In this article the author tries to point out the meaning of <Geser> of Burjat peoples as the main eastern asian shamanism mythology. The purpose of this article is to survey the current studies on the <Geser> and is to explain the meaning of Burjat <Geser> in the context of Siberian and Eastern Asian Cultural System. In the second chapter, the broad and narrow meanings of <Geser> are given. And the vast territory where the motives of <Geser> have been found is suggested with the views of Damdinsuren and Stein. The author presents the problems of 1716 Pekin Geser Version as a pure work of Mongol literature of that time. It means 1716 Pekin Version may not be regarded as a written version of an oral transmitted <Geser>. And as a result, we need to reconsider the former theory of expansion of <Geser> from Tibet, through Mongol, to Burjat. Maybe we need to convert this line of transmission. The origin of Geser Mythology can be found in the Burjat territory. In the third chapter, the author actually compares several Burjat versions, Imegenov - Petrov - Dmitriev. The author shows the subtle differences between East and West Burjat Peoples in terms of <Geser>. In the West Burjat we can find the evidences of the Strong Shamanism influences, but we only fail to find that in the East Burjat Pelples. Eastern Burjat Shamanis resembles the Buddism. The authors quote some texts from the Petrov version and explains the relationship between Shamanism and Petrov version. Finally the authors locates the various versions of <Geser> in the Mongol, Tibet and Burjat in a very simple map where we can see the influences of Buddism among the <Geser> versions. The author implies that the study of <Geser> versions may give us a Clue to find out the common cultural heritages in the Siberia and Eastern Asian Area. Maybe we may find the meaning of Korean Mythology <Tankun> in the context of the Geseriada.

In this article the author tries to point out the meaning of <Geser> of Burjat peoples as the main eastern asian shamanism mythology. The purpose of this article is to survey the current studies on the <Geser> and is to explain the meaning of Burjat <Geser> in the context of Siberian and Eastern Asian Cultural System. In the second chapter, the broad and narrow meanings of <Geser> are given. And the vast territory where the motives of <Geser> have been found is suggested with the views of Damdinsuren and Stein. The author presents the problems of 1716 Pekin Geser Version as a pure work of Mongol literature of that time. It means 1716 Pekin Version may not be regarded as a written version of an oral transmitted <Geser>. And as a result, we need to reconsider the former theory of expansion of <Geser> from Tibet, through Mongol, to Burjat. Maybe we need to convert this line of transmission. The origin of Geser Mythology can be found in the Burjat territory. In the third chapter, the author actually compares several Burjat versions, Imegenov - Petrov - Dmitriev. The author shows the subtle differences between East and West Burjat Peoples in terms of <Geser>. In the West Burjat we can find the evidences of the Strong Shamanism influences, but we only fail to find that in the East Burjat Pelples. Eastern Burjat Shamanis resembles the Buddism. The authors quote some texts from the Petrov version and explains the relationship between Shamanism and Petrov version. Finally the authors locates the various versions of <Geser> in the Mongol, Tibet and Burjat in a very simple map where we can see the influences of Buddism among the <Geser> versions. The author implies that the study of <Geser> versions may give us a Clue to find out the common cultural heritages in the Siberia and Eastern Asian Area. Maybe we may find the meaning of Korean Mythology <Tankun> in the context of the Geseriada.

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Geser, Mythology, Buryat, Mongol, Shamanism, Imegenov, Petrov, 1716 Pekin Version,