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The cause of diabetes from the point of view of Tibetan medicine is the disturbance of Bile - these are diseases of heat, and those that arise when Mucus and Wind take the place of digesting Bile - with all the ensuing symptoms of decreased liver function - are diseases of Cold. The other two

Treatment of diabetes in Tibetan medicine clinics Doctors of allopathic (official) medicine, when treating patients with diabetes mellitus, often only note elevated blood sugar levels and prescribe hypoglycemic drugs (many of which due to

ISBN: 5-15-000369-7
Format: DOC, Plain text, JPG files
Year of manufacture: 1998
Genre: Medicine, health
Publisher: Galart, AST-LTD
Russian language

Atlas of Tibetan Medicine “Blue Beryl” was written in the 17th century by the greatest scientist Sangye Gyamtso (1653-1705).

Traditional Tibetan medicine is unique. She integrated the medical knowledge of the ancient state of Shang-Shung, Indian Ayurveda, and combined the best of the medical traditions of India, Greece, Ceylon, Persia, Kashmir, Afghanistan, Nepal, Mongolia, China with the rich experience of Tibetan doctors and the philosophy of Buddhism.
Tibetan medicine is strongly connected with Ayurveda: in the 8th-12th centuries. Tibetan doctors traveled to India and studied Ayurvedic texts from the 4th-5th century. the rulers of Tibet invited doctors from India.
In the 10th century Rinchen Zanpo studied and translated the texts of Ayurveda into Tibetan, which were destroyed in India during the Islamic invasion and civil strife and later returned back from Tibet.
The Atlas of Tibetan Medicine is an excellent collection of texts and illustrations that clarifies in detail all the chapters of the main treatise on Indo-Tibetan medicine “Zhud Shi” (8th-12th centuries) and is the main commentary on this text. It contains 77 sheets of colorful illustrations and explanations for them.
The Atlas of Tibetan Medicine is a unique set of illustrations to 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 local history museum of the city of Ulan-Ude. Each sheet is provided with explanations, all captions to the drawings are translated from Tibetan. The introductory article outlines the history of Tibetan medicine, analyzing the monument as part of a theoretical essay and as a work of art. The publication will allow specialists, doctors and historians of medicine to get acquainted with one of the types of medieval scientific illustration and will be of interest to a wide range of people interested in the culture and art of the East.
Add. information: More information about Tibetan medicine:

Tibetan Medicine, geomancy - Sache, and astrology are parts of the knowledge of a harmonious, happy, healthy and prosperous life. An integrated approach brought maximum effect and the greatest benefit from their use.
Medicine takes care of our health from the inside, Sa Che from the outside, and astrology suggests the shortest paths to achieving goals. These sciences have the same basis - the theory of the five primary elements, which explains that the body and the world around us consist of five elements, and the harmony of the external and internal is the basis of our health, well-being, happiness and long life.
Geomancy and astrology teach us a harmonious existence in the surrounding space and the constantly changing circumstances of life.

As Shiretui of the Atsagat datsan Tarba Dorzhiev told New Buryatia, the brochure “Atlas of Tibetan Medicine in the Cultural Space of Central Asia” recently published by scientists falsifies the history of Buddhism in Buryatia.

The publication analyzes the unique monument of Tibetan culture “Atlas of Tibetan Medicine”, which is located in the Museum of the History of Buryatia named after. M.N. Khangalova. Such a harsh statement by the Tarba Lama is due to the fact that, in his opinion, the publication belittles the role of Agvan Dorzhiev.

“In this publication, scientists are trying to belittle the contribution of the prominent religious figure Agvan Dorzhiev to the creation of copies of the Atlas of Tibetan Medicine,” said Tarba Dorzhiev.

He also warned readers of the publication:

– Residents of Buryatia, be careful, in this way scientists want to erase the name of Agvan Dorzhiev from the memory of the Buryat people. But they won't succeed.

According to Tarba Dorzhiev, this book reflects the negative attitude of the head of the sangha towards the Atsagat datsan and people from it.

– This is paranoid “girlish jealousy” of the past of our datsan. People from the Atsagat datsan made a significant contribution to the history of Tibetan and Mongolian Buddhism and its spread throughout Russia,” noted Tarba Dorzhiev. – Damba Ayusheev calls Agvan Dorzhiv and us schismatics, although in fact he himself is the main schismatic of Buddhism in Buryatia.

Currently, the Atsagatsky datsan is not part of the Buddhist Traditional Sangha of Russia, whose residence is located in the Ivolginsky district.

The publication “Atlas of Tibetan Medicine in the Cultural Space of Central Asia” was published this year under the leadership of Natalya Bolsokheva, Candidate of Philological Sciences, Senior Researcher of the Department of Philosophy, Cultural Studies and Religious Studies of the Institute of Biological Therapeutics SB RAS and Shiretui MRO of the Khoymor Buddhist Datsan “Bodhidharma” Vladimir Shaglakhaev (Dashi Lama ).

According to Tarba Dorzhiev, the split began during the period when the Atlas of Tibetan Medicine was exported abroad for restoration. In 1998, the atlas was taken to an exhibition in the USA. Lamas from the Buddhist Traditional Sangha of Russia were not sure that the atlas would return to its homeland after the foreign tour. They insisted on transferring the atlas into church ownership, justifying their demand by the fact that 76 sheets of illustrations were purchased in the 19th century in Tibet by Buryat lamas with money collected by the flock.

Due to contradictions between Buddhist clergy and the leadership of the republic, a conflict arose. Hambo Lama Damba Ayusheev sharply criticized the actions of the Buryat authorities, calling the export of the atlas to the United States “a tragedy for the clergy and believers.” It came to a direct clash between the forces of law and order and the lamas. However, at that time, not all lamas supported the Hambo Lama; some supported the idea of ​​​​removing the shrine for the benefit of all people.

– At this moment, a certain split occurred between representatives of Buddhism in Buryatia. The Atlas should be perceived as a visual educational aid created for the benefit of all people. Everything that is created in Buddhism is aimed at the benefit of others. This is the property of all people; the atlas should not be treated as property. The traditional sangha of Russia and I have different views not only on the atlas, but also on the development of Buddhism in Buryatia and Russia in general,” noted Tarba Lama.

After display and restoration in America, the atlas returned safely to its homeland. The sheets, restored in the USA at the expense of the American non-profit corporation Pro-Culture, make it possible to exhibit a cultural monument of federal significance without compromising its safety. Currently, museum workers store the atlas in separate cabinets, in appropriate conditions, maintaining optimal temperature and humidity conditions in the storage.

Let us remind you that copies of the “Atlas of Tibetan Medicine” are stored in the funds of the Museum of the History of Buryatia named after M.N. Khangalov since 1936. At the end of the 19th century, copies were brought to Buryatia by the Emchi Lama from the Tsugolsky datsan, Shirab Sunuev. At first, the atlas was kept in the Transbaikal Tsugolsky datsan, and then, in 1926, it was transferred to the Atsagat Museum. It should be noted that the customer of these copies at the end of the 19th century was the famous religious and political figure of Buryatia, mentor of the 13th Dalai Lama Agvan Dorzhiev. They were created in a Tibetan monastery. After being removed from the datsan, the atlas visited two more museums.

The original “Atlas...” was created in 1687 as an illustration for the four-volume medical treatise “Chzhud-shi”. The atlas is a collection of illustrations of 76 single-format tables for one of the Tibetan medical treatises of the 17th century. It is a cultural monument of federal significance. The Atlas of Tibetan Medicine contains a description of the basics of clinical medicine, diagnostic methods, and treatment. Basically all works are anonymous. The illustrators managed to reflect in their drawings a wide panorama of medieval natural scientific and philosophical ideas about the physical, spiritual and social nature of man. Using the illustrations, you can study the lifestyle, material life, appearance, morals, and religious ideas of the Tibetans of the 17th century.

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

ISBN 5-15-000369-7.

Atlas of Tibetan Medicine a unique set of illustrations to 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 drawings are translated from Tibetan. The introductory article outlines the history of Tibetan medicine, analyzing the monument 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 a picture of the world and a philosophical worldview within the framework of Buddhist teachings, but also elements of rational and 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 organization for the “good of all living beings.” Man is part of nature, and therefore he is influenced by all the forces of heaven and earth: space, the movement of the stars, the change of day and night, seasons, 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 proper room, and so on. Human interaction with nature is limited by a number of taboos and moral prohibitions: without appropriate rituals, sacrifices and penitential prayers 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, or build dams. Diseases and death are interpreted as a violation of the natural and moral laws of existence in the social and natural environment. This issue is specifically addressed in Sangye Gyatso’s essay “Khogbug” in the section where the relationship between astrology and medicine is explained. The moral state of society determines the normal order not only in the lives of people, but also in all of nature, as well as the strength and weakness of heavenly deities - the patrons and protectors of people.

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

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

The treatises "The Four Books" ("Zhud-shi") 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 eastern healing systems is not only synthesized, but also linked to the way of life of the Tibetans , with their customs and views. This determined the specifics of the formulation and interpretation of issues of health, illness, 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 generally 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 pathogenic factors, not only the primary elements (four or five), an imbalance of the three physiological energies: “pneuma”, “bile”, “phlegm”, but also the vices of the spiritual nature of man - lust, anger, darkness, which open the door 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, poor lifestyle and nutrition, there remains a belief in supernatural punishment for violating various household taboos, religious prohibitions and norms of religious morality. What remains from ancient beliefs is the tradition of prediction based on numerous favorable and unfavorable signs. In the diagnosis of diseases, rational methods and various types of fortune telling and predictions coexist. The influence of evil spirits that interfere with human health and well-being is eliminated by religious rituals. Along with belief in witchcraft, harmful magic of ministers of various religions, hostile people and corresponding recommendations from the field of protective magic, scrupulous astrological calculations associated with astronomical observations and chronology are used*.

___________________________________________________

* For more information about this, see: Gerasimova K. M. “On the structure of traditional spiritual culture based on materials from Tibetan medical sources.” Traditional culture of the peoples of Central Asia. Novosibirsk, 1987, p. 30-68.

In the Ulan-Ude collection of illustrations, the contents of the medical treatise “Blue Beryl” and indirectly the treatise “The Four Books” are conveyed in strict sequence in volumes, sections and chapters through drawings with captions. This feature of the “presentation” of the content of two large treatises on the theory and practice of medicine determines the methods of “translation” of a written text into the language of pictorial signs, therefore the entire material of the corpus appears as an integral system of various means of recording and transmitting a complex of knowledge obtained as a result of empirical observations and comprehended 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 collection of illustrations deserve special attention for studying the development of a formalized language of logical abstractions. The iconicity of the figurative language of a medical source is closely related to such features of medieval thinking as the desire for systematization, classification, typologization, 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 identification of characteristic features and in the aspect of synthesis the totality of these features, which determine the essence of a thing or phenomenon. The relationship between the methods of synthesis and analysis is called the doctrine of measure. One term (Tib. tsHad-ma) denotes the concepts of measure, scale, model and the science of formal logic and dialectics, the art of consistent evidence of truth, refuting the opponent’s judgments in disputes. At the same time, this high level of formalization of medieval science is inextricably linked with metaphysical scholasticism, which permeates both the “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. GERASIMOVA
"Monument of medieval culture of Tibet"

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

Shennu Tsyakpa Tsephe earned such a high praise from the famous Sangye Gyatso, apparently, not only for his participation in the work on the final formation of the set of illustrations, but because of his assistance in commenting on “Chzhud-shi”. Relying 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 reference to primary sources.

Chopel continued to work on the collection of illustrations of Shennu Tsyakpa even after desi Sangye Gyatso himself somewhat distanced himself from it, having completed the writing of the treatise “Vaidurya-onbo”. In it, the author notes that after work on the text was completed, there was left a pile of unassembled 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, outlines and various options that had accumulated during the work process. Shennu Tsyakpa Chopel compiled a set 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 leadership of the encyclopedist Deshi 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. The colophon of the treatise “Vaidurya-onbo” mentions a certain Norbu-Zhamtso from Lhobrag, who “drew outlines with ink,” and a resident of Lhasa, Genyen, who was probably a painter, since he is said to “apply paint.” these two artists created illustrations for the first version of the vault, which consisted of 60 sheets. Norbu-Zhamtso was probably a professional engraver, and he produced beautiful illustrations for the previously published astrological work of Desi Sangya Gyatso, entitled 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, RI, Nazran, st. Factory, 3.
Email addresses:
http://WWW.AST.RU
E-mail: AST@РOSTMAN.RU

The drawings on the tables of the Atlas fulfill their didactic role only when directly studying the texts of the treatises “Chzhud-shi” and “Vaidurya-onbo”. Medical terminology must be correlated with concepts or semantic content based on translations and decoding of the text. And the literal translation of specific medical terms and concepts will in many cases be incomprehensible, because these terms are usually polysemantic, multifaceted and open to a number of meanings, which allows them to perform a function in texts of different classes. Therefore, orientalist linguists take into account the paradigmatic and semantic nature of terms and concepts in Tibetan medical literature when translating. All these circumstances convince us of the need to preserve semantic connections and the integrity of the main treatise with the Atlas illustrating it. Therefore, a brief summary of the contents of the 156 chapters will be appropriate when publishing the Atlas. The four parts of “Chzhud-shi” have a close relationship with each other, which is of a historical, logical and genetic nature.

The first part of “Chzhud-shi” (“Tza-zhud”), containing six chapters, is designed to answer the question: what is stated in “Zhud-shi”, what is Tibetan medicine? In the published “Atlas”, tables 1-4 reflect the content of the chapters of the first part of “Chzhud-shi”, “Vaidurya-onbo”, which is depicted in the form of “three roots”, nine trunks, forty-seven branches and 224 leaves. The content of the six chapters of “Za-zhuda” as a whole represents the invariant basis of the subject of Tibetan medicine, and the “tree of three roots” is the paradigm of its structure and the hierarchical levels of the entire system. This part of “Zhud-shi” sets out the goals and methods of studying normal and pathological anatomy, physiology, diagnostic techniques, methods and means of treatment. Tables 5-37 illustrate the contents of chapter 31 of the second book “Zhud-shi” and “Vaidurya-onbo”, which sets out views on embryology, anatomy, and physiological regulatory systems in the body.

Considerable attention is paid to the causes and associated factors of the occurrence of the disease, classification of diseases, general and specific principles, methods of diagnosis and treatment. The theoretical view and diagnostic principles differ in some heuristic features. Of great practical importance is the description of medicinal raw materials of plant, animal, and mineral origin, their medicinal properties, which is depicted in a stylized form in tables 23-31. The content of the illustrated chapters essentially corresponds to pharmacognosy, the pharmacology of Tibetan medicine. The second part of “Chzhud-shi” ends with the ethical standards of a physician. Tables 38-53 illustrate the most voluminous section of Tibetan medicine, covering 92 chapters of the third part of “Zhud-shi” and “Vaidurya-onbo”, which set out the basics of general and specific pathology of Tibetan medicine.

At all times and in our days, medicine, in particular clinical medicine, synthesizedly reflects and absorbs all the cumulative achievements of the cognitive activity of human society in the study and knowledge of the surrounding nature and the object of its study - man. Therefore, 17 tables reflecting the content of the third part of “Chzhud-shi” and “Vaidurya-onbo” can be approximately divided into the following seven groups:

• diagrams of topographic points for physical influence on the bioregulatory mechanisms of various subsystems of the human body through acupuncture (acupuncture), moxa (cauterization) and bloodletting. It is striking that these Tibetan points of influence coincide in many respects with the points of Zhen-Jiu therapy in Chinese manuals (Tables 38 and 39);
• 7 tables (40-46) show images of the following clinical disciplines of ancient Tibetan medicine: causes and contributing factors of internal diseases, including infectious diseases characteristic of hot countries, dermatology, diseases subject to surgical interventions, pediatrics, etc.;
• 4 tables (47a, 476, 48, 49) reflect the doctrine of blood vessels and internal organs. (it is noteworthy that in the Tibetan system of medicine, knowledge about the human vascular system was close to modern; the originality of the images on the diagrams of the vessels of the systemic and pulmonary circulation draws attention);
• graphic diagram of places where transudates, exudates and purulent fluids accumulate in the internal cavities of the body and topographic points for puncture for the purpose of their removal (Table 50);
• toxicology: properties of natural and artificial poisons, food and other poisons of plant, mineral and animal origin (Table 51);
• Geriatrics and gerontology: methods and measures to ensure longevity (Table 52);
• treatment of infertility and impotence; conditions and means promoting the birth of the fetus (Table 53).

Tables 54-77 reflect the contents of 27 chapters of the fourth part of the treatise “Zhud-shi” and “Vaidurya-onbo”, which describe diagnostic studies of pulse, urine and other secretions, dosage forms and their use, physical methods of treatment.

The content of the drawings and their captions, reflecting the essence of the 27 chapters of “Chi-chhud”, the fourth part of “Chzhud-shi”, can be divided into the following groups:

• 9 tables (54-63), containing over 1200 figures, are devoted to diagnosis and prognosis by pulse, where 360 ​​types of pulse are distinguished, depending on quality indicators associated with seasonal-temporal, daily, cyclic and circadian rhythms;
• about 800 drawings with Tibetan captions, located mainly in three tables (64-66), are devoted to semiotics and diagnosis using urine examination and examination of the patient’s tongue;
• the figures in tables 67 (part), 68, 69 and 70 show indications and contraindications for medicinal and physical methods of treatment;
• anatomical diagrams of topographic points for the treatment of diseases through acupuncture (acupuncture), moxa (cauterization) and bloodletting, according to the theory of the treatise “Moon Lord”, take into account the cyclical phenomena of activity and gravity of the cosmic bodies of our galactic system (Sun, Moon, Jupiter, etc.) and the state of the patient’s biorhythms (Tables 71, 72, 73a and 73b);
• neuropsychiatric disorders caused by the disease itself and the influence of the cyclical activity of cosmic bodies;
• the goals and objectives of medicine, the appearance of a doctor and the principles of selection and training of medical personnel (Table 77).

Thus, the “Atlas of Tibetan Medicine” is a unique monument of Tibetan medicine, which is part of the culture of the peoples of the Central Asian region, which has absorbed not only local, but also the best traditions of neighboring countries. The study of the sources of Tibetan medicine is characterized by diversity, in which medical and biological research based on comprehensive source study and historiography should occupy a central place. In this sense, the systemic-structural, systemic-functional principles of approaches make it possible to reveal the essence of the most holistic system of Tibetan medicine. Based on our methodological approaches in the source study of Tibetan medicine, the following ten levels of comprehensive research are proposed:

1. translation and philological decoding of the text (textological and lexical);
2. decoding the structure of the entire system, its subsystems and their hierarchical levels; modeling; determination and analysis of the scope of content of each element of the structure (terminological and conceptual decoding and identification);
3. deciphering, identifying Tibetan names of diseases and determining their analogues and adequacy in terms of modern medical nomenclature (domestic and international);
4. deciphering the structure of therapy for individual diseases and its general and specific principles; revealing the specifics of each element of the therapy structure and explaining the mechanisms of their actions;
5. decoding and identification of Tibetan names of medicines, raw materials and determination of their scientific names;
6. deciphering prescriptions;
7. deciphering doses of prescription ingredients;
8. determination of the medicinal and pharmacological properties of each of the prescription ingredients, comparing them with modern ones;
9. collection of a data bank on the chemical and pharmacological study of each prescription ingredient;
10. analysis and evaluation of the design of dosage forms of Tibetan medicine.

Based on these ten levels of transcripts, which are closely interconnected, a scientific translation and analysis of “Zhud-shi” should be carried out in order to identify its rational grain and evaluate it from the point of view of modern medicine.

It should be noted that each level and each type of the above aspects of work is carried out according to its own specific private methods and techniques.

The systemic-structural method in the study and research of Tibetan medical monuments is a private methodology and method of source study of Indo-Tibetan medicine as a comprehensive scientific direction of fundamental research at the intersection of Oriental studies and medicine.

Peoples have a common heritage, which are the great works of science, literature and art, which have preserved the imprint of genius for centuries