{"id":4279,"date":"2020-07-24T11:04:41","date_gmt":"2020-07-24T08:04:41","guid":{"rendered":"https:\/\/tr.uyghuracademy.org\/?p=4279"},"modified":"2020-07-24T11:04:41","modified_gmt":"2020-07-24T08:04:41","slug":"kutadgu-biligde-semboller-uzerinden-budist-etki","status":"publish","type":"post","link":"https:\/\/tr.uyghuracademy.org\/?p=4279","title":{"rendered":"Kutadgu Bilig\u2019de semboller \u00fczerinden Budist etki"},"content":{"rendered":"

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

Do\u00e7. Dr. Hacer TOKY\u00dcREK<\/span><\/strong><\/p>\n

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

\u0130lk \u0130slami d\u00f6nem eserlerinden olan Kutadgu Bilig sembolik ifadelerle olu\u015fturulmu\u015f alegorik bir eserdir. Eserdeki en \u00f6nemli semboller de d\u00f6rt ana kahraman olan K\u00fcntogd\u0131, Aytold\u0131, \u00d6gdilmi\u015f ve Odgurm\u0131\u015f\u2019t\u0131r. Bu kahramanlar g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda g\u00f6r\u00fclecektir ki pek \u00e7ok k\u00fclt\u00fcr, dil ve din etkile\u015fimi onlar ya da kulland\u0131klar\u0131 e\u015fyalar \u00fczerinden verilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu ba\u011flamda Kutadgu Bilig ilk T\u00fcrk-\u0130slami d\u00f6nem eseri olmakla birlikte, eserdeki sat\u0131r altlar\u0131 tam olarak incelendi\u011finde ba\u015fka milletlerin ve dinlerin kal\u0131nt\u0131lar\u0131yla kar\u015f\u0131la\u015fmak m\u00fcmk\u00fcnd\u00fcr. Bu din
\nkal\u0131nt\u0131lardan biri de Budizm\u2019dir. Budizm\u2019in T\u00fcrkler aras\u0131nda ne zaman yay\u0131lmaya ba\u015flad\u0131\u011f\u0131 tam olarak bilinmemekle birlikte Budist etki 9. y\u00fczy\u0131lda daha yo\u011fun bir \u015fekilde kendini g\u00f6stermeye ba\u015flam\u0131\u015f ve Uygurlar\u0131n tamam\u0131n\u0131n M\u00fcsl\u00fcmanl\u0131\u011fa d\u00e2hil oldu\u011fu 13-14. y\u00fczy\u0131la kadar devam etmi\u015ftir. Kutadgu Bilig\u2019in yaz\u0131ld\u0131\u011f\u0131 co\u011frafya incelendi\u011finde g\u00f6r\u00fcl\u00fcr ki bu co\u011frafyada farkl\u0131 dinler bir arada ya\u015fam\u0131\u015f ve pek \u00e7ok eser de burada paralel olarak yani hem Budist hem de \u0130slami olarak yaz\u0131lm\u0131\u015ft\u0131r. Kutadgu Bilig\u2019de de Budist etkiyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bu \u00e7al\u0131\u015fmada, Kutadgu Bilig\u2019de yer alan Budist semboller \u00fczerine bir inceleme yap\u0131lacakt\u0131r.<\/p>\n

Anahtar Kelimeler:<\/span><\/strong> Kutadgu Bilig, Sembolizm, Budizm.<\/p>\n

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

Siddharta 29 ya\u015f\u0131na kadar saray\u0131n t\u00fcm e\u011flence ve arzular\u0131na doymu\u015f, bir g\u00fcn saraydan s\u0131k\u0131larak ger\u00e7ek d\u00fcnyaya \u00e7\u0131km\u0131\u015f, bu ger\u00e7ek d\u00fcnyada \u00f6nce bir hasta, sonra bir ya\u015fl\u0131 ve \u00f6l\u00fc g\u00f6rm\u00fc\u015f ve hayat\u0131n ger\u00e7ek \u0131zd\u0131rab\u0131n\u0131 anlam\u0131\u015ft\u0131r. Fakat bu gezinin sonunda m\u00fcnzevi bir hayat ya\u015fayan, elinde sadaka tas\u0131yla dola\u015fan bir ke\u015fi\u015f g\u00f6rm\u00fc\u015f ve hayat\u0131n mutlulu\u011funun bu ke\u015fi\u015ften ge\u00e7ti\u011fini d\u00fc\u015f\u00fcnm\u00fc\u015ft\u00fcr. Bir g\u00fcn 29 ya\u015f\u0131ndayken e\u015fini ve o\u011flunu bir gece yar\u0131s\u0131 b\u0131rakm\u0131\u015f, beyaz ve y\u0131ld\u0131r\u0131m gibi h\u0131zl\u0131 at\u0131na binerek arzu ve ihtiras saray\u0131n\u0131 terk etmi\u015f, ormana \u00e7ekilerek ibadete ya da m\u00fcnzevi hayata ba\u015flam\u0131\u015ft\u0131r. Burada ge\u00e7irdi\u011fi 6 y\u0131l onun \u00e7e\u015fitli s\u0131navlardan ge\u00e7mesine neden olmu\u015f ve en sonunda bodhi \u2018uyanma\u2019 a\u011fac\u0131n\u0131n alt\u0131nda M\u0101ra \u2018\u015feytan\u2019 ile olan m\u00fccadeleyi de kazanarak ayd\u0131nl\u0131\u011fa ula\u015fm\u0131\u015ft\u0131r. Siddharta yani \u2018t\u00fcm arzular\u0131 tamamlanm\u0131\u015f\u2019 ve art\u0131k Buddha \u2018uyanm\u0131\u015f, ayd\u0131nlanm\u0131\u015f\u2019 olmu\u015ftur. Dolay\u0131s\u0131yla t\u00fcm arzular\u0131ndan s\u0131yr\u0131lm\u0131\u015f ve hayat\u0131n ger\u00e7ek mutlulu\u011fu olan \u2018kurtulu\u015f\u2019u kazanm\u0131\u015ft\u0131r (Irons 2008: 58-61). Onun i\u00e7in art\u0131k ne mutlulu\u011fun ne de
\n\u00fcz\u00fcnt\u00fcn\u00fcn ne \u00f6l\u00fcm\u00fcn ne de do\u011fumun bir \u00f6nemi kalm\u0131\u015ft\u0131r. Art\u0131k mutlak s\u00fck\u00fbneti elde etmi\u015f ve d\u00fcnyevi t\u00fcm arzular\u0131ndan vazge\u00e7mi\u015ftir.<\/p>\n

Budizm, M\u00d6 563-483\/567-487 y\u0131llar\u0131 aras\u0131nda ya\u015fad\u0131\u011f\u0131 d\u00fc\u015f\u00fcn\u00fclen Siddharta Gautama taraf\u0131ndan kurulan bir din ya da felsefedir. Kuruldu\u011fu g\u00fcnden itibaren g\u00fc\u00e7l\u00fc bir taraftara sahip olan Budizm, pek \u00e7ok millet taraf\u0131ndan da benimsenmi\u015ftir ki bunlardan biri de T\u00fcrklerdir. T\u00fcrklerin ne zaman bu dini benimsedikleri tam olarak bilinmese de
\n\u00f6zellikle 9. y\u00fcz y\u0131lda T\u00fcrkler aras\u0131nda yay\u0131l\u0131m\u0131na h\u0131z vermi\u015f, Mo\u011follar\u0131n da y\u00fckselmesiyle Uygurlar aras\u0131nda bu din daha da yayg\u0131nla\u015fm\u0131\u015ft\u0131r. Kimi T\u00fcrk boylar\u0131n\u0131n \u0130slamiyet\u2019i kabul etmesiyle \u0130slamiyet ve Budizm ayn\u0131 topraklarda y\u00fczy\u0131llar boyu birlikte ya\u015fam\u0131\u015ft\u0131r.<\/p>\n

Bu ba\u011flamda ilk \u0130slami d\u00f6nem eserlerinden olan Kutadgu Bilig\u2019in yaz\u0131ld\u0131\u011f\u0131 \u00e7evreye bak\u0131ld\u0131\u011f\u0131nda da g\u00f6r\u00fclecektir ki Karahanl\u0131 topraklar\u0131 ya da T\u00fcrkistan b\u00f6lgesi pek \u00e7ok dinin birlikte ya\u015fad\u0131\u011f\u0131 bir co\u011frafya olmu\u015ftur. Karahanl\u0131lar 956 y\u0131l\u0131nda kitleler halinde \u0130slamiyet\u2019i kabul etmekle birlikte bu co\u011frafyada Budist inanca mensup Uygurlar bulunmaktad\u0131r ve Budist Uygurlarla M\u00fcsl\u00fcman Karluklar aras\u0131nda bu d\u00f6nemde ciddi m\u00fccadeleler ya\u015fanm\u0131\u015ft\u0131r. Bu durumu DLT yazar\u0131 Ka\u015fgarl\u0131 Mahmud, gayet iyi ifade etmektedir. Bununla birlikte Karahanl\u0131 toplumu her ne kadar \u0130slamiyet\u2019i benimsemi\u015f olsa da toplumun eski inan\u00e7lar\u0131n\u0131 hemen bir \u00e7\u0131rp\u0131da b\u0131rakmas\u0131n\u0131 beklemek m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir. Dolay\u0131s\u0131yla Kutadgu Bilig gibi bir eserde de eski inanc\u0131n izlerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr.
\n\u00d6rne\u011fin kamug igke ot ol emi belg\u00fcl\u00fcg\/ol ig emleg\u00fc\u00e7i kam\u0131 belg\u00fcl\u00fcg \u2018Her hastal\u0131\u011f\u0131n bir ilac\u0131 ve \u00e7aresi vard\u0131r, bu hastal\u0131\u011f\u0131 tedavi eden kam da bulunur.\u2019 (KB 3873) ifadesinde \u2018kam\u2019 d\u00fc\u015f\u00fcncesi vard\u0131r. Kutadgu Bilig\u2019de kam inanc\u0131n\u0131n yan\u0131 s\u0131ra Budist d\u00fc\u015f\u00fcncenin de yer ald\u0131\u011f\u0131 a\u015fik\u00e2rd\u0131r. Konuyla ilgili olarak Saadet \u00c7a\u011fatay \u2018Kutadgu Bilig\u2019de Odgurm\u0131\u015f\u2019\u0131n Ki\u015fili\u011fi\u2019 ba\u015fl\u0131\u011f\u0131nda bir makale kaleme alm\u0131\u015ft\u0131r ve burada Odgurm\u0131\u015f\u2019\u0131 Budist bir ke\u015fi\u015f olarak de\u011ferlendirmi\u015ftir (\u00c7a\u011fatay 1967: 39-49) ki burada \u00c7a\u011fatay son derece hakl\u0131d\u0131r. Yine \u00c7a\u011fatay\u2019\u0131n di\u011fer makalesi olan \u2018Kutadgu Bilig\u2019de \u00d6gd\u00fclmi\u015f\u2019 adl\u0131 \u00e7al\u0131\u015fmas\u0131nda \u00d6gd\u00fclmi\u015f\u2019in az da olsa Budist \u00f6zellikler g\u00f6sterdi\u011fi, fakat buna ra\u011fmen \u00d6gd\u00fclmi\u015f\u2019in daha \u00e7ok \u0130slami \u00f6zellik ta\u015f\u0131d\u0131\u011f\u0131 belirtilmi\u015ftir. Hatta \u00c7a\u011fatay Benzing\u2019in yazm\u0131\u015f oldu\u011fu mektuptan bahsedip Benzing\u2019in Odgurm\u0131\u015f\u2019\u0131 Budizm\u2019le ve Buddha ile ilgili olabilece\u011fini, \u00d6gd\u00fclmi\u015f\u2019in ise Hz. Muhammed ile ili\u015fkili olabilece\u011fini belirtti\u011fini, ifade etmi\u015ftir (1970: 27-44). Yine \u0130nalc\u0131k da Kutadgu Bilig\u2019de \u00f6zellikle devlet anlay\u0131\u015f\u0131 hususunda Hint-\u0130ran k\u00fclt\u00fcr\u00fcn\u00fcn izlerini aram\u0131\u015ft\u0131r (\u0130nalc\u0131k 1966: 259-271).<\/p>\n

Bu \u00e7al\u0131\u015fmada ise Kutadgu Bilig\u2019de yer alan kimi sembolik ifadelerin Budizm ile ilgili olup olmad\u0131\u011f\u0131 hususu kar\u015f\u0131la\u015ft\u0131rmal\u0131 olarak tart\u0131\u015f\u0131lacakt\u0131r.<\/p>\n

1. Yedi Gezegen D\u00fc\u015f\u00fcncesi ve K\u00fcntogd\u0131 ile Aytold\u0131<\/strong><\/span><\/p>\n

Gerek Budist Uygur metinlerinde ve gerekse Kutadgu Bilig\u2019de yedi gezegen d\u00fc\u015f\u00fcncesi bulunmaktad\u0131r ve yedi gezegen Kutadgu Bilig\u2019de ayr\u0131 bir b\u00f6l\u00fcm olarak ele al\u0131nmaktad\u0131r. Genel olarak incelendi\u011finde bilinmektedir ki astronomi Vedik, Babil, GerekoBabil, Grek ve \u0130slami olarak d\u00f6nemlere ayr\u0131l\u0131r. Budizm\u2019de de yedi gezegen d\u00fc\u015f\u00fcncesi \u00f6nemli yer tutar. Eski Uygur T\u00fcrk\u00e7esi metni olan Y\u0117tiken Sudur metni de buna en g\u00fczel \u00f6rne\u011fi te\u015fkil eder. Budizm\u2019de yedi gezegen olarak G\u00fcne\u015f, Ay, Mars, Merk\u00fcr, J\u00fcpiter, Ven\u00fcs ve Sat\u00fcrn g\u00f6sterilir. Bu yedi gezegen ayn\u0131 zamanda astrolojinin de temel gezegenleri ya da y\u0131ld\u0131zlar\u0131d\u0131r. Burada her ne kadar G\u00fcne\u015f ve Ay gezegen olmasa da eski astrolojik d\u00fc\u015f\u00fcncede G\u00fcne\u015f ve Ay gezegenler aras\u0131nda say\u0131l\u0131r. Ayr\u0131ca Hint Vedik g\u00fcne\u015f sistemi Skr. S\u016bya-siddh\u0101nta G\u00fcne\u015f, Ay, Mars, Merk\u00fcr, J\u00fcpiter, Ven\u00fcs ve Sat\u00fcrn\u2019\u00fc i\u00e7ine al\u0131rken Uran\u00fcs, Nept\u00fcn ve Pl\u00fcton\u2019u d\u0131\u015far\u0131da b\u0131rak\u0131r (Thompson 1989: 5). Kutadgu Bilig\u2019de de Zuhal (Sat\u00fcrn), M\u00fc\u015fteri (J\u00fcpiter), Merih (Mars), G\u00fcne\u015f, Z\u00fchre (Ven\u00fcs), Utarit (Merk\u00fcr) ve Ay yedi gezegen olarak g\u00f6sterilir ve bu da Budist ya da Hint d\u00fc\u015f\u00fcnce sistemi gezegenleriyle ayn\u0131d\u0131r. Bununla birlikte \u0130slami edebiyatta de yedi gezegen say\u0131l\u0131r ve bu yedi gezegen i\u00e7inde yine Uran\u00fcs, Nept\u00fcn ve Pl\u00fcton yoktur. Kutadgu Bilig\u2019de ge\u00e7en bu yedi gezegenin \u0130slami mi yoksa Budist etki sonucu olup olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnmek gerekir. Fakat bilinmektedir ki Eski Uygurca astrolojik metinler ge\u00e7 d\u00f6neme aittir.<\/p>\n

Burada bizi ilgilendiren as\u0131l konu K\u00fcntogd\u0131 ve Aytold\u0131 adl\u0131 kahramanlard\u0131r.<\/p>\n

1.1. K\u00fcntogd\u0131<\/span><\/strong><\/p>\n

G\u00fcne\u015f b\u00fct\u00fcn dinlerin ya da milletlerin ortak k\u00fclt\u00fcr\u00fcd\u00fcr. G\u00fcne\u015fi sadece bir k\u00fclt\u00fcre indirgemek yanl\u0131\u015f olur. T\u00fcrk k\u00fclt\u00fcr\u00fcnde de \u00f6nemli bir yere sahip olan g\u00fcne\u015fi \u015famanlar\u0131n davulunda g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bununla birlikte Eski Uygur metinlerinde g\u00fcne\u015f \u00f6nemli bir yer tutar. Fakat ne yaz\u0131k ki Budist ya da Uygur metinlerinde g\u00f6r\u00fclen bu g\u00fcne\u015f
\nsembol\u00fcn\u00fc T\u00fcrk k\u00fclt\u00fcr\u00fc i\u00e7inde de\u011ferlendirmek yanl\u0131\u015ft\u0131r. Uygur metinlerinde g\u00f6r\u00fclen g\u00fcne\u015fi i\u00e7erdi\u011fi dine g\u00f6re de\u011ferlendirmek daha do\u011fru g\u00f6r\u00fclmektedir. Genel olarak metinler incelendi\u011finde k\u00fcn, k\u00fcn te\u014bri \u2018g\u00fcne\u015f\u2019 olarak g\u00f6r\u00fclen G\u00fcne\u015f, Uygur metinlerinde yayg\u0131n olarak kullan\u0131lmaktad\u0131r. Bu metinlerin Uygurlar\u0131n ya da T\u00fcrklerin \u00fczerinde \u00f6nemli etkisinin oldu\u011fu a\u015fik\u00e2rd\u0131r. Kutadgu Bilig metni de incelendi\u011finde metnin as\u0131l kahraman\u0131 olan h\u00fck\u00fcmdar, K\u00fcntogd\u0131 ismiyle an\u0131lmaktad\u0131r. Burada \u00f6ncelikle G\u00fcne\u015f sembol\u00fcn\u00fcn Budizm\u2019deki anlam\u0131na bakmak gerekecektir. G\u00fcne\u015f, Skr. cakra ile simgelenir ve cakra \u2018tekerlek\u2019 egemenli\u011fin, koruman\u0131n ve yarat\u0131l\u0131\u015f\u0131n erken d\u00f6nem Hint g\u00fcne\u015f sembol\u00fcd\u00fcr. G\u00fcne\u015f sembol\u00fc, ilk olarak \u0130ndus vadisinin Harappan medeniyetinden \u00e7\u0131kan kil m\u00fch\u00fcrler
\n\u00fczerinde belirir. Cakra \u00f6nceleri Vedik tanr\u0131lardan Vi\u015fnu\u2019nun yerini tutmaktayken daha sonra Budizm ile farkl\u0131 bir anlam kazanm\u0131\u015f ve \u2018evrensel h\u00fck\u00fcmdar\u2019 olan Cakravarti\u2019yi temsil etmi\u015ftir. \u2018Tekerlek \u00e7eviren\u2019 anlam\u0131ndaki Cakravarti, dharmacakra denilen \u2018\u00f6\u011freti tekerle\u011fi\u2019ni \u00e7evirmi\u015ftir. Dharmacakra i\u00e7in Tibet\u00e7e kullan\u0131lan terim ise \u2018d\u00f6n\u00fc\u015f\u00fcm \u00e7ark\u0131\u2019 ya da \u2018ruhsal de\u011fi\u015fim\u2019 anlam\u0131na gelir ve Buddha\u2019n\u0131n \u00f6\u011fretileriyle ortaya \u00e7\u0131kan h\u0131zl\u0131 de\u011fi\u015fimi
\nifade eder. Cakravarti\u2019nin d\u00f6nen silah\u0131 ise t\u00fcm engelleri ya da yan\u0131lsamalar\u0131 kesme yetene\u011fi olarak temsil edilir. Tekerlek merkez, tekerlek parmakl\u0131\u011f\u0131 ve \u00e7er\u00e7eveden olu\u015fur ve bunlar da ahlak, bilgelik ve yo\u011funla\u015fmay\u0131 simgeler. Tekerle\u011fin merkezi, akl\u0131 merkeze alan ve dengeleyen etik disiplini temsil eder. Tekerle\u011fin parmaklar\u0131 ise cehaletten kesilen bilgeli\u011fi ya da fark\u0131ndal\u0131\u011f\u0131 ifade eder. Tekerlek \u00e7er\u00e7evesi ise hem tekerle\u011fin d\u00f6n\u00fc\u015f\u00fcn\u00fc hem de d\u00fc\u015f\u00fcnce yo\u011funla\u015fmas\u0131n\u0131 g\u00f6sterir. G\u00fcne\u015f \u0131\u015f\u0131nlar\u0131 gibi yay\u0131lan tekerlek parmaklar\u0131, Buddhalar\u0131n bin faaliyetini ve \u00f6\u011fretilerini temsil eder. Sekiz parmakl\u0131 tekerlek Buddha\u2019n\u0131n sekiz asil ger\u00e7e\u011fini ve sekiz y\u00f6n\u00fcn\u00fc ifade eder (Beer 2003: 14). Ayr\u0131ca G\u00fcne\u015f egemenlik ilkesinin ya da kanununun sembol\u00fcd\u00fcr ve K\u1e63atriya\u2019n\u0131n iktidara y\u00fckselmesinin bir modeli olarak alg\u0131land\u0131\u011f\u0131 i\u00e7in h\u00fck\u00fcmdar krall\u0131\u011f\u0131 i\u00e7indeki kanunun ki\u015file\u015ftirmesi olarak sembolik bir anlam ta\u015f\u0131r. Budist terimlerde de g\u00fcne\u015f, Buddha ve Dharma\u2019n\u0131n d\u00fczenlenmesinde alegorik bir ifadedir. Bu nedenle Buddha ve G\u00fcne\u015f, Budizm\u2019de birbirinin yerine kullan\u0131l\u0131r (Revire 2017: 143). G\u00fcne\u015f, halk\u0131n, krallar\u0131n, h\u00fck\u00fcmetin ve otorite sahiplerinin babas\u0131n\u0131 temsil eder. G\u00fcne\u015fin olumlu etkisi cesaret, komuta yetene\u011fi, \u015f\u00f6hret, onur, canl\u0131l\u0131k, enerji, mutluluk, iyimserlik, ba\u015far\u0131, sa\u011fl\u0131k, sevgi, iyi miza\u00e7, sayg\u0131, zenginlik, h\u00fck\u00fcmdarl\u0131k verir. G\u00fcne\u015f, aslan, yaban domuzu, at ve y\u0131lan gibi t\u00fcm g\u00f6rkemli hayvanlar\u0131 temsil eder. G\u00fcne\u015f da\u011flar\u0131 ve ormanlar\u0131, \u015aiva tap\u0131naklar\u0131n\u0131, h\u00fck\u00fcmet binalar\u0131n\u0131 ifade eder. G\u00fcne\u015fin temsil etti\u011fi ta\u015flar alt\u0131n, bak\u0131r ve yakuttur (Hindu Astrology and insight 2011: 9-11).<\/p>\n

Kutadgu Bilig1 de incelendi\u011finde h\u00fck\u00fcmdar munu men me k\u00f6rgil k\u00f6nilik t\u00f6r\u00fc\/t\u00f6r\u00fc k\u0131lklar\u0131 bu baka tur k\u00f6r\u00fc \u2018\u0130\u015fte bak, ben de do\u011fruluk ve kanunum, kanunun vas\u0131flar\u0131 bunlard\u0131r, dikkat et!\u2019 (KB 800), meni\u00f1 k\u0131lk\u0131m ol k\u00f6r emitmez k\u00f6ni\/k\u00f6ni egri bolsa k\u00f6nilik k\u00fcni \u2018Bak, benim tabiat\u0131m yana yatmaz, do\u011frudur, e\u011fer do\u011fru e\u011frilirse k\u0131yamet kopar.\u2019 (KB 808), bi\u00e7ek teg b\u0131\u00e7ar-men keser-men i\u015fig\/uzatmaz-men da\u2018v\u00ee k\u0131l\u0131gl\u0131 ki\u015fig \u2018Ben i\u015fleri do\u011fruluk ile hallederim, insanlar\u0131 bey ya da kul olarak ay\u0131rmam.\u2019 (KB 811), bu ka\u015f\u0131m t\u00fcg\u00fcki bu k\u00f6rks\u00fczl\u00fck\u00fcm\/k\u00fc\u00e7em\u00e7i kelirke bu y\u00fczs\u00fczl\u00fck\u00fcm \u2018Benim bu sertli\u011fim, ka\u015flar\u0131m\u0131n \u00e7at\u0131kl\u0131\u011f\u0131 ve as\u0131k surat\u0131m bana gelen zalimler i\u00e7indir.\u2019 (KB 816) \u015feklinde \u00f6rneklenebilir ve bu \u00f6rnekler yukar\u0131daki Budist a\u00e7\u0131klamadan uzak de\u011fildir.<\/p>\n

Peki, K\u00fcntogd\u0131\u2019da ger\u00e7ekten Budist etki var m\u0131d\u0131r? Bunun sorgulanmas\u0131 gerekir. K\u00fcntogd\u0131 idealize edilmi\u015f bir h\u00fck\u00fcmdardan ba\u015fkas\u0131 de\u011fildir. Elbette T\u00fcrk toplumunun da idealize edilmi\u015f h\u00fck\u00fcmdarlar\u0131 vard\u0131r. Fakat Uygurca metinler incelendi\u011finde g\u00f6r\u00fclecektir ki Cakravirti en karakteristik h\u00fck\u00fcmdarlardan biri olarak g\u00f6sterilir. Cakravarti h\u00fck\u00fcmdar Budizm\u2019de idealize edilmi\u015f bir h\u00fck\u00fcmdar olup t\u00fcm d\u00fcnyaya h\u00e2kimiyet sa\u011flamak isteyen ve kendi adaletini ve \u00f6\u011fretisini yaymaya \u00e7al\u0131\u015fan bir Budist kahramand\u0131r (Buswell 2003:422-425; Irons 2008: 76-77). K\u00fcntogd\u0131\u2019n\u0131n konu\u015fmalar\u0131nda \u0130slami unsurlar bulunmakla birlikte Budist ifadeler de \u00f6nemli yer tutar. \u00d6rne\u011fin \u00fck\u00fc\u015f\u00fcg kodup er az\u0131g taplasa\/bu er \u00f6tr\u00fc z\u00e2hid bolur kur basa \u2018Erkek olan, \u00e7o\u011fu edebildi\u011fi h\u00e2lde az ile iktifa eder, b\u00f6yle bir insan zahitlik mertebesine eri\u015fir.\u2019 (KB 3442), er ol er bolur k\u00f6r mi\u00f1 \u00e2rz\u00fb bulup\/a\u00f1ar y\u00fcz ew\u00fcrse eren teg bolup \u2018Erkek o kimsedir ki bin arzusunu bulur ve ondan mert\u00e7e y\u00fcz \u00e7evirir.\u2019 (KB 3444), kelir bolsa d\u00fcny\u00e2 k\u00f6\u00f1\u00fcl bamasa\/bar\u0131r erse agr\u0131p ka\u015f\u0131n t\u00fcgmese \u2018Gelen d\u00fcnya nimetlerine g\u00f6n\u00fcl ba\u011flamaz, elinden gidenlere de i\u00e7i s\u0131zlan\u0131p y\u00fcz\u00fc buru\u015fmaz.\u2019 (KB 3446) gibi ifadelerle K\u00fcntogd\u0131 zahidin nas\u0131l olmas\u0131 gerekti\u011fi konusunda \u00f6\u011f\u00fct verirken
\nasl\u0131nda akla \u015a\u0101kyamuni Buddha\u2019y\u0131 da getirmiyor de\u011fildir. \u00c7\u00fcnk\u00fc \u015a\u0101kyamuni Buddha t\u00fcm hazinesini, saray\u0131n\u0131, t\u00fcm heves ve arzusunu, ailesini en \u00f6nemlisi en \u00e7ok sevdi\u011fi o\u011flunu b\u0131rakarak ormana \u00e7ekilmi\u015f ve orada 6 y\u0131l gibi uzun s\u00fcre m\u00fcnzevi bir hayat ya\u015fam\u0131\u015ft\u0131r. K\u00fcntogd\u0131\u2019ya g\u00f6re Odgurm\u0131\u015f ger\u00e7ek bir zahit de\u011fildir. Yine K\u00fcntogd\u0131, Odgurm\u0131\u015f\u2019\u0131n zahitli\u011fini ele\u015ftirirken ak\u0131l\u0131k ol ermez \u00fclese nenin\/ak\u0131 ol yulug k\u0131lsa c\u00e2n\u0131n ten\u00een \u2018Mal da\u011f\u0131tmak c\u00f6mertlik de\u011fildir, as\u0131l c\u00f6mert insan can\u0131n\u0131, tenini feda eden insand\u0131r.\u2019 ifadesini kullan\u0131r. Bu c\u00fcmle Altun Yaruk sudur X. Tegzin\u00e7\u2019te ge\u00e7en A\u00e7 Pars ve Prens hik\u00e2yesini hat\u0131rlat\u0131r. Ayn\u0131 \u015fekilde K\u00fcntogd\u0131, Odgurm\u0131\u015f\u2019\u0131 ele\u015ftirirken nam\u00e2z r\u00fbz\u00e2 bar\u00e7a \u00f6z asg\u0131\u00f1-turur\/\u00f6z asg\u0131n tilegli bag\u0131rs\u0131z bolur \u2018Namaz ve oru\u00e7, bunlar hep kendi menfaatin i\u00e7indir, hep kendi menfaatini
\nd\u00fc\u015f\u00fcnen insan hodk\u00e2m olur.\u2019 (KB 3243) ve ki\u015fi edg\u00fcsi bu \u00f6z asg\u0131n kodup\/ki\u015fi asg\u0131 kolsa k\u00f6r emgek y\u00fcd\u00fcp \u2018\u0130nsanlar\u0131n iyisi kendi menfaatini b\u0131rak\u0131p zahmet y\u00fcklenerek ba\u015fkalar\u0131n\u0131n faydas\u0131n\u0131 isteyen insand\u0131r.\u2019 (KB 3245) ifadesini kullan\u0131r. Bu ilk c\u00fcmle H\u012bnay\u0101na mezhebini ifade ederken ikinci c\u00fcmle ise Mah\u0101y\u0101na mezhebiyle ba\u011flant\u0131l\u0131d\u0131r.<\/p>\n

Bununla birlikte idealize edilen bu h\u00fck\u00fcmdar, s\u00f6zin kesti a\u00e7t\u0131 ag\u0131 kaznak\u0131\/\u00fcledi \u00f6k\u00fc\u00e7 ne\u00f1 \u00e7\u0131gaylar hak\u0131 \u2018S\u00f6zlerini burada kesti, hazinelerini a\u00e7t\u0131, fakir fukaraya \u00e7ok mal da\u011f\u0131tt\u0131.\u2019 (KB 1034), \u00e7\u0131gayka \u00fcledi \u00fck\u00fc\u015f ne\u00f1 tawar\/as\u0131g k\u0131lgamu t\u0117p sak\u0131nd\u0131 anar \u2018Belki ona faydas\u0131 olur diye d\u00fc\u015f\u00fcnd\u00fc ve fakirlere sadaka olarak \u00e7ok e\u015fya ve mal da\u011f\u0131tt\u0131.\u2019 (KB 1112)
\n\u00f6rneklerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere mal\u0131n\u0131 m\u00fclk\u00fcn\u00fc ihtiya\u00e7 sahiplerine da\u011f\u0131t\u0131r. Bu davran\u0131\u015f bir Budist\u2019in yapabilece\u011fi davran\u0131\u015ft\u0131r. Budizm\u2019de en \u00f6nemli ibadetlerden biri sadakad\u0131r. Eski Uygur metinlerinden olan Xuanzang Biyografisi\u2019nde Xuanzang gitti\u011fi yerlerdeki h\u00fck\u00fcmdarlara hazinelerini da\u011f\u0131tmalar\u0131 konusunda \u00f6\u011f\u00fctlerde bulunur ve bu h\u00fck\u00fcmdarlar da t\u00fcm hazinelerini Budist rahiplere ve halka da\u011f\u0131t\u0131r.<\/p>\n

Yine Kutadgu Bilig\u2019de k\u00fcr arslanka ok\u015far bu begler \u00f6zi\/bu\u015fursa keser ba\u015f ay bilgi yaruk \u2018Beyler aslana benzer, hiddetlendirirsen ba\u015f\u0131n\u0131 kopar\u0131rlar, ey parlak bilgili.\u2019 (KB 784), yana ma bu k\u00fcn burc\u0131 s\u00e2bit-turur\/bu s\u00e2bit t\u0117d\u00fck\u00fcm t\u00fcpi berk bolur \u2018Bir de g\u00fcne\u015fin burcu sabittir, bu sabit dedi\u011fim temeli sa\u011flam oldu\u011fu i\u00e7indir.\u2019 (KB 833), bu k\u00fcn burc\u0131
\narslan bu burc tepremez\/ewi tepremezi \u00fc\u00e7\u00fcn artamaz \u2018G\u00fcne\u015fin burcu asland\u0131r ve bu bur\u00e7 yerinden k\u0131m\u0131ldamaz, yerinden k\u0131m\u0131ldamad\u0131\u011f\u0131 i\u00e7in de evi bozulmaz.\u2019 (KB 834) ifadeleri bulunur. H\u00fck\u00fcmdar\u0131 aslana benzetmek pek \u00e7ok k\u00fclt\u00fcrde olmas\u0131yla birlikte konuya astrolojik yakla\u015f\u0131ld\u0131\u011f\u0131nda G\u00fcne\u015f\u2019in her zaman aslan burcunda oldu\u011fu bilinmektedir. Bunun Budist etki olup olmad\u0131\u011f\u0131 ayr\u0131ca d\u00fc\u015f\u00fcn\u00fclmelidir.<\/p>\n

1.1.1. K\u00fcgtogd\u0131\u2019n\u0131n Taht\u0131<\/span><\/strong><\/p>\n

K\u00fcntogd\u0131\u2019n\u0131n taht\u0131 \u00fc\u00e7 ayakl\u0131d\u0131r. K\u00fcntogd\u0131 bu \u00fc\u00e7 ayakl\u0131 taht\u0131 kamug \u00fc\u00e7 adakl\u0131g emitmez bolur\/\u00fc\u00e7eg\u00fc-turur t\u00fcz kam\u0131tmaz bolur \u2018\u00dc\u00e7 ayak \u00fczerinde olan hi\u00e7bir \u015fey bir tarafa meyletmez; her \u00fc\u00e7\u00fc d\u00fcz durduk\u00e7a taht sallanmaz.\u2019 (KB 802) \u015feklinde a\u00e7\u0131klar. Burada \u00fc\u00e7 ayakl\u0131 taht bir sembold\u00fcr ve Kutadgu Bilig\u2019e g\u00f6re h\u00fck\u00fcm verme, cezaland\u0131rma ve adaleti sa\u011flama \u015feklinde a\u00e7\u0131klanabilir. A. Bombaci bu \u00fc\u00e7 ayakl\u0131 taht\u0131 Yunan mitolojisindeki Titan Kad\u0131n Themis\u2019in taht\u0131na benzetmektedir. Bu duruma Kafeso\u011flu kar\u015f\u0131 \u00e7\u0131kmakta ve \u00fc\u00e7 ayakl\u0131 taht\u0131 eski \u0130ran\u2019da da g\u00f6rmek m\u00fcmk\u00fcn oldu\u011funu belirtmektedir (Kafeso\u011flu 1970: 33-34). Kafeso\u011flu\u2019nun yakla\u015f\u0131m\u0131 do\u011fru bir yakla\u015f\u0131md\u0131r. \u00c7\u00fcnk\u00fc Yunan mitolojisindeki tanr\u0131\u00e7a Themis kad\u0131n fig\u00fcr\u00fcd\u00fcr ve Kutadgu Bilig\u2019de kad\u0131na kar\u015f\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131 ortadad\u0131r.<\/p>\n

B\u00fct\u00fcn bu a\u00e7\u0131klama ile birlikte ise Budizm\u2019de de \u00fc\u00e7 ayakl\u0131 taht yayg\u0131n olarak bilinir. Yukar\u0131da da belirtildi\u011fi \u00fczere g\u00fcne\u015f ya da \u00e7akra \u2018tekerlek\u2019 Eski Hint\u2019te egemenli\u011fin, koruman\u0131n ve yarat\u0131l\u0131\u015f\u0131n simgesi olarak kabul edilir. \u00dc\u00e7 ayakl\u0131 oturak ya da tabure Eski Hint\u2019te Harappan d\u00f6neminde g\u00f6r\u00fclmektedir (Pathak 2016: 577). Budizm\u2019de Buddha, \u00fc\u00e7 ayakl\u0131 bir taht \u00fczerinde oturur ve bu taht g\u00fcc\u00fc, kararl\u0131l\u0131\u011f\u0131 ve ihti\u015fam\u0131 simgeler. Bununla birlikte \u00fc\u00e7 ayakl\u0131 taht g\u00f6ky\u00fcz\u00fcn\u00fc, yery\u00fcz\u00fcn\u00fc ve yeralt\u0131n\u0131 temsil eder. B\u00f6ylece Budist kozmoloji ortaya konmu\u015f olur ve Buddha bu \u00fc\u00e7 alana da h\u00e2kim oldu\u011funu i\u015faret eder. Bununla birlikte taht merkez d\u00fc\u015f\u00fcncesini ifade eder. Sembolik olarak bak\u0131ld\u0131\u011f\u0131nda taht\u0131n d\u00fcnyan\u0131n merkezinde oldu\u011fu d\u00fc\u015f\u00fcn\u00fcl\u00fcr. Merkezde olan sabittir ve sa\u011fa sola yalpalamaz. Dolay\u0131s\u0131yla K\u00fcntogd\u0131 da taht\u0131n\u0131n sa\u011flam durdu\u011funu ifade eder. Bu onun kararl\u0131l\u0131\u011f\u0131n\u0131 g\u00f6sterir. Ayn\u0131 \u015fekilde G\u00fcne\u015f de sabittir. O hi\u00e7bir \u015fekilde karars\u0131z hareket etmez. \u00dc\u00e7 ayakl\u0131 sa\u011flam taht, Buddha\u2019n\u0131n duru\u015funun sa\u011flaml\u0131\u011f\u0131n\u0131 ifade eder.<\/p>\n

1.1.2. K\u00fcntogd\u0131\u2019n\u0131n B\u0131\u00e7a\u011f\u0131<\/strong><\/span><\/p>\n

Kutadgu Bilig\u2019de bed\u00fck bir bi\u00e7ekig eligde tutar\/sol\u0131nd\u0131n ur\u00e2g\u00fbn o\u00f1\u0131nd\u0131n \u015feker \u2018Elinde b\u00fcy\u00fck bir b\u0131\u00e7ak tutuyordu, solunda bir ac\u0131 ot ve sa\u011f\u0131nda \u015feker bulunuyordu.\u2019 (KB 772), bu b\u00f6gde bi\u00e7ek kim eligde-turur\/b\u0131\u00e7\u0131gl\u0131 kesigli-turur ay unur \u2018Ey becerikli insan, elimdeki bu b\u0131\u00e7ak bi\u00e7en ve kesen bir alettir.\u2019 (KB 810) \u00f6rneklerinde g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere K\u00fcntogd\u0131\u2019n\u0131n bir elinde b\u0131\u00e7ak vard\u0131r ve h\u00fck\u00fcmdar bu b\u0131\u00e7akla adaletsizli\u011fi ortadan kald\u0131rd\u0131\u011f\u0131n\u0131 ve her \u015feyi b\u0131\u00e7ak gibi kesti\u011fini ifade eder. Budizm\u2019de b\u0131\u00e7ak cehalet ba\u011flar\u0131n\u0131 kesmek anlam\u0131yla birlikte yarg\u0131y\u0131 ifade eder. Budizm\u2019de b\u0131\u00e7ak sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcn\u00fcn kesilmesini, ba\u011flar\u0131n kesilmesini, yarg\u0131y\u0131, canl\u0131n\u0131n karmik e\u011filimlerinin kesilmesini belirtir (Beer 2003: 128). Bununla birlikte Themis\u2019in elinde de adaleti sa\u011flad\u0131\u011f\u0131 k\u0131l\u0131c\u0131 vard\u0131r ama yukar\u0131da da belirtildi\u011fi \u00fczere Kutadgu Bilig yazar\u0131n\u0131n kad\u0131na olan tavr\u0131ndan dolay\u0131 adalet sa\u011flay\u0131c\u0131 olarak kad\u0131n\u0131 g\u00f6rmesi pek m\u00fcmk\u00fcn g\u00f6z\u00fckmemektedir.<\/p>\n

1.2. Aytold\u0131<\/span><\/strong><\/p>\n

Ay da g\u00fcne\u015f gibi pek \u00e7ok k\u00fclt\u00fcrde \u00f6nemli bir yere sahiptir. Ayn\u0131 \u015fekilde T\u00fcrk k\u00fclt\u00fcr\u00fcnde de olduk\u00e7a \u00f6nemli bir yere sahiptir ve yine \u015eamanlar\u0131n pek \u00e7ok e\u015fyas\u0131nda ay fig\u00fcr\u00fcn\u00fc g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Ay pek \u00e7ok k\u00fclt\u00fcrde kad\u0131nla e\u015f de\u011fer tutulmakla birlikte Budizm\u2019de de kad\u0131nla e\u015f tutulur. Bunun i\u00e7in en g\u00fczel \u00f6rnek Sekiz Y\u00fckmek\u2019te ge\u00e7er. \u2018alt\u0131n
\nyag\u0131z y\u0117r karar\u0131g t\u0117tir \u2026 ay te\u014bri karar\u0131g t\u0117tir \u2026 suv karar\u0131g t\u0117tir \u2026 ti\u015fi karar\u0131g t\u0117tir (Oda 2010: 318-321) Altta ya\u011f\u0131z yer karanl\u0131kt\u0131r\u2026 ay karanl\u0131kt\u0131r\u2026 su karanl\u0131kt\u0131r \u2026 kad\u0131n karanl\u0131kt\u0131r\u2019. Burada g\u00f6r\u00fcld\u00fc\u011f\u00fc \u00fczere yery\u00fcz\u00fc, su ve kad\u0131n ay ile ba\u011flant\u0131l\u0131d\u0131r ve bunlar\u0131n tamam\u0131 karanl\u0131k olarak yani \u0131\u015f\u0131\u011f\u0131n z\u0131tt\u0131 olarak kabul edilir. Ay ile ilgili geni\u015f bilgi i\u00e7in bk. \u2192(Eliade 2005:187-223). B\u00fct\u00fcn bunlarla birlikte ay, \u00f6l\u00fcm\u00fc ve yeniden do\u011fu\u015fu simgeler. Her \u00f6l\u00fcm bir yeniden do\u011fu\u015fu ya da tam tersi her yeniden do\u011fu\u015f bir yeniden \u00f6l\u00fcm\u00fc ifade eder. Bu da en k\u0131sa anlam\u0131yla sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcn\u00fc ifade etmekle birlikte ay\u0131n soma ile ya da am\u1e5bta ile olan ili\u015fkisini de ortaya koyar. Soma \u00f6l\u00fcms\u00fczl\u00fck i\u00e7kisini temsil eder ve \u00f6l\u00fcms\u00fczl\u00fck i\u00e7kisi yeniden do\u011fu\u015fu ve yeniden \u00f6l\u00fc\u015f\u00fc ya da yeniden \u00f6l\u00fc\u015f\u00fc ve yeniden do\u011fu\u015fu belirtir (Buswell-Lopez 2013: 129; Cooper 1987: 154-155; Soothill vd. 1937: 479a). Bu s\u00fcre\u00e7 s\u00fcrekli devam eder ve belki kim bilir tekrar tekrar do\u011fu\u015f ya da \u00f6l\u00fc\u015f \u00f6l\u00fcms\u00fczl\u00fck olarak alg\u0131lanm\u0131\u015ft\u0131r.<\/p>\n

Aytold\u0131\u2019n\u0131n isminin Aytold\u0131 olmas\u0131 tesad\u00fcfi de\u011fildir. \u00c7\u00fcnk\u00fc Aytold\u0131 dolunay\u0131 ifade eder. Dolunay ay\u0131n 14 ve 15. g\u00fcn\u00fcd\u00fcr. Buddha dolunayda do\u011far, dolunayda ayd\u0131nlan\u0131r ve dolunayda parinirv\u0101\u1e47aya girer yani \u00f6l\u00fcr. Ayr\u0131ca Buddha\u2019n\u0131n temiz do\u011fas\u0131 dolunay gibi safla\u015ft\u0131r\u0131lm\u0131\u015f ve parlakt\u0131r (Soothill vd. 1937: 24b). Yine Budizm\u2019de dolunay, bilgeli\u011fi veya anlay\u0131\u015f\u0131 temsil eder (Soothill vd. 1937: 282a). Ay \u0131\u015f\u0131\u011f\u0131 \u015a\u0101kyamuni Buddha\u2019y\u0131 ifade eder (Soothill vd. 1937: 29a). Ay, dolunay oldu\u011funda merhamet ve ayd\u0131nlanmay\u0131 yani Buddha\u2019y\u0131 g\u00f6stermekle birlikte yar\u0131m ay\u0131 temsil eden r\u00fczg\u00e2r da kara bulutlar\u0131 da\u011f\u0131tan ya da ayd\u0131nlanmay\u0131 sa\u011flayan olarak tan\u0131mlan\u0131r (Soothill vd. 1937: 43a). \u015a\u0101kyamuni Buddha\u2019n\u0131n \u00f6nceki inkarnasyonudur (Soothill vd. 1937: 156b). Buddha\u2019n\u0131n ay-sevgisi sam\u0101dhi\u2019si insanlar\u0131 sevgi ve nefret endi\u015fesinden kurtaran bir uygulamad\u0131r (Soothill vd. 1937: 156a). Ay, Buddha\u2019n\u0131n \u00fc\u00e7 v\u00fccudunu temsil eder ve Buddha \u0131\u015f\u0131\u011f\u0131, Buddha do\u011frulu\u011fu ve Buddha bilgeli\u011fi ay\u0131n \u00f6zelli\u011fi olarak g\u00f6sterilir (Soothill vd. 1937: 7a). Bu bilgiler \u0131\u015f\u0131\u011f\u0131nda Aytold\u0131\u2019ya bak\u0131ld\u0131\u011f\u0131nda g\u00f6r\u00fclecektir ki Aytold\u0131 da olduk\u00e7a bilge bir kimli\u011fe
\nsahiptir. Aytold\u0131 \u00f6zelliklerini s\u0131ralarken bu ay tugsa a\u015fnu idi az tugar\/k\u00fcni\u00f1e bed\u00fcy\u00fcr yokaru agar \u2018Ay do\u011farken \u00f6nce \u00e7ok k\u00fc\u00e7\u00fck do\u011far, sonra g\u00fcn ge\u00e7tik\u00e7e b\u00fcy\u00fcr ve y\u00fckselir.\u2019 (KB 731), tolun bolsa tolsa ajunka yarur\/ ajun halk\u0131 and\u0131n yarukluk bulur \u2018B\u00fcy\u00fcy\u00fcp dolunay haline gelince d\u00fcnyaya \u0131\u015f\u0131k sa\u00e7ar ve d\u00fcnya halk\u0131 onun ayd\u0131nl\u0131\u011f\u0131ndan faydalan\u0131r.\u2019
\n(KB 732) \u00f6rneklerini verir. Ay\u0131n dolunay olmas\u0131 zulmeti y\u0131rtmas\u0131 anlam\u0131ndad\u0131r ve zulmet de cehaleti ifade eder. Ay, ayr\u0131ca Hint tanr\u0131lar\u0131ndan olan Tanr\u0131 \u015aiva\u2019n\u0131n ba\u015f\u0131ndaki fig\u00fcrd\u00fcr (Soothill vd. 1937: 200a). Bu a\u00e7\u0131klama olduk\u00e7a \u00f6nemlidir. \u00c7\u00fcnk\u00fc tanr\u0131 \u015aiva\u2019n\u0131n en \u00f6nemli \u00f6zelli\u011fi onun hem d\u00fcnyay\u0131 y\u0131kmas\u0131 hem de onarmas\u0131d\u0131r (Toky\u00fcrek 2019: 404). Aytold\u0131\u2019n\u0131n K\u00fcntogd\u0131\u2019ya cevaplar\u0131nda kendi meziyetlerini anlat\u0131rken kayu ewke kirse bu ay terk \u00e7\u0131kar\/\u00e7\u0131kar\u0131 \u00fc\u00e7\u00fcn terk yatar\u0131n y\u0131kar \u2018bu ay hangi eve girerse, oradan \u00e7abuk \u00e7\u0131kar; \u00e7abuk \u00e7\u0131kabilmek i\u00e7in de yatt\u0131\u011f\u0131 yeri y\u0131kar.\u2019 (KB 745) ifadesini kullan\u0131r.<\/p>\n

Aytold\u0131\u2019n\u0131n ki\u015fili\u011fi incelendi\u011finde de Budist etkiyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bunlardan ilki yokluk d\u00fc\u015f\u00fcncesidir. meni\u00f1 bu \u00f6z\u00fcm me bu ya\u00f1l\u0131\u011f-turur\/ara bar bolur ma ara yok bolur \u2018Benim de tabiat\u0131m bunun gibidir, bazen var, bazen de yok olurum.\u2019 (KB 735) \u00f6rne\u011finde Budizm’in en temel kural\u0131 olan varl\u0131k yokluk d\u00fc\u015f\u00fcncesiyle kar\u015f\u0131la\u015f\u0131l\u0131r. Budizm\u2019e g\u00f6re her \u015fey bir yan\u0131lsamad\u0131r ve bu g\u00f6r\u00fclen hi\u00e7bir \u015fey ger\u00e7ek de\u011fildir. Dolay\u0131s\u0131yla canl\u0131lar bir serap i\u00e7erisindedir (Buswell-Lopez 2013: 2129).<\/p>\n

Aytold\u0131\u2019n\u0131n Budizm etkisi olan en \u00e7arp\u0131c\u0131 c\u00fcmleleri aras\u0131nda nel\u00fck togdum erki yana \u00f6lgeli\/nel\u00fck k\u00fcld\u00fcm erki s\u0131g\u0131t k\u00f6rgeli \u2018\u00d6lecek olduktan sonra sanki niye do\u011fdum, a\u011flayacak olduktan sonra sanki niye g\u00fcld\u00fcm.\u2019 (KB 1136), erejlerke awn\u0131p osal bolgu\u00e7\u0131\/\u00f6l\u00fcm tutsa odlur yetilmez k\u00fc\u00e7i \u2018D\u00fcnya zevkleri ile oyalanarak gaflet edenler, \u00f6l\u00fcm yakalay\u0131nca
\nuyan\u0131rlar, fakat ellerinden bir \u015fey gelmez.\u2019 (KB 1142) ifadeleri say\u0131labilir. Budizm\u2019e g\u00f6re ne mutlulu\u011fun ne de \u00fcz\u00fcnt\u00fcn\u00fcn anlam\u0131 vard\u0131r, her mutlulu\u011fun sonu \u00fcz\u00fcnt\u00fc, her \u00fcz\u00fcnt\u00fcn\u00fcn sonu ise mutluluktur. Dolay\u0131s\u0131yla hi\u00e7bir \u015feye \u00fcz\u00fclmeye gerek yoktur ya da hi\u00e7bir \u015feye sevinmeye gerek yoktur. \u00c7\u00fcnk\u00fc her \u015fey sonludur. Bu da mutlak s\u00fck\u00fbneti beraberinde getirir. Aytold\u0131\u2019n\u0131n insan\u0131n \u00f6l\u00fcm esnas\u0131nda uyanmas\u0131n\u0131n faydas\u0131z oldu\u011funu belirtmesi de \u00f6nemlidir. \u00c7\u00fcnk\u00fc \u00f6l\u00fcm esnas\u0131ndaki uyan\u0131\u015f\u0131n kimseye bir fayda sa\u011flamad\u0131\u011f\u0131 ortadad\u0131r, \u00e7\u00fcnk\u00fc bu uyanman\u0131n sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcne hi\u00e7bir katk\u0131s\u0131 yoktur.<\/p>\n

A\u00e7g\u00f6zl\u00fcl\u00fck ve h\u0131rs Budizm\u2019in en b\u00fcy\u00fck \u0131zd\u0131raplar\u0131 aras\u0131ndad\u0131r (Toky\u00fcrek 2019: 39) ve Kutadgu Bilig de a\u00e7g\u00f6zl\u00fc olunmamas\u0131 gerekti\u011fini her f\u0131rsatta \u00f6\u011f\u00fctler. Buna ajun m\u00e2l\u0131 t\u0117rdi \u00f6z\u00fcm suklukun\/kal\u0131r ne\u00f1 bar\u0131r-men bu k\u00fcn yoklukun \u2018A\u00e7 g\u00f6zl\u00fcl\u00fck ile d\u00fcnya mal\u0131n\u0131 toplad\u0131m, mal kal\u0131yor, ben ise bug\u00fcn her \u015feyi b\u0131rak\u0131p yokluk i\u00e7inde gidiyorum.\u2019 (KB 1119), \u00fck\u00fc\u015f ne\u00f1ke todmaz k\u00f6zi suk ki\u015fi\/ecel tutsa \u00f6kn\u00fcr it\u00fcmez i\u015fi \u2018\u00c7ok mal a\u00e7g\u00f6zl\u00fcy\u00fc doyurmaz,
\necel gelince pi\u015fman olur, fakat art\u0131k i\u015fini yolunu koyamaz.\u2019 (KB 1143) \u00f6rnekleri g\u00f6sterilebilir.<\/p>\n

Budizm\u2019de en b\u00fcy\u00fck \u0131zd\u0131rap kayna\u011f\u0131ndan biri de yine ihtirast\u0131r ve Skr. kle\u015ba olarak g\u00f6sterilir (Toky\u00fcrek 2019: 37-38). Elbette ihtiraslar \u00e7e\u015fitlilik arz etmekle birlikte bunlardan biri de bedensel ihtiraslard\u0131r. Aytold\u0131 bu bedensel arzu ve heveslerden kurtulmak gerekti\u011fini et \u00f6z \u00e2rz\u00fb s\u00fcrgen hav\u00e2ka bulun\/bulun bolma bolsa \u00f6z\u00fc\u00f1ni yulun \u2018V\u00fccut arzusuna tabi olan insan nefsinin esiridir. Onun esiri olma, olursan da kendini kurtarmaya bak.\u2019 (KB 1438), \u00f6z\u00fc\u00f1 otka atma bu d\u00fcny\u00e2 \u00fc\u00e7\u00fcn\/hav\u00e2 boyn\u0131 bi\u00e7gil et \u00f6zke \u00f6c\u00fcn \u2018Bu d\u00fcnya i\u00e7in kendini ate\u015fe atma, v\u00fccuttan \u00f6c\u00fcn\u00fc al, nefsin boynunu kopar.\u2019 (KB 1375) c\u00fcmleleriyle belirtir. Yine Budizm\u2019de a\u00e7g\u00f6zl\u00fcl\u00fck, arzu ve ihtiraslar Skr. t\u1e5b\u1e63\u1e47\u0101 \u2018susuzluk\u2019
\nolarak tan\u0131mlan\u0131r (Soothill vd. 1937: 376b; Toky\u00fcrek 2019: 42) ve b\u00fct\u00fcn arzu ve istekler ifade edilir. Kutadgu Bilig\u2019de de a\u00e7\u0131g suw teg ol k\u00f6r bu d\u00fcny\u00e2 ne\u00f1i ne\u00e7e i\u00e7se kanmaz \u00f6limez e\u00f1i \u2018Bu d\u00fcnya mal\u0131 ac\u0131 su gibidir, insan ne kadar i\u00e7erse i\u00e7sin, kanmaz, onun dili yine \u0131slanmaz.\u2019 (KB 1408) \u015feklinde g\u00f6r\u00fcl\u00fcr.<\/p>\n

2. Odgurm\u0131\u015f<\/span><\/strong><\/p>\n

Budizm\u2019de uyanmak ve uyand\u0131rmak temel kurallardan biridir. Buddha kelimesi \u2018uyanmak, d\u00fc\u015f\u00fcnmek\u2019 anlam\u0131ndaki budh k\u00f6k\u00fcnden gelir ve Skr. Buddha-bh\u016bmi \u2018Buddha alan\u0131\u2019 (Toky\u00fcrek 2019: 410), Eski Uygurcada \u2018odunm\u0131\u015flarn\u0131\u014b orun\u0131 (Zieme 1985: 2837-38) Uyanm\u0131\u015flar\u0131n yeri\u2019 olarak g\u00f6sterilir. Bu uyanma dinsel uyanmad\u0131r. Buddha hem bedenini hem de zihnini s\u00f6nd\u00fcrerek Nirv\u0101\u1e47a\u2019ya giren ki\u015fidir. Mah\u0101y\u0101na \u00f6\u011fretisine g\u00f6re Buddha olmak d\u00fcnyevi arzular\u0131 yok etmek, zor ve \u00f6v\u00fclmeye de\u011fer uygulamalar\u0131 yapmakt\u0131r. Buddha b\u00fct\u00fcn olaylar\u0131 do\u011fru g\u00f6ren ve b\u00fct\u00fcn varl\u0131klar\u0131 \u0131zd\u0131raptan kurtaran ki\u015fidir (Toky\u00fcrek 2019: 410-411).<\/p>\n

Kutadgu Bilig\u2019de Odgurm\u0131\u015f\u2019\u0131n ad\u0131 bu konuda anlaml\u0131d\u0131r. Od(\u0131)-gur-m\u0131\u015f ifadesi \u2018uyand\u0131rm\u0131\u015f\u2019 anlam\u0131ndad\u0131r. Buddha ve Bodhisattva\u2019n\u0131n en temel g\u00f6revi \u00f6nce kendisinin uyanmas\u0131, sonras\u0131nda da t\u00fcm canl\u0131lar\u0131n uyanmas\u0131n\u0131 sa\u011flamakt\u0131r. Mah\u0101y\u0101na \u00f6\u011fretisinde Bodhisattva, son canl\u0131 kurtuluncaya kadar Nirv\u0101\u1e47a\u2019ya girmeyi kesinlikle reddeder. B\u00f6ylece
\nKutadgu Bilig\u2019de Odgurm\u0131\u015f\u2019\u0131n g\u00f6revi canl\u0131lar\u0131 uyand\u0131rmakt\u0131r. Odgurm\u0131\u015f, \u00f6l\u00fcm\u00fcg un\u0131tma ay \u0117lig odun\/s\u0117zik tutma kelgey sa\u00f1a terk \u00fcd\u00fcn \u2018Ey h\u00fck\u00fcmdar, uyan! \u00d6l\u00fcm\u00fc unutma, \u015f\u00fcphe etme, o \u00e7ok k\u0131sa bir zamanda sana da gelecektir.\u2019 (KB 5408) diyerek h\u00fck\u00fcmdar\u0131 uyarm\u0131\u015ft\u0131r. Bununla birlikte Odgurm\u0131\u015f\u2019\u0131n tam bir H\u012bnay\u0101na mezhebine uygun bir yap\u0131s\u0131 vard\u0131r. \u00c7\u00fcnk\u00fc kendisinin tek ba\u015f\u0131na da\u011fda ya\u015famas\u0131 ve hi\u00e7bir canl\u0131 ile ba\u011flant\u0131s\u0131n\u0131n olmamas\u0131 ve bu canl\u0131lara da fayda sa\u011flamamas\u0131 bizi bu d\u00fc\u015f\u00fcnceye sevk etmektedir. baka k\u00f6rd\u00fcm emdi d\u00eenim y\u0117gliki\/bu y\u0117rde k\u00f6r\u00fcndi \u00f6z\u00fcm y\u0117gliki \u2018\u00c7\u00fcnk\u00fc dinimin selametini ve kendi menfaatimi bunda g\u00f6rd\u00fcm.\u2019 (KB 3338), bu halkka t\u00fcz\u00fc yapmag\u0131n\u00e7a kapug\/t\u00f6r\u00fct\u00fcgli rabka k\u0131lumaz tapu\u011f \u2018\u0130nsan b\u00fct\u00fcn bu halka kap\u0131s\u0131n\u0131 kapatmay\u0131nca yaratan tanr\u0131ya ibadet
\nedemez.\u2019 (KB 3341), ki\u015fide \u00f6\u00f1in boldum erse kal\u0131\/kurug s\u00f6zlemez-men ne \u011f\u00eebet tili \u2018\u0130nsanlardan ayr\u0131 ya\u015f\u0131yorsam, buna mukabil bo\u015f s\u00f6z de sarf etmiyorum ve dedikodu yapm\u0131yorum.\u2019 (KB 3348), ne\u00e7e bolmasa halkka m\u0117ndin as\u0131g\/y\u0117me k\u00f6rmegeyler meni\u00f1din yas\u0131g \u2018Her ne kadar benden halka fayda yok ise de onlar benden zarar da g\u00f6remezler.\u2019 (KB 3352) \u00f6rnekleri incelendi\u011finde t\u00fcm halktan uzakla\u015f\u0131p hi\u00e7bir canl\u0131ya fayda sa\u011flamayan ve sadece kendi kurtulu\u015fu i\u00e7in u\u011fra\u015fan ki\u015fiyi Mah\u0101y\u0101na mezhebi a\u011f\u0131r bir \u015fekilde ele\u015ftirir. Zaten bu d\u00fc\u015f\u00fcnce sistemi de H\u012bnay\u0101na mezhebine uygundur.<\/p>\n

Odgurm\u0131\u015f, tiriglik kolur-men \u00f6z\u00fcm \u00f6lg\u00fcs\u00fcz\/y\u0117gitlik tiler-men kar\u0131 bolgusuz \u2018Ben \u00f6l\u00fcms\u00fcz bir hayat isterim, ihtiyarl\u0131\u011f\u0131 olmayan bir gen\u00e7lik dilerim.\u2019 (KB 3756), esen tut m\u0117ni sen tu\u00e7\u0131 igsizin\/bayutg\u0131l \u00e7\u0131gay k\u0131lmag\u0131l ne\u00f1sizin \u2018Sen beni daima s\u0131hhat i\u00e7inde ve sa\u011f tut, zenginle\u015ftir ve hi\u00e7bir vakit fakir ve mals\u0131z b\u0131rakma.\u2019 (KB 3757) c\u00fcmlelerinde d\u00f6rt \u00f6nemli \u015feyi ister. Bunlardan ilki \u00f6l\u00fcms\u00fczl\u00fck, ikincisi gen\u00e7lik, \u00fc\u00e7\u00fcnc\u00fcs\u00fc sa\u011fl\u0131k, d\u00f6rd\u00fcnc\u00fcs\u00fc zenginliktir. Bu durum \u015a\u0101kyamuni Buddha\u2019n\u0131n d\u0131\u015f d\u00fcnyada kar\u015f\u0131la\u015ft\u0131\u011f\u0131 d\u00f6rt \u015feyin z\u0131dd\u0131d\u0131r. \u015a\u0101kyamuni d\u0131\u015f d\u00fcnyada \u00f6lm\u00fc\u015f bir adam, ihtiyar bir adam, hasta bir adam ve dilenci g\u00f6rm\u00fc\u015f ve hayat\u0131n \u0131zd\u0131rab\u0131n\u0131 anlam\u0131\u015ft\u0131. Dolay\u0131s\u0131yla burada Odgurm\u0131\u015f, \u015a\u0101kyamuni Buddha\u2019n\u0131n kimli\u011fine b\u00fcr\u00fcn\u00fcr.<\/p>\n

Budizm\u2019in en temel kural\u0131 \u2018ben\u2019 yani \u2018ego\u2019 d\u00fc\u015f\u00fcncesini ortadan kald\u0131rmakt\u0131r. Aytold\u0131 da menidin t\u00f6r\u00fcmi\u015f \u00f6z\u00fc\u00f1 men teme\/\u00f6z\u00fc\u00f1 men t\u0117se ay unu ornu\u00f1 ol \u2018Sen meniden t\u00fcremi\u015fsin, \u2018ben\u2019 deme, sen \u2018ben\u2019 dersen bak, i\u015fte de\u011ferin.\u2019 (KB 5413), menin k\u00f6kseg\u00fc\u00e7i m\u0117ni kalmad\u0131\/as\u0131g k\u0131lmad\u0131 s\u00fc itiglig tolum \u2018Ben\u2019 diyerek g\u00f6klere y\u00fckselmek isteyenin
\nbenli\u011fi kalmad\u0131, silahl\u0131 ordular ona kar\u015f\u0131 k\u00e2r etmedi.\u2019 (KB 4830) diyerek \u2018ben\u2019 d\u00fc\u015f\u00fcncesinden kurtulmak gerekti\u011fini ifade eder.<\/p>\n

Budist ke\u015fi\u015flere bak\u0131ld\u0131\u011f\u0131nda t\u00fcm d\u00fcnyadan elini ete\u011fini \u00e7ekmi\u015f, arzu ve heveslerden ar\u0131nm\u0131\u015f, benlik d\u00fc\u015f\u00fcncesinden kurtulmu\u015f, kendisini kurtulu\u015fa adam\u0131\u015f insanlar olarak g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Odgurm\u0131\u015f \u2018uyanm\u0131\u015f\u2019 olmay\u0131 kayu tagda y\u00fcgr\u00fcr \u00fc\u00f1\u00fcrde ewi\/y\u0117mi ot k\u00f6ki i\u00e7g\u00fc yagmur suw\u0131 \u2018Biri da\u011fda ko\u015far, evi ma\u011farad\u0131r, onun yedi\u011fi ot k\u00f6k\u00fc, i\u00e7ti\u011fi ya\u011fmur suyudur.\u2019 (KB 6155), kayus\u0131 \u00f6r\u00fcm kedti b\u00fckri u\u00e7a\/kayu y\u0117r kezer bu k\u00f6zi ya\u015f sa\u00e7a \u2018Biri \u00e7ullara b\u00fcr\u00fcnm\u00fc\u015f, biri g\u00f6z\u00fcnden ya\u015f d\u00f6kerek diyar diyar dola\u015f\u0131r.\u2019 (KB 6157), kayus\u0131 y\u0117mez a\u015f \u00f6zin s\u0131zgurur\/ayu t\u00fcnle yatmaz adak\u0131n turur \u2018Biri yemek yemez, kendini zay\u0131flat\u0131r, biri gece yatmaz, ayakta durur.\u2019 (KB 6158), bu ya\u00f1l\u0131g yor\u0131rlar odunm\u0131\u015f ki\u015fi\/ud\u0131m\u0131\u015f-tururm\u0131z usayuk ba\u015f\u0131 \u2018Uyanm\u0131\u015f insanlar b\u00f6yle ya\u015farlar, gafillerin gafili biz ise uykuya dalm\u0131\u015f\u0131z.\u2019 (KB 6159) c\u00fcmleleriyle ifade eder ve onun bu d\u00fc\u015f\u00fcncesi tam bir Budist ke\u015fi\u015fin tan\u0131m\u0131d\u0131r.<\/p>\n

hav\u00e2 nefs boyun\u0131n s\u0131gu ked kat\u0131g\/\u00f6z\u00fc\u00f1 \u00f6tr\u00fc bulsa tapugda tat\u0131g \u2018\u0130nsan ibadette zevk bulabilmek i\u00e7in hevesin kafas\u0131n\u0131 iyice ezmelidir.\u2019 (KB 3342), neg\u00fc t\u0117r e\u015fitgil sak\u0131nuk ki\u015fi\/hav\u00e2 bire bolmaz b\u00fct\u00fcn d\u00een i\u015fi \u2018Takva sahibi insan ne der dinle, nefsine kap\u0131lan kimse din i\u015fini tam yapamaz.\u2019 (KB 3343), hav\u00e2 nefs bile k\u00f6r ya\u011f\u0131 ol ulug\/bu iki az\u0131tur tapug\u00e7\u0131
\nkulug \u2018Din hevesin ve nefsin en b\u00fcy\u00fck d\u00fc\u015fman\u0131d\u0131r, bu ikisi ibadet etmek isteyen kulu yolundan \u015fa\u015f\u0131rt\u0131r.\u2019 (KB 3344), hav\u00e2ka bolu b\u0117rse tutgun bolur\/et \u00f6z \u00e2rz\u00fb bulsa m\u0117ni kul k\u0131lur \u2018Nefsine kap\u0131l\u0131rsa insan onun esiri olur, tenin arzusuna uyarsam, beni kul eder.\u2019 (KB 3345), hav\u00e2ka bas\u0131kma uku\u015f birle kes\/et \u00f6z ba\u015f k\u00f6t\u00fcrse bilig birle bas \u2018Hevesin tesirinde kalma, ak\u0131l ile karar ver, ten ba\u015fkald\u0131r\u0131rsa bilgi ile h\u00e2kim ol.\u2019 (KB 3346) \u00f6rnekleri incelendi\u011finde de Odgurm\u0131\u015f\u2019\u0131n arzu ve hevese kar\u015f\u0131 bak\u0131\u015f a\u00e7\u0131s\u0131n\u0131 g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Yukar\u0131da da belirtildi\u011fi \u00fczere Budizm zaten arzu ve hevese kar\u015f\u0131d\u0131r.<\/p>\n

Budizm d\u00fcnyaya, bedene kar\u015f\u0131 olduk\u00e7a serttir. Bu y\u00fczden bedeni ve d\u00fcnyay\u0131 terk etme esast\u0131r. Odgurm\u0131\u015f\u2019\u0131n s\u00f6ylemleri de bunun \u00fczerinedir. bu d\u00fcny\u00e2 yag\u0131 ol et \u00f6z bir ya\u011f\u0131\/bu iki yag\u0131n\u0131\u00f1 yad\u0131gl\u0131\u011f ag\u0131 \u2018Bu d\u00fcnya bir d\u00fc\u015fmand\u0131r, v\u00fccut ise ba\u015fka bir d\u00fc\u015fmand\u0131r, bu iki d\u00fc\u015fman\u0131n a\u011f\u0131 her tarafa yay\u0131lm\u0131\u015ft\u0131r.\u2019 (KB 3589), bularda idi sarp bu yawlak yag\u0131\/et \u00f6zdin tegir ol \u00fck\u00fc\u015frek \u00e7og\u0131 \u2018Bunlar aras\u0131nda en sert ve k\u00f6t\u00fc d\u00fc\u015fman v\u00fccuttur, en \u00e7ok g\u00fcr\u00fclt\u00fc de ondan \u00e7\u0131kar.\u2019 (KB 3591), m\u0117ni mu\u00f1ka tegr\u00fcr et \u00f6z emget\u00fcr\/ara k\u00fcld\u00fcr\u00fcr k\u00f6r ara y\u0131glatur \u2018Bana v\u00fccudum \u0131zd\u0131rap ve zahmet \u00e7ektirir, bazen g\u00fcld\u00fcr\u00fcr, fakat bazen de g\u00fcld\u00fcr\u00fcr.\u2019 (KB 3595), bir \u00e2rz\u00fb yit\u00fcrse tak\u0131 bir kolur\/tak\u0131 birni bulsa t\u00fckel beg bolur \u2018O bir arzusuna kavu\u015fursa bir ba\u015fkas\u0131n\u0131 ister, onu da bulursa art\u0131k insana tamamen h\u00e2kim olur.\u2019 (KB 3597), neg\u00fc t\u0117r e\u015fitgil \u00f6zin basm\u0131\u015f er\/hav\u00e2 boyn\u0131 yen\u00e7ip \u00f6zin tutm\u0131\u015f er \u2018Hava ve hevese galip gelerek nefsine h\u00e2kim olmu\u015f insan ne der dinle.\u2019 (KB 3639), et \u00f6zke bulun bolma bilgi ulug\/et \u00f6z bulnasa k\u00f6r kolur d\u00een yulug \u2018Ey b\u00fcy\u00fck bilgi sahibi v\u00fccudun esiri olma, v\u00fccut seni esir ederse, fidye olarak dinini ister.\u2019 (KB 3640), \u00f6z\u00fcm kodt\u0131 d\u00fcny\u00e2 tilek \u00e2rz\u00fbs\u0131n\/tilekim t\u00fckendi kesidi s\u00f6z\u00fcm \u2018Bu d\u00fcnya ile ilgimi kestim ve b\u00fct\u00fcn dilek ve arzular\u0131 \u00fczerimden att\u0131m, art\u0131k dile\u011fim kalmad\u0131, i\u015fte bu kadar.\u2019 (KB 4732) \u00f6rneklerinin tamam\u0131 Budist s\u00f6ylem \u00fczerine bina edilmi\u015ftir.<\/p>\n

Budizm\u2019de mal yerilir, fakirlik \u00f6v\u00fcl\u00fcr. Ayn\u0131 \u015fekilde Kutadgu Bilig\u2019de de mal yerilir fakirlik \u00f6v\u00fcl\u00fcr. ag\u0131r y\u00fck y\u00fcd\u00fcp bu \u00f6z\u00fc\u00f1 yal\u00f1uzun\/yal\u0131\u00f1 a\u00e7 yor\u0131r sen ne yun\u00e7\u0131g \u00f6z\u00fcn \u2018Tek ba\u015f\u0131na a\u011f\u0131r zahmetlere katland\u0131n, a\u00e7 ve \u00e7\u0131plak ya\u015f\u0131yorsun, dermans\u0131z bir h\u00e2ldesin.\u2019 (KB 3328), \u00fcd\u00fcrse bayat bir tilemi\u015f kul\u0131n\/a\u00f1ar d\u00fcny\u00e2 b\u0117rmez ar\u0131tur yol\u0131n \u2018Tanr\u0131 herhangi bir kulunu se\u00e7erse, ona d\u00fcnya mal\u0131n\u0131 vermez, bu suretle onun yolunu temizler.\u2019 (KB 3524), bayusa bolur ol bodun k\u00f6tkisi\/\u00e7\u0131gayl\u0131k bile ol k\u00f6\u00f1\u00fcl kodk\u0131s\u0131 \u2018\u0130nsan zenginle\u015firse a\u015fa\u011f\u0131l\u0131k olur, al\u00e7ak g\u00f6n\u00fcll\u00fcl\u00fck ancak fakirlik ile m\u00fcmk\u00fcnd\u00fcr.\u2019 (KB 3527), yal\u0131\u00f1 togm\u0131\u015f er k\u00f6r yal\u0131\u00f1 bar\u011fu ol\/nel\u00fck d\u00fcny\u00e2 t\u0117rmek yana kodgu ol \u2018\u00c7\u0131plak do\u011fmu\u015f olan insan \u00e7\u0131plak gidecektir, d\u00fcnya mal\u0131n\u0131 toplamak neye yarar, tekrar b\u0131rak\u0131lacak olduktan sonra.\u2019 (KB 3528), neg\u00fc t\u0117r
\ne\u015fitgil sak\u0131nuk odug\/y\u0131rak tur bu d\u00fcny\u00e2 teg\u00fcrgme yodug \u2018Takva sahibi ve uyanm\u0131\u015f olan insan ne der, dinle, uzak dur, bu d\u00fcnya mal\u0131n\u0131n sana zarar\u0131 dokunur.\u2019 (KB 3552) c\u00fcmleleri buna en g\u00fczel \u00f6rneklerdir.<\/p>\n

Budizm\u2019de Bodhisattva\u2019n\u0131n g\u00f6revi sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcndeki t\u00fcm canl\u0131lar kurtuluncaya kadar onlar i\u00e7in m\u00fccadele etmektir. Bu ba\u011flamda Bodhisattva ya da herhangi bir ki\u015fi sevab\u0131n ba\u015fkalar\u0131na devri, ba\u011f\u0131\u015flanmas\u0131 d\u00fc\u015f\u00fcncesi ile dua edebilir. Bu duaya Eski Uygurcada buyan evirmek denilmektedir (Tekin 1966: 390). Kutadgu Bilig\u2019de de buna en
\ng\u00fczel \u00f6rnek bizi\u00f1de osalrak ad\u0131n kim bolur\/yazuk biz k\u0131lurm\u0131z du\u2018\u00e2 ol k\u0131lur \u2018Bizden daha gafil kim olabilir, g\u00fcnah\u0131 biz i\u015fleriz. O ise bizim i\u00e7in dua eder.\u2019 (KB 5837) c\u00fcmlesidir.<\/p>\n

2.1. Odgurm\u0131\u015f\u2019\u0131n Sadaka Tas\u0131 ve Asas\u0131<\/span><\/strong><\/p>\n

\u015aakyamuni Buddha ayd\u0131nlanmaya ba\u015flad\u0131ktan k\u0131sa bir s\u00fcre sonra, d\u00f6rt y\u00f6ndeki d\u00f6rt B\u00fcy\u00fck Koruyucu Kral, kendisine en g\u00fczel k\u0131ymetli ta\u015flardan ve s\u0131radan ta\u015ftan yap\u0131lm\u0131\u015f basit bir sadaka tas\u0131 sunar. Fakat \u015aakyamuni Buddha\u2019n\u0131n basit olan sadaka tas\u0131n\u0131 kabul etti\u011fi ya da di\u011fer k\u0131ymetli taslar\u0131n da mucizevi \u015fekilde birle\u015fti\u011fi ve basit olan sadaka tas\u0131n\u0131n i\u00e7ine girdi\u011fi belirtilir. Budizm\u2019in en \u00f6nemli sembolik unsurlar\u0131ndan biri de sadaka tas\u0131d\u0131r. Budist cemaate mensup bir ki\u015fiye verilen ilk ara\u00e7lardan biri sadaka tas\u0131d\u0131r. Bir Budist rahibin geleneksel sadaka tas\u0131, Buddha alan\u0131n\u0131n en y\u00fcksek Buddha\u2019n\u0131n ba\u015f\u0131ndaki yumru gibi \u015fekillenmi\u015ftir. Sadaka tas\u0131 oturmu\u015f Buddhalar\u0131n ve m\u00fcritlerin sol bilge elinde tutulur. Sol el, meditasyon hareketlerinde s\u0131kl\u0131kla kullan\u0131lan bir eldir ve sadaka tas\u0131 ile
\nbirlikte vazge\u00e7meyi ve bo\u015fluk meditasyon duru\u015funu ifade eder. Bununla birlikte Budist rahibin demir asas\u0131 arhat ve Buddha\u2019n\u0131n rahipleri taraf\u0131ndan sa\u011f elde tutulur. Bu asan\u0131n \u00fc\u00e7 i\u015flevi vard\u0131r. Bunlar\u0131n ilki baston olarak kullan\u0131lmas\u0131d\u0131r, ikincisi asan\u0131n metalik g\u00fcr\u00fclt\u00fcs\u00fc dilenme yolundaki y\u0131lan ve k\u00fc\u00e7\u00fck canl\u0131lar\u0131 ka\u00e7\u0131rmas\u0131d\u0131r, \u00fc\u00e7\u00fcnc\u00fcs\u00fc ise insanlar\u0131 Budist ke\u015fi\u015fin dilenme yoluna \u00e7a\u011fr\u0131s\u0131d\u0131r. Bir rahip sessizlik yemini etmi\u015ftir ve bir kad\u0131na g\u00f6zlerini kald\u0131r\u0131p bakamaz. Bu y\u00fczden insanlar asan\u0131n t\u0131k\u0131rt\u0131s\u0131na gelir ve sadaka tas\u0131na koyacaklar\u0131n\u0131 koyarlar (Beer 2003: 182-185). Kutadgu Bilig\u2019de de Odgurm\u0131\u015f \u00f6ld\u00fc\u011f\u00fc zaman sadece bir \u00e7anak ve asa b\u0131rakm\u0131\u015ft\u0131r. turup rekve birle tayak\u0131n al\u0131p\/ilig utru urd\u0131 kumaru k\u0131l\u0131p \u2018Kalk\u0131p karde\u015finden yadig\u00e2r kalan \u00e7anak ile de\u011fne\u011fi al\u0131p h\u00fck\u00fcmdar\u0131n \u00f6n\u00fcne koydu.\u2019
\n(KB 6322) c\u00fcmlesi de buna \u00f6rnektir.<\/p>\n

2.2. Da\u011f ve Ma\u011fara<\/span><\/strong><\/p>\n

Da\u011f ve ma\u011fara k\u00fclt\u00fcr\u00fc t\u00fcm dinlerde ve k\u00fclt\u00fcrlerde bulunmaktad\u0131r. \u00d6zellikle da\u011f k\u00fclt\u00fcr\u00fc gerek do\u011fu dinlerinde ve gerekse Semitik dinlerde \u00f6nemli yer tutar. \u00d6rne\u011fin \u0130slamiyet\u2019te Hz. Peygamber tanr\u0131ya ibadet etmek i\u00e7in Nur Da\u011f\u0131ndaki Hira ma\u011faras\u0131na kapan\u0131r ve orada tefekk\u00fcr eder. Hz. Musa\u2019n\u0131n 10 emri ald\u0131\u011f\u0131 yer Sina Da\u011f\u0131\u2019d\u0131r. Hint
\nfelsefesinde ise gelenek olarak ke\u015fi\u015f olmak isteyen insanlar 29 ya\u015f\u0131nda evlerini terk ederler ve bir ormana s\u0131\u011f\u0131n\u0131rlar ve burada erginli\u011fe ula\u015fmay\u0131 ama\u00e7 edinirler. \u015a\u0101kyamuni de ger\u00e7e\u011fi aramak i\u00e7in 29 ya\u015f\u0131nda evini terk eder ve ormanda 6 y\u0131ll\u0131k bir ser\u00fcven ya\u015far, \u00e7e\u015fitli cemaatlerin uygulamalar\u0131n\u0131 yapar ve oralarda ayd\u0131nlanmay\u0131 ya da kurtulu\u015fu elde etmeye \u00e7al\u0131\u015f\u0131r. Fakat bu topluluklar\u0131n hi\u00e7biri onun ayd\u0131nl\u0131\u011fa ula\u015fmas\u0131n\u0131 sa\u011flamaz. Kendisi ne zaman bu topluluklardan ayr\u0131l\u0131p kendi ba\u015f\u0131na kal\u0131rsa o zaman ayd\u0131nl\u0131\u011fa ula\u015f\u0131r. Da\u011f k\u00fclt\u00fcr\u00fc merkez d\u00fc\u015f\u00fcncesini de simgeler ve merkez k\u00e2inat\u0131n merkezi olarak g\u00f6r\u00fcl\u00fcr (Eliade 2005: 136). Ma\u011fara ise anne karn\u0131na d\u00f6n\u00fc\u015f ya da tap\u0131naklard\u0131r (Roux 2011: 95). Dolay\u0131s\u0131yla Budist inan\u0131\u015fta tap\u0131naklar da\u011fl\u0131k yerlere ve kimsenin kolay kolay ula\u015famayaca\u011f\u0131 yerlere yap\u0131l\u0131r.<\/p>\n

Kutadgu Bilig\u2019de Odgurm\u0131\u015f\u2019\u0131n da\u011fda ve ma\u011farada ya\u015famas\u0131ndan bahsedilmi\u015f ve onun halk\u0131n aras\u0131na kat\u0131lmas\u0131 i\u00e7in \u00f6\u011f\u00fctler verilmi\u015ftir. vel\u00eekin ew\u00fcrdi bu d\u00fcny\u00e2da y\u00fcz\/turup tagka kirdi k\u00f6\u00f1\u00fcl k\u0131ld\u0131 t\u00fcz \u2018Fakat o bu d\u00fcnyadan y\u00fcz\u00fcn\u00fc \u00e7evirdi; kalk\u0131p da\u011fa \u00e7\u0131kt\u0131, d\u00fcnya endi\u015felerini g\u00f6nl\u00fcnden uzakla\u015ft\u0131rd\u0131.\u2019 (KB 3148), yak\u0131n ka kada\u015ft\u0131n yit\u00fcrmi\u015f sen \u00f6z\/ulu\u015f kend bodund\u0131n ew\u00fcrmi\u015f sen y\u00fcz \u2018Sen yak\u0131n akraba ve karde\u015flerinden uzakla\u015fm\u0131\u015fs\u0131n; k\u00f6y, kasaba ve \u015fehir halk\u0131ndan y\u00fcz \u00e7evirmi\u015fsin.\u2019 (KB 3203), turup tagka kirmi\u015f \u00f6z\u00fc\u00f1 yal\u00f1uzun\/tapug k\u0131lguka bu tapug ked uzun \u2018\u0130badet etmek i\u00e7in kalk\u0131p tek ba\u015f\u0131na da\u011fa \u00e7\u0131km\u0131\u015fs\u0131n, fakat bu ibadet \u00e7ok uzun s\u00fcrm\u00fc\u015f.\u2019 (KB 3204), ki\u015fi edg\u00fcsi bu \u00f6z asg\u0131n kodup\/ki\u015fi asg\u0131 kolsa k\u00f6r emgek y\u00fcd\u00fcp \u2018Kul ad\u0131 bundan dolay\u0131 kula unvan oldu, o da\u011fa \u00e7ekilip gece g\u00fcnd\u00fcz ibadet etmeli.\u2019 (KB 3245), kul at\u0131 an\u0131n bold\u0131 kulka ayag\/tapug k\u0131lsa t\u00fcn k\u00fcn ulu bolsa tag \u2018Kendim d\u00fcnyadan ka\u00e7arak buraya geldim, tekrar oraya nas\u0131l giderim.\u2019 (KB 3357), \u00f6z\u00fc\u00f1 kold\u0131 erse bu z\u00e2hid at\u0131n\/at\u0131\u00f1 bold\u0131 z\u00e2hid \u00f6z\u00fc\u00f1 tag kat\u0131n \u2018Sen bu zahit ad\u0131n\u0131 istedi\u011fin i\u00e7in ad\u0131n zahit oldu ve kendin de da\u011flara \u00e7ekildin.\u2019 (KB 3915), neg\u00fc t\u0117r e\u015fitgil bag\u0131rsak s\u00f6zi\/\u00fc\u00f1\u00fcrde turugl\u0131 sak\u0131nuk \u00f6zi \u2018Ma\u011farada ya\u015fayan merhametli ve takva sahibi insan ne der, dinle.\u2019 (KB 4766), turup bard\u0131 and\u0131n yana tag tapa\/kada\u015f\u0131 udu bard\u0131 elgin \u00f6pe \u2018Odgurm\u0131\u015f oradan ayr\u0131l\u0131p da\u011flara do\u011fru gitti, karde\u015fi elini \u00f6pt\u00fc ve bir m\u00fcddet beraber y\u00fcr\u00fcd\u00fcler.\u2019 (KB 5446) \u00f6rnekleri bu konuda verilebilir.<\/p>\n

3. D\u00fcnya Zindan\u0131, \u00c7amur<\/span><\/strong><\/p>\n

Sa\u1e43s\u0101ra, \u0131zd\u0131rap ve aldanma d\u00fcnyas\u0131ndaki s\u0131radan insanlar\u0131n \u00e7ekti\u011fi do\u011fum \u00f6l\u00fcm d\u00f6ng\u00fcs\u00fc olarak tan\u0131mlanmaktad\u0131r. Hindistan\u2019da ilk olarak Upani\u015batlar D\u00f6nemi\u2019nde g\u00f6r\u00fclen teori daha sonra Budizm\u2019de de kendini g\u00f6sterir. S\u0131radan insanlar\u0131n \u00fc\u00e7 d\u00fcnyadaki yani arzu d\u00fcnyas\u0131, \u015fekil d\u00fcnyas\u0131 ve \u015fekilsizlik d\u00fcnyas\u0131ndaki ve alt\u0131 hayat bi\u00e7imindeki canl\u0131lar\u0131n s\u0131n\u0131rs\u0131z do\u011fum \u00f6l\u00fcm d\u00f6ng\u00fcs\u00fc i\u00e7inde olmalar\u0131n\u0131 ifade eder. Budist d\u00fc\u015f\u00fcncenin esas\u0131, varl\u0131klar\u0131 \u0131zd\u0131rap ve aldanmalar\u0131n d\u00fcnyas\u0131ndaki do\u011fum \u00f6l\u00fcm d\u00f6ng\u00fcs\u00fcn\u00fcn tekrar\u0131ndan kurtarmakt\u0131r. Yani as\u0131l ama\u00e7, canl\u0131lar\u0131 Vimok\u015ba \u2018kurtulu\u015f\u2019a ula\u015ft\u0131rmakt\u0131r. Budist d\u00fc\u015f\u00fcnce, varl\u0131klar\u0131 hem bu d\u00f6ng\u00fcden hem de alt\u0131 yoldan birinde do\u011fmaktan kurtarmay\u0131 ama\u00e7lam\u0131\u015ft\u0131r. Varl\u0131klar\u0131n bu d\u00f6ng\u00fc i\u00e7erisinde s\u00fcrekli d\u00f6n\u00fcp durmalar\u0131n\u0131n nedeni ise arzu
\nve cehaletleridir. Canl\u0131lar\u0131n \u00f6zg\u00fcrl\u00fc\u011fe kavu\u015fabilmeleri ve ayd\u0131nl\u0131\u011fa ula\u015fabilmeleri i\u00e7in bu arzu ve cehaletlerinden kurtulmalar\u0131 gerekmektedir (Toky\u00fcrek 2019: 445-446). Budizm\u2019de \u00f6zellikle cehalet yeniden do\u011fumun yeg\u00e2ne sebebidir ve canl\u0131 gaflet uykusundan uyand\u0131\u011f\u0131 vakit kurtulu\u015fa ermi\u015f olur. Kutadgu Bilig\u2019de \u00d6gd\u00fclmi\u015f, Odgurm\u0131\u015f\u2019a gaflet ile ilgili \u015funlar\u0131 s\u00f6yler: ud\u0131m\u0131\u015f bu k\u00f6\u00f1l\u00fcm \u00f6z\u00fcm gafleti\/m\u0117ni odguru b\u0117rdi \u00fcdlek \u00f6ti \u2018Gaflet y\u00fcz\u00fcnden bu g\u00f6nl\u00fcm uyumu\u015f idi, bu zamane nasihati beni uyand\u0131rd\u0131.\u2019 (KB 5690) ve ki\u015fi tapg\u0131 k\u0131ld\u0131m tiriglik \u0131d\u0131p\/ayat tapg\u0131 kald\u0131 usand\u0131m ud\u0131p \u2018Hayat\u0131m boyunca insanlara hizmet ettim, bu ihmal ve gaflet uykusu i\u00e7inde tanr\u0131ya ibadet geri kald\u0131.\u2019 (KB 5693). Budizm\u2019de gaflet uykusundan uyanamayan yani cehalet i\u00e7inde olan ki\u015fi sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fc i\u00e7inde d\u00f6nmeye mahk\u00fbmdur. Eski Uygur Budist metinlerinde sa\u1e43s\u0101ra, t\u0131nl(\u0131)glar\u0131g ta\u015fgaru \u00fcnt\u00fcrti sansarl\u0131g k\u00f6k titigdin t\u0117p \u2018Canl\u0131lar\u0131 ye\u015fil \u00e7amurdan d\u0131\u015far\u0131 \u00e7\u0131kard\u0131 diye\u2019 (Uzunkaya 2017: 236) \u00f6rne\u011finde oldu\u011fu gibi bazen bir \u00e7amura, \u2018busu\u015flug taloy (Kaya 1994: 63919; Gulcal\u0131 2015: 800) \u2018kayg\u0131 denizi\u2019, tugmakl\u0131g \u00f6lmeklig iglemek kar\u0131mak \u00f6lmeklig busu\u015f kadgulug suv (Kaya 1994: 11210-12) \u2018do\u011fumlu, \u00f6l\u00fcml\u00fc, hastal\u0131kl\u0131, ya\u015fl\u0131, \u00f6l\u00fcml\u00fc, kayg\u0131l\u0131 su\u2019, t\u00fcps\u00fcz k\u0131d\u0131gs\u0131z emgeklig taloy \u00fcg\u00fcz (Kaya 1994: 58215-16) \u2018dipsiz k\u0131y\u0131s\u0131z \u0131zd\u0131rapl\u0131 deniz\u2019, ol t\u0131nl\u0131g bo y\u0117rtin\u00e7\u00fcdeki taloy \u00fcg\u00fcz tegzin\u00e7inge \u00e7omar batar (Oda 2010: 218-219) \u2018O canl\u0131 yery\u00fcz\u00fcndeki deniz girdab\u0131na batar.\u2019 (Toky\u00fcrek 2019: 447-448) \u00f6rneklerinde oldu\u011fu gibi kayg\u0131 denizine ve do\u011fum, \u00f6l\u00fcm, hastal\u0131k ve ya\u015fl\u0131l\u0131k \u0131zd\u0131rab\u0131yla dolu sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcne benzetmektedir. Kutadgu Bilig\u2019de K\u00fcntogd\u0131, \u00d6gd\u00fclmi\u015f\u2019e t\u00fcnek ol bu d\u00fcny\u00e2 k\u00f6t\u00fcrgil k\u00f6\u00f1\u00fcl\/ediz ordu \u0117l kol sen amrul amul \u2018Bu d\u00fcnya bir zindand\u0131r, ona g\u00f6n\u00fcl ba\u011flama, sen y\u00fcksek saray ve \u00fclke iste, huzur ve s\u00fck\u00fbna kavu\u015f.\u2019 (KB 3084), cef\u00e2\u00e7\u0131 bu d\u00fcny\u00e2 cef\u00e2 k\u0131l anar\/cef\u00e2 k\u0131lsa \u00f6tr\u00fc yara\u015fur sa\u00f1ar \u2018Bu d\u00fcnya cefak\u00e2rd\u0131r, sen de ona cefa et, ona ne kadar cefa edersen, o da sana o kadar ram olur.\u2019 (KB 3088), ay\u00e2 yolda azm\u0131\u015f ba\u015f\u0131 tezgin\u00fck\/ay\u0131 sewme d\u00fcny\u00e2g t\u00fcpi ol \u00f6y\u00fck \u2018Ey yoldan azm\u0131\u015f, ba\u015f\u0131 d\u00f6nm\u00fc\u015f adam, bu d\u00fcnyaya hi\u00e7 g\u00f6n\u00fcl verme, onun gibi batakl\u0131kt\u0131r.\u2019 (KB 3089), \u00f6y\u00fckke kirigli \u00fcy\u00fcldi kod\u0131\/\u00f6r\u00fc kelmedi ol sewin\u00e7 bulmad\u0131 \u2018Kendini yukar\u0131 \u00e7ek, batakl\u0131ktan kurtul; ibadet ile kulluk vazifelerini yerine getir.\u2019 (KB 3090) \u015feklinde cevap verir. Bu da bu d\u00fcnyay\u0131 sa\u1e43s\u0101ra d\u00f6ng\u00fcs\u00fcndeki gibi batakl\u0131\u011fa \u0131zd\u0131rap denizine benzetti\u011fini g\u00f6sterir. Ayn\u0131 \u015fekil de Odgurm\u0131\u015f da bu d\u00fcnyay\u0131 ikin\u00e7i cef\u00e2\u00e7\u0131 bu d\u00fcny\u00e2g bilip\/cef\u00e2 k\u0131ld\u0131m a\u015fnu cef\u00e2 k\u0131lga t\u0117p \u2018\u0130kincisi bu cefac\u0131 d\u00fcnyan\u0131n bana da cefa edece\u011fini bildi\u011fim i\u00e7in ben ondan evvel davran\u0131p ona cefa ettim.\u2019 (KB 3740), bar\u0131 tap kereksiz ad\u0131n artukum\/bu d\u00fcny\u00e2 t\u00fcpi ked \u00f6y\u00fck ol sukum \u2018Olan\u0131m bana yeter, bundan fazlas\u0131 l\u00fczumsuzdur, ey tamahk\u00e2r, bu d\u00fcnyan\u0131n dibi kurutulmas\u0131 imk\u00e2ns\u0131z bir batakl\u0131kt\u0131r.\u2019 (KB 3795), bu d\u00fcny\u00e2 i\u015fi bek tuzak\u00e7\u0131-turur\/tuzakka ilinme s\u0117ni berkit\u00fcr \u2018Bu d\u00fcnya i\u015fi sa\u011flam bir tuzakt\u0131r, tuza\u011fa d\u00fc\u015fme, seni s\u0131ms\u0131k\u0131 yakalar.\u2019 (KB 4824), bu d\u00fcny\u00e2 yag\u0131 ol bu nefsi\u00f1 yag\u0131\/bu iki yag\u0131n\u0131\u00f1 yad\u0131gl\u0131g ag\u0131 \u2018Bu d\u00fcnya bir d\u00fc\u015fmand\u0131r, nefsin ise ba\u015fka bir d\u00fc\u015fmand\u0131r, bu iki d\u00fc\u015fman\u0131n her yerde tuza\u011f\u0131 haz\u0131rd\u0131r.\u2019 (KB 5322) \u015feklinde g\u00f6r\u00fcr.<\/p>\n

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

\u0130slami d\u00f6nem edebiyat\u0131n\u0131n \u00f6nemli eserlerinden olan Kutadgu Bilig her ne kadar \u0130slami etkiyle yaz\u0131lm\u0131\u015f olsa da gerek kullan\u0131lan sembolik ifadelerde ve gerekse diyaloglarda Budist etkiyi g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Bu Budist etkinin \u0130slami d\u00f6nemde \u0130slami \u015fartlara g\u00f6re yaz\u0131lan bir eserde belirtilmesi yads\u0131nmakla birlikte unutulmamal\u0131d\u0131r ki hi\u00e7bir millet \u00f6nceki dinini ya da k\u00fclt\u00fcr\u00fcn\u00fc tamam\u0131yla dilden ya da k\u00fclt\u00fcrden uzakla\u015ft\u0131r(a)maz. Bu do\u011frultuda incelenen Kutadgu Bilig\u2019de K\u00fcntogd\u0131, Budizm\u2019de idealize edilen h\u00fck\u00fcmdar Cakravarti ile ili\u015fkilendirilebilir. Yine K\u00fcntogd\u0131, baz\u0131 konu\u015fmalar\u0131nda Odgurm\u0131\u015f\u2019a s\u00f6yledikleriyle \u015a\u0101kyamuni Buddha\u2019y\u0131 an\u0131msat\u0131r. Bununla birlikte K\u00fcntogd\u0131\u2019n\u0131n gerek taht\u0131 gerekse b\u0131\u00e7a\u011f\u0131 Budizm ile ba\u011flant\u0131l\u0131d\u0131r. \u00d6zellikle Odgurm\u0131\u015f\u2019\u0131n konu\u015fmalar\u0131nda Budizm\u2019in temel prensiplerini g\u00f6rmek m\u00fcmk\u00fcnd\u00fcr. Odgurm\u0131\u015f metin boyunca sanki Budist bir ke\u015fi\u015fi i\u015faret eder. Bu ba\u011flamda onun miras olarak b\u0131rakm\u0131\u015f oldu\u011fu k\u00e2se ile asa da manidar olsa gerek. Bununla birlikte Kutadgu Bilig\u2019deki da\u011f, ma\u011fara ve d\u00fcnya sembollerinde de Budist etki g\u00f6r\u00fcl\u00fcr. Sonu\u00e7 olarak Kutadgu Bilig \u0130slami d\u00f6nem eseri olmas\u0131na ra\u011fmen eserde
\nBudist etki vard\u0131r.<\/p>\n

K\u0131saltmalar<\/span><\/strong><\/p>\n

DLT Divan\u00fc L\u00fcgati\u2019t-T\u00fcrk
\nKB Kutadgu Bilig
\nSkr. Sanskrit\u00e7e<\/p>\n

KAYNAK\u00c7A<\/span><\/strong><\/p>\n

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\nCOOPER, J. C. (1987). An Illustrated Encyclopaedia of Traditional Symbols. London: Thames
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\n\u00c7A\u011eATAY, S. (1970). \u2018Kutadgu Bilig\u2019de \u00d6gd\u00fclmi\u015f\u2019, T\u00fcrk K\u00fclt\u00fcr\u00fc, S. 98, Ankara: 1970, s. 27-
\n44.
\nELIADE, M. (2005). Dinler Tarihi, \u0130nan\u00e7lar ve \u0130badetlerin Morfolojisi. (\u00c7ev. Mustafa \u00dcnal).
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Hindu Astrology and insight. 2011. https:\/\/www.scribd.com\/doc\/291525985\/HinduAstrology-An-Insight. Eri\u015fim Tarihi: 01.09. 2019.
\n\u0130NALCIK, H. (1966). \u2018Kutadgu Bilig\u2019de T\u00fcrk ve \u0130ran Siyaset Nazariye ve Gelenekleri\u2019. Re\u015fid
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\nJournal of History of Science, 51. 4. pp. 576-584
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\nSchriften zur Geschichte und Kultur des Alten Orients.<\/p>\n

\u0130nternet Kaynaklar\u0131<\/span><\/strong><\/p>\n

https:\/\/www.britishmuseum.org\/research\/collection_online\/collection_object_deta
\nils\/collection_image_gallery.aspx?assetId=1161377001&objectId=225512&partId=
\n1 (Eri\u015fim Tarihi: 13.08.2019)<\/p>\n

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

Do\u00e7. Dr. Hacer TOKY\u00dcREK \u00d6zet \u0130lk \u0130slami d\u00f6nem eserlerinden olan Kutadgu Bilig sembolik ifadelerle olu\u015fturulmu\u015f alegorik bir eserdir. Eserdeki en \u00f6nemli semboller de d\u00f6rt ana kahraman olan K\u00fcntogd\u0131, Aytold\u0131, \u00d6gdilmi\u015f ve Odgurm\u0131\u015f\u2019t\u0131r. Bu kahramanlar g\u00f6z \u00f6n\u00fcnde bulunduruldu\u011funda g\u00f6r\u00fclecektir ki pek \u00e7ok k\u00fclt\u00fcr, dil ve din etkile\u015fimi onlar ya da kulland\u0131klar\u0131 e\u015fyalar \u00fczerinden verilmeye \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r. Bu […]<\/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-4279","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\/4279","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=4279"}],"version-history":[{"count":2,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4279\/revisions"}],"predecessor-version":[{"id":4517,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=\/wp\/v2\/posts\/4279\/revisions\/4517"}],"wp:attachment":[{"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4279"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4279"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/tr.uyghuracademy.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4279"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}