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1
Mazarchuk, Anna. "Mongolian Education and Science Vocabulary". Oriental Studies 17, nr 1 (15.05.2024): 224–35. http://dx.doi.org/10.22162/2619-0990-2024-71-1-224-235.
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Introduction. The article deals with semantics and etymology of several basic terms of Mongolian culture vocabulary relating to education and science. Goals. The study shall primarily describe how the lexical layer in question was formed, and trace the sources of such borrowings. Materials and methods. The materials were collected from Mongolian-Russian and Mongolian explanatory dictionaries via continuous sampling. The identified lexemes were checked against corresponding entries to Mongolic / Turkic etymological dictionaries and bilingual dictionaries of Sanskrit, Chinese, and Tibetan. Results. Some of the analyzed words happen to have been borrowed into Mongolian from Uighur, but Uighur was not the ultimate source of the lexemes: Mong. шавь ‘disciple, pupil’ < Uig. šabï had come to Uighur from Sanskrit via Chinese; Mong. багш ‘teacher’ < Uig. baqšı and Mong. бичиг ‘writings’ < Uig. bitig are originally Chinese; Mong. ном ‘book’ < Uig. nom had come to Uighur from Greek via Sogdian. Some other words, such as Mong. боловсрол ‘education’, эрдэмтэн ‘scientist’, ухаан ‘intelligence’ (in шинжлэх ухаан ‘science’), оюутан ‘student’ ― have common Turko-Mongolic (bol- ‘become’, uqa- ‘comprehend’) or even common Altaic (ere- ‘male’, oyu- ‘mind’) stems, but their new semantics referring to various phenomena of education and science appeared comparatively recently, to a large extent, as a result of attempts to find new words for the notions introduced by Chinese culture and Uighur Buddhism. The words зүй and судлал, as well as derivatives from the stem sur- belong to common Mongolic lexis. Conclusions. Most of the analyzed words were borrowed into Mongolian from Uighur as part of religious vocabulary. Some of these terms originally derive from Chinese, Sanskrit or even Greek. Indigenous Mongolic lexemes are derivatives from sur- ‘to study’, and the terms зүй ‘theory’ and судлал ‘study’ that are used as parts of science names.
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Dybo, Anna V., Viktoria V. Kukanova, Saglara V. Mirzaeva, Evgeny V. Bembeev, Vladimir N. Mushaev i Vyacheslav N. Khoninov. "Названия неба в монгольских языках: этимология и семантика". Oriental Studies 15, nr 6 (29.12.2022): 1333–51. http://dx.doi.org/10.22162/2619-0990-2022-64-6-1333-1351.
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Introduction. The articles examines etymologies and semantics of Mongolic words denoting the sky. The system of astronomical terms in Mongolic languages is structurally complicated due to multiple layers of pre-Buddhist, Buddhist and other beliefs adopted by proto-Mongols. Goals. The work aims to identify etymological and semantic dominants characterizing this thematic group within the common Mongolic vocabulary. The concept of sky clusters with most basic ones, and lexemes to denote it are to be found in each and every language. Materials and methods. The study examines dictionaries of Mongolic languages, involves reliable proto-Mongolian lexical reconstructions by H. Nugteren and O. Mudrak. Furthermore, the paper analyzes various etymological works and Altaic dictionaries, as well as databases on semantic transitions and colexifications. Results. The Mongolic vocabularies contain four lexemes denoting the sky and two for air/airspace — all of them being largely associated with different beliefs and faiths across different areas and in different eras. So, the word *teŋgeri attests to some elements of the cult of heaven had been practiced by earliest Mongols and the latter had maintained contacts with Turkic groups. The second lexeme *hogtorgui is a Buddhist scholarly term semantically derived from the one denoting emptiness, i.e. a suggested semantic calque from the Sanskrit word that was borrowed to northern Mongolic languages from translated texts of the Buddhist Canon. The third name *köke is a hapax from the Muqaddimat al-Adab that may have arrived in western Middle Mongolian from Chagatai Turkic. The fourth word *asman is a later borrowing from Persian to vocabularies of Muslim Mongols, sometimes via Turkic languages. The fifth lexical unit *agaɣar may have been included from Buddhist Sanskrit, and the sixth word *kei — from Middle Chinese. The unexpected conclusion is that the original proto-Mongolian word to have denoted the sky simply cannot be reconstructed. Evidently, the ancient word had been displaced by the loanwords throughout most intensive cultural contacts.
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D, Burnee. "To the problem of translation on Buddhist words and terms". Translation Studies 10, nr 1 (2022): 46–50. http://dx.doi.org/10.22353/ts20220105.
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Many words and terms of Buddhism have entered the vocabulary of Mongolian literature and enriched the Mongolian language. They are inseparable from the culture of the Mongolian people. This paper analyzes some examples of Mongolian words and terms borrowed from Sanskrit and Tibetan and their English translation in the “Sutra of the Wise and the Foolish,” “Tears of a Venerable Lama,” and “Tales of an Old Lama”. It also compares the translation experience of S.Frey, De.Natsagdorj, and Ch. Bawden. This paper concludes that along with linguistic competence, the knowledge of culture is vital regarding the translation of words and terms of Buddhism.
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Sartkoja, K. "Ancient Turkish reading of the Brahmi text Kuis-Tolgoi (HT1)". BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 136, nr 3 (2021): 105–32. http://dx.doi.org/10.32523/2616-7255-2021-136-3-105-132.
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The article considers published historical documents related to the language and history of the nomadic peoples of Central Asia from the eighth to the eleventh centuries and preserved to this day. Such as Old Turkic scripts (runic), ancient Sogdian, Manichean texts. In 1974, a pillar written in ancient Sanskrit in the Brahmi alphabet was first discovered in Central Mongolia. Until 2017, the text of the column was not deciphered, and the inscription had been ignored for 43 years. In 2017, German Sanskrit specialist Dieter Maue found the key to this text and published only transliteration (D. Maue,2017). Transliteration D. Maue was used by A. Vovin and L. Khurtsbatar presented the text as a document in the ancient Mongolian language. Unfortunately, their work was not crowned with success. The author of the article read the text in the ancient Turkic language using the Brahmi alphabet, reproduced and performed its historical and linguistic analysis. The text was written 1400 years ago.It provides information about historical events related to the First AncientTurkic Khaganate. There has been left reliable information about the fate and death of the leaders of the period when the First Ancient Jurassic Kaganate was divided into western and eastern. It considers two large rival groups on the Mongolian plateau, the Kipchaks and the main tribes of the Oguz group. At the same time, It informs about religion and paleoethnography.
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Tala. "On Multilingual Spread of PrajnaParamita Heart Sutra". SHS Web of Conferences 174 (2023): 02024. http://dx.doi.org/10.1051/shsconf/202317402024.
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This paper aims to provide an overall explanation of the translations of Sanskrit PrajnaParamita Heart Sutra into Chinese, Tibetan and Mongolian languages and spread among the corresponding nationalities and its significant role in cultural exchanges.
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Mirzaeva, Saglara V., i Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки". Бюллетень Калмыцкого научного центра Российской академии наук 16, nr 4 (27.11.2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-55-78.
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The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
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Mirzaeva, Saglara V., i Aisa O. Doleyeva. "Об ойратской рукописи «Coqtu zandan» из фонда Российской национальной библиотеки". Бюллетень Калмыцкого научного центра Российской академии наук 16, nr 4 (27.11.2020): 55–78. http://dx.doi.org/10.22162/2587-6503-2020-4-16-55-78.
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The article introduces the Oirat handwritten text “Coqtu Zandan” (‘Shining Sandalwood’) from the collections of the Russian National Library. The text “Coqtu Zandan” is a translation of the prayer of repentance common in the Tibetan-Mongolian buddhist tradition, which is read out during the ritual of restoring the sojong vows. This prayer is mentioned under no. 23 (as “bodhi sadv-yin unal namančilaxui kemekü sudur”) in the list of translations of Zaya Pandita Namkhaijamts. The Tibetan original of this work, researchers call the text “Ltung Bshags” or one of the versions of the “Sutra of the Three Piles” (tib. phung po gsum pa’i mdo), included in the collection of the terma-works “Rinchen Terdzo”. The Sanskrit text of the Sutra “Aryatriskandha sūtram” has also reached our time, a digital copy of which is available on the website of the Digital Sanskrit Buddhist Canon Input Project. The publication of parallel Sanskrit and Tibetan Sutra texts within the framework of this article is also very relevant.
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G, Buyannemekh. "Etymological and semantic correlations of some words in Sanskrit and Mongolian". Mongolian Journal of Foreign Languages and Culture 16, nr 1 (2012): 20–23. http://dx.doi.org/10.22353/mjflc2012102.
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G, Buyannemekh. "Etymological and semantic correlations of some words in Sanskrit and Mongolian". Mongolian Journal of Foreign Languages and Culture 16, nr 1 (2012): 20–23. http://dx.doi.org/10.22353/mjflc2016102.
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GOLOB, Nina. "Foreword". Acta Linguistica Asiatica 6, nr 2 (28.12.2016): 5. http://dx.doi.org/10.4312/ala.6.2.5.
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With the year winding down, when people tend to reflect on their accomplishments in the past months, we dare offer miscellaneous to boast the broadness that ALA has been gaining. This number of the ALA journal thus includes different views on a language, a variety of different methodologies used and languages discussed, as well as several applicable fields the research outcomes take us to. LI Wenchao in her work "Adjective Distribution in Modern Mongolian" investigates a scalar structure of adjective distribution in Mongolian to find out that, compared to Japanese, English, French, Mongolian only tolerates inherent resultatives. Jasmina BAJRAMI's article "Speech level shift in Japanese and Slovene" is a part of her PhD thesis, which she has just submitted to University of Ljubljana. In it she discusses formality and politeness in general, as well as the extent and the ways they are executed in a Japanese and Slovene conversation. "Interpretation of Daba Script: Gemu from Wujiao Villag" written by XU Duoduo is a result of a fieldwork research on the Daba script found in the Daba Calendar entitled Gemu, which origins in Wūjiǎo village, the province of Sichuan. Nina GOLOB conducted a bidirectional perception experiment entitled "L1 Prosodic Interference: the Case of Slovene Students of Japanese", in which she evaluates L1 prosodic interference in recognizing (lexical) accent place in declaratives and interrogatives.An interesting project report on the successful implementation of the e-learning system for Japanese, Korean, Hindi and Sanskirt comes from Croatia. Written by Sara LIBRENJAK, Kristina KOCIJAN, and Marijana JANJIĆ it is entitled "Improving Students' Language Performance Through Consistent Use of E-Learning: An Empirical Study in Japanese, Korean, Hindi and Sanskrit". Last but not least is a technical note by Qasier ABBAS "Semi-Semantic Annotation: A Guideline for the URDU.KON-TB Treebank POS Annotation", in which the author proposes annotation guidelines of semi-semantic parts of speech for the URDU.KON-TB treebank.
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Androsov, V. P. "Russian language as a means of interpreting Buddhist cultural heritage: creating target-orientated vocabulary". Orientalistica 2, nr 4 (16.01.2020): 807–16. http://dx.doi.org/10.31696/2618-7043-2019-2-4-807-816.
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Russian Buddhist scholars face the daunting task of translating into Russian the main works of Buddhist heritage currently preserved in the languages of India (P ali, Sanskrit, Prakrit, the hybrid Sanskrit), in Chinese, Tibetan, Japanese, Korean, Mongolian and other languages of East and South Asia. Scholars of no country have so far coped with this task. With regard to the Russian Foederation, Buddhism is the historical religion of several peoples who live there and occupies the minds of literally millions of Russian speakers. Regardless of the fact, that translation of the Buddhist heritage into Russian has been conducted for the last 200 years, one can say that the scholars who deal with this task are still only going through a stage of preparation. Nevertheless, the task of translating into Russian main works of Buddhist heritage was set at the Conference of Buddhist Text Translators, which was held at the Institute of Oriental Studies of the Russian Academy of Sciences (Moscow) in November 2018 during the celebration of the 200th anniversary of the Institute (November 6–9, 2018).
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Sundueva, Ekaterina V. "Lexis of Material Culture in the Monument “Truthful Record about the Mongols of the Qing Empire”". NSU Vestnik. Series: Linguistics and Intercultural Communication 17, nr 4 (2019): 28–37. http://dx.doi.org/10.25205/1818-7935-2019-17-4-28-37.
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The paper deals with the names of some items of material culture presented in the decree on attributes of an escort of the Manchurian governor Hung Taiji for the festive ceremony held in honor of granting him the title ‘Gracious Peaceful Bogdo-Khan’ in 1636. The decree is presented in the written monument “Truthful record about Mongols of the Qing Empire” published in Classic Mongolian in 2013 in Huhe-Hoto (People's Republic of China). It is revealed that naming of a number of objects under study was based on visual perception of their form and acoustical associations their action produced. So, names of such pieces of material culture as sarqalǰi ‘staff mace’, ǰida ‘spear’, etc. are connected with the image ‘something peaked’, baγbur ‘bowl’ with the image ‘something stocky’, longqu ‘bottle’ with the image ‘something big-bellied’, qubing ‘jug’ with the image ‘something narrow (about a neck)’, manǰilγa ‘fringe’ with the image ‘something long, trailing’. Etymologies of the words saγadaγ ‘quiver’ from a preverb *saγa [tata-] ‘to snatch out’, manǰilγa ‘fringe’, etc. are presented for the first time. The naming of tuγ ‘banner’ occurred on the basis of acoustical perception of its fluttering. The list contains loanwords from Chinese and Sanskrit. The analysis of the Chinese variants of lexemes showed that in certain cases their meaning is more precise, than that of Mongolian words. Consideration of compound words revealed a similar mechanism of naming process for some other pieces of material culture in Mongolian and Chinese of the 17th century. In the Chinese variant of the monument the word 撒带sā dài is a transliteration of the Mongolian word saγadaγ ‘quiver’. It demonstrates the importance of the Mongolian culture in the life of the Manchurian emperors’ Court. Mongolian, in turn, borrows some elements from Chinese which are used as an explanation to the main component of a compound word. So, the consideration of the etymology of the words designating elements of material culture showed some specificity of Mongolian in the way it reflects both real and mental worlds.
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Tashmatova, Nilufar Chorievna. "Lexemes Expression in the Masnavi “Gulshan Ul-Asror” of Haydar Khorezmi". International Journal of Social Science Research and Review 5, nr 6 (11.06.2022): 192–96. http://dx.doi.org/10.47814/ijssrr.v5i6.413.
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This article classifies and analyzes the assimilation words expressed in masnavi “Gulshan ul-asror” of Haydar Khorezmi’s, one of the mature representatives of our classical literature, who lived and worked in Khorezm in the late XIV and early XV centuries. It is natural that the interaction, neighborliness and trade relations of peoples of different languages have an impact on the development of their languages, first of all, on their vocabulary. As a results, there are cases of exchange and assimilation. In general, it is expedient to analyze foreign words in the lexicon of Turkic languages by dividing them into two groups:1) ancient (pre-Islamic) period which Sanskrit, Sogdian and Chinese elements are specific;2) relatively new (Islamic and post-Mongol) period. This group includes Arabic, Persian-Tajik and Mongolian dialects. In this study, we examine the pre-Islamic state of the lexemes of the assimilation layer mentioned in the Masnavi. The emergence of Sugd, Sanskrit and Chinese assimilation words in the vocabulary of Turkic languages is assessed as a product of the close ties of the Turkic peoples with the Sughd, Indian, Chinese and Khorezm peoples since ancient times.
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Muzraeva, Delyash N., i A. Batsuuri. "Дхарани из состава Монгольского Ганджура (на примере «Дхарани, именуемой „Сердце-сущность Святого, [обладающего] безграничной жизнью и знанием“»)". Монголоведение (Монгол судлал) 12, nr 2 (25.08.2020): 255–70. http://dx.doi.org/10.22162/2500-1523-2020-2-255-270.
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The article deals with dhāraṇī texts included in the 108-volume Mongolian language Kangyur. A xylographic edition of the Mongolian Kangyur was delivered from expeditions to China by the Indian scientist Raghuvira, and subsequently used for reprint in the Śata-Piṭaka Series by Lokesh Chandra. A copy of this 108-volume serial publication was purchased through Buryat monasteries by the Kalmyk Gelong Tugmyud Gavji (O. M. Dordzhiev, 1887‒1980), and now constitutes a valuable part of the collection of old written sources at the Scientific Archive of Kalmyk Scientific Center (RAS). Analysis of tables of contents that precede each volume of the L. Chandra edition, and that of texts included show that dhāraṇī (Sanskrit dhāraṇī, Tib. Gzungs ‘spell’, Mong. tarni, toγtaγal ‘tarni, darani, magic formulas’) texts can be traced in a number of volumes and, respectively, in different sections, mainly in ones titled Dandr-a (‘Tantra’) and Eldeb (‘Collection of Sutras’). So, some volumes include single texts and others cluster them in single blocks (selections). The Dhāraṇī Titled ‘Heart-Essence [of the Holy One Possessing] Limitless Life and Knowledge’ is one such dhāraṇī text from Volume 23 transliterated and translated (with comments) in this work. Goals. The article examines available materials and provides an overview of dhāraṇī works within the Mongolian Kangyur, presents a translation of one notable dhāraṇī. Materials and Methods. The study gains comparative textual and structural insights into the Lokesh Chandra edition of the Kangyur and compares it to other editions, seeking to identify specific compositional features of various publications and reasons underlying the latter. Results and Conclusions. History of Mongolian Kangyur compilations – the compendium at large and its individual texts – is very complicated and requires further research.
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Kılıç Cengiz, Ayşe. "Fragments of the Old Uyghur Uṣṇīṣavijayā Dhāraṇī in the Serindia Collection of the IOM, RAS". Archiv orientální 90, nr 2 (27.10.2022): 333–50. http://dx.doi.org/10.47979/aror.j.90.2.333-350.
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The Uṣṇīṣavijayā dhāraṇī, considered a Buddhist text about the Goddess Uṣṇīṣavijayā and her dhāraṇī, is known as one of the most important texts in the Old Uyghur translation literature. It occupies a central position as a dhāraṇī text in South Asian, Central Asian, and East Asian Buddhism. Apart from Old Uyghur, it appears in a variety of languages and scripts, including Sanskrit, Tangut, Tibetan, Chinese, and Mongolian. The text is appraised as particularly beneficial for eliminating karmic obstacles and evil paths, annihilating hostility, disasters, demons, and scourges, relieving beings of suffering and bringing them happiness, prolonging their well-being, and increasing their longevity. It is also believed to increase wisdom, obliterate hells, and provide a chance to be born in Buddha heaven, called Sukhāvatī, or other pure lands. This paper deals with the edition of newly identified fragments of the Uṣṇīṣavijayā dhāraṇī in Old Uyghur preserved in the Serindia Collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (IOM, RAS). The fragments presented belong to the same blockprint edition produced during the Mongolian period. The study includes the transliteration, transcription, and translation of these fragments within the context of a semantic sequence of the text. The version on the fragments is compared with versions in other languages to reveal differences between texts. Finally, a reconstructed text is presented.
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Kharanutova, Darima Sh, Larisa B. Budazhapova i Nikolay S. Baikalov. "Заимствованная буддийская лексика бурятского языка в историко-лингвистическом освещении". Монголоведение (Монгол судлал) 15, nr 4 (25.12.2023): 742–56. http://dx.doi.org/10.22162/2500-1523-2023-4-742-756.
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Introduction. The article is devoted to Buddhist terms, which represent a significant layer in the lexical system of the Buryat language. The borrowed Buddhist vocabulary of the Buryat language is the result of the enteringprocessof Buddhist terms into the Buryat language taken place over centuries. It was not stable, it, like any process, had periods of decline and activity. Of course, borrowing of Buddhist terms is a consequence of the development of Buddhist ideas. The main purpose of the study is to describe the features of borrowed Buddhist terms, which are the result of an inextricable connection between the process of their appearing in the Buryat language and the history of Buddhism popularization among the Mongolian–speaking peoples. The objectives of the study include: 1) justification of intensification periods of entering the Buddhist terms into the lexicological system of the Buryat language against a historical background; 2) a brief historical and linguistic description of periods of the mass appearance of the Buddhist terms; 3) identification of the peculiarities of the semantics of individual borrowings belonging to different periods of borrowing and different donor languages. Results. Based on the historical and linguistic facts, the authors justify the validity of the allocation of periods of appearing of Buddhist terms associated with periods of intensive development of Buddhism. The study showed that in the first period of borrowing Buddhist terms of the Buryat language, their guides were the Sogdian and Uighur languages: from Sanskrit and Tibetan they fell into Sogdian, then into Uighur. It was only after Uighur that they appeared in the Mongolian languages through the old-written Mongolian language. In the second period, Buddhist terms came directly from the Tibetan language to the Buryat language, in some cases the Mongolian language was the intermediary. The third period of intensification of the appearance of Buddhist terms is characterized by the revival of previously borrowed words. The authors conclude that the features of Buddhist terms depend on the donor language, while the roads along which they came to the Buryat language also play an important role: directly or through an intermediary language, orally or in writing.
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Lundysheva, Olga V., Dieter Maue i Klaus Wille. "Miscellanea in the Brāhmī Script from the Berezovsky and Krotkov Collections (IOM, RAS) with an Appendix: ВФ-4190". Written Monuments of the Orient 7, nr 1 (21.12.2021): 3–70. http://dx.doi.org/10.17816/wmo71606.
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The main part of this article provides a complete edition (description, transliteration, transcription, preliminary translation, annotation as well as the reproduction of the photographs) of forty-two fragments in different languages, circulated along the northern Silk Road, today in the territory of modern Xinjiang Uighur Autonomous Region (PR China) in pre-Mongolian times: Sanskrit, Tocharian A/B, Old Uyghur [hereafter: Uyghur]. Their common feature is the use of the standard North Turkestan Brāhmī and its Tocharian and Uyghur varieties. In terms of content, the fragments include extracts from Buddhist texts such as Abhidharmadīpavibhāṣaprabhāvr̥tti, Prajāpāramitā, Prasādapratibhodbhava, Prātimokṣasūtra, Pravāraṇasūtra, Saṃyuktāgama, Suvarṇabhāsottamasūtra, Udānavarga. There are also some Tocharian B document fragments. Several of these texts are found on the back of Chinese scrolls. The Chinese texts have been identified. Where possible, a reconstruction of the relevant section of the scroll has been added. An introduction provides general background information. The lexis of the edited manuscripts is given in concordances.
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Lundysheva, Olga V., Dieter Maue i Klaus Wille. "Miscellanea in the Brāhmī Script from the Berezovsky and Krotkov Collections (IOM, RAS) with an appendix: ВФ-4190 (Part II)". Written Monuments of the Orient 7, nr 2 (25.12.2021): 3–106. http://dx.doi.org/10.17816/wmo90084.
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The main part of this article provides a complete edition (description, transliteration, transcription, preliminary translation, annotation as well as the reproduction of the photographs) of forty-two fragments in different literary languages, circulated along the northern Silk Road, today in the territory of modern Xinjiang (PR China) in pre-Mongolian times: Sanskrit, Tocharian A/B, Old Uyghur [hereafter: Uyghur]. Their common feature is the use of the standard North Turkestan Brāhmī and its Tocharian and Uyghur varieties. In terms of content, the fragments include extracts from Buddhist texts such as Abhidharmadīpavibhāaprabhāvtti, Prajāpāramitā, Prasādapratibhodbhava, Prātimokasūtra, Pravāraasūtra, Sayuktāgama, Suvarabhāsottamasūtra, Udānavarga. There are also some Tocharian B document fragments. Several of these texts are found on the back of Chinese scrolls. The Chinese texts have been identified. Where possible, a reconstruction of the relevant section of the scroll has been added. An introduction provides general background information. The lexis of the edited manuscripts is given in concordances.
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Grönbold, Günter. "Wallace, Vesna A., The Kālacakratantra. The Chapter on the Individual together with the Vimalaprabhā, Translated from Sanskrit, Tibetan and Mongolian". Indo-Iranian Journal 52, nr 1 (2009): 89–90. http://dx.doi.org/10.1163/001972409x445834.
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Park, Seo-Yeon. ""A Study on the characteristics of translation of Mongolian version of the Diamond Sutra : Compared with the Sanskrit text, the Chinese and Tibetan versions"". Studies of Seon Culture 36 (30.06.2024): 145–83. http://dx.doi.org/10.24956/ssc.36.5.
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Nesterkin, Sergei. "Formation of the image of Buddhism in Russia (the end of the XIX – the beginning of the XX centuries)". Философская мысль, nr 12 (grudzień 2021): 1–7. http://dx.doi.org/10.25136/2409-8728.2021.12.37040.
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This article examines the sources of formation of the image of Buddhism in the Russian cultural environment and determine the degree of representativeness of this image. The author highlights the three main sources: 1) academic research works of the Western Schools of Buddhology (based on Pāli and Sanskrit material); 2) research conducted within the framework of the Russian School of Buddhology (based primarily on Tibetan- and Mongolian-language material); 3) research of the Orthodox Russian missionaries. It is determined that the fundamental theoretical position developed by the Anglo-Germanic School of Buddhology is the thesis on authenticity of Theravada Buddhism, which is considered as “initial”, and its other forms (such as Mahayana, Vajrayana) are considered as its later modifications that emerged under the influence of external factors. The key features of Buddhism in Buddhology imply that: 1) Buddha Shakyamuni was not a transcendent being; 2) his nirvana is understood nihilistically, as a complete cessation of the process of being; 3) Buddhism, denies the existence of soul; 4) the existence of God and the representation of the transcendent are also denied. Despite the fact that the studies of Mahayana and Vajrayana material indicated inadequacy of such assessment, these theses were reproduced over again. This is explained by the interest of significant social groups in such image of Buddhism: many Orthodox figures interpreted Buddhism as a philosophical-ethical, rather than religious system; atheistically-oriented scholars and scientifically-oriented public also supported such interpretation. The rational aspects of Buddhism, which give common grounds with science, were uncritically absolutized; Buddhism was viewed as an ally of scientific thinking, completely alien to faith.
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Nesterkin, Sergei. "Formation of the image of Buddhism in Russia (late XIX – early XX centuries)". SENTENTIA. European Journal of Humanities and Social Sciences, nr 1 (styczeń 2022): 45–50. http://dx.doi.org/10.25136/1339-3057.2022.1.37082.
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The goal of this work is to examine the sources of establishment of the image of Buddhism in the Russian cultural environment, as well as determine the degree of representativeness of this image. The author outlines the three primary sources: 1) academic research works of the Western Schools of Buddhism (based on Pali and Sanskrit material); 2) research carried out within the framework of the Russian School of Buddhology (mainly based on Tibetan and Mongolian material); 3) research of the Russian Orthodox missionaries. It is determined that the key theoretical provision developed in the Anglo-Germanic School of Buddhology is the thesis on the authenticity of Theravāda Buddhism, which is considered as the "original,” and its other forms such as Mahāyāna and Vajrayāna) are its later modifications that emerged under the influence of external factors. The main features of Buddhism in Western Buddhology include: 1) Buddha Shakyamuni was not a transcendental being; 2) his nirvana is understood nihilistically, as the complete cessation of the process of existence; 3) Buddhism denies the existence of soul; 4) the existence of God alongside the idea of the transcendental are also denied. Despite the fact that the research based on Mahāyāna and Vajrayāna material demonstrate the failure of such assessments, the aforementioned theses continued to be reproduced. This is explained by the interest of certain significant social groups in such image of Buddhism. Firstly, this view was supported by many Orthodox figures. The interpretation of Buddhism as a philosophical-ethical rather than religious system propelled Buddhism beyond the boundaries of the religious search for people who find foothold in faith. Secondly, similar interpretation entailed the antagonistic attitudes of scholars and scientifically oriented society. Rational aspects of Buddhism that align it with science were uncritically overemphasized. Buddhism was viewed as an ally of the scientific way of thinking, completely alien to faith.
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Mitruev, Bembya. "Revisiting a Sanskrit Translation of One Tibetan Text". Бюллетень Калмыцкого научного центра Российской академии наук 3, nr 19 (28.12.2021): 10–36. http://dx.doi.org/10.22162/2587-6503-2021-3-19-10-36.
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Introduction. Sanskrit was always perceived by followers of Tibetan Buddhism as the language of sutras and shastras, language of knowledge and culture. This resulted in that Sanskrit used to be extensively studied and taught. Tibetan clerical scholars could not only read Sanskrit but would make repeated attempts of composing original texts in this language. The to be examined Hundred Deities of Tushita guru yoga, a liturgical address to Je Tsongkhapa (1357–1419), is a rare phenomenon in Tibetan Buddhist literature — Tibetan-to-Sanskrit translation. This anonymous text was created approximately in 18th–19th centuries to further be transmitted in a number of xylographic editions across Mongolia and Buryatia up to the early 20th century. Goals. The article seeks to show the Tibetan-to-Sanskrit translation pattern and introduce it into scientific discourse along with due analysis. Materials. The study explores one xylographic Tibetan-to-Sanskrit edition of Hundred Deities of Tushita from Buryatia submitted by A. Kocharov. Results. The work concludes the Tibetan-to-Sanskrit guru yoga text contains multiple grammatical mistakes and inaccuracies when viewed from the perspective of standard Sanskrit. In some sentences the anonymous author does follow rules of Buddhist hybrid Sanskrit, while in others observes no established Sanskrit declension and conjugation norms.
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Skorupski, Tadeusz. "Vesna A. Wallace: The Kālacakra Tantra, The Chapter on Sādhanā, Together with the Vimalaprabhā Commentary. Translated from Sanskrit, Tibetan, and Mongolian, Introduced and Annotated. xv, 379 pp. New York: The American Institute of Buddhist Studies, distributed by Columbia University Press, 2011. £38. ISBN 978 0 9753734 4 6." Bulletin of the School of Oriental and African Studies 75, nr 3 (październik 2012): 590–92. http://dx.doi.org/10.1017/s0041977x12000791.
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Э.Б., САТЦАЕВ,, i АБДОЛЛАХИ, М. "FORMATION AND FEATURES OF THE GENDER CATEGORY IN IRANIAN LANGUAGES". Известия СОИГСИ, nr 46(85) (19.12.2022): 147–56. http://dx.doi.org/10.46698/vnc.2022.85.46.013.
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Род – грамматическая категория, она свойственна разным частям речи и состоит из распределений слов или форм по двум или трем классом, которые называются: мужской, женский и средний. Семантика родовой классификации размыта и неясна, лишь в части существительных можно наблюдать отражение реальных половых различий. Наличие рода – характерная особенбьность грамматики многих языков, в том числе индоевропейских. Однако степень сохранности рода в разных европейских языках различна. Это связано во многом с устойчивостью синтетизма в системе словообразования. Древние индоевропейские языки (санскрит, авестийский, древнегреческий, латинский и др.) показывают трехродовую систему. Однако в более древнем по сравнению с ними хеттском языке наблюдаем лишь два рода – общий (одушевленный) и средний. Хеттский же язык является первым в истории индоевропейским языком с письменной фиксацией. Среди современных индоевропейских языков встречаются как трехродовые, так и двухродовые, в число которых входят и некоторые иранские языки. Система рода свойственна и семитским языкам. Род отсутствует в тюркских, финно-угорском, монгольском, нахско-дагестанском, картвельском и других языках. Кавказские языки вместо рода используют именные классы, которые, как правило, более богаты, чем родовые различия. Род при это может существовать как автономная подсистема в пределах одного из именных классов. Количество классов доходит до сорока. Происхождение классов, как и рода, неясно. В большинстве современных иранских языков род как грамматическая категория утрачен. В древнеиранских языках существовало три рода – мужской, женский и средний. В среднеиранскую языковую эпоху в части иранских языков категория рода исчезла. В среднеперсидском и парфянском языках система рода не прослеживается. Что касается восточноиранских языков, то здесь категория рода сохранилась хорошо. Это согдийский, хотаносакский и хорезмийский языки. Письменный материал аланского и бактрийского языков не может однозначно ответить, существовал в них род или нет. В новоиранских языках также система рода сохранилась неодинаково. Во многих из них категория рода исчезла. Лучше всего система рода сохранилась в курдском (курманджи), шугнанском и особенно афганском (пушту) языках. В осетинском языке категории рода нет, однако наблюдаются некоторые реликты в плане ономастики, что говорит о наличии рода в скифском языке. Gender is a grammatical category; it is characteristic of different parts of speech and consists of the distribution of words or forms into two or three classes, which are called male, female and middle. The semantics of the generic classification is vague and unclear, only a part of nouns reflects real gender differences. The presence of gender is a characteristic feature of the grammar of many languages, including Indo-European. However, the degree of preservation of the gender in different European languages is different. This is largely due to the stability of synthetism in the system of word formation. The ancient Indo-European languages (Sanskrit, Avestan, Ancient Greek, Latin etc.) show a three-tier system. However, in the more ancient Hittite language compared to them, we observe only two genders – common (animate) and middle. The Hittite language is the first in the history of Indo-European languages with written fixation. In modern Indo-European languages there are both three-gender and two-gender, which include some Iranian languages. The gender system is also characteristic of Semitic languages. The genus is absent in Turkic, Finno-Ugric, Mongolian, Nakh-Dagestan, Kartvelian and other languages. Caucasian languages use noun classes instead of gender, which tend to be richer than gender distinctions. In this case, the genus can exist as an autonomous subsystem within one of the named classes. The number of classes reaches forty. Origin of the classes, as well as of the genus, is unclear. In most modern Iranian languages gender as a grammatical category has been lost. In ancient Iranian languages, there were three genders – masculine, feminine and neutral. In the Middle Iranian language epoch in part of the Iranian languages the gender category disappeared. In Middle Persian and Parthian languages the gender system is not traced. As for the Eastern Iranian languages, the gender category is well preserved there. These are Sogdian, Khotanosak and Khorezmian. The written material of the Alanian and Bactrian languages cannot unequivocally answer, whether a genus existed in them or not. In new Iranian languages the gender system also was not preserved in the same way. In many of them the gender category has disappeared. The gender system is best preserved in Kurdish (Kurmanji), Shughni and especially in Afghan (Pashto) languages. There is no category of gender in Ossetian language. However, there are some relics in terms of onomastics, which indicates the presence of a gender in Scythian language.
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Tamang, Deepak Dong. "A Comparative Study of Bhavacakra Painting". Historical Journal 12, nr 1 (31.12.2020): 80–96. http://dx.doi.org/10.3126/hj.v12i1.35447.
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The Bhavacakra is a symbolic representation of Samsara, a powerful mirror for spiritual aspirants and it is often painted to the left of Tibetan monastery doors. Bhavacakra, ‘wheel of life’ consists of two Sanskrit words ‘Bhava’ and ‘Cakra’. The word bhava means birth, origin, existing etc and cakra means wheel, circle, round, etc. There are some textual materials which suggest that the Bhavacakra painting began during the Buddha lifetime. Bhavacakra is very famous for wall and cloth painting. It is believed to represent the knowledge of release from suffering gained by Gautama Buddha in the course of his meditation. This symbolic representation of Bhavacakra serves as a wonderful summary of what Buddhism is, and also reminds that every action has consequences. It can be also understood by the illiterate persons not needing high education and it shows the path of enlightenment out of suffering in samsara. Mahayana Buddhism is very popular in Asian countries like northern Nepal, India, Bhutan, China, Korean, Japan and Mongolia. So in these countries every Mahayana monastery there is wall painting and Thānkā painting of Bhavacakra. But in these countries there are various designs of Bhavacakra due to artist, culture and nation.
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Dugarov, Bair S. "Индо-буддийские заимствования в бурятской Гэсэриаде". Монголоведение (Монгол судлал) 14, nr 3 (27.12.2022): 608–19. http://dx.doi.org/10.22162/2500-1523-2022-3-608-619.
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Introduction. The article examines an understudied issue of how and to what extent Buddhism had influenced the Buryat epic of Geser. Over the past two millennia, the Buddhist factor — starting from the Xiongnu era — has been to a certain degree reflected in various areas of spiritual life of Turko-Mongolian nomads and their descendants. Goals. So, the work aims to study impacts of Buddhism on such a significant monument of the Buryat oral poetic tradition as Geseriad. Results. The method of comparative analysis proves instrumental in identifying terms and concepts of Indo-Buddhist origin that constitute an ancient dimension in narrative structures of the uliger (epic). Those constants include as follows: hумбэр уула ‘Mount Sumeru’ associated with the world Mount Meru that serves to mark a center of the earth and universe in ancient Indian mythology; hун далай ‘milk sea’ that has an ancient Indian prototype in the Samudra Manthana episode. Similarly, some other cosmogonic concepts of ancient India — such as замби (Sanskr. Jambudvīpa ‘Jambu mainland’) and галаб (Sanskr. kalpa ‘aeon’) — had penetrated the Buryat folk mythological tradition through Buddhism to get completely absorbed and adapted. The Buryat Geseriad also contains traces of Indo-Buddhist mythology at the level of zoomorphic images, especially notable in the case of Khan Kherdig ‘king of birds and devourer of serpents’. Conclusions. The southern borrowings had become organically integral to the epic of Geser — its plot and images — so that nowadays tend to be perceived as quite ‘autochthonous’ and indigenous elements of the narrative. This circumstance attests to that Buddhist vestiges in the Buryat epic have a long history.
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Borovsky, Andrey, i Elena Rakovskaya. "Mathematical Methods for the Study of Toponims with Lost Semantics". System Analysis & Mathematical Modeling 3, nr 3 (16.12.2021): 176–87. http://dx.doi.org/10.17150/2713-1734.2021.8(3).176-187.
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The article discusses methods for restoring the lost meaning of old toponyms. This task can be solved using a systematic approach. The study used methods of permutation and transformation of consonants in the backbone of a toponym, methods of di- and trichotomy of a word, formation of a table of all possible transformants, a method for finding associates for all transformants of a word using the vector model of the Russian language, a method for clustering the found associates, a method for determining the frequency of repetition of associates in the corpus of the Russian language, which allows you to calculate the probabilities of the appearance of various clusters, a method of lexical analysis of Old Church Slavonic languages, including Old Russian and Sanskrit. The use of a set of methods made it possible to restore the lost meaning of the toponym Moscow. It turned out that with a probability of more than 80 % the name of our capital goes back to the name of the commander and spiritual leader of the first half of the 15th century, who had the nicknames Mosokh, Meshekh, Moses Khan (Prince). The army of medieval Russia (Tatar-Mongolia) created by this man defeated Byzantium and subjugated Western Europe. During the Romanov dynasty, Western European scholars-Russophobes deleted the name of the commander from the history of Russia. As a result, the toponym Moscow has lost its original meaning. The article also restored the lost meaning of the two most important toponyms of Eastern Siberia - Lake Baikal and the Angara River. It turned out that the lake got its name from the old Russian exclamation Bai-ka-al = ay, how divine! The name of the Angara River in Old Russian means the mountains of Christ.
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K. M., Mahesh, P. S. Aithal i Suneel K. S. "Ancient Indian Universities “Institutional Repository” to Create Global Visibility for Learning and Research – Review-Based Analysis". International Journal of Philosophy and Languages (IJPL), 31.12.2023, 115–28. http://dx.doi.org/10.47992/ijpl.2583.9934.0022.
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Purpose: Ancient higher education has excellent teaching and research. Takshila University has produced scholars such as Chanakya, author of the great book Arthashastra, Panini, a renowned Sanskrit scholar and grammarian, Charaka, the father of Indian medicine, Surgeon Jivaka Kumarabhattaa, Sharada Peetha Temple University has 5000 scholars like Kumarajiva Buddhist scholar, Thonmi Sambhota and Library, Pushapagiri University, Kanthalloor Sabha in Kerala, and Ujjaini University Alumni Brahmgupa and Bhaskar II. Dipankar Sri-Jnana, a prominent Vikramasila scholar, released over 200 volumes, while Mithila, a centre of Brahminical culture, produced intellectuals like Jagaddhara, who created writings such as Gita and Gita Govinda. These are the world's oldest institutions; no Institutional Repositories were discovered during the Vedic period, but the Buddhist period gave rise to Institutional Repositories, which house collections of books on various subjects. Scholars and students rely on institutional repositories. Takshashila University students come from all across Aryavrat, as well as from places like Greece, Arabia, Japan, Indonesia, Mongolia, and China. Nalanda University specializes in Buddhist education, but it also offers other courses. It contains a massive Institutional Repository of manuscripts from many curricula and Sanskrit texts totalling 5,00,000 shlokas. During the fifteenth century, Tibetan scholar Taranatha wrote about the nine-story library of Nalanda University with 9 million manuscripts and the Saraswati Mahal manuscript library of Tanjore in his travelogues about the Nalanda institutional repository namely Ratnasagara, Ratnodadhi, and Ratnaranjaka located in a complex called 'Dharmaganja'. The University Institutional Repository provides services to its members and community to threaten the institution's visibility, standing, and public ideals. Design/ Methodology/Approach: This is a literature-based paper that investigates ancient university research academics' contributions to Institutional Repositories established around the world to create visibility. Findings and Results: Ancient University Institutional Repositories are the house of millions of manuscripts, Sanskrit text, and its slokas contributed by alumni of the university and Scholars. Originality/Value/Novelty: The article's case study and literature studies disclose the Ancient University Repository and researchers' and teachers' contributions to the repository. Type of Paper: Literature Review.
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M. Mahale, Bhupendra, Devendra S. Mahale i Azam Z. Shaikh. "Natural Herbs used in normal Cough and Cold Condition". Research Journal of Pharmacognosy and Phytochemistry, 28.04.2022, 98–102. http://dx.doi.org/10.52711/0975-4385.2022.00018.
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Natural herb Ajwain, Trachyspermum ammi (L.) Sprague is an annual herbaceous plant belonging to the highly valued medicinally important family, Apiaceae the essential oil from the fruits [7] are the phenols, mainly thymol and some carvacrol. The Indian Pharmacopoeia requires ajowan oil to contain not less than 40 per cent thymol. The remainder of the oil is called 'thymene'. Thymene, which constitutes c.45 per cent of the oil, has the following composition: p-cymene, 50-55; gterpinene, 30-35; a- and ß-pinenes, 4-5; and dipentene, 4-6%. Presence of minute 'amounts of camphene, myrcene and D3-carene is also reported. Kapoor is a tree of many faces as it is a giant, stately forest tree, native of the wet forests of tropical and subtropical regions of Asia. The species Camphora, refer to camphor, an important chemical constituent present in the oil found in the tissues of tree. The botanical name is derived from Greek language. It derived from the word 'kinnamomon' which means spice. This herb is recorded in Sanskrit also. This is also used by Egyptians as early 1485 BC for embalming purposes. Camphor tree is native to China, India, Mongolia, Japan and Taiwan and a variety of this fragrant evergreen tree is grown in Southern United States; especially in FloridaMenthol, Thymol, Phenol, Salicylic acid and Naphthol are amongst the fragrant chemical constituents obtained from this plant. Campher, Campherol, Cineol, Camphene, dipentene, terpineol, candinene, safrole, camphorace, laurolitsine, reticuline etc. Menthol is a naturally occurring monoterpene alcohol that is extracted from oil of peppermint, corn mint, or other mint plants. It is known for its minty, cooling odor, and taste , Various constituents of peppermint oil are limonene (1.0-5.0%), cineole (3.5-14.0%), menthone (14.0-32.0%), menthofuran (1.0-9.0%), isomenthone (1.510.0%), menthyl acetate (2.8-10.0%), isopulegol (0.2%), menthol (55.0%), pulegone (4.0%) and carvone (max. 1.0%). All three herbs gives relief from cough and cold, throat irritation and treating bronchitis.