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Т.Баярхүү: Монгол угсаатны дээд шүтээн МӨНХ ГАЛ

 
Шинж тэмдэг дохионы онолын хураангуй
 
Түлхүүр үг:
Шинжинэ гэдэг эрдэмтэйнх
Шийднэ гэдэг ухаантайнх
 
Бэлгэдэл:
" Мөнх Гал" шүтээн.
 
Төв азийн нүүдэлч, малч угсаатай Монгол үндэстний тархи ой ухааны таньц, туршлагын мэдэц, далд нууцлаг ухагдхуун дүүрэн ертөнцийн явдал, аж төрөхүйн өргөн цараат эрдэм ухааныг Монголчууд өнө эртнээс " ШИНЖ ТЭМДЭГ ДОХИОНЫ ОНОЛ" гэж тоймлон нэрлэж иржээ. Энэ бол танилт тунгаалтын ухаан эрдэм мэдлэгийн ахиц хөгжил болно. Өдгөө манайхан эртний энэ гүн ухаанаа таг мартсанаас иймэрхүү утгыг " Орших уу, эс орших уу" гэж хариас махчлан орчуулснаа Шекспирийн ч юм уу, зохиолынх нь дүр Гамлетийн гайхамшигт гүн ухаан гэж шүүрс алдан худлаа магтацгаан ухаантан царай гаргах болж. Шинжээч эрдэмтэй хүн өдрийн од мэт цөөрч.

Нэгэнт шинжиж чадахгүй юм чинь агуу их ухагдхуун ойлголтуудыг хураангуйлан тэмдэглэж, түүнийгээ ямар нэгэн дохио чанар болгон ирээдүй хойчдоо удамшуулах тухайд ярихын ч хэрэггүй болж. Жишээ нь Монгол угсаатны дээд шүтээн МӨНХ ГАЛ шүтлэг нь нар, сар мандан ахуй цаг дор гал голомт мөнх утга бүхий нийт угсаатны  МӨНХГАЛ шүтээн юм. Гэтэл харь энэтхэг самгарьд зүгийн сваямбу гэх нэртэй согдын ланз бичиг, хэлэхийн аянд соёмбо гэж нэрлэгдэх болсон нэрийг " өөрөө тодорсон", " аяндаа зөнгөөрөө бүтсэн" гэсэн утгатай хэмээн орчуулж " Үндэсний шүтээн" ээ болгож байгааг харахаас эхлээд энэ эмгэнэл үргэлжилнэ. Бидний өвгөдийн эрдэм ухаан орших эс орших ухагдхууныг энгийн хэллэгт " Байх уу? Үгүй юу? гэдэг. Энэ нь одоогийнхоор бол " Амьдрах юм уу? Мөхөх юм уу? " гэсэн санаа л даа.

Ээжүүд "Байх уу, үгүй юу" гэж асуун хонгон дээр хорстол алгадаж асан энэ санууламж яахаараа тэр " Орших уу эс орших уу" гэдгээс тэнэг байдаг юм. Их утгаараа бол " Өөдтэй хүн болох юм уу үгүй юу чи?", " Муу муухайг жигшиж сайн сайханд тэмүүлж амьдрах уу үгүй юу?" гэх мэтээр хэлэлцэх. " Үхэх юм уу, Сэхэх юм уу чи!", өөртэйгөө болон орчинтойгоо тэмцэж сэргэлэн хийморьтой амьдраач гэсэн санаа л даа. "Тэмцэх" гэдэг бол гол нь өөртэйгөө ажиллах өөрийн чармайлтаа дайчлах утгатай нэгдүгээр бие "БИ" д хамаатай илэрхийлэл. " Би зудыг давах гэж их тэмцлээ" , "энэ хэдэн өнчин хүүхдийг хүний зэрэгт хүргэх гэж тун их тэмцсэн дээ" гэх мэтээр ярина.Өөр бусадтай эв түнжин муудах, санал онол зөрж хагаралдахыг " Тэрсэл" гэнэ.

Өнөөгийн намууд өөртэйгөө тэмцэж онол гаргалгаа эрдмээ гаргахгүй зөвхөн суудлын төлөө хуурч мэхлэх зэрэг бүхий л аргаар дөргүй үхэр мэт үхэлдэн ТЭРСЭЛДЭХ ээ ТЭМЦЭЛ гэж гүехэн ойлгоод байна. "Орших" гэдэг үг нь хүний ухаан санаанаас үл хамаарах бодот байдал, оршихуй оршин тогтнохуй. Жишээ нь хөл дарагдан цжс мэнэрснээс бадайрч мэдээгүйжих, гадны ямар нэгэн айдас хүйдэст тархи ухаан нь автан ямар нэгэн хий өвчин үүдэх зэргийг хэлдэг үг. Оршил гэвээс эхлэл тайлбарлалт, оршуулах гэвээс амьгүй биеийг байгалд гадаалуулах санаа байх жишээтэй.

Тэгэхээр " байх уу үгүй юу" гэсэн тэмцэл нь байгалд дайсагнагчийн, өвчин хууч, даржин аж төрөл, үхэх сэхэх ээ үзэхэд хүрсэн тэрслийн ил далд ямар нэгэн шинж тэмдэг дохионы шалгуур байдаг. Тэнгэр газраа өглөө шинжих, хүн шинжих тэр дотроо хүүхэд шинжих, эр шинжих( нэр, гэр, төрөө авч явах эрхтэй хүн) эм шинжих( ухаалаг, нуруулаг, царайлаг эмхтэй хүн) өтлөлт шинжих( буурьтай, суурьтай, сургаалтай эсвэл тавитаргүй), амьтан араатны зан ааль, ухаан сэхээ, сүйхээ шинжих гэх мэтээс эхлээд морь шинжих, эцэг мал шинжих, билчээр шинжих, өвөлжөө, хаваржаа, зуслан, намаржаа нутаг ус, байгалын аюул, үер зуд, гангийн дохио тэмдэг шинжих, өвс ургамал шинжих, алс холын ган зуд, газар хөдлөлт, тэнгэр гараг шинжих, цаг агаар шинжих... гэх мэтчилэн олон ШИНЖЭЭ эрдмүүдийн далай цэлийж байдгийн дээр тэдгээрийн цаана тэр бүхнийг тэмдэглэсэн ТЭМДГИЙН СОЁЛ ( үг, тоо, нэр хоч, зүс им тамга, тахилга ёс зан үйл, жам нас үйл, сургаал ном, урлал бүтээлүүдийн утгажилт гэх мэт) ыг бидэнд өвлүүлсэн аж. Бас тэр бүх ШИНЖЭЭ тэмдгүүд нь ямар нэгэн дохио сэрэмж, мэдээлэл, мэдлэг агуулж байдаг бүхэл бүтэн тогтолцоотой арвин баян ухаан эрдмийн сан бүрдүүлж чадсан байжээ. Энэ эрдэм хүний аж төрлийг " Байх уу, үгүй юу?" гэдгийг шийддэг санж.

Эндээс ухаантан, авьяастан, хүчтэн гэж байхаас ид шидтэн гэж байдаггүйг тогтоосон нь бас нэг гайхамшиг. Тодруулж хэлбэл бидний өвөг дээдэст чөтгөр( чоутхари гэх харийн цол), зэтгэр( гай саад бэрхшээл учирахуй), шулмас( шимнус гэх харийн шашны ухагдхуун), сүнс (үхсэн амьтнаас үлдэх хий биет хийсгэлэн дүрт түүнийг дарах гэх шашны гол ухагдхуун), там( тама гэх харийн шашны үг), диваажин ( жаргалын орныг олж төрөх) хойд урд насанд дахин төрөх гэх мэт мунхарлын ухагдхуун ер байсангүй. Харин ой санаа, ухаан хүчний удамшил амин онго гэх хийдэм үнэн, онгод орохуй" Уг"- аа олж, дээдэс ихсийн онгоо сэрээх гэх ганцхан үнэн байсан нь тэнгэр шүтлэг бөө мөргөлийн үндэс байсан юм. Ой санааны дахин сэрэх ОНГО онгодын ерөнхий цаг хугацаа орон зай нь хүний үүслээс эхлэсэн удамшлын өв бөгөөд тэр нь бас хязгааргүй ирээдүй үр хойчийн удамшихуй ой санаа( ой билэг) , ухаан эрдмийн суурь болно гэх " МӨНХ ТЭНГЭР"- ийн онол, АНХ- ЭНХ- МӨНХ- ийн зурхайн ерөнхий ухагдхуун болсныг холбогдох сэдэвт өгүүльюү. Иймээс ээж аавууд үр хүүхэддээ дандаа сайн сайхныг бодож хичээж явахыг захидаг бөгөөд муу муухайг бодвол хойч үр хүүхдийн чинь үйлст гэм тавьдаг, сайн муу санаа адал үйл, ажил бүхэн заавал ямар нэгэн үр дагавартай байдаг гэж сургадаг түгээмэл хүмүүнжил байсан хэрэг.

Үүнийг нуршсан нь Монголчуудын ШИНЖ ТЭМДЭГ ДОХИОНЫ ОНОЛ- ын язгуур гал голомт нь өвөг ихсүүдээс заяадаг ХАЛУУН ОНГО ( ой санаа, билэг) болон үр хойчистоо өртөөлөн удамшдаг нийт угсаа үндэстний "МӨНХ ТЭНГЭРИЙН ОНОЛ" болтлоо Монголчуудад удамшсан ОЙ САНАМЖ болохыг цухас сануулах гэснийх билээ.
Үргэлжлэл бий.
 
"Монгол ухаан есөн эрдэм" номноос
 
Эдийн засгийн ухааны доктор Т.Баярхүү

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