ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
4
39
TOKHLIEV BAKIJAN
Professor, TSIOS
One of the gazelles of Alisher Navoi
Abstract.
In the article, a linguo-poetic analysis of Alisher Navai's gazelle was car-
ried out. It depicts the feelings of the lyrical hero, his views on the world and man. The
article attempts to highlight the main facets of this image.
Keywords and expressions:
Alisher Navoi, gazelle, grief, iris, beech, emin, hero, image.
Аннотация
.
Мақолада
Алишер
Навоийнинг
ғазали
лингвопоэтик
нуқтаи
назар
-
дан
таҳлил
этилган
.
Унда
лирик
қаҳрамоннинг
изтироблари
,
олам
ва
одам
ҳақидаги
қарашлари
тасвирланган
.
Мақолада
мана
шу
тасвирнинг
ўзига
хос
қирраларини
очиб
беришга
ҳаракат
қилинган
.
Таянч
сўз
ва
иборалар
:
Алишер
Навоий
,
ғазал
,
ғам
-
андуҳ
,
савсан
,
шамшод
,
эмин
,
қаҳрамон
,
образ
.
Аннотация
.
В
статье
с
лингвопоэтической
точки
зрения
анализируется
одна
из
газелей
Алишера
Навои
,
в
которой
описываются
скорбь
и
переживания
героя
,
его
мысли
о
мире
и
человеке
.
Рассматриваютя
особенности
такого
описания
.
Опорные
слова
и
выражения
:
Алишер
Навои
,
газель
,
скорбь
,
ирис
,
бук
,
эмин
,
герой
,
образ
.
Кўнглунг
истар
ёрлар
бирла
ҳамеша
шод
бўл
,
Мендину
кимдинки
,
кўнглунг
истамас
,
озод
бўл
.
Гарчи
сабрим
уйи
янглиғайладинг
вайрон
мени
,
Доимо
,
ё
Рабки
,
ҳуснунгмулкидек
обод
бўл
.
Мен
чекиб
андуҳ
,
ўлай
,
эл
жони
бўлсин
Масиҳ
,
Соврул
,
эй
чархи
нигун
,
в
-
ей
даҳри
дун
барбод
бўл
.
Бевафолар
зулм
-
у
бедодиға
эрмассен
ҳариф
,
Эй
синуқ
кўнглим
,
агар
худ
шиша
,
гар
пўлод
бўл
.
Туттум
ўлмакдин
тирилмак
ҳажрида
тенгдур
манга
,
Эмди
гар
бергил
зилоли
Хизр
,
агар
жаллод
бўл
.
Чекма
бошким
,
эмин
эрмассен
хазон
яғмосидин
Бу
чаман
ичра
агар
савсан
,
агар
шамшод
бўл
.
Эй
Навоий
,
олам
аҳлиға
чу
йўқ
эрмиш
вафо
,
Кел
-
у
мундин
нари
бекаслик
била
мўтод
бўл
.
Vocabulary
Андуҳ
–
grief, sorrow
Бекаслик
–
loneliness
Даҳри
дун
–
inferior world
Мўтод
–
habit, or to be accustomed to
Зилоли
Ҳизр
–
life water, living
water of Khyzyr
Нигун
–
reverse
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
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40
Савсан
–
iris
Шамшод
–
beech
Эмин
–
emin
Ҳари
–
partner, companion
Яғмо
–
robbery, pillage
Prose form of the gazelle
Always live happily with people whom you love. Whoever the person is, even
if it is me, if you don’t like, leave them.
Though you destroyed my soul as you destroyed my patience, oh God, you
live in a beautiful world as your beauty.
If I live with sorrow and she as Masih wants to enjoy with other friends,
reverse universe, be destroyed, inferior world get disappeared.
Oh my injured soul, it does not matter whether you are made from glass or steel,
you are not a partner to those untrustworthy people’s violence and unfairness.
But if I live without her, life and death is equal for me and that’s why it does
not matter whether you give me life water of Khyzyr or kill me as an executioner.
Do not escape with your life as death hour is close whether you are an iris or a
beech does not play any role in this world.
Oh Navoi, whereas no one has loyalty, from now on be accustomed to live
with loneliness.
Commentaries and definitions
First of all, we should identify that some words in this gazelle are different
from their forms and usage in the modern Uzbek language. From phonetic point
of view it will be the following:
Old forms
Modern forms
Бўлсун
–
бўлсин
;
Соврул
–
соврил
;
Кўнглунг
–
кўнглинг
;
Эрмас
–
эмас
;
Пўтод
–
пўлат
;
Ҳуснунг
–
ҳуснинг
Lexical content of gazelle is also different. Words are related to the fifteenth
century’s life. And that’s why some of these words are not used today. But most
are still used in their form and meaning without changing.
For example:
андуҳ
чекиб
(having sorrow),
чархи
нигун
(reverse universe),
в
-
эй
(hey),
даҳри
дун
(inferior world),
Бедод
(violence),
яғмо
(attack),
савсан
(iris),
бекаслик
(loneliness),
мўтод
(habit) these words are already archaic words. Usage of the word “
зилол
” is also
considerable. In the modern Uzbek language this word means pure clean, but in
the gazelle it came with the word Khyzyr. It functioned as a phrase before the
word Khyzyr and meant different meaning. Here its meaning is water, life water
of Khyzyr. Actually it was to be used with the word spring because it was the
determiner for this word. But in this construction spring is not used as a result its
meaning is also can be identified with the word “
зилол
”.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
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Thirdly, its morphological content is extraordinary too. Some peculiarities are
given above. In addition to this the following suffixes mak-moq; sun-sin; um-im;
their forms changed in modern Uzbek. Especially in the last bayt it is very visible.
Ей
Навоий
,
олам
аҳлиға
чу
йўқ
эрмиш
вафо
,
Кел
-
у
мундин
нари
бекаслик
била
мўтод
бўл
.
(Oh Navoi, whereas no one has loyalty, from now on be accustomed to live
with loneliness).
According to the modern Uzbek language the word “
аҳлиға
” should have been
used with place and time case “
-
га
” (which is equal to the place preposition “to”).
But its form was different at Navoi’s period. Also the suffix in the word “mundin”
has different form (
-
дан
– from) in the modern language.
Let’s try to understand the gazelles bayt by bayt.
Кўнглунг
истар
ёрлар
бирла
ҳамеша
шод
бўл
,
Мендину
кимдинки
,
кўнглунг
истамас
,
озод
бўл
.
(Always live happily with people whom you love. Whoever the person is, even
if it is me, if you don’t like, leave them).
First we should pay attention to the idea given at the beginning. According to this,
one lives only once. It is the reason why he/she should be with only loved ones. In
this case he/she will be happy. But it is truth that there are black powers which
prevent one from becoming happy. So a person shouldn’t let those evils destroy the
life instead he/she should keep him/herself away from the things which make him/her
unhappy. To give this meaning “
кўнглунг
истар
” (your soul wants) phrase is put op-
posite to the word “
истамас
” (not willing). The word “
ким
” (who) means totally dif-
ferent in the poetry. Here it means whoever or any person.
At one glance the expression in the second line “
мендин
кўнглунг
истамас
”
(if your soul does not want me) seems strange as it is after “
мендину
кимдин
”
(me or whoever), but if you read the last words “
озод
бўл
” (leave or be free) it
will be clear that that expression have correlation with it.
The meaning of this bayt is very fascinating it can attract readers at once. To
achieve this, poet used phonetical, syntactical and morphological expressive
means excellently. For example “
и
” and “
a
” vowels were used 7–8 times and also
voiced consonants (
н
,
г
,
р
,
л
,
д
) increased the tune.
The main idea of this bayt is that being together with your friends whom you like
and love and it is given in the first line. It means if one wants to live pleased he/she
should be with friends. Only this can make him/her glad. Willingness of prolonging
such wonderful time is described with the word “
ҳамиша
” (all the time).
But this itself may not be enough to make one happy. In the second bayt
describes the object of the poem.
Гарчи
сабрим
уйи
янглиғ
айладинг
вайрон
мени
,
Доимо
,
ё
Рабки
,
ҳуснунг
мулкидек
обод
бўл
.
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
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(Though you destroyed my soul as you destroyed my patience, oh God, you
live in a beautiful world as your beauty).
So from this we can understand that though it was much more general in the
first bayt, here it is narrower and refers to the writer himself. His beloved ran out
of his patience. However, he wants her to live forever. These things given with
“
сабрим
уйи
” (my patience home or patience of Job), “
ҳушинг
мулки
” (your
beauty’s wealth) metaphors, the exclamation of “
Ё
Раб
” (oh God), “
вайрон
айла
”
(destroy), “
обод
айла
” (blossom) contrasts in a short but effective way.
The following bayt shows what the lyric hero feels.
Мен
чекиб
андуҳ
,
ўлай
,
эл
жони
бўлсин
Масиҳ
,
Соврул
,
эй
чархи
нигун
,
в
-
ей
даҳри
дун
барбод
бўл
.
(If I live with sorrow and she as Masih wants to enjoy with other friends,
reverse universe, be destroyed, inferior world get disappeared).
Here he is described that he had to live with sorrow as his sweetheart is kind to
others not for him. It seems to him illogical so he wants this universe to be
destroyed. Even his heart cannot tolerate for the unfairness:
Бевафолар
зулм
-
у
бедодиға
эрмассен
ҳариф
,
Эй
синуқ
кўнглим
,
агар
худ
шиша
,
гар
пўлод
бўл
.
(Oh my injured soul, it does not matter whether you are made from glass or steel,
you are not a partner to those untrustworthy people’s violence and unfairness).
He is using the word “
синуқ
” (broken) to describe his soul’s condition because
it the most suitable word for this situation. Such heart cannot digest to the pain by
unthrustwothies. Though your heart is from glass or steel it does not help you.
For him living without his loved person is impossible and intolerably difficult.
That is why he saying that it does not matter for him whether he lives or dies. So if an
executer kills him or you will give him life water of Khyzyr does not matter for him.
Туттум
ўлмакдин
тирилмак
ҳажрида
тенгдур
манга
,
Эмди
гар
бергил
зилоли
Хизр
,
агар
жаллод
бўл
.
(But if I live without her, life and death is equal for me and that’s why it does
not matter whether you give me life water of Khyzyr or kill me as an executioner).
World has its own truth that we should accept. One of the most important truth
of it is human’s life is not permanent, it is temporary.
Чекма
бошким
,
эмин
эрмассен
хазон
яғмосидин
Бу
чаман
ичра
агар
савсан
,
агар
шамшод
бўл
.
(Do not escape with your life as death hour is close whether you are an iris or
a beech does not play any role in this world).
ORIENTAL STUDIES / SHARQSHUNOSLIK /
ВОСТОКОВЕДЕНИЕ
2017,
№
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43
Here “
чаман
” (flower-garden) means this world, “
савсан
” (iris) and “
шамшод
”
(beech) mean temporary things in a metaphorical way. Both of them will die one day
so will a person. Thus it will be illogical to escape from your death.
The last bayt continues the thesis of the first bayt.
Ей
Навоий
,
олам
аҳлиға
чу
йўқ
эрмиш
вафо
,
Кел
-
у
мундин
нари
бекаслик
била
мўтод
бўл
.
(Oh Navoi, whereas no one has loyalty, from now on be accustomed to live
with loneliness).
If there are no beloved ones in this world, from whom can you wait loyalty,
kindness? In this situation the most reliable way is loneliness. There is a saying that
God is beloved of alone. Maybe, it is the point which Navoi was going to mention
.
AKHMEDOVA DILFUZA
PhD, TSIOS
Persian newspaper language
Abstract.
Newspaper-journalistic style has specific features and the main task of the
materials of this style is to report certain information to certain positions; thereby
achieving the desired effect on the reader or listener. The content of the newspaper and
informational messages is different in that here we are talking about events that are
available for a broad understanding of the layers of non-specialists, directly or indirectly
related to their lives and interests.
Keywords and expressions:
practice translate, newspaper language, newspaper-pub-
licity style, functional style, abbreviation, neologisms.
Аннотация
.
Мазкур
мақола
форс
тили
газета
тилининг
баъзи
хусусиятлари
ҳақида
маълумот
беради
.
Унда
газетанинг
асосий
қисмини
ташкил
этувчи
қис
-
қартма
,
неологизм
,
ўзлашма
каби
грамматик
ҳодисалар
ёритилган
.
Таянч
сўз
ва
иборалар
:
функционал
услуб
,
публицистик
услуб
,
газета
тили
,
қис
-
қартмалар
,
метафорик
модель
,
неологизм
,
ўзлашмалар
.
Аннотация
.
Статья
посвящена
анализу
некоторых
особенностей
языка
газеты
в
персидском
языке
.
В
ней
освещен
ряд
грамматических
явлений
:
неологизмы
,
аббревиа
-
туры
,
заимствования
,
которые
составляют
главную
часть
газеты
персидского
языка
.
Опорные
слова
и
выражения
:
функциональные
стили
,
публицистический
стиль
,
язык
газеты
,
речевые
стереотипы
,
аббревиация
,
метафорические
модели
,
неологиз
-
мы
,
заимствования
.
Newspaper Language, as one of the functional style of speech has repeatedly
drawn the attention of many scientists. Uzbek linguistists E. Begmatov, A. Ma-
matov, A. Boboev, A. Abdusaidov, D. Teshabaeva, P. Rustamov, K. Yusupov,
Sh. Rahmatullaev, S. A. Mukhammedov, A. Abdusaidov, I. Toshaliev, P. Abdu-
