بررسی و تحلیل انواع پیکرگردانی در اساطیر و افسانه‌های هندی (بر اساس کتاب «قصه‌ها و افسانه‌های مردم هند») مقالة

پیشینۀ ادبی، تنوع فرهنگی حوزۀ وسیع ادبیات آیینی در هند، باعث پیدایی مجموعه‌‌‌‌ای غنی از داستان‌های اساطیری شده است که بسیاری از این اساطیر، هزاران ‌‌سال به شکل شفاهی منتقل شده‌‌اند. از سویی، بیشتر اساطیر هندی، تنها در سطح فرهنگ شفاهی وجود دارند که باید ثبت شوند. برخی‌‌ از این اساطیر، معرف سنت‌‌ها و روایت‌های ایزدان بزرگی‌‌اند که بخش اعظم ایزدان امروز هند را تشکیل می‌دهند و وقوع امور خارق‌‌العاده در آن‌‌ها، امری رایج است؛ بنابراین در افسانه‌‌ها با موجوداتی مواجه می‌شویم که ناگهان دگرگون می‌شوند و از جماد به حیوان، از حیوان به انسان، پیکرگردانی می‌کنند و به کارهایی خارج از محدود‌‌ۀ طبیعی انسان می‌‌پردازند. از سوی دیگر، این پیکرگردانی‌ها به‌عنوان آینۀ‌‌ آمال و آرزوهای دست‌‌نیافتنی مردم آن دیار، ساخته و پرداخته شده‌اند؛ بنابراین هدف از این پژوهش به شیوۀ توصیفی-تحلیلی و بر مبنای چارچوب نظری تحقیق، واکاوی و تحلیل کارکرد انواع پیکرگردانی در اسطوره‌‌ها و افسانه‌های هندی است‌‌که دایره‌ای وسیع از استحالۀ انسان، جانوران، فرشتگان، ایزدان، دیوان، پریان و اعمال، رفتار و حتی سخن‌‌گفتن‌‌ها و دگردیسی‌هایشان را دربرمی‌گیرد. این مقاله نشان می‌‌دهد، پیکرگردانی‌های موجود در اساطیر و افسانه‌‌های هندی، معرف بخش بزرگی از آرزوها و آیین‌‌های مردم هند است‌‌ که در شخصیت و اَعمال ایزدان امروز آن دیار نیز بازتاب یافته است.

Abstract The history of ancient Indian literature, the diversity of cultures and religious kinds of literature in India have led to the emergence of complex, rich, and voluminous collections of mythical stories. many of which have been transmitted orally for thousands of years. On the other hand, most Indian mythology, exists only at the rural level and oral culture, which must be recorded. These myths are also ancient, and popular traditions and folk myths, and many of them are the myths that make up the bulk of today's gods in India. In addition, the occurrence of extraordinary things in myths and legends are common and fundamental. Therefore, we encounter creatures that suddenly change from solid to animal, from animal to human, and from human to angels, transform and eventually and doing things that are beyond the natural and innate limits of man. For this reason, it seems that these configurations have been created and addressed as a mirror of the aspirations and unattainable aspirations of those people. this study is to investigate and analyze the functioning of various forms of reincarnation in Indian myths and legends, which are human, animal, angelic, God, divan, fairy and even speech and metamorphosis. Includes them. Introduction The ancient literary background, cultural diversity, and field of religious literature in India have given rise to a rich and voluminous collection of mythological stories, many of which have been transmitted orally for thousands of years. On the other hand, most Indian myths exist only at the level of rural culture, which introduces traditions, folk beliefs and religious traditions, and constitute the major part of today's Indian religion. In addition, the occurrence of extraordinary things in folklore is common and fundamental; Therefore, in them, we encounter beings who suddenly change from body to animal, from animal to human, and from human to angel, and do things that are outside the natural and intrinsic limits of human beings, as if these configurations are the mirror of aspirations and the unattainable aspirations of the people of that land have been made and fulfilled. On the other hand, in Buddhism, there is no discussion of theoretical and doctrinal issues, and whoever wants to accept this religion, must believe in the principle of reincarnation and reincarnation, that is, the repetition of birth and death and the displacement of the soul from one body to another the Buddha's eight ways to free himself from the cycle (Samsara): "In Indian religions, all human beings can be freed from the cycle of Samsara, and in general it can be said that the whole moral system of Indian religions is based on the hypothesis of the survival of the soul after death and its renewal in the next life." (Abolboshra, 1393: 72) Therefore, "every human being, after changing a thousand and one clothes and necessarily doing good deeds, joins eternity." (Safizadeh, 1387: 22) However, "it may appear in more than one million bodies through error and sin." (khajealdin, 1358: 103) Buddhism, far from the theoretical and doctrinal issues of origin and resurrection, has suffered from a kind of gap in theological and argumentative issues and has resorted to myths and legends to fill it. Has used its principles; Therefore, the present study tries to answer the question of what is the function of different types of sculpture in Indian mythology (based on the book of stories and legends of the Indian people) and what is the most prominent feature and theme of sculpture in Indian mythology. The study of myths shows that transformation in the change of natures and configurations is the most important reflective element of different nations, which has a great effect on attracting the audience by creating excitement and wonder. Imaginary have many uses, and in other words, transformation is seen in most of them; Therefore, the purpose of this study is the knowledge and benefit of the audience of various functions and methods of configuration in Indian myths and the elements involved in them. 1.1. Research Methodology In this article, in a descriptive-analytical manner and based on the theoretical framework of the research, the function of various types of sculpture in Indian myths based on the book of stories and legends of the Indian people is studied; In particular, these stories tell the story of the Buddha's birth and previous lives, which can reveal traces of Buddhism and karma to the audience. Discussion Transformation is the transformation, nature, nature and institution of real or imaginary beings, in other words, transformation and reincarnation, and its other meaning is the transformation of the appearance and transformation of the basis of existence and identity of a person or thing using supernatural forces. This theory has been considered by thinkers and religions. Reincarnation, according to some religions, is the rebirth of the soul in a physical chain that includes man and animal, and through this, human beings see the good or bad results of their actions, and their actions, thoughts and words in the past life determine the conditions of birth. Again, this theory: "In Indian religions, it is known as karma or karmah. According to them, repeated births occur in the cycle of regeneration (Samsara) which originates from ignorance, fame and hatred, and finally through the purification of the soul and morality, the soul achieves suffering, liberation and immortal essence (Nirvana); Therefore, good deeds lead to useful and pure births and the effects of ugly deeds lead to harmful and unpleasant births, and good rebirth takes place in the three realms of gods, demigods and human beings, and bad regeneration takes place in the realms of animals, ghosts and demonic beings." (Abolboshra, 1393: 71) A book of tales and legends of the Indian people narrated by J. A. B. Gary (2004) A collection of stories selected from Sanskrit and Pali sources (the ancient language of the Brahmins and Buddhists): "This book contains 32 Indian stories or legends, and almost all of them are based on the concept of reincarnation and caste [class system] in Indian society. The first five stories are taken from the Pali Jataka (the story of the birth of the Buddha) which tells the story of the Buddha's past lives. In "The King of Radmard and the King", Satwa is the future Buddha. In "The Evil Prince" he is a pious man. Suparaka is the late mentor in the next two stories, and in "Earthquake and Falcon Friends" he appears as a great lion. Animal stories have always been popular in India and are the source of many popular Western stories; As "the ransom of greed, the indigo jackal and the fate of the vulture, the earlobe and the rabbit in the moon" are taken from the story of "Hitopadsha"; Most of the stories are about animals and were created to teach wisdom and literature. The stories of "Brahman and the Goat and the Stupid Brahman" also come from the same source. The rest of the stories, with the exception of two epics, are taken from Somata's Kata Sarit Sagara (Ocean of Story Streams or the Sea of Smar). "All the stories in this book are almost word-for-word translations of the original, but the story of Nala and Damayanti is adapted from part of the great epic Mahabharata and Ramayana."(Gary, 1383: 1) Therefore, the introduction of sources and division of these stories in the book itself is as follows: a) stories; Includes Hitopadsha, Jatke and the Sea of Smar from Somadua. B) systems; Includes Mahabharata and Ramayana. Conclusion An examination of Indian myths, often based on the concept of reincarnation or rebirth on earth based on the behaviors of past lives and castes, shows that in most of these myths, there are representations that begin before creation and in the creation of gods, demons, animals, plants, inanimate objects, and humans extend and eventually develop in the afterlife; Of course, in these metamorphoses, nothing is destroyed, but continues to live in a new structure. On the other hand, accepting the philosophy of death has always been painful for human beings; Therefore, in Indian mythology, the acceptance of Nirvana is a solution for them to consider reincarnation and successive lives as the cause of human happiness. Also, the main theme of these myths is the victory of good over evil, and the embodiment leads to different results due to the action that took place in the previous life. On the other hand, in all stories, the power of magic has a special function in bodybuilding, and talking about animals and gods and marrying humans to remove the curse and get rid of magic is one of the main motifs of Indian myths, which is accompanied by the heroic power again. In love stories, magic is used to connect the lover and the beloved, and talking, and transforming, is sometimes to find a couple and hold a marriage, and sometimes, is the good news of victory or answering prayers. 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داستان هاي جاتکه ، همـه از زبـان بوداسـت ، امـا به درسـتي معلوم نيست ، اين داستان ها را خود بودا گفته يا روحانيان بودايي بعدها با تلفيق اصول اعتقادي اين آيين با ادبيات عاميانه ، ايـن داستان ها را از قول بودا روايت کرده اند؛ البته «اين داستان ها به شيوه اي ساده و واقعي نقـل ميشـوند و ادبيـات عامـه در آن هـا بررسي و تحليل انواع پيکرگرداني در اساطير و افسانه هاي هندي (براساس کتاب قصه ها و افسانه هاي مردم هند) 33 داخل شده است . بررسي و تحليل انواع پيکرگرداني در اساطير و افسانه هاي هندي (براساس کتاب قصه ها و افسانه هاي مردم هند) 35 ٣-١- پيکرگرداني انسان به انسان (نسخ يا حلول روح از انسان به انساني ديگر) ٣-١-١- پيکرگرداني در پادشاه رادمرد،خودشاه ، بوديستوه ، بوداي آينده و شاهزاده شرور اين داستان ها از جاتاکاهاي پالي (داستان هاي تولد بودا) برگرفته شده اند کـه حيات هـاي پيشـين بـودا را حکايـت ميکننـد. او کـه پادشـاهي شکست خورده است ، با ياريجستن از ديوان به هيأت پادشاهي پيروز درميآيد و سلطنت بنارس را به دست ميگيرد: «يکي از ويژگيهاي عمدة پيکرگرداني، صحبت کردن حيوانات ، گياهان و اشيا و گفت وگوي آن هـا بـا هـم و بـا انسـان ها، حيوانات ديگر يا اشياست که در ادبيات ايران و جهان ، نمونۀ کامل اين امر در افسانه ها و تمثيلات جلوه ميکند؛ حتـي انسـان ، اسطوره هايي چون ديو و اژدها و سيمرغ را بر همين قاعده ، زنده ميانگارد و با آن ها سخن ميگويد و سخن آن ها را ميشـنود و ميفهمد» (رستگار فسايي، ١٣٨٣: ١٢٠).