I see a young scholar who has collected all the precepts of the Teachings of the East and said to himself: “Here I will choose from everywhere the instructions of life, I will discard all hymns and bows, I will forget the difference in time and the mistakes of slanderers and translators. The simplest seems to be the most basic. "This is the life of the East, despite its fragmentary nature. This life will be wise and full of the actions of evolution."

Illumination, part 3, VI, item 2

1902, August 16(August 3, old style) - was born in the village of Okulovka, Novgorod province.

Father - Nikolai Konstantinovich Roerich, artist, scientist, academician, traveler, thinker, major cultural figure.

Mother - Helena Ivanovna Roerich, nee Shaposhnikova, Russian philosopher and writer, creator of the books of the Teaching of Living Ethics.

1912–1917 - studies at the private gymnasium K.I. Maya in St. Petersburg. Shows great ability in painting, history, linguistics and military affairs.

1916 - The Svobodnoe Art publishing house publishes Our Journal. Issue. 1. Our First Book" with drawings by Yurik Roerich 1912-1914: "Behind the scenes", "War", "On the street in winter".

1916 December- Together with his parents and younger brother Svyatoslav, he moved to the city of Serdobol (since 1918 - the city of Sortavala).

1918 - in connection with the closure of the border between Russia and Finland, which separated from it, the Roerich family was cut off from the Motherland.

1919 March- departure with his parents and brother through Sweden and Norway to England.

1919–1920 - studies at the School of Oriental Languages ​​of the University of London (Indo-Iranian department).

1920 - receives a second-year diploma of the Indo-Iranian department of the School of Oriental Languages, University of London. Meet Rabindranath Tagore. Together with his parents and brother, he moved to New York (USA), entered Harvard University in the department of Indian philology.

1922 - Graduated from Harvard University with a bachelor's degree.

1922–1923 - studies at the University of Paris at the Central Asian, Indian and Mongolian-Tibetan departments. Listens to a course of Chinese and Persian languages. At the same time, he is engaged in the military and legal and economic departments. Receives a master's degree in Indian literature.

1923 December- The Roerich family comes to India to carry out scientific, artistic and research work. The Roerichs visit monuments of history and culture of India, places connected with the history of Buddhism, visit the independent principality of Sikkim in the Himalayas.

1924 - the beginning of the Central Asian expedition (1924-1928) under the leadership of Nicholas Konstantinovich Roerich. Yuri, together with his parents and brother, visits the ancient monasteries of Sikkim, begins to conduct research work, studies Sanskrit and the Tibetan language.

1925 - In Paris, Yuri Roerich's monograph "Tibetan Painting" is published in English, a unique scientific study of Buddhist iconography, which has retained its highest value to this day.

1925-1926 – the expedition passes through the territory of Kashmir, Ladakh, Chinese Turkestan.

1926, May 29- Central Asian expedition crosses the border of the USSR in the area of ​​Lake Zaisan.

1926, May 28 - June 8- The expedition sails along the Irtysh River to Omsk.

1926, July 26 - August 26- The Central Asian expedition is in Altai. Yuri, together with N.K. and E.I. The Roerichs make radial horse journeys along the Katunsky ridge, along the Terektinsky ridge, along the valleys of the Katun, Kucherla, Ak-Kem rivers.

1926, September - 1927, April 13- The Central Asian expedition is in Ulaanbaatar (Urga), the capital of Mongolia. Nikolai Konstantinovich, Elena Ivanovna and Yuri Roerich issue a special permit to visit Lhasa during their journey through Tibet.

1927, October 6 - 1928, March 6- The Central Asian expedition was detained by the authorities of Tibet on the high mountain plateau of Changtang and is actually doomed to death. Yuri Roerich explores samples of the "animal style" among the nomads of Northern Tibet, studies the dialects of the Tibetan language.

1928 March- The authorities of Tibet allow the Central Asian expedition to move to Sikkim through the unexplored areas of the Tibetan Plateau and the Trans-Himalayas.

1928, May 26– completion of the Central Asian expedition in northern India (principality of Sikkim).

1928 July 24- Foundation of the Himalayan Research Institute "Urusvati". Its Honorary President was Helena Ivanovna Roerich, and its director was Yuri Nikolayevich Roerich.

1929 - The Roerich family settles in Naggar (Kulu Valley, Northern India)

1929 April - 1930- Together with N.K. Roerich, Yuri travels through Paris to the USA, where he solves issues related to the activities of the Urusvati Himalayan Research Institute, and does a lot of work on organizing a Tibetan Study at the Nicholas Roerich Museum in New York. He lectures at universities in American cities; finishing work on the book "On the paths of Central Asia" (New Haven, 1931); published his study "Animal style among the nomads of Northern Tibet" (Prague, 1930). Visits England and France.

1930–1939 - working on a Tibetan-Russian-English dictionary with Sanskrit parallels. He manages the Institute's periodicals - the yearbook "Urusvati" and the series "Tibetica".

1931–1932 - participates in an expedition to Western Tibet (Lahul); writes the most valuable studies: "Problems of Tibetan Archeology", "On the Study of Kalachakra" (1932), "The Tibetan Dialect of Lahula".

1934–1935 - Together with N.K. Roerich, he makes an expedition to Manchuria and Inner Mongolia. Carries out complex scientific researches of little-studied territories of this region.

1935 April 15- in Washington, representatives of the states of North and South America signed the Roerich Pact, the first international treaty for the protection of cultural property, developed on the initiative of N.K. Roerich. Yuri Roerich took an active part in promoting this treaty.

1935–1939 - creates a fundamental work "History of Central Asia".

1939 - In connection with the beginning of the Second World War, the work of the Institute of Himalayan Research "Urusvati" is suspended.

1941 end of June- Together with his brother Svyatoslav, he telegraphs to London the Soviet Ambassador to Great Britain I.M. Maisky with a request to enroll them as volunteers in the ranks of the Red Army.

1942 - working on the essay "The Legend of King Geser from the Land of Ling".

1945–1946 - creates the works "Indology in Russia" (1945), "The Origin of the Mongolian Alphabet", "The Author of the "History of Buddhism in Mongolia"" (1946), "Tibetan borrowings in the Mongolian language".

1947, December 13- Nikolai Konstantinovich Roerich, Yu. N. Roerich's father, passed away.

1948–1949 - Together with his mother, Helena Ivanovna Roerich, he moved to Delhi, and then to Kalimpong (Eastern Himalayas).

1949–1953 - in Calcutta, his translation from Tibetan into English of the book "Blue Debter" ("Blue Annals") in 2 volumes is published.

1949–1957 - Works in Kalimpong, where he directs the Indo-Tibetan Seminary, and also manages Chinese and Tibetan language courses. He is a member of the Royal Asiatic Society in London and the Asiatic Society in Bengal.

1955 October 5- Helena Ivanovna Roerich, mother of Yu. N. Roerich, passed away.

1957 - returns to his homeland, to Moscow. Enrolled in the staff of the Institute of Oriental Studies of the USSR Academy of Sciences as a senior researcher in the sector of the history of philosophy and religion of the department of India and Pakistan. He brings with him a significant part of the artistic and literary heritage of Nicholas Roerich. Pictures from this collection were donated to Yu.N. Roerich to the state.

Monument to Yu. N. Roerich at the Novodevichy Cemetery, Moscow

1958 April 12- in Moscow, in the Exhibition Hall of the Union of Artists of the USSR, a personal exhibition of paintings by N.K. Roerich opens, the organization of which was achieved by Yu.N. Roerich. 1958 - awarded the degree of Doctor of Philology without defending a dissertation, based on the totality of published works. Appointed head of the sector of philosophy and history of religion. Visits Mongolia. 1959 - takes part in organizing and holding the International Congress of Mongolian Philologists in Ulaanbaatar. Heads a group in the sector of philosophy and history of religion of the department of India and Pakistan on compiling a Tibetan-Russian-English dictionary with Sanskrit parallels. Resumes the publication of a series of scientific works and sources on Buddhist philosophy and culture "Bibliotheca Buddhica". 1960 May 11- in Moscow, in the Museum of Fine Arts. A. S. Pushkin opens a personal exhibition of works by S. N. Roerich, in the organization of which Yu. N. Roerich participated. 1960 May 21- died suddenly in Moscow. He was buried at the Novodevichy cemetery.

References:

1. Yuri Nikolaevich Roerich. Bio-bibliographic index. International Center of the Roerichs, Moscow, 2002.

2. Yu.N. Roerich Letters, vols. 1, 2. M. 2002.

3. Materials of the website of the International Center of the Roerichs http://www.icr.su/rus/family/gnr/

Yuri Nikolaevich Roerich- an outstanding Russian orientalist, linguist, philologist, art critic, ethnographer, traveler - made a huge contribution to world Tibetology, Indology and Mongolian studies.

Yu.N. Roerich on August 16, 1902 in the village of Okulovka, Novgorod province. His childhood and adolescence passed in St. Petersburg.

Already in his gymnasium years, he begins to take a serious interest in the East. In 1919, Yuri Nikolayevich graduated from the Indo-Iranian department of the School of Oriental Languages ​​at the University of London; then, in 1922, Harvard University in the USA - with a bachelor's degree in Indian philology. And he completed his education in 1923 in Paris - at the School of Oriental Languages ​​​​at the Sorbonne (the largest center of European Oriental Studies), where he received the title of Master of Indian Philology.

Yuri Nikolayevich had an amazing gift - he understood almost all the languages ​​of the world, and knew dozens of languages ​​perfectly.

In 1923–1928 he takes an active part in the Trans-Himalayan Expedition organized by his father N.K. Roerich. From 1928 until the beginning of the Second World War, Yuri Nikolayevich was the director of the Himalayan Institute of Scientific Research "Urusvati", whose work was aimed at a comprehensive study of the East and the formation of the science of the Future.

In the sphere of public activity, he takes an active part in the propaganda of the Roerich Pact (Pact of Culture) and the struggle for its ratification. In 1949-1957 he taught at the University of Kalimpong (India).

In the autumn of 1957 Yu.N. Roerich returned to his homeland and headed the sector of the history of philosophy and religion of India at the Institute of Oriental Studies of the USSR Academy of Sciences in Moscow. It is to him that the invaluable merit of returning the name and creative heritage of N.K. Roerich - the great Russian artist, thinker and public figure, as well as the dissemination in the USSR of the unique and vital Knowledge for mankind, known as Agni Yoga or Living Ethics.

Yuri Nikolayevich finished his earthly Path in Moscow on May 21, 1960. The third peak of Altai in the spur of the Katunsky ridge near the sacred mountain Belukha is named after him - between the peaks of N.K. Roerich and Urusvati.

The mission of the eldest son. Yuri Nikolaevich Roerich.

It is difficult to grasp, even with the mind's eye, what the Great Roerich Family, the Family of the Four Cosmic Teachers, did for Russia. We can be proud that They are our compatriots, that They are all with us now - with their art, science, philosophy, their spirituality, an example of high life.

We live in a difficult time, and therefore, great People are so dear to us, who do not allow our soul to overgrow with the devil's thistle.

With their cultural influence, they do not allow us to slide into barbarism, they elevate us spiritually, make the whole world respect our Russia.

Yuri Nikolayevich Roerich was the only Roerich who managed to return to his homeland. He was the eldest son of the most prominent people of the twentieth century - Nicholas Konstantinovich and Helena Ivanovna Roerich.

Yuri Nikolayevich was born on August 16, 1902, not far from the village of Okulovka, Novgorod province, during an archaeological expedition. This, as it were, foresaw the future life path of the born great spirit - numerous expeditions, sometimes, in difficult field conditions, scientific research.

Yuri Nikolayevich is known all over the world as a researcher of Central Asia, a recognized Mongolist and the founder of the Russian Tibetan-logical school.

He was the only one of his kind among his brothers in the profession, a connoisseur of written sources and oriental languages ​​​​(he knew 28 languages ​​​​of the peoples of Asia).

A man of extraordinary destiny, Yuri Nikolayevich lived a bright life.

He accumulated a rare store of knowledge that allowed him to freely read and translate ancient manuscripts into European languages ​​and write down local folklore in the yurts of nomads - legends, songs, parables and epic tales of the peoples of Asia.

Thanks to His records, they entered the treasury of world culture. The legacy of a great scientist never loses its significance.

No one in Europe knew so subtly the life and customs of the Tibetan and Mongolian tribes.

His works are real works of art, which will be read with interest by both the researcher and a wide range of readers.

In all his works, Yuri Nikolayevich is the son of his family, the Roerich Family, which, in terms of the breadth and depth of scientific interests, could compete with the whole university.

This Family has always been dominated by an atmosphere of very active scientific research.

All members of the great Family were inspired by lofty humanistic aspirations and always lived by the interests that excite the world, selflessly worked for the Common Good. The Roerich family is a prototype of the family of the future on Earth.

At the beginning of his career, Yuri Nikolayevich made amazing discoveries, which, as a rule, only venerable scientists can do.

The 17-year-old university student connects the origin of Russian culture with the East, with historical cultures scattered in the most ancient centers of Central Asia, and not with Byzantium and Scandinavia, as was commonly believed.

From the report of Yuri Nikolaevich: “Supporting research in this area is a national task, because knowledge of the depth of the national treasury of art is the duty of every Russian person. Byzantium was only the threshold of a vast temple of Eastern culture. The brilliance of Byzantine mosaics, refined luxury were only the first impressions on the great eastern path.

Russia, in the person of the Khazars, Pechenegs and those unknown tribes and nationalities who roamed the steppes of our south, accepted the gifts of Tibet, Mongolia, China and all of Hindustan.

Russian art is the concept that transformed this entire conglomeration of diverse influences into one harmonious whole.

Interest in the spiritual culture of the peoples of the East, in the natural, cultural, spiritual and ethno-psychological phenomena of the most mysterious and unexplored region of the world - the Tibetan highlands, prompted the Roerichs to organize a scientific expedition to the countries of Central Asia.

In 1923, Yuri Nikolayevich completed his education, he received excellent philological training, was fluent in European languages, knew Sanskrit perfectly, and was fluent in the languages ​​and dialects of the peoples of Asia.

In the autumn of 1923, he and his parents went on a long-term Central Asian expedition, for which he had long been preparing.

The expedition was led by Nicholas Roerich.

The main, indispensable, assistant in the formation of this expedition was Yuri Nikolaevich. Despite his youth, he is 21 years old. He was already an established scientist with his own range of scientific interests. Yuri Nikolayevich's knowledge of Asian languages ​​and dialects played a very important role in the expedition.

This provided the Roerichs with the opportunity to communicate directly with the local population and, what is especially important, with the lamas, the clergy of the Tibetan monasteries; access to the most intimate repositories, with ancient unique manuscripts containing Knowledge accumulated over many centuries, unknown to Europeans. In addition, Yuri Nikolayevich was assigned the duties of the head of the caravan guard, because, on the route of the expedition, it was repeatedly attacked by local robbers.

A laconic description of all the inhuman difficulties and torments that befell the participants of the expedition is contained in the book of Yuri Nikolayevich "On the paths of Central Asia". As Yuri Nikolayevich described, it was impossible to stay in tents at t -300 for more than half an hour - the whole body freezes and the slightest movement causes excruciating pain. It is impossible to make a fire to warm up: travelers have little fuel, it is barely enough for cooking.

The expedition lacks the bare necessities: medicines, food, clothing. The food that the Tibetans were allowed to sell for the expedition was simply terrible in quality - rotten flour, rancid yak butter, half-rotten barley and bread like stone.

Locked in an ice trap, the caravan dies. Camels, mules, horses die from starvation and severe cold... Before death, the unfortunate animals approach the tents, as if begging the people they served faithfully to save them from death, hungry and freezing. Animals stand in front of the tents, as if saying goodbye.

And this scene torments the hearts of travelers more than the most terrible cold and hunger. And in the morning, leaving the tents, people find the corpses of dead animals next to us.

Of the 100 animals, 92 died.

In the most terrible cold, up to minus 550, cognac froze in the doctor's tent and turned into ice. Unable to withstand the unprecedentedly low temperatures, the clock, some tools and appliances broke down. The metal in the watch springs crumbled.

They die, unable to withstand the unusually harsh winter, and the local guides.

It is enough, at a temperature of minus 400, to take a deep breath several times to get pneumonia. At such heights, this diagnosis is tantamount to a death sentence.

As a result of poor nutrition, scurvy has become almost universal.

Several Mongols suffered from weakened heart activity, their arms and legs were swollen. They could hardly move, and their condition created serious cause for concern. Many travelers had several heart attacks a day, due to rarefied air, sudden changes in temperature, cold and hunger.

The calculation of the British colonialists was accurate: stopping the expedition in such conditions was tantamount to an attempt to destroy its participants. Only, the enormous fortitude of the Roerichs helped not to despair and, having waited for permission, to move on. In all the trials on the long journey of the expedition, Yuri was an indispensable assistant to the Father, starting from the organization of the expedition and ending with its very last stage.

A unique, life-threatening journey through the Himalayas brought intrepid explorers to Shambhala.

The path to Shambhala, to the Spiritual Cosmic Center of the planet, is not easy - it has become a test of strength for all the qualities of the Travelers' spirit.

Once Yuri Nikolayevich was asked the question: “Does Shambhala exist?” - he replied: "Yes, I myself was there." Yuri Nikolayevich explained that Shambhala comes from the Indian root "Sam", which means to be peaceful, to be at peace. The traditional Tibetan translation of this word is "source of bliss."

The Roerichs, staying in the Legendary Abode, learned a lot about the past and future of our planet and humanity. Part of this amazing, unearthly Knowledge was passed on to us in Their scientific and philosophical works.

The research work carried out during the expedition was of great world significance. There were so many materials collected by the expedition that on their basis, after the end of the trip in 1928, the Urusvati Research Institute was created, which was located in the most picturesque place of the Himalayas, in the Kullu Valley, twenty-seven-year-old Yuri Nikolayevich was appointed director of the institute.

In this institute, ancient achievements were combined with modern science. The core of the institute was a biochemical laboratory with a department for the fight against cancer.

The Institute carried out a large research work. There were departments of botany, ornithology, archeology, and ethnography.

The Institute combined both humanitarian and natural subjects. Yuri Nikolaevich, together with a well-known connoisseur of the East, Lama Mangiyur, studied and translated several books on Tibetan medicine. Finally, the institute studied cosmic energy and those higher cosmic energies that official science is only now beginning to touch, although they have long been known to the Great Teachers of the East.

This institute was a prototype of the Institute of the Future - the world was studied here, based on the principle of the Unity of all Existing. A. Einstein, N. I. Vavilov, Rabindranath Tagore and others were permanent employees of the Institute. Scientists of Russia and many countries of the world do not lose hope to revive the unique project of the institute.

As a scientist-researcher, with an unusually broad outlook, Yuri Nikolayevich was formed during the Central Asian expedition. In incredibly, difficult, field conditions, he writes the first scientific work "Tibetan Painting".

The scientific results of little-known and little-studied places in Asia formed the basis of the monograph "On the Paths of Central Asia". In terms of significance, this work put the young scientist in the ranks of such Asian researchers as N.M. Przhevalsky, G.M. Potanin. This work is dedicated to parents:

“I dedicate this book to my parents, who inspired me on the path of science and from childhood breathed into my soul a thirst for new discoveries and research.”

The search for the origins of civilization, which determined the unity of the great nomadic Central Asia, became the leading direction of his scientific activity.

Yury Nikolaevich writes about the unity of ancient nomadic cultures in his work “Animal style among the nomads of Northern Tibet”. Images of the "animal style" in the decoration of weapons of the nomads of Tibet, and the same mysterious stone zoomorphic faces look from the walls of the white stone cathedrals of Vladimir and Yuryev-Podolsky.

“It is difficult to say,” wrote Yuri Nikolayevich, “whether the “animal style” is associated with any particular ethnic type of people. I am inclined to believe that it arose among nomads and hunting tribes of different ethnic groups, but living in an environment that has much in common, because only in this way can we explain the wide distribution of the "animal style" from the borders of South Russia to the borders with China, and from the Siberian taiga to the majestic peaks of the Trans-Himalayas in Tibet.

The idea of ​​mutual influence of two world centers - East and West, formed the basis of the work of the scientist's life, entitled "History of Central Asia". This work provides an overview of the political and cultural history of Central Asia from ancient times to the appearance on the historical arena of the commander Timur, when in 1370 he laid the foundations of the last great Central Asian empire. Under the term "Central Asia" Yuri Nikolayevich understood the totality of vast regions stretching from the Caucasus in the west to the Greater Khingan in the east, and from the Himalayas in the south to Altai in the north.

This work is the only one of its kind, a study in the cultural and historical terms, embracing, in the long term, the fate of the most important state and cultural formations of Eurasia.

From lectures and articles by Yuri Nikolaevich

“Central Asia is a region of eternal snows and deserts. Centuries-old desiccation caused by the reduction of glaciers that feed mountain rivers, severe winters and scorching summers have left their indelible imprint on the nature of the heart of Asia.

When we talk about Central Asia, we see mountain ranges crowned with the highest snow peaks in the world, and boundless deserts, passable only in the winter months.

The harsh nature of nature left its mark on the character of the population of Central Asia, and on the course of historical events. Indeed, Central Asia is an area of ​​great shifts. When we pronounce the word Mongolia, we immediately recall the great Mongol conquerors and the unparalleled scope of their military daring, when the border of the Mongol Empire really rested on the archak of the Mongol horseman's saddle.

When we talk about Tibet, we are confronted with the images of the great Buddhist ascetics, who showed the world an unprecedented example of the struggle of man with the darkness in himself.

Speaking of Turkestan, we recall the great caravan routes connecting the countries of the West with the regions of the Far East, the routes along which the exchange of cultural values ​​took place, and along which the symbol of the cross reached and strengthened in the steppes of pre-Buddhist Mongolia. In this environment of daring and struggle, peculiar common features were created for all the tribes inhabiting Central Asia, and therefore East Turkestan, Mongolia and Tibet represent a certain unity.

For us Russians, these areas are of particular interest, not to mention the thousand-mile Central Asian border of the Russian State, the past of Central Asia is closely connected with our past. Only having clarified this past for ourselves, we will be able to correctly assess the phenomenon of the history of Russia and realize those common roots that inextricably link primordial Russia with the countries of the East.

Despite the amazing diversity of peoples, languages ​​and religions that has developed in Asia, an attentive observer can notice a certain cultural substratum that has survived to this day and is common to most of Asia.

This cultural unity was probably more pronounced in the era before the tenth century AD, and owes its existence to Buddhism. Indeed, Buddhism, from its very inception, stepped over national and political barriers and was the first to preach the unity of mankind, regardless of nationality.

In many countries where, at one time, Buddhism penetrated, it gave way to other religions, and its very name was forgotten, but its cultural heritage was preserved, although often in a new garb. So, Sufi madrasahs in medieval Bukhara were created on the model of Buddhist viharas, and even the name Bukhara goes back to the word vihara, which means “Buddhist monastic school”.

Wherever Buddhism penetrated, it shaped the spiritual life and character of the people, enriched their literature and art, and gave them a certain unity of outlook, which is probably one of its greatest achievements.

From the very beginning of its spread, Buddhism, following the words of its Founder: “Go and take care of the welfare and well-being of the many, in compassion for the world,” inspired and joined movements striving for social justice and equality.

Spreading across the Asian continent, Buddhism was distinguished by a double attraction - the influence of its philosophical thought and universal orientation was amazing. Buddhism, properly understood, exhibits a remarkable affinity with modern thought.

In the sphere of purely philosophical thought, this is the assertion of the unity of Consciousness and Matter or Energy and Matter (expressed in the Kama-rupa formula), in the sphere of social ethics, it is service to humanity as a whole, and the spiritual uplift of the masses.

This universal orientation of Buddhism, supported by high philosophy, has inspired the philosophy, art and literature of Asian countries for centuries. Far from being reactionary, Buddhism, thanks to its influence, brought up a new type of creativity everywhere and brought the peoples of Asia face to face with the best products of the Indian mind.

Wherever the Buddha went, he was the first to address people, trying to be understandable to everyone outside the rigid social system. Thus, Buddhism became a powerful social liberation movement. It is a well-known fact that the Buddha and his disciples used only vernacular dialects for their teachings.

This was a common practice, calculated to make the teachings accessible to the masses. This universal orientation was one of the most important reasons for the spread of Buddhism far and wide in neighboring countries, as well as among foreign invaders who came from the northwest and made India their home.

Thus, Buddhism helped its homeland to assimilate the invaders, and thus a problem was solved that could not be solved in a society where a rigid caste system reigned. The conversion of foreigners - Iranians, Greeks and Central Asian Turks - to Buddhism made possible the rapid spread of Buddhism in Central Asia, right up to the Far East. It was a time when Buddhism dominated the entire Central Asian region, from the Caspian Sea to the Pacific Ocean.

This is a brief overview of cultural influences in Asia. Of all such movements flourishing on Asian soil, Buddhism has an inalienable right to be called by its proper name. In search of unity, in attempts to build new bridges to unite peoples, we should not forget the lessons of the past.

On the contrary, the remnants of the former unity should be carefully guarded, and wherever possible, the sacred fire of cultural unity, cultural exchange, which once brought good results to humanity and which our modern world so lacks, should be kindled anew.

A scientific feat was the translation of Yuri Nikolayevich's "Blue Annals", or "The Blue Tibetan Book". This is a translation of the Tibetan chronicle of the XV century, which is one of the most remarkable works of Tibetan historiography, in content it is the history of Buddhism - a book about the most secret teachings of the East.

According to scientists, if Yuri Nikolayevich translated only this work from Tibetan into English, he would go down in history as an outstanding Tibetologist.

In the work of Yuri Nikolaevich: "The Legend of Gesser" it is suggested that the word Gesser is associated with the Roman title Caesar (Caesar).

An article about Gessar is written in excellent poetic language. According to Yuri Nikolayevich, the epic about Gesser dates back to the 6th-7th centuries of our era, and its origins, perhaps, to an earlier time. Gesser Khan, a warlike warrior who once ruled in the northeast of Tibet, is Yuri Nikolayevich's favorite hero.

It is no coincidence that Nikolai Konstantinovich gives him, for his birthday, the painting "Gesser Khan", created in 1941, which became a wise parting word for spiritual achievement.

In his book "On the Paths of Central Asia" Yuri Nikolayevich recalls:

“In the evening, in the parking lot, you can hear an ancient ballad about Gesser. According to legend, he must reappear in this country in order to establish a kingdom of justice. It is hard to forget these squatting people, eagerly listening to stories about the heroic deeds of Gesser Khan and his seven companions. Usually, the bored expression of the nomad’s face changes, his eyes light up with some kind of inner fire.”

In the silence of the desert, the sacred story of the victory of the Light is told:

"When our world was barely beginning,

When, filled with bliss,

Mount Sumeru was a hill

When the fiery red sun was a star

From Heavenly Father Great, mighty,

Ten countries of the world Lord, Gesser-bogdo

Down to the golden land

Became the ruler of the world.

Dark, heavy suffering

Destroy went down,

Revive the people.

Lord Gessar-bogdo

The wise steed of the prophetic,

He saddled the bay,

Precious weapon -

He took his damask saber.

Steed Prophetic Bay

Stepping on blue clouds

Not walking on grassy ground,

Not on the desert land goes ...

Suppressing the devil with demons

Clearing the mist,

Saving mighty Gesser

Looked up again

Father sky the sun came out

The universe-earth became clear.

Gesser Khan promises to open the golden fields in due time to people who will be able to worthily meet the coming time of Maitreya, the age of the Common Good, the age of the world Community.

A new era is expected throughout Asia. The legend of Gessar is not just a heroic tale, it is a symbolic embodiment of the dream of a better future in the form of a glorious past.

“During our stay in Central Asia, our expedition became convinced that a new chapter about Gesser, crushing the kingdom of evil, would soon appear in the multi-volume epic.

And now many songs are sung about the future exploits of Gesser. If only the West knew what the word Gesser Khan means in Asia!

Through all the silent spaces of Asia, the voice of the future rushes.

Yuri Nikolayevich spent about forty years abroad, but in his heart he retained love for Russia and always remained Russian in his soul.

Nicholas Konstantinovich Roerich wrote about Yuri (“Diary Sheets”):

“He has so much irreplaceable knowledge and ability. One learned lama said: “…your son, he knows everything! He knows more than many learned lamas." It is impossible for his knowledge to go unused. And not only in Eastern science, but in military affairs, and in historical science and literature, he knows so much, and how much he loves his Motherland!

The return of Yuri Nikolayevich to his homeland was difficult - there was a long correspondence with the Institute of Oriental Studies, the administration of the Institute for a long time refused to provide work and living space.

Back in 1939, during the battles at Khalkin Gol, and again, at the beginning of June 1941, Yuri Nikolayevich addressed the government of the USSR with a statement in which he expressed his readiness to take part in the defense of the Motherland.

The application of the Roerich family in the 40s with a request to return to Russia remained unanswered, neither the government of the USSR nor the Academy of Arts considered it necessary to return the artist and his family.

After the departure of Nikolai Konstantinovich (in 1947), in 1948, Elena Ivanovna and Yuri Nikolayevich again appealed to the government of the USSR with a request to return to their homeland and fulfill Nikolai Konstantinovich's cherished desire - to donate several hundred paintings and his archive - there was no answer .

Friends turned to the President of the Academy of Arts A.M. Gerasimov for help, but he replied: “Are you tired of living in peace?”

In 1956, during Khrushchev's stay in India, Yuri Nikolayevich Roerich managed to meet with him, which greatly accelerated his return to his homeland.

On September 19, 1957, Yuri Nikolayevich was enrolled in the staff of the Institute of Oriental Studies as a senior researcher in the sector of the history of philosophy and religion of the department of India and Pakistan. In the enrollment order, he was awarded the title of professor.

On May 17, 1958, the academic council of the institute awarded the degree of Doctor of Philology, without defending a dissertation, based on the totality of his published works. Yuri Nikolayevich was included in the Academic Council of the Institute of Sinology of the USSR Academy of Sciences, in which he led the Tibetan Studies group, taught the Tibetan language course, was the supervisor of 10 graduate students, and participated in the work of the Soviet committee on the UNESCO East-West project.

Yuri Nikolayevich's international prestige was of great importance for strengthening relations with UNESCO.

Yuri Nikolayevich brought to Moscow a huge library, things of his parents, among which - a green table lamp of his mother, who had seen a lot, an ice ax, a statue of Buddha from Ceylon, the most valuable icons, more than 400 paintings by Nikolai Konstantinovich, his father's manuscript "My Life", consisting of 999 essays, started by Nikolai Konstantinovich in 1937.

Father's legacy, even his name, was met with ill will and fear. For a long time, various myths were created about the Roerichs, the ignorant called them "white emigres, anti-Soviet, religious fanatics" and other similar words.

From the first moment of his arrival in Moscow, Yuri Nikolayevich was focused on understanding and cognizing Soviet reality, which is very difficult for a lively, free mind. In his conversations with the President of the Latvian N. Roerich Society, R. Rudzitis, he said:

“The reason is not in the state system. No arrangement. All people are not arranged. There is no discipline." A lot of time is wasted on boring meetings, idle talk, people smoke there, destruction of psychic energy takes place.

Two things are needed everywhere:

1. Raise the general level of culture;

2. Discipline, balance.

He came to pass on the legacy of his parents to the Motherland. To complete what they could not, being away.

He had to work in the most difficult conditions, under the vigilant eye of the KGB, at every step he encountered someone else's, incomprehensible, but omnipotent dark will.

How much energy and resourcefulness the first exhibition of Nicholas Konstantinovich Roerich required, in the end, allowed in the Small Hall on the Kuznetsky Most. There were long queues. People stood for 4-5 hours. The exhibition visited all major museums of the Union. And ... lay in the storerooms of the Russian Museum. There was a lot of pain. The best paintings of Nikolai Konstantinovich were to be transferred to Altai. But the selection of paintings took place behind Yuri Nikolayevich's back.

Father's paintings - the hereditary part of Yuri Nikolayevich - were a Gift, presented with one condition: a permanent exhibition and service to people.

The exhibition took place 7 months after the return of Yuri Nikolayevich to his homeland. He was very sorry for the long delays. Yuri Nikolayevich wrote in the note “At the Motherland”: “In August 1957, I settled in Moscow. And in the spring of next year, an exhibition of paintings by Nicholas Roerich opened in the halls of the Union of Artists. I wanted His work to be presented as fully as possible. And it turned out not to be so easy.

The paintings that I brought from India belonged to the last years of the artist's life.

I had to collect my father's early works from various museums and from private owners. I especially wanted to find the long-lost painting “Great Lands Beyond the Seas”. She was found quite by accident. The film director, who made a film about the life of his father in Leningrad, on Pechora and in other places where the artist lived, found her in the exposition of the Novgorod Museum (this film was shot according to the script of Yuri Nikolayevich).

In the days when paintings were exhibited in Moscow exhibition halls, I looked at people of various ages and professions who filled the exhibition, listened to their interesting opinions and felt great joy for my father.

“Yuri came to the Exhibition almost every day,” recalls R. Rudzitis, and in the process of conversations, the opponents became friends.

Alexander Mikhailovich Gerasimov, who was against Nicholas Konstantinovich Roerich, said that he was delighted with the exhibition.

The guest book contains the following entries:

"This art is the fire of the heart."

"A star is thrown into the heart of Russia."

“This is an irrigating spring! Yes, Beauty will save the world!”

There were many kind words at the exhibition about the Great Artist. The Ambassador of Ceylon said especially well: “Sometimes there are People on Earth who do not belong to a particular nation or people, but to all mankind.”

The tasks of Yuri Nikolaevich included:

1. To open the name of Nicholas Konstantinovich Roerich in his homeland as an artist, scientist and humanist.

2. Donate the legacy of the Father: paintings, essays, materials of the research institute "Urusvati".

3. Hold an exhibition of paintings by Nikolai Konstantinovich and organize a Museum of His memory.

Yuri Nikolayevich did not leave the idea of ​​resuming the work of the Urusvati Institute, with the involvement of scientists from different countries. He was worried and upset that the Academy of Sciences of the USSR showed no interest in this issue. In private conversations, He often talked about the Institute's work plans, worried that many of the exhibits were not dismantled, especially herbariums and collections of medicinal plants.

In almost every letter to R. Rudzitis, Yuri Nikolayevich writes about negotiations on the creation of the Nicholas Roerich Museum in Moscow, Leningrad, with branches in Siberia and Altai.

Yuri Nikolayevich is doing everything possible to open the museum of Nicholas Konstantinovich Roerich.

Bureaucratic delays, the indifference of officials did not allow this dream to come true during the life of Yuri Nikolayevich. The public museum of Nicholas Konstantinovich Roerich was opened, much later, under the auspices of the International Center of the Roerichs, in 1991. This Center was created instead of the Soviet Roerich Foundation, established by Svyatoslav Roerich himself, with the consent of President M. Gorbachev.

The manuscript of Nikolai Konstantinovich "My Life" turned out to be of no use to anyone. With great difficulty, Yuri Nikolayevich achieved that they began to publish the literary heritage of the Father, began to publish reproductions, albums. The first monograph about Nikolai Konstantinovich appeared, written by P.F. Belikov and V.P. Knyazeva.

Yuri Nikolayevich carefully reviewed the material in this book. He gave a huge number of lectures about the expedition of the Roerichs, about painting and literary works of Nikolai Konstantinovich, about Eastern philosophy, religion and literature.

Yuri Nikolaevich said that once, after a lecture, some high-ranking official from the KGB department approached him and said: “I am very grateful that you helped me clarify many misunderstandings.”

The work done by Yuri Nikolayevich in the short period of his stay in his homeland radically changed public opinion in favor of the Roerichs. The last three years, lived in the so coveted Motherland, were rather painful.

The situation around Yury Nikolayevich at the Institute of Oriental Studies was difficult, the party leadership of the institute attacked him. The publication of the treatise "Jammapada" (from the "Buddhi Library" series) was banned, with an introductory article by Yuri Nikolayevich, which outlined the main provisions of the teachings of Buddhism.

The book came out later, however, but the deputy director of the institute summoned Yury Nikolayevich and asked: “Why did you come here?”

The historian Zelinsky recalled how Yuri Nikolayevich asked him: “Tell me, what, in fact, is happening? I don't understand. They keep bothering me."

We find the answer in the words of His Great MOTHER!

In 1954, what Helena Roerich said about Russia before the War was filled with even greater affirmation of her great future:

“The fate of the West is sealed, there is no future there.

Don't look for it in any European country, but watch the collapse going on.

But the East is reborn. It is impossible to advance and build by the old aggressive policy.

Fear of the New is inspired by enemies who are afraid of the flourishing of our powerful country.

But ardent (Russia) will cope with all enemies, because it strives for the common good.

The ardent peoples there are growing in a new understanding and new conditions, correcting their mistakes and building a New Country.

An ardent country is a fraternal country for all beings striving for New Construction, and has shown this by a vivid example of rendering assistance to the peoples of the East.

Violently it is necessary to show justice and see how the people, humiliated and poor, learned where their salvation is, and showed unbreakable resistance to the old, obsolete consciousness of the outgoing generation.

An ardent shift of consciousness has taken place among the masses, and this is the foundation of the New World.

Of course, where this shift has penetrated into the stratum of the people, there the transition from the old to the New will take place more easily and quickly.

There are many more that slow down, but they cannot stop the “flow of Karma of the World”.

The belief in the correctness of the Construction of the New and in the evolution of the world passionately, strongly entered the consciousness of the young generations.

After all, in essence, speaking, there is a Battle of Light with darkness. The battle for Light, for the Common Good, for the revelation of True knowledge and the affirmation of Beauty.

With the abolition of the dominance of one decayed Communist Party in Russia, with the adoption of a new Constitution that establishes broad rights, many people are wondering which system is better?

Seeing, on the one hand, the materially prosperous West, and, on the other hand, realizing the irreplaceable moral values ​​that were revealed in Soviet people under socialism, a person finds himself in a difficult dilemma.

But, as Helena Ivanovna Roerich rightly wrote, "...improvement in the position of the people does not come from a change in the norms of government, but from a change (I would say, improvement) of human thinking."

The future of Russia is not in endless restrictions and petty prohibitions.

The future and strength of Russia lies in creating opportunities for the maximum disclosure of human creative abilities, in the formation and elevation of a new consciousness.

Said by the Master of Light:

“It is impossible to enter the New World by the old methods – that is why I call you to the rebirth of consciousness. Only the manifestation of a new consciousness can save the world.”

Of course, Yuri Nikolayevich was shocked, He did work, serving Russian science, contributing to its rise ... Arrest or some kind of repression could follow. But, for the people around Him, He, as before, remained a “Buddhist model”, as one of the disciples of A.M. Piatigorsky spoke about Him, he was a man of exceptional spiritual harmony, possessed a synthesis of the best human qualities.

His workload was enormous. In addition to his scientific work, writing books and articles, teaching, affairs at the institute, work on translations, He also conducted extensive correspondence, made presentations, read and edited other people's works.

Yuri Nikolayevich, according to the stories of his students, was not a strict teacher. In His attitude towards them, kindness and understanding were the main features. He forgave a lot. But he took his work seriously. Pupil of Yuri Nikolaevich A.M. Pyatigorsky recalls:

“Once, we, his graduate students, were left alone with him. And then he suddenly began to talk to us, for about 40 minutes. It was a conversation between the Teacher and the students.

– You know a lot, read the Dhammapada in Pali, Tibetan texts. Such is samsara, the phenomenal world, such is suffering. Learn to see it differently.

If man did not suffer, he would turn into a pig. Suffering makes you think of yourself as a bearer of a unique consciousness. Prayers and rituals will not help.

The worst thing is when a person needs Buddhism or another religion instead of something else. Life was not successful - he went into religion, he did not like Orthodoxy - he went to Buddhism. This is a profanation of any religion. Any philosophy should not compensate for something, it should be perceived in its own positivity.

To be aware of oneself as a consciousness striving for nirvana, hard work against oneself is necessary. Buddha said: “The main victory is over yourself!”

And Yuri Nikolaevich taught us:

– We must behave in such a way as not to excite whirlwinds in other consciousnesses.

And we, the then dissidents, considered this the highest valor. What stupidity it was!

Why should we make someone angry?

The world, since the beginning of the 20th century, has been infected with a terrible plague - the plague of politics. And politics without political freedom suffocates consciousness already in swaddling clothes.

“Politics belongs to the category of those phenomena,” Yury Nikolayevich said, “that even politicians cannot cope with them, not to mention those to whom this occupation is imposed.

Consciousness must become self-sufficient in its conscious activity.

Politics should not be at the core of your consciousness.

The goal of working with consciousness is not to rely on the external.

And Alexander Moiseevich Pyatigorsky summed up:

- Yuri Nikolayevich could not help but obey. He was absolutely convincing in everything ... "

Despite the fact that in all the embassies He was his own person, behaved surprisingly modestly, worked very hard, but without fuss.

He had a fixed schedule for the day. I got up at 5 in the morning, walked in the park, worked.

Went to bed at 11 pm. He believed that it was more important to spiritually help the person with whom you live next to, to help your neighbor become spiritually happy.

He taught that the most dangerous thing is a petty fear. He was addressed as a man who knows more than he says.

R. Rudzitis writes in his memoirs:

“Yuri is an example of great tolerance, he does not condemn, but is attentive, evaluates. He embodies true Buddhist benevolence and nobility. When I think about Yuri, I always remember that the Buddha accepted only those who were able to put on the “golden reins” as his disciples.

Yuri Nikolayevich used to say: “The ascetic is the one whose qualities already correspond to his credo.” He gave everyone something that it is already impossible to forget, he knew how to talk to a person in a way that no one had spoken to him before.

Many noted sadness in the eyes of Yuri Nikolaevich - He knew something that none of His entourage was able to comprehend. Perhaps in this knowledge of His was also the knowledge of one's destiny.

Back in 1933, Nikolai Konstantinovich painted the painting “Star of the Hero”, which he dedicated to his eldest son, who then turned 31 years old. In the dark starry sky, a shooting star flies in the mountains. Someone is watching her, whose silhouette looms against the background of the illuminated hearth. Even then, Nikolai Konstantinovich knew: Yuri's life would be a feat. Elena Ivanovna predicted that Her eldest son would go to his homeland when a star appeared, but He would have to live there for three years.

In 1957, such a star appeared (Yuri Nikolaevich read about this when he arrived in Moscow).

In private conversations, He repeatedly said that His mission was accomplished.

His life was short, only 58 years, but how much He managed to do! - wrote unique scientific works, was an encyclopedically educated person, in three years in his homeland he revived the school of Russian Oriental studies, for the first time in Russia they began teaching Sanskrit, compiled a Sanskrit-Tibetan-Russian-English dictionary.

Yuri Nikolayevich discovered the name of Nicholas Roerich in his homeland as an artist, scientist and humanist, donated the legacy of the Great Father: paintings, essays, materials of the Urusvati Research Institute, held an exhibition of paintings by Nicholas Roerich.

His scientific and life feat is highly appreciated. For outstanding services in the study of the cultures of Central and South Asia, he was elected an honorary member of the Geographical Society of Russia, the Royal Asiatic Society of London, the Geographical Society of Paris, the Asiatic Society in Bengal, the American Archaeological and Ethnographic Societies.

Yuri Nikolayevich was an outstanding scientist, but, before, he was an extraordinary, in all respects, kind person and exceptionally attentive to the people around him, he knew how to unite people spiritually, although he was extremely restrained, calm, concentrated.

He brought great spiritual ideas, new paths, a new worldview, a new science to the Motherland. By an example of his highest spirituality, He showed his compatriots the way to fight against the totalitarian system of darkness. He said:

“Many dream of freedom, but the inner man is always free. I'm not hiding in anything. The best thing is to be completely open.”

Such was his civic position. Without imposing his point of view on anyone, without promoting anything, he simply, using life examples, told his students about the dangers of petty fear and fear. Fear turns an immortal person into a slave.

Indeed, ignorant fear has always served as the best basis for tyranny.

“Flame your hearts and create heroes” - these words of Nicholas Roerich can be considered a spiritual testament to posterity. Yuri Nikolayevich carried out the fiery path of heroism to the fullest extent. But the hero has a difficult fate. Single combat with the forces of evil, superior in number, made Their life path short. Yuri Nikolayevich knew this, but he always remained optimistic and calm. Rare courage! mission

He performed too well for the powers of darkness to put up with.

The hostile circle around Him closed, the denouement came on May 21, 1960.

His departure was unexpected, the official diagnosis - supposedly, "heart failure." But many, from a close circle, did not believe this diagnosis.

The conflict of the outstanding Scientist with the official ideology was so obvious (he was reproached for being religious, for not understanding the Marxist teachings), that other versions of the reason for His early departure appeared in society. The paramedic exclaimed:

"What kind of person was killed!"

In memory of the departure of his brother, Svyatoslav Nikolaevich painted the painting “Pieta”.

The mother is holding her son in her arms - a martyr, taken down from the cross, killed by those people to whom he gave everything - knowledge, work, life.

With his feat of life, Yuri Nikolayevich gave a moral impetus to everyone who was looking for true knowledge and ideological values ​​in an atmosphere of the most severe spiritual hunger. As his disciple Zelinsky A.N. recalled:

“Yuri Nikolaevich was a man, truly, of a fiery heart, to whom indifference to life and people was alien. Communication with him awakened in everyone the best sides of his nature.

Ilze Rudzite wrote:

“I noticed that in his presence any excitement, tension, shyness dissolved, and the person felt especially good.

His whole being radiated a special energy, an inexhaustible inner strength.

This is truly the mark of a great man."

The strength and extraordinary personal influence of Yuri Nikolayevich was explained by the fact that He carried out the great principles affirmed by all the great spiritual teachings not in words, but in life.

The Cosmic Teaching of Living Ethics, which He brought to Russia, He did not propagate in His speeches, especially since it was then impossible.

He simply carried the high principles of the Teaching of Light in himself, applying them in real life.

He became a beacon for millions of people who are searching for the Truth. Such was His life, short, but bright and bright.

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Materials of I-ta http://culture-into-life.ru/urij_nikolaevich_rerih_tatiana_danilova/

http://fishki.net/1630939-jurij-nikolaevich-rerih.html

(August 3/16, 1902, Kunevo estate, Okulovsky district of the Novgorod region, - May 21, 1960, Moscow) - son of E.I. and N.K. Roerichs. Director of the Himalayan Research Institute "Urusvati". One of the trustees of the Roerich Museum in New York. Member of the advisory board of the Committee of the Roerich Pact (in the 40-50s). Great orientalist (in the following areas: linguistics, the epic about Gesar Khan, historiography, archeology, Buddhist iconography, philosophy and religion, material and spiritual culture), most of all - a Tibetologist; organizer of science, editor of scientific books, scientific consultant and teacher, translator from Tibetan. Vice President of the Indo-Chinese Association. Member of the Royal Asiatic Society (Great Britain; since 1921), the Asiatic Society in Bengal, the Geographical Society of Paris, the Archaeological and Ethnographic Society of the USA, and others. A connoisseur of many Eastern and Western languages ​​(he said that he could master a new language in 5 days) and military affairs (this and a number of character traits can be explained by his incarnation Tamerlane (see Dn-1920)). Well versed in yogic psychophysiology. In general, he easily mastered applied knowledge. In mother's letters sometimes - "Yuhan (chik)". "Udraya".

"...my heart rejoices over my powerful Yukhanchik. A true companion of your father, trust his knowledge and strength. He is a born leader and will show salvation and power where indicated" (P/P-4.4.34).

“...began to learn to read and write on his own in his earliest years, wrote his first poem, which began: “Finally, I gave birth.” And then it was told about some kind of camel journey” (LD-19.5.35). In 1912-6. studied at the gymnasium K.I. May. He drew well (he was fond of this at least until 1921). I read a lot. The first scientific interest (even in childhood) is the history of the East, especially nomads. At first he was fond of the Mediterranean East (including communicating with the Egyptologist Academician B.A. Turaev), then Central Asia. In Finland, he seriously took up the language, literature and history of Mongolia (he studied with the famous A.D. Rudnev, who lived nearby).

In Finland, he was engaged in fine arts, made several portraits of his father. In England in 1919-20. completed 2 courses of the Indo-Iranian department of the School of Oriental Languages ​​at the University of London (Persian, Sanskrit), and already before that he knew Greek, Latin and many European languages ​​well. In the library he independently studied the history of Central Asia and other Asian countries. He was a member of the Russo-British Brotherhood. Together with Shibaev and Shklyaver, he created the Russian Youth Circle in London (of a cultural and educational nature). He listened to the lectures of the theosophist A. Besant. In the USA, he continued his education at the Department of Indian Philology at Harvard University (Sanskrit, Pali, Chinese), received a bachelor's degree. He translated into Russian the Upanishads and the book about the Buddha Gautama "Garland Jataka". He made his debut as a teacher: he taught students the Russian language. In 1922-3. studied at the Central Asian and Tibeto-Mongolian departments of the College de France and the School of Higher Studies at the University of Paris (improved in the languages ​​\u200b\u200bhe already knew and added knowledge of Tibetan and Iranian), studied at the military and legal and economic departments of the university, listened to a course in Chinese and Persian at the School of Oriental Languages. Received a master's degree. Became a member of the Linguistic Society. He wrote articles on art, publishing in French magazines; since February 1923, he was in charge of the department of the eastern chronicle of the magazine "French Pages". Together with Shklyaver he visited Germany. He helped the theosophist Irma Vladimirovna Manziarli to translate the Bhagavad Gita; was engaged to her daughter Mara, a composer.

Since the end of 1923 he has been directly studying the East (the scientific result was the book "Tibetan Painting", published in 1925 in Paris), in 1925-8. participates in the Central Asian expedition (see), which, without the knowledge of Yu.N. would be much less efficient. He was also responsible for security and other organizational issues. Conducted research, studied spoken languages. Based on the results of the expedition, he published the scientific works "Buddha and the Sixteen Great Arhats" (1930), "Animal style among the nomads of Northern Tibet" (according to the output - 1930, in fact - 1931), "Modern Tibetan phonetics" (1931), "On the paths of the Middle Asia" (1931) and others. Animal style for some regions was a major scientific discovery, however, not the only one. So Yu.N. rapidly entered the very avant-garde of Orientalists.

After the expedition, he became the director of "Urusvati" (see) and remained so until 1942 (he received a salary only until February 1934). Maintained correspondence with the most prominent orientalists of the world. Together with Lama Mingyur Lobzang, Dorje translated several books on Tibetan medicine, collected a Tibetan dictionary, and published the book The Tibetan Dialect of Lahula (1933). Conducted excavations of ancient burials. In 1929-30. in the New York Roerich Museum he organized a Tibetology room, lectured at US universities, and also sought scientific personnel and sources of funding for the work of Urusvati. In 1934-5. Together with his father, he made an expedition to Manchuria and China (Inner Mongolia), also visiting Japan. Officially participated as a specialist in Central Asian languages ​​and responsible for medical research (compiled the "Chinese-Latin-Japanese Dictionary of Medical Plants Growing in Manchuria", etc.), but his work was not limited to this. For example, after the expedition, he had to deal with financial and botanical reports for a long time. Visited Ceylon and Burma to study southern Buddhism.

In 1939, at the beginning of July 1941 and in August 1945, through the Soviet embassies, he expressed readiness to defend the borders of the Motherland. After the dismissal of Shibaev, he took over his duties as secretary N.K. Roerich and others.

In 1949, together with his mother, he moved to the Eastern Himalayas - Kalimpong (close to Buddhist monasteries). Immediately began to teach students; tried, until 1956, to open the Indo-Tibetan Research Institute. Since 1953, he has been in charge of the Indo-Tibetan Seminary, in charge of courses in Chinese and Tibetan languages ​​at the branch of the Indo-Chinese Association (China-Bharata Samskriti, with the parent organization in Calcutta) in Kalimpong. In 1958, the book "Amdos dialect" was published in Rome, and in India - "Grammar of the Tibetan language" (the names are taken from Yu.N.'s letters). The only one among scientists Yu.N. described all the dialects of the Tibetan language. Of the translations (with commentaries), he was especially glorified by the "Blue Annals" ("Blue Chronicle") - a work on Tibetan history and chronology, published in Calcutta in 1949-53, and in Russia in 2001. In 1959, a translation was published "Life of Dharmaswama" (a Tibetan pilgrim to India). His works on Gesar and Kalachakra are extremely significant. For these and other works (at least 40 articles), he had tremendous authority among specialists who even specially came to him for consultations not only on languages, but also on Buddhism, philosophy, archeology, art history, and philology. He was an unofficial political adviser to the Panchen Lama (Tashi Lama). A number of works by Yu.N. was devoted to intercultural relations of different peoples.

Finally, the long-standing attempts of the Roerichs to return to their homeland were crowned with success: N.A. Bulganin (possibly N.S. Khrushchev) during a visit to India in 1956 invited Yu.N. in the USSR and promised a decent job. On March 2, 1957, a decree was issued granting Yu.N. Soviet citizenship. On 4.7 he set off and on 8.8 arrived in Moscow, bringing with him a wonderful oriental library and about 560 paintings and sketches by his father. The patronage of the Central Committee of the CPSU ensured the rapid provision of an apartment and work: on September 19, he was enrolled in the staff of the Institute of Oriental Studies (Institute of the Peoples of Asia of the USSR Academy of Sciences) as a senior researcher, and on November 5, 1958, he headed the sector of the history of philosophy and religion of the department of India and Pakistan created especially for him. On March 17, 1958, without defending a thesis, he was awarded the degree of Doctor of Philology based on the totality of his published works. Yu.N. also at the Institute of Sinology: in the Academic Council and led the group of Tibetan studies.

Yu.N. taught courses in Tibetan, Sanskrit and many other studies, supervised ten graduate students and a dictionary group, lectured, for example, about Tibet for the Geographical Society. For the first time in the country began teaching the Vedic language. Participated in various commissions, committees and scientific councils. Wrote articles, translated. Advised museum workers on oriental art. In fact, no one directed his research, since he was a unique specialist. Yu.N. revived Tibetology and Buddhology, which had been destroyed in the 1930s (including in Buryatia), resumed the publication of the "Buddhica Library" series (he was the executive editor). He tried to achieve the opening of a Buddhist temple in Leningrad. A few days before his death, it was thanks to his heroic efforts that the Dhammapada, translated by V.N. Toporova. He studied Mongolia a lot (in particular, in July-August 1958 he got acquainted with the fund of Tibetan and Mongolian manuscripts in Ulaanbaatar, and in the first half of September 1959 he came there to the First International Congress of Mongolian Studies, whose organization he helped). He managed to prepare a Tibetan language textbook (published in 1961). In 1967 his "Selected Works" was published in English. A similar collection of articles, already in Russian, is "Tibet and Central Asia" (1999). His most grandiose work in terms of volume is the Tibetan-Russian-English Dictionary with Sanskrit Parallels, written (without the Russian part) in India by 1935, but never published there. The students prepared the manuscript for printing and published it, supplementing it, in 1983-7 and 1993. There are also unpublished manuscripts, for example, "History of Central Asia" (published recently).

Many efforts of Yu.N. spent on organizing exhibitions of paintings, first of his father (the first of them opened in Moscow on Kuznetsky Most on 12.4.1958), and then of his brother (11.5.1960). He negotiated the opening of the Museum of N.K. Roerich in Leningrad and its branch in Siberia, monitored the distribution of paintings among the galleries (however, it turned out to be almost impossible to influence this: it was only possible to prevent the collection from being split into many parts). He read many lectures on the work of N.K. in museums and institutes, spoke on the radio, wrote the script for a film about his father. Yu.N. revived the Roerich movement in the USSR (not only art criticism, but also philosophical), meeting a lot with followers. He took an active part in the work of the Soviet-Indian and Soviet-Ceylon Societies for Friendship and Cultural Relations. He was an active member of the All-Union Geographical Society.

Three events a few days before his departure on 21.5 - the release of the most important Buddhist book, the opening of his brother's exhibition and the decision to transfer 60 paintings by his father to the Novosibirsk Gallery (16.5; the main tasks for the 3 years outlined by the Teacher were fulfilled.

Based on the library of Yu.N. at the Institute of Oriental Studies in mid-August 1960, a memorial office named after him was opened. In October of the same year, the first annual Roerich readings were held there (they should not be confused with the all-Union readings of the same name held since 1976). To the anniversaries of Yu.N. held public conferences. 17/8/1965 at the grave of Yu.N. a monument was erected (made according to the sketches of S.N. Roerich). And on October 7, 2004, a monument to Yu.N. near the Roerich Museum in Moscow. The mountain peak in Altai, conquered by Soviet climbers on August 18, 1981, is named after him. On the house where he lived in Moscow (Leninsky Prospekt, 62/1), there is a memorial plaque (made by A.I. Grigoriev; he and his wife A.A. Arendt are the authors of two dozen sculptures by Yu.N., E.I. and N.K. Roerichs).

His character was amazingly impeccable. It was difficult for some people to communicate with him, but not because of his weaknesses or vices, but because of those of the interlocutor. Being, undoubtedly, not only a Buddhist, but also a synthetic Agni Yogi, Yu.N. especially strongly showed the facets of a jnani yogi (a thinker with gigantic erudition) and a karma yogi (he worked very hard and consistently implemented the principles in his actions). He did not speak high words, but applied them in life. His wise advice more often referred specifically to the mode of action. He never taught edifyingly, was not ambitious, modest, democratic. Certainly not soft. He was a warrior - and who could be the former Tamerlane (see)? Childish passion for tin soldiers (he had thousands of them) continued with a military education in Paris and writing a number of military-historical scientific papers. Elena Ivanovna called Yu.N. your guardian. It is also significant that his relatives wanted to send him to the cadet corps in his youth. All his life he followed the novelties of military affairs.

As a true warrior, he was fearless and unpretentious. But not aggressive, but surprisingly sustained. Steadfastly endured, for example, the endless invasion of those who wanted to get scientific advice from him. At the same time, he did not succumb to the fuss imposed on him, did not even notice it, always being able to bring the level of communication to a height. He did not judge anyone outwardly, but found among the imperfections of people a treasure of quality and subtly supported him. He did not missionary, did not convince, but reinforced the sprouts of the future he noticed. I talked about the Teaching of Agni Yoga only with those who had already made up their minds. He was balanced, always calm, but not slow. Disciplined, punctual. Without being carried away by anything superfluous, he managed to accomplish the main thing. He persistently achieved his goal. Heard by R.Ya. Rudzitis from him, two and a half years after his arrival in the USSR, the phrase "The plan has been fulfilled" can hardly be attributed to his own conclusion - rather, it was the thought of the Great Lord. And he completed the work on time: E.I. so she said that he would go for three years, and then very soon he would be incarnated again.

They note his dislike for miraculous mental phenomena (more precisely, he had been ill with this in his youth). However, he carried within himself a true miracle - a mental connection with the Lord. E.I. noted this already in June 1937: “Now Yuri is developing a wonderful insight into the affairs of the New Country; in a few days he knows what will happen there ... he accepts all these Instructions in full confidence.” A much earlier statement by E.I. in a letter to Yu.N.: "... my dear... you are also a student of All[al] Ming..." (P/P-3.6.21). But he never flaunted his Involvement. E.I. praised Yu.N. and for restraint in his letters: without need, he did not mention names, did not give out secrets to possible spies. But true employees could be convinced in personal conversations that he knew a lot and, moreover, from his own experience. He received signs about the future or the present "in physical images": for example, thinking about something, wondering, heard a phrase on the street or saw something relevant, significant. Sometimes, he received instructions in a dream.

It is remarkable that Timur (Tamerlane) actually collaborated with the Lord, who was then incarnated by Sergius of Radonezh (see): from 1373 he conquered the possessions of the Golden Horde that oppressed Russia, and by 1395 he completely defeated the Horde. Life in the north of India is also not new: Timur owned the Punjab. The incarnation of M.V. Lomonosov (see Dn-6.7.21) is quite consistent with Timur's tough temper and Yu.N. In three incarnations known to us, Yu.N. - great unifier and fighter. Incarnations are also mentioned: khan Giray (see Diary-20.8.21), a warrior-cavalryman (see Diary-27.12.24) and, possibly, Al-Nur, or Nur (see Diary-6.9.25, 16.9.25 ).

Yuri Nikolaevich Roerich- an outstanding Russian scientist, philologist and orientalist, a connoisseur of Central and South Asia. He was the eldest son Nicholas Konstantinovich Roerich, the great Russian artist, writer, cultural and public figure and esotericist, and Helena Ivanovna Roerich, "Mothers of Agni Yoga", through which Lord M. gave the world The Teaching of Living Ethics.

Almost the whole life of Yuri Nikolayevich was spent abroad - he almost did not know Russia, since he left it as a young man, together with his parents and younger brother Svyatoslav, and he managed to return to his homeland only three years before his death. The point is that from the end 1916 years the entire Roerich family lived in Finland, which after the revolution took advantage of the confusion and weakness of the Russian government and declared itself an independent and independent state. Thus, the Roerichs ended up abroad.

Yuri Nikolayevich devoted himself entirely to intense scientific work. After completing his secondary education, he studied at University School of Oriental Languages in London, and then, in 1920, he moved to the USA, entered Harvard University and graduated with a bachelor's degree. Then he worked in University of Paris and in 1923 received a master's degree in Indian philology.

In the same year, he went on a long-term Central Asian expedition with his whole family. This expedition led by Nikolai Konstantinovich was carried out in 1923-1928, crossed 35 mountain ranges of Asia and passed through the little-explored regions of Mongolia, Tibet and China. Yuri Nikolaevich wrote a voluminous work about her "Paths of Asia" published in English by the University of Wales Press. Another of his works (about "Animal Style"), compiled on the basis of the rich scientific and artistic material collected during this expedition, was published by the Kondakov Seminary in Prague. An excellent book about the Central Asian expedition was also published by Nicholas Konstantinovich: Nicholas Roerich. Heart of Asia. Publishing house "Alatas", USA, 1929, 138 pages.

At the end of the expedition, the entire Roerich family settled in India. There, on July 24, 1928, in Naggar, in the wooded valley of Kullu - the best valley of the Punjab, not far from the Tibetan border, was founded Himalayan Institute "Urusvati". Yuri Nikolayevich continued his scientific work as its director. The core of the institute was a biochemical laboratory with a department for the fight against cancer. The Institute carried out extensive research work, in particular, they organized botanical expeditions both to the Kullu valley itself and to Lahore, Ladakh, Zanskar, Lahul, Beshar, Kangrou and other areas of India and Tibet, little explored in botanical terms; these expeditions amassed rich collections and even discovered several new plant species. Along with botanical collections, valuable ornithological and zoological collections were collected, research was carried out on local linguistics and archeology, in particular, in Pondicherry (then French India), a survey was made of local pre-Buddhist burials in urns and sarcophagi.

Yuri Nikolaevich together with a well-known connoisseur of Tibetan literature Lama Mingiyur studied and translated several books on Tibetan medicine, compiled a grammar of the Lahul language, and wrote several studies on Tibetan literature. And, finally, the Institute studied psychic energy and those higher cosmic fiery energies, to which official science is only now beginning to touch, although they have long been known to the Teachers of the East.

In addition to the Central Asian, he participated in several more expeditions to various Asian countries. The most significant of these expeditions was organized in 1934-1935. US Department of Agriculture. Nikolai Konstantinovich was placed at its head as a great expert on Central Asia, who enjoyed great prestige among its peoples. Yuri Nikolayevich also took part in it as a specialist - a philologist and folklorist. The expedition worked in Mongolia, on the border of the Gobi desert, it was necessary to have knowledge of the Mongolian and Tibetan languages, which Yuri Nikolayevich knew so well.

He also did scientific research in western Tibet, Manchuria, Mongolia and China. He had great scientific knowledge, was an outstanding linguist - in addition to his native Russian language, he knew well modern English, French, German, Mongolian, Tibetan and ancient Sanskrit and Pali. He was elected a member of several scientific societies: the Royal Asian Society in London, the Asian Society in Bengal, etc. He left behind many valuable scientific works, mainly in philology and archeology.

We also note that in 1949 he published in Calcutta an English translation of the most difficult texts "Blue Chronicle" written by a medieval Tibetan scholar Shonnupala(1392–1481). This chronicle contains rich material on the history of Buddhism in Tibet, as well as important information from its secular history, which, thanks to the translation of Yuri Nikolayevich, became available to world science.

In addition, he left valuable research on the archeology of Asian countries, on Tibetan painting and the Buddhist cult.

He spent about 40 years abroad and still retained in his heart an ardent love for Russia and always remained Russian in his soul.

AT 1957 In the year he returned to his homeland, bringing with him his large, valuable library, archive and the rich collection of paintings he had collected from his father Nikolai Konstantinovich, as well as paintings bequeathed by the latter to the Soviet Union. in the spring 1958 In the 1990s, an exhibition of these paintings was organized, and those paintings by N.K. Roerich, which were kept in museums and art galleries of the Union, were attached to them.

This exhibition was first shown in Moscow, and then in other major cities of the country; it was a huge success and made the strongest impression. In Moscow itself, and in other cities of the Union, the exhibition of paintings by Nikolai Konstantinovich was received exceptionally favorably, hundreds of thousands of people visited it, the press wrote about it as an outstanding event in the cultural life of the country.

Yuri Nikolayevich was invited to Soviet Russia in Institute of Oriental Studies Academy of Sciences of the USSR for work on oriental studies mainly to study the culture and history of India and Tibet. As you know, before the revolution and for some time after it, Russia occupied one of the first places in world science in the study of Buddhism and Buddhist culture. Russian scientists enjoyed well-deserved fame and glory in this area.

Upon acquaintance with the works of Yuri Nikolayevich, Soviet scientists recognized his outstanding scientific achievements, and the Academic Council of the Institute of Oriental Studies presented him to a degree. Doctor of Philology, and the Higher Attestation Commission approved him in this degree without defending his dissertation.

As a professor and thanks to his extensive knowledge and erudition, Yuri Nikolayevich took a leading place in the study of Buddhism and Buddhist culture, the Tibetan language, Sanskrit and Pali. Along with teaching, he published scientific papers, contributed to several scientific journals, and, in addition, he was instructed to resume publication "Buddhist Library".

Yuri Nikolayevich worked tirelessly and extremely fruitfully.

He did a lot during the three years of his life in his homeland, both in the pedagogical and purely scientific fields. Under his leadership, serious scientific work began, bringing together many talented, promising young Soviet scientists (V.N. Toporov, A.M. Pyatigorsky and others). They speak of their teacher with gratitude and appreciation.

For example, A.M. Pyatigorsky testifies: “Great help in general issues of Indology and the history of philosophy and religion was given to me by the late Yuri Roerich” .

Academician B.L. Smirnov in his preface to the fifth volume "Mahabharata" thanks Yuri Nikolayevich for reviewing his series of translations of this ancient Indian poem before their publication and for giving him valuable instructions, which were taken into account in further work

Yuri Nikolaevich died suddenly May 21, 1960 in Moscow during a heart attack, in the prime of his creative powers, far from having exhausted his possibilities and plans. Some of his works and undertakings remained unfinished. In particular, he actively prepared for the 25th International Congress of Orientalists, held in Moscow in the autumn of 1960.)

The closest heirs were brother Svyatoslav Nikolaevich with my wife Devika Rani; they came from India to Moscow, and all his property was transferred to them.

In the same 1960 they donated to the Library Asian Peoples Institute Academy of Sciences of the USSR, located in Moscow, the entire library of Yuri Nikolayevich - about five thousand volumes. This is a valuable, well-chosen library, in which the rarest Tibetan woodcuts, books on Tibetology, linguistics and Mongolian studies are of particular interest to scientists.

A relatively small (about 250 volumes), but very valuable and informative collection, collected by him in Tibet and northern India, was especially singled out from the library of Yuri Nikolayevich, which reflects an extremely wide range of interests of the scientist in Tibetology; for this collection at the Institute of the Peoples of Asia in Moscow was created Special Cabinet named after Professor Yu.N. Roerich. Yuri Nikolayevich's library was now available to everyone - both scientists and those interested in oriental studies. This collection of rare Tibetan manuscripts and woodcuts contains more than ten collected works - sumbums. Among them are collected works Putongrinpoche(1290-1364) in 28 volumes (Lhasa edition), Tsongkhapa, his disciples, the 5th and 7th Dalai Lamas, the 1st Panchen Lama, the 1st Dham Yang Shepa, the Longdol Lama and others.

Yuri Nikolayevich was a man of great intelligence, will and ability to work, modest, sympathetic and friendly to everyone. His departure is an irreparable loss, and yet we will say together with V.A. Zhukovsky:

About dear companions who give us light
They gave life with their presence,
Do not speak with longing: they are not,
But with gratitude - they were!

Russian orientalist, linguist, art critic, ethnographer, traveler, specialist in the language and culture of Tibet

Yuri Roerich

short biography

Yuri Nikolaevich Roerich(August 16, 1902, Okulovka, Novgorod province - May 21, 1960, Moscow) - Russian orientalist, linguist, art historian, ethnographer, traveler, specialist in the language and culture of Tibet, author of works on the dialectology of the Tibetan language, compiler of a multi-volume Tibetan dictionary. Doctor of Philology, Professor, Director of the Urusvati Himalayan Research Institute, Head of the Philosophy and History of Religion Sector of the Institute of Oriental Studies of the USSR Academy of Sciences. The eldest son of Nicholas Roerich and Helena Ivanovna Roerich.

From 1914 to 1917 he studied in St. Petersburg, in the private gymnasium of K. I. May.

From 1917 to 1919 he lived with his parents in Finland.

In 1919-1920 he studied at the School of Oriental Languages ​​at the University of London (Indo-Iranian department), completed the second year of the School. He transferred to Harvard University (USA), from which he graduated in 1922 with a bachelor's degree in Indian philology.

Together with V. Pertsov and V. Dixon, Yu. Roerich was a member of the Cambridge Circle for the Study of Living Ethics (Agni Yoga). This circle was esoteric in its orientation and was engaged in occult practices. Young people studied relevant literature, gathered together in the evenings, discussed what they had read; they made notes using the “table-turning” method, that is, they believed that they were calling the spirits of the Teachers and adepts of the past and other “otherworldly spirits”. It was believed that their Teacher was Allal Ming Shri Ishvara (Mahatma Morya), who dictated spiritual messages composed in blank verse, which were "a symbolic image of the path of ascent." Later, the records of the circle were used in the preparation of the edition of Agni Yoga, in particular, its volumes "The Call" and "Illumination".

"Pine trees on the coast". 1917
Yu. N. Roerich

In 1922-1923 he worked at the University of Paris at the Central Asian, Indian and Mongolian-Tibetan departments, studied at the military, legal and economic departments, listened to a course in Chinese and Persian. Received a master's degree in Indian Philology.

From 1924 to 1925, he conducted research work in India, Sikkim and Kashmir, studied the Tibetan language and Sanskrit.

In 1925-1928 he participated in the Central Asian expedition of N. Roerich (Ladak, Xinjiang, Mongolia, China and Tibet). Despite his young years, Yuri Nikolayevich Roerich was responsible for the safety of the expedition, and his excellent knowledge of Tibetan, Mongolian and Hindi (it is believed that in total Yu. N. Roerich spoke more than 30 European and Asian languages ​​\u200b\u200band dialects) allowed him to communicate without difficulty with the local population. As a result of the expedition, the following works appeared: "Tibetan painting"(1925) "Dominions of the Arhats"(1929) "Modern Tibetan Phonetics"(1928) "Animal style among the ancient nomads"(1930) "Catalogue of the Tibetan Collection"(1930) "Journey to Secret Asia"(1931), "On the paths of Central Asia"(1933).

From 1930 to 1942 he was the director of the Urusvati Himalayan Research Institute, founded by his father, in Naggar (India) and at the same time - the editor of the Urusvati magazine.

In 1931-1932 he conducted scientific research in Western Tibet, and in 1934-1935, together with the expedition of N. K. Roerich, he was engaged in research in Japan, Manchuria, Inner Mongolia and China.

In 1941, during the outbreak of the war, he telegraphed the Soviet ambassador in London with a request to enroll him as a volunteer in the Red Army.

Since 1949, he directed the Indo-Tibetan Seminary and was in charge of the Chinese and Tibetan language courses in Kalimpong (Eastern Himalayas). He was a member of the Royal Asiatic Society in London and the Asiatic Society in Bengal.

In 1957 he returned to the USSR.

Activities at the Institute of Oriental Studies of the USSR Academy of Sciences

On September 19, 1957, he was enrolled in the staff of the Institute of Oriental Studies of the USSR Academy of Sciences as a senior researcher in the sector of history and philosophy in the department of India and Pakistan. On March 17, 1958, the academic council of the Institute of Oriental Studies awarded him the degree of Doctor of Philology without defending a dissertation, based on the totality of published works (24 votes for, one against). The decision was approved by the HAC on October 11, 1958.

During 1958, he was included in the academic council of the Institute and its philological section, as well as the academic council of the Institute of Sinology of the USSR Academy of Sciences. On November 5, 1958, he was appointed head of the department of philosophy and history of religion. April 17, 1959 was introduced to the Academic Scientific Council.

Thanks to the efforts of Yu. N. Roerich, the publication of the Bibliotheca Buddhica series, interrupted during the years of repression in 1938, resumed in the USSR. In particular, in 1960 he was the editor of the Russian translation of the Dhammapada (Aphorisms of the Buddha) - the most important text of southern Buddhism (V. N. Toporov translated it from the Pali language). Since 1960, in the renewed series, along with the Dhammapada, Milindapanha - "Questions of King Menander" (1989) and a number of other important texts of both Theravada and Mahayana have been printed.

In 1983-1993, Yu. N. Roerich's Tibetan-Russian-English Dictionary with Sanskrit Parallels (issues 1-11) was published, highly appreciated by specialists.

Yu. N. Roerich's grave at the Novodevichy Cemetery in Moscow

Yu. N. Roerich died of a heart attack on May 21, 1960 in Moscow. He was buried at the Novodevichy cemetery.

Bibliography

The main works of Yu. N. Roerich

• Roerich Yu. N. Tibetan language. - M.: Editorial URSS, 2001. - 136 p.
• Tibetan-Russian-English dictionary with Sanskrit parallels. - Issue 1 - 11 / Ed. Yu. Parfinovich and V. Dylykova. - M.: Nauka, 1983-1993. - (AN USSR. Institute of Oriental Studies).
• Selected works / USSR Academy of Sciences. Institute of Peoples of Asia. - M.: Nauka, 1967. (Text in English)
• Roerich Yu. N. Tibetan painting / Translated from English. A. L. Barkova. - M.: MCR; Master Bank. - 2001.
• Roerich Yu. N. History of Central Asia: In 3 volumes - V.1. - M.: MCR; Charitable Foundation. E. I. Roerich; Master Bank, 2004.
• Roerich Yu. N. History of Central Asia: In 3 volumes - V.2. / ed. I. I. Neich. - M.: MCR, 2007.
• Roerich Yu. N. To the study of Kalachakra; Paralokasiddhi. 1967
• Roerich Yu. N. Along the paths of Central Asia / - Samara: Agni Publishing House, 1994.
• Roerich Yu. N. An amazing biography of Chag lotsawa, compiled by Juba Choidar (translated from Tibetan)
• Roerich Yu. N. Alan squads in the era of the Mongols. From the Ossetia magazine, Paris, 1933, April - May - June.
• Roerich Yu. N. Buddhism and the cultural unity of Asia - M .: ICR; Master-Bank, 2002. (Collection of articles published on the centenary of the scientist's birth)
• Roerich Yu. N. Letters: In 2 volumes - V.1: 1919-1935 / Comp. N. G. Mikhailova, foreword, approx. and decree. T. O. Knizhnik, N. G. Mikhailova, trans. from English. L. G. Lorkina, I. V. Orlovskaya and others - M .: ICR; Master Bank, 2002.
• Roerich Yu. N. Letters: In 2 volumes - V.2: 1936-1960 / Comp. N. G. Mikhailova, foreword, approx. and decree. T. O. Knizhnik, N. G. Mikhailova, trans. from English. L. G. Lorkina, I. V. Orlovskaya and others - M .: ICR; Master Bank, 2002.
• Roerich Yu. N. Tibet and Central Asia: Articles. Lectures. Translations. - Samara, 1999.
• Roerich Yu. N. Animal style among the nomads of Northern Tibet. - M.: ICR, 1992. - (Small Roerich Library). Scanned copy of the first edition
• Catalog of the Tibetan collection. 1930.
• Journey to hidden Asia. 1931.
• Roerich Yu. N. The possessions of the Arhats. 1929.
• Roerich Yu. N. Modern Tibetan phonetics
• Roerich G. N. Trails to Inmost Asia. Five Years of Exploration with the Roerichs" Central Asian Expedition. New Haven - London, 1931.
• Roerich G. N. The Blue Annal. Calcutta, 1949, 1953. Part I-II.
• Roerich G. N. Le parler de l'Amdo. Etude d'un dialecte archaique du Tibet. Rome, 1958.

Publications about Yu. N. Roerich

• 100 years since the birth of Yu. N. Roerich: Proceedings of the International Scientific and Public Conference. 2002. - M.: ICR; Master Bank, 2003.
• Belikov P.F. In blessed memory of Yuri Nikolaevich Roerich // Continuous ascent: To the 90th anniversary of the birth of Pavel Fedorovich Belikov. - M.: MCR, 2001. - T. 1. - S. 482-497.
• Bira Sh. Memories of the Teacher Yu. N. Roerich // 100 years since the birth of Yu. N. Roerich: materials of the Intern. sci.-societies. conf. 2002 / ICR. M., 2003. S. 43-50.
• Bongard-Levin G. M. Buddha is silent… // Science and religion. 1989. No. 7. S. 38−42.
• Bongard-Levin G. M. He went through my whole life ... // 100 years since the birth of Yu. N. Roerich: materials of the Intern. scientific-social. conf. 2002 / ICR. M., 2003. S. 51-54.
• Memories of Yu. N. Roerich. - M.: MCR; Master Bank, 2002.
• Memories of Yu. N. Roerich: Collection. Based on the materials of the conference in Novosibirsk dedicated to the 90th anniversary of the birth of Yuri Nikolayevich Roerich. - Novosibirsk: Siberian Roerich Society, 1994. - 152 p.
• Gumilyov L. N. Yu. N. Roerich as a historian of Central Asia // Creative heritage of the Roerich family in the dialogue of cultures: philos. aspects of comprehension: Sat. scientific tr. / Belarusian. state un-t. Minsk, 2005. S. 668-674.
• Elizarenkova T. Ya. Man and scientist // Yu. N. Roerich: materials of the anniversary. conf.: Sat. Art. / ICR. M., 1994. S. 14-19.
• Elizarenkova T. Ya."Too bad it only lasted three years!" // Memories of Yu. N. Roerich: collection. - Novosibirsk, 2002.
• Zelinsky A. N. In memory of Yu. N. Roerich // Proceedings of the All-Union Geographical Society. - 1963. - T. 95. - 3. - S. 213-221.
• Zelinsky A. N. Knight of Culture: [on the 90th anniversary of the birth of Yu. N. Roerich] // Roerich Yu. N. Animal style among the nomads of Northern Tibet. M.: MCR, 1992. S. 3−20. − (Small Roerich Library).
• Larichev V. E. Word about Yuri Nikolayevich Roerich // Roerich Yu. N. Along the paths of Central Asia. Khabarovsk, 1982. S.11−28.
• Larichev V. E. Yuri Nikolayevich Roerich - a researcher of the history, cultures and language of the peoples of East Asia: (on the occasion of the 100th anniversary of his birth) // History and culture of East Asia: materials of the international. scientific conf. (Novosibirsk, December 9-11, 2002). - Novosibirsk, 2002. Vol.1. S. 40−46: ill.
• Larichev V. E. Yu. N. Roerich - traveler, researcher-orientalist, citizen // Roerich readings: [sat. preprints]. Novosibirsk, 1983.
• Pyatigorsky A. M. Speech at the solemn meeting dedicated to the 100th anniversary of the birth of Yu. N. Roerich
• Revyakin D. Yu. Dying heritage: Yu. N. Roerich's Moscow apartment: Catalogue. Photo chronicle. Archival documents. - M.: International Center of the Roerichs, Master Bank, 2010. - 500 p., ill.
• Roerich Yu. N.: materials of the anniversary conference. - M.: ICR, 1994. - (Small Roerich Library).
• Rosov V. A. Yuri Roerich: Return to the "New Country" // Russia and the modern world. - 2009. - No. 3 (64) - S. 229-247.
• Rudzitis R. Meetings with Yuri Roerich / Per. from Latvian. L. R. Tsesyulevich. - Minsk: Lotats, 2002.
• Semeka E. S. and others. Yuri Nikolaevich Roerich / Semeka E. S., Shastina N. P., Bogoslovsky V. A., Pyatigorsky A. M. // Roerich Yu. N. Selected Works. M., 1967. S. 5−16.
• Skumin V. A., Aunovskaya O. K. Lightbearers. - Novocheboksarsk: Teros, 1995. - 114 p.
• A. O. Tamazivshvili Unknown, unwanted, necessary (to the correspondence of the Institute of Oriental Studies of the Academy of Sciences of the USSR on the repatriation of Yu. N. Roerich) // Bulletin of Eurasia. 1999.
• Yuri Nikolaevich Roerich: bio-bibliographic index / Comp. N. K. Vorobieva, M. S. Bukharkova, V. I. Shishkov. - M.: MCR; Master Bank, 2002.
• Yu. N. Roerich // Soviet Oriental Studies: Collection of Articles. - M., 1958. - Issue. 3. - S. 220.
• Yuri Roerich: a living legacy. Materials for the biography. Issue. I: Collection of articles and interviews. - M.: GMV, 2012.
• Yuri Roerich: Articles. Memories. - Odessa: Astroprint, 2012. - 292 p.

Reference publications

• Roerich Yuri Nikolaevich // Miliband S. D. Biobibliographic Dictionary of Soviet Orientalists. - M.: Eastern literature, 1975. - S. 471-472.
• Mamonova M. A. Roerich Yuri Nikolaevich // Alekseev P.V. Philosophers of Russia XIX-XX centuries: Biographies, ideas, works. - M.: Academic project, 1999. - S. 667-668.
• Roerich, Yuri Nikolaevich / Khlebnikov G. V. // Motherwort - Rumcherod. - M .: Great Russian Encyclopedia, 2015. - (Great Russian Encyclopedia: [in 35 volumes] / editor-in-chief Yu. S. Osipov; 2004-2017, v. 28).