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Dharma Güüsi was not only a historian and translator but also an expert in sutra and tantra and he created works in Tibetan and Mongolian and made them available to the public which means he was a famous scholar and an excellent translator of his time. Even though translator Dharma has written comprehensively about his headland Jaruud in “The Golden Wheel with Thousand Spokes” (“Altan kürdün mingγan kigesütü bičig”), he has noted anything related to his biographical record of origin and lineage. He wrote many works on Mongolian history traditional medical science and sutra-tantra such as “The Golden Wheel with Thousand Spokes”, Merged γarqu-yin orun”, “Danjuur”, “Lhangtab”, “Onul namančilaqu-yin tayilburi gem-ün qarangqui-yi arilγaγči naran jula”, “Čoγta včir ayulγaγči arban γurban burqantu-yin egüsgel-ün jerge-yi delgerenggüi nomlaγsan sidi-yin sayin qumq-a kemekü orusibai”, “Čindamani-yin sang” in Tibetan and Mongolian language. Among them, The Golden Wheel with Thousand Spokes is a text related to Mongolian History and written in Mongolian Script using a brush.Totally three kinds of versions of The Golden Wheel with Thousand Spokes the “Köke qota” version, the version at the Institute of Oriental Studies St. Petersburg, Russia, and the original photo version stored in Copenhagen, the Capital of Denmark found until today.
Every nation is based on true facts and the revered historical creations of previous generations. Scholars of various eras have written history in different ways. The first historical works were passed down orally and various written versions emerged. The Mongols have certainly had a tradition of writing their history since the 13th century, with historians in later generations continuing the work of their predecessors. One such work is Dharma güüsh's Golden Wheel of a Thousand Spokes. This work is considered one of the main foundational texts of Mongolian history and it is noted that sources dating from 1739 onwards have been significantly utilized.
Ancient maarambas (specialists in Tibetan medicine) used medicine and tantra to treat any disease. It is clear from the text that some medically difficult diseases treated with tantra methods in addition to the detailed instructions on how any diseases originated, how to treat them, and what the result of the treatment would be. Also, you can recognize the names of any medical plants and diseases, which named differently in Tibetan and Mongolian languages. For example, dandelion (#<- 3R%- ,); garlic(|R$ .,), Carum buriaticum ($R~R.,); pomegranate-(?J- :V,), antlers(>- <,) - ; γaniraqu – speechless disease; γalǰaγuraqu – faint disease; ungγasun – wool disease or typhoid disease...ect. The book included not only the method of curing each disease such as killing\removing germs, improving physical activity, reducing swelling, expectorating, laxative, sexually transmitted diseases, infantive stool disease, and diarrhea, but also the instructions for the use of medicine too. Therefore, it is crucial to standardize the terms of diseases and medicines in the translations of Lkhantab by making clear explanations in the future.
“Orčilang-un saba sim-e-yin daγulal” (Hymn to humans and nature of the universe) written by the Javzandamba Khutagt, from the Mongolian and Tibetan creations, is more popular among the people. Unfortunately, this creation wasn’t studied well. We found several versions of the “Orčilang-un saba sim-e-yin daγulal” and tried to compare and analyze them.
Abstract The research aim is to analyze the English-Mongolian proverb translation by students who are studying academic English at the intermediate level at the National University of Mongolia. It was very difficult for students to translate English proverbs into the Mongolian language due to the first attempt to translate English proverbs. A good translation sticks to the reader and can be understandable. It is required not only to have adequate knowledge and experience in translation theory and methods but also to have a great knowledge of the language, culture, customs, and traditions of both languages to translate proverbs. As a result of the survey, we conclude that the proverb translation ability/skill of the students was not enough, because they didn’t have any experience in translating proverbs.
