Image of the Lyrical Hero’s Spirit in the Poetry of the Poet

Surayyo I. Eshankulova

Chirchik State of Pedagogical University, Tashkent, Uzbekistan

Keywords: Spiritual World, Special, Personal, Private, Magical, Mysterious, Pleasant Feeling, Specific Rhyme,

Spiritually Pure.

Abstract: Hearts that step on the threshold of poetry is a priceless treasure full of gems. A good poet, in this sense, can

be said to be a miraculous personality. Through their poems, talented artists always examine heartaches,

unbridled emotional experiences, and changes in the psyche. A person’s heart is purified through pain and

sorrow. Since ancient times, the human heart has been considered the place of enlightenment.

1 INTRODUCTION

According to Ahle Tariqat, pain is a tool for human

perfection. God’s grace to His beloved servants. The

great thinker Jalaluddin Rumi admitted: “Pain always

opens the way for a person. For every job in the

world, there should be passion, lust and pain in the

human heart. Otherwise, a person cannot do this.

Painless and labor-free work is not worthy of him-

Jalaluddin Rumi (2003). Artists express their pain and

suffering through magic words and try to make others

happy even when they are sad. “The poem is created

as a result of the poet's natural need to express his

“pain” to others - Rustamov A. (1979). “Adding to

these views, it can be filled like this. “The pain of the

creator, and especially of the lyric poet, is a special,

personal and private pain that has gone out of the

narrow circle. The artist expresses the pain of others

through his pain. He turned the pains of others into

his own pains, had a more developed sense of

compassion towards the general public than others,

and was called to alleviate human pains with his art,

lively and healing words, and therefore understood

his great responsibility. Pains are born of

contradictions in this world. They are the result of

conflicts. The poem reflects the sharp dramatism of

conflicts. Dramatic tension is the pain of poetry"-

Gafurov I. (1982) - this pain is prominent in Nadira’s

poems.

You are not a vassal of Yor.

A flower cannot be found without a chorus,

https://orcid.org/0000-0002-8150-0116

- When we look at the lyrics of Nadira, who is the

queen of love, we can see that in the work of the

poetess, together with love , the images of the psyche

of the lyrical hero, the love in the heart , and the

emotional sufferings experienced by a person because

of it, are depicted in a special harmony.

The words Ishq and Muhabbat are Arabic words,

and in their essence, they both mean a strong yearning

of the heart towards the beloved - Komilov N. (1996).

"Love is a complex process that manifests itself in the

spiritual and spiritual world of a person through

emotions, and each lover interprets this reality in his

own way. Since the artistic work is a figurative

reflection of the inner experiences of a person, that

variety finds its literary expression in the examples of

the artistic thinking of the word artists - Eshankulov

H. (2020). Poet's ghazals are undoubtedly a

continuation of the traditional Eastern poetry

dedicated to this eternal theme.

The lyrical hero of the poetess does not set a strict

boundary between love and ignorance. Nadira's

lyrical hero is a lover who praises God, and we can

see that he suffered in many of his poems. As we said

above, Nadira is a follower of Alisher Navoi and

Fuzuli in terms of scope of themes, ideological

direction and artistic image. Like his predecessors, he

expresses profound observations through the medium

of love. Following his teachers, he also sees metaphor

as a tool for truth.

In the poet's ghazals, the interpretation of mystical

ideas is based on the image of the soul. According to

Sufism sources, “...the soul (heart - S.E.) does not

876

Eshankulova, S.

Image of the Lyrical Hero’s Spirit in the Poetry of the Poet.

DOI: 10.5220/0012931900003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 876-886

ISBN: 978-989-758-723-8

manifest divine visions until it is transparent, clean

and bright - Sheikh Najmuddin Kubro. (2020).”

Imam al-Bukhari's “Al Jame' as-Sahih’ In his

work, the following hadith is narrated from the

Prophet (pbuh): "There is a piece of meat in the body,

if it is healthy, the whole body will be healthy. If it

breaks , it's whole the body is broken . Warning be !

That's it thing is the heart !" - Abu Abdullah

Muhammad ibn Ismail al-Bukhari, et. al. (1997). Poet

Nodira admits it like this:

I don't want a glass of wine,

The sun is shining.

A little wave of love may be heard in chorus,

Az dili hud kebab mehohad.

Soqiya, may bideh ki sinai man,

Otashe dorad, ob mehohad.

Dil Muqim Harimi Dargah is above,

Lahzae fathi chapter mehohad.

The sad question of the heart is like a kiss,

I don't want an answer .

Content: The soul wants a cup of wine, it wants the

sun like a speck. I drank water from the waves of my

tears, I want kebab from my tongue. Give me water,

my dear, because my heart is burning and wants

water. The soul dwells in the harem of his deathbed,

longing for the gates to be opened for a moment. This

sad soul asks for a kiss, wants an answer from his lips

(A2;348).

It can be seen from the text of the ghazal that the

lyrical hero wants a cup of wine, that is, he wants a

magical, mysterious, pleasant feeling that will visit

his heart after all these pains, like a particle inviting

the sun. The poet's lyrical hero is suffering from his

experiences and sufferings, but he is happy. He

wishes that these sufferings will not leave him, that

even though his body will turn into kebab, he will stay

with him. Only then will the unspoken feelings in the

heart grow, and he prays to become familiar with

these feelings.

The main theme in Nadira's work was mainly the

theme of emigration. The poetess, who has lost her

husband and is in endless suffering, expresses her

inner pains and sufferings of migration in her ghazals.

"Poetry is a bright celebration of living, it's a

breath of life that covers us from time to time; this is

the mood of passions, the peak of trembling, the wave

and storm of feelings, the flood of love, the joy of

pleasure, the crown of painful dreams, the taste of

suffering, the thirst for endless tears..." - we can say

without hesitation that this situation is beautiful in the

poetess's lyrics [8]. he got bored. We can see a clear

proof of this situation in the radiative ghazal of the

poet "Etmak kerat" . This ghazal of the poetess is

written in her own hasbi holi style and consists of

seven stanzas. Ramali musaddasi the trouble in

weight written being _ a-a a-b a- c a - g in the style of

rhymed . In the ghazal to the rhyme received from

words fig'on , mugon , ravan , gulistan words Persian,

description, translator words while Arabic is

considered A lyrical hero next in bytes "Hey Nasim",

"Hey Sumanbar " like incentives with appeal by doing

compliment art uses _ Ghazal Don't be rare as case in

the style of written _ Turning to Sumanbar, a stain of

your care has appeared in my heart, the separation of

my husband Amiri sounds like a sung melody. But the

poetess does not reveal the lover, although we can

learn about it while reading the ghazal. In the ghazal,

the mystical spirit is also in the leading position. The

use of the symbol of the lips from Sufism in Matla is

a proof of our opinion.

The poetess does not oppose figurative love to real

love, but believes that figurative love is a means to

the truth. The beloved, sung by the poetess, is the

meaning of life, the light of the heart . As can be seen

from the following stanzas, in Nadira's poetry worldly

love is not opposed to divine love. Perhaps "figurative

love love is valued as a form of real love or as a

specific stage on the way to real love." For a

spiritually pure, spiritually perfect person, the

metaphor itself is the truth. " We have mentioned

above that the poetess's ghazals are connected with

the teachings of Sufism, in which religious and

mystical ideas occupy an important place. Byte:

If you fall in love, oh heart, you have to make a

fuss,

It is necessary to make your heart bleed by

remembering Yor Lalin (N1; 225).

The lyrical hero appeals to the heart and orders

that if you fall in love, remember your dear Lali and

make your heart bleed. We know that in Sufism

literature, the human heart is the house of God.

Therefore, if you are in love with God, remember him

and make your heart bleed . Through the combination

of "bleed your heart" , the poetess strengthens the love

for God and points to the purification of the heart. The

purpose of Sufism is to purify a person from a

spiritual and spiritual point of view, that is, to educate

a perfect person. Yor lali is to reach the goal of divine

love. In the ghazal, not only divine, but also

metaphorical love is sung, which we can observe in

the second stanza. Byte:

Don't do the mahram party of the soul,

A faithful lover must be tested first.

The poetess advises the lyrical hero to beware of

amateur lovers and first to test the one whom he

thinks is faithful. In this verse, it refers to the fact that

the servant does not test God, but God tests his

servants. Byte:

Image of the Lyrical Hero’s Spirit in the Poetry of the Poet

877

Oh my heart, you have lost the sheikh's guidance,

Now you have to go and pay for the service.

In this stanza, we can see that the mystical spirit

led the work of the poetess. The poetess turned to the

heart and said that since you have lost the sheikh's

guidance, now you should do the service of the

innkeeper . In Sufism, a pir is a guide to his disciple,

that is, a guide. If the heart needs to be purified in

order to strengthen the love for God, the pir will guide

the lover in this process. In this, the murid is at the

service of the sheikh. The poet referred to this very

process. In the next stanza, the poet made a turn in her

thoughts and created the art of compliments. Byte:

O nasimi, oh, ul sarvi sihi raftoriga,

It is necessary to smooth out your noise without

noticing it.

O Sumanbar, take care of my heart everywhere,

Spots bloomed _ walking Gulistan to do need.

In this stanza, the lyrical hero turned to sumanbar and

said that spots appeared in my heart because of your

separation. Those spots turned into flowers, he says .

In other words, oh beautiful of aqva, because of your

separation, spots have blossomed on all sides of my

heart, and now I have to go for a walk in this flower

garden. This stanza can be understood in two ways:

There was no love for God before, so there was a

stain in the heart, that is, the heart was not purified.

Only after the heart was purified and the love for God

increased, that heart became a flower.

"... there is a stain in my heart because of your

care...", Amiri said, there is also a hint of separation.

In this verse, the art of tazad was created through the

words dog - flower .

The point is abstract, the imagination that your

mouth cannot grasp,

S o zlabon ul nu q ta asorin statement to do need

Coming to the next stanza, the poetess points out that

since the mouth of the lyrical hero is hidden like a dot,

it is necessary to reveal his secret by speaking. In

praise, the poet says that I came to such a state of

separation that it is difficult to express in words, that

is, because of your separation, I changed my name to

Komila and described my biography in my works, in

which my pen became a translator.

I'm sorry on the other hand divorce from your pain

Hasbi I'm sorry the pen translator to do need _

Here, the poet did not choose the nickname

Komila for nothing. The lyrical hero's love for God

increased by the last stanza, his heart was purified and

he became a perfect person. As a result, Komila got

the nickname and deserved it.

Words rhymed in the ghazal: figon, blood, exam,

mugon, ravon, guliston, translator. The type of rhyme

is specific rhyme. In this case, the sound "n" is

radiative, and the two words "etmak kerat" are

radiative. If we take the sound "N" as rawi, then the

long vowel sound "o" that comes before rawi is ridf-i

original (fig'on). In rhymes, syllables are also very

important, because any rhyme consists of syllables or

syllables, which are sounds. The number of joints is a

common symptom for both finger weight and finger

weight. If we approach from this point of view, the

rhyme in Turkish poetry is also divided into groups

according to the number of rhymes. In this ghazal,

Nadira uses rhyming words such as blood with one

syllable, fig'on, mugon, ravon with two syllables,

examan, gulistan, and translator with three syllables.

If we focus on the phonetic signs of rhyme, all

rhyming words are closed syllable rhymes.

"The pain of the creator, and especially of the lyric

poet, is a special, personal and private pain that has

gone out of the narrow circle. The artist expresses the

pain of others through his pain. He turned the pains of

others into his own pains, had a more developed sense

of compassion towards the general public than others,

and was called to alleviate human pains with his art,

lively and healing words, and therefore understood

his great responsibility. Pains are born of

contradictions in this world. They are the result of

conflicts. The poem reflects the sharp dramatism of

conflicts. Dramatic tension is the pain of poetry. "

In fact, "characteristic incidents and events in life

attract the attention of the artist, settle in his heart and

consciousness, do not give him rest, disturb the

balance of thinking and reasoning in his life and

work. The mental state that conquered the artist's

heart and disturbed his peace and well-being is called

a lyrical experience.

So, a poem is the content of the soul, and it is

attractive because it is wider, more beautiful and

richer than any definition. But even the best

descriptions cannot explain the whole mystery, power

and magic of the miraculous poem. Because the

definitions cover only the general features and laws

of poetry. Since the poem is related to the most subtle

and complex fillings of the world of human

psychology, human inner experiences, it never fits

into definitions. Because in this concept, the balance

of artistic truth and the level of life coverage, the

conflict of intellect and feeling is perceived.

Now, let’s dwell on the place of the heart in the

images of the psyche of the lyrical hero in the poet's

ghazals. At this point, in our opinion, it is appropriate

to dwell on the role of the soul in human life. Many

books have been written about it. In fact, the heart has

been the most frequently used word in Turkish poetry

since ancient times, meaning “the source of one's

feelings and experiences; heart, soul, heart” or in

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other words, “soul is the name given to the spiritual

being , strength, love, hate, faith, good and bad - the

whole existence and expression of all feelings”.

A poem is a poem of the soul, and it is attractive

because it is wider, more beautiful and richer than any

definition. But even the best descriptions cannot

explain the whole mystery, power and magic of the

miraculous poem. Because the definitions cover only

the general features and laws of poetry. Rather, the

poem never fits into definitions because it is related

to the most subtle and complex fillings of human

psychology, the world of human inner experiences.

Because in this concept, the balance of artistic truth

and the level of life coverage, the conflict of intellect

and feeling is perceived.

Man appeared, and of course he has a heart,

naturally, he has a soul. The strings of the heart are so

delicate that a person can rise to the top with a little

attention, and his spirit reaches the highest level. If it

is slightly disturbed, it will get sick. Therefore, we

can see in this ghazal of the poetess that it is not for

nothing that our people say “The heart is harder than

a stone - more delicate than a flower”, “The heart

remains - the glass breaks”:

Dilbari hudkomi ban tarfi kulah bar kaskast,

Jilva dar oina kard mah az sar kaskast .

Contents: My charmer, who works on his own accord,

happily broke his hat (he cut his cap in half), glittered

in the mirror, and lost the value of the mirror.

The ruler of the heart of the lyrical hero, knocked

to the ground by the leaning mountain. For example,

while his lover was going to another place, he cut his

beloved (cap) in half, which was a crown on his head.

The poet’s poetic image of “ Jilva dar oina kard mah

az sar shikast” while brightening her life has given her

the value of her beloved .

In other words, the creators used various artistic

means to describe the mental mood of the lyrical hero

in their ghazals. In the following stanzas we can see

an increase in tone and expressiveness.

The original stone is a friend, the day is a mirror,

The jewelry is broken, the jewelry is damaged.

Contents: He turned his face away from the mirror

because he had the real gem in him, and the beauty of

the ornaments broke because he had passed away

from the adornment of beauty.

What torments the lyrical hero is that his lover,

whom he considered to be the real gem, turned away

from him. The poetess likens the lyrical hero to a

mirror - an ornament of beauty, and through the art of

contrast , describes the lyrical hero's broken heart and

broken beauty in painful verses.

La'li khushobash bidosht, danai yakdil guzhosht,

Tashnai on javharam k - in hama javhar shikast .

Contents: There was a gem of a heart on his lips, he

left it, I am thirsty for that gem that broke all jewels.

It is clear from the stanza that while the lyrical

hero emphasizes that his only heart is a jewel, in the

second stanza he compares both his beloved and

himself to jewels. The heart of a lover, burning with

love, does not stop loving his partner, even if it is for

a moment. The fact that he is burning to ashes with

the pains he caused sounds sad in the lines.

Sunbulash is a little flower, a fragrant variety is tall,

Shahpari peacock rext, maybe a saroza injury.

Contents: Rose buds sprouted from the flower face

and new flowers rose, and the peacock's feathers were

shed, and the head and legs were broken.

As long as love lives in the heart of the lyrical

hero, pain and suffering are also in the depths of his

heart, causing him pain and torture. In the love of his

lover, the lover is forced to say that his semen has

been spilled and he is completely exhausted.

Even the letter of the green spirit is like a ring of

perfume,

Either way, the cost is damage to the warehouse.

Contents: His sabza letters and his face were seen

from the ring of the cuckoo, the two came together

and broke the store’s value.

The lyrical hero sees his beloved more than his

soul, waits for him, but is disappointed by his

infidelity and falls ill himself. The poet points out that

his carelessness, being with her, caused the neglected

beloved to fall ill, to suffer from pain, in a word, to be

damaged by heartache.

I don't want to get drunk.

Jami wine tahur bar lip kavsar damage.

Contents: The drunkenness of La’li’s lips tore the

clothes on the hur, the chalice of pure wine injured

the kavsar's lips.

the lyrical hero praises his lover as “lily lip” , his

drunkenness in love with another man shakes and

stings his heart. That's why, comparing himself to a

prostitute, he forcefully declares that his lover's

betrayal has bribed his clothes, filled his pure love

with pain, and humiliated him instead of pitying him

in the path of love.

Z-on labu ruhsora dosh-dosht dil instrument aysh,

Dast zadu sham' kusht, po zadu sogar shikast .

Contents: Because of the blessing of that labu

rukhsar, I had an ayshu ishrat instrument in my

mouth, he blew out the candle with a clap, and he

damaged my cup by kicking it with his foot.

It is clear from the text of the ghazal that the

lyrical hero has nothing but a heart full of love. The

love and joy that brings him to the light, gives him

pleasure, and gives peace to a dull heart, has turned

away from him today, that is, his beloved has

Image of the Lyrical Hero’s Spirit in the Poetry of the Poet

879

extinguished the candle of hope with his own hands

and turned his life into winter. The words used in the

lines “the reason for the conversion of the heart is the

turning to ashes of the burning sufferings of Hajr - the

end. “ The fact that the lover, who was his heart's

home, was destroyed by the hands of the lover, who

was burning with love, immerses the reader in

thought. After all, love should be “sympathy for the

heart” worthy of respect, and if a man suffers instead

of it, destroys the heart of his beloved, such a situation

will certainly make the reader think and torture. This

situation is called “lyrical experience, a state of mind

that has conquered the artist's heart and disturbed his

peace and well-being.”

Oh ki nahli kadash meva ba agyor dod,

Chobi jafa harchi dosht dar sani abtar shakast.

Contents: Oh, the sprout of his waist gave fruit to

others, he broke it on my head as much as he could.

Seeing that the owner of the trusting garden of the

heart and the house of the heart of the lyrical hero is

showing love to others, instead of the innocent

beloved suffering, suffering, and being happy with

her happiness because of her lover, the burning pain

of the poet is expressed in high painful curtains in the

verse. The truths of the inner life of the poet's lyrical

hero, the world of human feelings, passions and

desires are impressively shown in bright artistic

colors.

Maknunaro's memory is confused and sad,

Chun buti gulfomi fomio' zulfi muanbar injury.

Contents: When he spread his flower-faced beautiful

perfumes, make the memory of Maknuna distraught

with grief.

The love and pain of the lyrical hero are common

to the sensitive experiences of the poetess. Mahbuba

has nothing but the love of her soul home. And if its

destruction kills the beloved, the world of the poetess

will be destroyed by a flood of grief. It can be seen

from the review of the text of the ghazal that the soul's

entry into the poetry itself is a factor that ensures the

suffering of the heart and soul of the lyrical hero, and

the artistic coloring of the soul's needs. We can see

that the old truth that “the state of the heart is known

by the words” as said by Great Navoi, is clearly

manifested in the poetry of Nadira, a devoted follower

of Benazir teacher. Therefore, it is natural that the

pure human feelings, whether it is metaphorical love

or divine love, first of all appear in the heart and settle

there. That is, "The people of Irfan call the moment

when the heart is freed from the burden and filled with

the love of the Truth. “Man this career to find with

status to the province step put will be In his eyes

example , in the word wisdom and Anvori divine in

the heart fake”.

In several of her ghazals, the poetess addresses the

heart, becomes mysterious with it, suffers from it,

and, as she says, receives spiritual support from it,

writes down the most delicate aspects of the heart.

Also, along with the lyrical hero, the creative heart

also finds its artistic expression in the poems of the

poem :

Happy birthday to you,

The heart is free from sorrow.

The heart of the room is on the edge,

Until the end of the day, the building will be

prosperous.

Ishrati javid bar kaf doshti,

O heart, remember to visit a little party.

Eyes and heart are empty,

Volai on sarvi khurizod bod.

Content: May our memory be happy in your presence,

may it be a song of the soul, freed from eternal

sorrow. The house of the heart is his sweet home, may

this house of the heart prosper until the end of the day.

Oh heart, eternal luxury was in your hand, you should

remember his feast. In the prison of vanity of eyes and

heart, let him be the cypress of the cypress of

pleasure.

It is also clear from the text of the ghazal that

“Enjoying a work of art is to enter into a relationship

with the artist’s heart”, so the reader sees the heart of

the lyrical hero and the creator with his heart and

unites them in one point. In these verses, the process

of pictorial expression of feelings in the human heart

is observed through lyrical experience.

While talking about the symbol of the soul in

poetry, it is necessary to dwell on how it was treated

in classical literature, especially in Sufism. "In

Sufism, there is a single temple that unites the people

of the world, regardless of religion, race, sect,

nationality. The main source of this mystical life is

the throne of God, which is called the mind and heart.

So, to make people's language happy and to enjoy it

is to be worthy of God’s throne. This situation is

embodied in the poet’s poetry in different forms and

different meanings:

My heart is in a box.

Ba thought zulfi tu pechidu taqqi shar kard shar.

The people are wondering if the eyes are empty.

He opened his mouth and opened it.

Tu is the flower of everything, ban is the letter of

love,

Ki be tu pardai chashmi taram ba doman kard.

Dil az darat, liver, bribery,

On Khazan's rasi, he threshed flowers and

flowers.

Content: My heart landed on your nose like sand, got

wrapped up in your thoughts and wrapped around my

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neck. People were surprised when they saw that he

had chosen a strange place near your eyes. You are

the same as a flower, I am the same as a young girl.

My tear-soaked skirt became my eyelid. Dil plucked

the liverworts from your threshold, he saw as if he

saw a haystack, and he plucked the flowers and

threshed them.

It can be seen from the analysis of the ghazal that

the poem is born under the influence of certain

feelings and experiences, no matter what events it is

written under. He expresses them artistically. It is

known that a poetic work is not created by itself. In

order for a feeling to become an experience, it must

go through several “stages”. If the first characteristic

of the nature of lyrical experience is its sincerity, then

in the poetry of Nadira it is the highest and the most

important, as we have seen in the process of analyzing

the above ghazal.

Oriental classical poetry is a unique type of poetry

in terms of content and form, poetic imagery, and the

world of images. Lyric is a unique creation, poetry is

a unique discovery of God's grace - invisible grace in

the form of feelings, passions, experiences, thoughts,

and imaginations. The work of poetry is a series of

cruel tortures for some, and a source of pleasure and

motivation for others, regardless of this, it is a

mysterious and magical joy that shows the command

of the creative heart and human will. Although this

fate tortures and torments the artist, it gives him peace

in a series of lines:

Wake up the mind of the careless dame, dear,

Make my pale lambs happy, Lord...

The gazelle did it, Nadira made a complaint

Express what you have in your heart, listen.

As can be seen from the verses of the ghazal, the

poet expresses her inner feelings by turning to God.

While asking the Creator to wake up the heart of the

lover from his ignorance, the eyes of the dildo, which

should have been black in his love, turn “white” from

waiting for his lover, therefore, he is asking the

Creator to lighten his heart and bring the flames of

love to the ruler of his heart. The heart of the lyrical

hero is comforted, albeit a little, by the fact that the

ghazal, which consists of a string of charming words,

was created to describe this situation. In this place,

“..Navoi achieved extremely high results in

describing emotional experiences, pain and feelings,

movements and landscapes”. - we think that the views

of the scientist can be applied to Nadira's work

without any hesitation.

A creative person seeks refuge from the flood of

words. It is only in that place that one gets peace of

mind or is disturbed. That is, the artist can visit his

own and others' hearts only through the heart. The

poet's confession:

You broke my heart seven times,

Jonah, my date doesn't like me...

He did not want to give his life and blood to grief,

Oh, death, you are pure and pure, you have made

me miserable.

According to the interpretation of the poetess, the

seat of the human heart is the heart. If something

happens, the same situation in a person's life - if there

is goodness and prosperity, his marriage will be good

and prosperous, and if the opposite happens, this will

not affect his life. The lyrical hero says that his heart

is burnt to the last degree by the separation of his wife,

his soul is in pain, and he can't bear this grief

anymore, that is, without a wife, there is no blood in

his body without love, without blood there is no soul,

he turns to death and asks to save himself from these

sufferings. ..the poetic image belongs to the restless

soul, the painful heart, rather than the poet's thoughts.

The content of the image always expresses the truth

of the soul and heart. These verses from the poet's

ghazal also show how correct the views of the literary

scholar are:

I will not reveal the secret of my heart,

Let your lips be exposed.

It is clear from the text of the ghazal that “... the

scope of the theme of love written in the pen was the

basis for turning it into a masterpiece of poetry that

creates a flood of emotions in the poet’s heart... he

expressed in words how his sweet soul became a

prisoner of longing in the sufferings of migration.”

Scientist I. Adizova, who recognized that the

image of the heart is compared to a bud in Eastern

literature, “And Uvaisi gave an unexpected comment

to it (the heart - S.E.):

I am happy bird wild , ani rom skirt as if love you

cage They are holding a piece of plastic.

Poet this in the byte cheer up wild to the bird like,

it's love and visol to be tamed by means of

emphasizes . Take heart to the bud analogy , its color

and sadness It is wild to the bird simile while his

nature illuminates”.

When we observe Nadira's lyrics, we can see that

the heart is compared to a bud in several places. In

one of the poet's ghazals:

Faizi Lutfing once opened the bud of hearts,

Are you a state of Bahoristan or Gulistan?

It's rare, it's clear that I'm lucky,

Are you the light in my eyes or the light in my

heart?,

- He exclaims. In the ghazal, the poetess skillfully

uses the art of tajhouli orif, telling the yor that with

your grace, the bud of a burning heart has sprouted in

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her body, and the ointment of her love, which inspired

her feelings, is " Bahoristani State",

"Gulistondurmusen", "Konglum aro jondurmusen", –

extols:

The buds do not open and you are lonely.

Don't let the blood in my heart die until it's new...

The lyrical hero of the poetess likes the heart to a bud,

and with her emotional and impressive soul, she

wishes that the bud, which is full of gulshan, should

not open without a demand. If the bud is empty, then

the suffering of the lyrical hero means that his heart

is bleeding. This situation causes not only the bud, but

also the nightingale, which is striking the gulshan,

and the Afghan smokes and cries. The poetess, who

felt from her heart that making a lover's journey,

hijra's ado-yu-khazan, and the tulips will become a

stain, does not share this suffering with anyone. The

sufferings of my body and soul do not destroy the

heart of others, he prays to the Creator:

Don't let me cry like a nightingale,

May your heart not die like a nightingale.

Nadira was disappointed by Lola's spots.

No one, O Rab, should die as a prisoner of Hijran.

purifies the soul with the ashes of the fire of love,

i.e. with the agony of Hajr , turns it into a lover's

cradle, and thus elevates the lover to a great status:

My daughter's cypress tree has died, my heart is a

bud,

The chamans died, and my grief appeared.

Chu tarki jilva seven khisravi Khurshid Rukhsorim,

The rust of the mirror of the mind is always there.

The heavens, with mercy, suck my heart with soul,

soulless,

That my heart has come to you, it's a good thing.

It is clear from reading the verses of the poetess that

"Talent is such a gem that it is a gem in the bottom of

the sea, a gem in the shell, talent is such a beautiful

stream that in its every drop there is the power of

rivers, the depth of oceans, talent is such a flower that

in each of its unopened buds is the length of grasses

and has freshness. “From the sighs of the lyrical hero

even if the heart is hurt , the heart turns into grass like

a bud, the face of the beloved illuminates the world

like the moon, therefore, he asks the sky to have

mercy on him, pointing out that his soul is not a soul

without a soul, that love for a lover is a beacon of

hope for living, a bosom of life.

The evening fell to my heart like a bud.

Sahari was not very happy".

It turns out that the bud used in the lines burned

the dark night and evening so much that the morning

was not pleasant, the heart did not smile. Because “the

turning of fiery sufferings into ashes - the end of the

heart is the reason for the turning of the heart.”

The heart became blood, the secret of your mouth

was not clear at all,

Who will open this problem like a red flower bud?

Why don't you kiss my body without gratitude,

Kim ermish shehnai shavqing kungul property aro

khan.

The heart of the poet's lyrical hero was blood. In this

verse, the word “ozh” means "priest", "murshid" in

the mystical style . An unopened bud the phrase also

means "pir" . In the verse, the poet says: "I couldn't

learn from the pir", and in the next verse: "My body

and soul do not suffer from kissing the footprints of

the pir, because I have a table full of love in the palace

of my heart" . After all, as the poet wants to say:

The soul of the soul, the soul of the world,

I cheered you up, maybe you even came alive in

the night of sadness.

Bolubmen, Komila, ul sarvu gulrukhsordin ayru,

You're free to go for a walk in the garden of

Kungul Khandur.

A strong passion that gives a person only heart,

strength, inspiration and desire to live - if love gives

life, urges to live, the loneliness that gives such

inspiration, turning the dull heart into a "blood" night

in the heart of the lover, skillfully places it on the level

of the poet's lines . In this case, the dependence of the

mind on the soul, the soul on the mind, therefore, if

the soul ensures the life of a person, then the mind

determines the state of the soul is expressed in artistic

paints.

In the poet's pen, it can be observed that the heart

is full of excitement, love, sadness and grief. “Heart

is one of the main images of poetry. “Oriental poets

mainly relied on the mind when arguing about human

destiny, glorifying the highest feelings and virtues,

and discovering the secrets of love and infatuation.

“A beautiful, unique development of this situation

can also be seen in the work of Nadira:

The heart is tied to the chain

Wishes spread like a comb to a member of the

body...

My heart was filled with sadness,

Etomay Nadira ul la'li mayguni sugar house.

In these verses, the inner world, feelings, and

sufferings of the lyrical hero are described, and the

lover's heart is troubled by the combing of pleasant

passions. The lover, unable to reach his beloved,

expresses that his heart, which burns and bleeds with

love, is overwhelmed by the grief of hijran. “Whoever

understands his heart more clearly, his thoughts and

feelings will be more pure and higher.”

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“Artistic interpretation of the image of Christ in

Uzbek classical literature" named Usman Qabilov,

who conducted research on his candidate's thesis, in

his analysis of Alisher Navoi's ghazal: "The words

pouring out from Yor's lips are so heart-felt, heart-

warming, that there is no such soulfulness even in the

breath of Christ. In Bayt, the art of talmeh was used

for quality, and Tajohulu created the art of orifona. As

a result, the artistic elements in the poem ensured the

perfection of the idea,” he said. In the following

ghazal, we can see that Nadira also followed a unique

path in illuminating the image of Christ:

Don't worry, go for a walk, one day you will be there

in Christ.

Hajru heals the pain of separation with Vasli...

An aphid-free bird is an abomination of honor.

Every night with a hundred nashot, the sheep will do

the air.

Oh, the Messiah, with the grace of his lips,

One eye and one face satisfy the needs of the heart.

In this ghazal, the poet creatively uses the art of

appeal, talmeh, tashbeh and exaggeration. These

artistic arts were able to ensure the perfection of the

ghazal. In our classical poetry, the image of Jesus also

comes with the quality of Christ, pointing to the

image of the soul-giving beloved, enriching the world

of literary and aesthetic feelings. By appealing to her

heart, the poet tells her lyrical hero not to be sad, and

to receive the cure for the pain of separation from

Christ. It seems that there is no benefit from an

unfaithful friend confessing that he is like a bird

without nectar, he says that the people can be

resurrected by the grace of Christ. The fact that Christ

can lift the spirits of a hundred people with just one

look and satisfy their needs is significant as it

comforts the aching heart of the lyrical hero. For

example:

I saw Yor zulfu, my heart died,

Who cares about the wild people who have never

seen a rabbit.

O mahi jafa bunyod, all the language is badad,

I apologize to you, Afghans...

When pain and sorrow come, my heart is full of

possessions,

The guests came to John's harem.

The poet says that the pain of love is the most

pleasant of all pains in the world, and there is no pain

more pleasant than the pain of a friend. The lyrical

hero praises the fact that he fell in love at the sight of

the river zulfi, lost his consciousness, wandered in the

wild desert, the beauty of the moon made him fall in

love with all his words, and he sings about the

experiences in his heart with a hundred joys. The

main character of the ghazal is a lover who sees the

meaning of life in love and loyalty. He is alive with

pain. It is his heart's desire to praise the beauty of his

beloved. He takes comfort in this way, he feels

relieved from the pain of his heart.

Not a single soul remained without a stain,

There were no tears left in Toma's eyes...

Nadira, the memory made my mind clear,

Kim man andishai khurshid could not stand.

The poetess sings about the heart of the lyrical hero,

and sings about the troubles that come to a person's

head due to tender heart desires and love transactions.

A drunkard in love exaggerates the sufferings of a

lover to such an extent that the lover is not only

overwhelmed by the pain of his beloved, but also

regrets that there are no tears left in his eyes . The poet

says that the comfort and consolation is the peace of

the lonely shore.

In Eastern poetry, it is a traditional phenomenon

that the creator addresses himself and others through

the heart. The heart is equal to the "I" of the poetess,

and can come as a lover, scholar, or friend . We will

study the mood in Nadira's ghazals below by dividing

the poet's "I" , lover, scholar, and friend symbols.

Byte:

O heart, for the sake of the world,

Havasi Garden is free and late.

In this stanza, we can see that the mind comes in the

form of the poet's "I". Turning to her heart, the poet

puts forward the idea that it is possible to give up all

passions for the sake of a beloved, affectionate, close

supporter. "All feelings, emotions and experiences

characteristic of human life are born in the heart and

live in the heart. The purer and purer these feelings

are, the brighter the heart will be, and the person will

rise to spiritual and spiritual heights. " Therefore, it is

necessary to take care of the heart , to be careful,

otherwise it can be "thin as a flower" . Byte:

My heart was broken, Komila, my dear.

The flower of Tamoshoi did not bloom like a rose,

my king.

In this stanza, the heart of the poetess comes in the

form of "I" and says that the poetess has torn her

heart, as a result of which her cheeks, which should

have been red, have turned yellow, and her body is

sweetly lunged from the ruler. In the poetess's poetry,

there are many burning verses that show such a fiery

"I". Another such ghazal:

My eyes are on you, my cypress flower, come,

I can't wait to be patient, my friend, come...

The sword of your brow and the sword of the

sword are united,

Conquer the land of the heart, my prince, come.

At the same time, you can also find places where

the symbol of a lover is expressed in the "heart":

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883

O heart, the castle of the sky is spinning in your

heart,

Destroy this building, improve the house of love...

When the king of the world comes, O heart, go.

Hold on to the Shah’s faith and go on pilgrimage.

It is through the “heart” that the poet refers to the

symbol of a lover is represented. A lover's love, the

fact that even the castle of the heavens shakes from

his fist, that no castle gives pleasure like a taffeta,

therefore, it calls the lover to give up all of them, only

to make the bed of love rise to him. When the king of

his heart comes to a lover, he tells him that he should

believe in him, get rid of the pain of migration, and

go to the one he leans on. It is difficult to find

sympathy and balm for the soul, if such a person is

found, one should get rid of the lusts of this world and

hold on to the skirt, - he says. In the poetry of the poet,

you can find many ghazals in which the heart is used

as a symbol of a lover. In particular:

O heart, you hid your love in wonder,

It's a good thing you didn't make a fool of

yourself.

You didn't lose your hope, cheer up,

You did not wish for your life,

- in her ghazal, the poetess addresses her lover and

assures him that he is doing the right thing, not

deviating from the path of love, and that the secrets of

the heart should be hidden. He applauds the fact that

he did not give up on his lover, knew him like a life

bond, did not back down from his goal, and

determined his intention.

I visited the Ka'ba of souls one by one.

It is impossible for Solomon to circumambulate

the throne of Makkah.

Stay away from malice, O Hilal Abru,

I cannot sacrifice my life for your face.

The heart used in this ghazal of the poetess is

expressed in the symbol of "arif". The lyric of the

poetess is distinguished by its artistic sophistication

and richness of poetic discoveries, enlightenment. His

special attention is not limited to describing the

beauty of the river in his ghazals. In the ghazal, the

poetess tries to show the inner essence of her

experiences and heartaches. Love is not only the love

of man for man, but also the deep reverence of the

heart for the sacred things. The Ka'ba is a high place

of pilgrimage to which scholars aim to go and purify

themselves from sins. The lyrical hero of the poet

emphasizes that he has visited the Kaaba, and

sincerely wishes to circumambulate the throne of

Mecca. In the course of the poem, he talks about his

intention, that he is a native of Yor, and that he will

sacrifice his life to the face of the moon. With this,

the lyrical hero informs that the essence of his life is

filled with high dreams:

My eyes are full of wonder, my king,

Let the king turn around for a moment in the field

of mind.

Samandi noz stretches the field between the

fences everywhere,

May the target of the hearts be a bright mijgon,

my king...

I made avenues in the garden of my heart,

At this time, let the Gulgashti avenue be my

king...

Come, O Komila, you are looking for interest in

my hut.

May the throne of Suleiman be destroyed.

The poet's respect for the people of knowledge and

virtues was extremely high. He valued them and

invited others to do the same, especially his husband

Amir Umar Khan. The poet’s lyrical hero is dumb

before the creations of scholars and obedience. That’s

why he encourages the scholars to visit and see the

works that have increased the admiration of the ruler

of the country, to appreciate them and to raise the

spirits of scholars. Since the poetess was in the garden

of scholars, she saw the Gulgashti Avenue, and the

king also enjoyed it, and he wanted to remove the ruin

of scholars even higher than Solomon’s throne. For

example:

The heart is full of love,

Peace be upon you forever.

The world's cunning hall is unfaithful,

Loyalty did not make the heart happy.

According to the poet's point of view, the palace of

the heart was built with love, and its stain is eternally

prosperous and bright. As the artist is oppressed by

the insidious and cruel infidelity of the world, he feels

the burden of the heart, the fact that it is not treated

with loyalty. Byte:

My heart repeats the martyrdom in front of my

eyes,

It is difficult for a Muslim to die in the first infidel.

Heart Although he gives testimony in front of

everyone and lives on fire , he figuratively describes

the fact that he does not see honor in the verses “It’s

hard to die in the first place of an infidel”. This verse

deserves to be evaluated as a unique find of Nadira.

In addition to the external meaning of the verse, it also

refers to the use of the term camphor in classical

literature to refer to the eye.

Work of the poet, you can see the places where the

poetic image of the heart is expressed in the image of

a friend:

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O heart, if you have a good goal,

Let’s make the world come alive...

I remember that this kind of person is a guest in

my heart,

O my eyes, shed tears and shine.

It can be seen from the text of the ghazal that the poet

addressed the lover - friend, O heart, if your goal is to

reach your friend, let the thought of your love be

above everything, dear. “Even leave the world and go

to life,” he compliments. As the memory of the land

is a guest in my heart, tears fall and illuminate its path

with its clarity and light, he addresses. “These young

people will illuminate not only your neighbor, but

also your life path,” he exclaims.

My eyes always cry in his hijran,

But my heart is surprised to remember.

There is no one in Gulistan, he is a beautiful

jilvagar,

Wherever I plant a bud, my heart bleeds.

The heroine of the poet's lyric is surprised that her

lover’s beauty is burning like fire in hijran due to the

love in his heart, while his friend is suffering from the

burning love affair. And then he admits that he is not

the only one, Yor is drunk in love and burns like fire.

There is someone who has not visited the heart of

Mahbuba, who skillfully puts the heart of her flower

in the layers of burning verses. Byte:

O heart, rest and do not complain.

Bardur omi is the gift of fasting to the servants of

God.

It is clear from the content of the verse that the poet

should turn to a friend and complain about the pain of

your love. In the religion of Islam, it is obligatory to

fast for the sake of the Creator, and as a reward is

promised by the Almighty God for the servants who

fast, it indicates that there is a great reward from God

for His servants after this pain. Giving love to the

human heart is a great blessing. The poet correctly

understood that it is a great happiness to feel his

touch, to live with his memory.

As we observe the poetess's burning poetry, we

see that in her work only one heart means tender

feelings. Above, in the poem of the poetess, the image

of the heart is the lyrical hero “I” . we have seen that

it is reflected in the image of the symbols of a lover,

a scholar, and a friend . In one ghazal of the poetess,

it is possible to observe the occurrence of the image

of the heart in several meanings when expressing

feelings, experiences and situations:

My eyes are full of wonder, my king,

Let the king turn around for a moment in the field

of mind.

Samandi noz stretches the field between the

fences everywhere,

May the target of the hearts be a bright mijgon,

my king...

I made avenues in the garden of my heart,

At this time, let the Gulgashti avenue be my

king...

Come, O Komila, you are looking for interest in

my hut.

May the throne of Suleiman be destroyed..

In this ghazal, the poet used the art of repetition and

used the word heart in four places. The lyrical hero of

the poet turns to the ruler of his heart. He dreams that

his eyes are amazed by the pleasure of love, even if

he is in the field of true lovers for a moment, he visits

and pleases the eyes of love, and dreams that his

lover's determination will become a pillar in the field.

In the next stanza, the poet again uses the art of

repetition and appeal to say that the heart, that is, the

target of true lovers, turns into a mijgon. The poet

used the next mood , that is, lovers He begs his ruler

to turn the avenues made of palm trees in his garden

into flower beds. In the eulogy, the poetess begs for

her heartbreak, that is, the lyrical hero, to make her

heart's net, which represents me, be respected like

Solomon's throne.

Oh heart, don't be careless in love, it will go away

before you,

Without a job, ayshu's food will go before the

livelihood.

Peace of mind is good if the soul dies.

Don't choose, love goes before you choose...

Abandon the love of the unfaithful, O devilish

heart,

Otherwise, on this road, you will have to leave

before you.

It is clear from the text of this ghazal that the poetess

uses the art of compliments, addressing the heart, that

is, the lover, telling her not to be careless in love, and

if she is not careful, she will lose her. It is

heartwarming to express that there is no soul to a

helpless lover. If he does not desire true love from his

heart, joy will leave him. That's why he says to hold

fast to love and to leave the love of unfaithful people,

O devil, listen to your heart.

Sh oira, the situations, moods and experiences that

touch the heart of the lyrical hero are given. It can be

seen from them that the soul of the lyrical hero is

depicted with beautiful artistry. This is a proof that

the creator knows the human psyche well, describes

human experiences with his own skill and is a great

master of words. The symbol of the heart , which is

widely used in the poetry of the poet , has risen to the

level of an ideological artistic poetic image.

The poetess described the pain caused to the lover

in colorful tones and paints. This is a proof that the

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885

artist knows the human psyche well, describes human

experiences with his own skill and is a great master

of words.

So, in the ghazals of the poem, the interpretation of

mystical ideas is carried out by means of the image of

the soul. The heart is subtly understood by the poetess

as the love of the lyrical hero. On the basis of inner-

external images of the psyche of the lyrical hero, the

secrets of the heart and related experiences are

revealed in touching verses. In the creations of the

poetess, the creative heart found its artistic expression

in the form of a lyrical hero.

Heart has risen to the level of the main image,

which provides the leading content direction of the

poet's ghazals. She shared the symbols of the poet "I",

lover, scholar, and friend . This combination ensured

the highness of the idea, the depth of pain, the

uniqueness of the form, and the beauty of the artistic

work in Nadira's lyrics.

2 CONCLUSIONS

So, in the ghazals of the poem, the interpretation of

mystical ideas is carried out by means of the image of

the soul. The heart is subtly understood by the poetess

as the love of the lyrical hero. On the basis of inner-

external images of the psyche of the lyrical hero, the

secrets of the heart and related experiences are

revealed in touching verses. In the creations of the

poetess, the creative heart found its artistic expression

in the form of a lyrical hero.

Heart has risen to the level of the main image, which

provides the leading content direction of the poet's

ghazals. She shared the symbols of the poet "I", lover,

scholar, and friend. This combination ensured the

highness of the idea, the depth of pain, the uniqueness

of the form, and the beauty of the artistic work in

Nadira's lyrics.

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2003. - B. 29.

Rustamov A. Navoi's artistic skill- T: Literature and art,

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Gafurov I. The heart of the lyric. -T.: Literature and Art,

1982. -B.124.

Komilov N. Sufism. First book _ -T: Writer, 1996. - B. 49.

Eshankulov H. Alisher Navoi in his poetry love of poetics

comparative-typological analysis (" Khazayin ul-maani

" example). Philol. science. dr. (DSc) ... diss. –

Bukhara: 2020. –B.60.

Sheikh Najmuddin Kubro. Mystical life. - T.:

Movarounnahr, 2004. - B. 41.

Abu Abdullah Muhammad ibn Ismail al-Bukhari. Al-Jame'

as-Sahih. The Golden Chain: Vol.1. - T.: General

editorial office of Komuslar, 1997. - B. 159.

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