Our hero Arkadag’s work “Älem içre at gezer” is a multi-faceted historical novel. The historical nature of the novel attracts the reader’s attention as most of the characters lived in a certain historical period in it and left an indelible mark on it. Its relevance to the work of art can be explained by the creation of artistic characters of historical characters who act in the course of events.

The novel is a positive attempt to reveal the lifestyle of the people experiencing the national renaissance at the end of the nineteenth century, the development of national pedagogy and consciousness.

After the epigraphs of the novel, the twenty-word summary that precedes the first chapter ” Ozal akan ýerden akarmyş aryk” tells the reader the depth of the author’s philosophy, what he pursues, and the direction of the main events: “The day has come. Its bright light, combined with the high flame of the fire in the sacred hearth, gave the universe an unquenchable light. It is truly a symbol. ” [1, p. 8].

In the example above, there are concepts that have become objects of philosophy, such as sun, fire, and eternity. Here, the sun is a symbol of life, eternity, fire is a symbol of purity, and truth is considered as the ever-searching category of philosophy. Together they rise to the living field of life that flows like water. It’s about eternity, eternal concepts. Then the author revolves around the personality of Magtymguly Pyragy, a great personality who tried to immortalize his life, humanist poet, philosopher, his immortalized spiritual legacy, that is, eternal themes of philosophy. This is not a reasonable approach, because the Great Poet is a philosopher. He has his own spiritual world, religious and secular philosophy.

Magtymguly Pyragy is the spiritual pillar of Turkmen. This pillar is an integral part of the spiritual structure of the nation. In that building, the people’s nationality, national heritage, literature, pedagogy and psychology, and the national philosophy formed on the basis of them, remained as a concept that lives forever in the people’s memory. The author of the novel, in turn, attaches all concepts of “eternity” to that spiritual pillar. That column originates from the immortal creation, which is the treasure of the great poet, and acts as a detail that makes up the wealth of poetry.

People are a great power, an unbreakable pillar, an eternal spiritual building. “Why are we so quick to use the term ‘spiritual building’ in this context?” the question arises. He also has his own reasons and clear answers. Because material, like a material-based building structure, can collapse and turn into ruin when the time comes. In the words of the great poet:

Belent daglar, belentligňe buýsanma,

Güdazda suw bolan zar dek bolar sen!

Tereň derýa, haýbatyňa guwanma,

Wagty ýetse, guryp, ýer dek bolar sen! [6, p. 437].

But the national spiritual building, which embodies the consciousness of the people, is never broken, there is no power that can break it. It is eternal and forever. Magtymguly Pyragy’s poetry shines as a spiritual building in the minds of our honourable Arkadag and his people. Our esteemed Arkadag dives in the arms of the giant building, gets inspiration, writes wonderful works, and promotes the national philosophy. An example of this is dozens of books, such as “The Unquenchable Light of the Human Soul”, “The Music of Peace, Friendship, Brotherhood”, and “The Principle of Turkmen Statehood” written by the author with great appreciation for the life of Magtymguly Pyragy. These and other books of the author clearly show the Turkmen nationality, indifference, friendship, rich spiritual world, patriotism, people who create, protect and provide peace. Let’s get this proud lyric out of the way and get back to the point.

The author begins the famous novel “Älem içre at gezer” with epigraphs consisting of lines taken from the poet’s poems. For example:

Älem içre adam galmaz, at gezer,

Bu syrlardan jahan halky ýat gezer,

Jany jennet içre, gökde şat gezer,

Ýerde hoşwagt ýatar pusty atamyň [6, p. 376].

Bu bendiň birinji setirine seredilip geçilende hem ýazyjynyň poeziýasynyň, onuň hususy garaýyşlarynyň, filosofiýasynyň birligi, bitewiligi göze ilýär.

There is also a great meaning in the fact that the great poet looks at the human body and soul separately. Because a person is born as an individual, takes birth, lives, creates and renews his world. The vast majority of people agree with this structure. But among them there are individuals who live, create and leave a mark for humanity. First of all, the great poet Magtymguly Pyragy is the leader of them.

By saying “Ýagşy iş et, senden ýagşy at galar” [1, p. 8], the poet expresses that his name will not only be known to the people of his time, but will remain a model life to be remembered even after his death. These lines remain relevant not only to him, but also to all people who have completed humanitarian work for humanity and live forever in their minds.

In the last stanza of the great poet “Zor bolar”:

Magtymguly, sözle her ne bileniň,

Özüňe kemlik bil aýtman öleniň,

Taraşlap şaglatgyl köňle geleniň,

Senden soňkulara ýadygär galar [6, p. 194-196] –

– thus, he firmly believes that his spiritual legacy will remain a guide for future generations.

The great poet is a classic representative of the philosophical concept of “life after death”. He reminds that every person born should have a goal and a mission. And it is reflected in issues related to a person’s level of humanity, status, dignity, and conscience. The great poet mentions the names of several such people in the poem “San bolsam”:

Abu Sagyt, Omar Haýýam, Hemedany,

Firdöwsi, Nyzamy, Hafyz perwany,

Jelaleddin Rumy, Jamy elnamy

Alarnyň ýanynda men hem san bolsam [6, p. 827].

Named individuals are remembered as greats who “live on after death”, and their creative legacies are continuously studied by generations. All of these individuals whose names have gone down in history are representatives of humanity, but they are humane individuals raised to the level of a PERSON. Each one of them is a PEOPLE who build their spiritual towers with words. That’s why the great poet remembers them and reminds us. He invites all to align themselves with the spiritual religion of that PERSON.

Indeed, the immortal creation of the great poet is a clear example of this. From these moments, it becomes more clear to the reader that the lines taken as epigraphs in the novel ” Älem içre at gezer” by our Hero Arkadag.

In the novel, the writer goes deeply into folk pedagogy, psychology, and philosophy. He approaches them indirectly rather than directly. Communication takes place through the spiritual world of Magtymguly Pyragy. The lines epigraphed to the novel, ” Tälim beren ussadyňdan aýrylma” are taken from the his poem ” Aýrylma”:

Gedalaryň köňli şalykny istär,

Nadan köňli ýalgan sözi rast diýir,

Bigadyrlar duşmanyňa dost diýir,

Tälim beren ustadyňdan aýrylma [6, p. 91].

In the last line of the last stanza of this poem, the poet addresses himself:

Magtymguly, halk ýadyndan aýrylma [6, p. 91]

Finally, Magtymguly is an equation of “life after death” in the “language” of mathematicians.

The poet lived and created. The people were absorbed in his creative world, inspired by it and spiritually “full”. Spiritual food travels in the blood (gene codes) of the people, travels in the soul (spiritual world), enlivens it.

1. Gurbanguly Berdimuhamedow. Älem içre at gezer. Roman. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2011.
2. Gurbanguly Berdimuhamedow. Döwlet guşy. Roman. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2014.
3. Gurbanguly Berdimuhamedow. Ynsan kalbynyň öçmejek nury. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2014.
4. Gurbanguly Berdimuhamedow. Parahatçylyk sazy, dostluk, doganlyk sazy. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2016.
5. Gurbanguly Berdimuhamedow. Türkmeniň döwletlilik ýörelgesi. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2020.
6. Magtymgulynyň kämil diwany. Eýran Yslam respublikasynyň Türkmenistandaky ilçihanasynyň Medeniýet merkezi. – Aşgabat, 2008.
7. Magtymguly Pyragynyň şahyrana dünýäsi we dünýä dilleri. – Aşgabat: Türkmen döwlet neşirýat gullugy, 2014.

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