Interpretation Of Navruz In Navoi's Work

– There are a number of traditions formed by our ancestors in ancient times and preserved for thousands of years, which, despite all obstacles, are becoming more and more firmly ingrained in the way of life of new generations. One of such living, ancient and young, beautiful traditions is Navruz. It is based on man's attitude towards nature. The history of the origin of Navruz dates back to very ancient stages of development of society.

The creation of special epics, many poems and ghazals, Navruznamas dedicated to Navruz in Uzbek and Persian-Tajik literature requires the study of their artistic features. If the peculiarities of the artistic interpretation of Navruz by classical poets are studied in comparison with its interpretation in folklore, the possibility of a deeper understanding of the aspects of oral and written creativity expands. However, this issue has not yet been specifically studied in our literature.
In Uzbek folklore, T. Mirzaev and M. Juraev have identified a number of important scientific and theoretical information about the traditions and folk sayings associated with Navruz. 1 The books of G. Gafurov, U. Karabaev, M. Sattor, A. Ashirov also contain some comments on the style and purpose of Navruz, its tradition. 2 J.Eshonkulov and Sh. Turdimov created a collection of proverbs, songs and poems about spring called "Navro'z Nashidasi", which includes classical poetry such as Mahmud Kashgari, Rabguzi, Umar Khayyam, Alisher Navoi, Babur, Ogahi, Furkat, Muqimi, as well as representatives of modern lyric poetry. They included poetic works dedicated to the anthem of Navruz and Spring [3.206].
Alisher Navoi's 1486 scientific-historical work "Tarihi muluki Ajam" gives special information about the tradition of celebrating Navruz and its connection with the name of the legendary king Jamshid. it is hard to believe that one cannot see until one sees. And they say ani chihil minor. When this building was finished, the world gathered salotin and ashraf and akobirin and celebrated in a moment. At that time, the belief in the sun was in full view, he sat on the throne in the building, proclaimed justice to the world, and laid the horse of that day, Navruz. And the reign of his reign was up to seven hundred years ..." [10.196].
Thus, Alisher Navoi, relying on ancient legends and written sources created before him (mostly Firdavsi's "Shohnoma"), says that the holiday of Navruz was celebrated by the noble ruler Jamshid. The poet emphasizes that Navruz is the spring equinox, the tradition of celebrating it dates back to ancient times, to the time of the semi-legendary king Jamshid.
On this basis, the poet emphasizes that the good and the bad of the year are known from the coming of spring, and that when a new ruler comes to the country, there is much hope from the illuminator of the world.
Rabguzi started the tradition of writing ghazals about Navruz in classical poetry. In his ghazal dedicated to Navruz, he sees that with the advent of Navruz, a person's emotions are aroused by the awakening of nature, the joy and passion of seeing cabbage covered in greenery and flowers, the signs of Navruz: the beginning of the day, the melting of snow and ice, the pleasant spring Tong badizlab naqshi birla bezanur yer yuzi.
[The day has come and the world Navruz has come, The winter is over, the winter is over, there is no snow left.
The dead world will be resurrected in a thousand days, This is the place where the morning is decorated with patterns.] Rabguzi's experience of ending ghazals about Navruz was later successfully continued by Atoi, Gadoi, Lutfi, Alisher Navoi, Babur, Ogahi, Muqimi and Furqat. The ghazals created by them about Navruz attract more attention with their artistic embodiment of the poetic traditions of folklore and written literature.
Atoi's ghazals, "Kel, ey dilbarki, bo'ston vaqti bo'ldi" [1,250], Gadoi's "Ey, jamoling suvratu ma'nida xurram navbahor", "Nakhati navro'zdin bo'ldi mashomi jon latif" [2.277-283] were written in a mystical spirit "Sharif Ayyom". Appreciating this holiday, the idea was put forward that every moment should be used productively, that the New Year should be filled with pure intentions and new desires, and especially that the cup of the heart should be filled with the purity of May, the light of Allah.
It should be noted that in the pre-Navoi period, there were only a few ghazals dedicated to the Navruz hymn. The great poet further developed the tradition of creating Navruz poems.
In the great poetic heritage of the great Uzbek thinker and poet Alisher Navoi, there are more and more paintings depicting the Navruz and spring flower festivals, the charming nature of spring, its unique beauty and vitality. The poet describes spring, spring and Navruz, in which Khorezmi's "Muhabbatnoma (Love Letter)" takes a unique approach to interpretation and depicts his beloved beautiful lover with Navruz (spring) symbols. In particular, Khorezmi writes: Pari ruxsorlarning ko'rkaboyi, Yuzing navro'zu, qoshing bayram oyi.
[The beauty of Parisian spirits, Navruz on your face, add a holiday month.] Just as the face of the Khorezmian spring resembles the holiday of purity Navruz, and the eyebrows resemble the crescent moon on the eve of this holiday, so in Alisher Navoi the spring of the spring is celebrated: El yangi oy ko'rdiyu men ko'rmadim qoshing hamin, Elga bayram bo'ldi, ammo bizga bayram bo'lmadi.
[Public saw the new moon and I didn't see it.
Public had a holiday, but we did not have a holiday [7.448].

IV. DISCUSSION
Alisher Navoi also likens the dark hair of the beloved to the night, the beautiful white figure to the day, and on this basis points to the changes in nature that take place in Navruz: an equal day. In the third verse of one of the ghazals in the Badoe ul-vasat divan of the Khazain ul-Maoniy College, the poet describes the pleasure of seeing that the black hair of the earth is equal to his stature as follows: Vasli aro ko'rdum, teng emish bo'yiyu sochi, People's appreciation and longing for Navruz was influenced by the good deeds associated with it. For example, on the days of Navruz, everyone said kind words to each other and wished them well. Anger is forgotten. Even the wars were stopped and everyone celebrated.
This was due to the magical-mythological notions of the ancients about the "first day". People looked at how to celebrate Navruz, the first day of the new year, which affects the life and productivity of people throughout the year. This belief is reflected in Alisher Navoi's folk proverb, which is embedded in the following verses written by his teacher Mawlana Lutfi: Zulfi vaslin istasam ruxsori mehr afro'zidin, Yo'q ajab chun yil kelishi bilgurur Navro'zidin.
Indeed, on the basis of many years of observations, our people have tried to determine how the year will turn out, depending on which day of the week Navruz falls. Let's say that this year Navruz fell on a Friday. If Navruz falls on a Friday, there will be a lot of rain, a lot of cold, and the harvest will be abundant, even if it ends late; there will be plenty of blessings on Navruz on Saturday, and lots of winds in the summer; Sunday Navruz is expected to be less bad, more prosperous, more productive in cotton growing and more abundant in horticulture. If Navruz is expected on Tuesday, it is said that the welfare of the people will increase, farming will start early, the harvest will be abundant and the income will be good.
At the end of the year, the rainfall is expected to exceed the norm. In the year of Navruz, which falls on Wednesday, the harvest of melons, vegetables and fruits will be good. The harvest of legumes is also abundant. Precipitation is low and there is difficulty in harvesting grain. But if you work with efficiency. The result will not be bad. It is said that Navruz falls on a Thursday, the year is rich in treats, the moon and the sun are eclipsed, the number of diseases increases a little, but the end of the year is good and there is a blessing in agriculture.
The people's connection of Navruz with the notion of "first day" also gave rise to the applause of Navruz. This is why people wish each other "Let there be Navruz every day" and value it as a holiday of friendship and harmony.
It is said that the coincidence of Navruz and Eid occurs every thirty-three years. So the poet is glad to have encountered such a moment. He emphasizes that the New Year (Navruz) and the holiday of Eid happened at the same time as another miracle of Allah.
But the poet warns that not everyone is fortunate enough to attain this happiness, for which one must be pure: Agar iyd istasang har dam, fano zaylini tut mahkam, Ki, bir damda iki bayramg'a uchrar soliki foniy [9.410]. Since the poet directly likened youth to spring, he wrote more poems dedicated to the Navruz hymn in the "G'aroyib us-sig'ar" divan, which was composed of lyrics created during this period. It is especially noteworthy that among them the beauty of the mistress, dressed in a spring (green and red) dress, is associated with mystical views about the manifestation of the divine beauty.
By likening the beauty of the mistress to the flowers of spring, the poet is in fact glorifying the miracle and incomparable beauty of Allah. Because Alisher Navoi was also a mystical poet. Therefore, it was impossible to imagine and describe the beauty of nature and man from their creator. According to the poet's mystical views, according to the material world, being, nature, man seems to see the beauty of Allah in the mirror. Especially because of Navruz, the beautiful and pleasant changes that take place in nature, the beauties, the miracles that man cannot do, can motivate him to feel the power of God. In a word, God's grace is manifested in the beauty of nature and man. The whole being shines as its image, its splendor, its beauty.
In the "Navodir ush-shabob" divan, the poet follows the poetic traditions of classical poetry, invites to drink may (boda), which is a symbol of divine love, from spring flowers and drink it in his youth. That is why he praises Navruz as a holiday of love, a time of love, and uses the art of intimidation.
Ghazals about Navruz and spring can also be found in the "Favoyid ul-Kibar" office. It also often describes the owners of divine beauty.
Alisher Navoi's skill in selecting spring events, its beautiful plates and landscapes as a source to depict the image of his mistress in harmony with the nature of Navruz, served to increase the artistic value and ideological impact of his poems.
It should be noted that Alisher Navoi's poems about Navruz contain the image of a farmer, and it is said that "His martyr is a farmer, and his martyr is the whole world." Because farming will start in Navruz. Navruz is also called "Farmers' Day" or "Labor Day". Consequently, on Navruz, when day and night become equal and the sun passes from the hut sign to the bearer sign, the farmer begins to work in the fields. That is why there is a saying among the people: "The bearer has entered -the action has taken place." Aware of this, the great poet Navoi embodies the farmer in the image of a lover.
In Navoi's poems, Navruz and spring rain are equated with the legendary water of life -"animal ziloli", "water of life", which glorifies the miracle of reviving the whole being, its vitality, the creative power of spring. It is emphasized that spring, Navruz, flowers give people energy, high spirits, new hopes and joys. Even the mildness of the weather typical of the days of Navruz did not escape the attention of the great poet until it became vital and healing for human health, a cause for the lightening of the human spirit. The poet writes about this: Ey yuzung bog'i nasimida havoyi navro'z, La'li tojing bo'lub ul bog'da bo'stonafro'z.
[O Navruz in the garden of your face, Lali is the crown and is the most beautiful tree in the garden [8.162].] The unusual song of birds in Navbahor was also in the eyes of the great poet. In particular, Navoi landed on the cypress and sang about the nightingale, who was playing a crazy melody, as the ambassador of Navruz, as a bird in love, wandering in the divine beauty of the red flower.
Qo'nub ul sarv uza bulbul, chekib gul shavqidin g'ulg'ul, In the verse, the poet created the art of musajja by creating an internal and external rhyme from the words bulbul / g'ulg'ul / gul.

V. CONCLUSION
In short, the great thinker and poet Alisher Navoi interpreted the miraculous and beautiful Navruz as meaning that the mortal, transient beauty of this world is not superior to eternal beauty, skillfully used as a distinctive artistic medium, symbolic image and emblem.