\/tit-\/tit- \u0131dala-: Yukar\u0131da belirtildi\u011fi \u00fczere \u201cv\u00fccut sadakas\u0131\u201d Mahayana mezhebi i\u00e7in \u00f6nemli bir sadaka t\u00fcr\u00fcd\u00fcr. \u00d6zellikle, A\u00e7 Pars hik\u00e2yesinde Prens Mahasattva kendi bedenini a\u00e7 parsa sunarken \u0131dala- fiilini kullan\u0131r. \u0131dala- fiili \u201cfeda etmek\u201d anlam\u0131ndad\u0131r.<\/p>\n

et\u2019\u00f6z\u00fc\u014b\u00fczni \u0131dalap emgekdin tartmakl\u0131g buyan\u0131\u014b\u0131z (AY\/618\/1-2) \u201cV\u00fccudunuzu feda edip, \u0131st\u0131raptan kurtulma sevab\u0131n\u0131z.\u201d<\/p>\n

Bu ifadenin yan\u0131 s\u0131ra, yine A\u00e7 Pars hik\u00e2yesinde \u0131dala-\/tit- ikileme olu\u015fturacak bi\u00e7imde \u201cba\u011f\u0131\u015flamak, sunmak\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r.<\/p>\n

\u00f6z et\u2019\u00f6zlerin titip \u0131dalap t\u0131nl\u0131glarka as\u0131g tusu k\u0131lurlar tip tidi (AY\/611\/18-20) \u201cKendi v\u00fccutlar\u0131n\u0131 feda edip, canl\u0131lara fayda sa\u011flarlar, diye s\u00f6yledi.\u201d
\net\u2019\u00f6z\u00fcmin isig \u00f6z\u00fcmin titg\u00fcl\u00fck \u0131dalaguluk \u00f6d kolu (AY\/612\/21-22) \u201cV\u00fccudumu, can\u0131m\u0131 feda edece\u011fim zaman.\u201d Ayr\u0131ca tit- fiili \u201cterk etmek\u201d anlam\u0131nda da kullan\u0131lmaktad\u0131r ve et\u2019\u00f6z tit- ifadesi de ruhun bedeni terk etmesi anlam\u0131ndad\u0131r.
\nbo et\u2019\u00f6z\u00fcmin titd\u00fckde olarn\u0131ng aras\u0131nta tugay\u0131n (TezcanHt\/693-694) \u201cBu v\u00fccudumu terk ettikten sonra onlar\u0131n (tanr\u0131lar\u0131n) aras\u0131nda do\u011fay\u0131m.\u201d
\n\u00d6l\u00fcm; ruhun ve bedenin zay\u0131f d\u00fc\u015fmesi sonucu ruhun kesilmesi ve canl\u0131n\u0131n bir a\u011fa\u00e7 gibi devrilmesi h\u00e2lidir.<\/p>\n

\u0130sig t\u0131n\u0131 kesilip \u0131 \u0131ga\u00e7 teg kam\u0131l-: Bir canl\u0131n\u0131n hastalanmas\u0131, hem bedeninin hem de ruhunun zay\u0131f d\u00fc\u015fmesi sonucunu do\u011furur. Bedenin zay\u0131f d\u00fc\u015fmesi de nefesin yani can\u0131n art\u0131k v\u00fccuttan \u00e7ekilmeye ba\u015flamas\u0131 h\u00e2lidir. Bilindi\u011fi \u00fczere
\nisig t\u0131n \u201ccan, nefes\u201d hatta \u201cses\u201d gibi manalara gelmektedir ki bir canl\u0131n\u0131n \u00f6lmesinin en \u00f6nemli g\u00f6stergesi nefesinin kesilmesi ve sesinin art\u0131k \u00e7\u0131kmamas\u0131d\u0131r. Burada, isig t\u0131n ile kes- eylemi birle\u015ferek kal\u0131pla\u015fm\u0131\u015f ve somutla\u015fm\u0131\u015ft\u0131r.
\nNefesi kesilen canl\u0131 da elbette \u00f6lecektir. Burada \u0131 \u0131ga\u00e7 teg kam\u0131l- ifadesinde de benzetme yap\u0131lm\u0131\u015ft\u0131r. B\u00f6ylece ifade \u00f6l\u00fcm\u00fc i\u015faret etmektedir.
\nig agr\u0131glar k\u00fc\u00e7etip in\u00e7siretmi\u015f et\u2019\u00f6z\u00fcg isig t\u0131n\u0131 kesilip \u0131 \u0131ga\u00e7 teg kam\u0131lur (BT13\/16\/13-16) \u201cHastal\u0131klar art\u0131p g\u00fc\u00e7s\u00fczle\u015fmi\u015f v\u00fccudu, nefesi kesilip (bir) a\u011fa\u00e7 gibi devrilir.\u201d<\/p>\n

sig \u00f6zi \u00fcz-: Eski Uygurlarda yayg\u0131n olarak kullan\u0131lan bir di\u011fer ifade ise isig \u00f6z \u00fcz-\u2019tir. Can\u0131 ifade eden isig \u00f6z ile \u201ckesmek\u201d manas\u0131na gelen \u00fcz- eylemi birle\u015ferek kal\u0131pla\u015fm\u0131\u015f ve somutla\u015fm\u0131\u015ft\u0131r.
\nisig \u00f6zi \u00fcz\u00fclmez (BT18\/5\/381) \u201cCan\u0131 kesilmez.\u201d<\/p>\n

\u00d6z\u00fcmin bagr\u0131m\u0131n \u00fcz-: Burada \u00f6lmek anlam\u0131nda kullan\u0131lan ifade de ilgi \u00e7ekici olan unsur bag\u0131r kelimesidir. Bu kelime ile \u00f6z\u00fcn yani ruhun ba\u011f\u0131rda, g\u00f6\u011f\u00fcste oldu\u011fu ifade edilir.
\n\u00d6\u014bi k\u0131rt\u0131\u015f\u0131 teg\u015filip \u00f6z\u00fcmin bagr\u0131m\u0131n \u00fczde\u00e7i (BT13\/12\/155-156) \u201cBeti benzi at\u0131p, de\u011fi\u015fip can\u0131m\u0131 alacak.\u201d<\/p>\n

T\u0131n\u0131 \u00fcz\u00fcl-: Bu d\u00f6nemde, en fazla kullan\u0131lan ifadelerden birisi de t\u0131n\u0131 \u00fcz\u00fcl-\u2019tir. Bu deyim, bug\u00fcn kullan\u0131lan \u201cnefesi kesilmek, solu\u011fu kesilmek\u201d ifadelerine benzemesiyle birlikte anlamsal olarak \u00f6l\u00fcme i\u015faret eder.
\nt\u0131n\u0131 \u00fcz\u00fcl\u00fcp (BT2\/964) \u201cCan\u0131 kesilip.\u201d<\/p>\n

et\u2019\u00f6zleri ar\u0131n\u0131p t\u0131nlar\u0131 tumul\u0131p t\u0131n\u0131 \u00fcz\u00fclgeli bartukda \u00f6\u014bd\u00fcn k\u0131lm\u0131\u015f edg\u00fcli ay\u0131gl\u0131 k\u0131l\u0131n\u00e7lar\u0131n\u0131\u014b t\u00fc\u015fin ad\u0131rtl\u0131g k\u00f6r\u00fcrler (BT2\/970-974) \u201cV\u00fccutlar\u0131 ar\u0131n\u0131p, nefesleri so\u011fuyup, canlar\u0131 kesilmeye ba\u015flad\u0131\u011f\u0131nda, \u00f6nceki yapm\u0131\u015f (olduklar\u0131) iyi ve k\u00f6t\u00fc amellerinin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 net bir \u015fekilde g\u00f6r\u00fcrler.\u201d<\/p>\n

\u00d6l\u00fcm; di\u011fer canl\u0131lar i\u00e7in tekrar d\u00fcnyaya gelme umududur.<\/p>\n

\u0130sig \u00f6zlerin kol-: Budizmde ruh tek bir varl\u0131\u011fa ait de\u011fildir. Ruh, tenas\u00fch yani ruh g\u00f6\u00e7\u00fc i\u00e7erisindedir ve s\u00fcrekli ba\u015fka maddi varl\u0131klara d\u00f6n\u00fc\u015febilir. Karma felsefesinde \u00f6nemli yere sahip olan ruh g\u00f6\u00e7\u00fc ki\u015finin ameline g\u00f6re \u015fekil al\u0131r. Ruh yeniden do\u011fdu\u011funda kendisini hayvan, bitki, insan ya da tanr\u0131 olarak bulabilir. Ayr\u0131ca, ruh hi\u00e7bir zaman \u00f6lmez, her ne kadar Mani dini ile ilgili bir ifade olsa dahi bunu \u015fu \u00f6rnekle belirtebiliriz. \u00fcz\u00fct ne\u014b \u00f6lmez (ManIII\/29\/5) \u201cRuh asla \u00f6lmez.\u201d Do\u011frudan \u00f6l\u00fcm\u00fc ifade etmese de dolayl\u0131 olarak \u00f6l\u00fcm\u00fc belirten a\u015fa\u011f\u0131daki \u00f6rnek Budizm felsefesi i\u00e7in kayda de\u011ferdir. Bu \u00f6rnekte, hastalanan ve \u00f6l\u00fcm\u00fc bekleyen bir bey kar\u0131s\u0131 anlat\u0131lmaktad\u0131r.<\/p>\n

kalt\u0131 men \u00f6gs\u00fcz bolup sizlerni bilmez boltukda \u00fcz\u00fcks\u00fcz ud koyun to\u014buz kaz \u00f6direk bo montag t\u0131nl\u0131glar bir k\u00fcnte \u00fc\u00e7 kata kelip a\u015funmakla\u015fu tegip mini \u0131sururlar sokarlar etimin yinimin y\u0131ra y\u0131rta tartarlar y\u0131rtarlar kent\u00fc kent\u00fc isig
\n\u00f6zlerin kolurlar erti (AY\/19\/ 8-16) \u201cBen kendimden ge\u00e7ip de sizleri bilmez oldu\u011fum zaman, daima s\u0131\u011f\u0131r, koyun, domuz, kaz, \u00f6rdek b\u00f6yle canl\u0131lar bir g\u00fcnde \u00fc\u00e7 kez gelip acele ile beni \u0131s\u0131r\u0131rlar, sokarlar, etimi derimi par\u00e7alarlar, y\u0131rtarlar, kendi canlar\u0131n\u0131 isterlerdi.\u201d
\n\u00d6l\u00fcm; vadenin dolmas\u0131, hayat\u0131n sona ermesidir, \u00f6l\u00fcm g\u00fcn\u00fcn\u00fcn gelmesidir.
\nAjun \u00fczl\u00fcn\u00e7\u00fcsi: So\u011fdca bir kelime olan ajun kelimesi \u201cvarl\u0131k bi\u00e7imi, hayat\u201d anlam\u0131nda kullan\u0131lmaktad\u0131r. B\u00f6ylece kelime grubu \u201cvarl\u0131k bi\u00e7iminin sonu, varl\u0131k bi\u00e7iminin yok olmas\u0131\u201d \u015feklinde a\u00e7\u0131klanabilir. \u00fcz- fiilinin de somut bir
\nifade olmas\u0131ndan dolay\u0131 burada yine somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\nadas\u0131z tudas\u0131z yala\u014buk ya\u015f\u0131n t\u00fckel ya\u015fayu ajun \u00fczl\u00fcn\u00e7\u00fcsin ka\u00e7an k\u0131lgal\u0131 ugraduklar\u0131nda (Sh\u014dAvalo\/62-63) \u201c\u0130nsan, tehlikesiz bir bi\u00e7imde \u00f6mr\u00fcn\u00fc t\u00fcm\u00fcyle ya\u015fayarak varl\u0131k bi\u00e7imini sonland\u0131rd\u0131\u011f\u0131nda.\u201d
\nErtimlig t\u00f6r\u00fc\/ertimlig \u00fcrl\u00fcks\u00fcz t\u00f6r\u00fc: Buda d\u0131\u015f\u0131ndaki b\u00fct\u00fcn canl\u0131lar f\u00e2nidir.
\nDolay\u0131s\u0131yla her bir canl\u0131n\u0131n bir ya\u015fam s\u00fcresi vard\u0131r. Bu ya\u015fam s\u00fcresi biten her canl\u0131, \u00f6l\u00fcm ile y\u00fczle\u015fecektir. Eski Uygur T\u00fcrk\u00e7esinde kullan\u0131lan ertimlig ve \u00fcrl\u00fcks\u00fcz ifadeleri \u201cf\u00e2ni, ge\u00e7ici ve \u00f6l\u00fcml\u00fc\u201d anlamlar\u0131ndad\u0131r. T\u00f6r\u00fc kelimesi de bilindi\u011fi \u00fczere \u201ckanun, h\u00fck\u00fcm\u201d manas\u0131nda olup burada canl\u0131lar\u0131n \u00f6l\u00fcml\u00fc olduklar\u0131n\u0131 ifade eder.
\nmeni\u014b una ertimlig t\u00f6r\u00fc t\u0131g\u0131p kelmi\u015f ol (TezcanHt\/612-614) \u201cBenim (i\u00e7in) i\u015fte f\u00e2nilik kanunu (\u00f6l\u00fcm vakti) yakla\u015f\u0131p gelmi\u015ftir.\u201d<\/p>\n

et\u2019\u00f6zni\u014b k\u00fc\u00e7i k\u00fcs\u00fcni kevilmi\u015fin alk\u0131nm\u0131\u015f ertimlig \u00fcrl\u00fcks\u00fcz t\u00f6r\u00fc kent\u00fc \u00f6zi\u014be yak\u0131n kelmi\u015fin bilip (TezcanHt\/439-444) \u201cV\u00fccudun g\u00fcc\u00fcn\u00fcn kuvvetinin eksildi\u011fini, f\u00e2ni olma kanununun (\u00f6l\u00fcm\u00fcn) kendisine yakla\u015ft\u0131\u011f\u0131n\u0131 anlay\u0131p.\u201d
\nK\u00f6\u014b\u00fcll\u00fcg antirabau et\u2019\u00f6z b\u00fct-: \u201cM\u00fckemmel ara d\u00fcnyal\u0131 v\u00fccudu t\u00fcketmek\u201d anlam\u0131ndad\u0131r. \u00d6zellikle b\u00fct- fiili hayat\u0131n t\u00fckendi\u011fini, bitti\u011fini ifade eder ki hayat\u0131n bitmesi de \u00f6l\u00fcm\u00fc i\u015faret eder. Somut varl\u0131klar i\u00e7in kullan\u0131lan b\u00fct- fiili
\nsoyut bir kavram i\u00e7in kullan\u0131lm\u0131\u015f ve dolay\u0131s\u0131yla somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\n\u00f6lgey\u015f\u00fckte ortun indril\u0131g tuyunu umaz k\u00f6\u014b\u00fcll\u00fcg antirabau et\u2019\u00f6z b\u00fcter (Totenbuch\/173-175) \u201c\u00d6ld\u00fc\u011f\u00fcnde merkez\u00ee duyu organlar\u0131 hissetmez, (b\u00f6ylece) m\u00fckemmel ara d\u00fcnyal\u0131 v\u00fccut t\u00fckenir, yok olur.\u201d
\n\u00d6l\u00fcm k\u00fcni: Hayat\u0131n t\u00fckendi\u011fini, her \u015feyin sona erdi\u011fini anlatmak amac\u0131yla kullan\u0131lm\u0131\u015ft\u0131r. \u0130fade, hem Budizm hem de Manihaizmde yer almaktad\u0131r.
\nbu \u00f6l\u00fcm k\u00fcni kimni \u00fcze kelser (ManIII\/11\/11-12) \u201cBu \u00f6l\u00fcm g\u00fcn\u00fc kimin \u00fczerine gelse.\u201d
\n\u00f6l\u00fcm k\u00fcnke tegi suy an\u0131g k\u0131l\u0131n\u00e7 (ManIII\/44\/12-13) \u201c\u00d6l\u00fcm g\u00fcn\u00fcne kadar k\u00f6t\u00fc amel.\u201d
\nne\u014b \u00f6l\u00fcm k\u00fcni kelt\u00fckde \u00f6k\u00fcng\u00fcl\u00fck bolmazun (GabainHt\/2132-2133) \u201cAsla, \u00f6l\u00fcm g\u00fcn\u00fc geldi\u011finde pi\u015fman olmas\u0131n.\u201d T\u00fcke-\/t\u00fcket-: Vadenin doldu\u011funu, ya\u015f\u0131n kemale erdi\u011fini, \u00f6l\u00fcm vaktinin geldi\u011fini belirten bir di\u011fer ifade t\u00fcke- fiilidir. t\u00fcke- fiili \u2018bitmek, t\u00fckenmek\u2019 anlamlar\u0131nda kullan\u0131lmaktad\u0131r. Burada da somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\n\u00f6z\u00fcm\u00fcz ya\u015f\u0131m\u0131z t\u00fckey\u00fc \u00f6l\u00fcmke yoluk (?) boltukda (BT3\/1099-1110) \u201c\u00d6mr\u00fcm\u00fcz t\u00fckenip \u00f6l\u00fcmle kar\u015f\u0131la\u015ft\u0131\u011f\u0131m\u0131zda.\u201d
\nEski Uygur T\u00fcrk\u00e7esi metinleri i\u00e7erisinde ilgi \u00e7ekici bir di\u011fer ifade ise \u00f6l\u00fc t\u00fcket-\u2019tir. Burada da \u201chayat\u0131n bitti\u011fi\u201d belirtilir.
\nka\u00e7an monta \u00f6l\u00fc t\u00fckedip yene y\u0131lk\u0131 ajun\u0131nta t\u00fc\u015ft\u00fcklerinte (BT2\/219-221) \u201cNe zaman b\u00f6yle \u00f6l\u00fcp yine hayvan d\u00fcnyas\u0131na \u201ctiryagyoni-gati\u201d d\u00fc\u015ft\u00fcklerinde.\u201d
\nU\u00e7uk-: \u201cBitmek, hayat\u0131 sonlanmak, sona ermek\u201d anlam\u0131nda kullan\u0131lan u\u00e7ukfiili canl\u0131lar\u0131n \u00f6l\u00fcml\u00fc olduklar\u0131n\u0131 belirtmek maksad\u0131yla \u00f6rneklerde yer almaktad\u0131r.
\nta\u015ft\u0131n s\u0131\u014bar t\u00f6r\u00fctg\u00fcl\u00fck yarat\u0131g birle i\u00e7tin s\u0131\u014bar u\u00e7ukguluk yarat\u0131g\u0131g bir ikintike kav\u0131\u015ftursar k\u00f6r\u00fc\u015ft\u00fcrser(Totenbuch\/396-398) \u201cD\u0131\u015f taraftaki do\u011fumlu canl\u0131 ile i\u00e7 taraftaki \u00f6l\u00fcml\u00fc canl\u0131y\u0131 birbirleriyle birle\u015ftirse g\u00f6r\u00fc\u015ft\u00fcrse.\u201d
\ni\u00e7tin s\u0131\u014bar u\u00e7ukguluk ya\u014b\u00e7a k\u0131lsar t\u00f6rt tam\u0131rn\u0131\u014b i\u00e7inde bodi k\u00f6\u014b\u00fcll\u00fcg tigli akar (Totenbuch\/404-406) \u201c\u0130\u00e7 tarafta \u00f6l\u00fcml\u00fc \u015fekilde yapsa d\u00f6rt damar\u0131n i\u00e7inden Buda g\u00f6n\u00fcll\u00fc su akar.\u201d<\/p>\n

\u00d6l\u00fcm; canl\u0131ya dokunmakt\u0131r.
\n\u00d6l\u00fcm tegin-: \u00d6l\u00fcm vaktinin geldi\u011fini, art\u0131k canl\u0131n\u0131n \u00f6lmeye ba\u015flad\u0131\u011f\u0131n\u0131 anlatan di\u011fer bir ifade ise \u00f6l\u00fcm tegin- deyimidir. \u201cDe\u011fmek, dokunmak, ula\u015fmak\u201d
\nanlam\u0131nda olan tegin- s\u00f6z\u00fc somut bir kelimedir. Soyut bir anlama sahip olan \u00f6l\u00fcm s\u00f6z\u00fcyle birle\u015ferek kal\u0131pla\u015fm\u0131\u015f ve somutla\u015ft\u0131rma yoluna gidilmi\u015ftir.
\nulug d\u0131ntarn\u0131\u014b \u00f6l\u00fcm teginmi\u015fi (UI\/9\/10-11) \u201cUlu hocan\u0131n vadesinin gelmesi.\u201d \u00d6l\u00fcm; bir h\u0131rs\u0131zd\u0131r ve can cevherini ac\u0131madan \u00e7alar.
\n\u0130sig \u00f6z\u00fcg kunda\u00e7\u0131: \u201ccan h\u0131rs\u0131z\u0131\u201d anlam\u0131nda kullan\u0131lan kelime burada mecazi anlamdad\u0131r. Ruhun bedenden \u00e7al\u0131nmas\u0131n\u0131 ifade eder. B\u00f6ylece \u00f6l\u00fcm bir h\u0131rs\u0131za benzetilerek ki\u015file\u015ftirme yap\u0131lm\u0131\u015ft\u0131r.
\n\u0130sig \u00f6z\u00fcg kunda\u00e7\u0131lar (UII\/61\/4) \u201cCan\u0131 \u00e7alanlar.\u201d
\nOgr\u0131la-\/\u00f6l\u00fcml\u00fcg ogr\u0131: \u201c\u00c7almak\u201d anlamlar\u0131na gelen ogr\u0131la- fiili de burada ger\u00e7ek anlam\u0131ndan s\u0131yr\u0131larak mecazi manada kullan\u0131lm\u0131\u015ft\u0131r. Yine ruhun bedenden \u00e7al\u0131nmas\u0131n\u0131 ifade eder. Ayr\u0131ca \u00f6l\u00fcml\u00fcg ogr\u0131 ifadesinde de \u00f6l\u00fcm, h\u0131rs\u0131z olarak g\u00f6sterilmi\u015f ve bir ki\u015file\u015ftirme yap\u0131lm\u0131\u015ft\u0131r. A\u015fa\u011f\u0131daki \u00f6rnekte de can somut bir nesne olan cevhere benzetilerek somutla\u015ft\u0131rma yoluna gidilmi\u015ftir.
\nay\u0131g k\u0131l\u0131n\u00e7l\u0131g kap kara t\u00fcnle \u00f6l\u00fcml\u00fcg ogr\u0131 kelip et\u2019\u00f6zl\u00fcg ag\u0131l\u0131k\u0131\u014b\u0131zlartak\u0131 isig \u00f6zl\u00fcg erdini\u014bizlerni ogr\u0131layu iltgey(UIII\/14\/9-12) \u201cK\u00f6t\u00fc amelli simsiyah ak\u015famda \u00f6l\u00fcm h\u0131rs\u0131z\u0131 gelip v\u00fccut hazinenizdeki can cevherlerinizi \u00e7al\u0131p g\u00f6t\u00fcrecek.\u201d
\n\u00d6l\u00fcm; canl\u0131n\u0131n bedeninde bulunan ruhun s\u00f6nmesi ya da yok olmas\u0131d\u0131r.
\n\u00d6\u00e7de\u00e7i\/\u00f6\u00e7meksiz: \u201cS\u00f6nme, s\u00f6n\u00fc\u015f\u201d anlam\u0131na gelen \u00f6\u00e7- eylemi Budizm i\u00e7in Nirv\u0101na, mok\u015fa\u2019ya ula\u015fmay\u0131 belirten terimsel anlaml\u0131 kelimeler i\u00e7erisinde kullan\u0131lan bir ifade olmas\u0131na ra\u011fmen Eski Uygur T\u00fcrk\u00e7esi metinlerinde \u201c\u00f6l\u00fcm\u201d kavram\u0131 i\u00e7in de kullan\u0131lmaktad\u0131r. Bu ifadelerin benzerlik g\u00f6stermesinin nedenini iki t\u00fcrl\u00fc a\u00e7\u0131klayabiliriz. 1. \u0130nsan bedenini var eden, ya\u015fatan ruhun v\u00fccuttan \u00e7ekilmesi, canl\u0131n\u0131n bedenini terk etmesi ya da s\u00f6nmesidir; 2.\u00d6len ki\u015finin \u201ct\u00f6z\u201de kavu\u015fma iste\u011fi, \u201ct\u00f6z\u201dde yok olma yani Nirv\u0101na\u2019ya ula\u015fmas\u0131d\u0131r. Ayr\u0131ca Buda\u2019n\u0131n \u00f6zellikleri s\u0131ralan\u0131rken bu ifade kullan\u0131l\u0131r. Burada, s\u00f6nmek manas\u0131ndaki \u00f6\u00e7- fiili somut bir ifadedir. Ruh bir ate\u015fe benzetilmi\u015f ve
\nsomutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\ntogmaks\u0131z \u00f6\u00e7meksiz meng\u00fc titir (AY\/55\/22-23) \u201cDo\u011fmayan s\u00f6nmeyen (\u00f6lmeyen) ebed\u00eedir.\u201d
\nk\u015fan k\u015fan \u00f6dte togda\u00e7\u0131 \u00f6\u00e7de\u00e7i itiglig \u00fcrl\u00fcks\u00fcz ermez (AY\/55\/19-20) \u201cZaman zaman do\u011facak ve \u00f6lecek yap\u0131l\u0131, f\u00e2ni de\u011fildir.\u201d<\/p>\n

\u00f6\u00e7- eylemi yukar\u0131daki \u00f6rneklerde, her ne kadar canl\u0131lar\u0131n \u00f6l\u00fcm\u00fcn\u00fc belirtmek i\u00e7in kullan\u0131lmasa da anlamsal olarak \u00f6l\u00fcm\u00fc a\u00e7\u0131klamaktad\u0131r. Bunu kesin bir ifade ile s\u00f6ylememizin nedeni de togmaks\u0131z \u00f6\u00e7meksiz kar\u015f\u0131t anlaml\u0131 kelimelerin birlikte kullan\u0131lmas\u0131d\u0131r.<\/p>\n

\u00d6l\u00fcm; ruhun v\u00fccuttan \u00e7\u0131kmas\u0131 ve ruhun g\u00f6ky\u00fcz\u00fcne y\u00fckselmesidir ya da bilinmeyen bir yere gitmesidir.
\n\u00d6l-: Bu fiil ile t\u00fcretilmi\u015f bir\u00e7ok kelime bulunmaktad\u0131r. \u00d6l- eylemi, gerek T\u00fcrk\u00e7enin tarih\u00ee leh\u00e7elerinde gerekse modern leh\u00e7elerinde s\u0131k\u00e7a kullan\u0131lmaktad\u0131r.
\nErcilasun\u2019a g\u00f6re, \u201cy\u00fckselmek\u201d anlam\u0131ndaki \u00f6r- ve \u00f6n- fiilleri ile \u201cg\u00f6\u011fe y\u00fckselen, u\u00e7an ruh\u201d anlam\u0131ndaki \u00f6z kelimesi, \u201cy\u00fckselmek, havalanmak\u201d anlam\u0131nda olabilece\u011fi d\u00fc\u015f\u00fcn\u00fclen *\u00f6- fiiline dayand\u0131r\u0131lmaktad\u0131r (Ercilasun 2002: 47-48). Eski Uygur T\u00fcrk\u00e7esi metinlerinde \u00f6l- fiili \u00fczerine yap\u0131m eki getirilmeden do\u011frudan da kullan\u0131labilmektedir.
\nkod\u0131 sal\u0131nsar yme \u00f6l\u00fcr (AY\/595\/17-18) \u201cA\u015fa\u011f\u0131 sal\u0131nsa \u00f6l\u00fcr.\u201d
\n\u00d6l\u00fcmin \u00f6l-\/\u00f6l\u00fct \u00f6l\u00fcr-: Bu d\u00f6nemde kullan\u0131lan en ilgin\u00e7 ifadelerden birisi \u00f6l\u00fcm ve \u00f6l\u00fct kelimelerinin \u00fczerine \u00f6l- eyleminin getirilmesiyle olu\u015fturulmu\u015f kelime grubudur.
\n\u00f6ds\u00fcz \u00f6l\u00fcmin \u00f6lmegeyler (AY\/90\/14) \u201cZamans\u0131z \u00f6l\u00fcmle \u00f6lmeyecekler.\u201d
\nin\u00e7e kalt\u0131 yinin \u00f6l\u00fct \u00f6l\u00fcrd\u00fcm\u00fcz erser (TT4\/8\/68-69) \u201cE\u011fer, (?) \u00f6ld\u00fcrd\u00fcysek.\u201d
\nU\u00e7-: \u201cU\u00e7mak, g\u00f6ky\u00fcz\u00fcne y\u00fckselmek\u201d anlam\u0131nda olan u\u00e7- fiili mecazi olarak \u00f6l\u00fcm\u00fc ifade etmektedir. Burada ruh bir ku\u015fa benzetilmektedir. Osman Nedim Tuna ruhun ya da can\u0131n ku\u015fa benzetilmesini eski \u015eaman inanc\u0131na ba\u011flamaktad\u0131r (Tuna 1957: 131-148). Sema Barutcu ise u\u00e7- fiilini K\u00f6k Tengri inanc\u0131yla ba\u011fda\u015ft\u0131rmakta ve ruhun K\u00f6k Tengriye kavu\u015fmas\u0131 i\u00e7in kullan\u0131labilece\u011fini s\u00f6ylemektedir (Kemal 2003: 10). Bana g\u00f6re de u\u00e7- fiili tanr\u0131ya kavu\u015fmakt\u0131r. Bu durumu Budizmle ya da Manihaizmle ba\u011fda\u015ft\u0131r\u0131rsak \u00f6l\u00fcm Nirv\u0101na\u2019ya ula\u015fma yollar\u0131ndan biridir. B\u00f6ylece ruh u\u00e7acak ve ula\u015ft\u0131\u011f\u0131 yerde yani Nirv\u0101na\u2019da sonsuz mutlulu\u011fa erecektir. Ayr\u0131ca ruhun angut ku\u015funa benzetilmesi de manidard\u0131r. \u00c7\u00fcnk\u00fc angut ku\u015fu sessizli\u011fiyle bilinen bir ku\u015ftur.
\net\u2019\u00f6zl\u00fcg k\u00f6lindeki isig \u00f6zl\u00fcg ang\u0131tkyas\u0131n u\u00e7urup ad\u0131n ajunka \u0131d\u0131p (BT3\/223-225) \u201cV\u00fccut g\u00f6l\u00fcndeki can\u0131 angut ku\u015fu gibi (sessizce) u\u00e7urup ba\u015fka d\u00fcnyaya g\u00f6nderip.\u201d
\n\u00d6l\u00fcm; ruhun bedenden uzakla\u015f\u0131p v\u00fccudun d\u00fcnyada b\u0131rak\u0131lmas\u0131d\u0131r ve bedenin yok olmas\u0131d\u0131r.
\nArta-: \u201cyok olmak\u201d anlamlar\u0131na gelen arta- fiili Eski Uygur T\u00fcrk\u00e7esi metinlerinde \u00f6l\u00fcm i\u00e7in kullan\u0131l\u0131r. Bu kelime, \u00f6zellikle ikilemeler i\u00e7erisinde yer al\u0131r.
\nOrtak s\u00f6z varl\u0131\u011f\u0131na sahip olan Manihaizmde de arta- fiili \u201c\u00f6lmek\u201d anlam\u0131ndad\u0131r.<\/p>\n

kim et\u2019\u00f6z \u00fc\u00e7\u00fcn emgense tolgansar yime ana\u014b utl\u0131s\u0131 et\u2019\u00f6zke \u00f6lmek artamak bulun\u00e7\u0131 ol (CoqManIII\/11\/11-14) \u201cKim v\u00fccut i\u00e7in \u0131st\u0131rap \u00e7ekse onun kar\u015f\u0131l\u0131\u011f\u0131 v\u00fccut i\u00e7in \u00f6lmek, yok olmakt\u0131r.\u201d
\nbar\u00e7a artarlar yokadurlar (BT2\/945-946) \u201cHep mahvolurlar, yok olurlar.\u201d
\nEt\u2019\u00f6z kod-: Budizm ve Manihaizmde v\u00fccuda pek \u00f6nem verilmez. V\u00fccut bir kal\u0131p ya da bir hapishanedir, ruh onun i\u00e7inde hapsedilmi\u015f ve daima buradan kurtulmay\u0131 umut etmi\u015ftir; yani as\u0131l \u201ct\u00f6z\u201de kavu\u015fmay\u0131 arzulam\u0131\u015ft\u0131r. Burada \u00f6nemli olan ruhun v\u00fccuttan \u00e7\u0131k\u0131p bo\u015f kal\u0131b\u0131, hapishaneyi yani bedeni d\u00fcnyada b\u0131rakmas\u0131d\u0131r. Eski Uygur T\u00fcrk\u00e7esinde et\u2019\u00f6z kod- ifadesi bu manada anlaml\u0131d\u0131r.
\nmonta et\u2019\u00f6z kodup ki\u015fi ajununta togar ertimiz (AY\/6\/19-21) \u201cBurada v\u00fccut b\u0131rak\u0131p insan d\u00fcnyas\u0131nda \u201cmanusya-gati\u201d do\u011fard\u0131k.\u201d
\net\u2019\u00f6z kodtukta (BT18\/858) \u201cV\u00fccut koydu\u011funda yani \u00f6ld\u00fc\u011f\u00fcnde.\u201d
\net\u2019\u00f6zin kodur tiy\u00fcr (ManII\/11\/14-15) \u201cV\u00fccudunu b\u0131rak\u0131r yani \u00f6l\u00fcr, der.\u201d
\n\u0130sig \u00f6z yokad-: \u00fcz\u00fct ne\u014b \u00f6lmez (ManIII\/29\/5) \u201cRuh asla \u00f6lmez.\u201d Ruh, do\u011fum ve \u00f6l\u00fcm okyanusunda d\u00f6ner durur ve her zaman kendisi i\u00e7in farkl\u0131 bir beden bulur. Hatta Eski Uygur metinlerinde \u015f\u00f6yle bir c\u00fcmle vard\u0131r ki ilgi \u00e7ekicidir.
\nmini \u0131sururlar sokarlar etimin yinimin y\u0131ra y\u0131rta tartarlar y\u0131rtarlar kent\u00fc kent\u00fc isig \u00f6zlerin kolurlar (AY\/19\/12-16) \u201cBeni \u0131s\u0131r\u0131rlar, sokarlar, etimi derimi par\u00e7alayarak y\u0131rtarlar, kendi canlar\u0131n\u0131 isterler.\u201d Dolay\u0131s\u0131yla Budizm ve Manihaizmde de \u0130slamiyette oldu\u011fu gibi ruh hi\u00e7bir zaman yok olmaz. Burada yokad- fiilinin kullan\u0131lmas\u0131 \u00f6nemlidir. Eski T\u00fcrk dinlerinde de insan ruhunun hi\u00e7bir zaman yok olmad\u0131\u011f\u0131n\u0131 biliyoruz. Hatta, \u00f6len ki\u015filer i\u00e7in orada yemeleri i\u00e7in yiyecekler, giyinmeleri i\u00e7in elbiseler, kullanmalar\u0131 i\u00e7in m\u00fccevherler hatta paralar kondu\u011funu da biliyoruz. Galiba burada kullan\u0131lan isig \u00f6z ifadesi \u201ccan, ruh\u201d gibi manalardan s\u0131yr\u0131larak, tamamen anlam de\u011fi\u015ftirmi\u015f ve \u201cbeden\u201d anlam\u0131nda kullan\u0131lmaya ba\u015flam\u0131\u015ft\u0131r. \u00c7\u00fcnk\u00fc gerek Budizm ve Manihaizmde gerekse di\u011fer dinlerde sadece beden yok olur, ruh hi\u00e7bir zaman yok olmaz. Burada isig \u00f6z s\u00f6z\u00fc art\u0131k \u201cruhu, can\u0131\u201d ifade etmez, \u201cbeden\u201d i\u00e7in kullan\u0131l\u0131r.
\nisig \u00f6z yokadmak\u0131 (BT13\/16\/1-2) \u201cCan\u0131n yok olmas\u0131, \u00f6lmesi.\u201d
\nK\u00f6kt\u00fcrk\u00e7ede de \u00f6l\u00fcm\u00fc belirtmek i\u00e7in yok bol- deyimi kullan\u0131lmaktad\u0131r. Fakat bu deyim de ruhun yok olmas\u0131 anlam\u0131na gelmez.
\n\u00d6l\u00fcm; canl\u0131lar\u0131n sevdi\u011fi ki\u015filerden ve d\u00fcnyadan ayr\u0131lmas\u0131d\u0131r.
\nAd\u0131r\u0131l-: Eski Uygur T\u00fcrk\u00e7esinde kullan\u0131lan \u201c\u00f6l\u00fcm\u201d ile ilgili ifadelerden birisi de ad\u0131r\u0131l- eylemidir. Bu eylemi, gerek d\u00fcnyadan gerekse sevdiklerinden ayr\u0131lma olarak a\u00e7\u0131klayabiliriz. \u00d6l\u00fcm kavram\u0131 burada do\u011frudan belirtilmese de dolayl\u0131 olarak anlat\u0131lm\u0131\u015ft\u0131r.<\/p>\n

amraklart\u0131n ad\u0131r\u0131lguluk emgek bolmasun erti (AY\/609\/3-4) \u201cSevgililerden ayr\u0131lmak \u0131st\u0131rab\u0131 olmasayd\u0131.\u201d
\n\u00f6\u014bi ad\u0131r\u0131lmakl\u0131g busu\u015fum yme yok in\u00e7ip et\u2019\u00f6z\u00fcmde tolu \u00f6gr\u00fcn\u00e7 sevin\u00e7 togar(AY\/609\/8-10) \u201cBa\u015fka ayr\u0131l\u0131k \u0131st\u0131rab\u0131m yok, aksine v\u00fccudumdan sevin\u00e7 do\u011far (\u00e7ok sevinirim).\u201d
\n\u00d6l\u00fcm; dire\u011fin y\u0131k\u0131lmas\u0131d\u0131r, kesilmesidir.
\nLimi s\u0131n-: \u201cdire\u011fi k\u0131r\u0131lmak\u201d anlam\u0131nda kullan\u0131lan ifade burada \u201c\u00f6lmek\u201d manas\u0131ndad\u0131r. Tay-T\u2019ang adl\u0131 bir din \u00fcstad\u0131n\u0131n \u00f6l\u00fcm\u00fc \u00fczerine s\u00f6ylenmi\u015f olan limi s\u0131n- ifadesinde somutla\u015ft\u0131rma yap\u0131larak \u00f6l\u00fcm kavram\u0131 kar\u015f\u0131lanm\u0131\u015ft\u0131r.
\n\u015faz\u0131nl\u0131g ordunu\u014b bir limi s\u0131nd\u0131 (TezcanHt\/1012-1013) \u201cDin saray\u0131n\u0131n bir dire\u011fi y\u0131k\u0131ld\u0131, k\u0131r\u0131ld\u0131.\u201d
\n\u00d6l\u00fcm; canl\u0131n\u0131n d\u00fcnyadan kaybolmas\u0131d\u0131r ve canl\u0131ya ac\u0131madan k\u0131y\u0131lmas\u0131d\u0131r.
\nYitlin-\/yitg\u00fcl\u00fck k\u0131y\u0131lguluk: \u0130kileme bi\u00e7iminde kullan\u0131lan ifade \u00f6l\u00fcm\u00fc belirtmektedir. yit- k\u00f6k\u00fcnden meydana gelen yitg\u00fcl\u00fck ifadesi \u201ckaybolmak, yitmek\u201d anlam\u0131ndad\u0131r. Burada canl\u0131n\u0131n bedeninin yok olmas\u0131 ruhun da di\u011fer \u00e2leme gitmesi i\u015faret edilmektedir. k\u0131y- k\u00f6k\u00fcnden t\u00fcreyen k\u0131y\u0131lguluk ifadesi de \u201cac\u0131madan \u00f6ld\u00fcrmek\u201d anlam\u0131nda kullan\u0131l\u0131r. Her iki ifade de somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\nbo t\u00fcl belg\u00fcsi erser manga yitg\u00fcl\u00fck k\u0131y\u0131lguluk belg\u00fc ol tip tidi (TezcanHt\/497-499) \u201cBu r\u00fcyan\u0131n i\u015fareti ise bana \u00f6l\u00fcm alametidir, diye s\u00f6yledi.\u201d
\nyala\u014buz bir samtso a\u00e7ar\u0131 yitlinmeki \u00fcze (TezcanHt\/1010-1012) \u201cSadece bir Tripitaka \u00fcstad\u0131n \u00f6lmesi \u00fczerine.\u201d
\n\u00d6l\u00fcm; canl\u0131n\u0131n tanr\u0131ya kavu\u015fmas\u0131d\u0131r.
\nTe\u014bri bol-: S. Tezcan tengri bol- deyimini tek tanr\u0131l\u0131 din olamayan Budizm ile ba\u011fda\u015ft\u0131r\u0131lamayaca\u011f\u0131n\u0131 belirtir. Bu ifadenin \u015eamanizm veya Tengricili\u011fin bir kal\u0131nt\u0131s\u0131 oldu\u011funu ve Irk Bitig\u2019de ge\u00e7en \u00f6l\u00fcm\u00fc bekleyen, \u00f6l\u00fcme terkedilmi\u015f
\nkad\u0131n anlam\u0131ndaki tengrilik kurtka ifadesinin bunu g\u00fc\u00e7lendirdi\u011fini a\u00e7\u0131klar.
\nAyr\u0131ca Mo\u011folistan\u2019da ya\u015flanm\u0131\u015f ve i\u015f g\u00f6remez duruma gelen ya\u015fl\u0131lar\u0131n yaln\u0131z ba\u015f\u0131na \u0131ss\u0131z ve uzak bir yere b\u0131rak\u0131l\u0131p \u00f6l\u00fcme terk edilme gelene\u011finin varl\u0131\u011f\u0131ndan da s\u00f6z eder (Tezcan 1975: 101-102). Bununla birlikte Jean-Paul Roux \u00e7al\u0131\u015fmas\u0131nda te\u014bri bol- deyiminin Mo\u011folca oldu\u011funu ve baz\u0131 yazarlar taraf\u0131ndan da bu deyimin prenslerin potansiyel tanr\u0131 olduklar\u0131 sonucunu \u00e7\u0131kartt\u0131klar\u0131n\u0131 belirtmektedir. Bu deyimin \u00f6zellikte Altan Top\u00e7i\u2019de s\u0131kl\u0131kla kullan\u0131ld\u0131\u011f\u0131 da belirtilmi\u015f olup Altan Top\u00e7i\u2019nin \u00c7in etkisinde oldu\u011fu, dolay\u0131s\u0131yla Budist etki ile yaz\u0131ld\u0131\u011f\u0131 belirtilmi\u015ftir. Ayr\u0131ca Mo\u011follar\u0131n Gizli Tarihi\u2019nde te\u014bri bol- deyiminin sadece \u201cg\u00f6\u011fe \u00e7\u0131kmak\u201d anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131 da belirtilmektedir. B\u00f6ylece bu deyimin Altay toplumlar\u0131n\u0131n ilk dinine ait olmas\u0131 gibi bir olas\u0131l\u0131\u011f\u0131n bulunmad\u0131\u011f\u0131n\u0131 da ifade etmektedir (Roux 1999: 163). Bana g\u00f6re ise tengri bol deyimi mahall\u00ee bir ifade olabilece\u011fi gibi art\u0131k anlam de\u011fi\u015ftirerek Budizmin de etkisi ile Buda\u2019da yok olmay\u0131, as\u0131l t\u00f6ze kavu\u015fmay\u0131 belirtebilir. Bu deyim \u00f6zellikle din \u00fcstatlar\u0131n\u0131n \u00f6lmesinde kullan\u0131lmaktad\u0131r.
\nyime te\u014bri bolu yarl\u0131karka tegi (TezcanHt\/752-753) \u201cTanr\u0131 oluncaya (\u00f6l\u00fcnceye) kadar.\u201d
\ntengri bolu yarl\u0131kam\u0131\u015f\u0131n tegin tap\u0131g\u00e7\u0131lar\u0131 \u0131d tuymad\u0131lar (TezcanHt\/788-790) \u201c\u00d6ld\u00fc\u011f\u00fcn\u00fc \u00e7evresindeki hizmetk\u00e2rlar\u0131 hi\u00e7 sezmediler.\u201d
\n\u00d6l\u00fcm; kara yere girmektir.
\nKara yirke kir-: \u00d6l\u00fcm\u00fc anlatan en ilgin\u00e7 ifadelerden birisidir. Budist inan\u0131\u015fa g\u00f6re canl\u0131 \u00f6ld\u00fckten sonra yak\u0131larak ortadan kald\u0131r\u0131l\u0131r. Asya halklar\u0131nda, \u00f6l\u00fcn\u00fcn yak\u0131lmas\u0131n\u0131n en \u00f6nemli nedeni olarak canl\u0131lar\u0131n kemiklerinden tekrar do\u011faca\u011f\u0131 inanc\u0131d\u0131r. Bu do\u011fumu engelleyebilmek i\u00e7in de cesetler yak\u0131l\u0131r. Fakat burada kullan\u0131lan kara yirke kirdeyimi cesedin g\u00f6m\u00fcld\u00fc\u011f\u00fcn\u00fc ifade etmektedir. Buna benzer bir ifade de Hs\u00fcan Tsang Biyografisinde yer almaktad\u0131r. Bu durum, m\u00fctercimin yerli inan\u0131\u015flardan \u00f6rnekler vererek eserini a\u00e7\u0131klamak istemesi \u015feklinde alg\u0131lanabilece\u011fi gibi ger\u00e7ekten bir g\u00f6mme faaliyetinin de olabilece\u011fi d\u00fc\u015f\u00fcn\u00fclmelidir. \u00c7\u00fcnk\u00fc, Gautama Buda \u00f6ld\u00fc\u011f\u00fc zaman k\u00fclleri ve yanm\u0131\u015f kemikleri sekize b\u00f6l\u00fcnerek \u00e7e\u015fitli yerlere g\u00f6nderilmi\u015f ve bu k\u00fcller \u00fczerinde St\u016bpalar in\u015fa edilmi\u015ftir. Dolay\u0131s\u0131yla cesetlerin k\u00fclleri suya d\u00f6k\u00fclece\u011fi gibi ya da havaya savrulabilece\u011fi gibi mezara da g\u00f6m\u00fclebilir. Buna bo upa\u015fima\u015fan s\u0131n supurganlar (BT7\/A\/80-81) \u201cBu Upa\u015bma\u015b\u0101na St\u016bpalar\u201d ya da sekiz ulug \u015fitavantak\u0131lar (Totenbuch\/1333) \u201cSekiz b\u00fcy\u00fck \u015a\u012btavana\u2019dakiler\u201d gibi mezarl\u0131\u011f\u0131 g\u00f6steren ifadeler \u00f6rnek olarak g\u00f6sterilebilir.
\nkara yirke kirgin\u00e7e k\u00fc\u00e7 bireli tip (StabUig\/276\/8) \u201cKara yere girince g\u00fc\u00e7 versin diye.\u201d<\/p>\n

Canl\u0131lar\u0131n \u00d6ld\u00fcr\u00fclmesi ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Alk-\/alk\u0131n-: \u201cBitmek, kaybolmak, t\u00fckenmek, yok etmek\u201d anlamlar\u0131na gelen alk-\/alk\u0131n- eylemleri Eski Uygur metinlerinde \u00f6ld\u00fcrme eylemi i\u00e7in kullan\u0131lmaktad\u0131r.
\nki\u015filerig \u00f6l\u00fcr\u00fcrler \u0131dtururlar alkarlar yokadtururlar tip (BT3\/312-313) \u201c\u0130nsanlar\u0131 \u00f6ld\u00fcr\u00fcrler, yok ederler.\u201d
\n\u00fczl\u00fcnte\u00e7i alk\u0131nta\u00e7\u0131 artada\u00e7\u0131 er\u00fcr (BT2\/943-944) \u201cKesici, t\u00fcketici, mahvedicidir.\u201d
\n\u0130sig \u00f6z al-: \u201c\u00d6ld\u00fcrmek\u201d manas\u0131na gelen bu kelime grubu eski Uygur metinlerinde yayg\u0131n olarak kullan\u0131lmaktad\u0131r. Soyut bir ifade olan isig \u00f6z ile somut varl\u0131klar i\u00e7in kullan\u0131lan al- fiili birle\u015ferek somutla\u015fm\u0131\u015ft\u0131r.
\nseni\u014b isig \u00f6z al\u0131m\u00e7\u0131larn\u0131\u014b (BT18\/S\/149-150) \u201cSenin can al\u0131c\u0131lar\u0131n.\u201d<\/p>\n

seni\u014b isig \u00f6z al\u0131m\u00e7\u0131larn\u0131\u014b ugur\u0131nta (AY\/8\/12-13) \u201c Senin canl\u0131lar\u0131 \u00f6ld\u00fcrmenden dolay\u0131.\u201d
\nK\u0131y\u0131l-: \u201cK\u00fc\u00e7\u00fck par\u00e7alara ay\u0131rmak\u201d anlam\u0131na gelen k\u0131y- fiilinden t\u00fcretilmi\u015f olan ifade ile somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r. Burada ifade \u201cac\u0131madan \u00f6ld\u00fcr\u00fclme\u201dyi belirtir.
\ndarmagupdaki atl\u0131g nom\u00e7\u0131 a\u00e7ar\u0131 bah\u015f\u0131m\u0131zn\u0131 k\u0131y\u0131lt\u0131 tip e\u015fidip (GabainHt\/1886-1888) \u201cDharmaguptaka adl\u0131 hocam\u0131za k\u0131y\u0131ld\u0131, diye i\u015fitip.\u201d
\n\u00d6l\u00fcr-\/\u00f6l\u00fcrt-: Uygurlar \u00f6ld\u00fcrme eylemi i\u00e7in \u00f6l- fiilinin \u00fczerine \u00e7e\u015fitli ekler getirerek bu hareketi belirten kelimeleri do\u011frudan kullanm\u0131\u015flard\u0131r.
\n\u00fck\u00fc\u015f telim \u00f6zl\u00fcglerig \u00f6l\u00fcr\u00fcp (AY\/4\/13) \u201cBir\u00e7ok canl\u0131lar\u0131 \u00f6ld\u00fcr\u00fcp.\u201d sans\u0131z sak\u0131\u015fs\u0131z \u00f6zl\u00fcglerig \u00f6l\u00fcrmi\u015flerin k\u00f6rt\u00fcm (AY\/9\/2-4) \u201cSay\u0131s\u0131z canl\u0131lar\u0131 \u00f6ld\u00fcrd\u00fcklerini g\u00f6rd\u00fcm.\u201d
\nbo \u00f6zl\u00fcglerig \u00f6l\u00fcrmek erser erting\u00fc yavlak ay\u0131g k\u0131l\u0131n\u00e7 titir (AY\/21\/6-8) \u201cBu canl\u0131lar\u0131 \u00f6ld\u00fcrmek ise \u00e7ok k\u00f6t\u00fc bir ameldir.\u201d
\nkuotau atl\u0131g beg bizni \u00f6l\u00fcrtdi (AY\/7\/2-3) \u201cKuotau adl\u0131 bey bizi \u00f6ld\u00fcrtt\u00fc.\u201d
\n\u00d6z \u00fcz-: Soyut anlamdaki \u00f6z kelimesi ile somut bir mana ta\u015f\u0131yan \u00fcz- fiili birlikte kullan\u0131larak somutla\u015ft\u0131rma yap\u0131lm\u0131\u015f ve kal\u0131p bir ifade ortaya konulmu\u015ftur. Burada da canl\u0131lar\u0131n \u00f6ld\u00fcr\u00fclmesi ifade edilir.
\n\u00f6z\u00fcm\u00fczni \u00fczerler (Apokalpse\/13 verso\/6-7) \u201cCan\u0131m\u0131z\u0131 keserler yani \u00f6ld\u00fcr\u00fcrler.\u201d
\nT\u0131n al-: Eski Uygur T\u00fcrk\u00e7esinde kullan\u0131lan \u00f6ld\u00fcrmekle ilgili di\u011fer bir ifade ise t\u0131n al- kelime grubudur. \u201cNefes, ruh\u201d anlam\u0131nda kullan\u0131lan t\u0131n kelimesi soyut manal\u0131d\u0131r. al- fiili ise yine somut kavramlar i\u00e7in kullan\u0131l\u0131r. Burada, somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\nt\u0131n\u0131m\u0131 alt\u0131 (BT18\/5\/135) \u201cCan\u0131m\u0131 ald\u0131.\u201d
\nbirisi tolkakda t\u0131n\u0131m\u0131n alt\u0131 (AY\/7\/19-20) \u201cBirisi eziyetle can\u0131m\u0131 ald\u0131.\u201d
\nYok yodun k\u0131l-: \u201cYok etmek, ortadan kald\u0131rmak\u201d anlam\u0131nda kullan\u0131lan yok yodun k\u0131l- deyimi \u00f6ld\u00fcrmek manas\u0131n\u0131 ifade eder.
\nbiligsiz virutake ilig beg kapilvastu bal\u0131ktak\u0131 \u015fakilarag \u00f6l\u00fcr\u00fcp yok yodun k\u0131lm\u0131\u015f\u0131nta (LautDenk\/200\/26-29) \u201cBilgisiz h\u00fck\u00fcmdar Vir\u016bdhaka Kapilavastu \u015fehrindeki \u015a\u0101kya\u2019lar\u0131 \u00f6ld\u00fcr\u00fcp yok etti\u011finde.\u201d<\/p>\n

\u00d6ld\u00fcrme Eyleminde Bulunan Canl\u0131lar ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Canl\u0131lar kendi vadeleri ile \u00f6lebilece\u011fi gibi ba\u015fkalar\u0131 taraf\u0131ndan da \u00f6ld\u00fcr\u00fclebilirler. Katilleri ifade etmek i\u00e7in Eski Uygurcada genellikle a\u015fa\u011f\u0131daki kelimeler kullan\u0131lmaktad\u0131r.<\/p>\n

B\u0131\u00e7da\u00e7\u0131: \u201cBi\u00e7mek, kesmek\u201d anlam\u0131na gelen b\u0131\u00e7- fiilinden t\u00fcreyen ifade \u201ckatil, katleden, \u00f6ld\u00fcren\u201d anlamlar\u0131nda kullan\u0131lmaktad\u0131r. Kelime, Prens Mahasattva\u2019n\u0131n arkas\u0131ndan s\u00f6ylenen a\u011f\u0131t i\u00e7erisinde ge\u00e7mektedir ki prensin \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fcn\u00fc zanneden annesi taraf\u0131ndan s\u00f6ylenmi\u015ftir. Burada, ki\u015finin \u00f6ld\u00fcr\u00fcl\u00fc\u015f bi\u00e7iminin belirtilmesi a\u00e7\u0131s\u0131ndan \u00f6nemlidir. kim erti erki b\u0131\u00e7da\u00e7\u0131 \u00f6g\u00fckkeyem et\u2019\u00f6zin (AY\/14-15) \u201cYavrucu\u011fumun v\u00fccudunu katleden kimdir acaba?\u201d
\nBogagu\u00e7\u0131\/bogaguluk\u00e7\u0131: bog- fiilinden t\u00fcreyen ifade \u201ccellat, katil, katleden, \u00f6ld\u00fcren\u201d anlamlar\u0131ndad\u0131r. Yine, burada canl\u0131n\u0131n \u00f6ld\u00fcr\u00fcl\u00fc\u015f \u015fekli belirtilir.
\nbogagu\u00e7\u0131 boltum erser (UII\/85\/13) \u201cKatil, cellat olduysam.\u201d
\n\u00f6z bogaguluk\u00e7\u0131 \u00f6l\u00fct\u00e7i yarganlarka (UI\/9\/17) \u201cCanl\u0131 \u00f6ld\u00fcr\u00fcc\u00fc, katledici ki\u015filere.\u201d
\n\u00c7antal: Sanskrit\u00e7e cand\u0101la\u2019dan gelen kelime \u201ccellat, \u00f6ld\u00fcren, katleden\u201d anlam\u0131ndad\u0131r. Eski Uygur T\u00fcrk\u00e7esi metinlerinde \u00e7antal, \u00e7intal \u015feklinde de yer al\u0131r.
\nki\u015fi \u00f6l\u00fcrg\u00fc\u00e7i \u00e7antal boltum erser (UII\/85\/14) \u201c\u0130nsan \u00f6ld\u00fcren cellat, katil olduysam.\u201d
\n\u00d6l\u00fcrg\u00fc\u00e7i: \u201c\u00d6ld\u00fcren, katleden\u201d anlam\u0131ndad\u0131r.
\ntak\u0131gu \u00f6l\u00fcrg\u00fc\u00e7i boltum erser (UII\/84\/8-9) \u201cTavuk \u00f6ld\u00fcren, katleden olduysam.\u201d
\n\u00d6l\u00fct\u00e7i: \u201c\u00d6ld\u00fcren, katleden ya da \u00f6ld\u00fcrmeye m\u00fcsaade eden\u201d anlamlar\u0131nda kullan\u0131lmaktad\u0131r.
\nol beg bal\u0131k begi bolup erte ked \u00f6l\u00fct\u00e7i bolt\u0131 (AY\/4\/8-10) \u201cO bey \u015fehir beyi olup ertesi g\u00fcn \u00e7ok \u00f6ld\u00fcr\u00fcc\u00fc oldu.\u201d<\/p>\n

\u201cCeset, \u00d6l\u00fc\u201d ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Kra: \u201cCeset, naa\u015f\u201d anlam\u0131na gelen kra kelimesini \u015e. Tekin ve S. Tezcan Sogdcadaki gr\u00dfh, gr\u2019uw \u201cv\u00fccut, kendi, ceset\u201d s\u00f6zc\u00fc\u011f\u00fc ile ba\u011fda\u015ft\u0131rmaktad\u0131r.
\nAyr\u0131ca \u015e.Tekin, kelimenin kra < *kr\u0113 < *kr\u0113w \u015feklinde tarih\u00ee bir geli\u015fim g\u00f6sterdi\u011fini belirtmi\u015ftir. S. Tezcan, kra kelimesinin G. Jarring\u2019in ifade etti\u011fi gibi kara \u201csiyah\u201d s\u00f6zc\u00fc\u011f\u00fcyle de bir ilgisinin bulunmad\u0131\u011f\u0131n\u0131 ifade etmi\u015ftir (Tezcan 1975: 96).
\nmen \u00f6lmi\u015fte kin meni\u014b kram\u0131n (TezcanHt\/454-455) \u201cBen \u00f6ld\u00fckten sonra benim cesedimi.\u201d
\n\u00d6l\u00fcg: \u00d6l\u00fc. Yayg\u0131n bir kullan\u0131m\u0131 bulunmaktad\u0131r.
\ny\u0131g\u0131t s\u0131g\u0131t k\u0131l\u0131p \u00f6l\u00fcg\u00fcg semeklegeli (AY\/5\/1-2) \u201cA\u011flay\u0131p s\u0131zlay\u0131p \u00f6l\u00fcy\u00fc cenaze t\u00f6reni i\u00e7in.\u201d<\/p>\n

\u00d6l\u00fcm\u00e7i: \u00d6l\u00fcm cezas\u0131na \u00e7arpt\u0131r\u0131lm\u0131\u015f su\u00e7lular\u0131 anlatmak i\u00e7in kullan\u0131lan \u00f6l\u00fcm\u00e7i bu d\u00f6nemin toplumsal hayat\u0131n\u0131 ortaya koyan bir ifade olmas\u0131 a\u00e7\u0131s\u0131ndan \u00f6nemlidir. Ayr\u0131ca, art\u0131k \u00f6lece\u011fi i\u00e7in \u201c\u00f6l\u00fc\u201dler i\u00e7inde say\u0131lmas\u0131nda bir yan\u0131lg\u0131
\nyoktur.
\nkayu ne\u00e7e ulug iliglerke kanlarka yazm\u0131\u015f \u00f6l\u00fcm\u00e7iler erser (AY\/117\/4-6) \u201cNice b\u00fcy\u00fck h\u00fck\u00fcmdarlara kar\u015f\u0131 su\u00e7 i\u015flemi\u015f su\u00e7lular ise, (\u00f6l\u00fcm cezas\u0131na \u00e7arpt\u0131r\u0131lm\u0131\u015f su\u00e7lular).\u201d<\/p>\n

\u00d6l\u00fcn\u00fcn Ard\u0131ndan Yap\u0131lan Anma T\u00f6renleri ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Bekle-\/kizle-: \u201cSaklamak, gizlemek\u201d anlam\u0131ndaki kizle- fiili ile \u201csa\u011flamla\u015ft\u0131rmak, peki\u015ftirmek\u201d manas\u0131ndaki bekle-fiili burada \u201cmezara koymak, g\u00f6mmek\u201d anlam\u0131ndad\u0131r ve ikileme \u015feklinde kullan\u0131lmaktad\u0131r. Yukar\u0131da da belirtildi\u011fi \u00fczere, bu ifade yerel dinlerden kaynaklanabilece\u011fi gibi k\u00fcllerin g\u00f6m\u00fclmesi \u015feklinde de olabilir.
\net\u2019\u00f6zin kizlediler beklediler (TezcanHt\/1124-1125) \u201cV\u00fccudunu g\u00f6md\u00fcler.\u201d
\nKra t\u00f6r\u00fcsi\/\u00f6lmi\u015finteki t\u00f6r\u00fc\/t\u00f6r\u00fc k\u0131lgu: Eski Uygur metinlerinde \u00e7eviri metin olarak bilinen Hs\u00fcan Tsang Biyografisinde cenaze t\u00f6reni ile ilgili geni\u015f bir bilgi bulunmaktad\u0131r. \u00d6zellikle Tay-T\u2019ang adl\u0131 \u00fcstad\u0131n \u00f6l\u00fcm\u00fc \u00fczerine d\u00fczenlenen cenaze merasimi ayr\u0131nt\u0131l\u0131 bir bi\u00e7imde verilmi\u015ftir. Ne var ki metnin eksik olmas\u0131 t\u00f6ren hakk\u0131nda fazla bilgi edinmemizi g\u00fc\u00e7 k\u0131lmaktad\u0131r. T\u00f6ren \u015fu \u015fekilde ger\u00e7ekle\u015fmektedir. Loyang \u015fehrindeki b\u00fct\u00fcn rahip ve rahibeler toplan\u0131p tu\u011flarla mezara kadar refakat ederler. \u00d6nce yak\u0131n rahipleri ve \u00f6\u011frencileri \u00fcstad\u0131n vasiyetini yerine getirmek i\u00e7in naa\u015f\u0131 kam\u0131\u015fla \u00f6rt\u00fcl\u00fc bir sedye \u00fczerine kald\u0131r\u0131p mensup oldu\u011fu manast\u0131rdaki S\u016btray\u0131 \u00e7evirdi\u011fi b\u00fcy\u00fck k\u00f6\u015fke koyarlar\u2026Merasim s\u0131ras\u0131nda se\u00e7kin ki\u015filer caddelerden \u00e7e\u015fitli tu\u011flar, tabutlar, \u015fala a\u011fa\u00e7lar\u0131yla ge\u00e7erler. T\u00f6ren yerini \u00e7e\u015fitli s\u00fcslerle bezerler. Tabut \u00fc\u00e7 bin adet ipek topuyla yap\u0131lm\u0131\u015f katafalka yerle\u015ftirilir. \u00dcstad\u0131n naa\u015f\u0131n\u0131 ta\u015f\u0131yanlara do\u011fru ipekten bir yol olu\u015ftururlar. \u00dcstad\u0131 \u00e7\u0131kar\u0131rlar. Naa\u015f\u0131n \u00f6n\u00fcnde giden tabuta \u00fcstad\u0131n \u00fc\u00e7 elbisesini, halktan ve imparatordan ald\u0131\u011f\u0131 y\u00fcz alt\u0131n ak\u00e7eyi koyarlar\u2026Herkes da\u011f\u0131ld\u0131ktan sonra naa\u015f\u0131 bekleyen otuz binden fazla ki\u015fi gece boyunca \u00e7i\u00e7eklerle, g\u00fczel kokularla, \u015fark\u0131larla, din\u00ee metinlerle haz\u0131rlan\u0131rlar.
\nErtesi g\u00fcn tan vaktinde \u00fcstat topra\u011fa verilir. G\u00f6m\u00fcld\u00fckten sonra yine \u00e7e\u015fitli t\u00f6renler yap\u0131l\u0131r.
\nkra t\u00f6r\u00fcsi tegimlig bolu yarl\u0131kad\u0131 (TezcanHt\/1087-1088) \u201cCenaze t\u00f6reni (kendisine) lay\u0131k oldu.\u201d
\n\u00f6lti erser \u00f6lmi\u015finteki t\u00f6r\u00fcsi yime \u00f6\u014brekilerni\u014bke ok\u015famazun (TezcanHt\/1049-1051) \u201c\u00d6ld\u00fcyse cenaze t\u00f6reni yine \u00f6ncekilerinkine benzemesin.\u201d
\nt\u00f6r\u00fc k\u0131lguka bo\u015fuyur (TezcanHt\/1041-1042) \u201c(Cenaze) t\u00f6reni yap\u0131lmas\u0131na izin vermekte (idi).\u201d<\/p>\n

Semekle-: Eski Uygur T\u00fcrk\u00e7esinde kullan\u0131lan cenaze t\u00f6reni ile ilgili ba\u015fka bir ifadedir. H\u00fck\u00fcmdar i\u00e7in kullan\u0131l\u0131r.
\ny\u0131g\u0131t s\u0131g\u0131t k\u0131l\u0131p \u00f6l\u00fcg\u00fcg semeklegeli (AY\/5\/1-2) \u201cA\u011flay\u0131p, s\u0131zlay\u0131p \u00f6l\u00fcye cenaze t\u00f6reni d\u00fczenlemek i\u00e7in.\u201d<\/p>\n

Ahiret ile \u0130lgili \u0130fadeler<\/strong><\/span>
\nAra D\u00fcnya ve \u00d6b\u00fcr D\u00fcnya ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Ad\u0131n ajun: \u00d6b\u00fcr d\u00fcnyay\u0131, ba\u015fka bir d\u00fcnyay\u0131 yani ahireti kar\u015f\u0131layan bir ifadedir. Bilindi\u011fi \u00fczere ruh bedeni terk ettikten sonra bilinmeyen bir yere yani ahirete gider. Ahiret de dolay\u0131s\u0131yla di\u011fer, ba\u015fka olarak nitelendirilecektir.
\net\u2019\u00f6z kodup ad\u0131n ajunka bard\u0131 (UIII\/80\/6) \u201cV\u00fccudunu b\u0131rak\u0131p (\u00f6l\u00fcp) ba\u015fka d\u00fcnyaya gitti.\u201d
\nAntirabau\/arad\u0131n ajun\/ara bolmak: Sanskrit\u00e7e \u201cantar\u0101bhava\u201d ve Tibet\u00e7e \u201cbar-do\u201d kelimeleriyle kar\u015f\u0131lanan ifade canl\u0131n\u0131n \u00f6l\u00fcm\u00fc ile yeniden do\u011fumu aras\u0131ndaki zaman\u0131 g\u00f6stermek i\u00e7in kullan\u0131l\u0131r. Bilindi\u011fi gibi Budizmde canl\u0131lar\u0131n en b\u00fcy\u00fck hedefi Nirv\u0101na\u2019ya ula\u015fmakt\u0131r. Canl\u0131 bunu ya\u015farken ger\u00e7ekle\u015ftirebilece\u011fi gibi \u00f6ld\u00fckten sonra da ger\u00e7ekle\u015ftirebilir. Bu ara d\u00fcnyada, canl\u0131n\u0131n tek amac\u0131 yeniden do\u011fmamak ve Nirv\u0101na\u2019ya ula\u015fmakt\u0131r. Bir canl\u0131 ara d\u00fcnyada en fazla 49 g\u00fcn kal\u0131r ve bu s\u00fcre zarf\u0131nda ayd\u0131nl\u0131\u011fa ula\u015fmaya \u00e7al\u0131\u015f\u0131r. Bu 49 g\u00fcnl\u00fck zaman diliminde \u00e7e\u015fitli \u0131\u015f\u0131klar g\u00f6r\u00fcr ve kurtulu\u015f yolunu en k\u0131sa s\u00fcrede bulmay\u0131 hedefler. Ruhun bu kurtulu\u015f yolunu bulmas\u0131 i\u00e7in bir din \u00fcstad\u0131 d\u0131\u015fardan s\u00fcrekli telkinlerde bulunur. Ruh bu s\u0131rada ara d\u00fcnyada \u00e7e\u015fitli muamelelere tabi tutulur. \u00d6l\u00fcm tanr\u0131s\u0131n\u0131n kar\u015f\u0131s\u0131na \u00e7\u0131kar, \u00e7e\u015fitli \u015feytanlar taraf\u0131ndan i\u015fkenceye u\u011frar. Daha sonra \u00e7e\u015fitli d\u00fcnyalarda do\u011fum yolunu tutar.
\nD\u00f6rt do\u011fum \u015feklinden birisi olan anne karn\u0131nda do\u011fmak ise canl\u0131lar i\u00e7in en iyisidir. Ayr\u0131ca on be\u015f ara d\u00fcnya vard\u0131r.
\nbi\u015f yigirmi antirabaular er\u00fcrler (Totenbuch\/2-3) \u201cOn be\u015f ara d\u00fcnyad\u0131r.\u201d
\nara bolmakl\u0131g antirabau er\u00fcr (Totenbuch\/6) \u201cAra d\u00fcnyad\u0131r.\u201d
\nertmi\u015f arad\u0131n ajunka barm\u0131\u015f (UII\/81\/69) \u201cGe\u00e7mi\u015f ara d\u00fcnyaya gitmi\u015f.\u201d
\n\u00d6l\u00fcm kap\u0131g\u0131: Ahireti kar\u015f\u0131layan bir di\u011fer ifade ise \u00f6l\u00fcm kap\u0131g\u0131d\u0131r. Uygurlar,
\nbu d\u00fcnyay\u0131 girilen ve \u00e7\u0131k\u0131lan bir yere benzetmektedir. \u00d6l\u00fcm kap\u0131g\u0131 ifadesi benzetme yoluyla hem \u00f6l\u00fcm\u00fc belirtmi\u015f hem de ahirete vurgu yapm\u0131\u015ft\u0131r. Ayr\u0131ca, burada soyut bir ifade olan \u00f6l\u00fcm ile somut bir varl\u0131k olan kap\u0131g kelimesi birle\u015ftirilerek somutla\u015ft\u0131rma yap\u0131lm\u0131\u015ft\u0131r.
\nol on mi\u014b bal\u0131klar \u00f6l\u00fcm kap\u0131g\u0131\u014ba kirip agtar\u0131lu t\u00f6\u014bderil\u00fc ag\u0131nayurlar erti (AY\/601\/10-12) \u201cO on bin bal\u0131k \u00f6l\u00fcm kap\u0131s\u0131na girip alt \u00fcst olarak, debeleniyorlard\u0131.\u201d<\/p>\n

Mani metinlerinde yer alan bir ifade Manihaizmde de \u201cahiret\u201d kavram\u0131n\u0131n varl\u0131\u011f\u0131n\u0131 g\u00f6stermektedir. Dinler farkl\u0131 da olsa, kulland\u0131klar\u0131 s\u00f6z varl\u0131\u011f\u0131 ortak olan Uygurlar ayn\u0131 ifadeleri her iki din i\u00e7in de kullanm\u0131\u015flard\u0131r.
\n\u00f6lmekke kir\u00fcr (CoqManI\/34\/20) \u201c\u00d6l\u00fcme girer, \u00f6l\u00fcr.\u201d
\n\u00d6l\u00fcp bar-: Uygurlar, ahireti ula\u015f\u0131lacak, var\u0131lacak bir menzil olarak g\u00f6rmektedirler. Bu d\u00f6nemde ahireti belirten en \u00f6nemli ifadelerden birisi de \u00f6l\u00fcp bardeyimidir. Bu ifade, ruhun bedeni terk etti\u011fini de belirtir.
\n\u00f6l\u00fcp bart\u0131 (AY\/4\/19) \u201c\u00d6l\u00fcp gitti.\u201d<\/p>\n

Ara D\u00fcnyada Bulunan Varl\u0131klar ile \u0130lgili \u0130fadeler<\/strong><\/span>
\n\u00d6l\u00fcm Tanr\u0131s\u0131 ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Erklig kan: Canl\u0131 \u00f6l\u00fcp de ara d\u00fcnyaya gitti\u011fi zaman orada ger\u00e7ek ayd\u0131nl\u0131\u011f\u0131 bularak kurtulu\u015fa ermeye \u00e7al\u0131\u015f\u0131r. \u00d6l\u00fcm tanr\u0131s\u0131 ise onu aldatarak ger\u00e7ek kurtulu\u015fa ula\u015fmas\u0131n\u0131 engeller. Budizmde \u00f6l\u00fcm tanr\u0131s\u0131 \u015feytand\u0131r ve \u015feytan da \u201cM\u0101ra\u201d olarak ifade edilir. Ayr\u0131ca canl\u0131 d\u00fcnyada yapm\u0131\u015f oldu\u011fu iyi ya da k\u00f6t\u00fc amelleriyle burada sorgulan\u0131r. \u00d6l\u00fcm tanr\u0131s\u0131n\u0131n verece\u011fi h\u00fckme kar\u015f\u0131 gelemez. \u00d6l\u00fcm tanr\u0131s\u0131 isterse onu ba\u011f\u0131\u015flayabilir ya da \u00e7e\u015fitli eziyetlere s\u00fcr\u00fckleyebilir. Burada bir ayna ortaya \u00e7\u0131kar ve d\u00fcnyada yapt\u0131\u011f\u0131 b\u00fct\u00fcn her \u015fey canl\u0131ya g\u00f6sterilir. erklig kan ifadesi burada ki\u015file\u015ftirilmi\u015f ve g\u00fc\u00e7l\u00fc bir h\u00fck\u00fcmdara benzetilmi\u015ftir.
\n\u00f6ngi \u00f6ngi ajun\u0131n\u00e7a erklig kan armak\u0131nt\u0131n tugum ajun tutar (Totenbuch\/1290-1292) \u201cBa\u015fka ba\u015fka hayatlar i\u00e7in \u00f6l\u00fcm tanr\u0131s\u0131n\u0131n aldatmas\u0131ndan do\u011fum yolunu tutar.\u201d
\nkim seni\u014b isig \u00f6z al\u0131m\u00e7\u0131lar\u0131\u014b otuz artuk bagl\u0131g tutuglug t\u0131nl\u0131glar \u00f6ngin \u00f6ngin erklig kann\u0131\u014b kar\u015f\u0131s\u0131nta k\u0131\u014b k\u00f6zin sal\u0131nm\u0131\u015f karakl\u0131g\u0131n sini k\u00fcte tururlar(AY\/9\/16-21) \u201cSenin can\u0131n\u0131 ald\u0131\u011f\u0131n otuzdan fazla ba\u011fl\u0131 canl\u0131lar \u00f6l\u00fcm tanr\u0131s\u0131n\u0131n kar\u015f\u0131s\u0131nda \u015fa\u015f\u0131 g\u00f6z\u00fcyle sal\u0131nm\u0131\u015f g\u00fc\u00e7l\u00fc duru\u015fuyla seni izler.\u201d
\nErklig \u00f6l\u00fcml\u00fcg \u015fmnu: \u00d6l\u00fcm tanr\u0131s\u0131n\u0131 g\u00f6steren di\u011fer bir ifadedir. Yukar\u0131da da belirtildi\u011fi \u00fczere \u00f6l\u00fcm tanr\u0131s\u0131 bir \u015feytand\u0131r ve ruhlar\u0131 aldatmaya \u00e7al\u0131\u015f\u0131r. Burada \u00f6nemli olan \u00f6l\u00fcm tanr\u0131s\u0131n\u0131 alt etmektir.
\nerklig \u00f6l\u00fcml\u00fcg \u015fmnug yigedip maha mudura t\u00f6zl\u00fcg \u00f6l\u00fcms\u00fcz orunug bulur(Totenbuch\/888-890) \u201cG\u00fc\u00e7l\u00fc \u00f6l\u00fcm \u015feytan\u0131n\u0131 yenip Mah\u0101-mudra esasl\u0131 \u00f6l\u00fcms\u00fczl\u00fck yerini bulur.\u201d
\nK\u0131l\u0131n\u00e7 te\u014brisi: \u201cAmel tanr\u0131s\u0131\u201d anlam\u0131na gelen ifade ile \u00f6l\u00fcm tanr\u0131s\u0131n\u0131n ayn\u0131 varl\u0131k oldu\u011funu d\u00fc\u015f\u00fcn\u00fcyorum. \u00c7\u00fcnk\u00fc canl\u0131lar\u0131n d\u00fcnyada yapm\u0131\u015f oldu\u011fu iyilik ya da k\u00f6t\u00fcl\u00fcklerin kar\u015f\u0131l\u0131klar\u0131 \u00f6l\u00fcm tanr\u0131s\u0131 taraf\u0131ndan de\u011ferlendirilmektedir. Altun Yaruk\u2019un S\u00fc\u00fc \u00dcl\u00fc\u015f b\u00f6l\u00fcm\u00fcnde Kuotau adl\u0131 beyin \u00f6ld\u00fcrtm\u00fc\u015f oldu\u011fu canl\u0131lar adalet isterken k\u0131l\u0131n\u00e7 te\u014brisi\u2019nin s\u0131k\u0131nt\u0131lar\u0131n\u0131 gidermesini ister ve daha sonra Koutau adl\u0131 bey erklig kan\u2019\u0131n huzuruna \u00e7\u0131kar, sonra da bu canl\u0131lar\u0131n s\u0131k\u0131nt\u0131s\u0131 yine erklig kan taraf\u0131ndan giderilir. Dolay\u0131s\u0131yla erklig kan ile k\u0131l\u0131n\u00e7 te\u014brisi ayn\u0131 tanr\u0131lard\u0131r.<\/p>\n

bo mu\u014bumuzn\u0131 amt\u0131 k\u0131l\u0131n\u00e7 te\u014brisi o\u014barsun tip \u00f6t\u00fcntiler (AY\/7\/11-12) \u201cBu s\u0131k\u0131nt\u0131m\u0131z\u0131 \u015fimdi amel tanr\u0131s\u0131 onars\u0131n, diye ricada bulundular.\u201d
\n\u00d6l\u00fcm idisi: \u201c\u00d6l\u00fcm sahibi\u201d anlam\u0131na gelen ifade burada \u201c\u00f6l\u00fcm tanr\u0131s\u0131\u201d manas\u0131nda kullan\u0131lmaktad\u0131r.
\nkork\u0131n\u00e7\u0131g \u00f6l\u00fcm idisi kelmekintin (StabUig\/87\/b) \u201cKorkun\u00e7 \u00f6l\u00fcm sahibinin gelmesinden.\u201d
\n\u00d6l\u00fcm kan\u0131: \u201c\u00d6l\u00fcm tanr\u0131s\u0131\u201d anlam\u0131na gelir. Burada \u00f6l\u00fcm tanr\u0131s\u0131n\u0131n h\u00fck\u00fcmdara benzetilmesinin nedeni h\u00fck\u00fcmdar\u0131n insanlara h\u00fckmetmesi gibi \u00f6l\u00fcm\u00fcn de canl\u0131lara h\u00fckmetmesi \u015feklinde a\u00e7\u0131klanabilir.
\n\u00f6l\u00fcm kan\u0131n\u0131\u014b ilinte (AY\/71\/5-6) \u201c\u00d6l\u00fcm han\u0131n\u0131n (tanr\u0131s\u0131n\u0131n) ilinde.\u201d<\/p>\n

\u00d6l\u00fcm Tanr\u0131s\u0131na Yard\u0131mc\u0131 Ruhlar ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Yek: \u015eeytan anlam\u0131nda kullan\u0131lan yek \u00f6l\u00fcm tanr\u0131s\u0131na yard\u0131mc\u0131 olan bir varl\u0131k olarak yer almaktad\u0131r. Burada, \u015feytan \u00f6len canl\u0131ya \u00e7e\u015fitli i\u015fkenceler yapmaktad\u0131r.
\n\u00fc\u00e7 yekler ma\u014ba yak\u0131n kelip birisi uruk \u00fcze boyun\u0131m\u0131n bad\u0131 birisi tolkakda t\u0131n\u0131m\u0131n alt\u0131 birisi bed\u00fck berke \u00fcze mini t\u00f6z t\u00f6p\u00fcre uru iki iligimin kataru bap(AY\/7-8\/18-22-1) \u201c\u00dc\u00e7 \u015feytan bana yakla\u015farak birisi ip ile boynumu ba\u011flad\u0131,
\nbirisi torbada can\u0131m\u0131 ald\u0131, birisi b\u00fcy\u00fck bir kam\u00e7\u0131 ile benim tamamen iki elimi s\u0131k\u0131ca ba\u011flay\u0131p.\u201d
\nmen igled\u00fckde e\u014b ba\u015flayu ma\u014ba t\u00f6rt yekler yak\u0131n kelti bireg\u00fcsi bed\u00fck berke tutm\u0131\u015f ikintisi uruk tutm\u0131\u015f \u00fc\u00e7\u00fcn\u00e7i tolkak tutm\u0131\u015f t\u00f6rtin\u00e7i bir k\u00f6k tonlug atl\u0131g beg erti (AY\/5-6\/21-23-1-3) \u201cBen hastaland\u0131\u011f\u0131m zaman en ba\u015fta bana d\u00f6rt \u015feytan yakla\u015ft\u0131 birisi b\u00fcy\u00fck kam\u00e7\u0131 tutmu\u015f, ikincisi ip tutmu\u015f, \u00fc\u00e7\u00fcnc\u00fcs\u00fc torba tutmu\u015f, d\u00f6rd\u00fcnc\u00fcs\u00fc de mavi elbiseli atl\u0131 bir bey idi.\u201d<\/p>\n

Alt\u0131 Hayat ile \u0130lgili \u0130fadeler<\/strong><\/span><\/p>\n

Ajun tut-\/ajun tugum tut-: \u00d6len canl\u0131n\u0131n tek hedefi tekrar d\u00fcnyaya gelmemektir. Canl\u0131n\u0131n kurtulu\u015fa eri\u015febilmesi i\u00e7in ara d\u00fcnyada \u00e7e\u015fitli parlakl\u0131klar ortaya \u00e7\u0131kar. Fakat bu parlakl\u0131klar kurtulu\u015f yolu olabilece\u011fi gibi M\u0101ra\u2019n\u0131n bir aldatmas\u0131 da olabilir. Ruh bu aldatmalardan kurtulabilirse \u00f6l\u00fcms\u00fcz orunug yani Nirv\u0101na\u2019y\u0131 bulur. E\u011fer kurtulu\u015f yolunu bulamazsa 49 g\u00fcn ara d\u00fcnyada kurtulu\u015f yolu i\u00e7in m\u00fccadele eder. 49. g\u00fcn\u00fcn sonunda h\u00e2l\u00e2 kurtulu\u015f yolunu bulamam\u0131\u015fsa do\u011fum yolunu tutar. D\u00f6rt do\u011fum \u015fekli ortaya \u00e7\u0131kar ve ruh alt\u0131 d\u00fcnyadan birinde tekrar do\u011far. Alt\u0131 hayat, alt\u0131 yol yani Sanskrit\u00e7e \u201csadgati\u201d olarak ifade edilir. Hinayana mezhebine g\u00f6re be\u015f Mahayana mezhebine g\u00f6re ise alt\u0131 hayat \u015fekli vard\u0131r. Alt\u0131 hayat \u015fekli tanr\u0131lar \u00e2leminde do\u011fmak, asuralar aras\u0131nda do\u011fmak, cehennemde do\u011fmak, a\u00e7 ruhlar aras\u0131nda do\u011fmak, insan olarak do\u011fmak ve hayvan olarak do\u011fmak \u015feklindedir.<\/p>\n

ajun tutmak\u0131 erser (Totenbuch\/1288-1289) \u201cDo\u011fum yolunu tutmas\u0131 ise.\u201d
\najun tugum tutmak\u0131 erser (Totenbuch\/1284-1285) \u201cDo\u011fum yolunu tutmas\u0131 ise.\u201d
\nEt\u2019\u00f6z tut-: Burada yine ara d\u00fcnyadan ba\u015far\u0131s\u0131zl\u0131kla \u00e7\u0131kan yani Nirv\u0101na\u2019ya ula\u015famayan ve d\u00fcnyaya tekrar d\u00f6nmek zorunda kalan canl\u0131lar ifade edilmektedir.
\nnom erdini i\u00e7inteki bir \u015fl\u00f6k bir padak nomug i\u015fidip t\u00f6r\u00fcsin\u00e7e k\u00f6ni o\u014baru uksarlar et\u2019\u00f6z tutm\u0131\u015fda kin astrayast\u0131r\u0131\u015f tengri yirinte togarlar (AY\/533\/12-17) \u201cDharma cevheri i\u00e7indeki bir \u015fiiri bir vaaz\u0131 i\u015fitip hakk\u0131yla do\u011fru bir \u015fekilde anlarlarsa do\u011fum yolunu tuttuklar\u0131 zaman \u201ctrayastrim\u015b\u0101h\u201d adl\u0131 tanr\u0131 yerinde do\u011farlar.\u201d
\nMe\u014bilig yirtin\u00e7\u00fc: \u201cHuzurlu\u201d anlam\u0131na gelen me\u014bilig kelimesi ile \u201cd\u00fcnya\u201d manas\u0131nda kullan\u0131lan yirtin\u00e7\u00fc s\u00f6z\u00fc birle\u015ferek tanr\u0131lar \u00e2leminden bir mek\u00e2n\u0131 ifade eder. Sanskrit\u00e7e \u201cSukh\u0101vat\u012b\u201d anlam\u0131nda kullan\u0131lan ifade Tanr\u0131lar \u00e2lemine i\u015faret eder. Budizmde otuz \u00fc\u00e7 tanr\u0131 yeri bulunmaktad\u0131r. Burada sadece biri ele al\u0131nm\u0131\u015ft\u0131r.
\nme\u014bilig yirtin\u00e7\u00fcke bar\u0131p (Sh\u014dAvalo\/64-65) \u201cHuzurlu d\u00fcnyaya gidip.\u201d
\nTamu prit ajun tut-: Cehennemde ve a\u00e7 ruhlar aras\u0131nda do\u011facak canl\u0131lar ifade edilir. So\u011fdca \u201ctamu\u201d kelimesi Sanskrit\u00e7e \u201cnaraka\u201dn\u0131n kar\u015f\u0131l\u0131\u011f\u0131d\u0131r.
\nBudizmde sekiz s\u0131cak sekiz de so\u011fuk olmak \u00fczere toplam on alt\u0131 cehennem bulunmaktad\u0131r. Bu cehennemlerde canl\u0131lar \u00e7e\u015fitli i\u015fkencelere tabi tutulur.
\nCehennem d\u00fcnyas\u0131na Sanskrit\u00e7e \u201cnaraka-gati\u201d, a\u00e7 ruhlar d\u00fcnyas\u0131na da \u201cpreta-gati\u201d ad\u0131 verilir. Budizmde cehennem, a\u00e7 ruhlar ve hayvanlar \u00e2lemi \u00fc\u00e7 a\u015fa\u011f\u0131 hayat olarak ifade edilir.
\nTamu prit ikeg\u00fcn\u00fc\u014b ajun tutmak\u0131 erser antirabau\u0131n narakapalikilar sokup \u00f6ngi \u00f6ngi ajun\u0131n\u00e7a erklig han armak\u0131nt\u0131n tugum ajun tutar (Totenbuch\/1288-1292) \u201cCehennem ve a\u00e7 ruhlar\u0131n ikisinin hayat yolunu tutmas\u0131 ise ara d\u00fcnyada cehennem muhaf\u0131zlar\u0131 ba\u015fka ba\u015fka hayatlara g\u00f6re \u00f6l\u00fcm tanr\u0131s\u0131n\u0131n hilesinden do\u011fum yolunu tutar.\u201d
\nTe\u014bri yeri\/te\u014brilerni\u014b asurilarn\u0131\u014b ajun tut-: Canl\u0131lar e\u011fer iyi amele sahipseler tanr\u0131 yerinde ve asura\u2019lar\u0131n aras\u0131nda do\u011farlar. Tanr\u0131 yeri olarak Sanskrit\u00e7e \u201cdeva-loka\u201d ifadesi kullan\u0131l\u0131r. Tanr\u0131 yeri Budizmde cennet olarak da kabul edilir. Budist felsefeye g\u00f6re otuz \u00fc\u00e7 cennet vard\u0131r ve canl\u0131lar derecelerine g\u00f6re bu cennetlerde do\u011farlar. Ayr\u0131ca tanr\u0131lar d\u00fcnyas\u0131 olarak Sanskrit\u00e7e \u201cdeva-gati\u201d, asuralar d\u00fcnyas\u0131 i\u00e7in de \u201casura-gati\u201d kullan\u0131l\u0131r. Asura, Hint felsefesine g\u00f6re kavgac\u0131 ve sava\u015f\u00e7\u0131d\u0131r. Ayr\u0131ca tanr\u0131larla s\u00fcrekli kavga eder.<\/p>\n

Budizmde Tanr\u0131lar \u00e2lemi, asuralar ve insanlar \u00e2lemi \u00fc\u00e7 iyi hayat olarak ifade edilir.
\nkutlug buyanl\u0131g erser apsari k\u0131zlar birle te\u014bri yerini\u014b orunlar\u0131 ornaglar\u0131 k\u00f6z\u00fcn\u00fcr ol antirabaua anta tuggus\u0131n bilip \u00f6gir\u00fcr sevin\u00fcr et\u2019\u00f6zi \u00f6\u014bl\u00fcg me\u014bizlig y\u0131dl\u0131g tanl\u0131g k\u00f6z\u00fcn\u00fcr bolar \u00f6k\u00fc\u015fi belg\u00fcrtte\u00e7iler yiti k\u00fcnte b\u00fcter te\u014brilerni\u014b asurilarn\u0131\u014b bir teg \u00f6gir\u00fcr (Totenbuch\/1266-1273) \u201cAmeli iyi ise Apsara k\u0131zlar ile Deva-loka\u2019n\u0131n yerleri g\u00f6r\u00fcn\u00fcr, o ara d\u00fcnyada do\u011fdu\u011funu bilip sevinir v\u00fccudu sevin\u00e7le dolar ve mutlu g\u00f6r\u00fcn\u00fcr, bunlar\u0131n belirtileri yedi g\u00fcnde biter, tanr\u0131lar ve asuralar sevinir.\u201d
\nYala\u014buklar\u0131\u014b ajun tugum tut-: Ara d\u00fcnyadaki ruhun bir di\u011fer yolu da insan olmakt\u0131r. Ruh, hayat yolunu tuttu\u011fu zaman d\u00fcnyaya insan olarak da gelebilir. Elbette bu durum ki\u015finin ameline g\u00f6re \u015fekil al\u0131r. \u0130nsanlar d\u00fcnyas\u0131na geldi\u011finde bile amellerin \u00f6nemi ortaya \u00e7\u0131kar. \u015e\u00f6yle ki e\u011fer canl\u0131n\u0131n sevab\u0131 \u00e7oksa iyi bir ailede, azsa yoksul bir ailede d\u00fcnyaya gelebilir. Bu da karman\u0131n ac\u0131mas\u0131z yanlar\u0131ndan sadece birisidir. \u0130nsanlar d\u00fcnyas\u0131 i\u00e7in Sanskrit\u00e7e \u201cmanusya-gati\u201d ifadesi kullan\u0131l\u0131r.
\nyala\u014bguklarn\u0131\u014b ajun tugum tutmak\u0131 erser \u00f6g ka\u014b ki\u015fi teginmi\u015fin k\u00f6r\u00fcp ol antirabau azlanmak k\u00fcnilemek sak\u0131n\u00e7\u0131 y\u00fcger\u00fc bolup ajun tugum tutar\u0131nda korkmak\u0131 beli\u014blemeki bolur \u00fck\u00fc\u015f buyanl\u0131g erser edg\u00fc ordu kar\u015f\u0131ka ermeser edg\u00fc evke kirmi\u015f teg bolup ajun tugum tutar yar\u0131mlar\u0131 \u00f6ngilertin kork\u0131n\u00e7 k\u00f6r\u00fcp anta s\u0131g\u0131nm\u0131\u015f teg bolup ajun tutar bo yala\u014buklar ajun tugum tutmak\u0131 er\u00fcr (Totenbuch\/1273-1284) \u201c\u0130nsanlar\u0131n do\u011fum yolunu tutmas\u0131 ise anne baban\u0131n temas\u0131n\u0131 g\u00f6r\u00fcp ara d\u00fcnyada k\u0131skan\u00e7l\u0131k d\u00fc\u015f\u00fcncesi olup do\u011fum yolundan korkar. E\u011fer \u00e7ok sevab\u0131 varsa saraylarda(sevab\u0131) yoksa iyi eve girmi\u015f gibi olup do\u011fum yolunu tutar, baz\u0131lar\u0131 ba\u015fkalar\u0131n\u0131 korkun\u00e7 g\u00f6r\u00fcp ona s\u0131\u011f\u0131nm\u0131\u015f gibi olup do\u011fum yolunu tutar, bu insanlar\u0131n do\u011fum yolunu tutmas\u0131d\u0131r.\u201d<\/p>\n

Y\u0131lk\u0131larn\u0131\u014b ajun tugum tut-: Canl\u0131lar\u0131n bir di\u011fer hayat \u015fekli de hayvan olarak yery\u00fcz\u00fcne gelmesidir. Hayvanlar d\u00fcnyas\u0131 olarak Sanskrit\u00e7e \u201ctiryagyoni-gati\u201d ifadesi kullan\u0131l\u0131r.
\ny\u0131lk\u0131larn\u0131\u014b ajun tugum tutmak\u0131 erser yiiltin yagmurt\u0131n kork\u0131n\u00e7 k\u00f6r\u00fcp yumk\u0131 orunlar\u0131\u014ba s\u0131g\u0131nm\u0131\u015f teg bolup ajun tugum tutar (Totenbuch\/1284-1288) \u201cHayvanlar\u0131n do\u011fum yolunu tutmas\u0131 ise r\u00fczg\u00e2rdan ya\u011fmurdan korku g\u00f6r\u00fcp hepsinden s\u0131\u011f\u0131nm\u0131\u015f gibi olup do\u011fum yolunu tutar.\u201d<\/p>\n

Sonu\u00e7<\/strong><\/span><\/p>\n

Eski Uygur toplulu\u011fu bir\u00e7ok konuda oldu\u011fu gibi \u00f6l\u00fcm konusunda da Budizmden ve Manihaizmden etkilenmi\u015ftir. Bu konuda, \u00f6zellikle Budist k\u00fclliyat\u0131n \u00e7oklu\u011fu nedeniyle Budizm \u00f6n plandad\u0131r. Budizmde, hi\u00e7 kimsenin hatta tanr\u0131lar\u0131n bile kar\u015f\u0131 \u00e7\u0131kamayaca\u011f\u0131 be\u015f unsurdan biri olan \u00f6l\u00fcml\u00fclerin \u00f6lmesi kural\u0131, Budistlerin maddi \u00f6l\u00fcme kar\u015f\u0131 tav\u0131r tak\u0131nmalar\u0131na neden olmu\u015ftur. Bu y\u00fczden \u201crasiyana, \u00f6l\u00fcms\u00fczl\u00fck otu\u201d gibi \u201camrita\u201dy\u0131 yani tanr\u0131sal i\u00e7kiyi \u00f6n plana \u00e7\u0131kararak Nirv\u0101na\u2019ya, \u00f6l\u00fcms\u00fczl\u00fc\u011fe kavu\u015fmay\u0131 arzulam\u0131\u015flard\u0131r. Her ne kadar \u00e7eviri metinler de olsa eski Uygur metinlerinde bu konu \u00f6nemle i\u015flenmi\u015ftir. \u00c7\u00fcnk\u00fc, \u00f6l\u00fcm canl\u0131n\u0131n bu do\u011fum \u00f6l\u00fcm okyanusu olan d\u00fcnyadan kurtulma yollar\u0131ndan birisidir. Hayattayken Nirv\u0101na\u2019ya ula\u015famayan ruhlar\u0131n \u00f6ld\u00fckten sonra Nirv\u0101na\u2019ya ula\u015fmalar\u0131 tek gayeleridir. Bu y\u00fczden, Budizmde \u00f6l\u00fcm bir kurtulu\u015f yoludur. Fakat burada da kurtulu\u015fa eremeyen ruhlar i\u00e7in \u00f6l\u00fcm yeniden do\u011fu\u015fun ilk ad\u0131m\u0131d\u0131r. Budizmde \u00f6l\u00fcm ve \u00f6l\u00fcm sonras\u0131 ile do\u011fum \u00f6ncesi ve yeniden do\u011fum ayn\u0131 zaman dilimini i\u00e7ine al\u0131r. Dinler tarihi kadar k\u00fclt\u00fcr tarihi i\u00e7in de \u00f6nemli olan \u00f6l\u00fcm kavram\u0131 Eski Uygur toplumunda \u00f6nemli bir yere sahiptir. \u00d6yle ki canl\u0131lar\u0131n \u00f6l\u00fcm alametlerinden itibaren \u00f6l\u00fcm sonras\u0131na kadar \u00f6rnekler metinlerde geni\u015f\u00e7e yer almaktad\u0131r.<\/p>\n

Eski Uygur T\u00fcrk\u00e7esinde \u00f6l\u00fcm alametlerini, d\u0131\u015f unsurlar\u0131n yok olmas\u0131 ve i\u00e7 unsurlar\u0131n yok olmas\u0131 \u015feklinde ikiye ay\u0131rabiliriz. D\u0131\u015f unsurlar\u0131 da alt\u0131 duyunun yok olmas\u0131n\u0131 yani g\u00f6rme \u00f6\u014b \u00fcnke si\u014b-, i\u015fitme \u00fcn y\u0131dka si\u014b-, koklama y\u0131d tat\u0131gka si\u014b-, tatma tat\u0131g b\u00f6ritigke si\u014b- ve dokunma b\u00f6rt\u00fcg t\u00f6rt mahabudka si\u014bkuvvetinin yok olmas\u0131 ile d\u00f6rt elementin yani toprak yir mahabud suvka si\u014b-\/yir suvka si\u014b-, su suv mahabud ootka si\u014b-\/suv ootka si\u014b-, ate\u015f oot yilke si\u014bve hava yiil mahabud biligke si\u014b-\/ yiil biligke si\u014b- elementlerinin kuvvetlerinin yok olmas\u0131 \u015feklinde a\u00e7\u0131klayabiliriz. Bundan sonra art\u0131k i\u00e7 unsurlar\u0131n yani g\u00f6n\u00fcllerin yok olmas\u0131 ortaya \u00e7\u0131kar. Asl\u0131nda alt\u0131nc\u0131 duyu organ\u0131 olan bilincin burada yok olma durumudur. Bunlar da \u015fuurun bilig k\u00f6\u014b\u00fclke si\u014b-\/bilig in\u00e7ke si\u014b-, g\u00f6nl\u00fcn k\u00f6\u014b\u00fcl in\u00e7ke k\u00f6\u014b\u00fclke si\u014b-, ince g\u00f6nl\u00fcn in\u00e7ke k\u00f6\u014b\u00fcl tugmaks\u0131z k\u00f6\u014b\u00fclke si\u014b- ve do\u011fmayan g\u00f6nl\u00fcn tugmaks\u0131z k\u00f6\u014b\u00fcl yaruk ya\u015fuk k\u00f6\u014b\u00fclke si\u014byok olmas\u0131 \u015feklindedir.
\n\u00d6l\u00fcm ile ilgili en \u00f6nemli durum ise \u00f6l\u00fcm an\u0131d\u0131r. \u00d6l\u00fcm an\u0131 ile ilgili ifadeler de canl\u0131n\u0131n kendi vadesi ile \u00f6lmesi ad\u0131r\u0131l-, ajun \u00fczl\u00fcn\u00e7\u00fcsi, arta-, ertimlig t\u00f6r\u00fc\/ertimlig \u00fcrl\u00fcks\u00fcz t\u00f6r\u00fc, et\u2019\u00f6zin bu\u015f\u0131 bir-, et\u2019\u00f6z kod-, \u0131dala-\/tit-\/tit- \u0131dala-, isig \u00f6zlerin kol-, isig \u00f6z\u00fcg kunda\u00e7\u0131, isig \u00f6zi \u00fcz-, isig \u00f6z yokad-, kara yirke kir-, k\u00f6\u014b\u00fcll\u00fcg antirabau et\u2019\u00f6z b\u00fct-, limi s\u0131n-, ogr\u0131la-\/\u00f6l\u00fcml\u00fcg ogr\u0131, \u00f6\u00e7de\u00e7i\/\u00f6\u00e7meksiz, \u00f6l-, \u00f6l\u00fcm k\u00fcni, \u00f6l\u00fcmin \u00f6l-\/\u00f6l\u00fct \u00f6l\u00fcr-, \u00f6l\u00fcm tegin-, te\u014bri bol-, t\u0131n\u0131 \u00fcz\u00fcl-, t\u00fcke-\/t\u00fcket-, u\u00e7-, u\u00e7uk-, yitlin-\/yitg\u00fcl\u00fck k\u0131y\u0131lguluk ve canl\u0131lar\u0131n \u00f6ld\u00fcr\u00fclmesi alk-\/akl\u0131n-, arta-, isig \u00f6z al-, k\u0131y\u0131l-, \u00f6l\u00fcr-\/\u00f6l\u00fcrt-, \u00f6z \u00fcz-, t\u0131n al-, yok yodun k\u0131l- \u015feklinde iki grupta incelenmi\u015ftir.
\nBu d\u00f6nemde \u00f6l\u00fcme neden olan canl\u0131lar\u0131 da b\u0131\u00e7da\u00e7\u0131, bogagu\u00e7\u0131\/bogaguluk\u00e7\u0131, \u00e7antal, \u00f6l\u00fcrg\u00fc\u00e7i, \u00f6l\u00fct\u00e7i \u015feklinde g\u00f6sterebiliriz.
\nEski Uygur T\u00fcrk\u00e7esinde ceset ile ilgili ifadeler de kra, \u00f6l\u00fcg, \u00f6l\u00fcm\u00e7i gibi kelimelerdir.<\/p>\n

Bu d\u00f6nemde, \u00f6l\u00fcn\u00fcn ard\u0131ndan yap\u0131lan cenaze t\u00f6reni de en az \u00f6l\u00fcm an\u0131 kadar \u00f6nemlidir. Cenaze t\u00f6reni bekle-\/kizle-, kra t\u00f6r\u00fcsi\/\u00f6lmi\u015finteki t\u00f6r\u00fc\/t\u00f6r\u00fc k\u0131lgu, semekle- gibi ifadelerle belirtilir.
\nAhiret ile ilgili ifadeler ise ara d\u00fcnya ve \u00f6b\u00fcr d\u00fcnya ile ilgili ifadeler ad\u0131n ajun, antirabau\/arad\u0131n ajun\/ara bolmak, \u00f6l\u00fcm kap\u0131g\u0131, \u00f6l\u00fcp bar-, ara d\u00fcnyada bulunan varl\u0131klar ile ilgili ifadeler erklig han, erklig \u00f6l\u00fcml\u00fcg \u015fmnug, k\u0131l\u0131n\u00e7 te\u014brisi, \u00f6l\u00fcm idisi, \u00f6l\u00fcm kan\u0131, yek ve alt\u0131 hayat ile ilgili ifadeler ajun tut-\/ajun tugum tut-, et\u2019\u00f6z tut-, me\u014bilig yirtin\u00e7\u00fc, tamu prit ajun tut-, te\u014bri yeri\/te\u014brilerni\u014b asurilarn\u0131\u014b ajun tut-, yala\u014buklar\u0131\u014b ajun tugum tut-, y\u0131lk\u0131larn\u0131\u014b ajun tugum tutolmak \u00fczere \u00fc\u00e7 grupta incelenmi\u015ftir.
\nBu \u00e7al\u0131\u015fmada, as\u0131l amac\u0131m\u0131z Eski Uygur T\u00fcrk\u00e7esindeki \u00f6l\u00fcm kavramlar\u0131yla ilgili ifadeleri belirlemektir. Fakat, burada ayr\u0131nt\u0131ya inmeden \u00f6l\u00fcm ile ilgili ifadelerin anlam bilimsel olarak da incelenmesine \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.
\nBu d\u00f6nemde, \u00f6l\u00fcm kavram\u0131yla ilgili terimlerin \u00e7e\u015fitlilik g\u00f6stermesi ve yerel ifadelerin \u00e7oklu\u011fu dikkat \u00e7ekmektedir. Uygurlar\u0131n \u00f6l\u00fcm kavram\u0131 ile ilgili terimler konusunda Budizmin ve Manihaizmin etkisinde kalmas\u0131yla birlikte \u00f6nceki dinleri olan Tengricili\u011fin de \u00f6nemli bir \u015fekilde varl\u0131\u011f\u0131n\u0131 korudu\u011fu a\u015fik\u00e2rd\u0131r.<\/p>\n

K\u0131saltmalar ve Taranan Metinler<\/strong><\/span><\/p>\n

ApokrS\u016b Geng Shimin, Hans-Joachim Klimkeit und Jens Peter Laut (1998), Eine Buddhistische Apokalypse, Die H\u00f6llenkapitel (20-25) und die Schlu\u00dfkapitel (26-27) der Hami-Handschrift der altt\u00fcrkischen Maitrisimit, Westdeutscher Verlag, Opladen\/Wiesbaden.
\nAY Kaya, Ceval (1994), Uygurca Altun Yaruk, Giri\u015f-Metin ve Dizin, T\u00fcrk Dil Kurumu Yay\u0131nlar\u0131, Ankara.
\nBT2 R\u00f6hrborn, Klaus (1971), Eine Uigurische Totenmesse, Berlin: Akademie Verlag, Schriften zur Geschichte und Kultur des Alten Orients; 4.Berliner Turfantexte; 11.
\nBT3 Tezcan, Semih (1974), Das Uigurische Insadi-S\u016btra, Berlin, (Deutsche Akademie der DDR. Zentralinstitut f\u00fcr Alte Geschichte und Arch\u00e4ologie. Schriften zur Geschichte und Kultur des Alten Orients. 6, Berliner Turfantexte3).
\nBT7 Kara, Georg, Peter Zieme (1976), Fragmente Tantrischer Werke in Uigurischer \u00dcbersetzung, Akademie-Verlag, Berlin.
\nBT13 Zieme, Peter (1985), Buddhistische Stabreimdichtungen der Uiguren, Berlin. (Deutsche Akademie der Wissenschaften der DDR. Zentralinstitut f\u00fcr Alte Geschichte und Arch\u00e4ologie. Schriften zur Geschichte und Kultur des Alten Orients. Berliner Turfantexte13.)<\/p>\n

BT18 Zieme, Peter (1996), Altun Yaruq sudur: Vorworte und das erste buch: edition und \u00dcbersetzung der altt\u00fcrkischen version des Goldglanzsutra: Suvarnaprabhasottamasutra, Turnhout: Brepols, (Berliner Turfuntexte; 18).
\nCoqManI Coq, A. Von Le (1912), T\u00fcrkische Manichaica aus Chotsho I: APAW 1911 Anhang, Berlin.
\nCoqManIII Coq, A. Von Le (1922), T\u00fcrkische Manichaica aus Chotsho III: APAW
\n1922 Anhang, Berlin.
\nGabainHt Gabain, Annemaria von (1938), Briefe der uigurischen H\u00fcen-tsangBiographie, Berlin. (SPAW Phil. \u2013hist.Kl. 1938, 29: 371-415\u2019ten ayr\u0131 bas\u0131m)
\nLautDenk Laut, Peter (1986), Der Fr\u00fche T\u00fcrkische Buddhismus und Seine Literarischen Denkm\u00e4ler, Otto Harrassowitz, Wiesbaden.
\nSh\u014dAvalo Sh\u014dgaito, Masahiro (1988), \u201cDrei zum Avalokite\u015bvara-s\u016btra passende Avad\u0101nas\u201d, Jens Peter Laut, Klaus R\u00f6hrborn; Der t\u00fcrkische Buddhismus in der japanischen Forschung, Otto Harrassowiwtz, Wiesbaden. StabUig Zieme, Peter (1991), Die Stabreimtexte der Uiguren von Turfan und Dunhuang: Studien zur Altt\u00fcrkischendichtung, Budapest: Akademiai Kiado, Bibliotheca Orientalis Hungarica; XXXIII. TezcanHt Tezcan, Semih (1975); Eski Uygurca Hs\u00fcan Tsang Biyografisi X. B\u00f6l\u00fcm. Ankara, (Yay\u0131mlanmam\u0131\u015f Do\u00e7entlik tezi).
\nTotenbuch Zieme, Peter, G. Kara (1978), Ein Uigurisches Totenbuch, N\u0101ropa Lehre in Uigurischer \u00dcbersetzung, Akad\u00e9miai Kiad\u00f3, Budapest.
\nTTIV Bang, W., A. von Gabain (1930), \u201cT\u00fcrkiche Turfan Texte IV\u201d, Berlin, (SPAW. Phil.-hist. Kl. 1930, 24: 432-450).
\nTTVII Rachmati (Arat) G.R., W. Seberherd (1937), \u201cT\u00fcrkiche Turfan Texte
\nVII\u201d. Mit sinologischen Anmerkungen von Dr. W. Eberhard, Berlin, (APAW. Phil-hist. Kl. 1936, 12).
\nUI M\u00fcller, F.W.K. (1908), Uigurica I: 1. Die Anbetung der Magier, ein christliches Bruchst\u00fcck. 2. Die Reste des buddhistischen \u201cGoldglanzS\u016btra\u201d. Ein vorl\u00e4ufiger Bericht, Berlin (AKPAW. Phil.-hist. 1908, 2).
\nUII M\u00fcller, F.W.K. (1911), Uigurica II, Berlin (AKPAW. Phil.-hist., 1910,3).
\nUIII M\u00fcller, F.W.K. (1922), Uigurica III, Uigurische Avad\u0101na-Bruchst\u00fccke (IVIII), Berlin, (AKPAW. Phil.-hist., 1920, 2).<\/p>\n

Kaynaklar<\/strong><\/span><\/p>\n

Aksan, Do\u011fan (1999a). Anlambilim. Anlambilim Konular\u0131 ve T\u00fcrk\u00e7enin Anlambilimi.
\nAnkara: Engin Yay\u0131nevi.
\n(1999b). \u015eiir Dili ve T\u00fcrk \u015eiir Dili. Ankara: Engin yay\u0131nlar\u0131.
\nArat, R. Rahmeti (1991). Eski T\u00fcrk \u015eiiri. Ankara: T\u00fcrk Tarih Kurumu Yay.
\n(1987). Makaleler I. Ankara: T\u00fcrk K\u00fclt\u00fcr\u00fc Ara\u015ft\u0131rma Enstit\u00fcs\u00fc Yay.
\nBarutcu, Fatma Sema (1996). \u201cBuddha\u2019n\u0131n D\u00f6rt Asil Ger\u00e7e\u011fi\u201d. Uluslararas\u0131 T\u00fcrk Dili
\nKongresi 1992 (26 Eyl\u00fcl-1 Ekim). Ankara: T\u00fcrk Dil Kurumu Yay. 373- 423.
\nCafero\u011flu, Ahmet (1993). Eski Uygur T\u00fcrk\u00e7esi S\u00f6zl\u00fc\u011f\u00fc. \u0130stanbul: Enderun Kitabevi.<\/p>\n

Carus, Paul (1984). Buda\u2019n\u0131n \u00d6\u011fretisi. \u00c7ev: Teoman U\u00e7gun. \u0130stanbul: Ruh ve Madde
\nYay.
\nClauson, Sir Gerard (1972). An Etymological Dictionary of Pre-Thirteenth- Century
\nT\u00fcrkish. Oxford: University Press.
\n\u00c7andarl\u0131o\u011flu, G\u00fcl\u00e7in (2002). \u201cUygur Devletleri\u201d. T\u00fcrkler. Cilt 2: 193-214.
\nEliade, Mircea (2003). Dinsel \u0130nan\u00e7lar ve D\u00fc\u015f\u00fcnceler Tarihi. Gotama Budha\u2019dan
\nH\u0131ristiyanl\u0131\u011f\u0131n Do\u011fu\u015funa. Cilt 2. \u00c7ev. Ali Berktay. \u0130stanbul: Kabalc\u0131.
\nElverskog, John (1997). Uygur Buddhist Literature. Brepols: Silk Road Studies.
\nErcilasun, Ahmet Bican (2002). \u201cT\u00fcrk\u00e7ede \u00d6l- Fiili \u00dczerine\u201d. Kafal\u0131 Arma\u011fan\u0131.
\nAnkara. 47-50.
\nErdal, Marcel (1991). Old Turkic Word Formation. 1-2. Wiesbaden: Harrassowitz.
\nG\u00fcng\u00f6r, Harun (2002). \u201cEski T\u00fcrklerde din ve d\u00fc\u015f\u00fcnce\u201d. T\u00fcrkler. Cilt 3. 261-282.
\n\u00dcnver G\u00fcnay (2007). T\u00fcrklerin Din\u00ee Tarihi. \u0130stanbul: Ra\u011fbet.
\nG\u00fcng\u00f6ren, \u0130lhan (1994). Buda ve \u00d6\u011fretisi. \u0130stanbul: Yol.
\n\u0130zgi, \u00d6zkan (1986). Uygurlar\u0131n Siyas\u00ee ve K\u00fclt\u00fcrel Tarihi (Hukuk Vesikalar\u0131na G\u00f6re).
\nAnkara: TKAE Yay.
\nKaya, Korhan (1999). Buddhistlerin Kutsal Kitaplar\u0131. Ankara: \u0130mge Kitabevi.
\nKemal, Ma\u011ffiret (2003). Buddhist T\u00fcrk \u00c7evresi Eserlerinde Metafor. Ankara
\n\u00dcniversitesi. Sosyal Bilimler Enstit\u00fcs\u00fc Doktora Tezi. Ankara.
\nLakoff, George (1987). \u201cImage Metaphors\u201d. Metaphor and Symbolic Activity 2: 219-
\n222.
\nMark Johnson (1980). Metaphors We Life By. Chicago\/London.
\nRoux, Jean Paul (1987). \u201cTurkic Religions\u201d. Mircea Eliade (ed.): The Encyclopedia of
\nReligion 15. New York. 87-94.
\n(1998), T\u00fcrklerin ve Mo\u011follar\u0131n Eski Dini. \u00c7ev. Aykut Kazanc\u0131gil.
\n\u0130stanbul: \u0130\u015faret Yay.
\n(1999). Altay T\u00fcrklerinde \u00d6l\u00fcm. \u00c7ev. Aykut Kazanc\u0131gil. \u0130stanbul: Kabalc\u0131.
\nPorzig (1995). Dil Denilen Mucize. \u00c7ev. Vural \u00dclk\u00fc. Ankara: TDK Yay.
\nR\u00f6hrborn, Klaus (1977-1996). Uigurisches W\u00f6rterbuch. Liefurung 1-6. Wiesbaden:
\nSteiner.
\nSar\u0131k\u00e7\u0131o\u011flu, Ekrem (2000). Ba\u015flang\u0131c\u0131ndan G\u00fcn\u00fcm\u00fcze Dinler Tarihi. 3. Bask\u0131. Isparta.
\nTibet\u2019in \u00d6l\u00fcler Kitab\u0131. \u00c7ev. Selim Yeni\u00e7eri. \u0130stanbul: Kozmik Kitaplar Yay.
\nTuna, Osman Nedim (1957). \u201cK\u00f6k T\u00fcrk Yaz\u0131tlar\u0131nda \u2018\u00d6l\u00fcm\u2019 Kavram\u0131 ile \u0130lgili
\nKelimeler ve \u2018kergek bol-\u201d Deyimi \u0130zah\u0131\u201d. VIII. T\u00fcrk Dil Kurultay\u0131n\u0131n Okunan
\nBilimsel Bildiriler. 131-148.
\nZieme, Peter (1992). Religion und Gesellschaft im Uigurischen K\u00f6nigreich von Qo\u00e7o:
\nKolophone und Stifter des altt\u00fcrkischen buddhistischen Schriftums aus
\nZentralasien. Opladen: Westdeutscher.<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

Do\u00e7. Dr. Hacer Toky\u00fcrek \u00d6zet: Budist ve Manihaist Uygur toplumu T\u00fcrk k\u00fclt\u00fcr tarihi a\u00e7\u0131s\u0131ndan \u00f6nemli bir yere sahiptir. Uygurlar, hayatlar\u0131n\u0131 mensup olduklar\u0131 dinler ekseninde olu\u015fturmakla birlikte, bu dinlerde kullan\u0131lan kelimeleri ve ifadeleri de kendi d\u00fcnya g\u00f6r\u00fc\u015fleriyle ba\u011fda\u015ft\u0131rm\u0131\u015flard\u0131r. Burada konu olarak se\u00e7ilen \u00f6l\u00fcm kavram\u0131yla ilgili ifadeler de hem din\u00ee nitelik ta\u015f\u0131makta, hem de Uygur toplumunun d\u00fcnya […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[15],"tags":[],"class_list":["post-4043","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4043","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4043"}],"version-history":[{"count":5,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4043\/revisions"}],"predecessor-version":[{"id":4096,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4043\/revisions\/4096"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4043"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4043"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4043"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}