{"id":10342,"date":"2020-10-02T02:59:31","date_gmt":"2020-10-01T23:59:31","guid":{"rendered":"http:\/\/kadrandergi.com.tr\/?p=10342"},"modified":"2020-10-02T02:59:31","modified_gmt":"2020-10-01T23:59:31","slug":"kutadgu-biligde-bir-kendilik-kavrami-olarak-konul-gonul","status":"publish","type":"post","link":"https:\/\/www.kadrandergi.com.tr\/?p=10342","title":{"rendered":"Kutadgu Bilig\u2019de Bir Kendilik Kavram\u0131 Olarak K\u00f6\u00f1\u00fcl\/G\u00f6n\u00fcl"},"content":{"rendered":"

\u0130nsan g\u00f6nl\u00fc dibi olmayan bir deniz gibidir; bilgi onun dibinde yatan inciye benzer<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 G\u00f6n\u00fcl \u00c7alab’\u0131n taht\u0131 \/ \u00c7alap g\u00f6n\u00fcle bakt\u0131 \/ \u0130ki cihan bedbaht\u0131 \/ Kim g\u00f6n\u00fcl y\u0131kar ise<\/em>, derken Yunus Emre, kendi medeniyet ve k\u00fclt\u00fcr\u00fc i\u00e7erisinden insan, cemiyet, hayat ve d\u00fcnya g\u00f6r\u00fc\u015f\u00fc tasavvurlar\u0131n\u0131n esas\u0131na dair \u00f6nemli \u015feyleri g\u00f6n\u00fcl kavram\u0131 merkezinde s\u00f6yler.<\/p>\n

Bir toplumu var eden asabiye olarak g\u00f6nl\u00fc hi\u00e7 d\u00fc\u015f\u00fcnd\u00fck m\u00fc? Modern romantik yozla\u015fmalar\u0131m\u0131z \u00f6tesinde bu kavram\u0131n fert, toplum, siyaset gibi sahalarda kurucu bir kendilik esas\u0131 olarak g\u00f6nle bakt\u0131k m\u0131? Burada varl\u0131k tasavvuru i\u00e7erisinde g\u00f6nl\u00fcn varl\u0131kla ili\u015fkisi ve varolu\u015f ile varl\u0131k alakas\u0131 bak\u0131m\u0131ndan bir k\u00f6ken tespit ediliyor. D\u00fcnya ve ahiret gibi bir medeniyetin varolu\u015fa esas k\u0131ld\u0131\u011f\u0131 iki ana mek\u00e2n\u0131n merkezinde g\u00f6n\u00fcl yer al\u0131rken siyasi ve dini bir mahiyet kazanarak bunu y\u0131kman\u0131n varolu\u015fun t\u00fcm gayesine zarar vermek demek olaca\u011f\u0131ndan bahisle psikoloji, sosyoloji ve felsefe gibi kavramlar \u00fczerinden bir tarih bak\u0131\u015f\u0131n\u0131n zeminini de kurar. Kendili\u011fine buradan bakacak \u201cDo\u011fulular\u201d i\u00e7in, otantik bilgi havzalar\u0131n\u0131 yitirmi\u015f t\u00fcm yozla\u015fm\u0131\u015f zihinlerde unutulan bir \u015feylerin \u0131\u015f\u0131klar\u0131 yeniden g\u00f6r\u00fcnmeye ba\u015flar m\u0131 bilinmez. Her h\u00e2l\u00fck\u00e2rda g\u00f6n\u00fcl kavram\u0131 insani olarak k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn insanl\u0131\u011fa s\u00f6yleyece\u011fi ve ayd\u0131nlataca\u011f\u0131 \u00f6nemli bir imk\u00e2n olarak kenarda duruyor. \u0130\u015fte bu g\u00f6n\u00fcl kavram\u0131n\u0131 \u00e7ok \u00f6nemli bir kendilik ve siyaset kitab\u0131 olan kutluluk bilgisini bize ula\u015ft\u0131ran Kutadgu Bilig\u2019de de g\u00f6rmek bu zaviyeden \u015fa\u015f\u0131rt\u0131c\u0131 de\u011fildir. M\u00fcellif Yusuf Has Hacib daha eserin ba\u015f\u0131nda \u201cBu aziz kitap d\u00f6rt b\u00fcy\u00fck ve m\u00fchim temel \u00fczerine bina olunmu\u015ftur. Biri \u2014 do\u011fruluk, \u0130kincisi \u2014 saadet, \u00fc\u00e7\u00fcnc\u00fcs\u00fc\u2014ak\u0131l, d\u00f6rd\u00fcnc\u00fcs\u00fc\u2014 kanaat. M\u00fcellif bunlardan her birine T\u00fcrk\u00e7e bir ad vermi\u015ftir. Do\u011frulu\u011fa \u2014 Kun-To\u011fd\u0131 ad\u0131n\u0131 verip, onu padi\u015fah yerine tutmu\u015f, saadete \u2014 Ay-Told\u0131 ad\u0131n\u0131 verip, vezir yerine koymu\u015f ak\u0131la\u2014O\u011fdulmi\u015f \u00a0ad\u0131n\u0131 verip, vezirin o\u011flu ve kanaate \u2014\u00a0 Odgurmi\u015f ad\u0131n\u0131 verip, vezirin karde\u015fi kabul etmi\u015ftir. Yine m\u00fcellif kendi fikirlerini sualli-cevapl\u0131 m\u00fcnazara tarz\u0131nda, bunlara atfederek, ifade etmi\u015ftir. Okuyan\u0131n g\u00f6nl\u00fc a\u00e7\u0131l\u0131p, m\u00fcellifi hay\u0131r-dua ile yad etsin\u201d, diyerek g\u00f6n\u00fcl kavram\u0131 kitab\u0131 okuyan\u0131n gayesi olarak ortaya konulur. Ak\u0131l kavram\u0131na b\u00fcy\u00fck \u00f6nem Yusuf Has Hacib g\u00f6nl\u00fc adeta ak\u0131l edilenin idraki ve ameli gibi g\u00f6rerek \u00f6nemle kullan\u0131rken bir ba\u015fka yerde \u201cEy sevin\u00e7 i\u00e7inde \u00f6m\u00fcr s\u00fcren iyi gen\u00e7, s\u00f6z\u00fcm\u00fc yabana atma, g\u00f6n\u00fclden dinle\u201d[1]<\/strong><\/a>, diyerek g\u00f6nl\u00fcn a\u00e7\u0131lmas\u0131 ve dinlemesi fiileri ile g\u00f6nle yer verir. Bu \u00e7er\u00e7evede m\u00fcellif yarat\u0131c\u0131 ve peygamber ile kurulan ili\u015fkide de g\u00f6n\u00fcl kavram\u0131 ile meseleye dokunur: \u201cEy Tanr\u0131n\u0131n birli\u011fine inanm\u0131\u015f olan, onu dilin ile \u00f6\u011f; g\u00f6nl\u00fcn teredd\u00fcts\u00fcz inand\u0131 ise, akl\u0131n\u0131 i\u015fe kar\u0131\u015ft\u0131rma.\u201d, \u201cPeygamber: Onun yoluna \u015fimdi g\u00f6n\u00fcl ba\u011flad\u0131m; b\u00fct\u00fcn dediklerine inand\u0131m ve severek s\u00f6z\u00fcn\u00fc tuttum.<\/em>\u201d[2]<\/a>, tespitleri ile g\u00f6nl\u00fc bir inan\u00e7 ve ba\u011flanma yeri olarak belirler.\u00a0 Nihayet \u201cEy i\u00e7i ve d\u0131\u015f\u0131 bilen, ey hakku’l-yakin; g\u00f6zden uzaks\u0131n, fakat g\u00f6nle yak\u0131ns\u0131n<\/em>\u201d[3]<\/a> diyerek varl\u0131\u011f\u0131n varolu\u015fta nerede bilindi\u011fini ifade ile \u00e7er\u00e7eveyi tamamlar. \u0130nsan o manas\u0131yla bir g\u00f6n\u00fcl varl\u0131\u011f\u0131d\u0131r. Onun d\u00fcnya ve ahiret i\u015fleri bak\u0131m\u0131ndan da bahsedilen kavram \u00f6nemlidir. Biz eldeki yaz\u0131da g\u00f6n\u00fcl varl\u0131\u011f\u0131 olarak insan ve siyaset kavram\u0131 olarak g\u00f6n\u00fcl olmak \u00fczere Kutadgu Bilig zaviyesinden bu kavram\u0131m\u0131z\u0131 hat\u0131rlatmak istiyoruz.<\/p>\n

G\u00f6n\u00fcl Varl\u0131\u011f\u0131 Olarak \u0130nsan<\/strong><\/p>\n

Her k\u00fclt\u00fcr ve medeniyet bir insan tasavvuruna sahiptir. Bunun ile kendi mant\u0131k nizam\u0131 i\u00e7erisinden bir b\u00fct\u00fcnl\u00fck kurar. Kutadgu Bilig\u2019de g\u00f6n\u00fcl varl\u0131\u011f\u0131 olarak insan tan\u0131mlan\u0131rken ifade edileni \u00e7ok a\u00e7\u0131k ve se\u00e7ik bir \u015fekilde g\u00f6r\u00fcyoruz: \u201cTanr\u0131 insan\u0131 yaratt\u0131, se\u00e7erek y\u00fckseltti; ona fazilet, bilgi, ak\u0131l ve anlay\u0131\u015f verdi. \u00a0Ona hem g\u00f6n\u00fcl verdi, hem de onun dilini a\u00e7t\u0131; ona g\u00fczel bi\u00e7im, g\u00fczel tav\u0131r ve hareket ihsan etti. \u0130nsan g\u00f6nl\u00fc dibi olmayan bir deniz gibidir; bilgi onun dibinde yatan inciye benzer, Ey alim hakim, g\u00f6n\u00fcl ve dilini do\u011fru tut; vakti gelince, yiyece\u011fin eksik olmaz,\u00a0 Tanr\u0131 yarat\u0131rken, ak\u0131l ve g\u00f6n\u00fcl ihsan ederse, \u00e7ocuk bilgi i\u00e7in tam bir sermaye elde etmi\u015f olur. \u00a0G\u00f6n\u00fcl ve dilini do\u011fru tut, Tanr\u0131ya s\u0131\u011f\u0131n; Allah\u0131n emrine itaatsizlik etme<\/em>\u201d[4]<\/a> misali tarif ile a\u00e7\u0131k olarak ak\u0131l ve g\u00f6n\u00fcl aras\u0131ndaki alaka ve bilgi ile irtibat\u0131 meyan\u0131nda insan tan\u0131mlan\u0131r. Varl\u0131k insana g\u00f6n\u00fcl ve dil vermi\u015f, ak\u0131l ve g\u00f6n\u00fcl bu manada insan mayas\u0131nda tamamlay\u0131c\u0131 iki unsur olarak g\u00f6sterilmi\u015ftir. \u0130nsan\u0131n ferdi ve i\u00e7timai hayat\u0131 i\u00e7erisinde de\u011fer \u00f6l\u00e7\u00fcs\u00fc olarak g\u00f6n\u00fcl bizim bug\u00fcnk\u00fc romantik alg\u0131m\u0131z\u0131n \u00e7ok \u00f6tesinde \u201crasyonel\u201d ve ger\u00e7ek bir yerde durur. G\u00f6n\u00fcl s\u00f6z ile \u00f6z\u00fcn birle\u015fip ger\u00e7ek insan\u0131n ortaya \u00e7\u0131kmas\u0131n\u0131 sa\u011flayan imk\u00e2n\u0131m\u0131zd\u0131r. Bunu ortaya koyarken Yusuf Has Hacib meseleyi \u201cEy dilim, durma, yaratana ve beni k\u00f6t\u00fcl\u00fcklerden uzak tutana hamd ve sena et. Se\u00e7ti, yaratt\u0131 ve g\u00f6n\u00fcl\u00fc ayd\u0131nlatt\u0131; g\u00f6nl\u00fcm\u00fc iman i\u00e7inde, do\u011fru yol \u00fczerinde tuttu. G\u00f6nl\u00fcm\u00fc ayd\u0131nl\u0131k ile s\u00fcsledi; dilimi kelime-i \u015fehadet ile bezedi G\u00f6n\u00fcl, g\u00f6z, ak\u0131l, zeka ve bilgi verdi; dilimi a\u00e7t\u0131 ve bana ifade kudreti ihsan etti.\u201d[5]<\/strong><\/a><\/em> diyerek varolu\u015funu kendi varl\u0131k tasavvuru ile birle\u015ftirir.\u00a0 Peki, bu oldu\u011funda misalen ne olur? \u201cG\u00f6n\u00fcl sahibi olan insan verdi\u011fi s\u00f6z\u00fc unutmaz; g\u00f6n\u00fcl sahibi olmayan insan ise, s\u00f6z\u00fcn\u00fc tutmaz. G\u00f6n\u00fcl olmazsa, insan arkada\u015f\u0131n\u0131 se\u00e7emez; akl\u0131 olmazsa, i\u015fini yapamaz. G\u00f6n\u00fcls\u00fcz insanlar kuru bir kal\u0131p olur; insan her i\u015fi g\u00f6n\u00fcl ile yapar.\u201d[6]<\/strong><\/a><\/em> G\u00f6n\u00fcl bu manada insan varolu\u015fu ve kendili\u011fi a\u00e7\u0131s\u0131ndan merkezidir ve bir devletteki bey gibidir: \u201cG\u00f6z\u00fcn g\u00f6rd\u00fc\u011f\u00fc \u015feyi g\u00f6n\u00fcl arzular; g\u00f6n\u00fcl arzu edince ona kim kar\u015f\u0131 koyabilir. G\u00f6n\u00fcl yedi endam \u00fczerine beydir; bey yol g\u00f6sterince halk teredd\u00fcts\u00fcz onu takip eder. Bilgili \u00e7ok yerinde bir s\u00f6z s\u00f6ylemi\u015ftir; ey yi\u011fit, g\u00f6n\u00fcl\u00fc ve g\u00f6z\u00fc g\u00f6zet. V\u00fccut, yedi endam, g\u00f6n\u00fcle uyar; insan g\u00f6nl\u00fc ile a\u011f\u0131r y\u00fck y\u00fcklenir. G\u00f6n\u00fcls\u00fcz insan yaln\u0131z bir \u015fekil ve kal\u0131ptan ibarettir; g\u00f6n\u00fcls\u00fcz insan alim ad\u0131n\u0131 kaybeder.\u201d[7]<\/strong><\/a> <\/em>Bunlar\u0131n hepsini kapsayan g\u00f6n\u00fcl neden vard\u0131r? \u201cV\u00fccut sahibi insana laz\u0131m olan \u015feylerden biri \u2014 dil ve s\u00f6z, biri de \u2014 g\u00f6n\u00fcld\u00fcr. Tanr\u0131 g\u00f6nl\u00fc ve dili do\u011fru s\u00f6z i\u00e7in yaratt\u0131; s\u00f6z\u00fc e\u011fri olanlar\u0131 zorla ate\u015fe atarlar. S\u00f6z do\u011fru s\u00f6ylenirse, faydas\u0131 \u00e7oktur; e\u011fri s\u00f6z daima mezmumdur.\u201d[8]<\/strong><\/a><\/em>\u00a0 B\u00f6ylece g\u00f6nl\u00fcn yarat\u0131l\u0131\u015f sebebi ve insan\u0131n ne i\u00e7in bir g\u00f6n\u00fcl varl\u0131\u011f\u0131 oldu\u011fu a\u015fik\u00e2r edilir. Burada g\u00f6n\u00fcl varolu\u015f i\u00e7inde bir ahlaki de\u011fer olarak da yerini al\u0131r. \u201cG\u00f6z i\u00e7in, bakarken, her \u015fey \u00f6rt\u00fcl\u00fc olabilir; fakat g\u00f6n\u00fcl i\u00e7in \u00f6rt\u00fc yoktur; bunu bilmelisin.\u201d[9]<\/strong><\/a><\/em> tespiti ile g\u00f6nl\u00fcn varolu\u015fun arkas\u0131na da bakan bir g\u00f6z olarak de\u011feri ifade edilir.<\/p>\n

Bu kadar de\u011ferli bir kendilik kavram\u0131na kar\u015f\u0131 insan nas\u0131l davranmal\u0131d\u0131r? \u201cG\u00f6n\u00fcl s\u0131r\u00e7a gibidir; ey o\u011ful, onu \u00e7ok iyi muhafaza et, k\u0131r\u0131lmas\u0131n. G\u00f6n\u00fcl nazl\u0131d\u0131r, bu tecr\u00fcbe edilmi\u015ftir; \u015f\u00f6yle ki, s\u0131cakta erir, so\u011fukta donar. Dostun g\u00f6nl\u00fc k\u0131r\u0131l\u0131rsa, o i\u00e7inden sana d\u00fc\u015fman olur; d\u00fc\u015fman\u0131n bulundu\u011fu yerde huzur ve s\u00fckun kalmaz.\u201d[10]<\/strong><\/a><\/em> \u201cG\u00f6nl\u00fc uyan\u0131k insan \u00e7ok do\u011fru s\u00f6ylemi\u015f; dikkat edersen, onun s\u00f6z\u00fc \u00e7ok renkli ve manal\u0131d\u0131r. insan\u0131n g\u00f6nl\u00fc incedir, o bir s\u0131r\u00e7aya benzer; ona \u00e7ok dikkat et, kaba s\u00f6z s\u00f6yleme, k\u0131r\u0131l\u0131r. \u0130nsan\u0131n g\u00f6nl\u00fc k\u0131r\u0131l\u0131rsa, i\u015fin tad\u0131 ka\u00e7ar, yak\u0131nl\u0131k uzakla\u015f\u0131r ve ondan faydalanman\u0131n arkas\u0131 kesilir. Yak\u0131nl\u0131k istersen, g\u00f6nl\u00fc g\u00f6zet; g\u00f6n\u00fcl k\u0131r\u0131l\u0131rsa, yak\u0131nl\u0131k gider ve bil ki, art\u0131k o senin dostun de\u011fildir.\u201d[11]<\/strong><\/a><\/em> Tam burada Yunus Emre ile geldi\u011fimiz yere ula\u015farak bu k\u0131sm\u0131 nihayetlendiriyoruz. G\u00f6n\u00fcl varl\u0131\u011f\u0131 olarak insan g\u00f6nl\u00fc korumal\u0131 ve g\u00f6n\u00fcl k\u0131rmamal\u0131d\u0131r. G\u00f6n\u00fcl g\u00f6zetmek art\u0131k hayat\u0131m\u0131zdan \u00e7ekilen bir d\u00fc\u015f\u00fcncedir. O s\u0131r\u00e7a saray\u0131 k\u0131rmamak bizim insanl\u0131\u011fa dokunan s\u00f6zler s\u00f6yledi\u011fimiz zamanlar\u0131n ve cihan hakimiyeti iddiam\u0131z\u0131n ger\u00e7ek bir d\u00fc\u015f\u00fcnce zeminine istinat etti\u011fi zamanlardan kalma nostaljik bir hat\u0131ram\u0131z.<\/p>\n

Son olarak k\u00fclt\u00fcr ve medeniyetimizin siyaset kitaplar\u0131nda \u00e7ok g\u00f6r\u00fclen bir uyar\u0131 ile bitirelim. G\u00f6n\u00fcl nerede y\u0131k\u0131l\u0131r? \u201cBu d\u00fcnyaya g\u00f6nl\u00fcm\u00fc vererek, avundum; bak, o benden usand\u0131, bana vefa g\u00f6stermedi. D\u00fcnya beni aldatt\u0131; severek, yan\u0131na \u00e7a\u011f\u0131rd\u0131; ona g\u00f6n\u00fcl verdim, fakat benden \u00e7abuk b\u0131kt\u0131. D\u00fcnya cefa etti, bu saadet ihtiyarlad\u0131; bu s\u00f6ze inan, seni de aldatmas\u0131n.\u201d[12]<\/strong><\/a><\/em> Bug\u00fcn\u00fcn Do\u011fulular\u0131n\u0131n hayat\u0131nda laf\u0131zdan \u00f6te manas\u0131 kalmayan bu \u00e7er\u00e7eve medeniyet mant\u0131\u011f\u0131m\u0131z ve b\u00fct\u00fcnl\u00fc\u011f\u00fc a\u00e7\u0131s\u0131ndan olmazsa olmaz mesabesindedir. Ama bunu dil de\u011fil g\u00f6n\u00fcl diyorsa manal\u0131d\u0131r!<\/p>\n

Bir Siyaset Kavram\u0131 Olarak G\u00f6n\u00fcl<\/strong><\/p>\n

\u201cG\u00f6n\u00fcl beydir, b\u00fct\u00fcn v\u00fccut onun kuludur; bey nereye giderse, kul onu takip eder. G\u00f6n\u00fcl heyecanlan\u0131r ve bir dilekte bulunursa, dile\u011fini elde etmeden, o s\u00fckunet bulmaz.\u201d[13]<\/strong><\/a><\/em> derken Kutadgu Bilig m\u00fcellifi, siyaset ile hayat\u0131 birle\u015ftirerek g\u00f6nl\u00fc bir siyaset kavram\u0131 olarak sunar. Farab\u00ee gibi d\u00fc\u015f\u00fcn\u00fcrlerde de g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u00fczere insan v\u00fccudu \u00fczerinden varl\u0131\u011f\u0131 ve d\u00fczeni d\u00fc\u015f\u00fcnmek tarz\u0131 burada da kar\u015f\u0131m\u0131za \u00e7\u0131kar. Siyaseten beyi yani y\u00f6neticiyi g\u00f6n\u00fcl yerine koyan Yusuf Has Hacib akl\u0131 da sair v\u00fccut yerinde d\u00fc\u015f\u00fcn\u00fcr. Bir g\u00f6n\u00fcl varl\u0131\u011f\u0131 olan insan\u0131n kuraca\u011f\u0131 siyasi ortam\u0131n da bu merkezde te\u015fekk\u00fcl etmesi tabii bir h\u00e2ldir. Bu bak\u0131mdan y\u00f6neticinin kimli\u011fi de bu \u00e7er\u00e7evede tarif edilir: \u201cHalk i\u00e7in beyin \u00e7ok se\u00e7kin olmas\u0131 laz\u0131md\u0131r; \u00f6z\u00fc, s\u00f6z\u00fc do\u011fru ve tabiat\u0131 g\u00fczide olmal\u0131d\u0131r. Bilgili, ak\u0131ll\u0131, halka muamelesi iyi, c\u00f6mert, g\u00f6z\u00fc tok ve g\u00f6nl\u00fc zengin olmal\u0131d\u0131r. Her turlu iyili\u011fe el uzatmal\u0131; haya sahibi, yumu\u015fak huylu ve as\u0131l tabiatl\u0131 olmal\u0131d\u0131r.\u201d \u201cG\u00f6n\u00fcl olmazsa, insan g\u00f6z\u00fcn\u00fcn faydas\u0131 yoktur; ak\u0131l olmazsa, insan g\u00f6nl\u00fcnden lay\u0131\u011f\u0131 ile istifade edemez. Ey h\u00fck\u00fcmdar, dinle, sakin, iyi g\u00f6n\u00fcll\u00fc ve tecr\u00fcbeli insan ne der.<\/em>\u201d[14]<\/a> \u0130nsanl\u0131\u011f\u0131n \u00fcretim bantlar\u0131na s\u0131k\u0131\u015ft\u0131\u011f\u0131, algoritmalara mahk\u00fbm edilerek mahdut bir k\u00e2r \u00e7etesi taraf\u0131ndan idare edilmek istendi\u011fi zaman\u0131m\u0131z insan\u0131 i\u00e7in bu vaatlerin k\u00fcresel g\u00fcce d\u00f6n\u00fc\u015fmesinden daha y\u00fcce bir gaye olabilir mi?\u00a0 Bu ba\u011flamda Kutadgu Bilig y\u00f6neticiyi uyar\u0131r: \u201cBeyin s\u00f6z\u00fc ve g\u00f6nl\u00fc iyi olursa, onun hizmetinde bulunanlar do\u011fruluk yolunu tutarlar.<\/em>\u201d[15]<\/a><\/p>\n

Peki, bu yolu tutacak beyin g\u00f6nle dair s\u0131fat\u0131 nas\u0131l olacak? Ne olursa devlet daim olur ve kut gitmez: \u201cSaadet asl\u0131nda g\u00f6\u00e7 at\u0131 gibidir, g\u00f6\u00e7er-gider; onu bulundu\u011fu yerde tutan kok, al\u00e7ak g\u00f6n\u00fcll\u00fcl\u00fckt\u00fcr.\u00a0 Al\u00e7ak g\u00f6n\u00fcll\u00fc insan ne kadar iyi ve g\u00fczel olur; onun i\u015fi daima yolunda gider. B\u00fcy\u00fckl\u00fck taslayan, kibirli ve k\u00fcstah adam tats\u0131z ve sevimsiz olur; kibirli insan\u0131n itibar\u0131 g\u00fcnden-g\u00fcne azal\u0131r. Gurur ile insan g\u00f6\u011fe y\u00fckselmez; al\u00e7ak g\u00f6n\u00fcll\u00fc olmakla da i\u015fi bozulmaz. Gurur faydas\u0131zd\u0131r, o insanlar\u0131 kendinden so\u011futur; al\u00e7ak g\u00f6n\u00fcll\u00fcl\u00fck insan\u0131 y\u00fckseltir. Bey m\u00fctevaz\u0131 ve al\u00e7ak g\u00f6n\u00fcll\u00fc olmal\u0131d\u0131r; e\u011fer b\u00f6yle de\u011fil ise, sen ondan elini \u00e7ek. Bey m\u00fctevaz\u0131 ve al\u00e7ak g\u00f6n\u00fcll\u00fc olmal\u0131, su\u00e7lu kimselerin de su\u00e7unu affetmelidir. Hizmetinde bulunanlar ona \u00e7abuk \u0131s\u0131n\u0131rlar ve g\u00f6n\u00fclden ba\u011fl\u0131 olurlar; g\u00f6n\u00fclden ba\u011fl\u0131 olan, candan adamlar severek hizmet ederler.<\/em>\u201d[16]<\/a> G\u00f6n\u00fcl devletinde g\u00f6n\u00fclle ba\u011flan\u0131lacak y\u00f6netici al\u00e7ak g\u00f6n\u00fcll\u00fc ve tevazu sahibidir. Devletin izzeti de i\u015fte tam burada g\u00f6nl\u00fcn \u0131\u015f\u0131d\u0131\u011f\u0131 o yerdedir. G\u00fcn\u00fcm\u00fcz kaosunda bu tespitler biraz nahif ve romantik gibi kalsa da insanl\u0131k \u015fu an s\u0131k\u0131\u015ft\u0131\u011f\u0131 \u015firketler d\u00fcnyas\u0131 siyasetinin kapitalist mecras\u0131nda \u015fahsi ve i\u00e7timai olarak bu teklifle kendisine gelecek olan bir cihan g\u00fcc\u00fcne hasret bulunmaktad\u0131r. S\u00f6z\u00fc ve g\u00f6nl\u00fc iyi olmak, \u00f6z\u00fc s\u00f6z\u00fc bir olmak yozla\u015fman\u0131n kaosunda bize bir \u015feyler hat\u0131rlat\u0131rsa ne mutlu\u2026 D\u00fcnyaya gelenekli bir g\u00f6zle bakt\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcnen ve insanl\u0131\u011fa kendi de\u011fer sisteminden teklifler g\u00f6t\u00fcrme iddias\u0131nda olan herkesin bu \u00e7er\u00e7eveyi g\u00f6z \u00f6n\u00fcnde bulundurmas\u0131 gerekir. Ate\u015fe elini sokup el yand\u0131ktan sonra kremin, hastanenin hesab\u0131n\u0131 sorana, Ne yapal\u0131m ate\u015f de yakmasayd\u0131, demek kalpazanl\u0131k de\u011fil midir?<\/p>\n

Yunus kavli ile ba\u015flam\u0131\u015ft\u0131k, nihayette onun \u201cDostun evi g\u00f6n\u00fcllerdir, g\u00f6n\u00fcller yapmaya geldi\u201d,<\/em> dedi\u011fi yere t\u00fcm na\u00e7iz tespitlerden bakt\u0131\u011f\u0131m\u0131zda kaybetti\u011fimiz davan\u0131n ne kadar b\u00fcy\u00fck oldu\u011fu meydanda de\u011fil midir? Biz nereden geldik, burada hangi gaye ile var\u0131z ve nereye gidiyoruz?\u00a0 <\/em>\u0130nsanl\u0131\u011fa teklifimiz nedir ve neden mesul\u00fcz \u015fu fani cihanda? Kutadgu Bilig\u2019den bir dua ile bitirelim: \u201cEy karde\u015fim, Tanr\u0131 sana tevfik ve kuvvet versin; dualar\u0131nda beni de unutma, g\u00f6n\u00fclden \u00e7\u0131karma. Benim i\u00e7in de Tanr\u0131’ya dua et; Tanr\u0131 beni uyand\u0131rs\u0131n ve g\u00f6n\u00fcl g\u00f6z\u00fcm\u00fc a\u00e7s\u0131n<\/em>.\u201d[17]<\/a><\/p>\n

G\u00f6n\u00fcller ho\u015f olsun efendim\u2026<\/p>\n

 <\/p>\n

[1]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, Haz. R. R. Arat, (Ankara: TTK Yay., 1998), s. 2, 36.<\/h6>\n
[2]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 13, 15.<\/h6>\n
[3]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 12.<\/h6>\n
[4]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 149, 133, 138, 162.<\/h6>\n
[5]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 38.<\/h6>\n
[6]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 184.<\/h6>\n
[7]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 206.<\/h6>\n
[8]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 85.<\/h6>\n
[9]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 144.<\/h6>\n
[10]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 248.<\/h6>\n
[11]<\/a>Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. \u00a0333, 334.<\/h6>\n
[12]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 95.<\/h6>\n
[13]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 280.<\/h6>\n
[14]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 149, 151.<\/h6>\n
[15]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 168.<\/h6>\n
[16]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 131, 159.<\/h6>\n
[17]<\/a> Yusuf Has Hacib, Kutadgu Bilig<\/em>, s. 52.<\/h6>\n","protected":false},"excerpt":{"rendered":"

\u0130nsan g\u00f6nl\u00fc dibi olmayan bir deniz…<\/p>\n","protected":false},"author":218,"featured_media":10343,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[67,53],"tags":[],"_links":{"self":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/10342"}],"collection":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/users\/218"}],"replies":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10342"}],"version-history":[{"count":0,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/wp\/v2\/posts\/10342\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=\/"}],"wp:attachment":[{"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10342"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10342"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.kadrandergi.com.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10342"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}