V originále
Mönhhairhan uuland amidarč baisan “Ovor högšin” buyuu “Ovoo ah” hemeen aldaršsan S. Bayandeleg (1891–1967) gedeg hün önöögiin Hovd aimgiin Mönhhairhan, Bayan-Ölgii aimgiin Bulgan sumiin aman tüühend elbeg durdagdaj yarigddag hümüüsiin negen atal oron nutgiin tüühend holbogdoh nom zohiold tüünii tuhai surag zangi barag alga baina. Ene hüniig lam, zoč, nomč, mergen hün geh zereg ügeer todotgodog bolovč jinhene dür ni todorhoigüi, aman tüüh, aman ulamjlaliin olon huvilbaraar büteegdsen domog züin šinjtei tüühiin dür ni ayandaa büteegdej baigaa yavc ni ilt haragdaj baina. Tus iltgeld Mönhhairhan, Bulgan sumiin suuguul irgedees survaljilj avsan tus hünii aman tüüh, aman ulamjlaliin olon dürst oilgoltiig haricuulan üzej tanilcuulahaar zorij baina. Aman tüühiin ündsen deer “Ovor” Bayandelegiin namtriig minii biye anh udaa 2011 ond bičeed niitlüülj baisnaas dahiad arvan jiliin heeriin šinjilgeenii yavcad bayajuulsan materialiig end tanilcuulna.
In English
S. Bayandeleg (1891–1967), who lived in mountain range of Mönhhairhan, became an important and frequently mentioned personality in the oral history and oral tradition of Mönhhairhan sum (Hovd aimag) and Bulgan sum (Bayan-Ölgii aimag), although he was almost unnoticed by archival records and published monographs by local historians. The local community refers to him by various descriptions – lama, exorcist (Tibetan gcod pa), sage etc., but his real life remains unclear and already 50 decades since his decease acquiring a mythicised form. This article will compare oral reports on this person from the local oral tradition and oral history of Mönhhairhan and Bulgan sums. This article presents results of a new decade of research on this personality since my first article on S. Bayandeleg published in 2011.