Volume 03 Issue 08-2023
14
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
08
Pages:
14-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Bedil was a prolific and precocious poet. We find that he traveled throughout his life and met sages and scholars of all
religious denominations, and drew ideas from the philosophical thought of Hinduism and Buddhism.
Bedil is one of the most prominent poets of the Persian language, especially of the Sabqi and Hindi genres. Sabk-i Hindi
is a style of poetry in Persian that originated in the 15th century in the Indian subcontinent. He was a Sufi, a poet-
philosopher.
KEYWORDS
Sociologist, worldview, historical and philosophical roots, philosophical teachings, contemporary.
INTRODUCTION
Bedil’s main interests are philosophical and
metaphysical themes, which he weaves into such
fascinating but complex metaphors and symbols that
the Persians found difficult to understand, which is
why he was not well received in Iran in his early years.
He used intricate language, including many
combinations of words he invented. In this process, he
does not lose the essence/message of the
composition, but brings the meaning to its apogee.
To understand Bedil, one must be patient and first
examine the context of the similes, symbols, and puns
that he used in a very complex way that went beyond
their traditional meanings.
In his mystical reflections, Bedil considers the world as
a mirror reflecting the manifestations of God in itself,
and all the beings of the world are a manifestation of
him, "multiplicity is the descent of unity, and unity is
the ascent" .
Research Article
THE EXISTENCE OF THE WORLD IN THE MYSTICAL REFLECTIONS OF
BEDIL
Submission Date:
Aug 04, 2023,
Accepted Date:
Aug 09, 2023,
Published Date:
Aug 14, 2023
Crossref doi:
https://doi.org/10.37547/ijll/Volume03Issue08-04
Shalola B. Sattorova
Researcher Bukhara State Pedagogical Institute, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ijll
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 03 Issue 08-2023
15
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
08
Pages:
14-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
It is here that the unity of being, emerging from the
thoughts of Ibn Arabi, is mixed with thoughts
associated with Indian philosophical rituals in Bedil's
mind. In his opinion, not only animals and plants, but
also inanimate objects benefit from the essence of the
world, but among them man has a special greatness
and prominence; Because he is not only the caliph of
God on earth, but also a small world and the best
manifestation of God. Because, knowing himself and
destroying his egoism, he can rise to the level of a
perfect person. Like the thoughts of Ibn Arabi, when
they reach the stage of expression, Bedil's thoughts
are so mixed with metaphors that they become
difficult to understand, although Bidel's expression in
his Masnavi is clearer than in his lyric poetry.
THE MAIN FINDINGS AND RESULTS
To reach these ideas, Bedil finds himself “from the
beginn
ing of consciousness to the holy world.” But he
turned to asceticism, not to mysticism. He sees
perfection in hunger. And, based on the rituals of Hindu
shamanism, he practices austerities such as closing his
eyes, sitting silently, holding his breath or, as he calls it,
“stopping his breath” and feels that the universe is
alone with him. And, in his own words, when he
opened his eyes to the intuition of this manifestation,
he was able to see in a dream “orders of reason”,
because in a dream next to him “absolute presence”
and “observation of truth” in his wakefulness. And
what is most interesting, he does not consider himself
either enchanted or a seeker.
The thinker in his philosophical teachings touched
upon the questions of absolute being. He discussed the
origin of the world and man and the purpose of human
life. According to Bedil, in the beginning there was an
absolute existence, and this existence was free from all
attributes and qualities. He was in and for himself, that
is, the name and quality had not yet been revealed.
During this period, being and non-being did not differ
from each other, and consciousness was not attached
to anything.
According to Bedil, the Absolute is a concept denoting
the infinite spiritual fundamental principle and the
origin of all things, the fullness of being and perfection.
The Absolute or Spirit is the source, the root cause of
everything that exists. Philosophizing as highlighting
the Absolute, a single eternal and continuous striving
for absolute truth. Finally, absolute truth could not
always be kept in the world of mystical secrets, and the
demand of one’s own nature became a means to get
out of the state of unity and turn into a world of
illusion. Then, in the course of a long process of non-
existence, existence appeared in order, and then other
phenomena. Bedil believes that all the phenomena of
the world, except for man, testify to the appearance of
truth, but do not have the ability to understand this
truth. Therefore, only with the appearance of man
does this understanding arise. In his sayings, the
thinker considers the purpose of the emergence of
man - to reveal hidden pleasure.
The hidden secret is that the absolute being appears in
the visible world through various names, attributes
and moods, and man wants to discover this secret by
referring to his past. As a result, a person realizes that
the material world is the result of duality and is far from
unity. These two are the idea and the object, which are
ontologically related. Enlightenment of the mysteries
of the world is the duty of only an educated person,
who should be far from religious affiliation and
prejudices. The material world is the result of duality
and is far from unity.
Volume 03 Issue 08-2023
16
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
08
Pages:
14-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
The theme of his works revolves around the most
burning question of all eras and schools: Being, to be
or not to be. Do we really exist, or do we deserve to be,
or are we just footprints in the sands of time. The
theory of evolution is fact or myth. How about time? Is
there a past, present and future? If so, do we pass
through time or does it transcend us. Why are we
getting old? Why does wasted time seem like an instant
to a dying person who has spent his entire life in the
metric of seconds, minutes, days, months, years and
decades. And above all, what is the purpose of our
creation?
If we talk about some of the ontological theories of
Bedil - the theory of the renewal of the world - means
that there is nothing permanent, except for changes.
The world that you observe with your senses, you see,
hear, feel in your environment, men
Theory of past, present and future time according to
Bedil. In fact, there is only the present. Past and future
are just a synopsis of the present. Catch the moment,
the one that has passed or the one that has not yet
arrived, simply merges with the present.
Don’t get lost
in the past and don’t worry about the future as it is like
dust. Even if you are worried about your salvation, it is
still anxiety, expectation or fear. As such it affects you,
and for the worse. Upcoming events and past events
actually coincide. Freedom means getting rid of fear
and expectation. Whether you are remembering the
past or worrying about the future, these two things,
i.e. fear and anticipation, are the natural outcome that
will destroy your present, sure shot. This can be
expanded to anything you can get your hands on...
The theory of self-
knowledge according to Bedil. It’s all
about recognizing yourself. To truly claim your
potential, you need to know who you are with all your
marks. This is not possible without concentrated
thinking and deep dwelling in the mind. You need to
break the chain for a while and think about yourself,
and only about yourself. The entire universe exists
because of you. Close your eyes and everything will
disappear. Make time for yourself. Until you know who
you are, the purpose of your existence, your being will
not be realized.
But the most remarkable thing about Bedil is the
amazingly polyphonic character of his mind, which
seems to run through the spiritual experience of
almost all the great thinkers of the world. However, in
considering Bedil's philosophy, we must never forget
the fact that it is unfair to expect a developed system
of metaphysics from a thinker whose impatient mind
cannot but pass by the infinitely different aspects of an
elusive Reality without being subjected to painful work
systematization. With Bedil, the concept of reality
seems to be one of the other points of view that the
thinker seems to try in the course of his spiritual
development.
For Bedil, Reality is a continuous flow, an eternal
Becoming; and the external objects which seem to us
so many stillnesses are nothing but lines of interest
which our intellect draws across this stream. These are,
so to speak, the constellations that determine the
direction of our movement and thereby help us
manage through the overflowing ocean of life.
Movement is thus primordially, and what appears as
stillness or rest in the form of external things is only
movement, as it were, slowed down, so to speak, by
the mathematically inclined intellect, which, in view of
the practical interests of life, presents the flow as
something else. By its very nature, this mathematical
intelligence can only look at the surface of things, it
Volume 03 Issue 08-2023
17
International Journal Of Literature And Languages
(ISSN
–
2771-2834)
VOLUME
03
ISSUE
08
Pages:
14-17
SJIF
I
MPACT
FACTOR
(2021:
5.
705
)
(2022:
5.
705
)
(2023:
6.
997
)
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
cannot see the real changes from which they have
come. Thus, the method of physical science, work with
spatial categories, cannot advance us very far in our
cognition of the Reality. To catch a glimpse of the
ultimate nature of Reality, a new method is needed,
and this method is intuition, which, according to Bedil,
is only a deep kind of thinking that reveals to us the
nature (of life) due to the privileged position of what
we occupy in relation to intuition. This method reveals
to us that the element of time, which physical science
ignores in the study of external things, is the very
essence of living beings and is only another name for
life. Thus, the ultimate reality is time, the material from
which all things are made.
Becoming, movement, life and time are only synonyms.
But this time, which Bedil calls “pure duration,” mus
t
be carefully distinguished from the misconception that
our mathematical intelligence forms about it. Our
intellect sees time as an endless straight line, part of
which we have already passed, and part of which is still
to be passed. This is just a translation of time into a
space of one dimension with moments as its
constituent points. This spatial time is false, unreal
time.
Real Time or “Pure Duration” does not allow for any
static representations of today and yesterday. It is the
actual, ever-
present “Now” that does not leave the
past behind it, but carries it with it in its womb and
creates the future out of itself. Thus, Reality, as Bedil
understands it, is a continuous creative movement
forward, in which opposites are inherent in its nature
and become more and more pronounced as it
develops. It is not a complete whole from which we can
have a complete system of truth.
CONCLUSION
Let us now turn to another important idea in Bedil's
philosophy. If the essence of things is absolute
movement, then how do we find immovable solid
things around us? The answer to this question is
perhaps the most original that has ever been given in
the history of thought. He tells us that in the very
nature of the vital impulse, as we find it everywhere
manifesting itself, there are two implicit tendencies,
opposing and complementary to each other, a
movement forward and a movement backward,
predicting
REFERENCES
1.
Mirzo Аbdulqodir Bedil Ruboiylar. Shoislom
Shomuhamedov tarjimasi.
–
Toshkent, 1986,
2.
Айни Х.С. Бедиль и его поэма «Ирфон».
-
Сталинабад 1956
3.
Bedil M.A. Kulliyot .- Dushanbe.-1993
4.
Нуров Н., Салим
ӣ
Н
.
Поэтикаи
ғ
азалиёти
Мирзо
Абдул
қ
одири
Бедил
.
–
Nashriëti
Noshir, 2020.
5.
Мухаммадиева О. Бедил ва ахло
қ
ий
қ
адриятлар
фалсафаси
.
–
Yangi nashr, 2016.
6.
Салимов М. С., Тагоймуродов Р. Х. БЕДИЛ О
НОСТАЛЬГИИ
//Вестник
Бохтарского
государственного
университета
имени
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экономических наук. –
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–
№. 1
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С. 37
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