The poet Magtymguly has done invaluable work in the development of Turkmen culture in the new era. His work testifies to the fact that the science and philosophy of the Renaissance of the East left an indelible mark on the minds of our people. Magtymguly considers natural phenomena and the image of the people based on various dimensions and considers many changes to be the product of God’s creation and direction, while he promotes moral, religious and all spiritual changes as an image of the creative world of man. In the works of Magtymguly, all the natural phenomena and social events that surround a person are created by a powerful spirit (God). The world itself as a whole and its various phenomena are eternally changing, and at the same time this world remains in the state of a ” pany” world. Eternal immutability belongs only to God. At the same time, although God’s essence, which is the main cause of all changes and things, is eternal, the phenomena that appear “as a product” of it are subject to development and change. Why does that growth happen and how can a person influence it? There are two ways to describe the ability of a wise man to change the world. The poet first urges people to be content. For example:
Magtymguly bir guldur,
Gullugyna kaýyldyr– In his lines, he is guided by humility and satisfaction. But the sage’s contentment with preaching is accompanied by despair at the foolish, and with the old-fashioned thoughts of fate.
We find the following lines in the poet’s poem “Galyp men”:
Bu dünýäni göçüp barýan göç bildim,
Işini bet aňdym, özün puç bildim – the sage wants to stay away from the cares of this world. His works contain quite a few lines that are completely different from these views. Despite the difficulty of life and the diversity of people, he believed that the forces necessary to change society exist within him. The poet consistently emphasized that the perfection of society can be achieved on the basis of the intelligent action of people. Magtymguly, acting as a propagandist of wisdom and integrity, strives to “see himself as a different person”. As we know, Magtymguly is the founder of the new Turkmen culture in his time. It would not be wrong to say that his works are deeply embedded in the minds of the people and characterize that mind.
It is an indisputable fact that man’s relationship with nature dates back to ancient times. There is no life without nature. Man and nature are a dialectical unity. In fact, man is a fruit of nature. In this sense, they are dialectically inextricably linked. This relationship between man and nature served as the key to understanding the existence of the universe, the world, the environment, life, and even himself. That is, nature is the main source of intelligence in the world. The scientific and artistic discoveries of world intelligence trace their origins to the ancient philosophy of the creation of the universe and the whole existence. It is a philosophy that links the creation of the world to the four elements. This philosophy, which has its roots in ancient times, contains the worldview that all existence, the whole world, is made of four elements: fire, water, earth, and air. If we look at the long history of human understanding of the world from simple to complicated, if we look at the long history of understanding the world, then this scientific thought and artistic thinking about the world and nature is the main part of our national and cultural heritage, which has been spread over the years and has been perfected until today. The problem of nature and the world as a universal problem has become and remains one of the problems that the entire world scientific thought and world literature seek an artistic solution to.
The ability of the national consciousness at that time to solve the problems of life can be described in two ways. On the one hand, he attributes the change of consciousness to God rather than to man. On the other hand, this consciousness is based on the fact that a person must act on his own to change his life. These are the distinguishing characteristics of people, their self-confidence and persistence in what they do. They should be active and free-spirited, following the wise man’s principle: “A man shall be satisfied with his work.”
Magtymguly expresses his ideas about growth and change through an indirect dialectical approach. The poet is a thinker who has mastered the method of finding a third idea – the truth – by juxtaposing conflicting ideas. The poet was able to find the values of thought needed by new people through conflicting thoughts such as bravery, greed, generosity, nobility, stupidity, and wisdom. This kind of ambivalence is also characteristic of Magtymguly’s solution to aesthetic problems. Just as the poet’s ethical and aesthetic thoughts are inextricably linked, goodness and beauty are inseparable in the view of the great poet. True beauty is first of all to see and appreciate the beauty of the inner world of a person, as the sage pointed out, to compare his own and others’ actions with them, a person needs to be rich in his soul. The need to understand the beauty of the inner world of a person becomes accessible through the poetry of the poet. Magtymguly, the founder of Turkmen classical literature, had a great influence on its future development and on all aspects of the spiritual world of the Turkmen people. Philosophical, sociopolitical, moral and artistic poetry of the Turkmen society is growing with the dream of enriching the creativity of the great thinker. Under the influence of his poetry, several rivers of wisdom flowed. The great thinker Zelili developed the ideas of patriotism, Seydi heroism, Mollanepes and Kemine love.
Philosopher Magtymguly said that three parts of the earth we live in consist of water and one part of earth:
Üç essesi däli derýa,
Bir esse ýerde müň gowga-diýip,
Magtymguly Pyragy in his poem “Näler boldy?”:
Magtymguly aşdyň serden,
Hiç kimse bilmez bu syrdan,
Toprak alnyp ýedi ýerden,
Adam safyýylla boldy- he says that the soil, which is one of the seven treasures in Turkmenism, is the origin of man, and that he himself was created from the soil taken from the seven climates.
The master of the word in his poem “Zeň bolar”:
Hozuň daş gabygyn, gülälek suwun,
Garyp saça çalsaň, gara reň bolar,
Içiň şerden sakla, tiliň gybatdan,
Saklamasaň köňül gözgiň zeň bolar
Magtymguly Pyragy came to the conclusion that it is possible to eliminate defects in social relations by educating people with good behavior and moral qualities. That’s why he spoke about all the good qualities that adorn a person, make him a real person, and enhance his dignity. He wanted good behavior and moral qualities in his contemporaries and future generations.
The structure of any poet’s legacy or artistic consciousness can be briefly imagined in the following order: 1) philosophical outlook; 2) aesthetic outlook; 3) personal poems or image thinking. Philosophical outlook in this structure is the root and source of the poet’s artistic thinking or image system. Its second source is the aesthetic values formed by the author’s aesthetic relationship to life. Without knowing these two sources and understanding their unique change in the process of living speech, it is impossible to be sure of the artistic meaning of the poet’s works, that is, the meaning of his images.
Thorough study of the great poet Magtymguly Pyragy’s poetry is an important issue facing generations. As a result, today the literary heritage of the great master of words echoes as a symbol of universal moral values – boundless love for our country and people, friendship and loyalty, honour and high status.
References
- Magtymguly. Eserler ýygyndysy. I jilt, – Aşgabat. “Ylym” neşirýaty, 2013.
- Magtymguly. Eserler ýygyndysy. II jilt, – Aşgabat. “Ylym” neşirýaty, 2013.