XXXII Международный конгресс ИИСАА. 26–28 апреля 2023 г.

654 XXXII Международный Конгресс по источниковедению и историографии стран Азии и Африки Секция XVI 6. Ровенская, Татьяна Александровна. Женская проза конца 1980-х — начала 1990-х годов: Проблематика, ментальность, идентификатсия тема диссертатсии и автореферата по ВАК РФ 10.01.01, кандидат филологических наук 2001. Москва. 7. Солдатова М. В. Становление натсиональной прозы в Корее первой четверти ХХ века // Дис. … канд. филол. наук. Владивосток: ДГУ, 2004. 8. СолдатоваМ. В., Пак К. А. Современная литература Кореи//Учебное пособие. Владивосток: ДВГУ, 2003. 9. Тань Аошуан. Китайская картина мира. Язык, култура, ментальность. М., 2004. 10. 박완서. 그 많던 싱아는 누가 다 먹었을까.(주)도서출판 세계사 , 2012. 11. 박완서. 그산이정말거기있었을까. (주)도서출판 세계사 , 2012. Tcvetkova S. O. (SPbU, Saint-Petersburg) Campaign of the army in the poem “Padmāvat” by Malik Muhammad Jāyasī The tradition of Sufi spiritual poetry was brought to North India from the first centuries of the formation of Muslim states on its territory, that is, approximately from the 13th century. The first of the works of Sufi poets that have come down to our time were created here mainly in Persian in the canons of Tajik-Persian Sufi literature. Later, from the XIV century, Indian Sufi poets turned to the creation of allegorical lyrical poems in the localAwadhi language, which embodied wonderful examples of the Hindu- Muslim cultural synthesis. The plots of such poems were traditionally stories about lovers with elements of a fairy tale. The Persian, and after it, the Indian canon implied the allegorization of the images of lovers: the image of a young man was a symbol of the human soul, striving for reunion with his beloved, a symbol of the Almighty. On his heroic path, symbolizing the path of spiritual struggle and purification, he overcame numerous obstacles — “station” (for example, several seas and a military confrontation with a fabulous enemy). Sufis naturalized in India began to build the plots of such works on the basis of Indian folklore legends, saturating them with rich Indian imagery and local realities. The poem “Padmāvat” by Malik Muhammad Jāyasī (1500‒1558) is the most significant work of this kind, combining the features of Persian masnavi and compositional elements, motifs and plots, artistic means and imagery of the classical Sanskrit tradition of lyric-epic narratives and Indian folklore. The composition of the poem is divided into two parts. The first of them is the plot of an Indian folk tale about the Sinhala princess Padmāvat and her heroic conquest by a king from a distant Rajput kingdom. A plot similar in its main outline is found in literary processing also in other