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Buddhism in Armenia
Buddhism[a] is a minor religion in Armenia, with a small but unknown number of adherents.[1] The
first direct contacts of Armenians with Buddhism occurred in the 13th century during the height of
the Mongol Empire, culminating in the foundation of a Buddhist monastery in Armenia by Hulegu
Khan of the Ilkhanate. Contacts recurred elsewhere in subsequent centuries through Armenian
merchants. In the 19th and early 20th centuries, Armenian intellectuals developed a strong interest
in the religion.

Early indirect contacts

Some scholars have identified An Shigao, China's earliest Buddhist translator, as the second-
century Parthian prince Parthamasiris, who was appointed client king of Armenia by Roman
Emperor Trajan in 113 AD.[2][3][4] This identification, however, has been widely disputed by
scholars.[b]

An early indirect link of Armenia with Buddhism[7] is the medieval Christian legend of Barlaam
and Josaphat (Հովասափ եւ Բարաղամ, Yovasap‘ ew Barałam), which is inspired by the life of
Buddha.[8][9][10] There are three Armenian recensions of the legend,[7] including a verse version by
Arakel Baghishetsi (Arakel of Bitlis) composed in 1434.[11] James R. Russell suggests that the
Middle Armenian folk ballad of prince Aslan, recorded in modern times, assimilated aspects of the
life of the Buddha, transmitted through the Christianized tale of Barlaam and Josaphat.[12]

13th century contacts

In the context of the 13th century Armenian-Mongol alliance,
in 1254–55, King Hethum I of Armenian Cilicia travelled to the
court of Möngke Khan in Karakorum, which was recorded by
Kirakos Gandzaketsi. It contains accounts about Buddhism.[14]
Philip C. Almond identified Hethum and Marco Polo as the
only two of the medieval travelers to Asia who transmitted
information about the Buddha.[15] John Andrew Boyle noted
that Kirakos offered fewer details about Buddhism than his
contemporary William of Rubruck, but he "anticipates Polo in
supplying the names" of the historical and the future Buddha,
Śākyamuni and Maitreya.[16]

Kirakos described Buddhists as "idol-worshippers" who

worship the clay images of Šakmonia and Madri.[c] He wrote:
"An entire people, women and children included, are priests.
They are called toyink‘,[d] and have their heads and beards
shaven. They wear cloaks like Christian [priests] but [fastened]
Hethum I (seated) in the Mongol
at the breast, not at the shoulder. They are moderate in eating
court of Karakorum, "receiving the
and marriage."[19]
homage of the Mongols".[13]
Miniature from Histoire des Tartars,
Both Kirakos and Vardan Areveltsi wrote on Hulegu Khan's
Hayton of Corycus (1307).
trust of Buddhist clergy, explaining it with the latter's promise
of his immortality.[20] Kirakos called Buddhist priests
"sorcerers and witches". He added: "They deceived [Hülegü]
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and said that they would make him immortal; and he lived, moved, and mounted [his horse]
according to their words and thoroughly gave himself over to their will. Many times during the day
he bowed to the ground to their leader, and ate from the dedicatory altar in the house of idols and
esteemed it more than any of them. Therefore he especially adorned their temple of idols."[21]
Vardan wrote that Hülegü was "deceived by the astrologers and priests of some images called
Šakmonia".[22][23]

Buddhist monastery in Armenia

Contemporary Armenian and Arab sources attest that Hulegu Khan (Hülegü), grandson of Genghis
Khan and founder of the Ilkhanate in Persia (Iran), built a highland Buddhist monastery in his
summer pastures in the mountains of Armenia.[24][25][e] Rashīd al-Dīn provided its name,
Labnasagut, which may mean "Dwellings of the Lamas."[f] It was in Armenia's Ala-taγ (Aladağ)
mountains, north of Lake Van,[28] in a region known as the plain of Daṙn in Armenian.[29][g] Land
for the monastery was granted in 1259 and it was built between 1261 and 1265 and presumably
operated for three decades, until 1295, when Ilkhan Ghazan converted to Islam,[32][h] and most
likely ordered its destruction.[34] The site has not been discovered by archaeologists.[35] The
monastery likely contained at least ten clerics[36] (initially likely from Uighur communities),[37]
had two monumental sculptures of Śākyamuni and Maitreya, and "functioned as an active center of
Buddhism."[38] Grupper described Labnasagut as the "forward-most outpost of Buddhism in late
medieval Western Asia" and the "cradle of II-Qanid Buddhism."[39]

Later contacts

Buddhist elements in Armenian art

Dickran Kouymjian located Buddhist elements in the 1286 manuscript of The Lectionary of Prince
Het‘um, commissioned by later king Hethum II. The grey-brown Chinese-inspired lions, protecting
the Christ from dragons, trace their origin to Buddhism and the Buddha was considered a lion
among men. There is also a Buddhist Wheel of the Law.[40][41] In another instance, there is a pair
of eight pointed rosettes representing the same wheel.[42]

In the Gospels of 1587, Hakob Jughayetsi portraited God, Christ, and the Virgin Mary in a style
Vrej Nersessian wrote "could easily be taken for an image of Buddha, and the similarity cannot be
accidental."[43] He, like Sirarpie Der Nersessian, suggests that Hakob drew inspiration from
objects bearing an image of Buddha brought by Julfa merchants from Asia.[44][43] Christina
Maranci wrote that given his "mercantile family background, such contact is certainly possible."[44]
He portrayed God as a "pale-eyed, jowled man with a down-turned mouth."[44] Christ is portrayed
in one image with chubby face and encircled by a double nimbus in the image of Buddha and in
another seated cross-legged like Buddha.[45] Nersessian noted that the portraits, seemingly
"almost 'barbarous'," deviate from established traditions and were unprecedented and never
imitated in Armenian illuminated manuscripts.[43]

Tibetan bell of Etchmiadzin

Another evidence of Armenian contacts with Buddhism is the Tibetan inscription of Etchmiadzin
Cathedral, Armenia's mother church.[46] The bell was housed at its 17th century bell tower, and
was widely reported by foreign travelers and scholars throughout the 19th century.[47][53] The bell
was removed in the late 1930s by the Soviets and has disappeared without a trace.[54] The
inscription survives as a copy in an 1890 book by Ghevont Alishan:[55][56]
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Dan Martin, a scholar of Tibet, wrote that the three-syllable mantra oṃ aḥ hūṃ, repeated thrice on
the bell, is ubiquitous in Secret Mantra Buddhism and is used for blessing offerings. He argued
that the inscription suggests that the bell was a consecrated Buddhist object.[57] Hewsen suggested
that the bell was "probably the long-forgotten gift of some Mongol or Ilkhanid khan."[58] Martin
proposed an alternative theory; suggesting that the bell may have originally been housed at the
Labnasagut monastery or another Buddhist temple in the region and was later salvaged and
transferred to Etchmiadzin or may have been brought from Lhasa to Armenia by New Julfa
merchants in the 17th century, around the time the bell tower was built.[55]

Modern

Intellectual interest

There was significant interest in Buddhism in Armenian intellectual circles in the 19th and early
20th centuries, both among Russian Armenians and Turkish Armenians. Ghazaros Aghayan spoke
highly of Edwin Arnold's The Light of Asia and begun translating it from Russian in 1894, but did
not complete it.[59][60] In 1895, during his time at Leipzig University, Hakob Manandian authored
a brief article on Buddhism and Brahmanism and their influence on 19th century European
philosophy. It was first published in 1990.[61] Avetik Isahakyan wrote that he had been obsessed
with Buddha (and had been at times been a Tolstoyan, Nietzschean, a social democrat, anarchist)
in his quest to liberate humanity from suffering.[62] Hovhannes Tumanyan, according to some
scholars, was influenced by Buddhism and other Eastern religions.[63][64] Tumanyan wrote c. 1918
that the East has brought man to god and the universe and stirred Ātman (the self).[65]

In the Ottoman Empire, Khosrov Keshishian authored a critical study on Buddhism in 1900,[66]
and Meroujan Barsamian wrote a poem titled "Buddha's Tears" in 1907.[67] A Western Armenian
translation of Paul Carus's The Gospel of Buddha was published in Constantinople in 1911.[68]
Diran Chrakian (Intra) was influenced by Buddhist ideas.[69]

Yeghishe Charents took a keen interest in Asian cultures, especially Buddhism, was fascinated with
the Buddha,[70] and collected Buddha statuettes.[71] In 1933 Martiros Saryan drew Charents and
his family with a Buddha statuette.[72][73] In 1936 Charents asked Alexander Bazhbeuk-Melikyan
to draw him in a Buddhist style, seated in lotus position. Inspired by Gandhi, Charents signed it
"Mahatma Charents".[74]

According to some scholars, George Gurdjieff's Fourth Way was influenced, among other sources,
by Buddhism,[75] particularly Tibetan Buddhism.[76]

Soviet and independent Armenia

The practice of Yoga in Armenia began as early as the 1970s and was tolerated by the Soviet
authorities.[77]

Among Armenians, conversions to non-Christian religions remain uncommon, but Alexander

Agadjanian has noted that certain individuals "may choose to convert to Buddhism, the Baháʼí
Faith or any blend of the New Age."[78] According to Yulia Antonyan, in post-Soviet Armenia some

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people returned to religion seeking spirituality, but "only a small number of people have chosen
Eastern religions and practices or their westernized or russianized versions." She noted that "their
interest in eastern religions and religious philosophies and practices has been ultimately
transformed into a sort of mystic pragmatism aimed at reaching physical or spiritual well-being
through doctrines and practices of Buddhism and Hinduism such as meditation, Yoga or
Ayurveda." The majority of these people, however, continue to identify as "Armenian-Christian" in
terms of ethnic and cultural identity.[79]

In 2006 Armenpress reported on the existence of Buddhists in Armenia.[80] In 2010, Armenia's

statistics agency listed Buddhism as one of the options for religion during a pilot census,[81] but the
numbers of followers of minor religions was not published for the 2011 census.[82] The World
Peace Initiative Foundation organized meditation workshops in Armenia in 2015 and 2017.[83]

Armenian diaspora
In Myanmar (Burma), where an Armenian mercantile community was active in the 17th–19th
centuries,[84][85] some Armenians and their descendants (including those of partial Armenian
ancestry) converted to Buddhism.[86][87] Before the British rule, non-Buddhist foreigners,
including Armenians, "did not attempt to convert Buddhists, with the exception of their own
spouses."[88] Ba Maw, Premier of British Burma in 1937–39 and dictator of the State of Burma in
1943–45, was reportedly[i] of partial Armenian descent.[95] He was brought up as a Christian and
later converted to Buddhism to win the favor of Burmese Buddhists.[96][97]

During his first visit to the U.S. in 1979, the Dalai Lama met in New York, among other religious
leaders, with Archbishop Torkom Manoogian, primate of the Eastern Diocese of the Armenian
Church in America.[98]

Seta Manoukian has converted to Buddhism and is an ordained nun.[99][100]

References
Notes

a. Eastern Armenian: բուդդայականություն, buddayakanut‘yun, or բուդդիզմ, buddizm;

Western Armenian: պուտտայականութիւն or պուտտիզմ
b. Martha Cheung noted that it is "not the consensus of Buddhist scholars,"[5] while Eva Hung
wrote that the identification "has now been rejected by most scholars of Chinese Buddhism."[6]
c. Grupper argued that the Armenian form Šakmonia corresponds "fairly well to the old Turkic
forms Sakimuni and Sakyamuni" of Śākyamuni. As for Madri, he argued it is not a loan word
from Chinese or Tibetan, and instead can best be explained as going back to the Uyghur name
Maitri, rather than directly from the Sanskrit Maitreya.[17]
d. Toyin refers to Buddhist priests. Grupper noted that it is a "Turkic ecclesiastical title reserved
for monks of noble descent."[18]
e. He also built Buddhist temples in Khoy and Maragheh in modern-day Iran.[26][25]
f. Grupper wrote that the meaning corresponds to the Sanskrit term vihāra. He suggested that it
is composed of the Tibeto-Mongol compound plural form lab-nar "lamas" and the unattested
deverbal noun sayuyud, from the Written Mongol verbal root sayu- "to live, dwell, reside."[27]
g. Henry George Raverty localized Labnasagut as being a "few miles west of Bayazid," near the
northern shore of Lake Van, close to the eastern branch of the Euphrates."[30] Tadevos
Hakobyan et al. placed Darndasht (Դառնդաշտ)/Aladagh (Ալադաղ) west of Maku, Iran, in

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the Artaz gavaṙ (canton) of Vaspurakan.[31]

Grupper placed the site in the Ala-taγ massif,
northeast of Lake Van, in the Darn steppe. [30]

h. Hülegü's descendants travelled to the summer pastures at Ala-taγ as late as 1301.[33]

i. Min wrote that it was a rumor, "strengthened by the fact that one Thaddeus, an Armenian,
occasionally visited the two boys in school on behalf of the mother" and that he had a
"complexion much fairer than that of most of the Anglo-Burman boys" at his school. "It seems,
however, that both their parents were of pure Talaing [Mon] blood."[89]

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2023.
2. Peicheng, Qi (2021). "Was Armenian King Parthmasiris An Shigao? (Identifying Sutra
Translator An Shigao Of China)" (https://web.archive.org/web/20240120141735/http://www.old.
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40116082521/https://iranicaonline.org/articles/barlaam-and-iosaph-persian-belawhar-o-budasaf
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Iranica. Archived from the original (https://iranicaonline.org/articles/barlaam-and-iosaph-persian
-belawhar-o-budasaf-a-greek-christian-or-christianized-novel-of-buddhist-origins-which-through
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11. Hacikyan, Agop J.; Basmajian, Gabriel; Franchuk, Edward S.; Ouzounian, Nourhan, eds.
(2002). The Heritage of Armenian Literature, Vol. 2: From the Sixth to the Eighteenth Century.
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8C&pg=PA669&dq=buddha). ISBN 978-0814330234.
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Lourie, Basil; Ostrovsky, Alexey (eds.). Armenia between Byzantium and the Orient (https://bril
l.com/display/book/9789004397743/BP000025.xml). Brill. pp. 471–472, 509. ISBN 978-90-04-
39774-3.
13. "Hethoum I receiving the homage of the Tatars: during his voyage to Mongolia in 1254,
Hethoum I was received with honors by the Mongol Khan who 'ordered several of his noble
subjects to honour and attend him'" in Claude Mutafian, Le Royaume Armenien de Cilicie, p.58,
quoting Hayton of Corycus.
14. Bayarsaikhan, Dashdondog (2011). The Mongols and the Armenians (1220-1335) (https://web.
archive.org/web/20221207172044/https://library.oapen.org/bitstream/handle/20.500.12657/381
72/9789004192119_webready_content_text.pdf?sequence=4&isAllowed=y) (PDF). Leiden:
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15. Almond, Philip C. (1986). "The Medieval West and Buddhism" (https://www.jstor.org/stable/443
61759). The Eastern Buddhist. 19 (2): 94–95. ISSN 0012-8708 (https://www.worldcat.org/issn/0
012-8708). JSTOR 44361759 (https://www.jstor.org/stable/44361759). "Of all the medieval
travellers to Asia who encountered Buddhism only two transmitted information about the
Buddha. The first of these was Hethum or Hayton I, King of Lesser Armenia, who visited the
court of Mangu Khan immediately after William of Rubruck. [...] But it was Marco Polo who
gave to the West its most substantial picture of the Buddha."
16. Boyle, John Andrew (1964). "The Journey of Hetʿum I, King of Little Armenia, to the Court of
the Great Khan Möngke" (https://www.jstor.org/stable/41926618). Central Asiatic Journal. 9 (3):
175–189. ISSN 0008-9192 (https://www.worldcat.org/issn/0008-9192). JSTOR 41926618 (http
s://www.jstor.org/stable/41926618). "On Buddhism he offers fewer details than his
contemporary Rubruck; but he anticipates Polo in supplying the name of the historical Buddha
and knows also of Maitreya, the future Buddha."
17. Grupper 2004, pp. 35–36.
18. Grupper 2004, pp. 43–44.
19. Kirakos Gandzaketsi (1961). "ԾԸ. Վասն երթալոյն բարեպաշտ թագաւորին հայոց Հեթմոյ
առ Բաթոյն եւ Մանգու ղանն [58. Concerning the trip of the pious king of the Armenians,
Het'um, to Batu and Mongke-Khan.]". In Melik-Ohanjanyan, K. A. [in Armenian] (ed.).
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9/https://www.matenadaran.am/ftp/el_gradaran/KirakosGandzaketci.pdf) (PDF) (in Armenian).
Yerevan: Armenian SSR Academy of Sciences Press. pp. 364–372. Archived from the original
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308 (https://archive.org/details/KirakosGanjaketsisHistoryOfTheArmenians/page/n103/mode/2u
p)
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Others (https://brill.com/display/book/edcoll/9789047406334/B9789047406334_s014.xml).
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21. Kirakos Gandzaketsi, 1961, "ԿԵ. Վասն մեծ պատերազմին որ եղեւ ընդ միմեանս
Հուլաւուին եւ Բերքային [65. Concerning the great war which occurred between Hulegu and
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(1988). "Դառնդաշտ [Darndasht]". Հայաստանի և հարակից շրջանների տեղանունների
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43. Nersessian, Vrej (2001). Treasures from the Ark: 1700 Years of Armenian Christian Art (https://
archive.org/details/bub_gb_2vxGAgAAQBAJ). Los Angeles: J. Paul Getty Museum. pp. 222-
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44. Maranci, Christina (2018). The Art of Armenia: An Introduction. Oxford University Press. p. 177
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0190269005.
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books?id=AC4BAAAAQAAJ&pg=PA147&dq=Tibetan+inscription). "One of the bells bears a
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with the Buddhist world."
47. interview with Levon Abrahamian; Vagramyan, Kristina (8 October 2012). "Многие годы над
Первопрестольным Эчмиадзином раздавались звуки священной мантры [For Many
Years, Sacred Mantra Sounds Reverberate Over Mother See of Etchmiadzin]" (https://web.arc
hive.org/web/20121122154132/http://armtoday.info/default.asp?Lang=_Ru&NewsID=75041&S
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Archived from the original (http://armtoday.info/default.asp?Lang=_Ru&NewsID=75041&Sectio
nID=0&RegionID=0&Date=10/08/2012&PagePosition=1) on 22 November 2012.
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et sur une inscription tibétaine d'Edchmiadzin ; par M. Brosset (lu le 25 août 1837) [Note on
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te/page/n425/mode/1up?view=theater).
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1876 (https://archive.org/details/transcaucasiaan02brycgoog) (3rd ed.). London: Macmillan and
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54. Maghakyan, Simon (May 11, 2021). "What Happened to Armenia's Famous Tibetan Bell?" (http
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-armenias-famous.html?m=1). Tibeto-logic. Archived from the original (https://tibeto-logic.blogs
pot.com/2021/05/what-happened-to-armenias-famous.html?m=1) on 2021-12-05.
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g/web/20231123092149/https://tibeto-logic.blogspot.com/2017/10/that-tibetan-bell-in-armenia-p
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57. Martin, Dan (October 14, 2017). "Tibetan Bell in Armenia - Concluding" (https://web.archive.or
g/web/20231123095056/https://tibeto-logic.blogspot.com/2017/10/tibetan-bell-in-armenia-concl
uding.html). Tibeto-logic. Archived from the original (https://tibeto-logic.blogspot.com/2017/10/ti
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58. Hewsen, Robert H. (2001). "The Monastery of Ējmiatsin". Armenia: A Historical Atlas. Chicago:
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59. Ղազարոս Աղայան, «Երկերի ժողովածու», հատոր 4-րդ [Ghazaros Aghayan, Collected
works, vol. 4 ], Yerevan: Haypethrat, 1963. Letter to Hovhannes Tumanyan, February 1894
(pp. 536 (https://hy.wikisource.org/wiki/%D4%B7%D5%BB:Ghazaros_Aghayan,_Collected_wo
rks,_vol._4_(%D5%82%D5%A1%D5%A6%D5%A1%D6%80%D5%B8%D5%BD_%D4%B1%D
5%B2%D5%A1%D5%B5%D5%A1%D5%B6,_%D4%B5%D6%80%D5%AF%D5%A5%D6%8
0%D5%AB_%D5%AA%D5%B8%D5%B2%D5%B8%D5%BE%D5%A1%D5%AE%D5%B8%D
6%82,_%D5%B0%D5%A1%D5%BF%D5%B8%D6%80_4-%D6%80%D5%A4).djvu/536)-537
(https://hy.wikisource.org/wiki/%D4%B7%D5%BB:Ghazaros_Aghayan,_Collected_works,_vol.
_4_(%D5%82%D5%A1%D5%A6%D5%A1%D6%80%D5%B8%D5%BD_%D4%B1%D5%B2%
D5%A1%D5%B5%D5%A1%D5%B6,_%D4%B5%D6%80%D5%AF%D5%A5%D6%80%D5%A
B_%D5%AA%D5%B8%D5%B2%D5%B8%D5%BE%D5%A1%D5%AE%D5%B8%D6%82,_%
D5%B0%D5%A1%D5%BF%D5%B8%D6%80_4-%D6%80%D5%A4).djvu/537) «Ասիայի
լույսը, որ արդեն թարգմանում եմ և մի հրաշալի բան է»); p. 661 (https://hy.wikisource.or
g/wiki/%D4%B7%D5%BB:Ghazaros_Aghayan,_Collected_works,_vol._4_(%D5%82%D5%A
1%D5%A6%D5%A1%D6%80%D5%B8%D5%BD_%D4%B1%D5%B2%D5%A1%D5%B5%D
5%A1%D5%B6,_%D4%B5%D6%80%D5%AF%D5%A5%D6%80%D5%AB_%D5%AA%D5%B
8%D5%B2%D5%B8%D5%BE%D5%A1%D5%AE%D5%B8%D6%82,_%D5%B0%D5%A1%D
5%BF%D5%B8%D6%80_4-%D6%80%D5%A4).djvu/661) «Նրա հիշյալ պոեմի ռուսերեն
առաջին (1890 թ.) թարգմանությունից է Աղայանը փորձել այն թարգմանել հայերեն։
Աղայանի թարգմանությունը մնացել է անավարտ ու անտիպ և պահվում է հեղինակի
արխիվում (Գրակ․ և արվ․ թանգարան, Աղայանի ֆոնդ)։»
60. Ավետիք Իսահակյան. Երկերի ժողովածու. հատոր 5-րդ, 1977, Երևան, «Սովետական
գրող» (https://web.archive.org/web/20240119083537/http://serials.flib.sci.am/Founders/Av.Isa
hakyan-h.5/book/Binder1.pdf) [Avetik Isahakyan, Collected works. Vol. 5, 1977, Yerevan:
Sovetakan grogh, «Ղազարոս Աղայան» ["Ghazaros Aghayan"] p. 34 «Թիֆլիսում, 1892 թվի
... գնացել էի Հովհաննես Թումանյանի մոտ ... [...] Տո, Օհաննես, մի գիրք եմ կարդում,
զարմանալի, հրաշալի գիրք, ձեռնարկել եմ թարգմանել. պոեմա է, Բուդդայի կյանքից
է. գրքի անունն է «Ասիայի լույսը»- հեղինակն անգլիացի է՝ Առնոլդ...»
61. "Հ. Հ. Մանանդյանի նորահայտ հոդվածը բուդդայականության մասին [Newly
discovered article by H. H. Manandian on Buddhism]" (https://web.archive.org/web/202401151
74145/http://www.old.ysu.am/files/10P_Hovhannisyan-1474719274-.pdf) (PDF). Banber
Yerevani Hamalsarani (in Armenian). Yerevan State University (2): 115–120. 1990. Archived
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2024-01-15.

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62. Ավետիք Իսահակյան. Երկերի ժողովածու. հատոր 5-րդ, 1977, Երևան, «Սովետական
գրող» (https://web.archive.org/web/20240119083537/http://serials.flib.sci.am/Founders/Av.Isa
hakyan-h.5/book/Binder1.pdf) [Avetik Isahakyan, Collected works. Vol. 5, 1977, Yerevan:
Sovetakan grogh, «Իմ ազատ և ստեղծագործ ժողովրդի հետ» (Գրել է 1937 թ.
ապրիլին). pp. 312–313 «Ինչով չեմ տարվել, ի՜նչ փիլիսոփայական, էտիկական,
հասարակագիտական սիստեմներով՝ ազատագրելու տառապող մարդկությունը:
Եղել եմ տոլստոյական, նիցշեական, Գերմանիայում, ուսանող ժամանակս՝ սոցիալ-
դեմոկրատ: Հուսահատված՝ դարձել եմ անիշխանական, պեսիմիստ: Տարվել եմ
Բուդդայով:»
63. Avagyan, Sona (22 February 2010). "Թումանյանը' գաղտնագետ ու ծածկագետ" (https://w
eb.archive.org/web/20240118184644/https://hetq.am/hy/article/42530). Hetq (in Armenian).
Archived from the original (https://hetq.am/hy/article/42530) on 18 January 2024.
"Թումանյանի աշխարհը այդ գաղտնագիտությունն է` օկուլտիզմը, միստիցիզմը,
յոգան, բուդդայականությունը»,- ասաց Հ. Ուլուբաբյանը: [...] Թումանյանը զբաղվել է
կրոնների եւ փիլիսփայությունների ուսումնասիրությամբ: Մեծ գրողը հատվածներ է
թարգմանել եւ «Զրադաշտից», եւ «Բհագավագիտտայից», որը չի տպագրվել
Թումանյանի երկերի լիակատար ժողովածուում:"
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տեղյակությունը հայտնող, նիրվանայի բանաստեղծական մեկնությունից մինչև
անձնական ու ազգային ճակատագրով բռնի ներխցկումն բուդդայականության անօդ
սրվակ"
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Tumanyan's Complete Works, Vol. 8], 1997, pp. 450 (https://hy.wikisource.org/wiki/%D4%B7%
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66. «Քննական ուսումնասիրութիւն Պուտտայականութեան վրայ» [Critical study on
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ps://web.archive.org/web/20240116091342/https://haygirk.nla.am/upload/1512-1940/1901-194
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տարրերը զգալի են"
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s://www.aravot.am/2011/06/24/334318/). Aravot (in Armenian). June 24, 2011. Archived from
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ուսումնասիրել է արեւելյան մշակույթը, մասնավորապես՝ բուդդիզմը: Ունեցել է
Բուդդայի արձանների մեծ հավաքածու, որի նմուշներից մեզ դժբախտաբար շատ
քչերն են հասել:"
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b/20240119071703/https://hy.armradio.am/archives/239528). armradio.am (in Armenian).
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125119/https://hhpress.am/culture/2023/16326/). Hayastani Hanrapetutyun (in Armenian).
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Չարենց" (https://archive.today/20240119070914/https://hetq.am/hy/article/154210). Hetq (in
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44_032). ISBN 978-90-04-43554-4. "The origins of 'the Work', the system taught by the Greek-
Armenian esoteric spiritual teacher, George Ivanovich Gurdjieff (c. 1866–1949) remain
obscure, and its sources have been sought in a range of religious traditions, most commonly
Buddhism, Christianity, and Ṣūfism."
76. Urban, Hugh B. (2015). Zorba the Buddha: Sex, Spirituality, and Capitalism in the Global Osho
Movement. University of California Press. p. 37 (https://books.google.am/books?id=FpIkDQAA
QBAJ&pg=PA37). ISBN 9780520286672. "Gurdjieff was incredibly eclectic, having explored
and drawn from a vast array of religious, spiritual, and mystical ideas, ranging from Eastern
Orthodox Christianity, Tibetan Buddhism, and Sufism"
77. Yevstratov, Anton (April 30, 2019). " "Йога в Армении существовала всегда" " (https://web.ar
chive.org/web/20220521135430/https://www.armmuseum.ru/news-blog/youga-in-armenia-inter
view) (in Russian). Armenian Museum of Moscow. Archived from the original (https://www.arm
museum.ru/news-blog/youga-in-armenia-interview) on 21 May 2022. "Йогу в общепринятом
смысле, как комплекс упражнений, в Армении стали практиковать как минимум с 70-х
годов ХХ века."
78. Agadjanian, Alexander (2014). Armenian Christianity Today: Identity Politics and Popular
Practice. Farnham: Ashgate. p. 2. ISBN 9781472412713.
79. Antonyan, Yulia (December 2011). "Religiosity and religious identity in Armenia: Some current
models and developments". Acta Ethnographica Hungarica. 56 (2): 316–317.
doi:10.1556/AEthn.56.2011.2.4 (https://doi.org/10.1556%2FAEthn.56.2011.2.4).
80. Hovsepian, Levon (24 March 2006). "Հայաստանում 300 հազարից ավելի ոչ
առաքելական հայկական եկեղեցու հետեւորդներ կան" (https://web.archive.org/web/202
40119085553/https://armenpress.am/arm/news/425068/) (in Armenian). Armenpress. Archived
from the original (https://armenpress.am/arm/news/425068/) on 19 January 2024. "Կան նաեւ
հարավկորեական, չինական եւ բուդդայական ծագման շարժումներ:"
81. "ՀՀ 2010թ. փորձնական մարդահամար [2010 pilot census]" (https://web.archive.org/web/2
0220727232114/https://www.armstat.am/file/doc/99464758.pdf) (PDF). armstat.am (in
Armenian). Statistical Committee of the Republic of Armenia. Archived from the original (https://
armstat.am/file/doc/99464758.pdf) (PDF) on 27 July 2022.
82. "Population (urban, rural) by Ethnicity, Sex and Religious Belief" (https://web.archive.org/web/2
0230619173622/https://www.armstat.am/file/doc/99486278.pdf) (PDF). Population Census
2011. Statistical Committee of the Republic of Armenia. Archived from the original (https://armst
at.am/file/doc/99486278.pdf) (PDF) on June 19, 2023.

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83. "Meditation With A Monk In Armenia" (https://web.archive.org/web/20230529092511/https://blo

g.peacerevolution.net/meditation-with-the-monk-in-armenia/). Peace Revolution. March 27,
2017. Archived from the original (https://blog.peacerevolution.net/meditation-with-the-monk-in-a
rmenia/) on 29 May 2023.
84. Sarkissian, Margaret (1987). "Armenians in South-East Asia" (https://www.jstor.org/stable/4086
0241). Crossroads: An Interdisciplinary Journal of Southeast Asian Studies. 3 (2/3): 1–33.
ISSN 0741-2037 (https://www.worldcat.org/issn/0741-2037). JSTOR 40860241 (https://www.jst
or.org/stable/40860241).
85. "The last Armenians of Myanmar" (https://www.bbc.com/news/magazine-28867884). BBC
News. 27 August 2014.
86. Downing, Jared (July 27, 2019). "The invisible bond: the Armenians of Myanmar" (https://web.a
rchive.org/web/20230325083913/https://www.frontiermyanmar.net/en/the-invisible-bond-the-ar
menians-of-myanmar/). Frontier Myanmar. Archived from the original (https://www.frontiermyan
mar.net/en/the-invisible-bond-the-armenians-of-myanmar/) on 25 March 2023. "...maintain their
church (even if many have become Buddhists)."
87. "Մյանմարի հայկական եկեղեցին վերածնվեց. կրկին պատարագ կմատուցվի
հայերենով" (https://web.archive.org/web/20150402094251/http://armenpress.am/arm/news/7
80502/armenian-church-in-myanmar-re-anointed.html) (in Armenian). Armenpress. 17 October
2014. Archived from the original (https://armenpress.am/arm/news/780502/armenian-church-in-
myanmar-re-anointed.html) on 2 April 2015. "...հայտարարություն է արվել ողջ երկրում,
որպեսզի տեղի ծագումով հայերը ներկայանան: Հավաքվել է մոտ 25-30 հոգի, ովքեր
թեև չեն խոսել հայերեն, որոշները եղել են բուդդայական, որոշները քրիստոնյա,
սակայն ունեցել են իրենց հայությունն ապացուցող փաստաթղթեր, լուսանկարներ:"
88. Schendel, Jörg (1999). "Christian missionaries in Upper Burma, 1853–85" (https://www.jstor.or
g/stable/23746976). South East Asia Research. 7 (1): 61–91.
doi:10.1177/0967828X9900700103 (https://doi.org/10.1177%2F0967828X9900700103).
ISSN 0967-828X (https://www.worldcat.org/issn/0967-828X). JSTOR 23746976 (https://www.jst
or.org/stable/23746976).
89. Min, U. Kyaw (1945). The Burma We Love. Calcutta: India Book House. p. 8 (https://archive.to
day/O1yW0/43f98f505fab54103209563a2ee801b3ee2d6cd5.png).
90. Pearn, B. R. (1945). "Burma Since the Invasion" (https://www.jstor.org/stable/41361895).
Journal of the Royal Society of Arts. 93 (4686): 155–164. ISSN 0035-9114 (https://www.worldc
at.org/issn/0035-9114). JSTOR 41361895 (https://www.jstor.org/stable/41361895). "Dr. Ba
Maw was an experienced politician. Of mixed Burmese and Armenian descent, and brought up
as a Christian..."
91. Tucker, Shelby (2001). Burma: Curse of Independence. Pluto Press. p. 70 (https://books.googl
e.am/books?id=WX-8MeW9ZasC&pg=PA70&dq=Ba+Maw+%22armenian%22&hl=en&newbks
=1&newbks_redir=0&sa=X&ved=2ahUKEwi_moiNk_ODAxVxRvEDHStABToQ6AF6BAgQEAI#
v=onepage&q=Ba%20Maw%20%22armenian%22&f=false). ISBN 9780745315416. "Ba Maw
(b. 1893), a Christian, widely believed to be part Armenian"
92. Kratoska, Paul H., ed. (2013). Southeast Asian Minorities in the Wartime Japanese Empire.
Routledge. p. 35 (https://books.google.am/books?id=NZWqvMBu80kC&pg=PA35&dq=Ba+Ma
w+%22armenian%22&hl=en&newbks=1&newbks_redir=0&sa=X&ved=2ahUKEwi_moiNk_OD
AxVxRvEDHStABToQ6AF6BAgKEAI#v=onepage&q=Ba%20Maw%20%22armenian%22&f=fal
se). ISBN 9781136125065. "Ba Maw, who was of mixed Burman and Armenian descent, was
born in 1890."

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93. Myint-U, Thant (2011). The River of Lost Footsteps. Faber & Faber. p. 229 (https://books.googl
e.am/books?id=pKq8fXbh8R8C&pg=PT229&lpg=PT229&dq=%22Ba+Maw+was+rumored+to+
be+of+part-Armenian+ancestry%22&source=bl&ots=MT2v9smte-&sig=ACfU3U02S1q_ovnk21
JHItkupFhzJCJfnA&hl=en&sa=X&ved=2ahUKEwioysCok_ODAxVAevEDHY8gA4IQ6AF6BAgO
EAM#v=onepage&q=%22Ba%20Maw%20was%20rumored%20to%20be%20of%20part-Arme
nian%20ancestry%22&f=false). "One of the newer faces was an up-and-coming barrister
named Dr. Ba Maw. The son of one of Thibaw's courtiers, Ba Maw was rumored to be of part-
Armenian ancestry."
94. Collier's Encyclopedia: With Bibliography and Index, Volume 3. 1964. p. 539 (https://archive.to
day/g2ZVK/bb1c6f8acf70a285fe3b73a10f1de0aa1639201f.png). "He was born in Maubin to
Mon and partly Armenian parentage"
95. [90][91][92][93][94]
96. Maung, Mya (1991). The Burma Road to Poverty. Bloomsbury Academic. p. 46 (https://archive.
today/pzRZN/7da76485fb5926cd6b20d7dd1af9030771f195f6.png). "Dr. Ba Maw was a
Eurasian with Armenian blood; he was originally a Christian and later converted to Buddhism to
woo the Burmese Buddhists for political support."
97. Ling, Trevor (1979). Buddhism, Imperialism and War: Burma and Thailand in modern history.
London: Allen & Unwin. p. 101. ISBN 0-04-294105-9. "Not himself a Buddhist by upbringing (he
was born in a Christian family with some Armenian connections and was educated in law at
Cambridge and Bordeaux), his attitude to the Buddhist Sangha can best be described as
opportunist."
98. Nashold, James (1980). "The Meeting of East and West : The Dalai Lama's First Trip to the
United States" (https://www.jstor.org/stable/43299969). The Tibet Journal. Library of Tibetan
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8). JSTOR 43299969 (https://www.jstor.org/stable/43299969).
99. "The Silent Canvas Speaks Aloud: Seta Manoukian Paints Again" (https://web.archive.org/web/
20220121082727/https://asbarez.com/the-silent-canvas-speaks-aloud-seta-manoukian-paints-
again/). Asbarez. April 11, 2019. Archived from the original (https://asbarez.com/the-silent-canv
as-speaks-aloud-seta-manoukian-paints-again/) on 21 January 2022.
100. Anmahouni, Hrair (2020). "Հարցազրոյց Սեդա Մանուկեանի հետ" (https://web.archive.org/
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Bibliography

Grupper, Samuel M. (2004). "The Buddhist Sanctuary of Labnasagut and the Il-Qan Hülegü:
An Overview of Il-Qanid Buddhism and Related Matters" (https://ia601303.us.archive.org/15/ite
ms/Grupper2004/grupper.pdf) (PDF). Archivum Eurasiae Medii Aevi (13): 5–78. ISBN 978-3-
447-09331-6.

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