Read Tibetan Atlas of Medicine online. Atlas of Tibetan Medicine "Blue Beryl" (Sanjay Gyamts) [1998, Medicine, Health, DOC, eBook (originally comp

Atlas Tibetan medicine began a journey outside Buryatia. Throughout the first month of the new year, a high-precision copy of the atlas (all 76 sheets), made by the Zhamsaran Charitable Foundation, was exhibited at the Vitaly Rogal Exhibition Center (a branch of the Museum of the History of the City of Irkutsk) in Irkutsk. And on the first day of Sagaalgan, the New Year's holiday lunar calendar, this traveling exhibition has already opened in the National Museum of the Ust-Orda Buryat District. The director of the Zhamsaran Foundation, Bilikto Dugarov, and Tsymzhit Sanzha-Yeshin, the niece of Lama Shirab Sunuev, told New Buryatia the story of an atlas that was taken from Tibet at the end of the 19th century by Lama Sunuev at the risk of his life.

"Nomadic Exhibition"

According to Bilikto Dugarov, who organized the atlas exhibitions in Irkutsk and Ust-Orda, hundreds of visitors got acquainted with the priceless rarity of Buddhist medicine, philosophy and art during the exhibition in Irkutsk (from December 29, 2010 to January 31, 2011). No less interest in the Atlas of Tibetan Medicine was shown by residents of the village of Ust-Ordynsky, where the exhibition has been open since February 3.

The traveling exhibition project of the Zhamsaran Foundation presents the first full display of the Atlas of Tibetan Medicine in the Baikal region outside of Ulan-Ude. From March 2011, the exhibition will leave the "ethnic Buryatia" and continue its journey through the cities of Siberia and Central Russia. Starting from the first expositions in Tsugolsky, Ivolginsky datsans, the museums of Chita and Aginsky, at the "nomadic exhibition", in addition to the atlas, portraits of famous Buryat figures related to Tibetan medicine and Tibet in general - Agvan Dorzhiev, brothers Sultim and Zhamsaran (Alexander) are shown Badmaev. But a special place in the exhibition is occupied by a photo of Shirab Sunuev, not so well-known to the general public.

Unknown lama Shirab Sunuev.

It is in our time that the Tibetans are open to the world and give everyone once secret knowledge. A bunch of modern teachers Buddhists, including the Dalai Lama himself, travel the world, lecture on Buddhist philosophy and ethics, and study Tibetan medicine even in some secular universities. At the time of Shirab Sunuev, all this was impossible to imagine. Then the Buryats, Kalmyks and Mongols, unlike other foreigners, had the opportunity to freely enter Tibet, live and study in Buddhist datsans. However, those of them who had already studied the philosophy of Buddhism and wanted to return to their homeland could only do so at the risk of life and freedom. Until now, among the Buryat Buddhists, stories are passed from mouth to mouth, similar to the one told to the niece of Shirab Sunuev, 70-year-old Tsymzhit Sanzha-Yeshin, one of her brothers who studied in Tibet.

– Emchi Lamas from Buryatia and Mongolia, having completed their studies in Tibet, could freely go home and come back to Tibet. But for the lamas who studied philosophy, everything was different, - says the niece of Shirab Sunueva. “My brother told me that if a Buryat or a Mongol wanted to return, the Tibetans killed him. Usually, a Tibetan was assigned to a Buryat or Mongol who studied philosophy, who later became his good friend. So one Buryat lama told his Tibetan friend that tomorrow he was going home from Tibet. He pretended to go to bed, but put a dummy in his place. At night, this Tibetan came to him and stuck a knife in the "sleeper". These are the tricks the Buryats had to resort to when they wanted to get out of Tibet.

Shirab Sunuev had a different situation in this sense. The export of medical knowledge, although not welcomed, was not considered “smuggling”. The active Aginese used the opportunity of free "entry and exit" to Tibet for another, no less risky "project" - illegal production of a copy of the collection of illustrations for Vaidurya-onbo and export of this copy abroad. This “operation” was supervised by Agvan Dorzhiev himself, a powerful adviser and spiritual teacher of the young Dalai Lama XIII, who rose through the hierarchical ladder in Tibet thanks to natural intelligence and diplomacy, as well as with the help of money from the Russian Foreign Ministry in the framework of the so-called “Badmaev doctrine” regarding China and Tibet. The personal physician of the imperial family, Pyotr Badmaev, greatly influenced the eastern policy of Russia.

And even despite the high “cover”, if the Tibetan authorities found out what a diligent “disciple” from distant Aga was doing in the Sertog-mamba monastery, then the minimum punishment for him would be depriving him of his head. In the direct (physiological) sense of the word. Nevertheless, for several years, Shirab Sunuev, driven by the patriotic idea of ​​“getting” illustrations for a medical textbook for future emchi-lamas in Russia, made copies of illustrations for Vaidurya-onbo under the noses of Tibetan medical teachers. Later, these copies were called "Atlas of Tibetan Medicine" in Russia.

How the atlas was exported

To do this, Shirab Sunuev needed to bribe Tibetan artists who would copy the atlas, to find so much money in Russia that God-fearing lamas would take it on, regardless of the threat of losing their heads in this life and the karmic consequences of this “mortal sin” in the future. Shirab Sunuev made his way across the three borders from Tibet to Russia and back more than once over the course of several years in order to deliver the money collected at home for the production of a copy of the atlas. Shirab Sunuev collected this money from fellow countrymen, parishioners of the Tsugolsky datsan.

- Once in the desert of Alashani, Shirab Sunuev, walking, was met by a Mongol. Shirab did not eat or drink for a long time and was very exhausted,” Tsymzhit Sanzha-Yeshin told Novaya Buryatia one of the stories related to the atlas. - The Mongol invited him to his place, fed and watered him. The Mongol's wife was very sick, she had a bloated belly ...

Shirab Sunuev diagnosed her by her pulse, determining that she had a diseased liver. He had medicine with him. He gave them to the woman's husband and told them how to use them. On the way back, having collected money at home, he returned the same way. When I stopped by this Mongol Zhamsaran, his wife had already recovered and became a healthy, flourishing woman. Shirab diagnosed her again and gave her more medicines. In gratitude, the Mongols provided him with food for the journey and gave him a camel. This camel was very useful to Shirab Sunuev when he took the Atlas of Tibetan Medicine out of Tibet! The most valuable, in his opinion, sheets of atlas, he carried folded on his chest.

There is no exact information on how much the Aginsk Buryats, who carried out the operation of “smuggling” the atlas to Buryatia, cost the production and delivery of the rarity. Today's lamas say that lama artists, who illegally "copied" the atlas in the Sertog-mamba monastery, ensured a comfortable life for their families for several generations to come. Shirab Sunuev, on the other hand, several times during the 90s of the 19th century delivered whole consignments of gold, silver and property to Tibet to pay for the artists.

– He collected a lot of money and property and took it all to Tibet. There were no cars then, no trains. Shirab Sunuev had to overcome mountains, rivers, steppes and deserts. When on foot, when on camels or oxen. He was cold, languishing from the heat and thirst. On the way back from Tibet, Shirab Sunuev visited my father. His father asked him: “What are you carrying?” He answered that this was the work of his whole life and that now in Russia even “stupid” students with the help of an atlas can become good emchi-lames!

Prick with an awl and the "lord of death"

- Gylyk-Nima-Lama said that once Shirab Sunuev saw in the steppe the body of an allegedly buried person wrapped in white cloth (simply leaving the body in the steppe to be eaten by wild animals is one of the previously used burial methods. - S.B.), - says Tsymzhit Sanzha-Yeshin, niece of Shirab Sunuev. “The cloth was smeared with blood. Shirab Sunuev told the lama accompanying him that the pregnant woman wrapped in it was alive. He sent his companion in search of the people who left the "deceased" here, and he himself began to examine the patient. When the woman's relatives in a cart and on horseback rushed to the place of "burial", the woman was already alive, and Shirab Sunuev was holding the child just born to this woman in her arms. Shirab Sunuev pricked the woman's ring finger with an awl. This is done when they want the master of death to let a person go for a while. The woman "came to life" and gave birth to a boy!

Another story about Shirab Sunuev is connected with the awl and the pregnant woman.

One day he was examining a woman in labor. The woman was in her death throes. After examining her, Shirab Sunuev asked to bring him an awl. With this awl, he poked the woman in labor in the stomach, and after this injection she came to life - her complexion changed and gradually she returned to normal. When Shirab Sunuev was asked about what happened, he told the following. The lama somehow saw how the baby, who is in the womb, grabbed one of her internal arteries with his hand and pinched it. From this, the mother felt bad, turned blue and began to die. After Sunuev pricked the baby's fist with an awl, the baby unclenched his hand, the mother's blood flow was restored and she recovered, - this is how the director of the Zhamsaran Charitable Foundation Bilikto Dugarov relates the story about Shirab Sunuev.

Shenahan, Shenahan...

Shirab Sunuev's relatives say that in the 1920s, unable to endure oppression from the Soviet authorities and fearing reprisals from the Communists, he emigrated to China together with many fellow countrymen. For some time he lived in the Shenekhen area in Inner Mongolia, where many families of the Agin and Khori Buryats migrated. These nomadic “emigrants”, who still retained pure Buryat speech and their own written language (Old Mongolian vertical writing), founded in China the world-famous community of Shenekhen Buryats.

However, after living for several years in Shenekhen, Shirab Sunuev returned to Russia. His friend Sandan Lama, whose spiritual teacher fell ill here in Buryatia, persuaded Shirab Sunuev to go home in order to cure his guru. The Emchi Lama, known by that time, was begged by many people to stay in then safe China. But he said that he could not refuse a friend, and went.

An unusual prisoner of the Gulag

When NKVD officers took him and a friend while crossing the Soviet border, both lamas did not have passports. So Shirab Sunuev ended up in the Soviet Gulag. There is evidence that he was imprisoned in the Verkhneudinsk prison of the NKVD.

- In prison, he treated everyone - prisoners, guards, and NKVD officers. His help was so effective and real that in fact a special regime was created for Shirab Sunuev in prison, while his overseers gave him great concessions. His conditions compared to other prisoners were very good, there were no such restrictions as others, and although Lama Shirab Sunuev was in prison, he was able to move relatively freely within the prison. The only thing he was not allowed to do was to leave the territory of the prison,” said Bilikto Dugarov.

There is a legend among the Buddhist clergy about how Lama Shirab Sunuev ended this life. Once a high rank of the NKVD arrived at the Verkhneudinsk prison. Seeing that one of the prisoners was in such a privileged position, the "citizen chief" became furious and broke Shirab Sunuev's legs with an ax "so that he would not run away." Shirab Sunuev, who was 70 years old by that time, died from his injury. According to his niece, it happened in 1930.

business of life

“The Work of Life” by Shirab Sunuev, illustrations for the medical treatise “Vaidurya-onbo” (all 84 sheets), remained by that time in the Tsugolsky datsan and continued to be actively used in the training of medical lamas. The former Museum of the History of Buryatia (since recently the National Museum of the Republic of Belarus) has preserved drawings of Buryat huvaraks, i.e. disciples in monasteries, made by them in the process of such training. One of the training tasks in the Datsan medical school was to redraw the studied sheet of illustrations. Some of these many drawings are real paintings, done quite skillfully. At one time, this fact gave museum researchers reason to talk about the existence of a certain “Buryat copy” of the atlas. That is, copies from a copy.

Recall that the original illustrations for Vaidurya-onbo are still in Tibet and are not known to European scholars. In scientific and cultural circulation in the "free world" today there are only those widely known copies of illustrations that were made by Tibetan lamas-artists commissioned by Shirab Sunuev and secretly taken to Buryatia. In 1935, these illustrations were confiscated by the Chekists from the Buddhists. In the repository of the Anti-Religious Museum, where the expropriators handed over what had survived after the barbaric defeat of Buddhist datsans and Orthodox churches temple property, these illustrations came under the name given to them by the Chekists when seized from the Tsugolsky datsan. Then, during the inventory of the seized property, these illustrations were recorded as "Medical Atlas 84 pieces." Later with light hand museum workers, first of all, the well-known researcher Ksenia Gerasimova, these sheets of illustrations were called the “Atlas of Tibetan Medicine”.

At present, out of 84 sheets received by the museum, only 76 have survived. The very important last seven sheets (from the 78th to the 84th) and, for some reason, the 62nd sheet of the atlas disappeared without a trace. The numbering of the remaining sheets ends on sheet No. 77. Recall that during the sensational export of the Atlas of Tibetan Medicine to the United States for the first commercial display of the masterpiece, only 40 sheets out of 76 were shown to the public.

"Mobile" manual for "stupid" students

For the first time, the public was able to get acquainted with all 76 sheets of the Atlas of Tibetan Medicine only in March last year, when the Museum of the History of Buryatia hosted the first public exhibition in its history, where the atlas was exhibited in full. After that, the Museum of the History of Buryatia, together with the Zhamsaran Charitable Foundation, using modern equipment, quickly produced a high-quality high-precision copy of the atlas, which has been exhibited at a traveling exhibition since July last year. While within the ethnic Buryatia.

– Last year, my friend Bair Zhamsoev and I created the Zhamsaran Charitable Foundation specifically to create a high-precision copy of the Atlas of Tibetan Medicine and display it in the cities of Russia, Moscow and St. Petersburg. We received a blessing for the implementation of this project from Pandit Khambo Lama Damba Ayusheev, - said the director of the fund, Bilikto Dugarov. - After Ulan-Ude, Tsugolsky and Ivolginsky datsans, Aginsk, Chita and Irkutsk, our traveling exhibition moved to Ust-Orda, where it will stay until the end of February. In all places we organize exhibitions together with the Buddhist Traditional Sangha of Russia and local state museums. In the village of Ust-Ordynsky, we are helped by the rector of the local datsan lama Sayan Guntupov, who told us that the exhibition aroused much more interest among the Irkutsk Buryats than we expected.

In addition to a wide public outcry, the Atlas of Tibetan Medicine, accessible to all, has in some way changed the process of training medical lamas. Experts in Tibetan medicine claim that all students studying this ancient science of healing are divided into four categories:

- For "talented" students, in order to comprehend this science, it is enough to study the first of the four volumes of "Chzhud-shih". Such students make up 1–2% of the total mass.

- "Gifted" students study completely two volumes of this source.

- "Ordinary" students, in order to become an emchi lama, need to study as many as three volumes of "Chzhud-shih".

And, finally, the "stupid" students, who make up the vast majority of students, are required to study not only all four volumes of the ancient medical treatise, but also all the illustrations to it.

The fundamental work in Tibetan medicine "Vaidurya-onbo" Desrid-Sanchzhyai-Chjamtso was supplemented by a unique "Atlas of Tibetan Medicine", illustrated with color drawings.

"Atlas of Tibetan Medicine" was made by Tibetan doctors, artists commissioned by Desrid-Sanzhyai-Zhamtso in Sertog-manba - a medical monastery located in eastern Tibet. The complete set of the book consists of seventy-seven sheets, the size of the sheet is 81.5 × 66.5 cm, there are more than 10,000 drawings in them.

Very interesting story origin of this Atlas. As mentioned above, this book was made by unknown artists on the order of Desrid-Sanzhyai-Zhamtso in Tibet.

According to one of the scientists, the atlas was taken from the eastern medical monastery of Sertog-manba by the Buryat lama, doctor Shirab Sunuev, where he studied Tibetan medicine for more than ten years (late 19th - early 20th century).

According to approximate data, the book was kept in the Tsugolsky datsan until 1926, and then, at the request of A. Dorzhiev (Khamba Lama), the rector of the Tsugolsky datsan, Ganzharva-gegen, was transferred to the Atsagatsky medical datsan. In 1936, the atlas of Tibetan medicine was found and transferred to the funds of the Republican Museum of Local Lore in Ulan-Ude, where it is kept. P. Baldanzhapov writes: “Currently, we have no information about the presence complete set Atlas in any country.

From some sources it became known that in the library of the University of California there are 12 paintings of the Atlas of Tibetan Medicine. These drawings are copies from the originals, which were in a Buddhist monastery in Beijing, and were brought to the USA in 1947. The famous Tibetologist and Sinologist F. Lessing. At the end of the 50s, these twelve paintings were published in Leverkusen by the Bauer publishing house with a preface by Ilse Veit. Ilsa Veith is a lecturer in the history of medicine at the University of Chicago, USA. The same drawings were re-published at the end of the 60s in Paris with a preface by Pierre Hourard, a professor at the Faculty of Medicine at the University of Paris. The preface of these editions did not say whether all the paintings were copied by Ferdinand Lessing.

A complete set of illustrations for "Vaiduya-onbo" consists of 77 paintings. In our set, unfortunately, there is no picture No. 62. Each sheet (poster) illustrates one or more chapters. On a sheet measuring 65 * 88 cm (along the inner frame), from 7–9 to 170–180 drawings are placed. On the top of each sheet there is an inscription in Tibetan indicating which parts, chapters or sections the illustrations as a whole refer to.

If one sheet illustrates several chapters, which is usually observed, then before the figure or group of figures relating to one chapter, in the yellow rectangle is given the name and serial number of this chapter, and sometimes the section when the chapter is large. Each drawing is captioned. Takova a brief description of this amazing and valuable book. This "Atlas" is of interest not only from a medical point of view, but is also the most valuable monument of Tibetan culture, because the pictures and texts contain a lot of ethnographic details related to the life and life of the Tibetan people, their worldview.

Textual studies of the "Atlas" in last years showed that the authors made a mistake when numbering the sheets; instead of No. 62, No. 63 was put. Therefore, it should be considered that total paintings is not 77 but 76. Now there is a published translation of the text of the "Atlas" with the appropriate comments.

medicineAtlas Tibetan medicineAtlas Tibetan medicine

https://www.site/journal/14657

Sick, illness and time of taking water or medicine. There are also parallels with Arabic medicine. E.G. Bazaron points out that the image of one of the doctors in " Atlas Tibetan medicine"Looks like a portrait of Avicenna. I must say that the structure of Avicenna's Canon of Medicine ... Atlas Tibetan medicine"Containing 76 sheets with more than ten thousand drawings. It was completed after death ...

https://www.site/religion/1348

Books when there are patients who are difficult to diagnose. - What is the real Tibetan medicine? - True Tibetan medicine originated fourteen to sixteen thousand years ago in the legendary state of Shang Shung, about existence and location ... To such an extent that it was impossible to resist the pained grimace and others had to tell a story about Tibetan medicine and my trip to the doctor. After a few days, everything really went away, but life experience tells me ...

https://www.site/religion/11221

A research department of biologically active substances indo- Tibetan medicine in order to study various aspects Tibetan medical system. Tibetan medicine is a collection of knowledge about the human body acquired in ... the region of residence, seasons of the year, time of day, lifestyle, diet, which are embedded in Tibetan system. Knowledge about Tibetan medicine contained in the treatise "Jud-Shi", written in the 11th and translated in the 17th century. Narration...

https://www.site/journal/11593

A friend, using similar methods of diagnosis, treatment, formulation of drugs, etc. Which of the two main versions about the origin Tibetan medicine we did not accept (Buddhist or Bon), the main thing that unites and makes these two traditions related is one thing - the goal ... creates the text "Chzhud-shi" ("Four Tantras"), which until now is the main study guide Tibetan medicine. The life of this outstanding doctor requires special attention. At the age of three, Yutog-pa declared to his father...

https://www.site/journal/15397

Their climax, then fade out to begin to increase as they approach the next point. These points are called defined Tibetan syllables and are tied to a particular day of the lunar month. Thus, the complete circulatory cycle of "life ... the second joint of the finger right leg 30 AA the first joint of the right toe Now that you have learned some Tibetan terms, you can use the knowledge gained not only for the prevention of diseases, increasing life expectancy, but also for ...

https://www.site/magic/17671

Tibetan medicine

Tibetan medicine is a science, art and philosophy that provides a holistic approach to healthcare. It is a science because its principles are listed in a systematic and logical structure based on an understanding of the body and...

The Atlas of Tibetan Medicine is a copy of the set of illustrations for the Tibetan medical treatise "Blue Beryl" (Vaiduryaonbo), made at the end of the 19th century for the Buryat doctors Emchi-lam, which almost exactly reproduces the original, which died during the occupation of Tibet by China.

With great difficulty, a copy of the Atlas was transported to Buryatia by the doctor Shirab Sunuev. In Tibet, he studied Tibetan medicine for more than ten years (late 19th - early 20th century) and secretly for several years was engaged in making a copy of the Atlas. If the Tibetan authorities had found out what a student from distant Aga was doing in the Sertog-mamba monastery, they would have cut off his head, despite the high patronage of the Khambo Lama.

In order to make a copy of the Atlas, Shirab Sunuev had to bribe Tibetan artists who would copy the Atlas, and find enough money in Russia so that they would undertake it, despite the threat of losing their heads. Shirab Sunuev made his way several times across three borders from Tibet to Russia and back to deliver the money collected at home from fellow countrymen, the parishioners of the Tsugolsky datsan.

Once in the desert of Alashan, once again going to Russia for money, Shirab Sunaev was on the verge of death. He wandered for several days on foot without food or water and was extremely exhausted. By chance, a Mongol picked him up, gave him a drink and fed him. In gratitude, Shirab gave the Mongol medicine for his sick wife, and when he returned back, the Mongol's wife was already completely healthy. The grateful Mongols provided Shirab with food for the rest of the journey and presented a camel, which was very useful to Shirab when he took out the Atlas, and he carried the most valuable sheets of the Atlas on his chest.

It is not known exactly how much the making of the Atlas cost the Aginsky Buryats, but according to rumors, the lamas who copied the Atlas provided for their families for several generations to come, since Shirab Sunuev delivered whole lots of gold and silver to Tibet to pay for their work. Perhaps, the doctor of Tibetan medicine and millionaire Pyotr Badmaev took part in the “co-financing of the project”.

In Buryatia, Atlas was donated to the Tsugolsky datsan founded in 1801, which housed the oldest and most prestigious medical faculty. Agvan Dorzhiev himself returned to Russia after 1917 to save Buddhism in Buryatia, which subsequently led to his death. Atlas, in 1926, at his request, was transferred to the Atsagat datsan, in which, since 1913, a medical school with a clinic, created by Dorzhiev himself, operated.

Since 1936, the closing of datsans in Buryatia began - datsans were destroyed, property was mostly destroyed, and the lamas themselves were sent to prison or shot, but Atlas miraculously survived thanks to the instructor of the Union of Militant Atheists Zh.Zh. Jabon, who found the Atlas and transferred it to the Ulan-Ude Museum of Local Lore for storage. (Museum of the history of Buryatia). Years passed, the situation in the country softened, and in 1968 a group of scientists led by the famous orientalist A. Baldanzhalov began studying the Atlas. He recruited lamas who survived the camps and prisons, many of whom came to him at the risk of their lives and worked for free. By joint efforts, a translation of the text was made and comments on it were compiled. Since 1981, the Atlas has been recognized as an outstanding cultural monument of the peoples of the East.

However, until the end of the 1990s, a rarity called the “Atlas of Tibetan Medicine” was carelessly kept in the main depository of the museum, located in the building of the Odigitrievsky Cathedral in Ulan-Ude, and almost the only person who had access to it was a museum employee Ksenia Gerasimova, thanks to whom the scientific community of Buryatia learned about the value of the exhibit. At the same time, the “outstanding cultural monument”, made on linen canvas, was gathering dust on the upper shelves of the depository in a folded form, despite the threat of shedding mineral paints, but by some miracle it has survived to this day.

But the ordeal of Atlas did not end there. In 1998, he was sent to an exhibition in the United States with the right to a one-time publication of the Atlas, which gave the American organizers of the exhibition a huge profit. Buryatia received practically nothing. In addition, lamas from the Buddhist traditional sangha of Russia were not sure that the Atlas would return to their homeland, and insisted on transferring the Atlas to church property, since it was purchased with money collected by the flock.

The entire Buryat community, supported by the President of Buryatia Potapov, opposed sending the sacred relic abroad, but the issue suddenly began to be resolved on federal level, and Atlas went abroad. True, at the same time, about 30 Buddhist monks and novices were severely beaten by riot police, who had been picketing near the Museum of the History of Buryatia for several days, hoping to prevent the removal of the relic by peaceful means.

In America, sensational exhibitions of 40 of the available 76 pages of the atlas were held with great success in three US cities - Washington, Atlanta and Reno (Nevada). The atlas itself was transported in special capsules, subject to special security measures; before the exhibitions, the Hermitage workers for the first time carried out a “sparing” restoration of the rarity - cleaning the canvases from dust and dirt (requesting 200 thousand dollars for this!).

After returning to Russia in the summer of 1999, the same 40 pages of the Atlas of Tibetan Medicine were exhibited in Moscow, at the Museum of the East, and then in Ulan-Ude, at the Museum of the History of Buryatia. Since then, for more than ten years, the Atlas has never been publicly exhibited, which caused doubts among the public and religious figures of Buryatia: what is now stored in the Museum of the History of Buryatia - the Atlas, brought by Shirab Sunuev through three borders, or an American fake? But the analyzes carried out only in 2009 by the new director of the museum, Ayuna Tsybikdorzhiyeva, showed that the original was returned to us. In 2010, from the end of January to the beginning of March, an exhibition finally took place, at which, for the first time in history, all 76 pages of the Atlas of Tibetan Medicine were exhibited during the Sagaalgan holiday (Buryat-Tibetan New Year).

Today, the Atlas of Tibetan Medicine is conserved in the repository of the Museum of the History of Buryatia. It is stored in special cabinets with horizontal drawers (one drawer for each page), since the pages of the Atlas written with old mineral paints cannot be stored in an upright position. This threatens to shed paints and slip paper from the canvas. To preserve the monument, it must be in a horizontal position.

Now each page of the Atlas is stored in a double passe-partout, the top of the page is covered with mica paper. In order not to damage the painting canvas, a special acid-free cardboard from Germany is used, which does not emit any chemicals. The temperature is maintained within 16-18 degrees, humidity - 55-60%. Such conservation ensures the preservation of the painting for 200 years.

But, after all, the Atlas is intended to teach emchi lamas how to preserve the monument, and at the same time make it so that it can continue to serve people? This issue was resolved by two entrepreneurial friends from Moscow - Bair Zhamsoev and Ulan-Ude lawyer Bilikto Dugarov, who visited the rarity exhibition when the Atlas was exhibited in the museum. It was decided to make a copy, and for this rare equipment was found (a planetary scanner and a special printing house) and no less rare specialists, and already in July 2010 a high-precision copy of the Atlas of Tibetan Medicine was created, which conveys all the colors and graphics features of this artistic masterpiece. It is made with good colors on the same linen canvas and looks almost like the original. In addition, with the help of the Zhamsaran Foundation, an electronic insurance copy of the Atlas was created. Currently, a traveling exhibition of a copy of a copy of the Atlas is already operating in Russia.

The original Atlas of Tibetan Medicine itself is today assigned to the museum fund. Russian Federation and remains the property of the state. However, the question of who should own the Atlas remains open. “The right to own the Atlas belongs to the Tsugolsky datsan,” said Khambo Lama Damba Ayusheev. - Funds for the production of the Atlas, to pay for the work of artists who redrawn these paintings in Tibet, were collected in the Tsugolsky datsan. The fact that the Atlas was created and brought here is the merit of the believers of the Tsugolsky datsan - they are its owners. You have to be honest about this. Therefore, if the question of the return of the Atlas arises, if the Tsugolsky datsan expresses a desire to return it to itself, I will not be against it!

So, the "Atlas of Tibetan Medicine" has successfully taken its place in the Museum of the History of Buryatia. But the Atlas was acquired by a high-ranking Buddhist lama at the personal expense of believers for the needs of the Tsugolsky datsan, in order to teach emchi lamas, and its place is not in a museum. Maybe someday the time will come to restore historical justice and return the Atlas to the Buddhists of Buryatia.

ATLAS OF TIBETAN MEDICINE. A set of illustrations for a medical treatise of the 17th century ["Vaidurya-onbo" or "Blue Beryl"]. Album/Col. ed. M.: LLC "Publishing house AST-LTD", 1998. 592 p., ill.

ISBN 5-15-000369-7.

The Atlas of Tibetan Medicine is a unique collection of illustrations for a medical treatise of the 17th century, from which generations of Tibetan physicians studied. The album reproduces all 76 sheets of the vault stored in the Museum of Local Lore in Ulan-Ude. Each sheet is provided with explanations, all captions to the figures are translated from Tibetan. The introductory article tells about the history of Tibetan medicine, the monument is analyzed as part of a theoretical essay and as a work of art.

The content of the illustrations to the treatise "Blue Beryl" can only be understood in the holistic context of the medieval culture of Tibet, the system of which included not only the picture of the world and philosophical worldview within the framework of Buddhist teachings, but also elements of rational-experimental knowledge about nature and man, as well as traditional views, customs, centuries-old autochthonous beliefs and rituals that existed in Tibet long before the penetration of Buddhism.

The significance of the vault as a monument of medieval culture is determined both by the relationship of medicine with the entire system of ancient and medieval knowledge of the peoples of Asia, and by the specifics of medical science itself, which considered the issue of health broadly. Medieval Tibetan medicine can be called the science of life, its expedient arrangement for the "benefit of all living beings." Man is part of nature, and therefore he is influenced by all the forces of the sky and earth: space, the movement of the stars, the change of day and night, the seasons of the year, climate and landscape, mountains, waters, earth, plants and animals. In accordance with this, he must correlate his lifestyle with the seasons of the year, climate and geographical environment wear suitable clothes, eat certain foods, balance the time of work and rest, be in the right room, and so on. The interaction of man with nature is limited by a number of taboos and moral prohibitions without appropriate rituals, sacrifices and prayers of repentance to the spirits of the earth, wood, stone and water, it is impossible to dig the earth, crush stones, cut down trees, clog water sources, build dams. Illness and death are interpreted as a violation of the natural and moral laws of being in the social and natural environment. This issue is specifically dealt with in the work of Sangye Gyatso "Khogbug" in the section where the relationship between astrology and medicine is explained. From the moral state of society depends on the normal order not only in people's lives, but throughout nature, as well as the strength and weakness of the heavenly deities - the patrons and protectors of people.

A comprehensive interpretation of health, the causes of diseases and the means of their cure is based on the integrity of the medieval worldview. Sangye Gyatso writes that in "Blue Beryl" ("Vaidurya-onbo") various Indian traditions are coordinated, the experience of "eighteen sciences", the teachings of great yogis about the means of preserving and prolonging life are used; various methods of foresight, prediction, magical influence are combined with Buddhist ethics boundless mercy to all living beings.

As mentioned above, Sangye Gyatso studied all ten Buddhist sciences, including non-Buddhist, traditional Indian sciences such as medicine, astrology, technology, grammar, lexicology, theory of poetry, music and dance. The possession of this cultural heritage is manifested in all the works of Sangye Gyatso, including in the set of illustrations for the treatise "Blue Beryl", which was created under his leadership. Sangye Gyatso sought to link the centuries-old cultural heritage of India and Tibet with the Buddhist doctrine of the world order, the content and purpose of human existence, but it was not always possible to achieve an organic combination. The Buddhist dogmatic propositions incorporated into the chapters of the commentary are read as insertions that are not directly related to the content of the medical text.

The treatises "The Four Books" ("Chzhud-shih") and "Blue Beryl" are monuments of Tibetan medicine, but in the first of them the traditions of Indian medicine prevail, in the second, the experience of various oriental healing systems is not only synthesized, but also linked to the way of life of the Tibetans , with their customs and beliefs. This determined the specifics of the formulation and interpretation of issues of health, disease, life and death of a person in Tibetan medicine of the 17th-18th centuries. If in Indian medicine a rational understanding of the etiology of bodily ailments already prevailed, with the exception of mental illnesses, the main cause of which was considered to be the influence of supernatural forces, then in Tibetan medicine, in the classification of all disease-causing factors, not only the primary elements (four or five) are interconnected, an imbalance of three physiological energies: "pneuma", "bile", "phlegm", but also the vices of the spiritual nature of man lust, anger, obscurity, which open the doors to the influence of 1080 different evil spirits that cause diseases. Along with such real causes of diseases as exposure to unfavorable climatic conditions, irrational work and rest schedules, improper lifestyle and nutrition, there is a belief in supernatural punishment for violating various household taboos, religious prohibitions and religious morality. From ancient beliefs, there remains the tradition of divination according to numerous favorable and unfavorable signs. In the diagnosis of diseases, rational methods and different kinds divination and predictions. The influence of evil spirits that interfere with the health and well-being of a person is eliminated by religious rites. Along with the belief in witchcraft, the harmful magic of ministers of various religions, hostile people and the corresponding recommendations from the field of protective magic, scrupulous astrological calculations are used related to astronomical observations and chronology *.

___________________________________________________

* For more details, see: Gerasimova K. M. "On the structure of traditional spiritual culture based on Tibetan medical sources." Traditional culture of the peoples of Central Asia. Novosibirsk, 1987, p. 30-68.

In the Ulan-Ude set of illustrations, the content of the medical treatise "Blue Beryl" and indirectly the treatise "Tetrabook" is transmitted in strict sequence by volumes, sections and chapters through drawings with captions. This feature of the "exposition" of the content of two large treatises on the theory and practice of medicine determines the methods of "translating" a written text into the language of pictorial signs, therefore, the entire material of the code appears as an integral system of various means of fixing and transmitting a complex of knowledge obtained as a result of empirical observations and meaningful in in accordance with the categories of the medieval worldview of the peoples of South and Central Asia. The features of the sign system of the set of illustrations deserve special attention for studying the development of a formalized language of logical abstractions. Significance of the pictorial language of a medical source is closely connected with such features of medieval thinking as the desire for systematization, classification, typology, measurement, and counting. In all medieval sciences in the countries of Central Asia, to one degree or another, the method of determining "essential features" (Tib. mtsНan-nuid) operates, when any thing or phenomenon is considered from the standpoint of analysis highlighting characteristic features and in the aspect of synthesis the totality of these features, that define the essence of a thing or phenomenon. The relationship between the methods of synthesis and analysis is called the doctrine of the measure. One term (Tib. tsNad-ma) denotes the concepts measure, scale, model and science of formal logic and dialectics the art of consistent proofs of the truth, refutation of the opponent's judgments in disputes. However, this high level The formalization of medieval science is inextricably linked with metaphysical scholasticism, which permeates both "big" and "small" sciences in the system of Buddhist Indian and Tibetan spiritual culture, and the entire theory and practice of temple ritual and everyday rituals. <>

K. M. GERASIMOV
"Monument of medieval culture of Tibet"

<> The formation of a set of illustrations, consisting of 79 sheets, is associated with the name of Shennu Tsakpa Chopel, at that time still a very young monk, whom desi Sangye Gyatso brought closer to him for his phenomenal memory and diligence. It is said about him that in just five months he memorized the treatise "Chzhud-shih". A long list of Tibetan commentary literature studied by him, translated treatises from other languages, shows that, despite his youth, he was the greatest specialist in medical literature of his time. Under his portrait on sheet 11 of the Ulan-Ude code (on the far right in the upper cartouche) it says: "At the moment of the inseparability of the treatise with the commentary, realizing, without laziness, their content displayed the first vessel of the path of this Kumara Dharma." The "path" referred to here is the "path of drawings" (that is, the tradition of illustration) initiated by desi Sangye Gyatso.

Shennu Tsyakpa Tsepkhe deserved such a high appreciation from the famous Sangye Gyatso, apparently not only for his participation in the work on the final formation of a set of illustrations, but for his help in commenting on the Chud-shih. Based on his extensive memory and erudition. Shennu Tsyakpa Tsephe made a selection of the most authoritative and competent sources from the literature known at that time, which were used in "Vaidurya-onbo". In addition, a significant amount of anonymous information that was in circulation in the oral tradition, thanks to him, was identified in the text of "Blue Beryl" with an indication of the original sources.

The work on the set of illustrations by Shennu Tsyakpa Chopel continued even after the desi Sangye Gyatso himself somewhat moved away from her, having completed the writing of the treatise Vaidurya-onbo. In it, the author notes that after the work on the text was completed, there remained a pile of unsorted sheets of illustrations "as high as a seat", which he could not deal with due to lack of time. Apparently, here were all the rough sketches, sketches and various options that had accumulated in the process of work. Shennu Tsyakpa Chopel compiled a collection of 79 sheets from this material, adhering to the text of the treatise Vaidurya-onbo. He completed this work in 1688, and as a result, the great painstaking work of a group of Tibetan physicians and artists under the guidance of the encyclopedic scientist desi Sangye Gyatso to compile a set of illustrations for his famous medical treatise Vaidurya-onbo was completed.

As for the artist or artists who created the illustrations, the sources contain very little information. In the colophon of the Vaidurya-onbo treatise, a certain Norbu-Chjamtso from Lhobrag is mentioned, who "painted contours with ink", and a resident of Lhasa, Genyen, who was probably a painter, since it is said about him "applied paint." these two artists created illustrations for the first version of the set, which consisted of 60 leaves. Norbu-Chjamtso was probably a professional engraver, he owns beautiful illustrations for the previously published astrological work of desi Sangya Gyatso called Vaidurya-karpo. It is possible that in that pile of tables as high as a "seat" there were illustrations made by other artists. <>

D. B. DASHIEV
"The tradition of illustrating medical texts in Tibet"
LLC "Publishing House AST-LTD"
366720, Republic of Ingushetia, Nazran, st. factory, 3.
Email addresses:
http://WWW.AST.RU
E-mail: [email protected]