Арбан табан бурханай магтаал соо иимэ үгэнүүдые олонобди: “Умара зүгүүн жингалингийн орондо Ошорбаанидаа мүргэмэйб”. Эдэ мүрнүүдые гэршэ болгон хэлэбэл, хойто зүг бурханай зүг гэгдэнэ. Эрдэмтэн С.Неклюдовай үгөөр Гэсэр хойто зүгтэ байражана. “Северная локализация получает поддержку и в относительно позднем синтезе с буддийским мифом о райской стране Самбхала (монгол. Шамбал), находящейся на севере, из которой Гесер вернётся для возрождения буддизма” (С.Неклюдов, 1984, 149).
Харин хойто зүг тамын эзэн Эрлиг хаанай оршодог зүг гэлсэдэг. “Умершего иногда покидали в помещении, где он умер, на северной, на почётной его стороне, повернув головой к далёким предкам на северо-восточную сторону” (Шадаева, 1998, 15). Энэ ушар Ц. Ванчиковагай “Хүхэ мүнхэ тэнгэри” гэһэн ажал соо дурдагдана:
“Үүдыень хүшүүлээ бэзэб,
Үрхыень бүглүүлээ бэзэб,
Зүүн хойто буландань һуулгаа бэлэйб,
Зүүн хойто харуулаа бэлэйб” (Ванчикова, 76).
Буряад зон үргэлэй хониной тархи баһа зүүн хойшонь харуулдаг байһан. “Весь этот обряд назывлся “һурай” и его северо-восточная направленность, видимо, обусловлена тем, что это сторона восхода Солнца и сторона предков” (Шадаева, 1988, 15). Тайлорай үгөөр хойто зүг бэшэ, харин баруун зүг энэ үүргэ дүүргэнэ: “В египетском учении о будущих жизнях царство мёртвых есть сочетание подземной области и запада. Мёртвые проходят через врата заходящего солнца и идут по дорогам тьмы” (Тайлор, 266).
Зүүн зүг наранай гараха зүг гэжэ олон арад һүгэдэдэг. “Обычай обращения на восток, как к мистической области света мира, к солнцу правды, развился в течение первых четырёх столетий. Влияние, которое божественное солнце имело на своих грубых первобытных поклонников, сохранился по сие время” (Тайлор, 542). “У тофаларов сохранилась древняя ориентация на восток, на восход солнца, а не на юг, на солнце в зените. Это очень примечательная черта в культуре тофаларов, потому что их соседи – буряты, монголы и тувинцы – ориентировались на юг, на солнце в зените” (Рассадин, 95).
«На более высоком уровне общественного развития, когда наряду с конкретным появляется абстрактное мышление, у древних бурят рождаются представления о существовании трёх миров: небесного, где обитают тенгрии, срединного – земли, но котором живут люди, животные, и преисподней, нижнего подземного мира – хул тамын оёр – буквально – дно ада» (Шаракшинова, 1980, 25). Энэ ушар тухай үльгэр соо хэлэгдэнэ: “Дээрэ байгша хаалгата 99 тэнгэридэ, доро байгша Үлгэн буурал эжыдэ мүргэжэ зальбарна” (Хаан Хашигта Мэргэн, 98).
Богдо Жангар “дээдэ болон Хаан Хурмаста эсэгэ хаандаа зальбаржа, доодо болон Үлгэн дэлхэй эмгэн эхэ, Хара Лусан хаантанда зальбарна” (Монголдохи буряадуудай үльэрнүүд, 48). Газар дорохи байдал иимээр зураглагдана: “…. хара тамын оёор уруу хүнхинэжэ оробо. Доодо замби дээрэ ябахадаа, тохоногой шэнээн бэетэй, туулайн шэнээн моритой амитан зон ябаба” – гэжэ Осодор Мэргэн үльгэр соо хэлэгдэнэ. «Под землёй живут те же люди, что на земле, а уменьшение или увеличение – это метод изображения в улигерах. Лишь позже развитый анимизм населяет подземный мир чертями» (Уланов, 1963, 168).
Тэнгэриин басаган Наран Гоохоной газар дээрэ буухадань, “нэгэ гарынь хухалжа, нэгэ хүлынь булгалжа, нэгэ нюдынь тэһэлбэ” (Абай Гэсэр, 87). Энэ үйлэ дээдэ болон доодо дэлхэйтэй холбоотой гэжэ А.Шадаева тэмдэглэнэ: «Наносили жертве три увечья, но при этом от пары одна соответствующая изувеченному органу, оставалась целой, то есть половина человеческого тела была изломана в знак принадлежности потустороннему миру, а другая целая, должна была означать принадлежность миру земному» (Шадаева, 1998).
Ази түбиин арадуудай аман зохёол соо гурбан дэлхэйтэй шоргоолзониие холбодог юм байна. Шоргоолзон тэнгэридэ дэгдэхэ – далитай; доодо дэлхэй уруу орохо – һабартай; харин манай дэлхэйдэ ажамидарха заяатай гэгдэнэ.
Эрдэмтэн Тайлор Эд Бернетт африканцуудай газар дорохи байдал газар дээрэхиһээ ондоо бэшэ гэнэ. “Зулусы ещё в наши дни рассказывают о людях, спускавшихся через отверстие в почве в подземный мир, где горы, реки и все предметы такие же, как и на поверхности земли. Подобные рассказы имеются и в классической литературе. Евкрат смотрит через расщелину в Аид и видит, как мёртвые покоятся на ложах из лилий” (Тайлор, 255). Буряад онтохонууд соо доодо дэлхэйдэ нүхөөр бууһан ушарнууд бии.
Тэнгэри газар хоёрой хоорондохи зай тухай Д. Бурчина “Арнай Гэрдэй Мэргэн” гэһэн үльгэр дээрэ үндэһэлэн һонин мэдээсэл үгэнэ: “края неба и земли в представлении древних созидателей улигеров чем-то напоминают Сцилу и Харибду: они постоянно, через малый промежуток времени, мыкаются и размыкаются, отчего погибают не успевшие пролетать ласточки” (Бурчина, 1985, 79).
“Через горы соединяются Земля и Небо, мир сакральный и профанный” (Дампилова, 2005, 51). Абай Гэсэр хада дээрэ гаража, Хурмаста хаан эсэгэдээ мүргэнэ. “По древнему представлению бурят на небо можно взбираться с вершины высокой горы, преодолев промежуточное пространство” (Уланов, 1963, 11). Нэмэлтэ болгон Б.Баяртуевай һанал оруулнабди: “Гора место поклонения небесной сфере, адаптированная и обожествлённая уже и ламами. Поэтому в религиозных буддийских песнях есть гора, но котором есть обоо, т.е. место поклонения тенгриям, которые с принятием буддизма приобрели черты небожителей нового мировоззрения” (Баяртуев, 2001, 129).
Гурбан дэлхэй, гурбан шэглэл эрдэмтэн Х.Кэрлот үнгөөр хубаана. “Индуистское учение о трёх гунах – саттва, раджас и тамас является достаточным объяснением значения вертикальной оси” (Кэрлот, 434). Саттва сагаан үнгэтэй, дээдэ дэлхэй гэгдэнэ; раджас – улаан үнгэтэй, улаан шуһата амитанай энэ дэлхэй элирхэйлнэ; тамас – хара үнгэтэй, газар дорохи байдалтай холбоотой.
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