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Hint Felsefesi Tarihi Mysore Hiriyanna HİNT FELSEFESİ TARİHİ İST ANBUL BİLGİ ÜNİVERSİTESİ YAYINLARI MYSORE HIRIYANNA (1871-1950). Geleneksel Hint felsefesi konusunda yalnızca Hindistan'da değil dünya çapında en önemli isim olarak kabul ediliyor. Hint felsefesinin orjinal metinlerini ana dillerinden okuyan Hi­ riyanna, aynı zamanda İngiliz edebiyatı konusunda da uzmandı. Kendine ait bir felsefe geliştir­ memiş olsa da Hiriyanna'nın Hint felsefesine yaklaşımı oldukça özgün sayılır. Doğu ve Batı ara­ sında bir köprü olmayı amaçlayan yazar, Hint felsefesinin evrensel değere sahip olduğunu vur­ gulamıştır. Hiriyanna'nın diğer eserleri şunlardır: Indian Conception of Values ve Quest after Perfection and Art Experience. İSTANBUL BİLGİ ÜNİVERSİTESİ YAYINLARI MYSORE HIRIYANNA HiNT FELSEFESi TARiHi ÇEViREN FUAT AYDIN ÜUTLINES OF INDIAN PHILOSOPHY PUBLISHED BY AND iN ARRANGEMENT WITH© MOTILAL BANARSIDASS PUBLISHERS PRIVATE LiMiTED A-44, NARAINA INDUSTRIAL AREA, PHASE - 1, NEW DELHI - 110028 WESBITE: WWW.MLBD.COM - EMAIL: [email protected] iSTANBUL BiLGi ÜNiVERSiTESi YAYINLARI 346 FELSEFE 14 ISBN 978-605-399-186-1 1. BASKI iSTANBUL, HAZiRAN 2011 © BiLGi iLETiŞiM GRUBU YAYINCILIK MOZIK YAPIM VE HABER AJANSI LTD. ŞTI. YAZIŞMA ADRESi: iNöNO CADDESi, No: 43/A KUŞTEPE Şişli 34387 iSTANBUL TELEFON: 0212 311 52 59 - 311 52 62 /FAKS: 0212 297 63 14 www.bilgiyay.com E-POSTA [email protected] DAl:ıTıM [email protected] YAYINA HAZIRLAYAN NiHAL ÜNVER REDAKSiYON SiBEL ERDUMAN TASARIM MEHMET ULUSEL DiZGi VE UYGULAMA MARATON DIZGIEVI DiZiN BORA BOZATLI DÜZELTi REMZi ABBAS BASKI VE CiLT SENA ÜFSET AMBALAJ VE MATBAACILIK SAN. Tlc. LTD. ŞTI. LITROS YOLU 2. MATBAACILAR SiTESi B BLOK KAT 6 No: 4 NB 7-9-11 ToPKAPI lsTANBUL TELEFON: 0212 613 03 21 - 613 38 46 /FAKS: 0212 613 38 46 lstanbul Bilgi University Library Cataloging-in-Publication Data lstanbul Bilgi üniversitesi Kütüphanesi Kataloglama Bölümü tarafından kataloglanmıştır. Hiriyanna, Mysore. Hint Felsefesi Tarihi / Mysore Hiriyanna, çev. Fuat Aydın. p. cm. lncludes bibliographicat references and index. lSBN 978-605-399-186-1 (pbk.) 1. Hindu Philosophy. 2. Hindu Philosophy-History. 3. lndia-Retigion. 1. Title. il. Aydın, Fuat. B131.H48ı9 2011 MYSORE HIRIYANNA HİNT FELSEFESİ TARİHi ÇEVİREN FUAT AYDIN İçindekiler vii Kısaltmalar ix Çevirmenin Önsözü xv Önsöz 1 Giriş 13 BiRiNCi KISIM Vedalar Dönemi 15 BİRİNCİ BÖLÜM Upanişad Öncesi Düşünce 33 İKİNCİ BÖLÜM Upanişadlar 65 iKiNCi KISIM Erken Vedalar Sonrası Dönem 67 ÜÇÜNCÜ BÖLÜM Genel Eğilimler 93 DÖRDÜNCÜ BÖLÜM Bhagavadgita 111 BEŞİNCİ BÖLÜM Erken Dönem Budizm 131 ALTINCI BÖLÜM Cayinizm 149 ÜÇÜNCÜ KISIM Sistemler Çağı 151 YEDİNCİ BÖLÜM Başlangıç 161 SEKİZİNCİ BÖLÜM Materyalizm 171 DOKUZUNCU BÖLÜM Sonraki Budist Okullar 197 ONUNCU BÖLÜM Nyaya-Vaişeşika 235 ONBİRİNCİ BÖLÜM Sankhya-Yoga 263 ONİKİNCİ BÖLÜM Pfırva-Mimamsa 297 ONüÇÜNCÜ BÖLÜM Vedanta 337 ONDÖRDÜNCÜ BÖLÜM Vedanta 365 Dizin Kısaltmalar ADS Apastamba-dharma-sutra, Mysore Oriental Library Edition. AV Atharva-veda. BG Bhagavadgita. BP Prof. A. B. Keith, Buddhistic Philosophy, Cambridge University Press. Br. Up. Birhandranyaka Upanishad. BUV Sureşvara, Brhadaranyakopanişad-vartika. Ch. Up. Candogya Upanişad. El Prof. E. W. Hopkins, Ethics of India. ERE Encyclopedia of Religion and Ethics. GDS Goutama-dharma-sutra, Mysore Oriental Library Edition. iP Prof. S. Radhakrishnan, Indian Philosophy, 1-11. JAOS ]ournal of The American Oriental Society. Mhb. Mahabharata. NM. Jayanta Bhatta, Nyaya-manjari, Viziangaram Sanskrit Series. NS. Nyaya-sutra of Goutama, Viziangaram Sanskrit Series. NV. Uddyotakara, Nyaya-vartika, Chowkhamba Series. OJ. J. Jaini, Outlines of jainism, Camb. Univ. Press. OST. J. Muir, Original Sanskrit Texts, V. volume. PB. Praşastapada, Vaişeşika-sutra-bhaşya, Viziangaram Sanskrit Series. PP. Şalikanatha, Prakarana-pancika, Chowkhamba Series. PU. P. Deussen, Philosophy of the Upanishads, translated into English b, A. S. Geden. Re!. V. Maurice Bloomfield, Religion of Veda, RV. gveda. SAS. Vedanta Deşika, Sarvartha-siddi with Tattva-mukta-kalapa, Chowkhamba Series. SB. Şri-bhaşya, Ramaanuja with Şruti-prakaşika Sutras 1-4, Nirnaya Sag. Pr. SBE. Sacred Books of East. ..· SD. Şastra-dipika, Parhasarathi Mişra with Yukti-sneha-prapurani, Nirnaya Sag. Pr. SDS. Madhava, Sarva-darşana-samgraha, Calcutta, 1889. vlil kısaltmalar SK. lşvarakrşna, SJnkhya-kJrika, SLS. Appaya Dikşita, Siddhanta-leşJ-samgraha, Kumbhakonam Edn. SM. Vişvanatha, Siddhanta-muktJvali with KJrikavalt, Nirnaya Sag. Pr., 1916. SP. Sankhya-pravacana-sutra. SPB. Vijnana Bhikşu, Sankhya-pravacana-bhaşya. SS. F. Max Müller, Six System of Indian Philosophy, Collected Works, vol. XIX. STK. Vacaspati Mişra, Sankhya-tattva-kaumudt. SV. Kumarila Bhatta, Şloka-vJrtika, Chowkhamba Series. TS. Annambhatta, Ta rka-samgraha, Bombay Sanskrit Series. TSD. Ta rka-samgraha-dipikJ, Bombay Sanskrit Series. VAS. Vedartha-samgraha, Ramanua with TJ tparya-dipikJ, Chowkhamba Series. VP. DharmariijaAdhvari:ndra, VedJnta-pariphaşa, Venkateşvara Press, Bombay. VS. Badariiyana, VedJnta-sutra. YS. Patanjali, Yoga-sfıtra. YSB. Vyasa, Yoga-sutra-bhaşya. Çevirmenin Önsözü "Hindistan ya da onun felsefesi hakkında az bilgisi olan, ancak onun büyük sistemlerinin ana çizgilerini öğrenmek isteyenlerle; Hint felse­ fesine yeni başlayan kimseler için son yıllarda birçok küçük kitap ya­ yımlandı. Muhtemelen bu tür kitapların en iyileri, tek bir kişinin eser­ leri olsalar da, Mysore Hriyanna'nın Hint Felsefesi Tarihi ve Hint Fel­ sefesinin Esasları adlı eserleridir." Kari H. Potter, Phi/osophy East and West "Özetle bu kitap, [Hint Felsefesi'ne] yeni başlayanlar için ideal bir ki­ tap olduğu gibi, birçok bakımdan da ileri düzey öğrenciler için fayda­ lı bir kitaptır." F. Otto Schrader, Numen ugünkü Hindistan MÖ. önce dört binlere kadar ulaşan tarihiyle dünya­ B nın bilinen en eski medeniyet (İndus Vadisi Medeniyeti m. 3500) havza­ larından birini barındırır. Hem İslam öncesi hem de Müslüman Türklerin Hindistan'la olan ilişkileri binlerce yıl öncesine gider (Delhi Sultanlığı'ndan, Babür İmparatorluğu'na kadar -X.-XVIII. yüzyıl-). Üstelik İngilizlerin işgali­ ne kadar Hindistan' da uzun bir süre hakim olanlar da yine Türkler olmuşlar ve Hindistan'da bugün varlığını devam ettiren tarihi yapıların önemli bir kıs­ mı da söz konusu döneme ait eserlerden (en önemlisi Şah Cihan'ın karısı Mümtaz Mahal için inşa ettirmiş olduğu Taç Mahal'dir) oluşmaktadır. Hem dünya tarihindeki hem de Türk .tarihindeki önemli yerine rağmen Türk ente- X çevirmenin önsözü lektüel hayatında Hindistan'ın herhangi bir şekilde hak ettiği itibarı gördüğü­ nü söylemek mümkün değildir. İngilizlerin Hindistan'ı işgallerinin arkasından 1824'te kurdukları, As­ ya ile ilgili bilim, sanat ve edebiyat konularını araştırmayı hedefleyen Royal Asiatic Society'nin çabalarının sonucu olarak Hindistan'la ilgili çalışmalar Hindistan toplum, kültür ve düşüncesinin Batı'da bilinir hale gelmesinde ol­ duğu kadar Hintlilerin kendi kültürel geçmişlerine yönelik ciddi bir ilgi gös­ termelerinde de önemli bir rol oynadı. Ancak bütün bu tanıma çabalarına rağmen yine de Hint düşüncesi, tarihi, kültürü ve sanatının dünya tarihi için­ deki yerini almaya başlaması, esas olarak 20. yüzyılın ikinci yarısından itiba­ ren olduğu söylenebilir. 19. yüzyılda Batı'da ciddi oryantalistler yetişmiş ve bunlar Batı dışın­ daki medeniyet havzalarının ürettiği edebiyat, sanat, düşünce ve din hakkın­ da önemli çalışmalar yapmış olmalarına rağmen, dünya Batı merkezli görül­ düğünden bu tür medeniyetler ya görmezden gelinmiş ya da Batı medeniyetiy­ le olan ilişkileri bağlamında ele alınmıştır. Bu Batı merkezli okunuşun bir göstergesi olarak da, ister düşünsel, bilimsel, mimari isterse de dinsel olsun her türlü beşeri üretimin kaynağı ve ilk ortaya çıktığı yer; Batı medeniyetinin üzerine oturduğu kabul edilen saç ayaklarından (dinde Yahudi-Hıristiyan, hukukta Roma ve düşüncede Yunan) birinde aranmıştır. Dünyadaki hakim düşünce merkezleri Batı'da olduğundan; Batı dışındaki insanlar bile insanlık mirasına kendi katkılarını bu Batılı hakimiyetin bir sonucu olarak ya bilerek ya da hakkında yeteri kadar bilgiye sahip olmadıkları için görmezden gelmiş­ lerdir. Onlar da Batılı bir tarzda olmak üzere düşünsel her şeyin kaynağını Yunan'da; hukuki her şeyin kaynağını Roma'da ve dinsel her şeyin kaynağı­ nı Yahudi-Hıristiyan kaynaklarda aramışlardır. Yavaş yavaş bu Batı merkezli okumalar, Batı'da ortaya çıkan eserler­ de kırılmaya başlamış olsa da, bu kırılma Batı-dışı toplumlarda ve de bizde, özellikle de Hinde alakalı olmak üzere henüz tam olarak görülmez. Üstelik bu, Ankara Dil Tarih ve Coğrafya Fakültesi'nde dünyanın en eski Hindoloji bölümlerinden birinin varlığına; burada dünya Hindoloji sahasına önemli ça­ lışmalar yapan Alman Walter Ruben'in hocalık yapmasına; hangi kaynakla­ rın ve nasıl kullanılarak kaleme alındığını bir kenara bırakırsak, Yusuf Hik­ met Bayur'un üç ciltlik devasa çalışması, Hindistan Ta rihi adlı eserine rağ­ men böyledir. Ancak, özellikle Hint dinleriyle alakalı yapılan çalışmaların ya­ nı sıra, son on yılda Hindoloji bölümünde hoca olan Korhan Kaya'nın Hint edebi ve kutsal metinleriyle alakalı yaptığı çalışmaların bu konuda az da olsa çevirmenin önsözü xl bir canlanmaya yol açtığı söylenebilir. Bu çalışmalara rağmen, hala Türkiye' de Hint felsefesiyle/düşüncesini sistematik olarak ele alan, 1992'de çıkan ancak uzun bir süredir mevcudu tükenmiş olan Heinrich Zimmer'in Hint Felsefesi'ni saymazsak hiçbir kitap yoktur. Yukarıda zikredilen gerekçelerden dolayı, MÖ. binli yıllardan itibaren Vedalar'la ve özellikle mö. altıncı yüzyıldan itibaren Upanişadlar
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