Background: Khamba Nomyn Khan Luvsandanzanjantsan’s “Man ngag bdud rtsi zegs ma” sutra was the main research material for doctors, researchers, and students of traditional medicine. The book “Man ngag bdud rtsi zegs ma” has 18 pages of the sutra and is one of the five main books in the traditional medicine of Khamba Nomyn Khan. He summarized his experience and lessons learned in differential treatment of fever, some of the most common diseases in women, and medical care for 22 diseases such as wind, bile, and phlegm, measles, mumps, gonorrhea, edema, cold, and so on. We have studied the medical treatment of colds from these treatments. Luvsandanzanjantsan was not only a famous scientist who penetrated many fields of knowledge but also expanded the research work of Mongolian medicine and became the first Mongolian doctor to study medicine, which is based on Tibetan medicine, based on the Indian Ayurvedic medicine in Outer or Khalkh Mongol. Our research, on the one hand, analyzes the versified translation of Luvsandanzanjantsang’s “Man ngag bdud rtsi zegs ma,” and on the other hand, explains the importance of theory and practice in the book with the example of medicine for treating gnyan rims, which means in modern medicine as coronavirus disease (COVID-19). Aim: To explain the theoretical and practical significance of Lamyn Gegeen LuvsandanZanjantsan’s “Drops of Healing Nectar” (poetic translation) by using the example of a medicine for treating the common cold. Materials and Methods: Analysis refers to breaking down or separating components of an object or phenomenon selected for study. Through analytical reasoning, each essential characteristic of the object becomes more apparent within its constituent parts. Analysis is a necessary cognitive and logical process that accompanies the act of examining an object in detail. Using this approach, the study analyzed and interpreted the medicinal applications for treating the common cold described in Lamyn Gegeen LuvsandanZanjantsan’s “Drops of Healing Nectar.” The results of the analysis were synthesized using the analysis–synthesis method. Results: The main material of this study, “Drops of Healing Nectar” by LuvsandanZanjantsan, served as a key reference for medical students of the time. The text made the study of “The Root of Therapeutics” from the classical Indian and Tibetan medical work “The Four Tantras of Medicine” more accessible and comprehensible.⁵ Conclusion The “Drops of Healing Nectar,” an 18-page treatise written by Khamba Nomun Khan LuvsandanZanjantsan, includes treatment methods for 22 diseases such as disorders of wind (rlung), bile (mkhris-pa), phlegm (bad-kan), blood, edema, fever, inflammation, and organ-specific ailments. Drawing not only from his own experience but also from numerous authoritative Indian and Tibetan medical texts, this work compiles the most reliable treatment methods known at the time.

Introduction: In traditional medicine, theories concerning the causes of disease have historically developed in close association with Buddhist philosophical thought. This interrelationship is consistently reflected in the works of prominent physicians and scholars from India, Tibet, and Mongolia. Öösöö törsön ukhaan nert khanii tuuj by Undur Gegeen Zanabazar presents disease causation through symbolic and narrative expressions. A comparative examination of this work alongside classical medical treatises provides a conceptual framework for understanding the integration of philosophical doctrine and medical theory. Goal: The objective of this study is to comparatively examine the concept of disease causation articulated in Öösöö törsön ukhaan nert khanii tuuj and the explanations presented in the classical texts Four Medical Tantras and Altan Khadmal. Materials and Methods: The primary materials for this study consist of Öösöö törsön ukhaan nert khanii tuuj by Undur Gegeen Zanabazar and foundational classical texts of traditional medicine. The research employs an integrated methodological approach combining source criticism, hermeneutic analysis, comparative methods, and analysis–synthesis. Key terms, semantic meanings, and symbolic narratives within the selected sources were systematically analyzed and compared. Results The results demonstrate that the symbolic depictions of ignorance, anger, and desire in Öösöö törsön ukhaan nert khanii tuuj are conceptually consistent with the theory of distant (root) causes of disease as described in classical traditional medical texts. While classical medical texts articulate disease causation through structured philosophical and logical frameworks, the narrative form of the tuuj conveys equivalent theoretical content through imagery and symbolism, thereby enhancing conceptual accessibility.
These findings suggest that Undur Gegeen Zanabazar’s teachings constitute a comprehensive intellectual system integrating Buddhist philosophy, religious doctrine, and the theoretical foundations of traditional medicine. Symbolic narrative thus emerges as a coherent and effective mode for transmitting medical knowledge within the broader traditional epistemological context.

Background: The following ancient medical book currently known to us is relatively detailed about ring srel. Herein: a handwritten sutra by Darmo maaramba Luvsanchoidog called “legs bshad be ed’u dkar po’i ‘phreng ba zhes bya ba bzhugs so”. However, there is no academic research on the medicinal use of this supreme precious medicine ring srel in Mongolia. Therefore, we have chosen this topic to make it possible to use the written medical scriptures and woodblock books written about ring srel for research and training, especially to explain and interpret the supreme precious medicine in detail. Purpose: We will study the facts about ring srel in Darmo maaramba Luvsanchoidog’s “ legs bshad be ed’u dkar po’i ‘phreng ba zhes bya ba bzhugs so” manuscript, enrich it with information about ring srel in other ancient medical books, and explain some words. Conclusion Supreme precious medicine is a word that means ring srel in Tibetan, a relic in English or whitish, pill-like stuff from cremation residues, and sharil or chandar (cremains) in Mongolian. There are four categories of ring srel: Body ring srel, hair, and nails ring srel, mustard seed-like ring srel and dharma body ring srel. There are five colors of the ring srel: white from bones, red from flesh, blue from yellow water, gold from skin so on. If we distinguish each of its uses, from the medical point of view: Demons and evil spirits, all diseases can not be attacked and not harmed, and from the ritual point of view: it is said that everything you wish to do by keeping it on your body and wearing it on your body will come true.

“Tanjur” is the greatest sutra written on thick Chinese muutuu paper with red nature dust paint size 22,7 x 71,8 cm and has 107839 pages. It is the largest collection of ten great and small sciences (philosophy, technology, logic, medicine, philology, astrology, model dance, poetics, Abhidarma, and composition) created by ancient Indian and Tibetan scientists and panditas. The Mongolian dust paint printed Tanjur had been translated from Tibetan into Mongolian by over 200 translators under the supervision of reincarnated Janjaa Rolbiidorj and Shireet Luvsandambiinyam between 1741 and 1742 and had been printed in Beijing between 1742 and 1749.
To print “Mongolian Tanjur” from blocks, 2160.9 ounces of silver were used. The “Mongolian Tanjur” contains 8 Indian Ayurvedic medical books. As a result of this research, we have briefly explained each of the 8 Ayurvedic medical books. Namely:
1. “One Hundred Medical Preparations” composed by Nagarjuna Acharya,
2. “Medical Advice for Longevity” composed by Nagarjuna Acharya,
3. “Ritual Ava Medicine” composed by Nagarjuna Acharya,
4. “Essence of Eight Branches” written by master Vagbhata,
5. “An Explanation of Medical Practices called “The Essence of the Eight Branches” written by master Vagbhata,
6. “A Commentary on the Essence of the Eight Branches called Rays of Moonlight on the Meaning of the Words” written by the Kashmiri Candranandana,
7. “Lexicon of Medical Terms from the Commentary on the Essence of Eight Branches” written by the Kashmiri Candranandana and
8.“A powerful healer to treats all diseases and promotes physical strength” written by Sivadasa.
Ayurveda is perceived as one of the most ancient and well-documented systems of medicine, equally relevant in modern times. Its holistic approach, whether for healthy individuals or diseased ones, remains unparalleled. Prevention of disease and promotion of health are the main objectives of Ayurveda. Ayurveda is an ancient medicine system of the Indian subcontinent. It is said to have originated in India about 5000 years back. The word Ayurveda is a conjugation of two Sanskrit words, “ayus,” meaning “life,” and “Veda,” meaning “science,” thus, it literally means the 'science of life. Unlike other medicinal systems, Ayurveda focuses more on healthy living than the treatment of diseases.

Background: In 1904, Monkeberg was first described about the coronary calcification which is the degenerative change that occurs with aging process, but the last decades many studies have been confirmed that coronary calcification was an active process same as the signaling pathways with bone mineralization. Coronary calcification increases the risk of myocardial infarction during bypass graft surgery and PCI (СМ СN. Shanahan, 1999). Goal: To evaluate Agatston Coronary Artery Calcium score using contrast enhanced CT-Coronary angiography. Objectives:
1. To assess Agatston Coronary Artery Calcium score
2. Age and gender relationship of coronary calcification Materials and Methods: We evaluated total 215 patients who were admitted to the Reference center of Diagnostic Imaging named after R.Purev State Laureate, People’s physician and Honorary Professor of the Third State Central Hospital awarded with the Red banner of the Labor diagnosed with the coronary calcification by contrast enhanced 64 slice CT (Philips Ingenuity CT 64) between 2020 to 2022. Patient’s age was considered into 6 groups and coronary calcification was assessed by Agatston’s score. The result of our study determined by common statistical averages and errors and probabilities of the indicators were determined by Student’s criteria. Result: When evaluating Agatston coronary artery calcium scoring by CT-coronary angiography, 11-400 Agatston score was predominantly in our study with p value of (P<0.001). Considering relationship of age and gender, coronary calcification occurs 42.3% of patients aged 50-69, male and female ratio was 1.7:1. Conclusions
1. We established Agatston coronary calcification 11-400 was occurred in 66.96% of the patients.
2. Coronary calcification predominantly occurred in 65% patients aged 50-69 years.

Falsifiability, according to the philosopher Karl Popper, defines the inherent testability of any scientific hypothesis. Falsifiability is the assertion that for any hypothesis to have credence, it must be inherently disprovable before it can become accepted as a scientific hypothesis or theory. The idea is that no theory is completely correct, but if it can be shown both to be falsifiable and supported with evidence that shows it’s true, it can be accepted as truth. For example, Newton’s Theory of Gravity was accepted as truth for centuries, because objects do not randomly float away from the earth. It appeared to fit the data obtained by experimentation and research but was always subject to testing.
Compare and contrast Popper’s Theory of Falsifiability and Kuhn’s Theory of Paradigms. Popper’s theory of falsifiability and Kuhn’s theory of paradigms have some significant differences, although they both argue for falsification as the general research method for all scientific disciplines. In Kuhn’s view, this is not possible, since any research and knowledge is subjective, it is influenced by the scientist’s paradigm. But here, a scientist can interpret social behavior on a large scale and from within a specific worldview, a way that is not open to Popper. The opportunity to find the truth about social reality comes at the expense of explanatory power.
According to Popper’s Theory of Falsifiability and Kuhn’s Theory of Paradigms, a new paradigm containing progress, and unique opinions can be seen on pages of “The Mongolian Four Medical Tantras” written by Sumbe khamba Ishbaljir, and “Satisfaction for the Readers” or Uzegsdiin Bayasgalan by Jigmeddanzanjamts and “Secrets of Prescription Recipes” or Uvidasyn Dalai by Mindol Jambal. These scholars reflected new concepts that were not specifically clear in the “Four Medical Tantras” such as warm and cold diseases which were the basis to categorize cold and common diseases and treat them differently, and the theoretical and practical understanding of the categorization of infectious diseases, in their book. In order to clarify their paradigm, let’s refer to some historical pages.
Not every scientific progress result in revolution. However, I would like to note that a laggard period with weak mental development is ended by an intellectual outburst. In other words, although in the 17th century Mongols accepted Tibetan medicine within the frame of the “Four Medical Tantras” with recognition and a common scientific mind, later in the 18th century they thought beyond the box of the “Four Medical Tantras” and created the opportunity to develop a new paradigm. This shift made a valuable contribution to the establishment of, in the broader sense, Mongolian medicine and, in the smaller sense, Traditional Mongolian Medicine.

Background: In the source materials of our research work, there is a mention of a mysterious unknown person who safeguards and teaches books. By virtue of his efforts, the important medical scripture “Complete Record of the Body by Imperial Order” was used in the training of doctors in Mongolia, as well as all the discoveries and achievements of science discovered in Europe at that time. It is the foundation of all medical achievements as we know them today. Research goal: To identify the custodian of the source mentioned in the foreword of the book “Complete Record of the Body by Imperial Order” published by academician Rinchen.B. Research methods: Methods of historical analysis, comparative research, and examination of source materials were used in the research Conclusion
1. In his foreword to the 2 volumes and 6 sections of the work “Complete Record of the Body by Imperial Order” published in 1971, Rinchen.B mentioned the person who kept it in Ulaanbaatar as the owner, without mentioning the name and vaguely. The individual was identified as the Vice head monk of Manba Datsan of Zuun Khuree, Da Rinbuchi, the famous Jasyn Damdin agramba (maaramba).
2. Thanks to the order of Eighth Bogd Jebtsundamba Khutuktu and the efforts of Jasyn Damdin agramba (maaramba), this principal medical scripture was used in the Manba Datsan training course in Mongolia. It is believed that the achievements of the medical science discovered in Europe at that time, written in the work, became another important fact of teaching the students of the medical school, and then of the repeated attempts to integrate Western and Eastern medicine.

Currently, around 20 doctors have received doctoral degrees and 100 doctors have received a master’s degree for research in sources directly related to the 5,000-year history of Mongolian medicine, including theory, philosophy, clinic, and medicine found in the past 30 years. In the future, the history of Mongolian medicine can go back from 5000 years to 6000 years. However, history requires facts, thus it is essential to seek and explore evidence in ancient medical scriptures written in Chinese, Tibetan, Manchu, and Mongolian languages, as well as archeological findings related to medicine.
One of the main areas of research in the history and sources of medical science is to examine the reality, nature, and stages of development of the main concepts of knowledge on fighting diseases, the contribution of doctors and scientists to it, and the importance of scriptures and treatises. Since ancient times, Mongolians have created methods to adapt to the transformation of natural phenomena, extreme climate changes, the characteristics of life, habits, and treatment of injuries and diseases caused by war, developing and creating an independent system of healthy living methods. This system was not only based on the knowledge of Mongolian dhom, Indian and Tibetan medicine, but it was also a complex of knowledge that absorbed the ancient scriptures of French and Russian medicine with the classical tradition of Western medicine as well as Manchu and Chinese medicine. Therefore, we believe that some of the traditional medicine methods in the 215 sutras should be registered as intangible cultural heritage.

dicinal properties. The compendium in effect epitomizes the pharmaceutical achievements and developments of East Asia before the 16th century. Based on his predecessors’ achievements in pharmacological studies, Li contributed further by supplementing and rectifying many past mistakes and misconceptions as regards the nature of many medicinal substances and causes of various illnesses. The compendium in fact heralds the dawning of modern pharmacological studies [1]. The compendium has been translated, totally or partially, into more than 20 foreign languages, including Japanese, Korean, Latin, French, German, English, Russian, etc. It has been reprinted over 100 times in the past 400 years and is still used by scientists, professionals, and practitioners of the field as a monumental reference work [2].
Khusekhui compiled materials of food and beverage, medications, bread, extract, dough, pharmacopeia used in the palace of Mongolian Khaans since Khubilai’s time and secret recipes of famous doctors into “Fundamental Principles of Food and Drink” with the help of Pu Lan Shi. In 3rd year of Tian Lee, the book was presented to Khaan of the Yuan Dynasty. Khaan ordered official I U Ju to write an introduction to it. This book is considered to be written for a long time from Khubilai’s time to Zayat Khaan. He kept a record of the daily dishes of Mongolian Khaans on the basis of careful observation. Later on, medication and medical herb researcher Lee She Jing wrote in his book Herbal Medication that the Summary of Food and Beverage is about the food and beverage of Khubilai Khaan. Undoubtedly, Mongolian Khaans used mostly Mongolian food and beverage. “Fundamental Principles of Food and Drink” reveals the rich practices of Mongolians on food and beverage as well as other substances necessary for growth, health, and good condition.
In our in-depth study of the book, “Fundamental Principles of Food and Drink”, we collected a total of 29 words of Mongolian origin and updated the point and explanations. These Mongolian words further confirm that the book was written by a Mongolian. The results of research on these words are clarified in this article.

Inscriptions written in Mongolian Brahmi script on a stone found in 584 and 601 from Bugat, Arkhangai Province, and Khuis Tolgoi, Bulgan Province are proof that the Mongolians of Nirun Dynasty’s era (Juan-Juan, 330-555 CE) had Brahmi script. At the same time, the medical books written by Taksik doctor Galeino, the book “Sog po sha stag can gyi rgyud” by a Mongolian doctor who visited Tibet during the reign of King Trisondetsen (742-798) of Tibet, as well as Mongolian doctor Nalashandir’s book titled “rgas pa gso ba’i yan lag bcud kyi rgya mtsho” are proved by the translation from an Indian language into the Tibetan language.
In addition, it is reasonable to consider the fact that Mongolians learned medicine in Sanskrit from the time of the Nirun Dynasty period (330-555 CE), which was recorded by the Altai doctor of Upper Mongolia in his book in 1612.
Another proof of this is the medical books that Hamilton Bower bought from Kucha (Kuqa), Xinjiang in March 1890. These books were medical treatises related to medicinal ingredients in the Charaka and Sushruta Samhita of ancient Indian Ayurvedic medicine, dating to the late 5th or 6th century. Kucha was a region controlled by Nirun Dynasty in the 4th to 6th centuries. Therefore, it is possible to confirm that the classic books of Ayurvedic medicine were popular in the Nirun Dynasty and these books were learned and studied in Sanskrit. Except for the Mongolian Brahmi script of the Nirun Dynasty period, the Brahmi script of the Tibetan language created by Mongolian scholar, Toin Jambaldorji was identified. This Brahmi script is a later (1823) proof of the Mongolian Brahmi script of the Nirun Dynasty’s time and is considered to be a witness to the fact that Mongolian medical scholars created their books in many languages and different scripts.