St. Petersburg: Asiatika. Philological Faculty of St. Petersburg University, Nestor-Istoriya, 2010. 292 p., ill.

The publication of the first Russian-language study devoted to a deep study of the Bodhisattva cults of Avalokiteshvara, Manjushri and Vajrapani and their earthly incarnations in the history and art of Buddhism in the vast cultural space of the Asian region from the beginning of AD to the beginning of the XX century is a long-awaited event. Its author, Yu. I. Elikhina, is an employee of the State Hermitage Museum's Oriental Department and a curator of the Tibetan, Mongolian, and Khotan collections, including archaeological materials from Noin-Ula, Karakorum, and others.

Compositionally, the book consists of an introduction, ten chapters, five appendices, a glossary, a list of cited sources and literature, and a Summary in English. It is very significant that the appendices contain: various iconographic forms of Avalokiteshvara, iconography of the Dalai Lamas, iconographic forms of Manjushri, Vajrapani, as well as early Tibetan kings. The information presented in the appendices, in turn, is a rare material for studying such complex categories of Buddhist visual art as iconography and iconometry. Moreover, all the deities of the Buddhist pantheon are depicted within the canon, having strict iconography and iconometry.

Yu. I. Elikhina's monographic research is based on a large number of original Tibetan and Mongolian written sources, which allowed the author to comprehensively analyze the cults of the main Bodhisattvas and their earthly incarnations in the vast cultural space of the Asian continent and solve a number of topical issues in the history and art of Buddhism. The book is provided with rich illustrative material. Published illustrations are the best examples of Buddhist art from the personal collections of prominent Orientalists, travelers and collectors: E. E. Ukhtomsky (1861-1921), N. F. Petrovsky (1837-1908), Baron L. A. Stieglitz (1814-1884), A. K. Faberge (1876-1951), P. K. Kozlov (1863-1935), B. I. Pankratov (1894-1979), Yu. N. Roerich (1902-1960), as well as from the personal belongings of Emperor Nicholas II (1868-1918), stored in the richest collection of the State Hermitage Museum. Many illustrations are published for the first time, which largely allows us to speak about the novelty and originality of the published monographic work.

Introduction "The history of studying the cult of the Bodhisattvas Avalokiteshvara, Manjushri and Vajrapani" is a systematic presentation of the history of studying Tibetan original historical works, works of the XIX century on Buddhism of a general nature, historical works of Russian and foreign experts, as well as iconographic and art criticism works. An analysis of the publications of her predecessors, conducted by Yu. I. Elikhina, made it possible to conclude that the cults of Avalokiteshvara, Manjushri and Vajrapani Bodhisattvas were most widely spread in all countries of the Buddhist area. The cults of these Bodhisattvas were not only of great importance in the daily religious life of the masses, but also became an important element in the sacralization of the supreme power and outstanding lamas.

In chapter I, "Buddhism as a Religious teaching. Buddhist teaching on Bodhisattvas " the author defines a bodhisattva as a being (Skt. sattva) who strives to achieve enlightenment (skt. bodhi). The bodhisattva's goals reveal four basic vows: 1. To achieve liberation from the ocean of samsara for all sentient beings, no matter how numerous they may be; 2. To achieve purification from all their own vices, no matter how numerous they may be; 3. To study all the words of the Buddha, no matter how innumerable they may be; 4. To reach the degree of freedom from the ocean of samsara. Buddhas, however infinite enlightenment may be. Bodhisattvas are supreme beings who grow spiritually on seven levels (bhumi), traveling to different worlds, where they listen to the Buddha's instructions on how to help all earthly beings escape from an endless series of rebirths (p.18).

Using early Buddhist writings as valuable sources, the author reveals the meanings, goals, and ideals of Bodhisattvas. Since the main goal of Mahayana Buddhism is to achieve liberation from suffering, on this path believers were accompanied and supported by bodhisattvas - beings endowed with high moral ideals, who found a way out of the world.

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reflection in early Buddhist writings. The most revered Bodhisattvas were Avalokiteshvara, the personification of the Buddha's mercy, Manjushri of his intellect, and Vajrapani of his power (p. 26).

Chapter II, "The Bodhisattva Cults of Avalokiteshvara, Manjushri, and Vajrapani in India," is a coherent account based on the evidence of written sources, material culture, and art. The texts used, as well as the fundamental works of modern researchers, allowed the author to consider a range of problems related to the genesis of the Avalokiteshvara cult, its various forms, and determining the chronological framework of their occurrence. The cult of Bodhisattva Manjushri is second only to that of Avalokiteshvara in popularity. His attributes are the sword that cleaves the darkness of ignorance, and the book "Prajnaparamita", symbolizing transcendental wisdom. Based on the information obtained, the author of the monograph draws an important conclusion that the cult of the Bodhisattva of wisdom originated in India in the last centuries BC. Scientists do not agree on the origin of the cult of Manjushri. According to some, he belonged to a Brahmin family; according to others, he is an emanation of the Buddha Amitabha or Akshobhya (p. 35). The author, referring to the data of written sources and archaeological finds, claims that the appearance of the Vajrapani cult in India dates back to the last centuries BC.E. In the Mahayana tradition, Vajrapani Bodhisattva is recognized as an emanation of Akshobhya Buddha and Dhyani Bodhisattva, his main attribute is vajra, a diamond scepter, so he is often identified with the Vedic god Indra, the thunderer. According to Hinayana texts, Vajrapani is part of the retinue of Shakyamuni Buddha.

In chapter III, "The Avalokiteshvara, Manjushri, and Vajrapani Bodhisattva Cults in East Turkestan", based on a comprehensive study of material culture monuments, written sources, and frescoes, Yu.I. Elikhina managed to recreate a real picture of the spread of the Avalokiteshvara, Manjushri, and Vajrapani Bodhisattva cults in East Turkestan. The author is mainly based on rare materials from the Khotan collection of N. F. Petrovsky, Russian Consul in Kashgar since 1882, which was acquired by the State Hermitage Museum in 1897. The unique material allowed the author to analyze images and numerous forms of Bodhisattva Avalokiteshvara from Dunhuang and show specific signs of iconography of various forms of Avalokiteshvara from East Turkestan. As a result of her painstaking work, Yu. I. Elikhina came to the conclusion that the cult of Avalokiteshvara Bodhisattva took root in Tibet, where it penetrated from India and East Turkestan (p.39).

Chapter IV, "Avalokiteshvara, Manjushri, and Vajrapani Bodhisattva Cults in Southeast Asia," has five smaller sections: "The Bodhisattva Cult in Burma, "" The Bodhisattva Cult in Thailand," "The Bodhisattva Cult in Cambodia, "" The Bodhisattva Cult in Champa Kingdom, "and" The Bodhisattva Cult in Sri Lanka."". The author emphasizes: "The migration of peoples and ideas from India had a huge impact on the culture of Southeast Asia, on the formation of art, writing, mythology and sciences. In the 1st millennium, the continental part was dominated by three ethnic groups: the Cham peoples along the southeastern coast, the Cambodians in the central part of the Mekong Valley, and the Mon peoples in the west" (p.41). These sections only cover the spread and significance of the Avalokiteshvara Bodhisattva cult. The researcher does not touch on the description and distinctive features of the Manjushri and Vajrapani Bodhisattva cults because these cults have lost their significance in the history and art of Buddhism in Southeast Asia (p.41-46).

Considering the cult of Avalokiteshvara, the author of the monograph drew attention to the fact that in some countries of Southeast Asia and Sri Lanka there was its connection with state power. Such beliefs were held in relation to various Hindu and Buddhist deities. In the countries of Southeast Asia, an ideology dominated by the cult of the divine origin of kings - dsvaraja. The king was identified with a Buddhist or Hindu deity and was considered his earthly incarnation. Of the Buddhist deities, it was Avalokiteshvara who was recognized as a state cult during the spread of Mahayana ideology, which was then replaced by Theravada.

I would like to point out that Sri Lanka, along with India, Nepal, Bangladesh, Bhutan, Pakistan and the Maldives, geographically belongs to the countries of South Asia. It is not clear why Y. I. Elikhina analyzes Bodhisattva cults in Sri Lanka, referring this political association to the region of Southeast Asia. It would be more logical to consider them along with the cults of India, which belongs to the South Asian region.

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Chapter V, "Avalokiteshvara, Manjushri, and Vajrapani Bodhisattva Cults in China," examines the specifics of bodhisattva cults in China, and the transformation of Avalokiteshvara from a male deity to a female one. It is very significant that in Chinese Buddhism both images of the bodhisattva are revered, the cult becomes a state cult, and numerous princesses, empresses and nuns are recognized as earthly emanations of the deity. The cult of Manjushri has gained wide popularity in the Chinese tradition. His cult is associated with perhaps the most sacred place of pilgrimage - Mount Wutaishan ("Mountain of the five heights"), one of the four sacred mountains located in Shanxi province. As a positive development of this chapter, I would like to mention the description of the most famous earthly emanations of Bodhisattva Manjushri in China, built on good visual and sculptural material (pp. 56-60). Thus, the Chinese emperors of the Qing Dynasty (1644-1912) were revered as earthly incarnations of Manjushri. In China, this cult was considered a state cult by the Qing Dynasty. A special place among the emanations of Bodhisattva Manjushri is occupied by the line of incarnations of the Beijing Zhangzha-hutukht, whose appearance is associated with the name of the Manchu Kangxi Emperor (1662-1722). It is regrettable that the deep chapter does not contain information related to the Vajrapani Bodhisattva cults in China.

In chapter VI, " Avalokiteshvara, Manjushri, and Vajrapani Bodhisattva Cults in Japan, "the following forms of Avalokiteshvara are popular: one-faced and two-armed (thirty-three forms), eleven-faced, six-armed, horse-headed Avalokiteshvara," Meditating Bodhisattva", and various forms of Manjushri and Vajrapani Bodhisattvas.

The central and largest volume is Chapter VII, "Cults of Bodhisattvas in Tibet and their earthly incarnations", the material of which is divided into five sections: "Myth and Reality in Early Tibetan History", "Features of Tibetan Art", "Songtsen Gampo-Bodhisattva and king", "The concept of the sacredness of royal power in Tibet" and "The earthly incarnations of Avalokiteshvara, Manjushri and Vajrapani". The first section deals with early Tibetan history, when myth cannot be separated from reality, and historical events cannot be separated from traditions. The author, referring to the information of authoritative Western scholars, presents the traditional history of the Tibetan state, adopted by many experts who have to some extent dealt with the historical issues of Tibet. Here the main attention is paid to the personality of the king of the first centralized Tibetan state Songtsen Gampo (613(?)-649), his conquests and role in the spread of Buddhism.

The second section contains very valuable information on Tibetan art and its peculiarities. From the author's point of view, Tibetan art is Buddhist, although Buddhism came to Tibet relatively late, only in the 7th century. One can speak about secular art in Tibet only from the middle of the 20th century, when it became an integral part of China (p. 78). In the same section, a description of individual genres of Tibetan art is given and specific features are described. The presentation of the technique of making sculptures is very significant. However, the reviewer, as a reader, wanted to get at least a basic knowledge of the technology of preparing paints used by Tibetan artists when working on painting scrolls (tangka), to learn the problem of authorship in Tibetan art, and also to get acquainted with the distinctive features of regional schools of painting.

The third section is written on the basis of the" Biography "of Songtsen Gampo, which is part of the apocryphal text" Mani-gambum "("Collected Acts of King Songtsen Gampo"), although the classic of Soviet and world Tibetology, Professor A. I. Vostrikov (1904-1937), was not inclined to consider it a historical source [Vostrikov, 1952, p. 45]. This work belongs to the class of therma (gter ma), the discovery of which is attributed to the Tertons (gter ston, lit., "discoverer of treasures"). The key thesis of this section is derived from Songtsen Gampo's Biography, that the "Bodhisattva King" mediates between the materialized compassion of the Buddha and real historical reality and is an illustration of the Buddhist universal scheme of salvation. Because of this, the biography emphasizes the divine nature of the king and pays little attention to secular deeds (p. 86).

"The concept of the sacredness of royal power in Tibet" is described in the fourth section. According to the author, it appeared in the VII-IX centuries, during the initial spread of Buddhism in Tibet. The researcher, as in the previous section, uses the material of the "Biography" of Songtsen Gampo, which is included in the "Mani-gumbum". These testimonies are mainly related to the religious activities of the ruler. The Tibetan king is described as a Buddhist ruler, as a chakravartin king. In the Biography of Songtsen Gampo from Mani-Gambum, it is first recorded in writing that the Tibetan people are descended from Avalokiteshvara, and that the kings are the earthly incarnations of this bodhisattva.

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The fifth section is devoted to the analysis of the earthly incarnations of Avalokiteshvara, Manjushri and Vajrapani. It defines the role of three Tibetan kings - Songtsen Gampo, Tison Detsen (755-797) and Ralpachan (815-841) in the spread of Buddhism in the "Land of Snow" in the VII-IX centuries. Tibetan historical tradition calls them the Dharma (Teaching) kings, and each of them is respectively recognized as an incarnation of the Bodhisattvas Avalokiteshvara, Manjushri, and Vajrapani.

Referring to the work of the authoritative Tibetan scholar Sol Lama Ngawan Lobsan (1719-1795), the author of the monograph confirms the idea of continuity of royal power in Tibet, originating from Avalokiteshvara, and its sacredness. Yu. I. Elikhina believes that since the second half of the VIII century, the cult of Avalokiteshvara in Tibet has acquired the significance of a state and received written confirmation (p. 123). Based on information from monuments of Tibetan written culture and rich visual material, the researcher describes in detail the earthly incarnations of Bodhisattva Manjushri in the Tibetan tradition. These include the creator of the Tibetan script, Thonmi Sambhot (7th century), King Tis'on Detsen, and the famous Tibetan luminaries Sakya Pandita (1182-1251), Kung Tashi (1349-1425), Sonam Lhundub (1426-1532), and Tsonghawa (1359-1419). It seems that here the author of a profound work mistakenly puts the date of birth of the founder of the Gelugpa school in Tibet, Tsonghawa, as 1359 (pp. 128-132). Traditionally, the date of his birth is considered to be 1357. It is significant that the correct date of birth of Tsonghava is given by Yu.I. Elikhina on p. 176 and in the glossary (p. 178, 278). I would like to know who in the Tibetan tradition of outstanding monks is considered as the earthly incarnation of the Bodhisattva Vajrapani.

Chapter VIII ,The Fifth Dalai Lama and the State Cult of Avalokiteshvara, is divided into seven sections. The first section presents the biography of the fifth Dalai Lama, which is considered in the context of the historical development of the Tibetan state. Thanks to his energetic efforts, the power of the central government was strengthened, and the majestic Potala Palace was built on the site of the Songtsen Gampo Palace, which became the winter residence of the Dalai Lama, the spiritual and secular ruler of Tibet. The Gelugpa school, founded in the early 15th century by the great Buddhist intellectual Tsonghawa, dominated and controlled Tibet. It is during this period that the further development of the cult of Avalokiteshvara, whose earthly incarnation is the Dalai Lama, belongs (pp. 136-138).

The second section uses the example of the fifth Dalai Lama's correspondence with the Chinese emperor, as well as unique sculptural and pictorial images from the State Hermitage Museum collections to determine his personal status in the second half of the 17th century.From this section, it becomes obvious: "The Dalai Lama plays a certain role of a standard that can serve as justification for certain actions. But such a high status was personal, unique to the fifth Dalai Lama Ngawan Lobsan Gyatso. It did not pass to a successor and ceased to exist from the moment when it became known about the death of the fifth Dalai Lama... Under the fifth Dalai Lama, Tibet's status as a country was an indirect reflection of his personal status" (p. 153).

Very interesting is the third section of the eighth chapter, which provides a special analysis of the spiritual practices of the fifth Dalai Lama. In this section, the author focuses on his visions of Avalokiteshvara and Songtsen Gampo, which he was considered to embody. In addition, the section states that the fifth Dalai Lama conducted special practices aimed at protecting the Tibetan borders. Various deities gave him advice on how to act in the coming year and what to expect (p. 158). Yu. I. Elikhina concludes that many of the Dalai Lama's spiritual practices were aimed at strengthening state power and confirming its continuity.

The fourth section is devoted to the characterization of the works of the fifth Dalai Lama, which are included in the complete collection of works (sumbum), consisting of 25 voluminous volumes. His treatises relate to various genres of rich Tibetan literature, which deal with numerous aspects of the multifaceted Tibetan culture. They serve as extremely valuable sources for understanding the philosophy, theory and practice of sacred Dharma, iconography, and social, spiritual, and political history of the country. Some of the Dalai Lama's writings are considered secret and for this reason have never been published in woodcut. This section of the monographic work opens up great prospects for a more in-depth analysis of texts related to the cult of Avalokiteshvara in the "royal form". Yu. I. Elikhina rightly asserts that the fifth Dalai Lama promoted the establishment of this cult in order to establish the foundations of theocratic power in Tibet on a theoretical level in rituals and writings (p.160). A professionally conducted analysis of the Dalai Lama's writings allowed us to prove that they formulate the main goal: to spread and strengthen the belief that the Dalai Lama is the embodiment of Avalokiteshvara, that it is his "royal form" that contributes to the maintenance of theocratic power in Tibet and the implementation of continuity from Tibetan kings to the Dalai Lama (p. 164).

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The fifth section is entitled "Laws of the Fifth Dalai Lama related to the cult of Avalokiteshvara". Here, on the basis of official documents of 1643, 1653 and 1681, the position of the Dalai Lama in relation to the regent and leader of the Khoshut Mongols, Gushi Khan (1582-1655), is considered. The main focus of the law of 1643 was to resolve the social differences that arose as a result of the events of 1642, when the supreme authority over Tibet-from Danjianlu in the east to Ladakh in the west-was granted to the fifth Dalai Lama [Kychanov and Melnichenko, 2005, p. 116]. Based on the content of the text "The Secret Autobiography of the Fifth Dalai Lama", the author defines "the donor and the recipient of the sacrifice". According to this valuable source, they are Gushi Khan and Sonam Choipal, who received the title and position of regent (desi). He was the desi of the fifth Dalai Lama from 1642 to 1658. The Dalai Lama does not indicate his status in the text, which indicates that in 1643 he did not enjoy much authority as a major political and statesman.

The second document, "The Law of Two: on the Sacrificer and the One Who accepts the Sacrifice, on the Sun and the Moon", dates from 1653. The main meaning of this law is determined by the fact that it identifies the fifth Dalai Lama, Gushi Khan and Sonam Choipal as "three donors and the one who accepts the sacrifice" (p. 166). working together to promote the spread of Buddhism, with the main focus on the Gelugpa school, which has taken a dominant position in all areas of Tibetan society. This fact confirms that the fifth Dalai Lama is given a dominant position in this law, and kings and regents serve as additional elements that adorn his rule. Thus, the second law establishes a certain hierarchy and defines the strict status of the Dalai Lama, king and regent.

The author of the third law is the skilled politician and regent Sangye Gyatso (1653-1705), whose creation dates back to 1681. According to this law, the status of the Dalai Lama is defined higher than that of Gushi Khan, who became famous as the holder of Buddhist teachings and the king of Dharma. The law lists the official functions of the ruler, but notes that he does not have the right to make important decisions without the Dalai Lama's approval. The regent was recognized as an official overseeing the Dalai Lama's secular affairs. It is important to note that all three laws are related to the cult of Avalokiteshvara and their key provisions were aimed at spreading beliefs that the Dalai Lama was considered an incarnation of the Bodhisattva Avalokiteshvara.

Of great importance for establishing the lineage of the Dalai Lamas and the Avalokiteshvara cult is the sixth section, entitled "The Activities of the Dalai Lama as an incarnation of Avalokiteshvara". His activities in this capacity were aimed at conducting a large number of rituals and worship services dedicated to Avalokiteshvara. He put a lot of effort into popularizing his ideas to put himself on a higher level compared to Gushi Khan and the regent. In addition, an important aspect of his work was to promote the cult of Songtsen Gampo in order to demonstrate that he is in fact its embodiment [Karmay, 1998, p. 19]. The Dalai Lama is credited with restoring the holy sites associated with the name of the creator of the first centralized Tibetan state (pp. 174-176). The advantage of this chapter is a rich source base. For example, the author of the study draws on such sources as The Secret Autobiography of the Fifth Dalai Lama and fundamental works written by the regent and luminary of Tibetan medieval science Sangye Gyatso in the second half of the 17th century to address important issues in the history of the Tibetan state.

The seventh section is entitled "The Line of Incarnations of the Dalai Lamas". It shows the line of incarnations of the Dalai Lamas before the beginning of the XX century, describes their activities in the context of historical events and taking into account the peculiarities of feudal and theocratic administration in Tibet, which emerged in the first half of the XVII century.

The short ninth chapter describes the Bodhisattva cults of Avalokiteshvara, Manjushri, and Vajrapani in Nepal. The author points out the traditions of honoring various forms of Avalokiteshvara and the existence of his cult as a state one. It is very interesting that Avalokiteshvara is worshipped in the Kathmandu Valley by both Buddhists and Hindus, who make up the majority of Nepal's population. It would be reasonable to conduct a comparative study in order to identify common features and features of the cult practice of Avalokiteshvara Bodhisattva among Buddhists and Hindus. Such an analysis could provide useful information for identifying the little-known forms of Avalokiteshvara, which are so rich in the Kathmandu Valley, and clarifying their significance in the cult practice of Tibetan Buddhist Nevars belonging to Buddhist castes, and Hindus, among whom there are many Neva Hindus.-

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the moat. In connection with the cult of Avalokiteshvara, it is important to pay attention to other ethnic groups that live in Nepal and are Buddhists. The cult of Bodhisattva Manjushri is extremely popular in Nepal, with its name associated with the drainage of the fertile lands of the Kathmandu Valley, its settlement, the spread of architectural knowledge from China and the construction of numerous temples, stupas and various shrines. The significance of the Vajrapani cult is shown by its early bronze sculptures and paintings, many of which are kept in the unique collection of Buddhist and Hindu art in the Patan Museum, which is considered the best museum in the cultural space of Nepal.

"The Bodhisattva cults of Avalokiteshvara, Manjushri and Vajrapani in Mongolia" are discussed in the final chapter of the monograph. Based on the available literature, sources in the Mongolian language, materials from Soviet and German archaeological expeditions, rich collections of Buddhist art at the Ulaanbaatar Museum of Fine Arts and the State Hermitage Museum, Yu.I. Elikhina managed to conduct a thorough analysis and come to noteworthy conclusions. The analyzed material indicates the distribution of various forms of Avalokiteshvara in Mongolia. Mongolian lamas, following the tradition of their Tibetan predecessors, found earthly incarnations of Avalokiteshvara Bodhisattva. Referring to the "History of Erdeni-dzu", the author claims that the Harachin Hundulen-Sayn-noen was declared an incarnation of a bodhisattva [History of Erdeni-dzu, 1999, p. 65]. He laid the foundation for a venerable clan of Khalkha Sayn-noen Khans [ibid., p. 127]. The eighth Bogdo-gegen (1870-1924), who was declared the country's supreme ruler after Mongolia's independence from the Manchu Qing Dynasty in 1911, had a special connection with the form of Avalokiteshvara that heals the blind. In Urga (the former name of Ulaanbaatar), a temple dedicated to this form of Avalokiteshvara was erected at the behest of the eighth Bogdo-gegen (p.210). It is known that by this time Bogdo-gagan was almost blind. "In this form, Avalokiteshvara is depicted as four-armed, holding an eye in one of his hands. This iconography has become a symbol of a new type of statehood in Mongolia... "(p. 210).

The images of Avalokiteshvara and Manjushri were addressed by the head of the Buddhist Church of Mongolia, the famous sculptor and artist Undur-gegen Dzanabadzar (1635-1723). His magnificent works are held in the collections of the Ulaanbaatar Museum of Fine Arts, the State Hermitage Museum, and numerous private collections. Spiritual practices dedicated to Manjushri and Yamantaka in the form of yab-yum were of great importance for the eighth Bogdo-gegen. Kublai Khan (1215-1294), the founder of the Mongol Yuan dynasty in China (1271-1368), and Tumet Altan Khan (1507-1581), who declared Buddhism the state religion in Mongolia, are recognized as earthly incarnations of Manjushri (Berger, Bartholomew and others, 1995, p. 300). Vajrapani Bodhisattva occupies a special place in Mongolia, as according to Buddhist tradition, he is considered the guardian of Mongolia. Genghis Khan (1162-1227), the founder of the Great Mongol state, is recognized as his earthly incarnation.

Unfortunately, the monograph does not contain a conclusion. In it, the author could present the conclusions that she came to as a result of such a complex and extensive study and research of such a significant topic for the history and art of Buddhism. The scientific apparatus, designed in the form of appendices and a glossary, is quite adequate to the tasks being solved. Serious research by Yu. I. Elikhina deserves a positive assessment. It is distinguished by a new and original approach to the subject of research, an independent vision of the material and a deep creative analysis.

list of literature

Vostrikov A. I. Tibetskaya istoricheskaya literatura [Tibetan Historical Literature], Moscow: Vostochnaya litra, 1962 (Bibliothcca Buddhica XXXII).

History of Erdeni-Dzu / Hep. with mong. yaz., introduction, comment. and attached by A.D. Tssndina, Moscow: Vostochny lit-ra, 1999.

Kychanov E. I., Melnichenko B. N. Istoriya Tibeta [History of Tibet]. From ancient times to the present day, Moscow: Vostochnaya litra Publ., 2005.
Berger P., Bartholomew Т. and others. Mongolia. The Legacy of Chinggis Khan. San Francisco: 1995.

ICarmay S. Secret Visions of the Fifth Dalai Lama. L., 1998.

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