Introduction: Based on the results of recent scientific research mongolian traditional medicine (MTM) is one of the ancient medical practices with a history spanning 5,000 years. Since immemorial. Doctors of traditional Mongolian medicine, physicians have incorporated the research of local climate, seasonal changes, diet, and ifestyle into their treatment practices. This study considers it necessary to conduct a comparative analysis of the "AMIDRUULAGCH EMIIN SUDAR" and the "EM ZASLYN SARAN KHAAN" in order to understand the patterns of seasonal diseases and the physiological characteristics of the human body presented in the two ancient wood print above. The rationale of this study lies in clarifying the historical development of Mongolian traditional medicine, as well as certain diagnostic methods and therapeutic techniques, by identifying the similarities and differences between these two primary sources. Methods: A retrospective clinical study was conducted at the Traditional Medicine Department of the "Sindura- Med" Hospital between September 15. 2025, and March 30, 2026. The study included a total of 3,487 patients aged 1-60 years. Using comparative source analysis and statistical methods (SPSS 16.0), the clinical data were analyzed against the theoretical frameworks of the Em zaslyn saran khaan and the Amidruulagch emiin sudar. seasonal timing was standardized using the Gregorian calendar equivalents established by Dr. L. Terbish (1999).
A total of 3,487 people were included in the study. The comparison between the "Em zaslyn saran khaan" and the "Amidruulagch emiin sudar" shows that seasonal dynamics and disease progression differ between the two texts. Specifically, the statistical indicators of disease occurrence during the "Wind" (Khii) called movement months of the four seasons (December. January, and February) in the "Em zaslyn saran khaan" align more closely with the participants' data than the six-season "Wind" movement months (June, July, and August) described in the "Amidruulagch emiin sudar." Conclusion The seasonal disease dynamics and humoral fluctuations described in the Em zaslyn saran khaan are more consistent with the current climatic conditions and disease patterns observed in Mongolia than those outlined in the Amidruulagch emiin sudar. The study confirms that the four-season framework of the Somarazha remains a highly relevant diagnostic and preventive tool for contemporary Mongolian traditional medicine.

This article analyses the historical development of Mongolian Traditional Medicine (MTM) through Michel Foucault’s “archaeology of knowledge” framework. The era of ancient shamanism constituted a metaphysical epistemic regime in which illness was explained through supernatural forces. A first epistemic rupture emerged in the thirteenth century: from this point until the late fourteenth century, within the Mongol Empire there stand up a multi-centred knowledge space alongside shamanic practices, Tibetan and Chinese medical traditions, as well as elements of Western medicine coexisted. After the fall of the Yuan dynasty, this pluralistic configuration weakened, leading to a resurgence of shamanic discourse that remained dominant until the spread of Tibetan Buddhism. Another rupture occurred in the late sixteenth century, after which, between the seventeenth and twentieth centuries, Tibetan medicine became the principal institutionalised discourse in Mongolia. During this period, a Tibetanised epistemic regime took shape, characterised by Tibetan terminology, diagnostic methods, pharmacological recipes, and the monopolising role of monastic physicians. From the mid-nineteenth century onward, the discourse of European scientific medicine began to layer itself onto this Tibetan framework, marking an important precursor to the next epistemic rupture in the early twentieth century. Under the communist regime, particularly between 1937 and 1990, Mongolian traditional medicine was first suppressed and later reorganised into a government-controlled, “scientifically” systematised institutional form. This was not the annihilation of discourse but rather a reconfiguration of MTM within a new power-knowledge configuration. Since 1990, MTM has existed within a pluralistic, multi-centred discursive environment, encompassing market-based, religious, traditional, and biomedical frameworks, resulting in a fragmented knowledge system. Thus, the historical evolution of Mongolian Traditional Medicine is best understood not as a linear continuum but as a series of layered discourses marked by ruptures, transitions, overlaps, and revivals. Its history is shaped by successive regimes of truth, each producing distinct configurations of medical knowledge.