CC BY
0THE PRAYER OF A LYRIC HERO IN THE EPIC "LISON UT-
TAIR"
Karimova Y.B.
PhD, academic lyceum teacher under Fergana State University https://doi.org/10.5281/zenodo.13685022
Abstract. In the given article, Alisher Navoi's poem "Lison ut-tair" is presented, the description of each of the seven valleys and the poet's appeal to the heart are given. Deep skillful description of the mental state and mood of the lyrical hero, its harmonious expression with the author's ideological goal, creates unique forms of verbal arts. Also, in the epic "Lison ut-tair" the criteria of literary and aesthetic thinking characteristic of the peoples of the East, the poet's poetic skills, and the ability to choose artistic words are analyzed. In the work, seven valleys are mystically given as destinations for reaching God. At the same time, they are also presented in the form of steps to achieve the goalfrom a deathly point of view. Through the speech of the characters in the epic "Lison ut-tair", the artist's artistic skill was discussed.
Keywords: poetics, poetic thinking, poetry, intellectual thinking, thinking, plot, character, formative stories, metaphor, allegory, ideological content.
Introduction. It is imporatmt to suggest that in the years of independence, this epic was re-analyzed in line with the objective scientific assessment of Alisher Navoi's work and consistent research of the work of the great poet by N. Komilov, I. Hakkulov, M. Imomnazarov, Y. Ishakov, M. Oripov, V. Rahmonov, H. Eshonkulov, S. Olimov, H. Jorayev, F. Isomiddinov and R. Jumayev. The work was analyzed from a new point of view in the treatises and articles of writers such as S.Erkinov, Z.Mamadaliyeva, D.Yusupova S. Olimov[3], the epic composition, system of images and symbols, and the history of the creation of the epic was studied by R. Jumayev[4], the analysis of stories compared to the epic was done by Z. Mamadaliyeva[5]. They studied the metaphorical images in "Lison ut-Tair" widely and comprehensively.
Definitely, the issue of poetic thinking and style unique to Navoi in the epic "Lison ut-Tair" is a problem that has not been studied separately. Based on this, we set ourselves the task of approaching this issue based on the following two factors. Firstly, to pay attention to the fact that the epic was written in the period when the personality and artistic thinking of the poet matured; secondly, to determine the difference and innovation in terms of thinking and style from the creators who depicted the image of birds in a figurative way. Researching these aspects is a novelty for today's Uzbek literary studies. Indeed, identifying the poetic thinking and unique style of the creator in the epic "Lison ut-tair" is important for a deeper understanding of the great thinker's creative idea, and it is an urgent problem waiting for its solution, which needs to be studied.
The aim of the research. Proving the mystical essence of the epic "Lison ut-Tair", the characteristics of formal, stylistic and artistic imagery, the artistic taste of Navoi, the artistic interpretation of the poetic image in the mystical, educational, symbolic sense.
The research methods. Comparative-typological, biographical, hermeneutic and structural research methods were used in the research.
The object of the research is Alisher Navoi's epic "Lison ut-Tair" chosen as the main source for the research, in which the text of the saga prepared by S. Ganiyeva, I.
Hakkulov, S. Rafiddinov, K. Ergashev and published by the publishing house named after Gafur
Ghulam in 2012, where 12 of Alisher Navoi's "Collection of Perfect Works" volume which was edited by Sh. Sharipov and N. Rahmonov[6] in 1984 on the basis of which the publications were published in 1991 with a prose description, which were also used as a source, in addition, the translation of Fariduddin Attar's epic "Mantiq ut-tayr" by Jamal Kamal, the national poet of Uzbekistan, and the prose translation by N. Komilov and M. Mahmudov [7] were also used.
Analysis and results. While analyzing the the epic of a great poet it should be informed that Navoi is a supporter of the sincerity of the poem, which penetrates deeply into the reader's heart. Therefore, the passionate feelings of the poet's heart penetrate into the verses. The lyrical character's mental-emotional state, system of thoughts, means of artistic representation are rhythmically proportional to each other, as well as musical performance. As A. Hayitmetov mentioned "In Navoi's opinion, any lyric poem should be set to a certain music" [8]. The epic "Lison ut-tair" belongs to the lyric-epic type, which is more important because the main artistic arts and rhyme system are presented with high artistic level and poetic expressions.
Additionally, at the end of the epic, the prayer of the lyrical hero is given, the description of each of the seven valleys and the appeal of the poet to the heart are described. The beginning of prayers begins with the appeal of the lyrical hero in the form of "Oh people", "Oh heart", "Oh secret", "Oh death", and in these prayers, the poet effectively uses the art of exclamation. For example, in his prayer to the valley of demand, he mentions the word "student" four times, but such repetition does not have a negative effect on the content of the verse, on the contrary, it creates a new form in the places where it creates homonomy [10].
The deep skillful description of the mental state and mood of the lyrical hero, its harmonious expression with the author's ideological goal, creates unique forms of verbal arts. The word love is repeated six times in one of his works. The poet created the art of night-day, moon-sun, moon-day, which creates the art of masterpiece. This prayer consists of seven verses and mentions the word "Enlightenment" four times. All the prayers in the epic consist of seven stanzas, and since these stanzas are an appeal to the Creator, they express the spiritual and psychological emotions of the lyrical hero, and these repetitions serve to develop a poetic gradation or staged image of emotional experiences. However, this word is used only once in "The Battle of Istigno Valley" and the main focus is on the features of the valley. This word is repeated nine times in the prayer in the style of wonder, but there is a change based on the word, that is, the shakily structure of the enthusiastic art like Hayratabad has a direct effect on the content change. The next prayer is Tawheed Tariq, and this word is repeated five times in the verses. Repetitions are one of the elements related to the form, but Navoi puts the meaning in the first place and uses form in the prayers. This draws the reader's attention to these words. Alisher Navoi's emphasis on meaning and content in artistic works, especially in lyrical creations, and his assessment of formal relations as a subordinate element, are in line with the aesthetic requirements of modern literary studies.
It should be mentioned that at the end of the epic "Lison ut-Tair", as the lyrical hero prays for God in every valley, all these prayers form the traditional seven verses. Each stanza begins with the address "Oh". At the end of the dialogue, the lyrical hero gives an example to illustrate his point. However, in the Valley of Love, the poet is not a representation, he certainly aims for an artistic goal while telling a story. Turning to the image of Majnun, who died in love, Navoi suggests in the last stanzas, "Destroy your love, and then make your love exist together" [10] which means that the lover who steps into the valley of love first dies because of love, and the lover, who does not die in case of not being able to cross the valley, will fly.
Besides that, there is another such story is about a greedy rich man, which is common among the people. This topic has a worthy place in epic stories. For example, a miser living in the city of Basra collects gold and silver throughout his life. He has accumulated into his clothes. When he goes to the river to wash his hands, the weight of his clothes pulls him into the river. The summary of Hudhud: "Remove from such abominations! Do not show them any kind of inclination, because this is the sea of destruction - the death is always in a terrible wave". In the analysis of this story, it is necessary to touch on seven valleys. Because the seven stages of mathematics in Sufism are of great importance in describing the sea of death.
Table-1
THE PRAYER OF A LYRIC HERO
Definitely, the basic philosophical essence of the epic and the main destinations of the bird's journey are related to these seven valleys. The first of the valleys is Talab. According to Navoi's thinking, Demand is conquered by two things - science and action. It is necessary for a tax collector not to get enough knowledge, but to act on the knowledge he has received. However, it is not necessary to be satisfied with this. He repents and heals the changes in his heart. the tax that sets out to purify the soul first passes through the Valley of Demand. If there is wealth and other things on this path, he should give them up and walk the four paths of mortality with a strong will. The above story is not without reason. A person who is greedy for wealth will never set foot on this path.
The second valley in the epic is the Valley of Love. A story is given to explain the definition of this valley. It is about the Arab linguist Asma'i, and Asma'i writes letters with a man on a stone in front of a fountain. Asma'i writes the following answer to a lover who is looking for a claim for love. This is the way of love to become mortal, and the lover will reach his goal.
The third valley in the epic is the Enlightenment, in which a group of blind people go to India due to exile or captivity. They will return to their country with the closing of the sky. A man asks the blind that he saw an elephant in India and what the elephant looks like. They give information about the elephant as much as they know. He said that the grip of the elephant's hands was like a pillar, he felt its belly, but it is not a pillar. The one holding Khartoum looks like a dragon. Those who describe the tusks describe the elephant as consisting of two bones. They didn't actually see the elephant, they just felt one part of the elephant and learned from it. In the Valley of Enlightenment, everyone wanders in this valley, striving for perfection in his field. At the stage of enlightenment, the doors of the death of purity are opened to the murid who has tasted the wine of love. After all, Allah is pure and accepts only what is pure.
Additionally, after the valley of enlightenment, there is Istigna, in which one must realize one's own weakness, neediness, deficiency, the greatness, needlessness, and perfection of God. It has a unique story. A chess prayer fights two master pawns and kings, in which the pawns protect the kings in front, the battle must be fierce, because everyone wants to win the game. When the game is over and the chess pieces are put in the bag, the king can go down, and the pawn can go up. In the valley of isolation, all people of high and low caste are considered equal. When the birds also arrive in this valley, they realize their identity as a status and a being, not a hummingbird or a nightingale, a crow or an eagle. "Man obeys and abstains from sins throughout his life. He follows these rules to enter Paradise, as if he bargained with his Lord. He hopes for Paradise for his little deed. In fact, none of these actions should be avoided. If Allah wills, He will accept, actions are performed and referred to Allah.
However, a weak person does not tire of greed for all his merits. A tax that has been raised to the level of exemption will no longer do deeds to reach Heaven or to avoid Hell because he is commanded to do so, he does so because his hope is only in God. It doesn't stop, it just works. He is a slave and he is happy with his slavery. Everything in between is removed, and only the pleasure of God remains. A king has no value in front of a person, who walks on the path of the Creator's pleasure" [11]. The tax raised to this status will now move to the fifth stage.
The fifth valley is Tawheed, and in this valley the conflict between unity and existence is expressed.
"Lison ut-tair" is a conceptual work that covers all aspects of life. If we compare the wealth of socio-ethical, philosophical-mystical thoughts to one country, the king of this country, the crown on his head is Navoi's views on the philosophy of "unity in existence". This conflict begins with Mansuri Halloj's "Anal Haq"(Truth). Mansur Hallaj lived in the 9th-10th centuries, studied in the cities of Tur, Baido, Basra, and Baghdad. He walked the streets, feeling neither heat nor cold. He felt neither hunger nor satiety. He was a friend and lover of Allah. While walking in the streets he used to say to people: Oh people, "Anal Haq", "Haqman" (Truth), which is one of the beautiful names of Allah. He used to say: "There is God in me". People did not know and did not understand the meaning of his words. What he wanted to say was, "The light of God is appearing in me, I see God here (with the inner eye)." Before Mansur was executed, Shibli told him that whoever reveals God's secret will be punished like this, why did you reveal it? He was executed. "Anal Haq" (Truth) was written from every drop of blood, "Anal Haq" (Truth) sounded. While the doctrine of Sufism was manifested in the form of asceticism in the early periods, later metaphysical issues such as the reality of things, the nature and attributes of God formed its philosophy.
The sixth valley in the epic is Khayrat, and the story related to it is very surprising. Husna, an incomparable princess falls in love with a young man in a dream. With the help of concubines, she makes the young man drunk and brings him to her presence, and stays with him at night. In the morning they will take the young man back to his place. A guy can't understand anything when he's drunk. That is, in the valley of amazement, the tongue is dumb, no matter how much a person looks at night and day, he does not notice whether it is night or day. He does not realize his absence and presence.
The last valley in the epic is Death, where nothing is said to be silent, dumb and deaf. In this death, even if there is someone who has drunk the water of immortality, even if he is any other than the Truth, he is absolutely transient in this death. A person who wants to be immortal must first make himself mortal [6]. In this valley, the poet tells three stories. In the description of the
rest of the valleys, one story is given, but the number of stories has been expanded to give a wider coverage of the poet's thoughts. It is emphasized that the murid who has passed through these valleys with difficulty will reach the level of perfection, that is, he will be spiritually purified and will be able to attain the grace of the Creator and the happiness of seeing him in Paradise
Conclusion and suggestions. By summarizing it should be suggested that due to Aruz by Ramali Musadd regarding the epic "Lison ut-Tair", the author strictly adheres to the rule until the end of the work. He uses less inversion states in rhythm sections, where the epic is based on an allegory from beginning to end, in every stanza, he effectively and skillfully uses poetic arts such as simile, exaggeration and litotes. As it was mentioned there were 7 valleys in the work: demand, love, enlightenment, rejection, monotheism, wonder and death. These valleys are mystically given as destinations on the way to reach God and at the same time, they are also shown in the form of stages of achieving the goal from a secular point of view.
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