In the poetry of our wise man, discipline is important and instructive. In his poems “Il ýagşy”, “Baş üstüne”, “Bolar sen”, “Zor bolar”, “Iliňni”, “Başy gerekdir”, he is encouraged to be courageous, honest, and moral. Taking the basis of the poet’s poetry from the works of folk art makes their impact even stronger. His lines such as: “Eşiden deň bolmaz, gören göz bile”, ” Agzalalyk agyr ile ýaraşmaz “, ” Her ýaman söz-ýürek bular”, ” Gawunyň gowusyn şagal iýr diýrler” have become proverbs and sayings among the people.

In the poet’s work, there is also a lot of mention of unity and hospitality, which are the principles of Turkmen statehood. His advice and ideas about the principles of statehood are very relevant for our time. In his book ” Türkmeniň döwletlilik ýörelgesi”, the chapters “Myhmansöýerlik” and “Agzybirlik” provide valuable information about our national principles. When our Hero Arkadag talks about nationalism, hospitality, and unity in the book, he refers to the example of the lines of poems of the master poet Magtymguly Pyragy. Because, like Turkmen tales, Magtymguly Pyragy’s poems also consist of valuable sentences. Magtymguly Pyragy:

It gözlemez, pişik bakmaz,

Supra ýazylmaýn ýerde. [2, 153]

 - these thoughts are the national doctrine of the Turkmen people’s attitude towards the guest.

In Magtymguly’s poems, the theme of uniting the Turkmen people, building an independent state, and unity is “Türkmen binasy”, “Türkmeniň”, “Döker bolduk ýaşymyz”, “Gidiji bolma”, “Il ýagşy”, “Gözlär men”, “Mert bolmaz”, “Başy gerekdir”.  found a more vivid expression in his poems. In the poet’s poem “Döker bolduk ýaşymyz”, he wrote about it:

Türkmenler baglasa bir ýeri bili,

Gurudar Gulzumy, derýaýy Nili…  [2, 134]

He said that there is no force that can stand in front of the united people. In such poems, the poet called the Turkmens to unity through artistic words. He artistically elaborates the sayings of our ancestors: “Müsürde şa bolandan, Kenganda geda bol!”, “Ilim-günüm bolmasa, Aýym-Günüm dogmasyn” in his poems. In the works of Magtymguly, hospitality is often mentioned, which is considered the essence of Turkmen life and is one of the national qualities. Magtymguly in his poem “Meýdan ýoluksa”:

Mert çykar myhmana güler ýüz bile,

 Namart özün gizlär myhman ýoluksa. [2, 129]

- it is said that hospitality is a quality that decorates a person. In the poet’s poem “Söwüş bile”, when a guest arrives from far away, it is known that it has become a tradition to welcome him with a war. In general, the poet’s works, combined with his exhortations about the unity and hospitality of the people with the principles of statehood, have a deep meaning today and serve as a model school for educating young people.

The guest house is discussed in a separate chapter in the book “Türkmeniň döwletlilik ýörelgesi” by our Hero Arkadag. In the book: “Hospitality traditions are one of the characteristics of our people. Because these traditions are the surest means of bringing people together” [2, 152]. This is the continuation of Magtymguly’s wisdom in our days.

It should be noted that today the principles of our nation’s statehood are reflected in the domestic and foreign policy of the country, and they are being successfully implemented. The country’s unity, integrity, hard work, and esteem for friendship and brotherhood ensure peace, prosperity, and happy life in the country, great results of development are achieved, and the international reputation of the country is maintained. Having successfully implemented the foreign policy of our independent and eternally neutral state of Turkmenistan, friendly and mutually beneficial cooperation relations are being conducted with many countries of the world, including neighboring countries. The actions of our Hero Arkadag and Honourable President in this regard are highly appreciated in the countries of the world. This can be seen in the example of friendly countries being awarded with high state awards. Today’s activities in international relations show that the policy of maintaining friendly relations with neighboring countries in an independent country has its origins in our ancestral principles. When looking at Magtymguly’s poems, it can be seen that the concept of friendship, which is important to all mankind, is the main part of the poet’s poetry. Such characteristics as loyalty to a friend, unity, unanimity, and commitment, characteristic of the Turkmen character, form the core of the poet’s admonishing poems. They express the best aspects of human qualities through friendship. Perhaps, the poet’s words: ” Dost işiňe hoşwagt” originate from them.

Başdan gerek ýar ýigide,

Dost tapylmaz dar ýigide —

Iki dostuň arasynda,

Ýaman-ýowuz iş olmasyn.

or:

Aklyň bolsa, ýagşylarga hemdem bol,

Akmak özün nadan bile ýar eýlär —

- the poet advises how to make a friend in life, and who to be friends with, through artistic words. Magtymguly Pyragy describes friendship through various tales and legends.

The poems of the wise poet were translated into world languages and made available to a wide readership, and 2024 was declared “The Year of the Great Poet of the Turkic world and Thinker Magtymguly Pyragy” by TURKSOY on the occasion of the 300th anniversary of Magtymguly Pyragy’s birth. This shows that the poet’s literary heritage and wisdom have a special place in world literature.

Means that have experienced certain grammatical events in the Turkmen language, have lost their lexical function, and serve only to express grammatical meaning, i.e., auxiliaries that have experienced the phenomenon of grammaticalization are also used as a means of expression in poems.

In the poems of Magtymguly Pyragy, many types of auxiliaries are used to express different kinds of meaning relationships. Words that occur in poems are derived from words that appear in the subject, possessive, accusative, and exclamatory clauses. Accordingly, the words used in the poems can be divided into several groups according to the word endings.

a)    Some conjunctions that come with the words in the nominative case come in the service of the word ending and denote the means by which the action takes place:  

Doga bilen är dörär,

Ýagmyr bilen ýer gögär,

Är oldur – alkyş alar,

Ýerlerge baran gerek. [4,156]

Baş bile barsam aňa, handan olursa güzeri,

Tutsam ol ýerde watan, ol ýer ki onuň ýoludyr. [6,17]

Diýerdi ýar: Men aşygym öz elim-le katl edem,

Ondan owwal gam meni gaýmal edip almalydyr. [6,17]

Näge hyýal etsem, ele getirdim,

Kaýda baksam, oňa nazar ýetirdim,

Bu hal ile men parahat ýatyrdym,

Ýüzüme tüýküip: “Tur, gul!!” diýdiler. [6,17]

b)    It means matching the word ending with the words in nominative case:  

Sapar edip barsaň Nuha mülküne,

Köňül isläni dek ýaýlaňlar bilen,

Seýran etsek gunçasyna, gülüne,

Bakjasynda bilbil oýnahlary [4,135]

Ýamany goý, ýagşylyga göz ildir,

Kelhemeç hem: «Öz oglanym gözel diýr».

Gargyş gurduň zürýadyny azaldyr,

Goýun kimin çar tarapa il bolgul. [6,377]

Magtymguly, hyýal düşüp özüme,

Köp tomaşa gelip, geçer gözüme,

Eşidenler, aýp etmesin sözüme,

Iller kimin sözüm uz hem bolmasa. [6,347]

c) The words in nominative case, meaning the concept of purpose, result, cause:

Bilbil aýdar: köşküm bar,

Bahar gözleşigim bar,

Gülzar üçin yşkym bar

Bagy-bostan içinde  [4,139]

Guş-gumursy idäp dagdan geçdiler,

Balyklar ýol diýip suwun içdiler,

Gelin-gyzlar gyrmyz donlar biçdiler,

Kamysdan lybaslar hem don, Çowdur han. [6, 29]

d) Possessive adjectives indicate the place where the action occurs:  

Gaýry-le bezm eýleýip, eýlese hoş köňlüni ýar,

Mejlis içre ýat edip diý: «Ol garyp gaýgylydyr». [6,17]

e) In the words of objective case, refers to the concept of space, direction, and spatial awareness:

Kürresi elinden gitse eşegiň,

Telmirip tört ýana gözlär uşagyn,

Akmaýa aldyrsa elden köşegin,

Bagryn bozup, bozlamaýan bolarmy? [4,195]

f) The speaker comes up with the words in dative case and expresses the meaning of time:  

Ýaşlygyň gadryn bilgil,

Tä ulaşmazdan burun  [6,538]

 f ) come up with the words in dative case and make a comparison:   

Magtymguly, akyl-huşuň,

Akdy gözden ganly ýaşyň,

Ellä ýetdi gamly başyň,

Mundan gaýry perýat bolmaz. [6,311]

As it can be seen from the examples, in poems, auxiliary words served as a unique means of maintaining the syntactic relationship between words, giving different types of grammatical meaning, and expressing life events, as well as concepts. Among them, if you look at the comments from the other helper service, you can see that the linker is more active with the latter service. In the poems, the word has undergone certain phonetic changes, and even its shortened forms such as le and le are found. By means of these auxiliaries used with phonetic options, the meanings of familiarity, commonality, and unity are expressed. This situation can be explained by external linguistic conditions – the main idea-content of the poet’s great poems, as well as internal language conditions – the more active of certain means compared to others. In the language of the poems, we can also see the active use of verbs such as who, who.

Thus, Magtymguly Pyragy’s ideas about unity, free speech, and statehood expressed in his poems by using the rich resources of our mother tongue, on the one hand, reveal the depth and value of the spiritual world of our nation, on the other hand, the richness of the lexical composition of our mother tongue. It is the perception of the perfection of the grammatical structure that clarifies the views.

Our poet who yearned for independence, Dowletmammed Azadi, is one of the great figures who paved the way for establishing an independent Turkmen state. Dowletmammed Azadi wrote his works, especially “Wagzy-Azat,” to illuminate Magtymguly’s path.

This book, consisting of four chapters, essentially explains the principles of the foundational laws of the Turkmen state. In complex times, the great son and scholar of our people, Magtymguly Pyragy, emerges. He reflects on his father’s scientific principles, understanding the material and spiritual condition of his people, and writes his poetry not merely as emotional expressions but as guiding beacons of a correct path.

The value of our national poet’s works lies in the foundation they provide for constructing a poetic base rooted in science and knowledge. Regardless of where Magtymguly’s influence spreads, it first touches the walls of science. He refers to examples to express the lively and diverse aspects of the world through the language of poetry. This indicates that he initially understood the lack of inherent value of science in this beautiful world.

When studying Magtymguly Pyragy’s creativity based on scientific assumptions, it can be said that each line of his poetry contains the fundamental basis of science. The essence of human soul is truly the meaning of life. The entire universe has been created in various ways to please it. Magtymguly emphasizes that although the power of science may not fully solve the secrets of the universe, it must still be in pursuit of science.

Despite the emotional and artistic uniqueness of his poetry, it is clear that the scientific foundation is firmly established in his works. Every poem you read presents a “strong column of science.” This proves that the poet’s scientific perspective is a more powerful and substantive ocean than mere poetry.

In Magtymguly’s work, the spiritual essence of the people is present. This poetry derives its source from the people’s spirit. When a source draws from the spirit of the people, it possesses the ability to purify, feel clarity, and bridge the past and future. This spirit elevates the poetry to a grand and magical phenomenon. From a scientific and historical perspective, this truth is uniquely represented in the poet’s works.

He connects humanity with nature, creation with the creator, from both a Sufi and scientific perspective, as well as in terms of poetic connections. He repeatedly proves in his famous poems that spring months signify a new creation and renewal. The main solutions to this connection are primarily related to the Nowruz holiday. The poet pays great attention to this celebration. He demonstrates that during this festival, the rejuvenation of souls, the harmony of surroundings, and the continuity of music and unity are perceptible. The poetry gives a new breath, much like flowers flowing in the palm of your hand:

“When Nowruz comes, it will bring colour to the world…”

From a philosophical viewpoint, Magtymguly’s poems are filled with warmth, love, and passion in all existential, living, and initiating matters. Therefore, the healthy diction and unique spiritual state in his poems embody a force that brings you closer to his creativity. This, of course, proves that there is no detachment from scientific philosophical assumptions. Magtymguly’s poetry provides an opportunity to overcome certain stages to perceive the world. Science and poetry complement each other like a continuous pathway.

Magtymguly is the spiritual bridge of the nation. When one thinks of “Turkmen,” Magtymguly comes to mind, and when one thinks of “Magtymguly,” Turkmen is recognized. The connection between these two roots represents the basis of the nation’s scientific and poetic language levels. Such questions reshape your perception of Magtymguly in your soul. It opens a new way to re-read his poetry, bringing new feelings each time his poems are read.

The influence of Magtymguly’s language on the Turkmen language has been evident in our national linguistic and literary studies for many years. The uniqueness of Magtymguly Pyragy’s linguistic characteristics recalls the profound meanings of that language. This is a matter of pride for us.

Understanding the boundlessness of the power granted to those who bear the destiny of the nation and country, it is no coincidence that a great personality like Pyragy yearned for the independence of his people during his time. The poet’s heart embodies the spirit of the people, the living language, the literature of the people, and scientifically, his creativity encapsulates it all. This shows the boundlessness of the great poet’s love for his people. The emergence of the Turkmen language, and later the poet’s language joining the harmony of sound, is a profound philosophical truth.

Not only do the worlds revolve, but waters, rivers, stones, stars, and celestial bodies all move and do not remain stationary; they revolve. Each of these entities is a unique, mysterious statement that needs to be studied separately. In Magtymguly’s world, as every thing has a secret, so do the thoughts behind his verses. These thoughts are filled with questions about the secrets of the universe. The poet searches for himself. Despite being able to speak of eighteen thousand worlds, he hesitates to reveal his own story and show the realities within himself. Magtymguly seeks the secrets of the four elements of the universe. Indeed, humanity maintains its status with the beauty of its language and the level of its culture. This is also a characteristic in Magtymguly’s poetry.

Magtymguly Pyragy, the great son of the Turkmen people, is a personality who has contributed to the inclusion of Turkmen culture and literature among the developed nations of the world through his poetry.

Magtymguly is not only a figure to be studied in terms of literature but also scientifically. His creativity contains numerous new discoveries in science and spiritual realms. His creativity is not to be studied in just one or two centuries! Therefore, it is imperative to study it with scholars of nations that honor his work, ensuring that his canonical portrayal in art remains a memorable figure in Turkmen and world literature for millennia.

-         On sekiz müň älem ählin bar eden Rebbim Jelil,

Dönderip dergähine hem zar eden Rebbim Jelil,

Gudratyndan Arş öýün dowwar eden Rebbim Jelil.

Haýbat ile farşny hemwar eden Rebbim Jelil!

Emr edip bir beýzeýi –enwar eden Rebbim Jelil!

Turkmen literature, including the literature of the broader Turkic-speaking peoples, is an inseparable part of this cultural heritage. The Turkmen people are one of the oldest branches of the Turkic and Turkic-speaking world, and it would not be an exaggeration to say that its roots are deeply entrenched. For this reason, the study of Turkmen literature and the works of its great and prominent representative, Magtymguly Pyragy, must primarily be conducted within the scope of Eastern literature.

Magtymguly Pyragy, whose poetry gained worldwide fame through its scientific foundation, has always been studied from both scientific and literary perspectives in our country. This is due to the people’s love for their spiritual heritage and the prominence of our scholarly poet on the global stage.

Under the guidance of our National Leader, Hero Arkadag, and the care of our esteemed President, a celebration dedicated to the scholarly poet Magtymguly Pyragy’s work has been organized in 2024. This event serves as a model of the respect shown to his works. The publication of his poems in numerous countries, the erection of statues in several places, and the translation of his poetry into various languages today signify the global acknowledgment of the scholarly poet’s poetry.

As the rightful owner of science-based poetry, Magtymguly Pyragy is undoubtedly a poet of all ages. His poems are filled with scientific inquiries. Studying his works from a scientific perspective allows us to uncover new meanings and content, provide evidence with scientific hypotheses, and explore the scientific theories alongside the treasures of Turkmen literature and language. We owe thanks to our National Leader, Hero Arkadag, and our esteemed President for creating such opportunities. May their efforts continue to prosper! The Turkmen people, who produced a great personality like Magtymguly Pyragy, today breathe the free air of independence. This is a source of pride for the Turkmen people who follow Magtymguly’s path!

In this work, I aim to confirm that the vocabulary of the Turkmen language was already well-developed in the 18th century by presenting verses related to stones in the works of our wise poet.

Göwher. This precious stone is considered the finest among gemstones, including clear white, yellowish, pink, and blue colors. Scientifically, it is a polished version of gowher. The droplet-shaped gemstone referred to as “göwher” appears in Magtymguly’s poems “Söhbet ýagşydyr” and “Ýaryň ýagşysyn”:

Hemra bolup oturmagyl pis bile,

Poha degseň, beýniň dolar ys bile,

Göwher daşyn ýüzük etseň mis bile,

Gymmaty egsilmez, hormat ýagşydyr.

Akyl keser, köňül galkar her bapda,

Dür-göwheri bent eýlediň mahtapda,

Bedewi-parsyda, tili-arapda,

Bagyş kyldyň bady-şütrüň ýagşysyn.

Here, it is worth mentioning that Magtymguly was not only proficient in word craftsmanship but also in the art of jewelry-making.

Zümerret. This beautiful, hard stone comes in bright green and light green colors. In ancient times, rings, earrings, and necklaces were decorated with zümerret. Magtymguly refers to this stone in the form of poetry in “Köňül hoşundadyr”:

Degresi zümerret başly,

Ner babatly, kyrk gardaşly,

Altyn tagtly, almaz täçli,

Döw begleri daşyndadyr.

Lagyl. This red, bright red, and reddish-brown stone is often set in various types of jewelry. Magtymguly clearly expresses the value of this stone in his poem “Ýaranlar”:

-Boýy teňňe, altyn kümüş – diýdiler,

Lagly-jöwahyrdan ança oýdular,

Hälem arzan diýip aýtdy ýaranlar.

Ýakut. This stone, with its dark blue, greenish, and orange colors, is known for its density. Jewelers set it in jewelry. It fits firmly and securely in ornaments. An example from the poem “Ýaşyl zümerret”:

Altynjy gat gögi söýlesem ýatdan,

Ady Defna, asly sary ýakutdan.

Hakyk. This stone, with yellowish-red, red, and reddish-brown hues, is embedded in jewelry. People believe the hakyk protects from evil eye and brings victory. From “Şal tapsa”:

Ötürler her ýerde sözüm takyga,

Garry arman eder ýigit çakyga,

Eşek monjugyna, berer hakyga,

Biçäre çopanlar ýakut-lagl tapsa.

Pöwrize. This stone, in shades of blue and green, enhances the beauty of jewelry like earrings, rings, and necklaces. Pöwrize is mainly produced in the western regions of our country. Among the people, it is also known as “mashryk stone.”

According to the story told by the seventh disciple of the great poet Magtymguly, the wise Gara işan Muhammed, this distinguished word master gifted an everlasting ring with a shining stone to his beloved. The ring made of this mashryk stone found in the museum of Magtymguly located in Gerkez village symbolizes the poet’s life, his legacy, and his descendants.

Zeberjet. This stone, in shades of bright green and golden-green, is used in various types of jewelry. Magtymguly describes the weight of this stone in his poems “Gerekdir” and “Byragyň”:

Dünýä diýip, ança jan köýüp hem bişer,

Ançalar ýaş döküp, ýüregi çişer,

Şalar haznasyna altyn-kümüş üýşer,

Gözel tagta lagl-zeberjet gerekdir.

Ýaşyl zeberjetdir iki gulagy,

Daň ýyldyzna meňzär gözi Byragyň.

Merjen. This stone comes in shades of reddish-brown, orange, and bright red, formed from the remains of living plants and animals at the bottom of the sea and rivers. Beautiful, shimmering gems are made from merjen. The poet illustrates this in the poem “Näme sen”:

Altynmy sen, kümüşmi sen, zermi sen,

Ýa aryşmy sen, ýa kursmi sen, ýermi sen,

Ýa ýakutmyň, ýa merjenmiň, dürmi sen,

Ýa çyragmyň, ýa röwşenmiň, näme sen?

M. Fasmer writes in “The Etymological Dictionary of the Russian Language” that the merjen is known internationally by the name “merwerit.” Magtymguly has used this word in several places in his works. An example from the poem “Meňzär hökümli”:

Täze helal gaşly, merwerit dişli,

Tawus guş zynatly, dawut duruşly…

Dür. This organic stone comes in shades of yellowish-white, bluish-white, yellow, gray, and light pink. There are varieties of dür taken from the seas and rivers, as well as those cultivated in laboratories. Dür is mainly used to make beads. It stands out for its delicate beauty when set in jewelry. Dür is the stone most frequently found in Magtymguly’s works. The poet describes the characteristics of this delicate stone in his poems “Güman görner” and “Nadan pelekden”:

Akyl olsaň iste bu ýolda bir pir,

Ryskyňa kepildir alla mühtebir,

Altyn, kümüş, ýakut ile lagly-dür,

Hakdan gaýry tamam zyýan görüner.

Akyl keser, köňül galkar her bapda,

Dür-göwheri bent eýlediň mahtapda.

Akyl kesmez, dür ýasalmaz ussatsyz.

Sadap. This natural stone, collected from the depths of the seas, comes in various shimmering colors. Jewelry set with sadap attracts attention with its pleasant beauty. From “Mal istär”:

Uzyn boýly, galam gaşly,

Müşki-anbar ýufar saçly

Şeker zyban, sadap dişli,

Goşa nar, inçe bil istär.

The great wise, master poet, and skilled jeweler Magtymguly’s works, with their references to jewelry stones, provide a foundation to confirm that even in the poet’s time, there was a particular focus on jewelry-making and related vocabulary. Jewelry-making is one of the oldest crafts. Jewelers adorned women’s jewelry, decorated horses, and crafted items like knives, swords, and belts for men with great skill. Decorative jewelry was mainly made from silver and gold, with stones such as hakyk, jade, lazurite, pöwrize, onyx, and various minerals used, and later colorful glass began to be incorporated. The surfaces of women’s jewelry were adorned with geometric patterns and designs related to celestial bodies, plants, and animals, as well as various motifs.