Բուդդա site:ysu.am
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կալկութթայի Հայերն եւ Բուդդա https://tert.nla.am/archive/NLA%20AMSAGIR/Handesamsorya/1898/2_ocr.pdf https://web.archive.org/web/20240213071127/https://tert.nla.am/archive/NLA%20AMSAGIR/Handesamsorya/1898/2_ocr.pdf
Art and Architecture in Byzantium and Armenia: Liturgical and Exegetical Approaches // Thomas F. Mathews // Variorum, 1995, p. 208
Finally, while the clipeate oval is a plain feld, the mandorla is often bordered in concentric bands of color, especially red, white, and green, as in the Rabbula Gospel or in the Armenian frescoes of L.mbat and Talin.6! All of these features can be traced in early Buddhist art in Central Asia. Though the shape of the Buddhist aureole is variable-oval, circular, or flame-shaped--the Buddha in front of the aureole is always a full-length figure, whether standing or seated
Others were more lukewarm or critical.
In the 1860s, secularist Mikayel Nalbandian was critical of, among other religions, Buddhism [1] [2]
Nar Dos called Buddhism sensible and introspective, but argued that with its asceticism, it exhausts man to the point of self-destruction.[1]
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In the early 16th century, a young Kalmyk boy, likely originally a Buddhist, was purchased at a slave market by an Armenian merchant Mxit‘ar and converted to Christianity and given the name Astuacatur (God-given) Xat‘ayec‘i. He was tortured to death in 1519, aged 18, for refusing to apostatize, by the Muslim authorities of Bitlis, who considered him a Turk and therefore a Muslim. Grigoris, Catholicos of Aghtamar, wrote a verse martyrology for his mentor Grigor Vardapet on Astuacatur.[2]
Armenia has no Buddhist places of worship. In 2012 the Yerevan Municipality tentatively proposed the construction of a tourist attraction near Dalma Garden Mall that would include a church, a mosque, a synagogue, and a Buddhist temple.[3][a]
In 2024 Yerevan State University offered a course in Buddhist Discourse in Western Literature.[6]
https://arar.sci.am/Content/288269/148-151.pdf ԱՐԵՎԵԼՑԱՆ ՆՐԲԵՐԱՆԳՆԵՐՆ ԱՂԱՍԻ ԱՅՎԱԶՑԱՆԻ ԱՐՁԱԿՈՒՄ
hy:Աղասի Այվազյան «Պուճուր մի տեղ Բուդդայի կող- քին» պատմվածքը https://tert.nla.am/archive/NLA%2520TERT/Grakantert/2002/34_ocr.pdf https://arar.sci.am/Content/288269/148-151.pdf
References edit
- Notes
- ^ Mkrtich Minasyan, head of Armenia's Union of Architects, criticized the idea, arguing that these religious buildings was not justified.[4] One media outlet mocked the idea of a Buddhist temple in Armenia.[5]
- Citations
- ^ Sarinyan, Sergey (2008). "Փիլիսոփայական հոսքը Նար-Դոսի գեղարվեստում [Philosophical Stream in Nar-Dos' Aesthetics]". Patma-Banasirakan Handes (in Armenian) (2): 28. ISSN 0135-0536.
նույնիսկ բուդդայականությունը, որ ճիշտ է, խոհեմ է ու ներզգայական, այնուամենայնիվ իր ասկետականությամբ հյուծում է մարդուն մինչև ինքնաոչնչացում
- ^ Cite error: The named reference
Cowewas invoked but never defined (see the help page). - ^ Mkrtchyan, Anush (December 12, 2012). "«Նոյլենդը» դեռ «շատ հում» ծրագիր է". azatutyun.am (in Armenian). RFE/RL. Archived from the original on 15 January 2024.
- ^ "«Նոյլենդում» կրոնական համալիրի կառուցումն արդարացված չէ. Ճարտարապետների միության նախագահ". civilnet.am (in Armenian). 12 December 2012. Archived from the original on 16 January 2024.
- ^ "«Չորրորդ ինքնիշխանություն». մեզ միայն մզկիթն էր պակաս". Hetq (in Armenian). 11 December 2012. Archived from the original on 18 January 2024.
- ^ "Yerevan State University Faculty of European Languages and Communication, Chair of Foreign Literature announces admission for the Course in Buddhist Discourse in Western Literature (Continuing education) for undergraduate and masters degree students". ysu.am. Yerevan State University. Archived from the original on 20 January 2024.