{"id":4152,"date":"2020-07-10T10:57:54","date_gmt":"2020-07-10T07:57:54","guid":{"rendered":"https:\/\/akademiye.org\/tr\/?p=4152"},"modified":"2020-07-10T10:57:54","modified_gmt":"2020-07-10T07:57:54","slug":"tibet-budizminde-dhara%e1%b9%87iler-ve-eski-uygurca-sitatapatradhara%e1%b9%87i","status":"publish","type":"post","link":"https:\/\/akademiye.org\/tr\/?p=4152","title":{"rendered":"Tibet Budizminde Dh\u0101ra\u1e47\u012bler Ve Eski Uygurca Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b"},"content":{"rendered":"

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

Dr. Ay\u015fe KILI\u00c7 CENG\u0130Z<\/span><\/strong><\/p>\n

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

Tarihleri boyunca \u00e7e\u015fitli dinleri benimsemi\u015f olan Uygurlar aras\u0131nda taraftar bulan inan\u0131\u015flardan birisi de Mah\u0101y\u0101na Budizminin bir kolu olan Vajray\u0101na di\u011fer bir ad\u0131yla Tibet Budizmi olmu\u015ftur. Tibet Budizmi, Tantrik Budizm, Zhenyan, Shingon, Yoga, Mikky\u014d adlarla da an\u0131lan Vajray\u0101na Budizmi ve Uygurlar taraf\u0131ndan benimsendi\u011fi d\u00f6nemin edeb\u00ee alt yap\u0131s\u0131 ve eserleri \u00e7o\u011funlukla Tantrik metinler vas\u0131tas\u0131yla olu\u015fturulmu\u015ftur. Bu \u00e7al\u0131\u015fmada, Uygurlar\u0131n \u00e7eviri edebiyat\u0131na ait eserler i\u00e7erisinde de\u011ferlendirilen ve Tantrik bir metin olarak bilinen Eski Uygurca Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b ele al\u0131narak \u00e7e\u015fitli bilgiler verilecek ve de\u011ferlendirmelerde bulunulacakt\u0131r.<\/p>\n

Anahtar Kelimeler:<\/strong><\/span> Budizm, Vajray\u0101na, Tibet Budizmi, Tantrik Metinler, Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b, Eski Uygurca.<\/p>\n

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

\u00c7o\u011funlukla din\u00ee i\u00e7erikli metinlere dayal\u0131 bir edebiyata sahip olan Uygurlar, Maniheizm, Budizm ve Hristiyanl\u0131k gibi \u00e7e\u015fitli dinler benimsemi\u015fler ve benimsedikleri bu dinlerin etkisiyle \u00e7eviri eserlere dayal\u0131 bir edebiyata sahip olmu\u015flard\u0131r. Bu \u00e7eviri edebiyat\u0131n\u0131 meydana getiren eserlerin b\u00fcy\u00fck bir k\u0131sm\u0131n\u0131 Budizme ait olanlar olu\u015fturmaktad\u0131r. Bu eserleri, 9. y\u00fczy\u0131l ile 14. y\u00fczy\u0131l aras\u0131nda tarihlendirenler olmakla birlikte daha kapsaml\u0131 bir \u015fekilde 762 y\u0131l\u0131nda B\u00f6g\u00fc Ka\u011fan taraf\u0131ndan Maniheizmin kabul\u00fcyle ba\u015flat\u0131p 14. y\u00fczy\u0131lda Uygurlar\u0131n Ming hanedanl\u0131\u011f\u0131n\u0131n boyunduru\u011fu alt\u0131na girmesine kadar olan s\u00fcre kapsam\u0131nda de\u011ferlendirenler de bulunmaktad\u0131r.<\/p>\n

Uygurlar\u0131n benimsedikleri dinler aras\u0131nda Budizm ve onun bir ekol\u00fc olan Vajray\u0101na Budizminin en geni\u015f taraftar kitlesine sahip oldu\u011fu g\u00f6r\u00fclmektedir. Vajray\u0101na i\u00e7in Tantrik Budizm, Mantray\u0101na, Zhenyan, Shingon, Mikky\u014d, Yoga gibi adland\u0131rmalar da mevcuttur. Sanskrit\u00e7ede \u201celmas ta\u015f\u0131t\u201d ya da \u201cy\u0131ld\u0131r\u0131m ta\u015f\u0131t\u201d anlamlar\u0131na gelen Vajray\u0101na (Tib. rdo rje theg pa, \u00c7in. \u91d1\u525b\u4e58 j\u012bng\u0101ng ch\u00e9ng)1, \u00f6zellikle H\u012bnay\u0101na ve Mah\u0101y\u0101nadan ayr\u0131 olarak Tantrik Budizm i\u00e7in tercih edilen bir terim olarak kullan\u0131lmaktad\u0131r. Ancak taraftarlar\u0131 taraf\u0131ndan Mah\u0101y\u0101nadan ayr\u0131 bir ara\u00e7 de\u011fil de Mah\u0101y\u0101nan\u0131n bir bi\u00e7imi olarak kabul edilmektedir (Buswell ve Lopez 2013: 957).<\/p>\n

Vajray\u0101na, di\u011fer bir ad\u0131yla Tantrik Budizmin etkisi sadece ilk ortaya \u00e7\u0131kt\u0131\u011f\u0131 yer olan Hindistan\u2019da de\u011fil, G\u00fcneydo\u011fu Asya, Orta Asya, Tibet ve Mo\u011folistan ile Do\u011fu Asya \u00fclkeleri olan \u00c7in, Kore ve Japonya\u2019da da g\u00f6r\u00fclm\u00fc\u015ft\u00fcr (Orzech vd. 2011: 3). Bu inan\u0131\u015f\u0131n ortaya \u00e7\u0131k\u0131\u015f\u0131 konusunda \u00e7e\u015fitli yorumlar mevcuttur. Bunlardan ilki, erken Budizmde Buda\u2019n\u0131n \u00f6l\u00fcm\u00fcnden sonra ara\u015ft\u0131rmac\u0131lar\u0131n tabiriyle bir \u201cyozla\u015fma\u201d ba\u015flam\u0131\u015f, bu \u201cyozla\u015fm\u0131\u015f\u201d bi\u00e7im de Tantrik Budizmi meydana getirdi\u011fi y\u00f6n\u00fcndedir. Erken Budizmden farkl\u0131 olarak, Buda\u2019n\u0131n ve onun taraf\u0131ndan kurulmu\u015f olan dinin bozulmaya ba\u015flamas\u0131yla be\u015f Dhy\u0101ni Buda ile her birisine eklenmi\u015f olan be\u015f elementi ya da skandhay\u0131 y\u00f6neten bir \u015bakti g\u00f6r\u00fc\u015f\u00fc olu\u015fturulmu\u015ftur (Bhattacharyya 1964: 32-33). Bununla birlikte Tantrik Budizmde ilahi varl\u0131klar farkl\u0131 t\u00fcrdeki aile\/soy (Skt.kula) s\u0131n\u0131flar\u0131na ayr\u0131lm\u0131\u015flard\u0131r. Bu s\u0131n\u0131flamalar\u0131n \u00e7e\u015fitli bi\u00e7imleri bulunmaktad\u0131r. Tantrik Budizmde bu s\u0131n\u0131flamalar say\u0131 bak\u0131m\u0131ndan de\u011fi\u015fiklik g\u00f6stermektedir. \u00d6rne\u011fin Dhy\u0101ni Budalar i\u00e7in be\u015fli bir s\u0131n\u0131flama geli\u015ftirilmi\u015ftir.2<\/p>\n

Tantrizmin kayna\u011f\u0131 ilkel b\u00fcy\u00fcler olarak bilinmektedir. \u0130nsanlar bilinen veya bilinmeyen d\u00fc\u015fmanlar\u0131n \u00fcstesinden gelmek ve baz\u0131 vah\u015fi hayvanlarla birlikte ya\u015famak zorunda kald\u0131klar\u0131ndan bunlarla m\u00fccadele edebilmek i\u00e7in \u00e7e\u015fitli yollara ba\u015fvurmu\u015flard\u0131r. Baz\u0131lar\u0131 fiziksel kuvvetleri ve zek\u00e2lar\u0131n\u0131 kullanarak d\u00fc\u015fmanlar\u0131n\u0131 yenmi\u015f, baz\u0131lar\u0131 ise d\u00fc\u015fmanlar\u0131n\u0131n ve vah\u015fi hayvanlar\u0131n etkisiyle bat\u0131l bir korkuya kap\u0131larak b\u00fcy\u00fclere ba\u015fvurmu\u015flard\u0131r. Bu b\u00fcy\u00fcler insanlara yard\u0131mc\u0131 olmakla birlikte \u00f6l\u00fcm, ruh ve hayalet korkusundan dolay\u0131 insanlar\u0131n zihinlerini daha \u00e7ok me\u015fgul
\netmeye ba\u015flam\u0131\u015flard\u0131r. \u0130leri zamanlarda insanlar\u0131n uygarla\u015fmaya ba\u015flamas\u0131yla birlikte asl\u0131nda kendilerinin sebep olduklar\u0131 bu bat\u0131l korkulardan kurtulmak i\u00e7in sihrin temellerini atm\u0131\u015flar ve bu durum da \u00f6nc\u00fc ilimlerin do\u011fmas\u0131n\u0131 h\u0131zland\u0131rm\u0131\u015ft\u0131r. \u00d6rne\u011fin kendilerini vah\u015fi hayvanlardan korumak i\u00e7in kulland\u0131klar\u0131 t\u0131ls\u0131m ve muskalar, \u0131s\u0131r\u0131klara kar\u015f\u0131 kulland\u0131klar\u0131 bitkiler, salg\u0131n hastal\u0131klar i\u00e7in kulland\u0131klar\u0131 ham ila\u00e7lar, t\u0131p (Bhattacharyya 1964: 8-9) ve Tantrik literat\u00fcr, astronomi, astroloji, simya, el fal\u0131, horoskopi, kehanet, prognoz, Yoga ve Hathayoga gibi bilim dallar\u0131na b\u00fcy\u00fck katk\u0131da bulunmu\u015ftur (Bhattacharyya 1958: 8).<\/p>\n

Tantrik Budizme ad\u0131n\u0131 veren Tantra3 dalgas\u0131, \u00e7e\u015fitli uygulama bi\u00e7imleri, rit\u00fceller ve meditasyon tekniklerini i\u00e7ermektedir. Ayr\u0131ca ayd\u0131nlanmaya ula\u015fmak i\u00e7in alternatif yollar sunarak \u00f6\u011fretiler i\u00e7in ke\u015fi\u015fler ve rahibeler yerine Tantra uygulay\u0131c\u0131lar\u0131n\u0131 hedeflemektedir. D\u00fcnyevi ama\u00e7 ve kazan\u0131mlar\u0131 tan\u0131yarak ve ruhsal yap\u0131dan ziyade ki\u015filik ile ilgilenerek \u00f6zel meditasyon t\u00fcrlerini \u00f6\u011fretmektedir. Bu meditasyonlar, ger\u00e7ekli\u011fin do\u011fas\u0131n\u0131n somut ifadesi olarak \u00e7e\u015fitli ma\u1e47\u1e0dalalar (dairesel \u015fekiller), mantralar (b\u00fcy\u00fcl\u00fc s\u00f6zc\u00fckler) ve dh\u0101ra\u1e47\u012blerden (b\u00fcy\u00fcler) meydana gelmekle birlikte bunlar, meditasyon esnas\u0131nda yarat\u0131c\u0131 hayal g\u00fcc\u00fc vas\u0131tas\u0131yla \u00e7e\u015fitli Tanr\u0131lar ve imgelerinin olu\u015fumu kavray\u0131\u015f s\u00fcrecinde anahtar rol\u00fcndedirler (Prebish ve Keown 2005: 141). Ara\u015ft\u0131rmac\u0131lar ma\u1e47\u1e0dala, mantra ve dh\u0101ra\u1e47\u012b gibi unsurlara bir tutarl\u0131l\u0131k kazand\u0131rmak ve Budizmin eski ile yeni \u00f6\u011felerini bir araya getirmek amac\u0131yla Vajray\u0101nan\u0131n ortaya \u00e7\u0131kt\u0131\u011f\u0131n\u0131 da savunurlar (Conze 2008: 61-62).<\/p>\n

Rahipler taraf\u0131ndan yaz\u0131lan dh\u0101ra\u1e47\u012bler ve mantralar, \u00c7inceye veya Tibet\u00e7eye \u00e7evrilmi\u015f olsalar bile kendilerine \u00f6zg\u00fc Sanskrit\u00e7e seslere sahiptirler (Pal ve MeechPekarik 1988: 258). Ayr\u0131ca zaman zaman mantralar ile birbirlerinin yerine kullan\u0131ld\u0131klar\u0131 g\u00f6r\u00fclse de asl\u0131nda dh\u0101ra\u1e47\u012bler mantralardan daha uzundurlar. Buna kar\u015f\u0131n birtak\u0131m ara\u015ft\u0131rmac\u0131lar ise dh\u0101ra\u1e47\u012bler i\u00e7in uzun mantralar adland\u0131rmas\u0131n\u0131 yapm\u0131\u015flard\u0131r.<\/p>\n

Bu \u015fekilde \u00e7e\u015fitli adland\u0131rmalara sahip olan dh\u0101ra\u1e47\u012bler4, k\u0131sa ya da uzun bi\u00e7imde yaz\u0131lm\u0131\u015f ve d\u00fczg\u00fcn bir \u015fekilde okundu\u011funda inananlara mutluluk bah\u015feden ve onlar\u0131 k\u00f6t\u00fcl\u00fcklerden koruyan mistik form\u00fcller ya da koruyucu b\u00fcy\u00fcler olarak bilinmektedirler (Sengupta 1999: 49). Sankrit\u00e7ede s\u00f6zc\u00fck olarak \u201can\u0131msat\u0131c\u0131 y\u00f6ntem; kod\u201d anlamlar\u0131n\u0131n yan\u0131 s\u0131ra etimolojik a\u00e7\u0131dan Skt. dh\u1e5b k\u00f6k\u00fc i\u00e7in bir \u015feyi \u201ckoruyan, tutan\u201d anlamlar\u0131 \u00f6nerilmekle birlikte, daha uzun metinlerin ve bitmek t\u00fckenmek bilmez doktrinlerin anlamlar\u0131n\u0131 \u201celinde tutan\u201d ve \u201ckapsayan\u201d s\u00f6zl\u00fc olarak s\u00f6ylenen bi\u00e7imler ve dolay\u0131s\u0131yla da s\u00f6zc\u00fck anlam\u0131nda oldu\u011fu gibi bir \u201can\u0131msat\u0131c\u0131 y\u00f6ntem\u201d i\u015flevinde olduklar\u0131 belirtilmektedir (Buswell ve Lopez 2013: 241). \u00d6zellikle Budizme kar\u015f\u0131 ilgi azalmaya ba\u015flay\u0131nca dinsel uygulamalar\u0131n \u00e7\u00f6kmesine engel olmak ve Budizmin s\u00fcrd\u00fcr\u00fclmesini sa\u011flamak amac\u0131yla b\u00fcy\u00fclere verilen \u00f6nemin gittik\u00e7e artt\u0131\u011f\u0131,
\nbu y\u00fczden de dh\u0101ra\u1e47\u012blerin olu\u015fturuldu\u011fu s\u00f6ylenmektedir (Conze 2008: 65).<\/p>\n

Budizmin erken d\u00f6nemlerinde t\u00f6ren ve ayinlere kar\u015f\u0131 bir tutum sergilendi\u011fi g\u00f6r\u00fclmektedir. Bu \u201ckar\u015f\u0131 tutum\u201da ra\u011fmen, yine erken edebiyat metinlerinde \u201cy\u0131lan \u0131s\u0131rmas\u0131\u201d gibi felaketler i\u00e7in yaz\u0131lm\u0131\u015f olan \u00e7e\u015fitli dizelere de rastlan\u0131lmaktad\u0131r. Bu dizeler zamanla Mah\u0101y\u0101na ve onun zirveleri olan Tantray\u0101na ve Mantray\u0101nada rit\u00fcellere ve mantralara d\u00f6n\u00fc\u015fm\u00fc\u015flerdir. Bir\u00e7ok Tanr\u0131ya tap\u0131nma, birtak\u0131m mantralar\u0131n yenilenmesi ve yukar\u0131da bahsedildi\u011fi gibi Budizme olan ilginin geri kazan\u0131lmas\u0131 i\u00e7in dh\u0101ra\u1e47\u012bler pop\u00fcler h\u00e2le gelmi\u015flerdir. Ancak dh\u0101ra\u1e47\u012bler koruyucu b\u00fcy\u00fcler olmalar\u0131na kar\u015f\u0131n bazen her t\u00fcrl\u00fc k\u00f6t\u00fcl\u00fc\u011fe kar\u015f\u0131 koruyan v\u00fccutta ta\u015f\u0131nan t\u0131ls\u0131mlar olarak da kullan\u0131lm\u0131\u015flard\u0131r (Sengupta 1999: 49-50).<\/p>\n

Dh\u0101ra\u1e47\u012blerin, okunarak etkili olduklar\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fclmesinin yan\u0131 s\u0131ra, boyna tak\u0131larak, k\u00e2\u011f\u0131da ya da a\u011fa\u00e7 kabu\u011funa yaz\u0131larak da ta\u015f\u0131nd\u0131klar\u0131 g\u00f6r\u00fclmektedir. Bunlarla birlikte bayra\u011f\u0131n tepesine ba\u011flanarak askerin yenilmez olmas\u0131n\u0131 sa\u011flamak i\u00e7in kullan\u0131ld\u0131\u011f\u0131 durumlar da s\u00f6z konusudur (S\u00e1rk\u00f6zi 2007: 232). Ayr\u0131ca \u00e7at\u0131, \u00e7it ya da \u015fehir kap\u0131s\u0131na as\u0131lan bayra\u011f\u0131n \u00fczerine yaz\u0131ld\u0131\u011f\u0131nda ise r\u00fczg\u00e2r ile as\u0131ld\u0131\u011f\u0131 b\u00f6lgeye da\u011f\u0131larak orada ya\u015fayanlar\u0131 korudu\u011funa da inan\u0131lmaktad\u0131r (Shaw 2006: 288). Ezberlendikleri takdirde ise ezberleyen ki\u015filerin \u201csahip olunan kapsaml\u0131 \u00f6\u011fretileri muhafaza etme\u201d yetenekleri kazand\u0131klar\u0131 d\u00fc\u015f\u00fcn\u00fclmektedir (Buswell ve Lopez 2013:241). Baz\u0131 ara\u015ft\u0131rmac\u0131lar dh\u0101ra\u1e47\u012blerin, Xuanzang\u2019\u0131n da belirtti\u011fi \u00fczere \u00e7ok eski zamanlardan beri var olduklar\u0131n\u0131 ve bu y\u00fczden sistemlerinin ayr\u0131lmaz bir par\u00e7as\u0131 olarak sadece Mah\u0101y\u0101naya mensup olanlar taraf\u0131ndan de\u011fil \u00f6ncesinde de kullan\u0131ld\u0131klar\u0131n\u0131 belirtmektedirler (Kern 1896: 6).<\/p>\n

Baz\u0131 kaynaklara g\u00f6re 1.-4. y\u00fczy\u0131llarda (S\u00e1rk\u00f6zi 2007: 231) baz\u0131lar\u0131na g\u00f6re ise 7. y\u00fczy\u0131lda Tantrik sisteminin etkisiyle Tanr\u0131n\u0131n di\u015fil enerjisine olan hayranl\u0131k ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6nemde g\u00f6r\u00fclen bar\u0131\u015f\u00e7\u0131l ve \u00f6fkeli Tanr\u0131\u00e7alar bulunmaktad\u0131r. Bar\u0131\u015f\u00e7\u0131l Tanr\u0131\u00e7alar, genellikle oturmu\u015f ve i\u00e7erisinde be\u015f yaprakl\u0131 tac\/\u00e7elenk de bulunan Bodhisattvan\u0131n on \u00fc\u00e7 tak\u0131s\u0131n\u0131 takm\u0131\u015f bir bi\u00e7imde tasvir edilmi\u015flerdir. Ayr\u0131ca daima g\u00fcl\u00fcmseyen bir y\u00fcz ifadesi ile al\u0131nlar\u0131n\u0131n \u00f6n taraf\u0131nda bulunan bir \u016br\u1e47\u0101ya sahiptirler. Sa\u00e7lar\u0131 ise uzun ve dalgal\u0131d\u0131r. Buna kar\u015f\u0131l\u0131k \u00f6fkeli Tanr\u0131\u00e7alar ise karma\u015f\u0131k sa\u00e7lar\u0131, \u00fc\u00e7 adet olan g\u00f6zleri, takt\u0131klar\u0131 Tantra tak\u0131lar\u0131 ve sembolleri ile birlikte Tanr\u0131lar\u0131n Dharmap\u0101la formlar\u0131n\u0131 temsil ederler (Getty 1914: 104).<\/p>\n

Bu sistem i\u00e7erisinde yer alan Sit\u0101tapatr\u01015, Sanskrit\u00e7ede \u201cbeyaz \u015femsiye\u201d anlam\u0131na gelmekte olup baz\u0131 kaynaklarda Mah\u0101y\u0101na ve Tantrik panteonda di\u015fi bir Bodhisattvay\u0131 temsil etmektedir. Baz\u0131 kaynaklarda ise Buda\u2019n\u0131n u\u1e63\u1e47\u012b\u1e63as\u0131ndan (kafatas\u0131 yumrusu) \u00e7\u0131kt\u0131\u011f\u0131ndan dolay\u0131 U\u1e63\u1e47\u012b\u1e63asit\u0101tapatr\u0101 olarak da adland\u0131r\u0131lmaktad\u0131r (Buswell ve Lopez 2013: 827). \u0130yi talihin sekiz i\u015faretinden birisi olarak kabul edilen Sit\u0101tapatr\u0101 (beyaz \u015femsiye), terim olarak kutsal bir obje olarak tan\u0131mlan\u0131r ve onu belirtmek i\u00e7in \u201cufuktaki bulutlar kadar beyaz\u201d tabiri kullan\u0131l\u0131r (Beyer 2001: 156). Bu
\n\u015femsiyenin m\u00fcritlerini felaket ve g\u00fc\u00e7l\u00fcklerden korudu\u011funa inan\u0131l\u0131r (Schumann 1993:151).<\/p>\n

Kaynaklarda Avalokite\u015bvara\u2019n\u0131n bir unvan\u0131 olarak da bilinen bu Tanr\u0131\u00e7a, Bodhisattva r\u00fctbesine sahip olan T\u0101r\u0101 formlar\u0131ndan birisi olarak da g\u00f6r\u00fclmektedir (Gr\u00fcnwedel 1900: 150) ve muhtemelen Misericordia (merhamet) Tanr\u0131s\u0131n\u0131n di\u015fi tezah\u00fcr\u00fc ya da Avalokite\u015bvara’n\u0131n \u00f6zel bir formunun \u015baktisi olabilece\u011fi de s\u00f6ylenmektedir (Getty 1914: 121).<\/p>\n

Sit\u0101tapatr\u0101, muazzam bir \u015femsiyenin alt\u0131nda oturan ve asil bir koruyucu gibi hareket eden bir di\u015fi ruh olarak halihaz\u0131rda Budist mitolojisinde var olan bir fig\u00fcrsel bi\u00e7imin Mah\u0101y\u0101na versiyonunu temsil etmektedir (Shaw 2006: 278). A\u00e7\u0131klamas\u0131 olduk\u00e7a kar\u0131\u015f\u0131k olan Vajray\u0101na Tanr\u0131\u00e7alar\u0131ndan birisi oldu\u011fu da s\u00f6ylenilmektedir. Tanr\u0131\u00e7a olarak Sit\u0101tapatr\u0101, dh\u0101ra\u1e47\u012b metinlerinde \u00e7e\u015fitli t\u00fcrlerdeki hayvanlar\u0131 ve k\u00fc\u00e7\u00fck Tanr\u0131lar\u0131 ayaklar\u0131 alt\u0131na al\u0131r. Bu metinlerde kendilerini g\u00f6r\u00fcnmez k\u0131lacak sihirli g\u00fc\u00e7leri olan, b\u00fct\u00fcn varl\u0131klar\u0131n kalplerini okuyan ve insanlar\u0131n dilinde konu\u015fabilen yarat\u0131klar da vard\u0131r. Budist mitolojisine ait olan bu yarat\u0131klar ve \u00e7e\u015fitli hayvanlar ikonografilerde tan\u0131mlan\u0131r ve resmedilir (Beer 1999: 59-60). Tanr\u0131\u00e7a Sit\u0101tapatr\u0101\u2019n\u0131n, Bodhisattva Vairocana\u2019n\u0131n soyuna\/ailesine (Skt. kula) ait oldu\u011fu belirtilmektedir (Sengupta 1999: 53).<\/p>\n

Mo\u011fol Lamaizminde de Sit\u0101tapatr\u0101 yani tsagaan sh\u00fchert (\u010da\u03b3an \u0161ik\u00fcrtei), Lamaist kilisesinin yan\u0131 s\u0131ra halk inan\u0131\u015f\u0131nda da \u00f6nemli bir yere sahiptir. Bu inan\u0131\u015f\u0131n temelini ise d\u00fcnyan\u0131n yarat\u0131l\u0131\u015f\u0131 konusundaki efsanelerden birisi olu\u015fturmaktad\u0131r. Buna g\u00f6re hava ve su d\u0131\u015f\u0131nda hi\u00e7bir \u015feyin olmad\u0131\u011f\u0131 bir zamanda Bodhisattva Vajrap\u0101\u1e47i cennette oturmaktad\u0131r ve \u015fimdiki d\u00fcnyan\u0131n oldu\u011fu yere bak\u0131p b\u00fcy\u00fck su k\u00fctlesini g\u00f6rd\u00fc\u011f\u00fcnde akl\u0131na \u201cbu suyun tepesinde d\u00fcnyay\u0131 yaratabilirim\u201d fikri gelir. Bu yarat\u0131l\u0131\u015f fikrine e\u015flik etmesi i\u00e7in kendisine tsagaan sh\u00fchert\u2019i se\u00e7er. \u0130kisi g\u00f6rd\u00fckleri su k\u00fctlesinin i\u00e7erisinde bulduklar\u0131 kaplumba\u011fay\u0131 ters \u00e7evirerek onun karn\u0131n\u0131n \u00fczerinde d\u00fcnyay\u0131 yarat\u0131r ve insan fig\u00fcr\u00fcn\u00fc bi\u00e7imlendirirler. Ancak sonra ortaya \u00e7\u0131kan \u010didk\u00fcr yani \u015feytan aralar\u0131na girerek Tanr\u0131 ile Tanr\u0131\u00e7an\u0131n insanl\u0131\u011f\u0131n yarat\u0131l\u0131\u015f\u0131n\u0131n esaslar\u0131 konusunda kavga etmelerine sebep olur. Bu kavga \u00fczerine \u00e7\u0131kan anla\u015fmazl\u0131\u011f\u0131 \u00e7\u00f6zmek i\u00e7in bir karar al\u0131n\u0131r. Bu karara g\u00f6re ikisi de \u00f6nlerine koyduklar\u0131 saks\u0131lara bir miktar su koyacaklar ve saks\u0131lar\u0131n i\u00e7erisindeki \u00e7i\u00e7eklerin b\u00fcy\u00fcmesini bekleyeceklerdir. Kimin saks\u0131s\u0131ndaki \u00e7i\u00e7ekler b\u00fcy\u00fcrse o \u201cd\u00fcnyan\u0131n h\u00fck\u00fcmdar\u0131\u201d
\nolacakt\u0131r. Bu anla\u015fmay\u0131 yerine getirmek i\u00e7in g\u00f6zlerini kapat\u0131p beklemeye ba\u015flarlar ancak tsagaan sh\u00fchert, Vajrap\u0101\u1e47i\u2019nin g\u00f6zleri h\u00e2l\u00e2 kapal\u0131 iken onun testisinde b\u00fcy\u00fcmeye ba\u015flayan \u00e7i\u00e7ekleri alarak kendi testisine koyar. Vajrap\u0101\u1e47i ise bunun fark\u0131na vard\u0131\u011f\u0131nda bir b\u00fcy\u00fc yapar ve yery\u00fcz\u00fcndeki insanlar\u0131n zalim birer yalanc\u0131 olacaklar\u0131n\u0131 ve birbirlerini aldatacaklar\u0131n\u0131 s\u00f6yleyerek cennete d\u00f6ner. Mo\u011fol Lamaizmine g\u00f6re bu efsanedeki olumsuz Tanr\u0131\u00e7a fig\u00fcr\u00fc olan tsagaan sh\u00fchert, daha sonraki paternal toplum yap\u0131s\u0131 ideolojisini a\u00e7\u0131klar. Bunlardan farkl\u0131 olarak yine Mo\u011fol Lamaizminde, ya\u011fmur ya\u011fmas\u0131 i\u00e7in yap\u0131lan t\u00f6renlerde ya da tam tersine k\u00f6t\u00fc hava ve f\u0131rt\u0131nalar\u0131 durdurmak i\u00e7in tsagaan sh\u00fchert \u00e7a\u011f\u0131r\u0131l\u0131r yani Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b okunur (S\u00e1rk\u00f6zi 2007: 231-232). Zaten Sit\u0101tapatr\u0101\u2019n\u0131n Mo\u011fol-Yuan hanedanl\u0131\u011f\u0131 d\u00f6neminde ordular\u0131 yok edip felaketleri \u00f6nledi\u011fi d\u00fc\u015f\u00fcn\u00fcld\u00fc\u011f\u00fcnden h\u00fck\u00fcmdarlar taraf\u0131ndan ona \u00e7ok sayg\u0131 duyulmu\u015ftur. Bu sayg\u0131 Tibet Budizminde de devam etmi\u015ftir (Buswell ve Lopez 2013:827).<\/p>\n

Tanr\u0131\u00e7a Sit\u0101tapatr\u0101, ikonografik a\u00e7\u0131dan \u00e7e\u015fitli bi\u00e7imlerde tasvir edilir. Bunlardan ilki, beyaz rengi ve \u00fc\u00e7 ba\u015f\u0131 (beyaz, mavi ve k\u0131rm\u0131z\u0131) (Gr\u00fcnwedel 1900: 150; Kirfel 1959, s. 86) ya da arkadaki ba\u015fka bir d\u00f6rd\u00fcnc\u00fc ba\u015f\u0131 ve sekiz koluyla yap\u0131lan tasviridir. \u201cNormal\u201d \u015fekilde tan\u0131mlanm\u0131\u015f olan iki kolu ile kendine \u00f6zg\u00fc sembol\u00fcn\u00fc (m\u016bdra) ve \u015femsiyesini tutar (sa\u011f eliyle g\u00f6\u011f\u00fcs hizas\u0131nda \u015femsiyesini tutarken, sol eli dizinde sembol\u00fcn\u00fc g\u00f6stermektedir). Di\u011fer ellerinde ise ok, kitap, tekerlek, yay ve kement bulunmaktad\u0131r. Bazen \u00fc\u00e7\u00fcnc\u00fc bir g\u00f6ze sahip olarak g\u00f6sterilmekle birlikte, ikonografilerde y\u00fcz\u00fcn\u00fcn ifadesi genellikle sevecendir (Getty 1914: 121). Di\u011feri ise ikonografisinin en basit olarak tasvir edilmi\u015f olan\u0131 yani iki kollu ve tek ba\u015fl\u0131 olarak yap\u0131lm\u0131\u015f tasviridir (Shaw 2006: 280). Baz\u0131 tasvirlerinde huzurlu bir y\u00fcz ifadesine sahipken baz\u0131lar\u0131nda \u00f6fkelidir. Bu ve bunun gibi bir\u00e7ok farkl\u0131 tasvirleri mevcuttur.<\/p>\n

Sit\u0101tapatr\u0101 i\u00e7in atfedilen nitelikler \u00e7ok fazla olmakla birlikte, \u00f6zellikle t\u00fcm k\u00f6t\u00fcl\u00fcklerin yok edicisi olarak tan\u0131mlanmas\u0131 ve m\u00fcritlerinin hepsine iyilik bah\u015fetme g\u00fc\u00e7leriyle donat\u0131lm\u0131\u015f olmas\u0131 en bilinen \u00f6zellikleridir. Bu nedenle, Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin okunmas\u0131n\u0131n amac\u0131, \u201cbeyaz \u015femsiyeli Tanr\u0131\u00e7a\u201dn\u0131n t\u00fcm m\u00fcritlerini ve b\u00fct\u00fcn canl\u0131lar\u0131 \u201ch\u0131rs\u0131z, h\u00fck\u00fcmdar\u0131n gazab\u0131, ate\u015f, su, a\u00e7l\u0131k, zehirli silahlar, y\u0131lan, gizli ittifak, zamans\u0131z \u00f6l\u00fcm, deprem, y\u0131ld\u0131r\u0131m, meteor, s\u0131cak kum, gezegenler, Yak\u1e63alar, Kinnaralar, Asuralar ve di\u011ferleri\u201dnden korunma ihtiyac\u0131d\u0131r. Bu
\nkorunulmas\u0131 gereken \u015feylerin listesi \u00e7ok fazlad\u0131r ve bunlar\u0131n s\u00fcrekli tekrar eden \u201cphat\u201d6 mantras\u0131yla yok edilece\u011fi d\u00fc\u015f\u00fcn\u00fclmektedir (Sengupta 1999: 55). Bunlarla birlikte, v\u00fccudun her bir k\u0131sm\u0131n\u0131 etkileyen salg\u0131n ve bula\u015f\u0131c\u0131 d\u00e2hil olmak \u00fczere b\u00fct\u00fcn hastal\u0131klar\u0131n \u00f6nlenmesi ve tedavi edilmesi onun g\u00fc\u00e7leri d\u00e2hilindedir (Shaw 2006:287). \u015eeytanlar, kara b\u00fcy\u00fc ve astrolojik olarak d\u00fczenlenmi\u015f aksilikler gibi her t\u00fcr do\u011fa\u00fcst\u00fc tehdide kar\u015f\u0131 yenilmez bir koruyucu oldu\u011fu da s\u00f6ylenmektedir (Shaw 2006:276). Daha \u00f6nce yukar\u0131da da bahsedilen ve ad\u0131nda var olan \u201c\u015femsiye\u201d yani Skt. \u0101tapatra7, san\u0131ld\u0131\u011f\u0131n\u0131n aksine normal bir \u015femsiye de\u011fil \u00fcst r\u00fctbelere ait olan ipek kanopiden bir \u015femsiyedir. Bu \u015femsiye, Budist sembolojisinde Buda\u2019n\u0131n manevi egemenli\u011fini ve maddi tezah\u00fcrleri ile ac\u0131lar\u0131n\u0131n \u00fczerindeki h\u00e2kimiyetini temsil eder. Onun narin g\u00fczelli\u011fi ve yenilmezli\u011fini gizler (Shaw 2006: 276).<\/p>\n

2. Eser<\/span><\/strong><\/p>\n

Eski Uygurca Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin birden fazla n\u00fcshas\u0131na ait \u00e7ok say\u0131da fragman bulunmaktad\u0131r. K\u0131l\u0131\u00e7 Cengiz 2018\u2019de, Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin bilinen ve ula\u015f\u0131labilen t\u00fcm n\u00fcshalar\u0131 bir araya getirilerek ve \u00c7ince8, Tibet\u00e7e9, Hotan-Saka ve Sanskrit\u00e7eye10 ait versiyonlar\u0131 ile de \u00e7e\u015fitli kar\u015f\u0131la\u015ft\u0131rmalar yap\u0131larak kurgusu olu\u015fturulan metin incelenmi\u015ftir. Metin kurgusu yap\u0131l\u0131rken genel olarak Berlin koleksiyonuna ait U ve Mainz kodlu fragmanlar esas al\u0131nm\u0131\u015f ancak bu koleksiyona ait olan fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131p ya da eksik oldu\u011fundan ya da koleksiyonda bulunmad\u0131\u011f\u0131ndan eksik kalan yerlerde Malov No ve IOM RAS SI olarak belirtilen Petersburg IOM RAS, Petersburg State Hermitage Museum, Paris BNF, Nakamura Fusetsu, Tachibana ve \u014ctani koleksiyonlar\u0131na ve Prof.Dr. Peter Zieme taraf\u0131ndan verilen ki\u015fisel bilgi ve kendisinin baz\u0131 yay\u0131mlar\u0131na ba\u015fvurulmu\u015ftur. Bu makalede, Eski Uygurca Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019de i\u015flenen konular b\u00f6l\u00fcmler h\u00e2linde de\u011ferlendirilecektir.<\/p>\n

\u00c7al\u0131\u015fmada ele al\u0131nan \u0100rya-sarva-tath\u0101gata-u\u1e63\u1e47\u012b\u1e63a-sit\u0101tapatr\u0101-apar\u0101jit\u0101 n\u0101madh\u0101ra\u1e47\u012b11 olarak da bilinen Uygurlar\u0131n \u00e7eviri edebiyat\u0131na ait Tantrik metinlerden birisi olan Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b, \u201cbeyaz \u015femsiyeli Tanr\u0131\u00e7an\u0131n dh\u0101ra\u1e47\u012bsi\u201d \u015feklinde de adland\u0131r\u0131lmaktad\u0131r.12 Ayn\u0131 zamanda \u201cb\u00fcy\u00fcler krali\u00e7esi\u201d (Skt. Mah\u0101vidy\u0101r\u0101jn\u012b), \u201cma\u011flup edilemeyen\/yenilmeyen b\u00fcy\u00fc\u201d ya da \u201cyenilmez Tanr\u0131\u00e7an\u0131n b\u00fcy\u00fcs\u00fc\u201d (EUyg. utsukmaks\u0131z)13 \u015feklinde de an\u0131lmaktad\u0131r (Shaw 2006: 277). M\u00fcller, Uigurica II\u2019de \u201cBannformel\u201d olarak nitelendirdi\u011fi Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin \u00c7in. \u4f5b\u8aac\u5927\u767d\u5098\u84cb\u7e3d\u6301\u9640\u7f85\u5c3c\u7d93 ve Skt. \u0100rya [sarva] tath\u0101gata-u\u1e63\u1e47\u012b\u1e63a-sit\u0101tapatr\u0101-n\u0101ma-apar\u0101jit\u0101-dh\u0101ra\u1e47\u012b olarak adland\u0131r\u0131lan bi\u00e7imlerin \u00e7evirisi oldu\u011funu belirterek eserin ad\u0131n\u0131 Alqu an\u00e7olayu k\u00e4lmisl\u00e4rning us\u0324nir laks\u0324anlar\u0131nt\u0131n \u00f6nmis ad\u0131 k\u00f6tr\u00fclmis sitatapadra atl\u03b3 utsuqmaqs\u0131z darn\u0131 \u015feklinde vermi\u015ftir (1911: 50). Eser i\u00e7erisinde Sit\u0101tapatr\u0101\u2019n\u0131n dh\u0101ra\u1e47\u012bsinden bahsedilirken alku an\u00e7ulayu k\u00e4lmi\u015fl\u00e4rni\u014b u\u015fnir lak\u015fanlar\u0131nt\u0131n \u00fcnmi\u015f sita\u1e6dapatiri atl(\u0131)g utsukmaks\u0131z ulug yanturda\u00e7\u013114 ya da alku an\u00e7ulayu k\u00e4lmi\u015fl\u00e4rni\u014b u\u015fnir lak\u015fanlar\u0131nt\u0131n \u00fcnmi\u015f sita\u1e6dapatiri atl(\u0131)g utsukmaks\u0131z ulug yanturda\u00e7\u0131 ulug arv\u0131\u015flar eligi bi\u00e7imleri g\u00f6r\u00fclmektedir.15 Hatta eserin kolofonundan \u00f6nceki fragman\u0131nda eserin
\nbitti\u011fi alku an\u00e7ulayu k\u00e4l[mi\u015fl\u00e4r]ni\u014b u\u015fnir lak\u015fanlar\u0131nt\u0131n \u00fcnmi\u015f sita\u1e6dapatiri atl(\u0131)g utsukmaks\u0131z ulug yanturda\u00e7\u0131 atl(\u0131)g arv\u0131\u015flar eligi t\u00fck\u00e4di \u015feklinde ifade edilmi\u015ftir.16 M\u00fcller\u2019in eserin Eski Uygurca adland\u0131rmas\u0131 i\u00e7in vermi\u015f oldu\u011fu \u00e7eviri bi\u00e7imdeki darn\u0131 (Skt. dh\u0101ra\u1e47\u012b) i\u00e7in eser i\u00e7erisinde ulug yanturda\u00e7\u0131 ya da ulug yanturda\u00e7\u0131 ulug arv\u0131\u015flar eligi kar\u015f\u0131l\u0131\u011f\u0131 g\u00f6r\u00fclmektedir.<\/p>\n

3. Eserin Kurgusu ve Eserde \u0130\u015flenen Konular<\/strong><\/span><\/p>\n

U 376 numaral\u0131 \u00e7ift fragman ile ba\u015flayan EUyg. Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin ilk sayfas\u0131nda, sol tarafta iki ke\u015fi\u015f ile birlikte vaaz veren Buda, sa\u011fda ise \u00fc\u00e7 y\u00fcz\u00fc ile tasvir edilen Tanr\u0131\u00e7a Sit\u0101tapatr\u0101 g\u00f6r\u00fclmektedir. Daha \u00f6nce \u00e7al\u0131\u015fman\u0131n Giri\u015f b\u00f6l\u00fcm\u00fcnde de bahsedilen Sit\u0101tapatra\u2019n\u0131n ikonografik tasvirleriyle kar\u015f\u0131la\u015ft\u0131r\u0131ld\u0131\u011f\u0131nda, arkada d\u00f6rd\u00fcnc\u00fc bir y\u00fcz\u00fcn\u00fcn olup olmad\u0131\u011f\u0131 bu fragmandaki tasvirden anla\u015f\u0131lamamaktad\u0131r.17 M\u00fcller, soldaki \u00fc\u00e7 elindeki alametleri (\u00f6nden ve \u00fcsten alta bak\u0131ld\u0131\u011f\u0131nda) asa, ok ve \u015fim\u015fek olarak, sa\u011fdaki \u00fc\u00e7 elinde ise tekerlek, kement, a\u011f \u015feklinde belirtmektedir.
\n\u015eemsiye alametinin ise Tanr\u0131\u00e7a ve onun halesi \u00fczerinde as\u0131l\u0131 durdu\u011funu s\u00f6yler. Ayr\u0131ca yaz\u0131l\u0131 metnin bulundu\u011fu \u00e7ift fragman\u0131n ilk sayfas\u0131ndaki \u00e7izimler de burada yorumlanm\u0131\u015ft\u0131r (M\u00fcller 1911: 50-51): \u201cK\u0131rm\u0131z\u0131yla yaz\u0131lm\u0131\u015f metin ba\u015flamadan hemen \u00f6nce: Solda iki ke\u015fi\u015f ile birlikte vaaz veren Buda, muhtemelen K\u0101\u015byapa ve \u0100nanda; sa\u011fda ise \u00fc\u00e7 y\u00fcz\u00fc ile Tanr\u0131\u00e7a Sit\u0101tapatr\u0101. Soldaki \u00fc\u00e7 elindeki alametleri (\u00f6nden ve \u00fcsten alta bak\u0131ld\u0131\u011f\u0131nda) asa, ok ve \u015fim\u015fek. Sa\u011fdakinde: tekerlek, kement, a\u011f. \u015eemsiye alameti Tanr\u0131\u00e7a ve onun halesi \u00fczerinde as\u0131l\u0131 durur\u201d. Bu tasvirle ba\u015flayan metin \u015fu i\u00e7erik18 ile devam etmektedir:<\/p>\n

(1) Giri\u015f niteli\u011fi ta\u015f\u0131yan selamlamalar\/yakar\u0131\u015flar19 Bu b\u00f6l\u00fcmde \u201cBudaya sayg\u0131! Dharmaya sayg\u0131! Sa\u1e45ghaya sayg\u0131!\u201d anlam\u0131nda kullan\u0131lan namo bud, namo drm, namo sa\u014b kal\u0131p ifadesi ile selamlamalar ba\u015flar ve bu EUyg. burhanlar, bodis(a)t(a)vlar, pratikabudlar, \u015fravaklar gibi kutsal kabul edilen varl\u0131klara ve EUyg. Sitatapa\u1e6dri\u2019ye verilen selamlar ile devam eder. Bu selamlamalar\u0131n yakar\u0131\u015f, sayg\u0131 ya da s\u0131\u011f\u0131nma anlam\u0131 ta\u015f\u0131d\u0131klar\u0131 da s\u00f6ylenebilir.<\/p>\n

(2) Anlat\u0131n\u0131n \u00e7er\u00e7evesinin \u00e7izilmeye ba\u015fland\u0131\u011f\u0131 giri\u015f b\u00f6l\u00fcm\u00fc20 Sit\u0101tapatr\u0101\u2019n\u0131n erken tarihli \u00e7evirilerinde 33 Tanr\u0131n\u0131n Cenneti\u2019ndeki (Skt.Tr\u0101yastri\u1e43\u015ba\u1e25) Tanr\u0131lar\u0131n meclisinde sudharmadaki21 Bhagavat\u2019tan22 bahsedildi\u011fi g\u00f6r\u00fcl\u00fcr (Lessing ve Wayman 1978: 117). Baz\u0131 rivayetlere g\u00f6re ise \u015a\u0101kyamuni Buda, Tr\u0101yastri\u1e43\u015ba\u1e25 cennetinde iken onun ba\u015f\u0131ndaki u\u1e63\u1e47\u012b\u1e63adan Tanr\u0131\u00e7a Sit\u0101tapatr\u0101 cisimle\u015ferek \u00e7\u0131kar. Buda, \u201cdiademin kusursuz imgelemi\u201d de denilen meditasyon h\u00e2line girer ve Sit\u0101tapatr\u0101\u2019n\u0131n dh\u0101ra\u1e47\u012bsinin kutsal hecelerini ba\u015f\u0131ndaki tac\u0131ndan harf bi\u00e7iminde \u0131\u015f\u0131\u011fa yayar. Ard\u0131ndan Sit\u0101tapatr\u0101\u2019n\u0131n Buda\u2019y\u0131, Bodhisattvalar\u0131, ruhlar\u0131 ve Tanr\u0131lar\u0131 selamlayan sesi duyulur. Sonra ise Buda\u2019n\u0131n ba\u015f\u0131n\u0131n tepesinden akan zihninin \u0131\u015f\u0131\u011f\u0131, Sit\u0101tapatr\u0101\u2019n\u0131n parlak beyaz v\u00fccudunda ve \u015femsiyesinde kristalle\u015fir.
\nBuda onun rol\u00fcn\u00fcn \u201ck\u00f6t\u00fc niyetli \u015feytanlar\u0131 parampar\u00e7a etmek, ba\u015fkalar\u0131n\u0131n yapt\u0131\u011f\u0131 b\u00fcy\u00fcleri yok etmek\/kesmek, t\u00fcm d\u00fc\u015fmanlar\u0131, tehlikeleri ve nefreti sapt\u0131rmak\u201d oldu\u011funu s\u00f6yler. Ayr\u0131ca onun melek gibi olan ki\u015fili\u011finin cemaatini yan\u0131ltmamas\u0131 i\u00e7in, Sit\u0101tapatr\u0101\u2019n\u0131n zarif ve g\u00fczel bir k\u0131z formunda g\u00f6r\u00fcnen ac\u0131mas\u0131z, alevlerle ta\u00e7lanm\u0131\u015f, d\u00fc\u015fmanlar\u0131n\u0131 ve \u015feytanlar\u0131 ezerek toz h\u00e2line getiren korkun\u00e7 bir Tanr\u0131\u00e7a oldu\u011funu belirtir. Bu rivayet onun Sit\u0101tapatr\u0101 \u015feklinde k\u0131salt\u0131lm\u0131\u015f ad\u0131ndan ziyade U\u1e63\u1e47\u012b\u1e63asit\u0101tapatr\u0101 ad\u0131na at\u0131f gibidir (Shaw 2006: 277).<\/p>\n

Bu b\u00f6l\u00fcm, yukar\u0131da da bahsedilen ve Shaw (2006: 277) taraf\u0131ndan verilen tasvire uymaktad\u0131r ancak fragmanlar\u0131n bir k\u0131sm\u0131 eksik ve zarar g\u00f6rm\u00fc\u015ft\u00fcr. Bu b\u00f6l\u00fcmde \u201cTanr\u0131lar\u0131n konaklad\u0131\u011f\u0131 yer\u201d olarak da bilinen EUyg. strayastri\u015f (Skt. Trayastri\u1e41\u015b\u0101\u1e25) diye adland\u0131r\u0131lan yerde Budan\u0131n meditasyon (Skt. dhy\u0101na) h\u00e2line giri\u015fi ve Sit\u0101tapatr\u0101\u2019n\u0131n dh\u0101ra\u1e47\u012bsinin kutsal hecelerinin olu\u015fumu23 anlat\u0131lmaktad\u0131r.<\/p>\n

(3) Budalara, Budizmdeki d\u00f6rt mertebeye (EUyg. arhant, \u015fortapan, sakar\u1e0dagam, anagam), Tanr\u0131lara, soylar\u0131n (ailelerin) bhagavatlar\u0131na (EUyg. at\u0131 k\u00f6tr\u00fclmi\u015f) yap\u0131lan selamlamalar\/yakar\u0131\u015flar24 Bu b\u00f6l\u00fcmde, Skt. bhagavat, arhat, \u015brota\u0101panna, sakr\u0325d\u0101g\u0101min, an\u0101g\u0101min, devar\u0325\u1e63i, vidy\u0101dhara-r\u0325\u1e63i varl\u0131klar\u0131na yap\u0131lan selamlamalar vard\u0131r. Bunlar\u0131 Brahm\u0101, Indra gibi \u00e7e\u015fitli Tanr\u0131 ve Tanr\u0131\u00e7alara yap\u0131lan selamlamalar takip eder. Sonra ise Tath\u0101gata, Padma, Lotus gibi soylar\u0131n\/ailelerin bhagavat\u0131na yani EUyg. at\u0131 k\u00f6tr\u00fclmi\u015f\u2019e ve di\u011fer tath\u0101gatalara yap\u0131lan selamlamalar\/yakar\u0131\u015flar devam eder.
\n(4) Dh\u0101ra\u1e47\u012bnin okunaca\u011f\u0131n\u0131n ilan\u0131 ve okunmas\u0131 sonucu olu\u015facak tesirler25 Bu b\u00f6l\u00fcmde, \u201c(k\u00f6t\u00fcl\u00fc\u011f\u00fcn) yenilmez ve ulu bertaraf edicisi (EUyg. utsukmaks\u0131z ulug yanturda\u00e7\u0131) olarak tan\u0131mlanan Sit\u0101tapatr\u0101 anlat\u0131larak onun dh\u0101ra\u1e47\u012bsinin okunmas\u0131 sonucundaki faydalar a\u00e7\u0131klanmaktad\u0131r.
\n(5) Sit\u0101tapatr\u0101 ve onun di\u015fi tezah\u00fcrlerine yakar\u0131\u015f ve s\u0131\u011f\u0131nma\/korunma iste\u011fi26 Bu b\u00f6l\u00fcmde, Sit\u0101tapatr\u0101\u2019n\u0131n di\u015fi tezah\u00fcrleri27 olarak bilinen varl\u0131klar \u00e7e\u015fitli \u00f6zellikleriyle birlikte tek tek s\u00f6ylenir. Sonra ise onlara ve Sit\u0101tapatr\u0101\u2019n\u0131n kendisine korunma iste\u011fi i\u00e7in yakar\u0131\u015fta bulunurlar.
\n(6) Mantran\u0131n okunmas\u013128 \u00d6nceki b\u00f6l\u00fcmde bahsedilen Sit\u0101tapatr\u0101 ve onun di\u015fi tezah\u00fcrlerinden talep edilen
\nkorunma i\u00e7in bir mantra okunur. Bu mantran\u0131n bulundu\u011fu fragmanlar ne yaz\u0131k ki olduk\u00e7a y\u0131pranm\u0131\u015ft\u0131r.
\n(7) \u00c7e\u015fitli korkulardan, tehlikelerden ve \u015feytanlardan korunmak i\u00e7in yakar\u0131\u015f29 \u201c\u00dclkenin h\u00fck\u00fcmdar\u0131n\u0131n gazab\u0131, h\u0131rs\u0131z, zehir, deprem\u201d gibi tehlikeler ve korkular say\u0131ld\u0131ktan sonra, b\u00fct\u00fcn ele ge\u00e7irici \u015feytanlar\u0131n ve ruhlar\u0131n adlar\u0131 s\u00f6ylenir. Daha sonra ise kimi zaman h\u0131rs\u0131z (EUyg. kunda\u00e7\u0131) kimi zaman ise yiyici ya da i\u00e7ici (EUyg. yet\u00e4\u00e7i ya da a\u015fl\u0131g, i\u00e7t\u00e4\u00e7i) olarak bahsedilen di\u015fi \u015feytanlardan korunmak i\u00e7in yakar\u0131\u015fta bulunulur.<\/p>\n

(8) Tanr\u0131\u00e7an\u0131n bu yakar\u0131\u015flara cevab\u0131 ve yap\u0131lan b\u00fcy\u00fcleri bast\u0131rmas\u013130 Tanr\u0131lar, Tanr\u0131\u00e7alar ve di\u011fer varl\u0131klar taraf\u0131ndan yap\u0131lan kar\u015f\u0131 b\u00fcy\u00fclerin durdurulmas\u0131 ya da bast\u0131r\u0131lmas\u0131 i\u00e7in yap\u0131lan bir t\u00fcr ayin anlat\u0131l\u0131r.
\n(9) Mantran\u0131n okunmas\u013131 Korunma ama\u00e7l\u0131 olarak okunan uzun bir mantra yer al\u0131r.
\n(10) Korunmak istenilen k\u00f6t\u00fc niyetliler, korkular, \u015feytanlar ve hastal\u0131klar\u0131n s\u00f6ylenmesi ve bunlardan korunmak i\u00e7in yap\u0131lan yakar\u0131\u015f32.<\/p>\n

Bu b\u00f6l\u00fcm, \u00f6nce okuyan ki\u015finin ve t\u00fcm canl\u0131lar\u0131n k\u00f6t\u00fc d\u00fc\u015f\u00fcnce ile niyete sahip olanlara kar\u015f\u0131 korunmas\u0131na ve de uzun bir \u00f6m\u00fcr s\u00fcrmesine dair bir yakar\u0131\u015f ile ba\u015flar. Sonra ise yine h\u0131rs\u0131z, yiyici ve i\u00e7ici olarak bahsedilen \u015feytanlar ve k\u00f6t\u00fc ruhlar say\u0131larak onlardan korunma istedi\u011fi yeniden dile getirilir. En son ise \u00e7e\u015fitli ate\u015fli ve a\u011fr\u0131l\u0131 hastal\u0131klar ile baz\u0131 nedenlerle ortaya \u00e7\u0131kan hastal\u0131klar say\u0131lmaya ba\u015flan\u0131r. U 397-b fragman\u0131ndan sonraki fragman eksiktir. Bu eksik olan k\u0131s\u0131mda b\u00fcy\u00fck ihtimalle bu hastal\u0131klar haricinde ba\u015fka hastal\u0131klar ve bunlardan korunmak i\u00e7in olan istek dile getirilir.33<\/p>\n

(11) Kar\u015f\u0131 taraftakilerin b\u00fcy\u00fclerine kar\u015f\u0131 korunmu\u015f bir b\u00f6lge olu\u015fturmak (ya da s\u0131n\u0131r \u00e7ekmek)34
\nBu b\u00f6l\u00fcm\u00fcn ba\u015flad\u0131\u011f\u0131 fragman eksik oldu\u011fu i\u00e7in b\u00f6l\u00fcm\u00fcn 363 numaral\u0131 sat\u0131rdan ba\u015flad\u0131\u011f\u0131 varsay\u0131lm\u0131\u015ft\u0131r. Kar\u015f\u0131 taraftakilerin ya da d\u00fc\u015fmanlar\u0131n b\u00fcy\u00fclerine kar\u015f\u0131 bir s\u0131n\u0131r \u00e7izmek ya da korunmu\u015f bir b\u00f6lge olu\u015fturmak ve onlar\u0131 durdurmak iste\u011fi s\u00f6ylenir.
\n(12) Mantran\u0131n okunmas\u013135 Korunma ama\u00e7l\u0131 okunan ba\u015fka bir mantra yer al\u0131r.
\n(13) Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin yaz\u0131larak ta\u015f\u0131nmas\u0131 ve okunmas\u0131 sonucu kazan\u0131lacak faydalar36<\/p>\n

Dh\u0101ra\u1e47\u012bnin a\u011fa\u00e7 kabu\u011fu, k\u00e2\u011f\u0131t ya da di\u011fer materyallere yaz\u0131larak ta\u015f\u0131nmas\u0131 ve okunmas\u0131 ile o kimsenin tehlike, hastal\u0131k, afet, kar\u015f\u0131 taraf\u0131n b\u00fcy\u00fcs\u00fc gibi \u015feylerden daima korunaca\u011f\u0131, bir ba\u015fka ya\u015fam formunda do\u011fmayaca\u011f\u0131 ve \u00e7ok b\u00fcy\u00fck sevaba n\u00e2il olaca\u011f\u0131 belirtilir.<\/p>\n

(14) Ejderha krallar\u0131ndan (Skt. N\u0101gar\u0101ja) yard\u0131m iste\u011fi37<\/p>\n

Skt. N\u0101gar\u0101ja olarak bilinen EUyg. anante, \u015fa\u014bkapale, m(a)hakar\u015fne, nan\u1e0de, upanan\u1e0de gibi ejderha krallar\u0131ndan ya\u011fmur ve meteorolojik di\u011fer \u00f6gelere dair iste\u011fin belirtildi\u011fi b\u00f6l\u00fcmd\u00fcr. Bu sat\u0131rlar\u0131n bulundu\u011fu fragman\u0131n devam\u0131 b\u00fcy\u00fck \u00f6l\u00e7\u00fcde eksiktir. Eski Uygurca versiyonda sadece ejderha krallar\u0131n\u0131n adlar\u0131 bulunmakla birlikte, ya\u011fmur ve di\u011fer meteorolojik olaylara dair olan k\u0131s\u0131m di\u011fer versiyonlardan (Porci\u00f3 2000: 128, sat\u0131r 368-370; Bailey 1963: 376, sat\u0131r 194) tamamlanm\u0131\u015ft\u0131r.<\/p>\n

(15) Mantran\u0131n okunmas\u013138
\nYine koruma ama\u00e7l\u0131 uzun bir mantra okunur.
\n(16) Mantralar\u0131n okunmas\u0131 i\u00e7in a\u00e7\u0131klama39
\nHer tehlikeye kar\u015f\u0131 mantralar\u0131n \u00fc\u00e7 defa s\u00f6ylenmesi gerekti\u011fine dair talimat\u0131n verildi\u011fi b\u00f6l\u00fcmd\u00fcr.
\n(17) Anlat\u0131 \u00e7er\u00e7evesinin sonu40
\nBuraya kadar \u00e7izilmi\u015f olan anlat\u0131 \u00e7er\u00e7evesinin sonland\u0131\u011f\u0131 b\u00f6l\u00fcmd\u00fcr. EUyg. at\u0131 k\u00f6tr\u00fclmi\u015fin (Skt. bhagavat) s\u00f6zlerini (ya da b\u00fcy\u00fcs\u00fcn\u00fc) duyan Budalar\u0131n, Boddhisattvalar\u0131n, di\u011fer Tanr\u0131 ile Tanr\u0131\u00e7alar gibi varl\u0131klar\u0131n hatta insanlar\u0131n bu s\u00f6zlere yapt\u0131klar\u0131 \u00f6vg\u00fc ve \u015f\u00fck\u00fcrlerden bahsedilir.
\n(18) Metnin ad\u0131n\u0131n belirtilerek bitirildi\u011finin s\u00f6ylenilmesi41
\n\u00c7al\u0131\u015f\u0131lan eserin t\u00f6z\u00fcn alku an\u00e7ulayu k\u00e4l[mi\u015fl\u00e4r]ni\u014b u\u015fnir lak\u015fanlar\u0131nt\u0131n \u00fcnmi\u015f sita\u1e6dapatri atl(\u0131)g utsukmazs\u0131z ulug yanturda\u00e7\u0131 atl(\u0131)g arv\u0131\u015flar eligi \u015feklinde tan\u0131mlanarak sona erdi\u011finin s\u00f6ylendi\u011fi b\u00f6l\u00fcmd\u00fcr.
\n(19) Hr\u0325daya-dh\u0101ra\u1e47\u012b ve kolofonun verilmesi42
\nHr\u0325daya-dh\u0101ra\u1e47\u012b ile ba\u015flayan sat\u0131rlar sonras\u0131nda, Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin tamamland\u0131\u011f\u0131 belirtilir ve metnin ba\u015flang\u0131c\u0131nda oldu\u011fu gibi Buda, dharma ve sa\u1e45ghaya selam verilir. Bu selamlama sonras\u0131nda ise kolofon ba\u015flar. Dh\u0101ran\u012bnin okunmas\u0131yla ortaya \u00e7\u0131kan sevap Tanr\u0131lara, h\u00fck\u00fcmdarl\u0131k ailesinin \u00fcyelerine, anne babas\u0131na ve di\u011fer t\u00fcm canl\u0131lara tevcih edilir ve dua edilir. Sonras\u0131nda ise eser tamam\u0131yla sonland\u0131r\u0131l\u0131r.<\/p>\n

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

Bu \u00e7al\u0131\u015fmada \u00e7e\u015fitli bi\u00e7imlerde adland\u0131r\u0131lan Tibet Budizmi hakk\u0131nda genel bilgilere yer verilerek bu Budizmi olu\u015fturan uygulama bi\u00e7imleri ve rit\u00fcel gibi nsurlara de\u011finilmi\u015ftir. Bahsedilen unsurlar i\u00e7erisinde okuyanlara ya da ta\u015f\u0131yanlara mutluluk veren ve onlar\u0131 k\u00f6t\u00fcl\u00fcklerden koruyan mistik form\u00fcller ya da koruyucu b\u00fcy\u00fcler olarak bilinen dh\u0101ra\u1e47\u012bler hakk\u0131nda a\u00e7\u0131klamalar yap\u0131lm\u0131\u015ft\u0131r. Bu dh\u0101ra\u1e47\u012b metinlerine bir \u00f6rnek te\u015fkil eden ve Uygurlar\u0131n \u00e7eviri edebiyat\u0131na ait metinlerden birisi olan Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b\u2019nin kurgusu, kurgusunun nas\u0131l yap\u0131ld\u0131\u011f\u0131 ve i\u00e7eri\u011fi
\nhakk\u0131nda a\u00e7\u0131klamalar ve de\u011ferlendirmelerde bulunulmu\u015ftur. Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b bir\u00e7ok dildeki \u00e7evirisi ile Tibet Budizmi i\u00e7erisinde \u00f6nem ta\u015f\u0131yan metinlerden birisi olmu\u015ftur. Eski Uygurca \u00e7evirilerinde birden \u00e7ok n\u00fcshas\u0131n\u0131n bulunmas\u0131 ve bunlar\u0131n baz\u0131 fragmanlar\u0131n\u0131n g\u00fcn\u00fcm\u00fcze ula\u015fm\u0131\u015f olmas\u0131 bunun delili niteli\u011findedir.<\/p>\n

A\u00e7\u0131klamalar:<\/span><\/strong><\/p>\n

1 Bk. SH 281 \u91d1\u525b\u4e58 j\u012bng\u0101ng ch\u00e9ng \u201c\u771e\u8a00 Shingonun di\u011fer ad\u0131\u201d; BHSD 468a \u201cMah\u0101y\u0101nan\u0131n Tantrik bi\u00e7imi\u201d.
\n2 Bu s\u0131n\u0131fland\u0131rma i\u00e7in bk. SH 120 \u4e94\u667a\u5982\u4f86 w\u01d4zh\u00ec r\u00fal\u00e1i maddesi.
\n3 Baz\u0131 ara\u015ft\u0131rmac\u0131lara g\u00f6re Tantra i\u00e7in Ezoterik Budizm de kullan\u0131lmaktad\u0131r. Ancak buna kar\u015f\u0131t olan g\u00f6r\u00fc\u015fler de mevcuttur. Bu g\u00f6r\u00fc\u015fler i\u00e7in bk. Orzech vd. 2011: 5.<\/p>\n

4 SH 252 \u9640\u7f85\u5c3c tu\u00f3lu\u00f3n\u00ed \u201cdh\u0101ra\u1e47\u012b; mantra, sihir, b\u00fcy\u00fc, yemin, lanet; ba\u015far\u0131s\u0131zl\u0131klara kar\u015f\u0131 verilen cezalarla birlikte bir yemindir. Yogada kullan\u0131lan mistik ve b\u00fcy\u00fcl\u00fc form\u00fcllerdir. Lamaizmde, Sanskrit hecelerle ba\u011flant\u0131l\u0131 olan Tibet\u00e7e kelime k\u00fcmelerinden meydana gelirler. Daha geni\u015f bir anlamda ise mistik anlamlar ta\u015f\u0131yan veya onu a\u00e7\u0131klayan bilimsel eserlerdir\u201d. Ayr\u0131ca bk. SH 284 \u9640\u7f85\u5c3c tu\u00f3lu\u00f3n\u00ed (ya da \u9640\u7f85\u90a3); \u9640\u9130\u5c3c dh\u0101ra\u1e47\u012b.<\/p>\n

5 Tib. gdugs dkar, \u00c7in. \u767d\u5098\u84cb\u4f5b\u9802, Mo. tsagaan sh\u00fchert (\u010da\u03b3an \u0161ik\u00fcrtei).<\/p>\n

6 Eski Uygurca Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b i\u00e7erisinde \u201cphat\u201d ifadesinin kullan\u0131ld\u0131\u011f\u0131 fragmanlar i\u00e7in bk. U 4731, U 4729, U 4762-b, Mainz 764-d, *U 9208, NF IVa.
\n7 MW 134b \u0101tapatra \u201c\u0131s\u0131dan koruyan; (ipek ya da yapraklardan) b\u00fcy\u00fck \u015femsiye\u201d.
\n8 Taish\u014d Tripi\u1e6daka\u2019da 19. cilt (vol 19) i\u00e7erisinde, 944, 945, 947, 975, 976 ve 977 numaral\u0131 metinler Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b metinleridir (Giebel 2011: 31). \u00c7al\u0131\u015fmada \u00c7ince versiyon i\u00e7in 977 numaral\u0131 metin esas al\u0131nm\u0131\u015ft\u0131r.
\n9 Tibet Kanjurunda kanonik olarak s\u0131n\u0131fland\u0131r\u0131lm\u0131\u015f d\u00f6rt Sit\u0101tapatr\u0101dh\u0101ra\u1e47\u012b metni olup bunlar Sanskrit orijinallerinden \u00e7evrilmi\u015flerdir. Bu d\u00f6rt metin Porci\u00f3 taraf\u0131ndan T1, T2, T3 ve T4 \u015feklinde s\u0131n\u0131fland\u0131r\u0131lm\u0131\u015ft\u0131r (2000: 4, introduction). Bu metinler Eski Uygurca versiyon ile kar\u015f\u0131la\u015ft\u0131r\u0131l\u0131rken Porci\u00f3 taraf\u0131ndan da belirtilen \u201cUygur ve T1 ayn\u0131 varyant gruba ait gibi g\u00f6r\u00fcnmektedir\u201d (2000: 10, introduction) yorumu ve bu versiyonunun \u00e7evirisinin verilmi\u015f olmas\u0131 da (2000: 90-128) dikkate al\u0131narak Tibet\u00e7e versiyon i\u00e7in T1 metni esas al\u0131nm\u0131\u015ft\u0131r.
\n10 Hotan-Saka olarak tabir edilen versiyonlar\u0131 olu\u015fturan metinler, Sir Aurel Stein taraf\u0131ndan ke\u015ffedilmi\u015f olup Dunhuang\u2019daki Temple Library\u2019dendirler. Bu metinler H. W. Bailey\u2019in Indo-Scythian Studies: Being Khotanese Texts Volume V adl\u0131 \u00e7al\u0131\u015fmas\u0131nda birbirinden ba\u011f\u0131ms\u0131z bi\u00e7imde No: 728 (1963: 359-367) ve No: 729 (1963: 368- 376) yay\u0131mlanm\u0131\u015flard\u0131r. Sanksrit\u00e7e versiyonlar i\u00e7in ise bk. Sander ve Waldschmidt (1980) ve (1985), Hoernle (1897), (1911) ve (1916).<\/p>\n

11 \u00c7in. \u5927\u767d\u5098\u84cb\u7e3d\u6301\u9640\u7f85\u5c3c\u7d93 d\u00e0b\u00e1i s\u01cen g\u00e0i z\u01d2ngch\u00ed tu\u00f3lu\u00f3n\u00ed j\u012bng (Taish\u014d No: 977, 404a 4); Mo. Qutu\u03b3-tu teg\u00fcn\u010dilen iregsen-\u00fc usnir-a\u010da \u03b3aru\u03b3san \u010da\u03b3an sik\u00fcrtei busud-a \u00fcl\u00fc ila\u03b3daqu tarni (bu ve di\u011fer bi\u00e7imler i\u00e7in bk. Ligeti 1942: 62-63); Mo. \u010da\u03b3an sik\u00fcr-tei busudta \u00fcl\u00fc ila\u03b3daqu yekede qari\u03b3ulu\u03b3\u010di neret\u00fc tarni (Heissig 1976: 284).
\n12 Eser \u00fczerine yap\u0131lan \u00e7al\u0131\u015fmalar ve de\u011ferlendirmeler i\u00e7in bk. K\u0131l\u0131\u00e7 Cengiz 2017: 241-242 ve K\u0131l\u0131\u00e7 Cengiz 2018: 30-40.
\n13 bk. U 376, *U 9203, U 4273, *U 9205, U 389-a, U 398-a, U 398-h, BNF 4-\u00d6n Y\u00fcz, U
\n4246-a, U 399, U 4762-a, U 403, U 4264 fragmanlar\u0131.
\n14 bk. *U 9203, U 4273 fragmanlar\u0131.
\n15 bk. U 398-a, U 398-h, BNF 4-\u00f6n y\u00fcz fragmanlar\u0131.
\n16 bk. U 402 ve U 4762-a fragmanlar\u0131.
\n17 bk. U 376 fragman\u0131.<\/p>\n

18 Metnin i\u00e7erikleri konusunda yap\u0131lan s\u0131n\u0131fland\u0131rmalar i\u00e7in bk. Porci\u00f3 2000: 12-13, introduction; R\u00f6hrborn ve R\u00f3na-Tas 2005: 248-249.
\n19 bk. U 376 fragman\u0131.
\n20 Bu b\u00f6l\u00fcm U 376 fragman\u0131n\u0131n sonu ile Mainz 764 fragman\u0131ndan olu\u015fmaktad\u0131r. Bu iki fragman aras\u0131nda bulunan fragman kay\u0131pt\u0131r.
\n21 MW 1225b sudharma \u201ctanr\u0131lar\u0131n toplant\u0131 yeri\u201d; BHSD 599a \u201cBodhisattvan\u0131n Tu\u1e63ita cennetinde oturdu\u011fu taht\u201d.
\n22 Terim s\u00f6zl\u00fcklerinde, SH 345 \u5a46\u4f3d\u5a46 (\u5e1d) p\u00f3 g\u0101 p\u00f3 (d\u00ec) \u201cbhagavat ya da \u5a46\u4f3d\u68b5; \u5a46\u4f3d\u4f34; \u5a46\u8a90\u9441; \u8584\u4f3d\u68b5 bhagav\u0101n, u\u011furlu, m\u00fckemmel, sayg\u0131de\u011fer, kutsal, kutsal olan; d\u00fcnyay\u0131 onurland\u0131ran; Buda\u2019n\u0131n unvan\u0131\u201d; Skt. bhagavat MW 743c \u201ckutsal ve tap\u0131las\u0131 olan\u201d a\u00e7\u0131klamalar\u0131 verilmi\u015ftir.
\n23 Bu konudaki ayr\u0131nt\u0131l\u0131 bilgi i\u00e7in bk. Shaw 2006: 27.<\/p>\n

24 Mainz 764-c fragman\u0131n\u0131n 4. sat\u0131r\u0131 ile ba\u015flay\u0131p U 387 fragman\u0131yla son bulan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n25 U 387 fragman\u0131n\u0131n son sat\u0131r\u0131 ile ba\u015flay\u0131p *U 9205 fragman\u0131n\u0131n da bir k\u0131sm\u0131n\u0131 i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n26 *U 9205 fragman\u0131n\u0131n 3. sat\u0131r\u0131 ile ba\u015flay\u0131p Malov No: 14 (IOM RAS SI 4502) numaral\u0131 fragman\u0131n da bir k\u0131sm\u0131n\u0131 i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n27 Porci\u00f3 onlar\u0131 khro mo divinities\/mudr\u0101s \u015feklinde adland\u0131r\u0131r (2000: 12, introduction). Zaten metne ait fragmanlardan Malov No: 13\u2019te de ge\u00e7en \u201cMudr\u0101 topluluklar\u0131 ve b\u00fct\u00fcn analar toplulu\u011fuyla birlikte bu \u015fekildedirler (EUyg. mun\u00e7ulayu bolar mudur kuvraglar\u0131 alku analar kuvrag\u0131 birl\u00e4)\u201d sat\u0131rlar\u0131 da bunu do\u011frular niteliktedir.
\n28 Malov No: 14 (IOM RAS SI 4502) fragman\u0131n\u0131n 3. sat\u0131r\u0131 ile ba\u015flay\u0131p U 4721 fragman\u0131n\u0131n da bir k\u0131sm\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n29 Malov No: 2 fragman\u0131 ile ba\u015flay\u0131p *U 9207 \u2013c fragman\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r.<\/p>\n

30 *U 9207-c fragman\u0131n\u0131n son sat\u0131r\u0131 ile ba\u015flay\u0131p U 392+U 4255 fragmanlar\u0131n\u0131n da bir k\u0131sm\u0131n\u0131
\nda i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131
\nkay\u0131pt\u0131r.
\n31 392+U 4255 fragmanlar\u0131n\u0131n 4. sat\u0131r\u0131 ile ba\u015flay\u0131p *U 9208 fragman\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n32 *T III M 182 (6) fragman\u0131 ile ba\u015flay\u0131p U 397-b fragman\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n33 Bu eksik olan fragmanlardaki konular i\u00e7in bk. Tibet\u00e7e versiyon: Porci\u00f3 2000: 116-121, sat\u0131r 284- 324); Hotan-Saka versiyon: Bailey 1963: 364-365 ve 373; \u00c7ince versiyon: Taish\u014d No: 977 406a 18-19.
\n34 U 397-b fragman\u0131 ile ba\u015flay\u0131p U 397-c fragman\u0131n\u0131n tamam\u0131 ve U 397-d fragman\u0131n\u0131n bir k\u0131sm\u0131n\u0131 da i\u00e7erisine almaktad\u0131r. Aradaki fragman ya da fragmanlar kay\u0131pt\u0131r.
\n35 U 397-d fragman\u0131n\u0131n 2. sat\u0131r\u0131ndan ba\u015flay\u0131p U 397-e fragman\u0131n\u0131 da kapsamaktad\u0131r.
\n36 U 397-e fragman\u0131n\u0131n son sat\u0131r\u0131ndan ba\u015flay\u0131p U 4660 fragman\u0131n\u0131n bir k\u0131sm\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.<\/p>\n

37 U 4660 fragman\u0131n\u0131n 3. sat\u0131r\u0131ndan 5. sat\u0131r\u0131na kadar olan k\u0131sm\u0131n\u0131 i\u00e7erisine almaktad\u0131r.
\n38 U 4728-a fragman\u0131 ile ba\u015flay\u0131p U 404+U 4647 fragmanlar\u0131n\u0131n bir k\u0131sm\u0131n\u0131 da i\u00e7erisine alan \u00e7ok say\u0131da fragmandan olu\u015fmaktad\u0131r. Aradaki fragmanlar\u0131n bir k\u0131sm\u0131 kay\u0131pt\u0131r.
\n39 U 404+U 4647 fragmanlar\u0131n\u0131n 3. sat\u0131r\u0131ndan 5. sat\u0131r\u0131n\u0131n ba\u015f\u0131na kadar olan k\u0131sm\u0131n\u0131 i\u00e7erisine almaktad\u0131r.
\n40 U 404+U 4647 fragmanlar\u0131n\u0131n son sat\u0131r\u0131 ile ba\u015flay\u0131p U 402 fragman\u0131n\u0131n bir k\u0131sm\u0131n\u0131 da i\u00e7erisine almaktad\u0131r.
\n41 U 402 fragman\u0131n\u0131n 4. sat\u0131r\u0131 ile ba\u015flay\u0131p U 4762-a fragman\u0131n\u0131n bir k\u0131sm\u0131n\u0131 da i\u00e7erisine almaktad\u0131r.
\n42 U 4762-a fragman\u0131n\u0131n 3. sat\u0131r\u0131ndan ba\u015flay\u0131p U 4762-d fragman\u0131n\u0131n sonuna kadar olan k\u0131sm\u0131 i\u00e7erisine almaktad\u0131r.<\/p>\n

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

BHSD Buddhist Hybrid Sanskrit, Grammar and Dictionary, Vol. II: Dictionary (bk.
\nEdgerton, 1953).
\nBNF Biblioth\u00e8que nationale de France.
\n\u00c7in \u00c7ince.
\nEUyg Eski Uygurca.
\nIOM RAS SI Institute of Oriental Manuscripts of the Russian Academy of Sciences Serindia
\nkoleksiyonu fragmanlar\u0131.
\nMainz Mainz fragmanlar\u0131.
\nMalov No D\u00f6kme Uygur harfli fragmanlar (yay\u0131mlar\u0131 i\u00e7in bk. Malov 1930).
\nMo. Mo\u011folca.
\nMW A Sanskrit\u2013English Dictionary, Etymologically and Philologically Arranged
\nwith Special Reference to Cognate Indo\u2013European Languages (bk. MonierWilliams 1899).
\nNF Nakamura Fusetsu Koleksiyonu (fragmanlar i\u00e7in bk. Sh\u014dgaito 1979).
\nNo Numara.
\nSH A Dictionary of Chinese Buddhist Terms (bk. Soothill ve Lewis 1937).
\nSkt. Sanskrit\u00e7e.
\n*T \u0130kinci D\u00fcnya Sava\u015f\u0131 esnas\u0131nda ya da sonras\u0131nra kayboldu\u011fu d\u00fc\u015f\u00fcn\u00fclen
\nfragmanlar.
\nTaish\u014d Taish\u014d Shins\u016b Daiz\u014dky\u014d.
\nU Berlin fragmanlar\u0131.
\n*U Petersburg State Hermitage Museum fragmanlar\u0131 (fragmanlar i\u00e7in bk. Pchelin
\nve Raschmann, 2016).
\nvd. ve devam\u0131.<\/p>\n

Kaynak\u00e7a<\/span><\/strong><\/p>\n

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\nTaish\u014d (t.y.). Taish\u014d Shins\u016b Daiz\u014dky\u014d (\u5927\u6b63\u65b0\u8129\u5927\u85cf\u7d93) veritaban\u0131na 1 Temmuz 2016-1Nisan
\n2018 tarihleri aras\u0131nda http:\/\/21dzk.l.u tokyo.ac.jp\/SAT\/satdb2015.php?lang=en genel a\u011f
\nsayfas\u0131ndan eri\u015fildi.<\/p>\n","protected":false},"excerpt":{"rendered":"

Dr. Ay\u015fe KILI\u00c7 CENG\u0130Z \u00d6zet: Tarihleri boyunca \u00e7e\u015fitli dinleri benimsemi\u015f olan Uygurlar aras\u0131nda taraftar bulan inan\u0131\u015flardan birisi de Mah\u0101y\u0101na Budizminin bir kolu olan Vajray\u0101na di\u011fer bir ad\u0131yla Tibet Budizmi olmu\u015ftur. Tibet Budizmi, Tantrik Budizm, Zhenyan, Shingon, Yoga, Mikky\u014d adlarla da an\u0131lan Vajray\u0101na Budizmi ve Uygurlar taraf\u0131ndan benimsendi\u011fi d\u00f6nemin edeb\u00ee alt yap\u0131s\u0131 ve eserleri \u00e7o\u011funlukla Tantrik […]<\/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-4152","post","type-post","status-publish","format-standard","hentry","category-uygur-tarihi-ve-kulturu"],"_links":{"self":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4152","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=4152"}],"version-history":[{"count":1,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4152\/revisions"}],"predecessor-version":[{"id":4154,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=\/wp\/v2\/posts\/4152\/revisions\/4154"}],"wp:attachment":[{"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=4152"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=4152"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/akademiye.org\/tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=4152"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}