لبخند و خنده در ادبيات و هنر سانسكريت و اديان هند

Smile and Laughter in the Sanskrit Literature and Indian Religious Art

لبخند و خنده در ادبيات و هنر سانسكريت پيوند مستقيم با حيات كيهاني دارد. در روايت هاي اساطيري لبخند و خنده خدايان جزء آموزه هاي بشري است. نمودهاي اين دو خصيصه گاهي چنان مبهم است كه تبيين منطقي آن دشوار به نظر مي رسد. حال بايد ديد كه راز لبخند و خنده در تماثيل چه مفهومي دارند؟ آيا زيباشناسي هنري است؟ يا جلوه هايي از مفاهيم قدسي كه حيات فكري اديان هند را مي سازند؟ آئين هندويي لبخند و خندۀ خدايان و انسان را مي پذيرد و آنها را با رهايي از چرخه حيات يا سمساره مرتبط مي داند. آئين جيني به نفي خنده و تحديد لبخند مي پردازد زيرا خنده ناآگاهانه شك برانگيز است و چرخۀ حيات را دشوار مي سازد. آئين بودايي لبخند را به دو ويژگي لبخند ظاهري و باطني تبديل مي كند كه متعلق به خدايان و انسان مي باشند اما خنده متعلق به انسان هاي كامل است كه بر اثر آگاهي از حقيقت رنج و سمساره به نيروانا و دانش مطلق رسيده اند.

In Sanskrit literature, smile and laughter have a tight link with the cosmic life. In mythological narratives, gods’ smile and laughter were interpreted as personal emotions. But sometimes the appearances of these features are so vague that it is difficult to understand or explain them rationally. Now, our question is that: what is the meaning of smile and laughter in Indian religious art and literature? Is it just an aesthetic feature? or is it a manifestation of a sacred concept? Hinduism accepts laughter and smile for gods and human and there are texts full of anecdotes which recognize these two features associated to the liberation from the cycle of life or samsāra. Jainism negates laughter and limits smile to unliberated men, so it has no moral justification. In other words, laughter which is a result of ignorance will lead to reincarnation in the world of samsāra. For Buddhists smile have both spiritual and worldly value so it has two aspects, exoteric and esoteric, which belong to the gods and human, but from the Buddha's point of view, laughter belongs to the perfect men who have reached nirvāna and gained absolute knowledge by understanding the truth of suffering.