DOCSLIB.ORG

The Dhammapada: the Way of the Buddha, Vol 6

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Dhammapada: the Way of the Buddha, Vol 6 The Dhammapada: The Way of the Buddha, Vol 6 Talks given from 21/10/79 am to 30/10/79 am English Discourse series 10 Chapters Year published: 1990 The Dhammapada: The Way of the Buddha, Vol 6 Chapter #1 Chapter title: The security of insecurity 21 October 1979 am in Buddha Hall HE IS AWAKE. THE VICTORY IS HIS. HE HAS CONQUERED THE WORLD. HOW CAN HE LOSE THE WAY WHO IS BEYOND THE WAY? HIS EYE IS OPEN. HIS FOOT IS FREE. WHO CAN FOLLOW AFTER HIM? THE WORLD CANNOT RECLAIM HIM OR LEAD HIM ASTRAY, NOR CAN THE POISONED NET OF DESIRE HOLD HIM. HE IS AWAKE! THE GODS WATCH OVER HIM. HE IS AWAKE AND FINDS JOY IN THE STILLNESS OF MEDITATION AND IN THE SWEETNESS OF SURRENDER. HARD IT IS TO BE BORN, HARD IT IS TO LIVE, HARDER STILL TO HEAR OF THE WAY, AND HARD TO RISE, FOLLOW, AND AWAKE. YET THE TEACHING IS SIMPLE. DO WHAT IS RIGHT. BE PURE. AT THE END OF THE WAY IS FREEDOM. TILL THEN, PATIENCE. IF YOU WOUND OR GRIEVE ANOTHER, YOU HAVE NOT LEARNED DETACHMENT. OFFEND IN NEITHER WORD NOR DEED. EAT WITH MODERATION. LIVE IN YOUR HEART. SEEK THE HIGHEST CONSCIOUSNESS. Gautama the Buddha is talking today about the very essence of buddhahood: the height of buddhahood and the depth of it, the glory and the grace, the tremendous freedom that it brings, the light that it showers, the love, the joy, the bliss, the awakening. These sutras are rare -- rarest amongst the most rare sutras, because Buddha is opening his own heart to you. He is inviting you to become a guest into his innermost core. He is revealing, in simple words, the fragrance that has happened to him and that is possible for you too -- because each man is born to be a buddha. Unless one becomes a buddha one has not lived and one has not known what life is. One has dreamed of course -- dreams of a thousand and one things -- but one has been asleep. And whether you dream beautiful dreams or ugly dreams it does not matter. In the morning of buddhahood, all those dreams, both good and bad, sweet and bitter, golden dreams and nightmares, will be known as false, illusory. It was a self-deception, and the capacity to deceive oneself is enormous. Beware of it! One can even dream that one is awake, one can even dream that one has become a buddha. That is the ultimate trick the mind can play upon you. It happened in Baghdad: A man was brought to the caliph, because the man had declared that he was the new messenger of God. The caliph was irritated, annoyed, and he said, "You must be mad, because Mohammed is the last messenger of God and there is not going to be anybody else. The message has arrived in the Koran. Yes, before Mohammed there had been other messages, but all those messages were fragmentary because man was not ready and ripe. Mohammed has brought the full message; now there is not going to be any other messenger in the world. You bring yourself to your senses; otherwise you will have to suffer for it!" The man was thrown into the prison for seven days, tortured, beaten, starved. After seven days the caliph arrived. The man was bound to a pillar, bruised, wounded. The caliph said, "Now you must have come to your senses. What do you say now?" The man laughed and he said, "All the torture and all the suffering that have been imposed upon me simply prove that I am really the messenger, because when God was sending me to the world he warned me that 'My messengers have always been tortured.' And I was doubting, 'Why are people not torturing me if I am the real messenger?' You have proved it! God was right, there was no need to doubt." The caliph was at a loss -- what to say to this madman? But suddenly another man who was also bound to another pillar started laughing hysterically. The caliph asked him, "Why are you laughing?" The man said, "This guy is a cheat -- because I am God myself, and I have never sent this man to the world as my messenger!" That man had been imprisoned one month before, declaring himself God. Mohammedans are very fanatic; they can't allow -- sometimes even when it is the truth. When al-Hillaj Mansoor declared, "ANA'L HAQ! -- I am God himself!" it was a truth, he was not dreaming. But he was crucified. When Sarmad, another Sufi mystic, declared, "I am God!" his head was cut off. And these people were not dreaming. But it is very difficult from the outside to decide who is dreaming, who has gone mad, who is imagining, and who is declaring the truth. Because sometimes the dreamer believes in his dream, believes absolutely, so belief cannot prove anything. It may be just an ego trip. The last deception that the mind can play on you is to say to you, "Why are you unnecessarily bothering? You are a buddha!" And I want you to be aware of it, because this is going to happen to many people. People can believe anything. Just the other day a man wrote a letter to me saying, "I want to become a sannyasin, but I am a little afraid because I know that I am a Judas and I will prove to be a Judas to you." People can believe they are Christ, they can believe they are Judas. And he must be believing it really deeply. I have sent him a message that "You can become a sannyasin. I already have many other Judases, so what difference does it make? One more is welcome!" Jesus had only one Judas: I have many, and it is better to have many -- one can prove more dangerous. If you have many Judases, first they will have to compete with each other. Their energies will be wasted amongst themselves. They will fight with each other; they will betray each other first. And Judas could betray Jesus because Jesus had only twelve disciples; I have one hundred thousand disciples. I cannot take too much care as to who is a Judas and who is not; and I need not, because whatsoever happens is God's will. If a Judas is needed then he will have to come, that is the way God wants it to be. But your mind can play tricks with you. You can't just be a nobody -- if you cannot be Christ, at least you can be Judas. You can't accept the fact of anonymity. And that is the very fundamental -- the first basic requirement, to enter into the world of religion: to accept oneself as anonymous, as if you have no name, no form, no identity. Then the mind cannot deceive you. Then the mind cannot seduce you into some idea, into some imagination. Buddha is talking about what happens when a person becomes awakened. Ordinarily man is asleep, all men are asleep. Irrespective of their religion, nation, race, on one thing they all agree: they are all fast asleep -- dreaming different dreams, but the sleep is the same. The difference of dreams makes no difference to the quality of the sleep. One is dreaming Christian dreams, another is dreaming Jewish dreams, another is dreaming Hindu dreams, and so on and so forth, but dreams can't change your consciousness. In fact they are hindrances. The sleep has to be broken, the sleep has to be shattered; otherwise you don't know who you are, you don't know what you are doing. You don't know where you are coming from, you don't know where you are going. You don't know what you are saying and what you are doing, to yourself and to others. You are accidental. You are like driftwood at the mercy of the blind winds -- there is no destiny. The winds throw you on this shore or on that shore, but you are not the master of your own being. You are a slave, a slave of blind forces. The first thing to be done is to come out of your sleep. Buddha says... the first sutra: HE IS AWAKE. He is defining buddhahood, or you can call it christhood; it is the same. Buddha and Christ are synonymous. HE IS AWAKE. That is the most essential quality: he is no longer asleep, he is no longer dreaming. He has no thoughts, no memories, no imagination. He is utterly silent and alert. His silence is not a dead, cold silence; his silence is wakeful, warm, alive. HE IS AWAKE: you are not -- you are so full of junk. Unless you become empty of the junk you will not be awake. And you go on doing the same things again and again, you go on repeating. You move in circles, never seeing the fact that you are functioning like a robot, like a machine. The legend goes that in the days of ancient Rome an officer called away to the wars locked his beautiful young wife in a chastity belt and gave the key to his best friend with the admonition, "If I don't return in a year, use this key. To you, my dear friend, I entrust it." He then galloped off to the wars. Ten miles away from home he heard the clatter of hoofbeats behind him and he waited.
Load more

Recommended publications
  • February 2021 an E-Magazine of Sri Aurobindo Ashram-Delhi Branch
    /;ku ewya xqjksewZfrZ% iwtkewya xqjks% ine~ A ea=ewya xqjksoZkD;a eks{k ewya xqjks% —ik AA The focal point of meditation is Guru’s form, the core of worship are Guru’s feet, the soul of mantra is Guru’s utterance, the source of salvation is Guru’s grace. Realization Vol. 10, No. 2 February 2021 An e-magazine of Sri Aurobindo Ashram-Delhi Branch rnsrRlR;a ;Fkk lqnhIrkRikodkn~ foLQqfyaxk lgL=’k% izHkoUrs l:ik%A rFkk{kjkn~ fofo/kk% lksE; Hkkok% iztk;Urs r= pSokfi ;fUrAA1AA This is That, the Truth of things: as from one high-kindled fire thousands of different sparks are born and all have the same form of fire, so, O fair son, from the immutable manifold becomings are born and even into that they depart. – Mundak Upanishad 2-1-1 Sri Aurobindo Ashram-Delhi Branch Sri Aurobindo Marg, New Delhi 110 016 011-2656 7863; www.sriaurobindoashram.net 1 Ongoing & Forthcoming Events February 2021 Meditation & Satsang venue : Meditation Hall Monday – Saturday 7 –7:30 pm Collective Meditation Sunday Meditation & Discourses 10:00 – 11:30 am Corona Virus (COVID-19) outbreak has forced all regular Ashram activities in abeyance. Please make a status-check on the Ashram website, www.sriaurobindoashram.net Note: Hence entry to the Ashram premises is severely restricted. Sri Aurobindo Ashram-Delhi Branch’S SOCIAL MEDIA LINKS YouTube : https://youtube.com/sriaurobindoashramdelhibranch Facebook : http://facebook.com/sriaurobindoashramdelhibranch Instagram : https://www.instagram.com/sriaurobindoashramdelhibranch Twitter : https://twitter.com/saadelhibranch Website : http://sriaurobindoashram.net/ Micro Website : http://sriaurobindoashram.net/Mirra100/ Ashram Library (Knowledge) Tuesday to Sunday Timings : 10:00 A.M.
    [Show full text]
  • A Song of Faith the Song.Pdf
    A Song of Faith We witness to Holy Mystery that is Wholly Love. God is Holy Mystery, beyond complete knowledge, God is creative and self-giving, above perfect description. generously moving in all the near and distant corners of the universe. Yet, Nothing exists that does not find its source in God. in love, Our first response to God’s providence is gratitude. the one eternal God seeks relationship. We sing thanksgiving. So God creates the universe Finding ourselves in a world of beauty and mystery, and with it the possibility of being and relating. of living things, diverse and interdependent, God tends the universe, of complex patterns of growth and evolution, mending the broken and reconciling the estranged. of subatomic particles and cosmic swirls, God enlivens the universe, we sing of God the Creator, guiding all things toward harmony with their Source. the Maker and Source of all that is. Grateful for God’s loving action, Each part of creation reveals unique aspects of God the We cannot keep from singing. Creator, who is both in creation and beyond it. With the Church through the ages, All parts of creation, animate and inanimate, are related. we speak of God as one and triune: All creation is good. Father, Son, and Holy Spirit. We sing of the Creator, We also speak of God as who made humans to live and move Creator, Redeemer, and Sustainer and have their being in God. God, Christ, and Spirit In and with God, Mother, Friend, and Comforter we can direct our lives toward right relationship Source of Life, Living Word, and Bond of Love, with each other and with God.
    [Show full text]
  • Ethics and Good Living
    PHI 171 Ethics and Good Living Image by Rockinpaddy, “Philosophy Conference,” Creative Commons 2.0, downloaded from https://www.flickr.com/photos/rockinpaddy/217124668/in/photosstream/, last accessed July 10, 2020. Written, edited, and compiled by Dr. Samuel Bruton These materials are the product of Dr. Bruton’s successful application to participate in the University of Southern Mississippi’s Open Textbook Initiative, supported by the Office of the Provost and the University Libraries. Dr. Bruton gratefully recognizes the help of Josh Cromwell throughout the process. PHI 171 – Ethics and Good Living – Table of Contents 0. Setting the Stage 0.1 How to Take Notes p. i 1. Socrates p. 1 1.1 Socrates – Background and Themes 1.2 Apology 1.3 Apology Study Guide 1.4 Crito 1.5 Crito Study Guide 2. Stoicism p. 28 2.1 Stoicism – Background and Themes 2.1 Epictetus - Enchirichiodon I 2.2 Epictetus - Enchirichiodon II 2.3 Epictetus - Enchirichiodon III 2.4 Epictetus – Study Guide 3. Buddhism p. 48 3.1 Buddhism – Background and Themes 3.2 Buddhism – Core Values 3.3 Buddhism – The Eight Fold Path 3.4 Buddhism – Ethics 4. Christianity p. 82 4.1 Sermon on the Mount 4.2 Pascal – Background and Themes 4.3 Pensées I. 4.4 Pensées II. 4.5 Pascal – Study Guide 5. Frankl p. 111 5.1 Viktor Frankl – Background and Themes 5.2 Man’s Search for Meaning, summary and quotations 5.3 Frankl Study Questions 6. Nietzsche p. 116 6.1 Schopenhauer – Background and Themes 6.2 Schopenhauer – On the Suffering 6.3 Nietzsche – Background and Themes 6.4 Nietzschean Aphorisms 6.5 Nietzsche – Selections from Daybreak (Dawn of the Day) 6.6 Nietzsche – Study Guide 7.
    [Show full text]
  • Koo.Eex: the Tlingit Memorial Party
    Koo.eex: The Tlingit Memorial Party Lily White, Chookaneidi and Paul White, Kaagwaantaan Approximately a year after the death of a clan member, the clan of the deceased sponsors a ceremony, which is more often referred to as a “Party” or the “Pay-off Party.” Elders and clan leaders have urged the Tlingit to refer to these events by their traditional name, the “Koo.eex,” which simply translates “To Invite,” but the underlying meaning and significance of these ceremonies is much more complex and expansive than that translation might imply. The Koo.eex is a ceremony in which the deceased member or members and ancestors of a clan are remembered. It is a time for the surviving clan members to push away their sorrow after a year of mourning, to celebrate life, to reaffirm their social and kinship bonds, and to ceremoniously present their clan at.oow (clan regalia, objects, songs and stories). It is a time to honor the members of the opposite side—sometimes referred to as moiety—who comforted the grieving clan and who assisted with the funeral as well as the burial or cremation. The Koo.eex traditionally was conducted over a several day period. It has been considerably shortened, however, because of the demands of modern life. The following schedule outlines the major components of a Koo.eex as practiced in the community of Hoonah. The authors realize that each clan and community has its own procedures and that variations occur among the different communities. The following guidelines contain the basic components of a Koo.eex, however, and it is offered for our young and for those who have expressed an interest in learning the ways of our ancestors: I.
    [Show full text]
  • Student Pages
    Discussion on the Koo.éex’ Read the paper by Lily White, “Koo.eex Tlingit Memorial Party.” Have a discussion in class about these questions: What is a Koo.éex? What is your understanding about what happens at a Koo.éex’? Have you ever been to one of these ceremonies? What did you notice? What did you understand and not understand? What would you like to know more about with the Koo.éex’? Why would anyone organize a Koo.éex’? What is its purpose? Why would you be interested in learning more about and participating in a Koo.éex’? What are some of the major elements of a Koo.éex’? What happens at the beginning, middle and end of the ceremony? Silver Jim Jacobs—Kichxaak, Yéilnaawú, of the Koosk’eidí, standing by his painting Gijook X’éen, the Golden Eagle Screen of the Teikweidí. Koo.eex: The Tlingit Memorial Party Lily White, Chookaneidi and Paul White, Kaagwaantaan Approximately a year after the death of a clan member, the clan of the deceased sponsors a ceremony, which is more often referred to as a “Party” or the “Pay-off Party.” Elders and clan leaders have urged the Tlingit to refer to these events by their traditional name, the “Koo.eex,” which simply translates “To Invite,” but the underlying meaning and significance of these ceremonies is much more complex and expansive than that translation might imply. The Koo.eex is a ceremony in which the deceased member or members and ancestors of a clan are remembered. It is a time for the surviving clan members to push away their sorrow after a year of mourning, to celebrate life, to reaffirm their social and kinship bonds, and to ceremoniously present their clan at.oow (clan regalia, objects, songs and stories).
    [Show full text]
  • Holy Mystery, Wholly Love
    Holy Mystery, Wholly Love: A Lenten Devotional Following A Song of Faith A Statement of Faith of the United Church of Canada By Rev David Cathcart, 2020 [email protected] Trinity United Church 2211 Prairie Ave Port Coquitlam, BC V3B 1V8 604-942-0022 [email protected] www.ucpoco.ca 1 "God is Holy Mystery, beyond complete knowledge, above perfect description. Yet, in love, the one eternal God seeks relationship."* *A Song of Faith, 2006 The purpose of a Lenten Devotional is not to help us understand a text, whether that text is scripture, a poetic reading, a song, or a theological statement. The purpose of a Lenten Devotional is to help us understand ourselves and our relationship to God. We do that by reading text prayerfully, inviting that text to form and shape our very being, often at a subconscious level. We have an innate tendency towards distraction, preoccupation, worry, and busyness. So much so that in much of our coming and going we fail to be present to the divine presence that is constantly seeking relationship with us. Yes, God seeks relationship with us. Yes, God seeks relationship with you. The invitation of a Lenten Devotional is to slow down, create intention, and be present to a God who wants to be present with us. In The United Church of Canada, a "Subordinate Standard" is a theological statement that sums up our most basic theology. United Church ministers, ordained and commissioned, are asked upon ordination and commissioning if they are in "essential agreement" to the Subordinate Standards of the UCC.
    [Show full text]
  • The Bell and Its Symbolic Role in Slovenia
    STUDIA INSTRUMENTORUM MUSICAE POPULARIS XVI Tarptautinės tradicinės muzikos tarybos Liaudies muzikos instrumentų tyrimų grupės XVI tarptautinės konferencijos straipsniai / ICTM Study Group on Folk Musical Instruments Proceedings from the 16th International Meeting ISSN 1392–2831 Tautosakos darbai XXXII 2006 THE BELL AND ITS SYMBOLIC ROLE IN SLOVENIA MOJCA KOVAČIČ Institute of Ethnomusicology SRC SASA, Slovenia S u b j e c t: The symbolic representation of the bell in Slovenian culture. Purpose of study: To analyze the phenomena of the appearance of the bell in Slovenian folk heritage, bell inscriptions, iconography, Christian and pre-Christian rituals. M e t h o d s: Folklore, descriptive, historical. K e y w o r d s: Bells, supernatural powers, baptism, folk literature, inscriptions, icono- graphy, personification. Instrumental folk music was an important accompaniment to human life in the past and was played at various occasions. The people listening to it, therefore, usually had the opportunity to be in the immediate vicinity of most of the instruments. They could see them, observed how they were played, touch them, play them, or even make them. In contrast, the bell – made by bell founders and placed in the bell tower – was distant, unseen, and intangible, and this is why its sound was at the center of people’s perception. The bell tower was visited only by the bell players or sexton, and many people may have never even seen the parish bells. The loudness of the sound, enhanced by partials together with the Doppler effect, gave an impression of the mightiness of these instruments. This often stirred people’s imaginations and evoked strong emotions resulting in the frequent incorporation of bells and their sound in folk literature.
    [Show full text]
  • Exegesis of Isaiah in Choral Music PAUL WESTERMEYER
    Word & World Volume XIX, Number 2 Spring 1999 Exegesis of Isaiah in Choral Music PAUL WESTERMEYER Luther Seminary St. Paul, Minnesota I. LASTER’S CATALOGUE AMES LASTER HAS COMPILED A CATALOGUE OF CHORAL MUSIC ARRANGED IN BIBLI- cal Order (2d ed., Lanham: Scarecrow, 1996). His book is a list of music for choirs that is built on biblical texts. The texts are given in the Bible’s order from Genesis through Revelation. Biblical citations are recorded chapter by chapter and verse by verse, then laid side by side with choral pieces on the given cita- tions. Not surprisingly, most of the list is given over to the psalms. Of the 513 pages, 270 are from the book of Psalms—almost 53 per cent of the whole. The biblical book with the next largest representation is Isaiah, way behind with about seven per cent. It requires 37 pages. After that comes Matthew with 30 pages, John with 29, and Luke with 23. Then come 1 Corinthians with 9 and Mark with 5. All the other books have less than a page to several pages. Laster’s book does not list all the choral music that has ever been written or is now in print, and such a compilation as this is always incomplete and out of date, PAUL WESTERMEYER is professor of church music and president of the Hymn Society in the United States and Canada. His books include The Church Musician, With Tongues of Fire, Let Justice Sing: Hymnody and Justice, and Te Deum: The Church and Music. Composers—not only preachers and teachers—exegete and interpret biblical texts for the church.
    [Show full text]
  • Notations on the Commentary on the Song of Songs by Bernard of Clairvaux
    Notations on the Commentary on the Song of Songs by Bernard of Clairvaux Introduction This is the third and final installment of notations on three authors who wrote commentaries on the biblical Song of Songs, Origen, (185-254) Gregory of Nyssa (c.335-c.394) and Bernard of Clairvaux (1090-1153). The first two have been published on both this home page and that of Gregory of Nyssa. Without a doubt Bernard’s Commentary is the longest, consisting of eighty-six sermons composed in Latin. Also he is considerably distant from the first two authors who were separated by less than two centuries and most important of all, had Greek as their common language. As it had been pointed out with regard to Origen’s Commentary, he composed the text in Greek but only the Latin has survived. The document at hand follows the method of the first two, that is, key excerpts from each sermon of the Song Commentary are listed. The choice of these excerpts were done at my discretion; certainly more could be added but that would overload the document. The way each excerpt is identified is by three numbers: first the sermon, then the paragraph and finally the verse. Both the Latin and English texts employ a similar method of enumeration to designate paragraphs and verses. Within each excerpt are important Latin words and phrases. Towards the beginning of these notations such references are few but obviously increase the further into the text. For the most part direct biblical citations are omitted. It is important to realize, however, that compared with the other two authors, Bernard weaves his own words into many scriptural texts sometimes making the two indistinguishable.
    [Show full text]
  • INVERNESS FREE NORTH CHURCH NEWSLETTER December 2017
    INVERNESS FREE NORTH CHURCH NEWSLETTER December 2017 Musings from the Manse Dear friends, I was born and brought up on the Island of Lewis. It’s where I was educated, attended an FE College, met and married Jessie and where I, after 4 years studying Social work in Aberdeen, returned to in 1991 and worked for 12 years before moving to Edinburgh with my 4 children in 2003 to train for the Free Church Ministry. Since then I haven’t returned as often as maybe I should have, but when I do there is one thing that strikes me every time. It seems that the place and the people have changed so much from the way I remember them. In fact, to a great extent, I am increasingly left thinking ‘I don’t really recognise this place at all now’. I feel the same way as we approach yet another Christmas. As the big day approaches the town and the tele are full of lights and Christmas trees, adverts that I don’t quite get, for perfumes that cost a fortune; Santa must be omnipresent because he seems to be in many places at the one time as well, and as an enticement to rack up our debts we’re faced with offers on Sales (already!) for food, drink and entertainment that is sure to add to our Christmas cheer! Yvonne Lyons is a Christian singer/songwriter whose song ‘I Believe in Christmas’ captures the reality of contemporary Christmas really well: ‘O the madness of another year, wrap up your cold and festive cheer; It’s time for supermarket aisles to fill up shelves for miles and miles’.
    [Show full text]
  • Key Beliefs of Theravada Buddhism (Excerpts from Eknath Easwaran, the Dhammapada, P
    Key Beliefs of Theravada Buddhism (Excerpts from Eknath Easwaran, The Dhammapada, p. 42-47, 54-58) The Four Noble Truths and the suffering, sorrow. Life is change, and Eightfold Path change can never satisfy desire. Therefore everything that changes brings suffering. [After his enlightenment, Buddha’s] five former disciples caught sight of him from a “The Second Truth is the cause of distance and resolved neither to shun him suffering. It is not life that brings sorrow, nor to give him special attention. But as he but the demands we make on life. The cause drew closer, his face shining with what he of duhkha is selfish desire: trishna, the thirst had seen and understood, they found to have what one wants and to get one’s own themselves preparing a place for him and way. Thinking life can make them happy by sitting at his feet…. [He told them,] “I have bringing what they want, people run after done what is to be done. I have seen the the satisfaction of their desires. But they get builder of this house”—indicating his body, only unhappiness, because selfishness can but signifying his old self—“and I have only bring sorrow. shattered its ridgepole and its rafters; that house shall not be built again. I have found “There is no fire like selfish desire, brothers. the deathless, the unconditioned; I have seen Not a hundreD years of experience can life as it is. I have entered nirvana, beyond extinguish it, for the more you feed it, the the reach of sorrow.” more it burns.
    [Show full text]
  • Poetic Features of Uzbek Poetry of the National Awakening Period. ISJ Theoretical & Applied Science, 04 (84), 615-623
    ISRA (India) = 4.971 SIS (USA) = 0.912 ICV (Poland) = 6.630 ISI (Dubai, UAE) = 0.829 РИНЦ (Russia) = 0.126 PIF (India) = 1.940 Impact Factor: GIF (Australia) = 0.564 ESJI (KZ) = 8.716 IBI (India) = 4.260 JIF = 1.500 SJIF (Morocco) = 5.667 OAJI (USA) = 0.350 QR – Issue QR – Article SOI: 1.1/TAS DOI: 10.15863/TAS International Scientific Journal Theoretical & Applied Science p-ISSN: 2308-4944 (print) e-ISSN: 2409-0085 (online) Year: 2020 Issue: 04 Volume: 84 Published: 30.04.2020 http://T-Science.org Nodira Kholikova Chirchiq state pedagogical institute PhD, Associate Professor Tashkent region, Uzbekistan [email protected] POETIC FEATURES OF UZBEK POETRY OF THE NATIONAL AWAKENING PERIOD Abstract: The period of national awakening is can also be explained by the fact that in Uzbek poetry the features of both aruz and finger rhythm come together, but first of all, by the process of transition from aruz to finger rhythm in poetry. The frequent occurrence of shortcomings in the poems written in aruz indicates that the poets did not strive to adhere so strictly to the requirements of rhythm, and that what mattered to them was not form but content. Key words: Service to the Motherland, rhythm, Ibraham, composition, lyric. Language: English Citation: Kholikova, N. (2020). Poetic features of Uzbek poetry of the National Awakening period. ISJ Theoretical & Applied Science, 04 (84), 615-623. Soi: http://s-o-i.org/1.1/TAS-04-84-103 Doi: https://dx.doi.org/10.15863/TAS.2020.04.84.103 Scopus ASCC: 1208.
    [Show full text]