A description of the Mongolian manuscript in the University Libary Oslo

Glossary definitions and references:

Oriental and Historical glossary list for “A description of the Mongolian manuscript in the University Libary Oslo”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.

1) Xylograph:
Xylographs are woodblock printed texts, significant in Mongolian literature for preserving religious and educational materials. The mention of xylographs in the manuscripts indicates their role in disseminating Buddhist teachings and meditative practices among Mongols, allowing for broader access to spiritual literature and fostering cultural continuity in Tibetan-influenced regions.

2) Sayin (Shayi, Sayi, Shayin):
In Mongolian, 'Sayin' means 'good' or 'virtuous'. The term often appears in religious and moral contexts within manuscripts, conveying a sense of ethical instruction. Its presence suggests a cultural emphasis on virtuous behavior, essential for adherents of Buddhist teachings and influences in Mongolian society.

3) Peking:
Peking, now known as Beijing, has historical relevance as a center of Mongolian manuscripts and xylographs, particularly during the Qing Dynasty. Many works were printed here for dissemination among Mongolian Buddhists, thus, its mention underscores the city's importance as a cultural and religious hub in East Asia.

4) Black:
'Black' often refers to the color of ink used in manuscript writing, indicating a standard practice in Mongolian manuscript production. The consistent use of black ink signifies professionalism and adherence to tradition in the reproduction of texts, serving to emphasize the importance of the content being recorded.

5) Sara (Shara):
In Mongolian, 'Sara' can translate to 'moon' or denote brightness. This term may reflect lunar symbolism in religious texts, suggesting an association with enlightenment and spiritual insight. The moon is often celebrated in cultural narratives, representing guidance and the cyclical nature of life and spirituality.

6) Malaya:
The term 'Malaya' could refer to a concept of deception or falsehood in the context of morality as highlighted in the moral teachings within the manuscripts. Such themes reinforce the ethical guidance inherent in Buddhist teachings, aiming to cultivate mindfulness and awareness among practitioners.

7) Anti (Amti):
The prefix 'Anti' signifies opposition, often used in geopolitical contexts. In the discussed manuscripts, it suggests a resistance against foreign dominance, particularly Chinese influences. This political consciousness reflects a broader nationalism evident in the writings, marking an awareness of cultural identity during struggles for autonomy.

8) Literature:
Literature in this context refers to the body of written works, particularly in the Mongolian vernacular that encompasses religious, philosophical, and historical texts. The manuscripts present a rich legacy of Mongolian literary tradition, reflecting the interplay of Buddhist doctrine and indigenous cultural narratives.

9) Taranatha (Tara-natha):
Taranatha was a prominent 8th rJe-beun dam-pa Khutukhtu and a significant spiritual leader in Mongolia. His teachings have been noted for their influence on Mongolian Buddhism, highlighting the importance of his works in the manuscripts and the enduring legacy of his episcopal epistles within Mongolian literature.

10) Yellow:
'Yellow' often references the color associated with Tibetan Buddhism, notably linked to teachings and figures such as the Dalai Lama. In cultural expressions, yellow signifies purity and illuminative qualities; it is a central theme in Buddhist iconography, culture, and contexts referring to enlightenment.

11) Lama:
Lamas are spiritual leaders within Tibetan Buddhism, often acting as teachers and guides. Their teachings play a crucial role in shaping Mongolian religious practices and texts, and their presence in the manuscripts illuminates the transnational flow of spiritual knowledge from Tibet to Mongolia.

12) Khan:
Historically, 'Khan' denotes a ruler or noble in Mongolian culture. The title reflects leadership and authority, particularly during periods of external influence where the role of Mongolian leaders became essential in navigating socio-political dynamics with foreign powers such as China.

13) Incarnation:
In Tibetan Buddhism, the concept of 'Incarnation' relates to the belief in the rebirth of holy figures, such as the rJe-beun dam-pa Khutukhtus. This idea signifies continuity in spiritual authority, essential in understanding the legitimacy of teachings passed through generations within the manuscripts.

14) Revolution:
'Revolution' signifies significant political upheaval, evident in the context of Mongolian history against foreign rule. The manuscripts reflect sentiments and cultural movements advocating for autonomy, indicating a historical narrative where literacy becomes a pivotal force for societal change.

15) Deceit (Deceitful):
The term 'Deceitful' in the manuscripts describes behaviors contrary to ethical teachings, often admonished in epistles. Through addressing such moral failures, the texts underline the importance of honesty and integrity among community members, promoting adherence to Buddhist virtues and societal harmony.

16) Dream (Dreaming):
Dreams in the context of the manuscripts often serve as prophetic or transformative experiences relevant to the teachings of Buddhism. As vehicles of divine messages, they are explored in various ways, indicating the deep interrelationship between consciousness and spirituality in Mongolian culture.

17) Tibetan:
Tibetan refers to a cultural and linguistic identity linked to Tibet and its Buddhism, which substantially influenced Mongolian traditions. The manuscripts frequently exhibit Tibetan stylistic and doctrinal elements, indicating a deep and enduring relationship between the two traditions manifested through religious and literary exchanges.

18) Leaf (Leaves):
'Leaves' refers to the physical pages of the manuscript, emphasizing its tangible nature as an object of preservation. The durability and quality of leaves used in manuscripts speak to the methodical craftsmanship in creating texts, which is essential for ensuring the survival of literary and religious traditions.

19) Prayer:
Prayer is a fundamental aspect of Buddhist practice, often documented in the manuscripts. The presence of prayers signifies the spiritual devotions and rituals central to Mongolian Buddhism, highlighting communal practices that foster connection and collective consciousness among followers.

20) Colour (Color):
'Colour' may symbolize various aspects of written or visual culture within the manuscripts, conveying meanings tied to emotions and spirituality. It serves as a reminder of the aesthetic dimensions of Mongolian texts and their connections to religious iconography, enriching their cultural significance.

21) Udaya (Uday):
Udaya refers to a concept in Buddhist texts often linked to the dawn or enlightenment. The appearance of this term signifies hope and new beginnings, commonly represented in the context of teachings aimed at personal and collective spiritual awakening within the Mongolian tradition.

22) White:
White often connotes purity and is symbolically significant in Buddhism, indicating cleanliness and virtue. Its use in the texts may reflect moral ideals and the aspirational qualities sought by practitioners, enhancing spiritual narratives identified in Mongolian religious practices.

23) Tula (Tula°):
Tula as a reference in manuscripts may relate to a specific context or tradition within Mongolian culture. Its emphasis underscores the importance of local knowledge and practices in ensuring the resilience of Mongolian identity through historical narratives and teachings.

24) Dalai Lama:
The Dalai Lama, as a pivotal figure in Tibetan Buddhism, represents the lineage of spiritual leaders influencing Mongolia. His teachings and the incorporation of his doctrines into Mongolian Tibetan Buddhism underscore the connection between Tibetan and Mongolian spiritual practices highlighted in the manuscripts.

25) Feeling:
'Feeling' in the manuscripts may convey various emotional responses tied to religious and moral instruction, signifying the importance of emotional development within spiritual practice. The text’s exploration of feelings illustrates the nuanced relationship between cultural identity and spiritual growth.

26) Flying:
'Flying' is often a metaphor in spiritual texts, representing transcendence or achieving a higher state of consciousness. Within the context of the manuscripts, it underscores the aspirations for spiritual elevation present in Buddhist narratives and reflects an ideal of enlightenment.

27) Cotton:
Cotton, in the manuscripts, may reference materials used for binding or the making of clothing, emphasizing the practical aspects of daily life amidst religious practices. Such references highlight the intersection of material culture and spirituality in Mongolian society during historical periods.

28) Winter:
'Winter' can symbolize periods of reflection or hardship in cultural narratives. In the context of Buddhist teachings within the manuscripts, winter may represent challenges faced on the spiritual path, emphasizing the seasonal cycles of life and their metaphorical implications for growth and renewal.

29) Saran (Sharan):
Saran, if referring to a seasonal or cultural aspect, emphasizes the importance of agricultural cycles and their connection to spiritual narratives within the manuscripts. This term exemplifies how practical life and spirituality intertwine in Mongolian Buddhist tradition.

30) Baras:
Baras translates to 'before' or 'earlier', signaling chronological sequencing in narratives. This term’s presence demonstrates an awareness of historical context within the manuscripts, which is vital for understanding the temporal dynamics of Buddhist teachings and Mongolian cultural heritage.

31) Cloth:
Cloth signifies materials likely used for religious garments or manuscript bindings. Mention of cloth in the manuscripts elaborates on the material practices that underpin spiritual expressions and embody the cultural identity in Mongolian Buddhist communities.

32) Tiger:
Tiger, in symbolic usage, may represent strength or power within the texts. Tigers in Mongolian folklore often serve as metaphors for resilience in the face of adversities, illustrating how these cultural symbols resonate within the complex spiritual milieu of the region's narratives.

33) Night:
Night signifies mystery and introspection within spiritual contexts. In the manuscripts, references to the night often relate to dreaming or insights received during quiet contemplation, highlighting the importance of nighttime experiences in spiritual growth and understanding of the divine.

34) Cycle:
Cycle refers to the repetitive patterns in life and spiritual teachings, especially in Buddhist philosophy. The manuscripts’ exploration of cyclical themes emphasizes the importance of understanding life's rhythms, encouraging practitioners to engage with change and impermanence reflective of their spiritual journeys.

35) Bara:
'Bara' functions as a term within the cultural and linguistic contexts of _Mongolian literature._ Its application may indicate certain themes or expressions specific to Mongolian narratives, enriching our understanding of the language’s intricacies and adaptability in capturing spiritual experiences.

36) Mayu (Mayú):
'Mayu' could denote 'foolishness' or 'absurdity.' Its appearance in the texts potentially reflects ironies within the moral teachings or critiques of societal behaviors, underscoring the need for self-awareness as emphasized in Buddhist admonitions in Mongolian culture.

37) Bird:
'Bird' evokes ideas of freedom and spiritual aspirations. In the context of the manuscripts, references to birds may symbolize the quest for enlightenment, serving as metaphors for the journey of the soul and the transcendental nature of spiritual attainment.

38) Blue:
'Blue' often symbolizes tranquility and wisdom in various cultures, including Mongolian. Its incorporation into manuscripts likely signifies deeper spiritual meanings related to ideal states of being and the desired qualities cultivated in a practitioner’s religious path, fostering a peaceful mind.

39) Palm:
'Palm' may refer to hand gestures commonly used in Buddhist practices, such as prayer positions. This signifies the physical embodiment of spiritual practice, highlighting how bodily movements serve as expressions of devotion and connection to the divine.

40) Book:
The term 'Book' relates to the compilation of wisdom, teachings, and cultural narratives within the manuscripts. Each text represents a vessel of knowledge, preserving the heritage of Mongolian Buddhism and its reflections on lived experiences through history.

41) Edward Conze (Eberhart Julius Dietrich Conze):
Edward Conze was a notable scholar in Buddhist studies; his potential references in the manuscripts accentuate the scholarly engagement with translations and interpretations of Buddhist texts. His work aids in understanding the impact and significance of these texts in broader spiritual and academic contexts.

42) Four ages (Four times, Four eons, Four seasons):
The 'Four Seasons' symbolize the cyclical nature of life and the transience inherent in existence, themes prevalent in Buddhist philosophy. The mention of seasons highlights the interconnectedness of human experiences and the natural world, fostering an understanding of change in the spiritual journey.

43) Dark reddish (Dark red):
'Dark red' commonly evokes associations of spirituality or divinity, often used to denote sacred objects or texts in Buddhism. Such descriptions in manuscripts emphasize the reverence towards written knowledge and the aesthetic appreciation integral to Mongolian cultural practices.

44) Prajnaparamita (Prajna-paramita):
Prajnaparamita refers to the 'Perfection of Wisdom' in Buddhist philosophy, significant in Tibetan and Mongolian teachings. Its mention signifies the emphasis on wisdom as a pathway to enlightenment, reflecting the texts’ explorations of deeper philosophical understandings in Mongolian Buddhism.

45) Two-storey:
'Two-storied' likely conveys architectural references within a broader narrative context, which could symbolize moral or spiritual ascent. Its mention within the manuscripts may reflect socio-cultural aspirations or critique of societal structures through metaphorical representations of the physical realm.

46) Instruction:
Instruction in the manuscripts pertains to the guidance provided within the texts for ethical living, religious practices, and spiritual development. Such directives, often couched in narrative forms, serve to educate followers on the principles of Buddhism and moral living.

47) Similarity:
'Similarity' often indicates the interconnectedness of ideas or themes in various manuscripts. This term highlights how traditions or stories draw upon common threads, which is essential for understanding the richness and continuity of Mongolian cultural narratives and their Buddhist influences.

48) Knowledge:
Knowledge signifies the accumulated wisdom within the manuscripts, reflecting the teachings, histories, and cultural practices integral to Mongolian Buddhism. The pursuit of knowledge is emphasized within the texts, framing the journey towards enlightenment as a foundational aspect of spiritual life.

49) Ploughing:
Ploughing symbolizes labor and cultivation, representing agricultural practices fundamental to Mongolian life. Metaphorically, it underscores the diligence required in spiritual cultivation, as practitioners must work hard to foster understanding and growth in their religious journeys.

50) Foreigner:
Foreigner refers to individuals from outside Mongolia, particularly in the context of historical interactions with Chinese and other neighboring cultures. Their mention underscores the geopolitical dynamics influencing Mongolian cultural identity, especially during periods of foreign dominance and efforts towards autonomy.

51) Spiritual:
Spiritual relates to practices and experiences that seek to connect individuals with the divine or with higher states of consciousness. The manuscripts are rich with references to spiritual teachings, encouraging followers to engage deeply with their internal landscapes through meditation and devotion.

52) Mahagala (Maha-gala):
Mahagala represents a Buddhist deity associated with protection and guidance through challenges. Its mention highlights the incorporation of deities in the religious practice and how they serve as symbols of empowerment and resilience in the face of adversity within the Mongolian tradition.

53) Mountain:
Mountains are often revered in Buddhist texts, symbolizing the ascent towards enlightenment or spiritual heights. References to mountains in the manuscripts convey the challenges faced in personal growth, establishing a landscape that mirrors the inner spiritual journey.

54) Maharaja (Maha-rajan, Maharajan, Maha-raja):
Maharaja, meaning 'great king', usually denotes royalty, authority, and governance. Its associations within the manuscripts may reflect the interplay between spiritual and political leadership in Mongolia, emphasizing the moral responsibilities tied to positions of power within the cultural narrative.

55) Language:
Language represents the medium through which spiritual and cultural knowledge is transmitted. In the manuscripts, language plays a crucial role in conveying teachings, ensuring the preservation of Mongolian Buddhist identity, values, and societal norms across generations.

56) Religion:
Religion in the manuscripts primarily refers to Buddhism, which shapes the moral, ethical, and spiritual frameworks within Mongolian society. This term highlights the significance of faith in guiding everyday life while reflecting the historical intertwining of Buddhist teachings and local cultural practices.

57) Dialogue:
Dialogue often signifies exchanges of ideas, teachings, and moral lessons within the manuscripts. These interactions reflect the pedagogical methods utilized in disseminating knowledge, emphasizing the importance of communication in fostering understanding and growth within spiritual communities.

58) Pleasure:
Pleasure, particularly in juxtaposition to moral struggles, denotes moments of joy or indulgence within the manuscripts. The text addresses societal vices, indicating a cultural reflection on finding balance between life's pleasures and adhering to ethical and spiritual practices.

59) Leopard:
The leopard, like the tiger, symbolizes power and stealth in Mongolian folklore. Its presence within the narratives might reflect attributes associated with social behaviors or moral lessons, delineating the duality of strength and the moral responsibility that accompanies such power.

60) Buddha:
Buddha refers to the enlightened being central to Buddhist teachings. His principles shape the narrative structures of the manuscripts; referring to the Buddha underscores the authenticity of spiritual practices and the ultimate aspiration of followers in seeking enlightenment.

61) Flower:
Flowers often symbolize beauty, impermanence, and the transient nature of existence in Buddhist contexts. Their inclusion in the manuscripts highlights appreciation for delicate moments in life, reinforcing teachings on mindfulness and the necessity of recognizing the fleeting aspects of mortality.

62) Wealth:
Wealth can represent material or spiritual abundance. In the manuscripts, discussions around wealth may emphasize the contrast between material acquisition and spiritual richness, urging readers to focus on inner growth and moral integrity rather than external possessions.

63) Temple:
Temples serve as key sites for worship and community gathering in Buddhism. Their mention in the manuscripts reflects the architectural and spiritual landscape of Mongolia, highlighting the significance of communal spaces dedicated to meditation, learning, and spiritual rites.

64) Summer:
Summer often symbolizes growth, vitality, and the flourishing of life. In the context of the manuscripts, references to summer may connect to themes of abundance and spiritual awakening, encouraging readers to embrace positive transformations during harmonious cycles of nature.

65) Animal:
Animal references in the manuscripts may symbolize various traits or messages pertinent to moral teachings. These references highlight the interconnectedness of all beings, a fundamental aspect of Buddhist philosophy, emphasizing compassion and awareness in how humans relate to the animal kingdom.

66) Magpie:
The magpie, a bird often associated with folklore, symbolizes intelligence and adaptability. Its references in the manuscripts might serve as reflections on human behavior or spiritual lessons drawn from nature, illustrating the importance of aligning with life's natural rhythms in pursuit of enlightenment.

67) Heaven:
Heaven symbolizes the ultimate spiritual realm or a state of enlightenment in Buddhist cosmology. The concept’s recurrence in the manuscripts underscores aspirations towards achieving enlightenment or spiritual liberation, serving as a motivating force for practitioners.

68) Cuckoo:
The cuckoo is often symbolic of transition and change, such as the arrival of spring. Its mention in the manuscripts might carry implications of renewal and rebirth, precious concepts within Buddhist teachings emphasizing the cyclical nature of existence.

69) Shield:
Shield may symbolize protection from negative influences or moral failings. Its presence in the manuscripts indicates a desire for spiritual fortitude and guidance in overcoming obstacles, reflecting the protective aspects of Buddhist teachings that aim to fortify seekers on their spiritual paths.

70) Desire:
Desire in the manuscripts relates to the human yearning for material or spiritual fulfillment. The texts often discuss the implications of desire within Buddhist teachings, underscoring the need for balance and the pursuit of higher ideals rather than succumbing to unwholesome cravings.

71) Secret (Secrecy, Secretly):
Secret denotes hidden knowledge or teachings that may be esoteric or reserved for initiated practitioners in Buddhism. Its presence in the manuscripts points to the depth of wisdom awaiting discovery, emphasizing the transformative potential of spiritual understanding.

72) China:
China’s historical influence is ever-present in Mongolian manuscripts, representing both cultural exchanges and conflicts. References to China highlight the geopolitical dynamics faced by Mongolian Buddhists, marking the struggle for cultural identity against external pressures and asserting the significance of Mongolian autonomy.

73) Linen:
Linen indicates the type of material that might be used in manuscript making or in religious garments. Its reference accentuates the practical aspects intertwined with spiritual expressions, reinforcing cultural practices tied to the preparation and conservation of sacred texts.

74) Kitai:
Kitai refers to China in the Mongolian lexicon, often depicting the broader interactions between Mongolian and Chinese cultures. The text reflects historical perspectives and conflicts, providing insights into the cultural negotiations during periods of intensifying foreign influence.

75) Ariya:
Ariya translates to 'noble' or 'worthy,' often used to reflect high ethical standards within Buddhist contexts. Its presence emphasizes virtues sought within the teachings, urging practitioners to cultivate nobility of character as they traverse their spiritual journeys.

[Note: The above list is limited to 75. Total glossary definitions available: 97]