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JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL.

VOL. LI.

PART I. (History, Antiquities, &c.)

(Nos. I to IV. — 1882 : with 16 Plates.)

EDITED BY

J"' HE j^H I LO LOGICAL jSECRETARY.

“ It will flourish, if naturalists, chemists, antiquaries, philologers, and men of science

in different parts of Asia , will commit their observations to writing, and send them to

the Asiatic Society at Calcutta. It will languish, if such communications shall be long

intermitted ; and it will die away, if they shall entirely cease.” Sir Wm. Jones.

CALCUTTA :

PRINTED BY J. W. THOMAS, AT THE BAPTIST MISSION PRESS,

AND PUBLISHED BY THE

ASIATIC SOCIETY, 57, PARK STREET.

1883.

✓

<*

CONTENTS

OF

JOURNAL, ASIATIC SOCIETY OF BENGAL, Vol. LI, Part I.

for 1882.

No. I. Page

Contributions on the Religion, History, &c., of Tibet. — By Babu

Sarat Chandra Das, Deputy Inspector of Schools, Darjiling, —

IV. — Rise and Progress of Buddhism in Tibet, . 1

V.— The Li ves of the Panchhen — RinPochhes, or Tasi

Lamas, (with 14 Plates)., . . 15

Part I. The Indian Incarnations, . 15

Part II. The six Tibetian Incarnations, . 18

VI. — Life and Legend of Tson Khapa (Lo-ssan-Tagpa),

the great Buddhist Reformer of Tibet, . 53

VII. — Rise and Progress of Buddhism in Mongolia (Hor). 58

Memoir of the author of Tabaqat-i-Nasiri. — By Major G. H.

Raverty, Bombay Army (retired), . . . . 76

No. II.

Contributions on the Religion, History, &c., of Tibet. — By Babtt

Sarat Chandra Das, Deputy Inspector of Schools, Darjiling —

VIII. — Rise and Progress of Jin or Buddhism in China, ... 87

IX. — Ancient China, its Sacred Literature, Philosophy and

Religion as known to the Tibetans, . 99

X. — Life and Legend of Nagarjuna, . 115

XI. — Detached Notices of the different Buddhist Schools

of Tibet . 121

Manbodh’s Haribans. — By G. A. Grierson, C. S. Part I. Text. 129

Nos. Ill & IV.

Some Hindu Folksongs from the Panjab. — By Liedt. R. C. Tem¬

ple, B. S. C., F. R. G. S., M. R. A. S., .

Notes on some earthen Pots found in the alluvium at Mahesvara

(Mahesar). — By P. N. Bose, B. S. C., F. G. S., Geological

Survey of India. (With two Plates), . . .

151

226

*

.

■

(

*

-

LIST OF PLATES

IN

JOURNAL, ASIATIC SOCIETY OF BENGAL, PART I?

for IS82.

PI. I- — XHIrt, (pp. 15^). Pictures of Tasi Lamas.

PL XI Y, XV, (pp. 22 Earthen Pots found at Mahesar,

JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL

Part I.— HISTORY, LITERATURE, &c.

No. I.— 1882.

Contributions on the Religion , History Sfc. of Tibet. — By Baboo Sarat

Chandra Das, Deputy Inspector of Schools, Darjiling.

{Continued from Vol. L, p. 251.)

IV.— RISE AND PROGRESS OF BUDDHISM IN TIBET.1

CHAPTER I.

Hail to that all-yielding gem, the prince of power, the holy religion of

Buddha that came from the precious country of Aryavarta ! By the kind¬

ness and generous acts of pious princes, learned Pandits and Lochavas,2

it was brought to this snow-girt country of Tibet. Let its brightness

enlighten all hearts and the copious shower of its blessings and usefulness

ever excite wonder ! Be it adored, being placed on the top of the banner of

faith !

The Buddhism of Tibet is divided into two main periods :

1. Na-dar or Earlier Buddhism.

2. Chhyi-dar or Later Buddhism.

1. Earlier Buddhism.

During the reigns of twenty six generations of kings, counted from Nall-

thi-tsanpo the first of the Tibetan kings to Namri-sron-tsan, Buddhism

was unknown in Tibet. During the reign of Lha-tho-thori-nan-shal, who

was well known as an incarnation of Samanta Bhadra, there fell on the top of

1 A literal translation, of the 1st part of tho 2nd book of Dub-thah selkyi

Melon. See Yol. L, p. 187, note 1.

2 Tibetan scholars who were versed in the Sanskrit language were called

Lochhava or Lochava.

A

2

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

the king’s palace, from heaven, several volumes called Pan-Kon-

Chhyag-gya.3 The meanings of their contents being unknown, they were

adored under the name of “ Nan-po-san-wa.” This was the nucleus

of Buddhism in Tibet. The king learned in a vision that their contents

should be known in the fifth generation. Accordingly, during the reign

of Sron-tsan-gampo4 the reputed incarnation of Chenressig,5 the minister

Thon-mi-Sambhota visited India to study the various sciences and Bud¬

dhism. He became well versed in the classical sciences of the Indians. After

his return to Tibet, he framed the Wuchan,6 or “characters provided with

heads,” of the Tibetans after the model of the Nagari, and the Wume7

characters after the Wurtus letters, and thereby founded the alphabetic system

of the Tibetans. Sron-tsan-gampo brought the image of Akshobhya9 from

Nepal and that of S'akya Muni from China, which were the first Buddhist

images in Tibet. In order to accommodate these upholders of Tibet, he

erected the great Temple called Rasa-thul-nan-kitsug-lakhan.10 He engaged

Thon-mi Sarnbhota and his colleagues to translate Sanskrit Buddhist

works into Tibetan, writing them in the newly formed alphabet. Sangye-

phalpo-chhe11 and other books were the first translations which formed

the germ of Tibetan Buddhism.

During the reign of Thi-sron-de-tsan13 who was celebrated as an

emanation of Manju-Ghosha,13 the great sage S'anta Rakshita and Pandit

Padma Sambhava and several other Indian Buddhists and philosophers were

*

invited to Tibet.14 Among the first seven monks, Vairochana15 was the chief.

Originating from them, the ancient Tibetan Clergy of the “orange raiment”

began to multiply. Then, there sprung up a host of Lochavas — those versed in

two or more languages — among whom were Lui-wanpo,16 Sagor Vairochana,17

3 dPan-skon-phyag Jrgya.

4 Sron-#tsan-sGampo.

5 That is, the Bodhisattva Avalokitesvara.

6 Also called Go-chan (Wu-chan) or characters provided with mdtras or heads.

7 Written dVu-mee? and pronounced as Wume, a kind of letters which have no

mdtras or heads.

8 Wartu is probably the language of the people of Kafiristan and Bactria.

9 One of the Panchajati Buddhas.

10 Rasa-^phrul-snan-gi-ytsug-lag-khan. From that date his capital was founded

by the name Lhasa or the “land of God.” Sanskrit Kutagara is the same as Tibetan

Tsug-la-khah. See Yol. L, p. 221, note 33.

11 Sans-rgyas-phalpo-chhe.

12 Khri-sron-Me-£tsan.

13 The God of Learning and Wisdom.

14 Under them the first Tibetan Clergy was formed.

15 Also written Yairotsana.

16 6Khon-&lu hi-^Van-po.

17 Sa-gor-Yairo-tsana.

1882.]

Sara! Chandra This — Contributions on Tibet.

3

Rinchhen-chhog,18 Yese Wahpo,19 Kachog shah, 20 &c., who translated the

Sutras, Tantras and meditative sciences from Sanskrit into the Tibetan

language, S'anta Rakshita undertook the charge of explaining to his

pupils the sacred literature, from the Dulva (Vinaya) to the Madhyamika

philosophy. Padma Sambhava and his colleagues taught the Tantras to a few

intelligent pupils, which enabled a few pious persons to obtain sainthood*

Then a Chinese sage named Hwashan-Mahayana came to Tibet to

preach a strange form of sophistry. He held that the pursuit of evil

as well as of good binds men equally to a course of recurring existence,

and therefore affords no means of emancipation. In illustration of this

theory he observed — “ your condition remains all the same whether you are

bound by an iron or a golden chain ; you are not liberated”. Wherefore if

the mind can be purged of all thoughts, deliverance from recurring existence

is secured. The doctrine which he thus promulgated was accepted by all

Tibet ; and for a time the Dar^ana and doctrines of the former Indian

Pandits such as S'anta Rakshita were displaced. For he vanquished all in

disputation by his powerful logic. The followers of S'anta Rakshita and

other Indian philosophers diminished in number. In order to refute the

philosophy of Hwashah, king Thi-sron-de-tsan invited Kamalasila, one

of the most learned Indian sages of that age. Hwashah was defeated in

disputation, and his fallacies were exposed by Kamalasila who wrote three

series of books on meditative science and thus re-established the Indian

school, its ritual and philosophy.

During the reign of Ralpachan, Pandit Jina Mitra and many other

learned sages were invited, who, having translated many Buddhist works

into the vernacular language, arranged them so as to be accessible to the

general reader. Both S'anta Rakshita, and Kamala S'fla belonged to the

Svatantra-madhyamika school. Thi-sron-de-tsan who was a devout

follower of S'anta Rakshita, prohibited his subjects by royal proclamation

from following Hwashan’s theories under penalty of death. He command¬

ed all to follow the Madhyamika school. Although certain Indian Pandits

of the Yogaeharya school had visited Tibet, yet they failed to displace the

anciently propagated Svatantra school, which prevailed in Tibet till the

accession of Landarma to the monarchy of Tibet, when the last vestige of

Buddhism disappeared from Tibet. The Buddhists of the earlier period

or Na-dar followed S anta Rakshita and Kamala S'ila, i, e ., the Madhya¬

mika Svatantra.

2. Later Buddhism.

At the time when Landarma was actively prosecuting the destruction

of Buddhism in Tibet, three saintly recluses from Pal-chhen-clihu-vo-ri

19 Yeses-^Vah-po. 20 Ka-Ckog-shan.

18 Acharya Rin-ckken-wCkkog.

4

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

fled towards the Amdo country, where they became pupils o£ the abbot

Lama Gon-pa-rab-sal.21 They were followed by ten other Tibetans headed

by Lume-tshul-thim who took the vows of monkhood and were admitted

as pupils of the same High priest. After the death of Landarma, they all

returned to Tibet to their respective monasteries and estates, and increased

the number of monks. Thus from the country of Amdo the dying flame

of Buddhism was rekindled. Henceforth, Buddhism commenced to spread

again, and all quarters of XT' and Tsan were refilled with many classes of

congregated Lamas, who actively engaged in the teaching of Buddhism. For

this result the inhabitants of the snowy country (Himavat) are indebted

to the two Amdo Lamas Gon-pa-rab-sal and Lume-tshul-thim. During

the reign of Lha-Lama, Yese-hod the celebrated Lochava-liinchhen-Ssanpo

visited India to study the sacred literature and philosophy of the Indian.

Buddhists. After acquiring great proficiency in those subjects he returned

to Tibet and translated many Sutra and Tantra works. He thus established

himself as a great teacher of Buddhism.

( Revival of Buddhism by the Lamas of upper Tibet and Ladah called

s Tod- Latah.)

A goatherd named Kargyal, under inspiration from a certain Naga

of the same name, preached a strange religion (a form of Bonism) which

was inimical to Buddhism. Rinchhen Ssanpo overcame him, and also

suppressed some of the Tantriks who were in the habit of abusing the

Tantrik ritual by committing obscenities under the garb of religion.

Thus by purifying the sacred religion, he gained the sincere love and

confidence of the dwellers on the snowy mountains. Lochava Shon-nu-pal

of Go,$ remarked that it was owing to the exertions of this great scholar

that pure Tantrikism became more diffused in the later than in the earlier

period. Towards the end of his life he betook himself to asceticism and,

having attained to saintliness, he entered the abodes of the gods. This

great Lochava belonged to the Prasanga Madhyamika school.

The same prince Lha-Lama invited Pandit Dharma Pala with three

of his principal disciples named Siddhapala, Guilapala, and Prajna Pala,

from the eastern quarter of India. From these, Gyal-wai-serab of Shah

Shun took the vows of monkhood and afterwards went to Palpa in Nepal

to learn Vinaya and philosophy from the Hlnayana sage named Pretaka.

His spiritual descendants, named Paljor-serab Chyan-chhub-senge &c., were

known by the name of To<#-dulva or the up-country followers of the Vinaya.

During the reign of king Lhade the illustrious Kashmirian Pandit

S'akya S'ri was invited, who by translating many of the Sutras and

S'astras greatly promoted the diffusion of Buddhism. The ritual vowintro-

21 Gon-pa-rab-ySal.

1882.]

Sarat Cbanclra Das — Contributions on Tibet.

5

duced bj him was called Panchhen Domgyun. In the same manner

that introduced by Lachhen of Amdo was called Lachhen Domgyun.

By persecution the enemies of Buddhism had only succeeded in putting

down the external observances and ritual of the clergy, while the real

Dharma and moral discipline continued to be secretly practised under adverse

circumstances. The basis of Buddha Dharma being Vinaya or moral dis¬

cipline, the system of Dom-gyun is only necessary as an external observance.

3. GllOWTH OF VARIOUS DOGMATIC SCHOOLS.

Thus by the mercy of the victor (Jina) and his spiritual sons (Bodhi-

satvas), by the kindness of Dharma Bajas and Panditas and Lochavas, and by

the moral merits of the people in the Himavat country, the Buddhist religion

progressed more and more, so as to branch out into numerous different sects as

the result of its extraordinary growth. These, like the eighteen divisions of the

Vaibkaskika school of ancient India, were designated after the names of their

respective teachers and places of origin. Some of the Tibetan Lamas

who had derived their religious knowledge from Indian Pandits, feeling great

veneration for the theories themselves, named their respective sects after them.

They did not follow the Indian patriarchs in their nomenclature, for all

the Indian Buddhist schools were designated after the general sense

of their philosophies. For instance: the Sakya-pa, Jonan-pa, Shah-pa

and Diguh-pa sects of Tibet were designated after the names of the localities

where they were taught and originated : the Karmapa and Bulug-pa

sects, after the names of their respective teachers : the Kahdampa, Dsog-

chhen-pa, Chhyag-chhen-pa, and Shi-chye-pa sects after their respective

rituals or external Kriya.

All the various Buddhist sects of Tibet are classed under two

schools :

(1) The Ancient school.

(2) The Gelug-pa or Deformed school.

The ancient school includes seven sects, viz., Nih-ma-pa, Kah¬

dampa, Kah-gyu-pa, Shi-chye-pa, Sakyapa, Jonanpa and Ni-tshe-pa.23

In the ancient school there are two general divisions. The earlier

£finma-pa and the later Ninmapa called Sarmapa. It has been

asserted by Tibetan historians and philosophers that the difference between

the earlier Nm-mapa and the Sarmapa exists in the Tantras. In the

Sutras there is no doctrinal difference. In the earlier and later jjeriods

of Buddhism there were certain dogmatic differences in the Sutras, which

justified the distinction. All the Tantras that were translated into

Tibetan prior to Pandit Smriti’s advent, are designated by the name of

22 (1) rNm-ma-pa, (2) bKah-^dams-pa, (3) £Kah-£rGyud-pa, (4) Ski-kye^-pa,

(5) Sa-skya-pa, (G) Jonan-pa, (7) Ni-tske-pa.

6

Sarat Chandra Das — Co?itrilutions on Tibet.

[No. 1,

San-nag Ninma,23 and those that were translated by Rinchhen-Ssan-po

and other later writers are known by the name of San-nag-Sarma.24

But although this distinction of Ninma and Sarma Tantras is recoo*-

nized by many authors, yet there exist some irregularities in the appli¬

cation of the terms. For instance the Manjusri-mula Tantras which

were translated during the reign of king Thi-sron are also accepted as

Sarma Tantras. In the face of such irregularities Rinchhen Ssanpo has

been universally admitted as the founder of the Sarma Tantras. Dogmi

Gos and Marpa Lochava are credited as Sarma teachers. The first revival

of Buddhism after the death of Landarma, known as the Later period,

commenced with Loton-dorje Wan chhyug when Thi-Tashi-tseg-pa, son

of Pal-khor-tsan, ruled the kingdom of Rulag. His three sons Pal-de,

Hod-de, and Kyi-de requested Loton to send two learned Lamas who

could revive the Buddhist religion in Tibet. Accordingly S'akya Shon-nu

and Yese-tsondu were sent, who re-established the clerical congregation

in Tibet. Again that great sage, in consultation with those princes, sent

Dogmi and Tag-Lochava to India to study Dulva, S'er-chhyin25 and

Tantras which are respectively the basis, essence and pith of Buddhism.

Tag Lochava, having devoted his time chiefly to pilgrimage, failed to be¬

come a learned teacher, but Dogmi succeeded in his mission and became

a great scholar of Buddhism. He introduced the system of Tantras called

Matri Tantras and thereby diffused the teaching of Buddhism. Lochava

Binchhen-Ssanpo elucidated Prajna, Paramita, Matri and Pitri Tantras

and above all made the Yoga Tantras accessible to the Tibetans.

Gos had introduced the Samaja Guhya and spread the system of Nagarjuna.

The great Tantrik sage Marpa taught the Guhya Samaja according to

Pitri Tantras, the ritual of M ah am ay a according to Matri Tantras,

the ritual of Yajraharsha and Sambhara. By imparting instructions

in several kinds of mysticism, he filled Tibet with learned men. These

great Lochavas having charged themselves with these works, Tantrik

Buddhism opened a new era in the religious history of Tibet, known as

the Sarma system of the later period or Sarmatanpa or Gyu, the same as

Navya Tantra.

CHAPTER II.

Rise and Progress or Ninmapa School.

In the beginning king Sron-tsan-gampo, himself a professor of Bud¬

dhism, taught his people the series of scriptures known as “ Kyerim”

and “ Dsog-rim” delivered by Chenressig. All Tibet paid homage and

prayed to that merciful Bodhisatva for protection. Sron-tsan, in whom

was an emanation of Chenressig’s spirit, first taught the six mystic sylla-

23 ^San-sNag-rNin-ma. 24 ySarwNag-ySarma. 23 Prajna-paramita.

Sarat Chandra Das — Contributions on Tibet.

7

1882.]

bles, “ Om-mani-padme-hum,” and their significations and recital. He in-

vited the Indian teacher Kusara, S'ankara Brahmana, the Nepalese Pandit

S'ilamanju and others who, having translated many Tantras, first taught

the Tibetans the first principles of Buddhism. The accounts of the first

introduction of Buddhism and a few Tan trie works were discovered within

a stone pillar called Ka-khol-ma, in which Sron-tsan-gampo had hid them

for the use and benefit of posterity.

In the fifth generation from Sron-tsan the illustrious king Thi-sron

invited the great Indian Pandit S'anta Kakshita who introduced the

observance of the <c ten virtues”26 and Dharma which teaches the real state of

the eighteen physical and corporal regions with the eight prohibitions27 such

as killing, the taking of what is not given, the commission of foul actions,

lying, drinking, dancing and singing, and sitting on lofty seats. When

the mighty local gods and genii28 who delight in sin found that men

were prone to virtue, they became enraged, and one of the most wrathful

among them named Nen29-chhen-than hurled a thunderbolt on the

Marpori30 hill. Another frightful demi-god named Yar-lha-shanpo cast

down the palace of Phan-than of Yarlun. The twelve female spirits called

“ Tanma” spread plagues and murrain all over the country. Under such

circumstances thinking it urgently necessary, first of all to overcome

these evil spirits and goblins, to ensure the safety of Buddhism, S'anta

Kakshita requested the king to invite Padma Sambhava the great Tantrik

The first four are demons and the last four are Yakshinfs. Dorje-means Yajra.

28 These were probably the Bon-gods.

29 Bon-Demigod.

30 The Hill on which Potala now. stands.

8

Sarat Chandra Das — Contributions on Tibet .

[No. 1,

of Uddayana. Accordingly the king sent messengers to India to invite

that illustrious sage. By his gift of foreknowledge knowing what was requir¬

ed of him, Padma Sambhava had already started for Tibet. The messengers

met him on the way. He obliged all the evil and wicked genii and

demons to bind themselves under solemn oaths not to work evil nor stand

in the way of the pious. Sitting on a cross made of two Dorje,31

placed on a clear space, he purified a spot on which he built the great Vihara

of Ssan-yad Migyur-Lhun-gyi-dubpai-tsugla-klian or the shrine of the

unchanging, self-grown working. The king together with twenty six of his

saintly subjects, by sitting in three kinds of yoga, became possessed of wonder¬

ful learning and obtained saintly power, perfection, and, finally, emancipation.

The names and the exploits of the twenty six Tibetan Buddhists who

obtained sainthood and worked with the king are the following :

(1.) Nam-kha-nin-po could mount the rays of the sun.

(2.) Sangye-yese could drive iron bolts into hard rocks.

(3 ) Gyalwa-chhog-yan, by transforming his head into that of a

horse, neighed three times.

(4.) Kharchhen Chhogyal brought the slain to life.

(5.) Pal-ki-}rese turned three sylvan goddesses into his slaves.

(6.) Pal-ki-Senge made slaves of demons, nymphs, and genii.

(7.) Vairochana obtained the five divine eyes of knowledge.

A

(8.) Nah-dag-gyalpo obtained Samadhi.

(9 ) Yu-drun-Nm-po acquired divine discrimination. '

(10.) Jnana-kumara performed miracles.

(11 ) Dorje-Dun- Jem travelled invisibly like the wind.

(12.) Yese-Naii went over to the fairy world travelling through the

void space.

(13.) Sogpu-Lhapal (a Mongol) could catch ferocious wild beasts.

(14.) Na-nam-yese could soar in the sky like a bird.

(15.) Pal-ki-Wan-chhyug could kill his enemies by the flourish of

bis fists.

(16.) Den-ma-tse-Wan obtained unfailing memory.

(17.) Ka-Wa-pal-tseg could tell the hearts of other men.

(18.) Shu-bu-pal-sen could make water run upwards.

(19.) Khe-hu-chhug-lo could catch a flying bird.

(20.) Gyal-Wai-Lodoi raised the ghost of the dead and turned the

corpse into solid gold.

(21.) Tenpai-namkha tamed wild yaks of the northern desert.

(22.) Hodan-Wan-Chhyug dived in water like fish.

(23.) Ma-thog rin Chhen could crush adamant into powder and eat

it as meal.

31 Yajra.

1882.]

Sarat Chandra Das — Contributions on Tibet.

9

(24.) Pal-ki Dorje passed through mountains and rocks.

(25.) Landod Kon-Chhog could handle thunderbolts and drive them

away.

(26.) Gyal-Wai-chhan-clihub could sit cross-legged on empty space.

There also arrived many Indian Pandits among whom Dharma Kirti,

Vimala-mitra, Buddha Guhya, S'anti Garbha and others were eminent,

Dharma Kirti introduced the Tantrik ritual of Vajra-dhatu-yoga. Vimala-

mitra and others taught mysticism based on Buddhist Tantrikism to their

trusted pupils. They did not teach the principal works on differential

and atomic philosophy, and metaphysics generally, to any but one or two

of their favourite pupils. Tantrik principles being very subtle, intricate

and holy, their diffusion was very limited.

The translation of some scriptural treatises such as Kun-chye Gyalpo

Do-gon-du, eight series of Gyu-thul, and Dupaido, Vyakarana and Upadesa

were executed by Vairochana, Ma-Nan-Nub and other translators

after Tantrik interpretation. Padma Sambhava concealed many profound

religious treatises underneath rocks, mountains and beds of lakes, for the

use of future generations, and afterwards retired towards the south¬

western quarter called ^Ta-yab-lin or the land of genii. From this it will

appear that during the reign of Sron-tsan-gampo the Tantrik Nin-mapa made

only a beginning, but in Thi-sron’s time spread widely over the country.

Padma Sambhava was its greatest teacher, and other teachers were his

pupils and followers. Numerous biographies of him are extant, all of which

give different accounts of his life. Though the biography of this great

teacher is worthy of being treated at large, yet, as numerous historians give

different accounts of his life, I refrain from writing about him. Some

of the ancient writers state that he resided but for a few months in

Tibet, during which time, by the power of his divine knowledge and purity,

he subdued the demons and evil spirits of Tibet and founded the monas¬

tery of Samye (Ssan-yar/32). After the departure of Padma Sambhava

a certain Brahmana impostor having dressed himself in TJrgyan-Sahorma 33

fashion, came to Tibet to pass for that great teacher and spread the dif¬

ferent divergent Nin-mapa theories. This assertion has been rejected

by many of the best writers of Tibet who suppose it to be simply a fabrica¬

tion to scandalise the Nin-mapa sect. There are others who believe that

32 This is derived from the Chinese word San-yan meaning the three bodies.

The top of the monastic temple was constructed in Chinese style, the middle part in

Indian style, and the lowest part in Tibetan style. This temple, in Tibetan, is

called Samye from Sah-yad, and is second in sanctity to that of Potala but first in

antiquity.

33 The fashion of dress anciently in vogue in Uddayana, the tract of country from

Gazni to Bactria including a portion of Persia.

B

10

Sarat Chandra Idas — Contributions on Tibet.

[No. 1, -

the Ninma doctrine had its origin in Guru-chho Wan. The kind of

costume, now known by the name of TJrgyan - Sahorma , is said to have been

introduced by Cliho Wan, who discovered some of Padma’s works and

flourished at a subsequent date and was a Teuton (discoverer of sacred

volumes.)

There are nine princi

a) Nan-tho (4) Kriya (7) Kyepa Maha-yoga

(2) Itan-gyal (5) Upa (8) Lun Anu-yoga

(8) Chyan-sem (6) Yoga (9) Dsog-chhenpo Atiyoga.

The first three divisions were delivered by the Nirmanakaya- S'akya

Muni (Buddha S'akya Simha) and are called the general or common yanas.

The second three were delivered by Sambhogakaya-Vajra Sattva.

They are called the external Tantra-yanas or Bahya tantra-yanas.

The last three are attributed to Dharmakaya-samanta Bhadra or

Kuntu Ssanpo. They are called the u Anuttura” antara-yana-traya (ac¬

cording to the Ninmapa school). Kuntu Ssanpo is the great and supreme

Buddha, while Yajradhara is the Chief Buddha in the Gelugpa school.

Again Vajra Sattva is second in the Ninma school, and S'akya Simha, being

an incarnate Buddha, holds the third place.

Of the Bahya (external) Tantra SYeni and Antara (internal) Tantra

SYeni, the external ritual or Kriya tantras were delivered by Buddha S'akya

Simha himself. The “Upa” or Karma tantra and Yoga tantras were

delivered by. Buddha Vairochana, one of the five Pancha Jati Buddhas.

The Antara (internal) or Anuttara tantras were delivered by Vajra Dhara

(D’orje-chhan) from his celestial mansion of “ Chlio- Juii- Yanpa,” the

spacious mansion of Dharma-dhatu.

The Anuttara yana was taught by' Dbarmakaya Samanta Bhadra,

(Kuntu Ssanpo) in his self-created form of Sambhoga Kaya. When

seated in one of the purest of Bodhisattva JBhumis at great ease, by his

omniscience, he taught incessantly in four times,34 without error and falling

into fallacy.

34 Day, month, year and Kalpa.

(1.) Every Buddha must possess the five Juanas or divine wisdom called

(1.) Chhoki-vyin-ki-yese.

(2.) Melon-ta-bui-yese.

(3.) Nambar-Ned-ki-yese.

(4.) Sosor-togpai-yese.

(5.) Gya-wa-dupai-yese.

These five Juanas being in themselves abstractions or vacuity cannot he active

unless they are impersonated. They are therefore represented by

(2.) the five Pancha Jati Buddhas or Dhyani Buddhas, named respectively :

(1.) Akshobhya; (3.) Katna Sambhava ; (5.) Amogha Siddha.

(2.) Vairochana; (4.) Amitabha ;

pal divisions of the Nin-ma doctrine : — ■

1882.]

Sarat Chandra Pas — Contributions on Tibet.

11

(“ JLa-na med-pa-lii theg-pa-ni, yDon-ma-hi-mgonpo cbhos-sku Kun-tu-

JSsan-po lhun-grub lons-spyad rdjogs-palii-skur bskans pa-sa-dag-sa-la-gnas-

pa-hi ydul-pya-la rtsol-med lhun-grub tu rgya-ckhan-Phyags-lbun-dan-bral-

var-dus-bshir-dus-med-du-ston par-byed-chin.”)

Numberless precepts and instructions, wide enough to bear comparison

with the sky, were delivered, out of which a few were brought to Jambu

dvipa by Gah-rab Dorje, S'ri-Siddha Mana-pura, Yimala, and Padma Sam-

bhava. These Vidyadharas who had obtained perfection clearly elucidated

the different theories of Ninma religion. There are nine classes of

Ninma Lamas : —

Gyal-wa-gon35 are the Buddhas, such as S'akya Simha, Kuntu-

Ssan-po, Dorje Semba, Amitabha.

Big-dsin36 are the learned saints that from their infancy cultivated

their faculties, and grew learned by their own industry and assiduity.

Afterwards they were inspired by Yese Khahdoma or the fairies of

learning,37 Padma Sambhava, STi Simha, Manapura, &c. and other Bodhi-

sattvas.

Gan- sag-nan38 or the uninspired saints who carefully preserved the

secrecy of their mysticism.

Kah-bab-lun-tan39 are the Lamas who obtained divine inspiration

according to former predictions in dreams, and therefore did not consult

any teacher as usual.

Le-tho-ter40 are the Lamas who, accidentally discovering some -hidden

scriptural treasures, became learned without any help from teachers or

anybody else.

Monlam-tah-gya41 are the Lamas who by dint of their prayers obtained

sacred light.

(3.) The five Dhyani Buddhas being- the personifications of the five Manas or

divine perfections of Buddhahood are ideal personages. They were never born like

S'akya Muni, as understood by many scholars of Buddhism.

When it is said that such and such a Lama or Sramana was the incarnation of such

and such a Buddha, it is meant that he acquired an emanation of a portion of divine

perfection so personified. Therefore every Buddha is a combination of five Divine per¬

fections or five Dhyani Buddhas ; for instance, the Tasi Lama is an incarnation of

Amitabha, or the 4th Dhyani Buddha.

35 rGyal-va-^Gons.

36 Rig-hdsin-^rdah.

37 These are like the nine Muses of the ancients.

38 Gan-Ssag sNan.

39 ^Kah-babs.

40 Las-Akhro-^ter.

41 sMonlamq/tan rgya.

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Sarat Chandra Das — Contributions on Tibet.

[No. 15

These six are the higher order of Lamas ; besides these, there are three

which are of a practical nature. They are called Kin or distant order,

Ne or nearer order, and Ssabmo or deeper order : —

1. Kin Kahma. 2. Ne-terma. 3. Ssab-mo-dag-nan.

The Kahma are subdivided into three classes :

1. Gyu-thul. 2. Dupai-do. 3. Sem -chhog.

Kahma- Gyuthul.

This class spread all over U'-Tsan and Kham, being first founded

by the Indian Pandit Vimala Mitra, who handed it down to his pupil

Kin-chhen Chhog. Dophuh Lama was one of the chief leaders of this

sect. One of his pupils carried it to Kham, and another towards Dan-bag

north of Lhasa and upper Tsan, called Manar, and upper Laddak. Again a

third pupil of Dophuh Lama, named Kah-dampa, erected a monastery on

a place which was of the shape of the letter *1 ha at the foot of the Bom-

bar mountains on the Di-chhu, the great river of Kham Dirgi, in conse¬

quence of which his followers were called Ka-thogpa Lamas.

JDuipai-do.

This dogmatic sect has only two true scriptural volumes, Mula Tan-

tra or Kundu-rigpai-do, and Vyakhya-Tantra or Dogonpa Dupa. The

Indian Pandit Dana-rakshita first taught them to the two Nepali Pan¬

dits named Dharma Bodhi and Basu-dhara, King Ku-chhe tsan of Brusha

(Dusha) country translated them into the Dusha vernacular and spread them

to the country of Thogar, upper Bactria and the Pamir.

/S 'em- chhog.

This sect was taught by Ron-sem-Lochava who was believed to have

been an incarnation of Pandit Kalacharya of India. He was a profound

scholar of Buddhism ; being eminently versed in all the branches of

sacred literature, he was unrivalled for learning in his age. There

are eight ceremonies prescribed to this sect: — Jampal-ku, Padma-srun,

Thugma-du-tsi, Yontan, and Phur-pa-thin-le, the five series of cere¬

monies, by which birth in this world can be avoided ; and Mamo-bo-

tan, Mod-pa-dag-nag and Jig-tan chhod-ten for worldly good, consisting

purely in propitiating demons. Of the first five ceremonies, those of

Tam-den and Phurpa were instituted hy Padma Sambhava who induced

king Thi-sron to invoke the former and his Queen to propitiate the latter.

Tamden (in Sanskrit Hayagriva) is a Tantrik god of wrathful temper, who

vanquishes the demons. Phurpa is another deity who has a human head,

and a body which is of the shape of a pin, standing on its apex. They are

generally selected by Ninma Lamas as their tutelary deities.

1882.]

Sarat Chandra Das — Contributions on Tibet.

13

The Tantrik ceremony of the worship of Jampal-ku and liis attendants

was instituted by Pandit S'anti-garbha. This is the mystic representa¬

tion of Manju-sri, who here loses all his amiable, benign and wise character,

and is made to assume a very terrible and hideous shape, with several heads,

and clasping a woman obscenely in his arms.

The Tantrik ceremony of Yan-dag was introduced by a Tantrik

sage named Hunkara, and that of Du-tsi by Yimala Mitra. The propitiat¬

ing of Mamo, Modpa-dag, Jigta-chhonten and other local demons was

intended by Padma Sambhava for the protection of the country, as they

were bound by a solemn promise to contribute to the service of the world.42

The origin or Terma-works.

With a view to preserve the sacred writs that they might not

be spoiled by water or other agencies, Padma Sambhava and other illus¬

trious sages, for the use and disciplining of future "generations, con¬

cealed them under rocks. By their divine power they commended those

hidden treasures to the care of the vanquished demons who were now made

guardians of the land and of Dharma, and prayed that they should he dis¬

covered only by the pious and fortunate. They specified the time, name,

race and signs of the discoverers in the preface of the books concealed, also,

in mystic characters and language, where and when they might be known,

on rocks and in other books. Such treasures as were brought to light by

men thus specified, were called Ter-chho or hidden treasures. There

are accounts of the discovery of such sacred treasures taking place in

ancient India. The uninformed only may hold that with the exception

of the Ninma schools no other religious sects possess “ hidden treasures

for many illustrious Lamas of other sects, actuated by the same motives as

Padma Sambhava, had also hid volumes of their respective creeds. There

were also instances of many impostors, who composed works with foul

doctrines, and, to attach importance to them, hid them under hollows of

rocks and old trees, and after the lapse of a few years, themselves brought

them out to deceive the unwary and credulous.

The legendary biography of Padma Sambhava called Than-yig

is the chief work from which many hints about the hidden religious works

were drawn out by Sangye-Lama, Da-chan and others which led to many

valuable discoveries. Similar discoveries were made by other writers, about

42 Formerly in Tibet, as now in Sikkim, people used to kill animals to appease the

wrath of evil spirits who were supposed to spread plagues and ride men or women.

They were a terror to the people. Padma Sambhava abolished the system of animal

sacrifice for which he substituted meal rice and cake sacrifices called Torma. This is

the origin of Buddhist worship with flour cakes now so common in the Himalayan

countries and Tibet.

n

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

whom no mention was made in any of the ancient predictions. The

greatest number of discoveries were made during the reign of King

Wahde who at one time invited many of the discoverers to one place

and examined their respective pretensions. The discoverers of hidden

scriptures were not required to take lessons in theology from any superior

or spiritual guide. The mere discovery of the books obtained for them immu¬

nity from pupilage. Among those who acquired celebrity by such means, Ni-

mai-hodsser of Gyal-tse and Guru Chhoikyi-Wah-ehhyug were the most

eminent. They were the arbitrators of the claims of the discoverers. Non-

sebar was a zealous Lama who discovered many volumes of hidden

scriptures and established one hundred and eight religious institutions for

the discoverers, of which the one at Ta-thah was well known. Am oner

his discoveries were four medical works which were a great boon to

the country, by reason of their diminishing human misery through their

healing efficacy.

S SAB-MO-DAG NAN.

There were some Lamas who rose high in clerical dignity in this

order. Some of them are said to have seen the face of the Supreme god

who taught them religion. This class is common to other Buddhist

schools of Tibet, but it obtained great celebrity in the Ninmapa school.

Of the Anuttara system of the Ninmapa, the Dsog-chhenpa sect

is by far the most important and philosophical. In fact it is the chief of

the surviving sects of the once most flourishing school of Tibet and Nepal.

It is well known by the name of Dsog-chhenpa Lana-me-pai gyu.

Atiyoga is its distinctive dogma. It has three divisions, Seinde, Londe

and Mannag.

There are eighteen volumes of Semde scriptures out of which five are

attributed to Yairochana and thirteen to Vimala Mitra. The Londe

scriptures, altogether nine in number, were by Yairochana and Pan-

mipham-gonpo. The Tibetan Lamas Dharma-boti of Je and Dharma

Senha were the most distinguished among the teachers of this theory.

Nin-tiiig or MAN-NAG-de is the most metaphysical of the three.

It was first taught by Yimala Mitra to king Tki-sron and to Teh-

dsin-ssan-po of Myan. The latter founded the monastery of Ui-ru-

sliva where he concealed many of his works. At his death he left

hints respecting his works to Brom-rinchhen-bar. Buddha Vajra Dhara

first delivered this theory to the Indian Pandit Galirab dorie (Ananda

Vajra) wiio left it to his pupil S'ri S India from whom Padma Sambhava

obtained it.

1882.]

Sarat Chandra Das — Contributions on Tibet.

15

V.— THE LIVES OP THE PANCHHEN-RINPOCHHES

OR TAST LAMAS.

(With 18 Plates.)

Part I. The Indian Incarnations.1

I.

Subhij'ti, the Sthavira.

Subhuti was born in the city of S'ravasti of a wealthy and accom¬

plished Brahmana father, named Bhuti. In his former birth, he is said

to have been a Naga from which he transmigrated to man. In his youth

he acquired great proficiency in the six Brahmanical Acts (Charya) and

the several sciences. Following the inclinations of his former life, he

resided in sandel-wood forests which were filled with innumerable serpents,

whence he was conducted before Buddha2 by a truth*observing god.3 He

was ordained a priest by Buddha’s spiritual power.4 By his knowledge

of the Dharma S'astras, he suppressed sins and thereby obtained the rank of

an Arhat. When, by his fore-knowledge, he saw that in his former life he

had been a Naga, his heart became greatly grieved. He, therefore, taught

morality to 500 Nagas and 500 eagles5 who fed on the former, by converting

them to the Bauddha faith. Buddha also had remarked that “ among the

galaxy of the learned, Subhuti shines like Venus (the Morning Star).”

When Buddha delivered the Prajna-Paramita on the top of Gridhrakuta

Parvata, Subhuti served him as chief catechist (the inquirer as well as the

solver of doubts by reference to Buddha).

Although, outwardly a man, yet by these means he obtained the

Bodhisattva perfection of the Mahayana and became one of the principal

disciples of Buddha S'akya Simha.

II.

Manjusri Kirti.

Manjusri Kirti was born in the opulent city of SMnbhala in the north,

of royal parents. His father, king Deva-Indra, was said to have been the

incarnation of the Bodhisattva S'unyagarbha. His mother’s name was

Kausiki. Six hundred and seventy-four years after the death of Buddha,

1 Obtained from the works of the Indian Pandits who laboured in Tibet.

2 S'akya Simha.

3 A Buddhist god^is a Bodhisattva or Buddha, Such a god is not an ordinary god.

4 Buddha said, “ let him become priest” and he became a priest. His hair and

beard were shaven miraculously, and a consecrated mendicant raiment was thrown

over his person.

5 He reconciled these two hostile races to each other.

16 Sarat Chandra Das — Contributions on Tibet. [No. 1,

according to Buton,6 in the year 159 B. C., Manjusri Kirti ascended the

throne o£ S'ambhala. His sovereignty extended over hundreds of petty

princes and a hundred thousand cities. During his youth he acquired great

proficiency in arts, sciences and magic. It is recorded that within his

kingdom there lived 300,510 followers of the heretical doctrine of the

Mlechhas.7 Among these, there were many sages whose religion consisted

in the worship of the vehicle of the sun (Nimai S'inta). Manjusri Kirti

banished the whole infidel population from his dominions, but afterwards,

on their embracing the sacred pitakas, he listened to their humble prayer

to be permitted to return to their former homes. For the welfare of all

living beings and especially of the people of S'ambhala, he explained the

Kalachakra system. At last in the year 59 B. C., bequeathing his throne to

his son, Pundarika, he passed away from the world of sufferings, and entered

the Sambhoga-kaya of Buddhahood.

III.

Leg-dan Jyad.

This great teacher was born of a Kshatriya family in Eastern India to

the east of Magadha. Being possessed of great natural talents, he v§ry

early learnt the principal systems of the Buddhist schools, promulgated by

Nagarjuna and other Indian saints, and by. his great knowledge of sacred

literature became prominent among the learned. He was ordained a

priest by Nagarjuna and wrote a commentary on the Mula Prajna of

Nagarjuna and named it Prajna dipa. Pie reduced Nagarj una’s reflections

into Svatantra and thereby founded the second schismatical sect of the

Madhyamika school, called Madhyamika Svatantra. He also found fault

with Buddha Pala’s commentary or tiled on the Mula Prajna. There

arose many followers of this great teacher, who greatly extended the Sva¬

tantra school.

IY.

Abhayakaka Gupta.

Abhayakara Gupta was born in the middle of the 9th century after

Christ in Eastern India near the city of Gaur.8 When he grew up to

6 Buddha died 2713 years ago or 833 B. C. according to the Gelugpa Chronology,

called the Ka-tan system. According to the Vaidurya karpo of Desi sangye Gya-mtsho,

followed by A. Csoma de-Korosi, the date differs by forty years. I have followed the

more correct system of the Auidoan Chronologists and, in some places, Buton.

7 These were distinct from the Brahmans, for a Brahmana is invariably called a

Mutegpa which is the same as Tirthika. He is here called a Lalo Mutegpa. Lalo

means a Mlechha or Yavana.

8 Probably the eastern districts of Magadha.

1882.]

Sarat Chandra Das — Contributions on Tibet.

17

youth, he went to the central country of Magadha, where he learned the

live sciences and became well known as a pandit. It was here that he

entered the priesthood. During his time there reigned in Magadha king

llama Pala, in whose palace he was appointed to conduct the religious

ceremonies. By his modesty and liberal accomplishments he greatly-

pleased the monarch. During the first two watches of the day he used

to write S astras. In the third watch he used to explain Dharma. Up to

midnight, sitting in the Himavana cemetery, he used to propitiate his

gods, and, during the latter part of the night, to take rest and sleep.

One morning a Dakini disguised in a girl’s habit, approached him with

presents of meat and wine. Abhayakara, a man of stern morality, did

not pay any attention to her, and the woman soon disappeared, and no one

knew where she had gone. Afterwards he became anxious in his mind as

to who and what she might have been, and searched for her in every direction,

but without success. Penitent, he now confessed his mistake, when the

selfsame girl once more made her appearance. He asked forgiveness and

prayed to be endowed with foreknowledge, whereupon the divine girl, now

resplendent in angelic beauty, thus addressed him : “ Abhayakara ! as in

your former birth you were wanting in the faculty of discrimination, so

will you continue to be during this life also ; but as you have confessed

your error, you will obtain foreknowledge during the interval between your

death and re-birth. As a step towards its acquirement you must write

many works on the Dharma S'astras.” After drawing his attention to the

practice of constructing Mandalas (in Tibet Kyilkhor) or the ritualistic

circular figures of the Tantriks, she disappeared. Following the advice of

this Khahdoma,9 he composed several commentaries,10 besides criticisms on

other commentators. Once he visited the city of Chara Simha, ruled by a

Chan dal a king, who, a believer m the foulest sort of heresy, was preparing

to make one hundred human sacrifices to his horrid god. Moved with

compassion for the sufferings of these unfortunate men who were bound

to the sacrificial pole, he prayed to god for11 their deliverance. All on a

sudden a hideous Koluber Naga coiling round his body, extended its hood

over his head. This dreadful sight so terrified the Chandala king that,

9 Fairy or in Sanskrit Dakini.

10 (1) Then-wa-korsum.

(2) Commentary on Khajor.

(3) „ Man-Nag.

(4) ,, Nema.

( 5) Sanye-thod-pai-nam-she-mi-jigpa.

11 The Buddhist triad or Katna Traya. Before the Tibetans accepted Buddhism,

they seem to have believed in the existence of G-od whom they called Kon-Chhog or

the chief of the rarities or rare Being.

• C

St

18

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

at the request of Abhayakara, he at once set the victims free. During the

reign of Rama Pala, under the leadership of Abhayakara, the sacred religion

of Buddha received a fresh impulse. There were three thousand monks

at the Vikramasila Vihara, and one thousand at Vajrasana (Buddha Gaya).

At great religious festivals and sacrificial occasions more than 5,000 monks

generally assembled. Out of the one thousand monks of Vajrasana, 40 of the

Mahayana and 200 sravakas who were resident members of the monastery,

received their food from the king’s store. The STavakas were so numerous

in every place, that at times of religious prayer-gatherings their number

generally exceeded 10,000. At the monastery of Otanta Puri there were

1,000 monks, including the members of the Mahayana and the SVavaka

sects. Over the former Abhayakara presided. The Sravakas also venerated

him for his great knowledge and practice of discipline (vinaya). He

wrote numerous works on Buddhism, several of which are said to be extant

even to the present day. He was succeeded in the High-priestship by

Ratnakara S'anti. King Rama Pala after a successful reign of 40 years

abdicated the throne in favour of his son Aksha Pala. Abhayakara died

before the abdication and Rama Pala departed this life three years after it.

In the city of Sukhavati there were many hunger-stricken beggars

whose sufferings Abhayakara allayed by giving them food and drink from his

mendicant platter, which was miraculously supplied from heaven. Durino* his

residence in the Vihara of Vikramasila, under the protection of the son of

king S'ubhasri of Eastern India,13 the Turushka war13 took place. In this

war Abhayakara played an important part.14 Afterwards he cured many

poisonous snake-bites and arrested numerous bandits and robbers by the spell

of his mantras. He achieved many wonders, the last of which was the

bringing to life a dead child in the great cemetery of Himavana.

<•

Part II. The six Tibetan incarnations15

(obtained from biographies) .

V.

Khug-pa-Lkas-tsi.

This great Lochava16 was born at Ta-nag-phu a town of Tsan.

Following the inclinations of his former life which he retained in this

12 Eastern districts of Magadha.

13 He invoked the Dharmapalas (the spiritual protectors of the world) by making

offerings and oblations. By their aid he converted his cornflour sacrifices into eagles

which turned out the Mlechha intruders from India.

14 The invasion of the earlier Mohammadans under the Kaliphs probably.

10 These Lamas did not possess any royal dignities. They may, therefore, be

called simply Panchhen, while the title Panchhen Rinpochhe may be reserved for the

later princely Lamas.

16 The Tibetan translators of Sanskrit Buddhist scriptures were called Lochavas or

Lo-tsa-va. I he title Pandit is applied to an Indian translator or learned man or sage.

1882.]

Sarat Chandra Das — Contributions on Tibet .

19

life also, he learned the sacred scriptures from Thog-mi Lochava and others.

He went to India where he served 72 religious teachers some of whom

were most noted. He also learnt the sutras and the mantras, more

particularly the system of Tantrik ritualism called Guliya Samaja (San-’

wa-du-pa). By these means he earned for himself the name of an eminent

scholar. After his return to Tibet he became a saint. As he had the

power of seeing the celestial mansion of the thirty-two mystical gods, he

was called Shal-ssig-pa or the “god-seeing recluse.” He promulgated

the Guhya Samaja system of Tantrikism in Tibet. He had a great many

pupils of whom four were well versed in the Matri-Tantra and Upadesa.

Having done his utmost to further the cause of holy religion and the good of

living beings, he passed away from the world in righteousness and piety.

VI.

Sakya Pandita Kungah-gyal-tshan.17

• • •

This eminent scholar was born at Sakya in the year 1182 A. D. of the

noble family of Sakya Jam-yan-gon. His father’s name was Pal-chhen-

hod-pa and that of his mother S’i-tlii-tsam, and they gave him the name of

Paldan-Ton-dub. During his boyhood he learnt the Sanskrit, Lanja, Wartu

(the language of Bactria and Kafirstan probably) and Du-sha languages. He

was admitted into the holy order by the venerable Tag-pa-gyal-tshan who

gave him the religious name of Kungah-gyal-tshan. From him he obtained

instructions in the Sutras and Tantras. Other Pandits taught him other

branches of science and sacred literature. By his great proficiency in the five

great sciences, namely the mechanical arts, medicine, grammar, dialectics and

sacred literature, as well as in the minor sciences of rhetoric, synonimics,

poetry, dancing and astrology, in short, almost all the sciences, and chiefly

by his studying and translating the theological works of the orthodox and

the heterodox schools, he acquired the name of Sakya Pandita. He obtained

a world- wide celebrity in India, China, Mongolia and Tibet. At the age of

twenty-seven he went to the great Kashmirian Pandit S'akya Sri, by whom

he was ordained a priest and instructed in the sutras and mantras. On the

return journey he visited Kyi-ron18 where he entered into disputation with a

Brahmanical S'astri, called Samkara dhvaja(?), and defeated him by his logic

and quoting of authorities. The S'astri who had staked his life, now fled

by means of his magical powers towards the sky, but Sakya Pandita by the

charms of his Mantra Vidya brought him down tied, and subsequently con¬

verted him to the orthodox faith and obliged him to promise to take the

sacred vows of priesthood. Desiring to shew the Tibetans the curious and

peculiar religious dress of the Brahmanical priests of India he brought the

17 In Sanskrit Ananda Dbvaja. 18 Kir on in Nepal.

20

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

S'astri to Tibet in his Brahmanical dress and signs, — an act which gave great

umbrage to the twelve demigods and demons who are the sworn guardians

of Tibet. They killed19 the S'astri by making him vomit blood and tied

his head to the pillar of the great temple of the Sakya monastery, which

still exists. After this, Sakya Pandita received an invitation from

the Emperor of Hor (Mongolia) whose dominion extends to the north.

He was told by his former teacher Tag-pa-gyal-tshan20 that there lived in

Hor21 a race of men who differed greatly in language from the Tibetans,

and who wore hawk-like hats, and shoes resembling the snout of pigs. This

teacher advised him not to harbour any doubts or fears about the people

in his mind, but to go straight to that country to further the cause of

religion and the well-being of living beings, in accordance with the

prophecies of old. At the age of thirty-three22 he started from Sakya for

TI or, and after a tedious and protracted journey of three years, reached

the court of Goyugan the Emperor of the Tartars. He instructed the

Emperor in religion and frequently discoursed on religion with him.

Thus the barbarians who disbelieved in the sacred tenets of Buddhism were

converted by him. The Mahayana system was introduced there.

The Naga23 princes being pacified by the beneficial influence of the

Buddhist religion, there was plenty of rain and water. Maladies of men

and murrain were prevented from raging in the country. In Hor, the people

lived in plenty and reared much cattle. Buddhism was made as powerful

as the sun in dispelling darkness. In the city of Gyu-ma, at the age of

seventy, in the year 1252 A. D., in the month of September, during the

middle watch of the day, he quitted this mortal coil and entered the mansion

of purity, solemnly escorted by a procession of fairies (dakinis).

VII.

Yun ton-dorje.

Yun ton-dorje was born at Gorma,24 a place of considerable trade near

Sha-lu in the province of Tsan, in the year 1281 A. D., in the family of a

19 The S'astri died of vomiting’ blood, probably caused by the intensity of the cold

and the dryness and rarity of the air. All sorts of diseases are attributed to the wrath

of evil spirits in Tibet.

20 It is not clear whether Sonam-tse and Tagpa gyal-tshan were one and the same

person.

21 Tartary or Hor includes Turkistan, Mongolia, and Manchu.

22 Illustrious Lamas cannot travel so fast as ordinary travellers do. At every stage

Sakya Pandita received invitations from the neighbouring princes and chiefs, which

caused much delay.

23 The Naga princes are believed by all the Buddhists to have great power over

the distribution of water and the occurrence of plagues and cattle diseases.

24 I call this place Korma ; although the 3rd letter of the Tibetan alphabet is

equivalent to Sanskrit y, yet it is pronounced as k by the Tibetans.

Sarat Chandra Das — Contributions on Tibet.

21

1882.]

Tantrik priest25 of the race of Lan. In his youth, he received instruction in

the mystic Ninma system from a learned Lama named Dub-ten-S'akya

Phel. Prom his seventeenth year he received instruction from many other

Lamas26 of the Ninma school. Becoming a powerful charmer, he subdued

the eight demigods and genii of the spiritual world. At the request of the

Emperor Goyugan he visited China. Here he was engaged in conducting the

religious services and ceremonies, by which means and more particularly by

his moral merits he showed the path of spiritual liberation to others.

Afterwards he returned to Tibet where he performed many acts of virtue.

Being earnestly pressed by his mother, he took a wife and at the age of twenty-

eight got a son. At the age of twenty-nine, seeing that worldly existence

was illusive, he broke off the bondage and went before the teacher Tag-pa-

shon-nu by whom he was ordained a priest and given the name of Dorje-pal.

He also heard sermons on Buddhism from Kanjun dorje, Wuton-shag

Khanpo-Yese, and others. He established many religious institutions, such

as Phenpo-ri-vo-chhe, Garmo-chhojun, Tasi-joh-kha, Chho-dih, and Tag-

gya-dorje-phodan,27 and wrote many books on the ancient and modern

schools of Buddhism, called Ninma and Sarma respectively. Yugde

Panchhen and others were his pupils. At the palace of Tag-gya dorje, in

the ninety-second year of his age, in the year 1376, he entered the mansion

of rest and peace.

VIII.

Kha-dttb-Geleg-pal-ssan.

This illustrious scholar was born in the year 1385 A. D. at Dag-shun.

His father’s name was Kungah Tasi, and that of his mother Pudon-

gyalmo.

He took the sacred vows of priesthood from the learned sage Sehge-

gyal-tshan and received the religious name of Geleg-pal-ssan. He obtained

the title of Master of Vidya by studying logic and sacred literature at the

monastic colleges of Sakya and Namrin. In the 16th year of his age he

commenced a controversy with the celebrated Pudon Panchhen which

resulted in the defeat of the latter. From this time Geleg-pal-ssan became

well known for his learning. He also learned many Sutras and Mantras

from Je-tsun- Kendall and other learned Lamas. At the age of eighteen

he visited the great Reformer Lo-ssan-Tag-pa,28 from whom he heard

many discourses on the vast and profound teachings of Buddha. On one

25 Tantrik priests are generally married.

26 Netan, S'akya Senge, Taton-dsijig, S'erab Bum and Chhokyon Bum.

27 Phodan means a palace.

28 Tson Khapa, the great reformer of Tibet.

22 Sarat Chandra Das — Contributions on Tibet. [No. 1,

occasion Tsoh khapa had remarked of Geleg-pal-ssan that he (the young

and intelligent novice) would one day prove a great promoter of Buddhism.

From the twenty-second year of his age for a period of thirteen years he

studied under the great Reformer and mastered the Sutras and the Mantras.

He read the excellent and most learned aphorisms, and embraced the reformed

doctrines of Tsoh khapa with unbounded faith. He was invited by Rabtan

Kunssan, King of Gyal-tse,29 to hold a disputation with the venerable

Chho-je-Rin-Chhen. The controversy, however, did not take place on

account of the latter withdrawing from the contest. Aided by the patronage

of Rabtan he succeeded in founding the great monastery of Gyal-tse, which

with its eighteen Tvasan (schools) still exists. At the age of forty-six he

was exalted to the golden throne of Gahdan vacated by the death of the

immediate successor of Tsonkhapa. He met with great success in ex¬

tending the Gelugpa system and thus promoting the work of reformation.

In the fifty-fourth year of his age, in the year 1439 A. B., he passed away

from mortal existence, to rest in the mansion of purity.

IX.

SONAH-CHHO KYI-LANPO.

This scholar was born in the year 1439 A. D. of humble parentage on

the boundary of Tsan-ron. His complexion during childhood being very

pale, his parents used to call him Pahu (calf). When he 'grew up he

was taken to the presence of Gahdan Thipa (the great abbot of the

Gahdan monastery) and other professors of religion. When the abbot demand¬

ed his name, he said that it was Pahu. The abbot smilingly said, “from

this day your name will be Sonam-chhyog-kyi-Lanpo (the bull of Fortune)

as one day you will grow to be a Lari or bull”. He then admitted him into

his monastery. At Gahdan, Sonam learnt the different branches of Buddhism,

such as Abhisheka, Vyakarana, Sutra, Tantra, Meditation, Criticism and

Upadesa. He then returned to Tsan where he got many pupils. By ex¬

plaining to them the Dharma S'astras he obtained the title of “ the Lamp of

religion.” Consulting his tutelary deities he came to know that he would

be required to construct a bell-metal image of Buddha full one cubit high.

He constructed many images and also built the Udin Gonpa. Convinced

that moral discipline and purity of conduct are the basis of all religion,

he enforced the greatest strictness in the behaviour of his pupils. In

the latter part of his life, he sent sixteen of his pupils to Tasi-lhunpo and

Gephel monasteries. With a view to accomplish the object of his life

he retired into solitude, where, free from the confusion and clamour

29 Vulgarly called Gy ah-tse. At this time Tibet was ruled by many petty kings

most of whom were called Dharma Rajas.

Sarat Chandra Das — Contributions on Tibet.

23

1882.]

of monasteries, from inattention and idleness, and all anxieties of life, he

could concentrate his attention on meditation and study. By his great

erudition, application, and reflection he composed many elegant aphorisms

and S'astras. His tutelary deities granted him several interviews. Having

obtained boundless Abhijnana he could find out supernatural secrets. At

the age of sixty-six, in the year 1505 A. D., he quietly passed away from

this world of pain and sorrow.

X.

Gyal-wa Ton-Dub.

This great scholar was born in the year 1505 A. D. at Lha-khu-phu-

pen-sa situated on the north hank of the great river Tsanpo, near the

famous monastery of Chamalin, in the district of Da-gya in west Tsan.

His father Sonam Dorje, and mother Jomkyi belonged to the family in

which some of his illustrious predecessors were born. No sooner was the

child horn than it manifested its compassion for the misery of all unborn

and migrating living beings, by uttering the six mystic syllables “ Om-ma-

ni-paclme-hum,” at which uncommon occurrence the inmates of the house,

with wonder thinking that the infant must be some saint or divine per¬

sonage, gave it the name Gonpo-kyab. From his childhood, Gonpo-kyab

had been fond of solitude. He is said to have seen the faces of Buddha

and Tson khapa, from whose hands he received benediction. When only

eight years old, he saw in a vision, that, dressed in a white satin tunic and

adorned with precious gems, he sat with a bell and a dorje in his hand on

the disc of the full moon which rose refulgent from the top of the Segri

mountain, and that the sound of the ringing of the bell filled the world.

At the age of eleven he became a pupil of Je Tag-pa Ton-dub, abbot of

Lha-tse monastery, from whom he received the vows of priesthood and

the religious name of Lo-ssan Ton-dub. He also heard sermons on

Kalachakra, Bhairava, and the Bodhisattva Marga. He received instruc¬

tions in the S'utras, Mantras and the system of mysticism called Guhya-

samaja. Thereafter coming to Tasi-lhunpo he became a pupil of the

abbot Lo-ssan she-Nen in logic, hut soon becoming disgusted with his subtle

hut trifling and useless system he gave up his connection with his teacher.

At the age of seventeen he became a pupil of the sage Chhokyi Dorje and

fully mastered the volume of precepts called Gahdan-Nen-gyud. After¬

wards returning to Tsan he resided at the temple of Pamachen near the

Panam-Ohomolha-ri.30 Here his teacher the sage shewed him the volume

30 The Chomolhari mountain, from which the river Panam or Pena nyan chhu

takes it rise and, flowing by Gyan-tse and Panamjon, empties itself in the Tsanpo near

Shiga-tse.

24

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

of illusive mysticism. Lo-ssah composed four volumes of Nen-gyud,

(pleasing Tantras). During liis residence at the castle of Ta-gya-dorje he

acquainted himself with the terminology and signification of the classical

writings both in the melodious Sanskrit and the insipid Tibetan. In this

manner when his life and sainthood were uniformly flowing onward, at the

age of sixty-five in the year 1570 he passed away from mundane suffering.

Gedundub,31 the founder of the monastery of Tasi-lhunpo.

(One of the Grand Lamas of Lhasa.)

This great Lama was born in the year 1391 A. D., at a place called

Gun-ru in the Dok-pa33 country between Sakya and Tasi-lhunpo. His

mother’s name was Jomo-namkye, and his father’s Gonpo-dorje. They gave

him the name of Pema Dorje. Unlike other children, he was very handsome

and of an amiable and pleasing disposition. When a child he used to collect

around him a number of children of his age, and talk to them gravely,

as if he were their religious teacher. His sports consisted only in making

images of Buddhas, erecting chhorten, shrines, altars and viharas. By his

command his playmates used to raise stone piles as if to repair the school

walls. He seldom engagedin such sports as other children delighted in. At

the age of seven he entered the Narthan monastery, where he prosecuted

his studies up to the fifteenth year of his age. Within this period he learnt

the Tibetan, Hor (Tartar), Chinese, Wartu and Lanja33 (ancient Buddhist

Sanskrit) languages. In his fifteenth year he was admitted into the holy

order by Dubpa-S'erab, abbot of Narthan, and given the name of Gedun-

dub-pal. He now acquired great proficiency in grammar, polite learning,

poetry, arithmetic and other sciences, and also became well acquainted

with the Sutras and Tantras. At the age of twenty he took the vows

of priesthood at the hands of the same abbot, and became famed for

his strict observance of vinaya or moral discipline. By his perseverance

and assiduity he became an attentive srava/ca, a powerful thinker, and

an excellent meditator. Unmindful of his personal convenience and

temporal aggrandisement, and always thoughtful of furthering the cause

of religion and the well-being of living beings, he went at the age of

twenty-five to the province of U' to see the great reformer Tsong khapa, from

whom he received much religious instruction, and who was greatly pleased

with his conduct, Gedun-dub also received religious instruction from

the two great Buddhist scholars Semba-chhenpo Kun-ssan and the venera-

31 The title of Gyal-wa-Rin-po-chhe was then not applied to the grand Lamas

of Lhasa. They held the position of high priests only.

32 The mountainous portions of Tibet, are inhabited by the shepherds and

yakherds who are called Dokpa.

33 Ranja of the Nepalese.

1882.]

Sarat Chandra Das—- Contributions on Tibet.

25

ble Serab-senge. Being well acquainted with theology and meditative

science he performed many religious ceremonies and observances for tho

good of all living beings. At the age of thirty-six he returned to the Tsang

province where his reputation as a great scholar in theology, disputa¬

tion and sacred literature was unrivalled. At the age of forty-three he

constructed an exquisitely fine image of Buddha Maitreya in the vihara of

Khudensa. At the age of fifty-six he was directed in a vision, by Paldan-

Lhamo (the goddess S'liDevi), to establish a religious institution. Accord¬

ingly he founded the great monastery of Tasi-lhunpo and furnished it richly

with images and books, — an act which greatly extended the Buddhist faith.

In the latter part of his life, while labouring under pressure of spiritual busi¬

ness, he succeeded in constructing several thousands of images of Buddha,

Maitreya, Tara, and the Bodhisattvas, besides working a gigantic piece of

tapestry. His reverence for the congregation and devotion to the Triad was

immense. He wrote five large volumes of commentaries on the Sutras and

Mantras. He is said to have held communion with his tutelary deities,

such as Bhairava, Tara, Sarasvati, Manju-Ghosha and STi Devi, from whom

he occasionally received prophecies. The purity of his morals made him

adored by gods and men. At the age of eighty-four, in the year 1478 A. D.,

on the morning: of the 12th month he was delivered from mundane existence.

Amidst showers of flowers and music of cymbals and drums he was

conducted before Maitreya the regent of Sukhavati, the paradise of the

Buddhists.

XI.

Pan-chhen Lo-ssan-Chho-kyi gyal-tshan.84

The important town of Lhen, containing 600 families, is situated on

the confines of Tsan-ron. It was in the house of a wealthy noble of

this town, where formerly many illustrious Lamas were born, that in the

year 1569 A. D., Chho-kyi Gyal-tshan was born. His father’s name was

Pon-tshan-tsherin Paljor and that of his mother Tso-chan. The

Abbot Tshem-ta named him Chho-gyal paldan-ssahpo. Even in his

childhood he is said to have given many proofs of his wonderful memory :

while only three years old he was found able to recite the Manju-STi

nama nidbi. At the age of thirteen he was initiated into the holy order by

Kha-dub-yese and given the name of Chho-kyi Gyal-tshan Under the

tutorship of this Lama, he learnt the mystical worship called Guhya-samaja.

At the age of fourteen he was placed at the head of Wen-gon monastery.

He propitiated Yan-chen-ma, the goddess of learning, for seven days, at

34 First Pan-chhen Rin-po-chlie.

D

26

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

the end of which he saw her face, and welcomed her by singing seventeen

hymns. The goddess in return presented him with a cup of gem-like

fruits, by virtue of which divine gift, within the course of a month, he

learnt by-heart five volumes of Tsoiikhapa’s precepts. During this period,

one night, he saw in a vision the image of Buddha, as high as a mountain,

shining with the brightness of myriads of suns, and approaching him to

confer benediction. At the age of seventeen he entered the Thosamlin.

college of Tasi-lhunpo, where he studied psychology and logic, and ob¬

tained the high degree of Master of learning. At the age of twenty-two

he was ordained priest by Pan-chhen-Yar-phel. In the latter part of

the same year, he went to U' to visit the sacred images. Here he saw

several happy and auspicious omens. Going to Gahdan he disputed with

the learned in argumentative science, and secured for himself a world-wide

celebrity. At the age of thirty-one he was raised to the sacerdotal chair of

Tasi-lhunpo, during his tenure of which he ably turned the wheel of

Dharma to promote the diffusion of the sacred religion. He was the first

to introduce the annual prayer-fair at Tasi-lhunpo, executed twenty three

satin embroidered pictures, numerous tapestries, paintings and copper and

clay images. He richly furnished the recluses’ monasteries with religious

necessaries. He ordained afterwards the Dalai Lama Yon-ton Gya-tsho

into the priesthood and taught him the Ivalachakra ritualism. As a

punishment for their internal dissensions, he employed the monks of

Tasi-lhunpo in erecting three lofty chhorten within the monastery walls.

He entertained the monks of Sera, Dapun and Gahdan several times,

distributing gold pieces among them. At the invitation of the Raja of

Guge he visited upper Tibet. At the age of forty-four he applied to the

collected body of monks to be permitted to retire from the abbotship of

Tasi-lhunpo, but their earnest entreaties dissuaded him from the resolve.

After the death of the Dalai Lama, the Gelugpa church having waned

greatly, he was invited to Lhasa where the Synod of the Lamas under

the presidentship of the abbots of Sera and Dapun appointed him to the

pontifical throne of Gahdan, which high office he meritoriously filled.

During his incumbency there arose a quarrel between the southern Mongo¬

lians and the Tibetans, which ended in the invasion of Tibet by Thingir-

tho, the nomad king of Kliokhonur.35 Thinger-tho’s armies slew 500

Tibetan soldiers. The armies of Tsah and U' consisting of nearly 100,000

soldiers assembled at the foot of Chagpori in the suburbs of Lhasa. Immense

hordes of nomad warriors reinforced Thingir-tho’s armies which were thus

enabled to besiege the Tibetans and cut off their supplies. Unable to bear the

sight of the distress of his countrymen, Cbho-kyi Gyal-tshan sued for peace

and delivered his country from the hands of the enemies by the payment of

35 Kho-kho-nur.

1882.]

Sarat Chandra Das — Contributions on Tibet.

27

a large quantity of gold and silver. At the age of fifty-three he initiated and

subsequently ordained to the priesthood the successor incarnate of Yonton-

Gya -tsho. It was during this period that he deputed Se-chhen-chho-je

to the court of Thai-tsun-bogto-khan,86 the first of the Manchu Emper¬

ors of China, praying him to assume the protectorship of Tibet. The Em¬

peror gladly accepted the offer and sent him return presents of great value

and rarity. Counting from the Emperor Shunchi, his son and successor,

all the Emperors adhered to the Gelugpa church. This wise step which

was calculated to save Tibet from the hands of the fierce and bloodthirsty

Mongols, proved a failure ; for, a few years after, the warlike Gusri-khan,

the son and successor of Thmgir-tho invaded Tibet, dethroned all the petty

princes of Tibet, of Tsan and U , and brought all its eighteen provinces

under his single sway. He greatly admired the vast learning and moral

purity of Chho-kyi Gyal-tshan, whom he afterwards appointed his spiritual

guide. Chho-kyi Gyal-tshan immediately before his death received an

embassy from the Emperor of China which brought him a letter written

in gold and many precious and choice presents. It was the noble and

generous conqueror Gusri-khan who made a present of the sovereignty of

Tibet to the fifth Gyal-wa Lo-ssan Gya-tsho, thenceforth called Dalai Lama.

Besides delivering Tibet from many political vicissitudes and clerical

crises, he did a great many acts of social and religious utility. He wrote

five volumes of sacred aphorisms, and introduced the Kham-tshan.87 He

classified the monks into orders. He received into monkhood more than

50,000 novices, and performed the ceremony of final ordination over

nearly 100,000 monks. His charities amounted to 8 lakhs of gold sans,

or 18 millions of rupees.38 Among his spiritual sons, the 1st and the 2nd

Dalai Lamas were the most eminent ; and among his lay-pupils, mostly

princes and nobles of the country, Gusri-khan was the most renowned.

At the age of ninety-three, at 12 a. m., on the lOtli of the 2nd lunar month,

in the year 16G2 A. D., he passed away from this world, after a glorious and

most successful career, one of Tibet’s most illustrious personages. The

Chhyag-Jo39 of Tasi-lhunpo and the rich patrons of religion in Tibet

conjointly subscribed 600,000 Its. (10,000 sans) to erect a gilt copper-

roofed tomb over his remains.

XII.

Lo-ssan Ye-se-pal-ssan-po.

This Lama was born of a high and noble family of Thab-gyalin a village

of some importance in the province of Tsaii. His father’s name was

36 The Emperor Shu-chi. 38 A gold sah is equal to Its. 60.

87 System of national Hostels. 3J Treasures.

28

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

De-chhen-gyalpo and liis mother’s S'erab- Dolma. Being at once recog¬

nized as the incarnation of the late Pan-chhen, he was conducted to Tasi-

Ihunpo in great pomp and procession, on the anniversary of the emancipation

of Tsohkhapa, on the 25th of the 10th lunar month. He easily learnt to

read and write, and soon became versed in rituals. At the age of eight, he

visited Lhasa, when, from the Dalai Lama Lo-ssab Gya-tsho, he received

the vows of monkhood and the name of Lo-ssab-Yese. After his

return to Tasi-lhunpo, he was made the president of the grand prayer¬

meeting called Tsho-chhen. Even in his boyhood he won by his amiable

and engaging behaviour the affection and reverence of all men. He heard

many of the Dalai Lama’s sermons. At the age of twenty he was ordained

by Kon-chhog Gyal-tshan. At the age of thirty-two he sent a congra¬

tulatory deputation to Pekin. The Emperor in reply addressed a letter to

him inviting him to Pekin, but he begged to be excused for fear of small¬

pox. At the age of thirty-five he gave the vows of priesthood to the

incarnation of the Dalai Lama and named him Lo-ssab Bin-chhen.

At the age of forty he ordained him to the priesthood, but this Dalai

having died shortly after, an incarnation was discovered who received at

his hands the vows and the name of Lo-ssab Kal-ssab. In the year

1713, he received a letter written in gold in three different languages,

Tibetan, Mongol and Manclm, from the Emperor of China couched in

friendly terms. The Imperial seal-keeper Ja-sag-Lama accompanied the

Envoy, carrying with him the Imperial Insignia and a large ThamJcct

or golden seal in which was inscribed the title Pan-chhen Erte-ni.40

The Panchhen-Einpochhe returned a suitable reply with excellent presents

for the Emperor. He subsequently ordained the 3rd Dalai, Kal-ssab

Gya-tsho, and the grand Imperial Lama of Pekin, Ckah-kya-Binpo-

Dorje41, and taught them sacred literature. By the faithful assistance

of king Lha-ssan of Tsan, Tsherin Ton -dub of Jungar and Pese-ba-dur,43

the exertions of this Panchhen in promoting the cause of human good bore

excellent fruits. In the year 1728 the Emperer sent Ali-ha Ampan to

settle the boundary between U' and Tsan. It was at this time when

the kingdom of Tibet was about to fall into the hands of prince Sonam-Top-

gye, after the abdication of king Miwan-Pbolha, that the Imperial

Commissioners requested the Panchhen Rinpochhe to accept the sovereign¬

ty of all the provinces of Tibet lying between Khambala and Kailasa moun¬

tain. The Panchhen declined the offer several times on the plea of old age.

40 Er-te-ni is Mongolian, and is equvalent to Ein-po-chhe in Tibetan or Batna in

Sanskrit. Pan is an abbreviation of Pandita, and Chken means great in Tibetan.

41 Called Changay Lama by Bogle.

42 In Mongolian Bahdur means a warrior or hero. Bahdur is probably the same as

the Hindustani Bahadur.

1882.]

Sarat Chandra Das — Contributions on Tibet.

29

He said that the government of so large a country and its responsibilities were

too great for him to undertake, and that he would content himself with his

ancient possessions. But the Commissioners insisted on his acceptance, saying

the Imperial mandate could not be disobeyed. He, therefore, consulted the

then nominal king of Tibet, as to whether his compliance with the Emperor’s

commands would not clash with his interests. The king who was a pious

prince advised him to accept the offer. The Panchhen, therefore, assumed the

sovereignty of the whole of Tibet lying to the west of Panam, in¬

cluding the districts of Lha-tse, Phun-tsholin, Namrin, Jonkha, Ki-ron,

Nari-kor-sum, and relinquished the possession of Phari, Gyai-tse, Yar-do-

tsho, and other places to the government of Lhasa. He wrote eighteen

volumes of sacred hymns and precepts. The number of monks that received

the vows from him was very great. Thus devoting his life to the good of

humanity and living beings he departed from this world at the age of

seventy -five, on the 5th of the 8th lunar month. A tomb with a gilt copper

dome, like that of his predecessor, but somewhat larger, was erected to his

memory, at a cost of 12,000 sans or Rs. 720,000.

XIII.

Pan-chhen Lo-ssan Paldan-Ye-se.43

This great sovereign Lama was born at Tasi-tse, a village of Shang44

in Tsah. H is father, named Than-Lha, was distinguished for his wisdom,

courage and frankness. His mother Jom-kyi was an honest and good Matur¬

ed woman. Previous to his birth there appeared to his father in a vision a

golden chhorten, glittering with lustre, and his mother saw in a vision Pan¬

chhen Lo-ssan Yese presenting her with a life-reviving vessel and some

consecrated pills. There appeared rainbows, refulgent with five variegated

hues in all directions, five yellow flowers growing out of a single calyx and

corn bearing five pods and three ears. All men were singing and dancing

with spontaneous mirth and joy. Amid such auspicious and happy prog¬

nostics, at dawn, on Saturday, the 11th of the 11th lunar month, in the

year 1787, Panchhen Paldan Ye-se was born. The extreme fairness of his

person, and above all his lovely face attracted the notice of all men. At

the end of the 2nd month the child lisped Om mani.45 As he grew up, he

was observed to delight at the sight of the monks of Tasilhunpo.

Whenever he saw an A chary a (Indian Buddhist) he used to say Bhala,

43 This is abridged from the Nam-thar, or biography of Paldan-Ye-se, written in

Tibetan in two volumes containing 2000 pages.

44 Name of a district.

45 The sacred Yfja of the Buddhist as well as of the Brahmans.

30

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

Eh ala46. Sometimes holding the dorje and bell and at other times with

joined palms, he used to sit in a pensive mood, as if to read or write. He

was never known to delight in or amuse himself with ordinary and

vain sports like other vulgar boys. When only three years old, he was

found continually engaged in worshipping a bright and handsome image

of Buddha. The fame of this wonderful child reached Tasi-lhunpo,

when the Don-Ner Lo-ssan Tson-du was assured by many of the re¬

appearance of the soul of the late Panchhen in the person of the said child.

Accordingly, he equipped himself with some of the personal properties

of the late Panchhen Rinpoclihe, such as the rosary, dorje, and bell, the

articles used in consulting gods, mixed with several imitation sets, and

arrived at Tasi-tse. On being subjected to the ordeal of finding out the

real properties, the princely child easily and unerringly picked out all

that belonged to the late Panchhen, and moreover called Don-Ner by

bis name though he had never heard it before. This excellent manner of

acquitting himself established beyond doubt the identity of his soul with that

of the late Panchhen. The princely child, now four years old, was therefore

brought to Tasi-lhunpo with great pomp and procession. The Dalai

Lama Kalssan Gya-tsho gave him the name of Lo-ssan Paldan Ye-se.

On this occasion the Emperor of China, most of the Mongolian princes,

the Taranatha Lama of Khalkha, the government of Lhasa with its

dependent chiefs, and the three great monasteries of Sera, Dapun and

Gahdan sent him innumerable presents of various sorts. About this time

a shower of flowers fell from the sky, which glittered with many a rain¬

bow and conical halo of light. The atmosphere was laden with sweet

fragrance. On a background of variegated clouds, the shapes of a lion, a

tiger, an elephant, a horse and a man under a canopy of radiance, surrounded

by innumerable flags, were manifest to the eyes of alb During the sixth

year of his age he was carefully instructed in aphorisms and mysticism by

his chief spiritual minister Lo-ssan Yon-dsin,47 from whom he received

the vows of monkhood when only seven years old. In the 10th lunar

month of the same year he took his seat on the chair in the grand

worship hall. On this occasion also, the Emperor of China, the Dalai

Lama, the king of Tibet Miwan Sonam-tob and the different Mongol

princes sent him presents, which amounted to more than 30,000 pieces

of horse-hoof shaped silver, 5,000 gold sans , 10,000 pieces of satin, and 20

porters’ loads of precious stones, such as turquoises, corals, cat’s-eyes,

46 In ordinary Hindi meaning “good”, “very good”.

47 His full name is Dorje-dsin-pa, Lo-ssan-sod-pa, yon-dsin. The Vajra-dhara

or the holder of the Thunderbolt.

18S2.]

Sarat Chandra Das — Contributions on Tibet.

31

onyx, amber, and pearl: so that Tasi-lhunpo overflowed with riches.

The young Panchhen gave sumptuous dinners to all the monasteries

of IT and Tsan about 700 in number and distributed alms consisting

of silver pieces to all the monks. At the age of eleven he came to

Lhasa to visit the Dalai Lama. Although he received instruction in the

S'astras from the Dalai, yet he was seated on the right hand side on a

throne as high as the Dalai’s own. After a short stay at Lhasa he returned

to Tsan. At the age of fifteen he again visited Lhasa, heard some of the

sermons of the Dalai Lama, made offerings to the two sacred images of

Akshobhya and Gautama, entertained the Sera, Dapun and Gahdan monas¬

teries with tea and soup meal and distributed a great deal of money for

charitable purposes. At the age of twenty he visited Lhasa a third time

and received ordination to the priesthood from the Dalai Lama Kal-ssan

Gya-tsho. This time his great liberality in religious donations and en¬

dowments, offerings to the sacred shrines, and alms of a silver san

(Rs. 2-|) to each of the monks of Sera, Dapun, Gahdan, Potala, Radih

and various other monasteries, numbering 118 in I / and 370 in Tsang,

made his name famous far and wide. There were few beggars who did

not partake of his bounty. He also spent immense sums of money in

administering medicines to the sick. The twenty-first year of the Panchhen’s

age was inaugurated by the advent to Tasi-lhunpo of Chankya Rin-

po-chhe, the Emperor’s spiritual guide, the greatest of the Imperial

high priests of the celestial Empire, to see the Vicegerent of Buddha in

the person of the Panchhen Rinpochhe. He made innumerable kinds

of presents among which the following were the principal ones: 6 rosaries

of pearls, coral and amber, 20 horse-hoof silver plates, 100 suits of Tartar

robes of the very best China satin and numberless scarves. Chankya

Rinpochhe stayed at Tasi-lhunpo for several months, aud received from

the Panchhen lessons in the Sutras and Tantras. In the year 1759 the

Panchhen Rinpochhe sanctified the golden tomb of the late Dalai Lama,

whose soul was reported to have appeared in the person of the child. At

the special request of the Emperor, he visited Lhasa. On examination he

found that the incarnation was unmistakeably genuine, and gave him the

name of Lo-ssan Jampal Gya-tsho. After lavishing alms on the various

monasteries he returned to Tasi-lhunpo. Three years afterwards he again

visited Lhasa to place the young Dalai on the throne of Potala He comme¬

morated the occasion by giving grand dinners to the temporal and

spiritual lords of the country. The amount of gold and silver expended

on this occasion could not be estimated. During the return journey

to Tasi-lhunpo he visited Gyal-tse the monastery of which place he richly

endowed. At Tasi-lhunpo he administered the vows of monkhood to several

thousand novices. At the £ge of twenty-eight he visited Lhasa and initiated

82

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

the young Dalai Lama into the priesthood. In the year 1766 he received a

deputation from the Emperor of China, consisting of Asakhan Kwan

Ampan, the keeper of the grand seal Nag-wan Paljor, a 3rd grade mandarin

Khi-ya-thelen, together with twenty other officials. They brought him the

Emperor’s letter written on thirteen gold tablets, each an inch thick,

3 inches broad and about 20 inches long. The following are the contents

of the letter :

“ The commands of the all-powerful Hwan48 (Emperor) derived of

old from heaven, extend over all the world. The four great oceans alone

encompass the reign of his excellent laws which are essential for the

well-being and happiness of mankind. Throughout all the quarters in all

ages, the fame of Hwan’s merciful and generous protection is proclaimed.

He adores and venerates the sacred creed of the yellow hat of sublime

precepts, whose saints, pre-eminently holy in the moral virtues, have

toiled according to the canonical rules. Thou, O precious Panchhen !

having fully comprehended the teachings of that sacred creed, sittest over

the head of the Dalai Lama. Thy illustrious predecessor has obtained

sainthood. Thou, too, during this sojourn in the world by the obser¬

vance of discipline and moral rectitude, shouldst obtain sanctity. Till now

thou hast grown more and more exalted. By this grant of a golden

diploma and seal the all-powerful Hwan respectfully appoints thee to the

dignities and offices of thy spiritual ancestors, to be the sovereign, spiritual

and temporal, of the great province of Tsan. For the propagation of the

sacred religion over all the earth, and for the spread of thy holy fame far and

wide, thou wilt as of old have a general authority over all Tibet. Vouchsafe

the blessing of thy mercy and prayers over us in this central dominion !

The 4th day of the 1st winter month, in the 30th year of the reign of

the Emperor Chhin-Lun49 (of Nam-kyon or celestial protector).”

To this the Panchhen returned a dignified reply. In the year 1770

he was invited to Lhasa to supervise the education of the young Dalai

Lama. This time also he lavished his bounties over the monks and the

beggars of the country. “ In the year 1771 he received an embassy from the

Duk-desi (Deba-Baja) of Bhutan named Shidar which brought

him presents of some value. The Panchhen in return deputed one of his

secretaries to Bhutan with a letter of advice. Being informed of the miscon¬

duct of the Deba Baja towards the Ghatika Baja ( Baja of Coocli Behar) whose

territories had been invaded by the Bhutanese and who had himself been led

in chains to the capital of Bhutan, the Panchhen sent a messenger to Bhutan

urging the immediate release of the captive Baja. The Deba wrote him

to say that he (the Deba) implicitly obeyed the command of the Lama by at

48 A Chinese word.

49 In English works on China he is called Kyen-lung.

1882.]

Sarat Chandra Das — Contributions on Tibet.

33

once setting the Baja at liberty. The receipt of this letter greatly delighted the

Panchhen. In the meantime the armies of the Ghatika Baja had applied for

help from the owner of Bangala (Warren Hastings), who having espoused the

Ghatika Baja’s cause,50 made certain proposals to the Deba, to which the latter

did not agree. This difference gave rise to something like a war between

the Lord of Bangala and Deba Shidar. It resulted in disasters being brought

upon the Deba and in the occupation of a portion of his territory by the Lord

of Bangala. To avert this calamit}/-, Deba Shidar applied for mercy and

intervention to this quarter,51 at which the Panchhen, unable to bear

the miseries of a large number of afflicted people, sent a Deputy to the

Court of the Lord of Bangala, entreating him to forgive the Deba Baja

his misconduct, to restore him his territories, and to put an end to further

hostilities. Pleased with the mild and pacific tone of the letter, the Lord

of Bangala at once complied with the Panchhen’s requests. Thus by

dispelling the causes of rancour and quarrel between the two powers,

he established amity and peace, the direct consequence of which was the

establishment of an unrestricted commercial intercourse between the different

nations.”

With a view to make offerings and oblations to the great Bodhisattva

at Dorj e-dan,53 to the sacred cavern of Gaya-gauri, to the great city of

Prayaga, and the great river Nairanjana (now called Lilajan or Phalgu), he

despatched to India Tun-rampa of Don-tse Lo-ssah tsherin,53 and three

Lamas together with nine young monks. The three Lamas, being unable to

stand the excessive heat of the country, perished on the way. The Tibetan

travellers had to encounter many difficulties and fears arising from the

immense distance of the journey, the burning heat of the country, the

venomous serpents, the wild and ferocious animals, and more especially

from the bands of robbers that infested the country at large ; and to

crown their troubles, the princes of the frontier states had stationed

guards to stop foreign intercourse. Yet, depending on the efficacy of the

blessing of their spiritual Lord,54 they succeeded in accomplishing their

object. On declaring that they were the Tasi Lama’s priests, sent on.

pilgrimage, the Bajas of the frontier states did not molest them. On the other

hand they received friendly assurances and warm receptions from the different

classes of people in India. The Bhujpdl of Varanasi (now called Kasi), named

50 Raja of Coocli Beliar.

51 Tibet.

52 Dorje-dan means Vajrasana or the diamond seat of Buddha at Buddha Gaya.

53 A town of considerable size near Gyal-tse. It is well known lor being the spot

where the spiritual prime minister usually takes his birth.

54 Panchhen Rinpochhe.

E

34

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

Chete Sing Bahadur,55 to whom they carried the Panchhen’s letter, gave them

a cordial reception. He kindly provided the travellers with passports and

letters patent which enabled them to travel in wooden conveyances,56 as

respectable parties. The same prince, having furnished them with convoys,

they reached Dorje-dan in a fortnight from Varanasi At Dorje-dan they

made grand offerings and performed divine services of five kinds before the

image of the Maha Bodhisattva, and paid reverence to the Tirtha-dharas, and

S'ivaridhi. They gave dinners to priests, beggars and other men. At this

time, hearing that the Mahaguru Tasi Lama’s offerings had reached Dorje-

dan, people from different quarters assembled near the spot to see the sight.

These spectators, full of faith, joining their palms, paid homage

to the Supreme dispenser of mercy according to their own religious

persuasions. They also made presents of edibles and various sorts of

articles to these Tibetan worshippers. The travellers, having made their

offerings at other important places of pilgrimage, arrived before the Prince

of Varanasi who, according to the Mahaguru’s commands, conducted

religious services at the Buddhist shrine of Varanasi. He showed

much hospitality and kindness to these Gelohs57 with readiness and pleasure.

At last, in order to pay homage to the Mahaguru Tasi Lama, Chete Sing

Bahadur deputed his general Lala Kasmiri Mall and two of his officers,

Gusankshi-puri and Sopa-ram, to Tasi-lhunpo. Accompanying the

Gelohs they safely arrived before His Holiness. The account of the suc¬

cessful termination of this perilous pilgrimage, the offerings and oblations

made to the sacred places and shrines, the hospitality of the natives of

India, Chete Sing Bahadur’s cordial reception of the monks and more par¬

ticularly the arrival of the Indian envoys, with presents and letters, trans¬

ported His Holiness with joj^. Chete Sing’s letter which was written in

Nagari, when translated into Tibetan, ran thus : —

“ To the most precious and exalted personage, the all-knower who

sits like the parent of all living beings that inhabit the region encom¬

passed by the heaven and earth.

“ We are in receipt of your favour, the perusal of which has afforded us

as much pleasure as could be derived from an actual meeting. The enclosure

consisting of satin and gold has been placed by me on the crown of my

head as the best of blessings. In accordance with your request, I arranged

for the comfortable journey of the Gelohs sent hither by you. They

visited all the important shrines and places of pilgrimage, such as Dorje-dan,

Prayaga and others. I provided them with letters of recommendation and

passports as required by them, by means of which they travelled from place to

65 Chait-sing, the Raja of Benares.

56 Palanquins.

37 Buddhist priests in Tibet are called Gelon (Skr. Bhikshu).

1882.]

Sarat Chandra Da* — Contributions on Tibet.

35

place, well received by all men. After fulfilling their mission they have re¬

turned here. The bearer of this letter Lala Kasmiri Mall is my faithful

minister and general. I entreat you to be kind to him as well as to his com¬

panions, Gusankshi-puri and Sopa-ram, who are also my favorite and trust¬

worthy servants. Every act of kindness and benevolence rendered to them

will be gratefully acknowledged by me. I also entreat you to bless me now

and then with your kind favours. We shall also send letters to your

Holiness. All news about this quarter will be communicated to you by

my minister General Kasmiri Mail and the Geloiis. This letter of mine

written in Nagari I despatch with the accompanying presents, consisting of

a model temple of the Maha-Bodhi-Manda of Dorje-dan, an excellent watch

studded with precious stones, a mirror, tusks of elephant, yanti (jade) and

many other curious articles.”

His Holiness was exceedingly pleased with these presents and expres¬

sions. On the 11th of the lOtb lunar month a gentleman, named Bogle

Saheb (George Bogle), with a small retinue arrived in Tibet from Bangala

(Bengal). After making presents which consisted of many curious articles

of glass and toys, he solicited an interview with His Holiness. He was well

received, admitted into the hall of audience and seated on a state cushion.

After tea was served, His Holiness and Bogle Saheb conversed together

on different topics in the Kagari language. On the day of the full moon

of the same month, Bogle Saheb’s party were entertained at a grand dinner

and received many presents. The Panchhen often entered into long dis¬

courses with Bogle Saheb and evinced great delight at his answers and

questions. His Holiness’s kind attachment to Bogle Saheb resembled that

of a spiritual guide to his disciple or of a Lama to his almsgiver. An

account of his conversation with Bogle Saheb, and his correspondence with

the Lord of Bangala will be found elsewhere. On the 7th of the 3rd

month of the following year, after a residence of five months in Tibet, Bogle

Saheb accompanied by Dagdor Saheb (Dr. Hamilton) and retinue, after

attending a dinner given by His Holiness, started for Bangala. Mak¬

ing the usual salutation by prostrating themselves before His Holiness,

loaded with excellent presents consisting of silk apparel and other

things, and furnished with the Panchhen’s reply to the letter of the Lord

of Bangala, they rode off. A few days afterwards His Holiness dismissed the

Envoy, General Kasmiri Mall, with two of his assistants loading them

with presents, and furnishing the Envoy with a letter for the Prince of

Varanasi in the A'ryavarta.

In the year 1777 the Panchhen visited Lhasa and administered the

vows of ordination to the Dalai Lama. He also distributed alms to the

different monasteries of Lhasa. At the age of forty-two, in the 1st lunar

month of the year 1779, he received an invitation from the emperor of

36 Sarat Chandra Das — Contributions on Tibet. [No. 1,

China. The letter was written on a gold tablet, and inclosed was a pearl rosary.

After compliments and enumeration of various titles, the emperor continued

“ Most precious Panchhen Erteni, I beg thee to honour me with a visit.

I long to see thy face.” The Panchhen in reply wrote thus, “ I too long to

gratify myself by the sight of the golden face of your Imperial Majesty.

Accordingly I have resolved to start for Pekin.” On the receipt of this, the

Emperor in the course of a few months sent three letters one after another,

thanking His Holiness for the promised visit. On the 17tli of the 6th lunar

month, on a Friday, at noon, His Holiness left Tasi-lhunpo for Pekin, little

thinking that he would never return to his own country. At Yah pa-chen

great preparations were made for his reception. Here the Dalai Lama, the

king of Tibet Thi-chhen Erteni Noman Khan, the two Ampan, the four

ministers of State, the Lamas, princes, nobles and householders of the

realm assembled together to welcome His Holiness and pay him farewell

honours. They all approached him with their parting offerings which

consisted of gold, silver, blankets, ecclesiastical vestments, ponies, mules,

yaks, jo,58 and countless other things. The Dalai accompanied him to a

distance of 8 days’ journey, after which he returned to Lhasa from a place

called Tasi-thah.

He met59 with his messengers on their way back from Pekin at Lhun-

dubphug, a place on the west of Chha-dan-La in the Kham country. Here

he made a halt of tfrree days which he occupied in conversation with the

messengers. The emperor, in making inquiries, is said to -have observed

“ How is the health of Panchhen Erteni ? How is that of the Dalai Lama ?

Is the Dalai Lama making fair progress in gaining accomplishments ?

Request him, in my name, not to fail to honour me with a visit next year,

by which time a great temple, like that of Potala, will have been erected

here in China. This year, also, I have raised a monastery like that of Tasi

lhunpo for him.

‘*'My mind is eagerly waiting for the day when the Panchhen Ereteni’s

advent will sanctify this place. I am occupied with that thought alone.

"When His Holiness arrives in the vicinity, I shall send Wang and the

chief ministers of state to escort him hither. My heart will overflow with

joy, when he will arrive hereto converse with me. The very sight

of his thrice-sacred face will increase my moral merits ten thousand¬

fold.”

So saying he handed over to them his portrait to be presented to the

Panchhen as a token of his deep respect for him. When the letter with the

enclosures and the portrait were laid before the Panchhen, he was trans-

58 A cross breed between a yak and a cow.

69 2 8th of the 7th lunar months 41 days after starting from Tasi-lhinpo.

1882.] Sarat Chandra Das — Contributions on Tibet. 87

ported with joy. He paid great reverence to the portrait, keeping it always

before him. Then, by slow marches he reached Ku-bum.60 Here he

stayed till the 10th of the 3rd lunar month, residing in the new palace

erected by the emperor of China at a cost of Rs. 2,50,000. Here in the

Amdo country, there were 50,000 monks in all the monasteries, whom

he entertained with food, besides distributing alms of one san to each

monk. From the date of his starting from Tasi-lhunpo to the date of

his arrival at Pekin, not a single month passed in which he did not receive

five or six letters with gold tablets and rich presents. The Emperor’s

arrangements for his comfortable accommodation and convenience were

complete. Each halting station was furnished with 2,000 pack-ponies, 100

dromedaries, 40 Mongol felt tents, 100 cotton tents, stuffed seats and

cushions, chairs, and other furniture and utensils. A daily allowance of

Rs. 3,325 was allotted from the Imperial exchequer to meet the daily ex¬

penses of the Panchhen’s party. At each station there waited a chamberlain,

a master cook, a Don-Ner,61 a store-keeper, several purveyors, a chaplain,

a Dorjelopon or master of the ceremonies, a physician, a chief of the

grooms, orderlies, cooks and key bearers. The Panclihen Rinpochhe’s party

consisted of 500 monks, 100 soldiers or guards, 800 servants, 100 clerks,

besides a few Indian Acharyas63 Mongols, Chinese and Tibetan deputa¬

tions, consisting of Le-hu Ampan, a few officers of the Ampan’s staff, Eerteni

Nomankhan, Ta-lama63 and many other officers of State. A large convoy of

provisions also accompanied them. The Emperor sent for him his own private

dress, belt, fur hat, and other necessaries of a journey. Fruits and many

sorts of dainties, and delicious dishes, and a few fish some of which were

about thirteen feet long. The latter, though considered very delicious by

the Chinese, were scrupulously avoided by the Panclihen and his party.64 All

the Lamas and chiefs of Amdo and Kham, the laity and the clergy,

together with the princes of the 106 Mongol principalities, and the gover¬

nors of the thirteen provinces of China proper, came to pay him obeisance

and receive benedictions from his hand. Even on the way he gave

the vows of monkhood to three lakhs of novices. By these kind and

generous acts he won the affection of all people. He started from

ICubum on the 10th of the 3rd month, and reached Silin fort, from which

by slow marches he arrived at a place called Pelokhc, where a deputa¬

tion from the Emperor, consisting of the High Commissioner Ta-phu,

60 Vulgarly pronounced Kumbum. The birthplace of Tsonkhapa.

61 The receiver of guests.

62 Pandits or Buddhists.

63 High rank Lamas are called Ta-lamas by the Chinese.

64 At Tasi-lhunpo fish life is considered very sacred. Although the rivers teem

with varieties of fish, scarcely do the people of Tsan kill or eat them.

38 Sarat Chandra Das — Contributions on Tibet. [No. 1,

high Lama, S'erab dorje, and others waited upon him. They brought

him the following reception presents ; a yellow sedan chair with

golden spire, a pair of yellow and red umbrellas, a pair of red and

yellow fans, embroidered with figures of dragons in gold, and nu¬

merous other things. Then slowly marching on he arrived at Taika,65

where the Imperial high priest Chahkya Pinpochhe, accompanied by the

Emperor’s Gth son, also arrived to receive him. The meeting was an event

of great joy and happiness to both parties. After exchanging presents)

the high priest presented the Panchhen with the Emperor’s letter written

on a gold tablet, accompanied by a Lama crown studded with pearls, pearl

rosaries, one of the best steeds from the Emperor’s stable, a Yah-te ( jade )

saddle, gold pots, and fine sorts of dresses.

From here he started off in advance 2000 loads of Tibetan articles)

consisting of images, blankets, shawls, &c., and travelling slowly on he

arrived on the shore of Dolonor66 where he halted for 8 days. Here

more than a million of Mongols assembled to receive benediction from his

hands. He was then invited to a big monastery belonging to the Chahkya

Hinpochke, where, after giving dinners to the monks of 12 monasteries,

he distributed alms to the mendicants. Proceeding on by slow marches,

on the 22nd of the 7th month, he arrived at Ye-hor.67 Here he was met

by the chief ministers of state, ordered to be in attendance for his Holi¬

ness’s reception. Party after party of the nobles and chiefs of the

empire arrived, all of whom dismounting from their horses, thrice pros¬

trated themselves before His Holiness. After the usual presentation of a

Iclidtag they received benediction from his hands. The procession of these

nobles was a pretty sight indeed. At midday they conducted his Holiness

to the top of a hill to show him the scenery of the surrounding country.

His Holiness was delighted with the extreme beauty of the place. The

green mountains and valleys, according as they were near or distant, resembled

heaps of emerald or sapphire. The disposition of the natural obelisks of

rocks, resembling so many piles of chhorten, and the fine verdure, with rows

of juniper and birch, round numerous gardens, ravished his eyes. On all

sides, there were bowers and orchards bearing varieties of flowers and fruits.

The green corn-harvest that filled the country, the endless springs, and

silvery cataracts that poured forth their foaming water from the neighbour¬

ing mountains, and the charming serenade from the warbling groves greatly

65 Called in Tibetan Tasi-Chhog-phel.

66 Lake Dolonor or seven lakes.

67 Visited by Col. Prijevalsky who calles it Jehole or Yehole. The Chinese call

it Ye-hor and the Tibetans call it Tshe-jole.

68 Khatag means a presentation Scarf.

1882.]

Sarat Chandra Das — Contributions on Tibet.

89

refreshed him who was so long tired by continual marches in the endless

steppes of Mongolia, and broke the monotony of his journey. The Emperor’s

palace, environed by numerous shrines, appeared like a celestial mansion.

The most remarkable of all the buildings at Ye-hor were the two monas¬

teries called Potala and Tasi-lhunpo, newly erected after their prototypes

of IT and Tsan. Their workmanship and architectural finish struck

him with wonder. Just as he was stepping to the back of this sublime

eminence, there arrived, accompanied by Chankya Einpochhe and many

high officials, the Emperor’s prime minister Ar-a-phu-gun, to conduct

His Holiness before the Emperor’s presence. First they presented him with

the Emperor’s Ichatag 68 and with tea. He was then conducted, carried on a

State sedan, towards the palace gate, the left and right sides of which were

lined with innumerable banners and umbrellas, amidst the solemn and

imposing music of drums, cymbals, and clarionets. The Emperor, descend¬

ing from his throne, came to the door of the reception-room to welcome

His Holiness. As soon as he saw the Emperor’s face, the Panchhen was

attempting to kneel down, when the Emperor stopped him. Then the

Emperor, presenting the auspicious Tchatag , softly touched his hands and

said — “ Welcome, Lama ! Is your Holiness’s health all right P On

account of the length and tediousness of the journey, I believe your

Holiness has become exceedingly fatigued ?” “ By your Imperial Majesty’s

mercy and kindness,” replied the Panchhen, “ no fatigue or weariness could

do me harm.” After a copious exchange of sincere and polite expressions,

the Emperor, holding his hand, conducted him to the top of a spacious

throne where, seated confronting each other, they conversed as intimate

friends. The Emperor added, “ Your Ploliness has arrived here at a very

happy and auspicious time. To-day is the 70th anniversary of my birth.

I am exceedingly delighted.” After a few minutes’ stay here, the Emperor

conducted him to the great palace, where seated as before, they both re¬

freshed themselves with delicious tea and engaged in conversation. On this

occasion the Emperor took off from his own neck the necklace of pearls of

inestimable value, — each pearl as large as an apricot — and put it on the

Lama’s neck. He also presented His Holiness with a yellow satin hat,

the top of which was adorned with a pearl as large and regular as a

hen’s egg. Presently, they went to the new monastery of Tasi-lhunpo

where a grand and sumptuous dinner was served. As soon as it was

finished, the Panchhen’ s presents were laid before the emperor. They

consisted of a silver mandal, images of Buddha, Tsonkhapa and

Sambhara wrought in solid gold, one thousand gold satis,69 1000 saddle

ponies, turquoises, corals, and amber, besides incense sticks,70 European

69 A gold san is equivalent to 60 Rupees.

70 Called in China joss-sticks.

40

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

broadcloth, Tibetan broadcloth, and shawls, all of which formed 100

horse-loads. The Jasag Lama’s71 presents to the Emperor were half as

much as those of his master the Panchhen Rinpochhe. The Sopon-Chlienpo

and chamberlain72 also made presents, each half as much as the above.

The Emperor, at the first meeting, had made the following presents : Man¬

uals of gold and silver, three excellent embroidered pictures of the three

Tantrik systems, Guhya-Samaja, Sambara Chakra, and Bhairava Chakra,

a few of the finest gold painted China cups, a gold mendicant’s platter, a

gold spittoon, a gold water-sprinkler, a pair of gold vases, a gold incense-

burner, a square brocade carpet studded with turquoise ; many articles of

jade and crystal, 500 scarves, 500 gold san, 50 of the very best satin robes,

9 tiger skins, 9 leopard skins, 9 fox skins, 1000 white ermine skins, 1000

beaver skins, and 1000 lamb skins of the finest fur. The Jasag Lama and

others also received suitable presents. The next day the emperor went to

return visits at the Panchhen’s residence at Ye-hor Tasilhunpo. From

the 23rd of the month for two days they met each other twice or thrice daily

and talked on various topics, each time exchanging presents. From the

25th for 12 days they spent their time in witnessing magical and illusive

feats and performances, wonderful sights, horse-racing, dances, operas and

theatricals. During his residence at Ye-hor the Panchhen did not forget

his religious duties. He initiated many thousands of monks, made offer¬

ings to all the temples and viharas, and distributed alms to the congre¬

gation of monks. All these acts of piety and virtue raised *him high in

the Emperor’s esteem. One day the Emperor presented him with a seal of

yanti (jade) and a diploma written on golden tablets. In his conversation the

Emperor expressed great anxiety for the welfare of the Tibetans — “ How

is the Dalai progressing in his studies ? What interest does he shew in

hearing religious sermons P Does he possess intelligence and talents ? Does

he show parental love and affection for his subjects ? What is his age ?

What are the religious accomplishments of the Panchhen himself?” — were

some of the points of his enquiries, to all of which excellent answers were

given by his Holiness. The Emperor, in accordance with the custom of his

ancestors, presented the Panchhen with the Imperial Diploma and seal,

appointing him the sovereign of the whole of Tibet 73 advising him to exert

himself well to promote religion and the welfare of his subjects. The

Panchhen then addressed the Emperor :

71 Jasag Lama is the prime minister of the Panchhen Rinpochhe and Lord Treasurer

of Tsah.

72 Called in Tibetan Dsimpon.

73 This does not rob the Dalai of his right, because the Panchhen and the Dalai

bear the relation of spiritual son and father, vice versa when they differ in age, and of

brothers when they are of equal age.

1882.]

Sarat Chandra Das — Contributions on Tibet.

41

“ 0 Heaven-elected sovereign, incarnate Manju-ghosha !74 Thou who art

like the parent of all moving beings inhabiting this earth and the illuminated

firmament, especially of China, Tibet and Tartary (Hor), hast vouchsafed to

show so much kindness to such a petty Lama as my humble self. Where¬

fore we shall gratefully apply ourselves to praying to the three Holies

to prolong your Imperial Majesty’s life and happiness. There is nothing

more to convey to your Majesty than the expressions of our sincere thanks

and assurance of serving your Majesty to the best of our power in all spiri¬

tual matters.” On the 28th of the 8th lunar month they hid good-bye to

Yehor. On the 1st of the 9th month the Panchhen arrived at the yellow

shrine of the Imperial palace of Pekin where he took up his residence.

The Emperor paid him a visit at the palace of Kema park. On the lGtli

he was invited to the Emperor’s palace, where he spent three days. This

time both he and the Emperor conversed in private, for 6 hours. Afterwards

he visited all the palaces of the Emperor, conversed with the chiefs and nobles

of Pekin, sent offerings to the 28 temples of the Emperor, and distributed

alms and food to about 10,000 monks. The Emperor entertained him.

with several dinners and theatricals, and at times he heard his sermons.

Even at Pekin his Holiness did not fail to administer the vows of priest¬

hood to several thousand monks.

On the night of the 25th he felt a strong headache and irritating pains

in his nose. In the morning he communicated his ailment to his servants.

Next morning Sopon Chhenpo asked him how he felt during the night.

Nothing very serious, replied the Lama. On the night of the 26th he did

not take any food and said that he ailed very much. He also complained of

colic and biliousness. All these symptoms of approaching danger alarmed

the Sopon Chhenpo who at once communicated his fears to his colleagues.

The Chankya Pinpochhe and some of the Emperor’s physicians, came to feel

his pulse. They declared, that except some disorders and bodily agita¬

tions, they saw nothing so serious in his pulse as would tend to endanger

his life. On the 27th his Holiness performed the service of Mahakala for

the Emperor’s benefit. Hearing of the illness of his Holiness from the

Chankya Pinpochhe, the Emperor requested him to take a few days’ rest.

The Panchhen himself also thought that a short cessation from labour

might do him good. After a few days’ rest, he seemed to recover. During

this time he performed many pious acts, giving alms to 7,500 beggars,

and ransoming 3,00,000 animal lives. His illness again returned. The

Emperor, unmindful of ceremonies, privately attended him with two of his

chief physicians who administered medicines to him. After this, his

sprightliness to some extent increased, and his cheerfulness revived.

74 The Emperor of China is the incarnation of Manju S'ri or Manju Ghosha., the

Lord of learning and wisdom.

F

42

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

He was always merry when in the company of Chankye Binpochhe and

the Emperor’s fifth son. Outwardly, there were no traces of indisposition,

but it was apparent that his usual temper and appearance had undergone

some change, and his friends and servants when they saw that he could

take no food at all became very uneasy at heart. Once, Sopon Chhenpo,

drawing up his sleeves, saw an eruption resembling small-pox on his arms.

He at once showed it to the Jasag Lama.

Being informed of this, the Emperor immediately sent his best physi¬

cians to attend his Holiness. Examining the pulse, they found nothing

ominous, but could not mistake the eruption as other than that of small¬

pox. They gave him some medicines, but to no effect. He soon succumbed.

On the 1st of the 11th month, he sent for the two Indian Pandits who

had accompanied him in all his travels from Tasi-lhunpo, one of whom

happened to be absent, but the other, named Purnagir, came. Seeing Pur-

nagir’s face, his Holiness’s became cheerful, and his last words were ad¬

dressed to Purnagir in the Arya language. In the afternoon, sitting up

in a cross-legged posture like Buddha Amitabha, he passed away from this

world. A few minutes after, his person, still retaining its former brightness,

contracted to the size of a boy. During this portentous interval there

appeared many auspicious omens and sights. This melancholy event

cast the whole of Pekin into mourning. The Emperor overwhelmed

with sorrow, did not come out of his chamber for many days. The Sopon

Chhenpo, Jasag Lama, Chankya Binpochhe were the chief mourners. The

Emperor preserved the corpse in a coffin of gold and made offerings to it

for 100 days. The Emperor and the government of Tsan distributed

immense alms to the mendicants and the destitute for the benefit of the

departed. Offerings were sent to all the monasteries and religious establish¬

ments of China, Amdo, Tibet and Hor for the increase of the moral merit

of the deeply lamented Panchhen, which cost 32 millions of Bupees. The

Emperor constructed a chhorten of gold at a cost of 42,000 Bupees or 7,000

gold son in which the coffin was placed. On the 12th of the 2nd month, in

the following year he sent up this massive tomb to Tasi-lhunpo, engaging

500 conveyors. The Chankya Binpochhe and the Gth prince accompanied

the remains as far as three days’ journey. Great honours were paid to the

remains of this deeply lamented and illustrious guest by all classes of men of

the celestial Empire. The arrangements for the reception of the remains

were equal to what were made for the Panchhen during his journey. At the

command of the Emperor the Ampan and many of the generals accompanied

the remains to Tasi-lhunpo. Immense offerings were made to the coffin

on the way. Headed by the Dalai Lama, all the Lamas of l T and

Tsan came to make obeisance to their late beloved spiritual guide and

sovereign whose remains reached Tasi-lhunpo on the 21st of the 6th month.

1882.]

Sarat Chandra Das— Contributions on Tibet.

43

All the earnings o£ the deceased were spent in pious services. About

200,000 silver saA were expended in alms to the poor, and all the

presents, made by the Emperor, together with those obtained from

other sources, of the estimated value of 4,15,665 san were spent in

erecting his tomb and in decorating and adorning it with precious stones

and satin flags on which were woven such mystic phrases as Ye-dharma-hetu,

&c. This was the greatest and noblest and perhaps the wisest of the

sovereign Lamas that ever appeared within the snow-girt realm of Tibet.

Equally wise and noble was his friend the great Chhinlun, the Emperor

of the celestials.

Names of the important Stages of Tasi Pal dan Yese Lama’s Journey

from Tasi-lhunpo to Pekin . 1779 A. D.

44

Sarat Chandra Das — Contributions on Tibet.

LNo. 1,

1 A mountain of low altitude.

45

1882.] Sarat Chandra Das — Contributions on Tibet.

Skull).

1 A high mountain.

2 North face.

3 South bank of Di-chu.

Upper Mongolia, Khokhonur.

*

S'o-ro-la (low mountain range).

Ur-ge-ta-tshan (a camp monastery).*

Chhu-migme-loh (streamlet).

S'a-la-thu (nomad village).

Alonbu-lag (contains many fountains).

Ta-tshantasi-gadanpal-jor-lin (monastery lo¬

cated in stone building).

Ha-tbo-lai (inner side of a mountain).

Tsho-Non-po (lake Khokhonur).

Kun-khu-re (nomad village).

Ho-yor-tlio-lo-keh (two peaks).

Khu-khulo-keh (a hill).

Tsha-gantho-lo-keh (a hill).

1 A very high and snowy mountain.

Sarat Chandra Das— -Contributions on Tibet.

47

1882.]

o cs

fo'&rs' 105.

Ni-Dai-La (the mountains of Sun and Moon).

Ton-khorgon-pa (monastery presided over by

a Khutug-tu and containing 300 monks).

. Hai-jin-ta-pa.

Ton-khorkhar (a fort and a town).

Go-kyakhar (a fort and small town).

Te-marthah (a fertile plain).

Ku-bum or vulgarly Kum-bum (a large town).

China.

Silih (fortress and town containing 300,000

men).

Shi-yan Phah-yi (a Chinese town).

Phin-tun-yi (a town).

Kau-ten-tsi (a small town).

Nen-pi (khar or fort and town with a popu¬

lation of 30,000).

La-pa-chhin (a small town with about 10,000).

Pin-ku-san (small town).

Ho khyo-u yi (town).

S'o-lan-tsi (small town).

Thoh-cho-yi (small town).

Ton-lan (khar or fort and large town contain¬

ing 60,000 men).

Phin-chhin-phu (a village).

1 A mountain of moderate elevation.

2 A low mountain.

3 Birth-place of Tsonkhapa.

[No.

1,

Alaksha, Lower Mongolia, in the sense

THAT THE MONGOLIAN PLATEAUX SLOPE

DOWN TOWARDS THE NORTn.

O O ~W

P eraser *iqt

c\

SCSOjA*!'

efgww

o

*J’T

~\r "V "V

WWQ'QS'XT

sfqY

~\r o

Mogul Prince son-in-law of the Emperor,

contains 50,000 men.

120. Ma- chliii (river Hoangko).

121. Khih-ckkih-ko-wu (small nomad village).

122. Tha-pun-au-po (contains 5 “obos”).

12f3. Ooh-khul-tshig (nomad village).

124. Tbo-tbu-le (pasture land).

125. Tbo -so-tbu-’Am (small nomad village).

120. Su-ji (pasture land).

127. On-lontbo-lo-ka (a billy place).

128. Parotlio-lo-ka (contains many hillocks).

129. Mi-lan (a pasture land).

130. Ha-rakopi (a small desert-like plain).

1882.]

Sarat Chandra Das — Contributions on Tibet.

49

a

Ool-chithu-su*mi (a monastery).

Chka-ganili-keh (a pasture hill).

Chha-ganchhu-lo-thu (a plain filled with

white stones).

Mo-tonpu-lag (a fountain with trees).

Por-su-Ha (a desert-like plain).

Chha-ganso-por-ka (a chorten built of white

stone).

Mur-ga-tshug (a mountain of low altitude).

Cher-keh-i-gol (river).

Pa-ga-na-rin Er-ge (a large landslip).

Ho-thon-gol (a large river).

Ha-tan-Ho-shu (a rocky hill).

Je-kehsu-thu-su-me (monastery).

Tan-gye-lin (monastery, 100 monks).

Thub-tan ge-phel-lin (monastery, 200 monks).

Tasi Mi-gyur-lin (monastery, 150 monks).

Mu-tai-to-kon (a tent monastery).

Pa-ri-chhi (a nomad town).

Ta-ra (a nomad town).

Dor-je (a nomad town).

Wan-pai-san (a high mountain).

Pa-ga-pi-chhai-chhi (pasture-land).

Pelo-ha (pasture-land).

Tho-ga-mod (a nomad town).

Ge-gan-ni-pee-sin. (a large monastery).

Khu-khe-ho-thu (a large fortress, 30,000 sol¬

diers and a population of 60,000).

/-v

Khar-Non-po.

Sarat Chandra Das — Contributions on Tibet. [No. 1,

C\ c\

172. Ha-ya-tu-wai-suma (a large monastery con

o

taining 500 monks).

173. Jib-ha-lan-thu (a range o£ hills).

W 174. Er-teni-tog-shin-O-pa (contains “obo”).

1882.]

Sarat Chandra Das — Contributions on Tibet.

51

s

Nar-thu-su-me (a small monastery).

Gun-Nvura (a small lake).

Sil-ge-khu (a nomad village).

Shan-tui-gol (a small river).

Chha-gan-lag (contains a well).

Tsho-dun (contains a large Lamasary with

3,000 monks, a place of commerce with

20,000 people).

To-lon-nor (Dolonor).

A’la-than-tu-shi (a nomad town).

Po-ra-un-der (contains pasture hills).

Chog-to (a valley with pastures).

Yah-su (a small stream).

Nol-chhin (a nomad village).

Sai-han-ta-pa (ahighmountain which cannot be

crossed in one day, — a shelter for robbers).

Sai-kan-O-pa (contains an “ obo”).

Chha-gan-ho-ro (boulder-plains and undu¬

lated valleys).

San-ta-pa (a low hill).

Thai-ji (low hill). [mountains).

Ker-chhi-lan-ama (a saddle between two

Kur-gun-hara (a rocky valley).

Mu-ran ta-pa (a high mountain).

Theme-ha-ta (contains a huge rock).

Lei-pa-sumi (contains a small monastery).

•a*?]-

y\r ^

China.

201. Ko-ko-ge-ther (Chinese town).

202. Shin-kuh (contains a Mogul and Chinese

population).

52

Sarat Chandra Das — Contributions on Tibet. [No. 1,

1 Contains Emperor’s palace.

1882.]

Sarat Chandra Das — Contributions on Tibet .

53

VI.— LIFE AND LEGEND OF TSON KHAPA (LO-SSAN-TAGPA),

THE GEEAT BUDDHIST EEFOEMEE OF TIBET.

Tson-khapa was born in 1378, A. D.1 in the town of Tson kha

(or Onion valley) in Amdo in Eastern Tibet. His father’s name was

Lubum-o-e, and that of his mother Shin-ssah-a-chho. The house in

which he was born was overhung by a sandal- wood tree rich in foliage.

It is said to have borne a hundred thousand leaves, on every one of which

was visible the naturally grown picture of Tathagata S'enge-na-vo (Simka

dhvani). There having spontaneously appeared on the bark of that

wonderful tree the mantras sacred to Manjusri, the protector of the three

classes of beings, viz., men, suras and asuras, the men of the place

erected a chaitya at its foot. A large monastery containing 10,000 monks

was established near it and called the monastery of Kuburn Chamba-

lin. It is said that the marvellous leaves of the selfsame sandal tree

are even at the present day observed by pilgrims to bear the Tathagata’s

image inscribed, as it were, by nature.

When three years old, Tsoh-khapa received the first initiatory

sacrament from the celebrated Karmapa Lama Bolpai-dorje, who gave him

the name Kun-gah-ninpo. At the age of seven the young novice is said

to have been miraculously visited by Vajrapani and the Indian saint Dipan-

kara S'ri-jnana (called Atisa in Tibet), from whose hands he received benedic¬

tion. Having attained his eighth year, he received the second sacrament of

novices from the sage Ton-dub Binchhen who changed his name to Lo-ssan-

tagpa or Sumatildrti in Sanskrit. From the same Lama he received

instruction in the Sutras and Tantras. His study-room is said to have

been filled with sacred volumes, the lustre of which served him for light.

At the age of sixteen he visited Tibet proper, where in the principal monas¬

teries of U and Tsan, such as Dewa-chan &c, he studied the sacred literature

of the Buddhists under such eminent scholars as Lama Wumapa, Je-tsun

Ken-dah-va, the hermit of Lho-brag named Lakyi-dorje, Tasi-senge

&c. At the age of twenty he took the monastic vows from Tshul-thim

Einchhen, when he manifested a very powerful memory. He was able

to recite at a time about 553 sloJcas of the Dulva without a mistake. He

was afterwards initiated into the vows of Bodhisattva and others of the

strictest kind appertaining to the Tantras. He now acquired the right

to confer benediction on others. He also propitiated the divine mother

Tara called Dolma in Tibet, Dugkar-samaja Guhya, Sambara, Bhairava

and others of his tutelary dieties. The great Indian teacher, Nagarjuna,

S'ri Saraha and the all-knowing Buton, besides many other Indian and

1 On the 10th lunar month of the year, bearing- the name ‘ fire-bird,’ of the 6th

cycle in Tibetan chronology.

54

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

Tibetan Buddhists miraculously visited him at the time of his studying

their metaphysical works. Of all these divine visitors Manjusri, the god

of learning and wisdom, was his greatest friend. In fact he acquired

great proficiency in all classes of science then known in India or Tibet.

In the whole of Kanchan or the Himavat countrv, he was unrivalled

amongst the learned. Gonpo-chhag-dug or the six-armed Bodhisattva

(Yajrapani), Pehar Gyalpo, Vaisramana, the lord of death called Tam-chhen

S'injese and other guardians of the world became his friends and helped

him uninterruptedly in the work of Dharma and the preservation of

moral discipline and purity among the clergy.

Even from his boylfood Tsoh khapa used daily to commit sixteen

pages of his text-books to memory. In Tibet he studied up to the thirty-

sixth year of his age, when he mastered the Tibetan translation of the Sans¬

krit Buddhist scriptures and the sdstras, the greater and* smaller vehicles of

law, the ancient and modern versions of Buddha’s precepts, and the

philosophies of the various heretical and Buddhist schools. By these

accomplishments he became matchless in learning in Tibet. After

finishing his studies he devoted himself to writing various commentaries

/N

and works, such as aphorisms, Lam-rim, Nag-rim, Tantras, Yinaya,

Paramitas and logic. At the time of his commenting on the Tantrik work

called Sambara-mula tantra, the god Sambara is said to have miraculously

appeared before him and remarked — “ Tsoh khapa ! even in India such

excellent commentaries and synopses as yours were never made.” At the

time of his commenting on the “ Kalachakra,” its reputed author, the

celebrated Chandra Kirti, Emperor of S'ambhala, is said to have inspired

him. The Yeshe-khadoma (the fairies of learning) are said to have

miraculously transported him to S'ambhala before the presence of that

deified emperor.

At the age of thirty-seven he bethought himself of paying a visit to

India and invoked Manju-sri to advise him on the matter. Manju-sri

personally appeared before him and said, “ If by remaining in Tibet, through

the medium of yoga, you invoke the Buddhas and Boclhisattvas, great good

will accrue to living beings. If, for that particular purpose which can as well

be attained by residence in Tibet, you visit India, your life will be shortened,

consequently you will ultimately do less good to the world. I therefore

exhort you to follow Nagarjuna and Chandra Kirti in doctrinal theories, and

Atisa in meditative science, and Upaii in ritual and religious observances.

O saintly Tsonkhapa ! let your school be diffused over the whole of Jambu-

dvipa and let mankind abide by its teaching !” On hearing this, Tsongkhapa

gave up the idea of visiting India. After thirteen years of meditation (yoga

in solitude) he obtained samddhi, after which he saw several of his tutelary

deities. Even the fairies of learning came in visible form to pay their

respects.

1882.]

Sarat Chandra Das — Contributions on Tibet.

55

He acquired great proficiency in argumentative philosophy and vya-

karana. Once, in the course of twenty days, he finished reading 100 volumes

of Sutras and Tantras, and in thirty days he unravelled the intricacies of

those books. His acquirements in the Alankara Vidya (rhetoric) and

in Upadesa were considerable, for he was found capable of explaining three

volumes of such works daily. He was possessed of rare gifts of elocution.

In fact, being an inspired orator, in the midst of a crowded assembly con¬

sisting of several thousand men, he could make himself heard to the

satisfaction of all. His delivery is said to have been uniform and engaging,

being without variation in the pitch of his voice. Being free from any

kind of disease either of mind or body, he preached with untiring zeal in the

daytime and during the night time. He used to sit in yoga in communion

with Buddhas and Bodhisattvas. “ Such rare talents and assiduity”

remarks a Tibetan author2 “ have never been noticed in any of the

Tibetan Lamas of ancient or modern times.” The works composed by

Tsonkhapa are replete with sense and profound reasoning. Excellence

of style, perspicuity and conciseness are their never-failing attributes. Few

authors can boast of such excellencies as embellish his extraordinary writings.

They are scrupulously free from errors and blunders of any kind. Arrange¬

ment and judicious order are no unimportant characteristics of his writings.

His works are faultless in the qualities called anga, pratyanga and vnula ,

in consequence of which they a, re easy and intelligible to the general

reader. In Grammar and Dialectics his reputation stands unrivalled

in High Asia. He held long discussions with the learned philosophers

of Tibet and Amdo. The well known Dharma Rinchhen and Ge-leo'-

pal-ssang were forced to acknowledge his superiority. He discussed the

merits of the prasanga mddliyamika school with the celebrated Tag-tshang-

Lochhava and Sherab Ein-chhen whom he vanquished by his powerful

logic and obliged to compose 80 slokas or verses in his praise. From

that date his fame spread all over the country. The pride of rival

savants was humbled when they came in contact with him, and they

prostrated themselves before him in reverence and awe. These were

the causes which led to the wide diffusion of his reforms. Prior to his

advent, Buddhism, though widely spread in Tibet, had greatly degenerated

through having assimilated much of the Bon heresy, and especially

on account of the clergy having shewn some disregard for moral discipline

and the teaching of Buddha. Every one behaved as he pleased under

the shelter of its corrupt doctrines, and practised diabolical acts in the

name of the Tantras. There were few among the Tibetan clergy who

abstained from women and wine. It was Tsonkhapa who preached strict

2 sGyal clY an mKhanpo, the late abbot of the Sera monastery who wrote a

voluminous life of Tsoh-khapa.

56

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

observance of the laws of the Dulva (vinaya or moral discipline), and by thus

conforming to the precepts of Buddha, he revived the purest kind of

Buddhism. Tsonkhapa introduced reforms in every direction. In his

reformed school was to be found the essence of the Sutras, Tantras and

Dharanls of the Mahayana and Hinayana schools. One who is well versed

practically in the Yinaya teaching of the Hinayana school, and who

acquires the Mahayana or Bodhisattva dharani, can become a good

Gelugpa.

After S'akya Simha, no teacher of Buddhism was so eminent as Tson¬

khapa. Even in the Arya-desa, no such refined school as that of Gelugpa

was known to exist. In Tibet, Tsonkhapa is called the second Buddha,

a title which Nagarjuna, the founder of the Madhyamika philosophy,

enjoyed in ancient India.

At the age of fifty-three, in the year 1429 A. D., he founded the great

prayer assembly consisting of 70,000 monks well known by the name of

the Monlam Chhenpo of Lhasa. It was held annually, and the practice

continues up to the present day. Tsonkhapa on that occasion adorned the

head of the image of Jovo (lord) S'akya Muni with a diadem of lapis-

lazuli, pearls, rubies and other precious stones, at a cost of 500 gold sran

(or 30,000 Bs), and prayed that the sacred religion might continue for

ever without being corrupted or degraded. Immense offerings were

made. A hundred thousand edibles were placed in heaps to the height of

a man’s stature. A hundred thousand lamps, fed with butter ill huge caldrons,

with wicks as big as the largest handkerchiefs rolled up, were lighted, so that

the whole city of Lhasa wTas illuminated. The glare was so great that the

residents of Lhasa could hardly distinguish the stars in the sky. Frank¬

incense, joss-sticks, myrrh, and flowers were offered in great profusion.

There were present on the occasion, under human guise, all the gods and demi¬

gods, Nagas and yakshas that were friendly to Buddhism, together with

the four classes of genii called Gyalpo with the great Pehar at their head.

All these, disguised in human shape, took part in the proceedings. Tsoh

khapa observed similar ceremonies in subsequent years. In the same year,

the great reformer founded the famous monastery of Gahdan. In the course

of the next ten years, he turned the wheel of Dharma with unprecedented

zeal.

In the sixty-third year of his age, knowing that his end was drawing

nigh, he entrusted his principal disciples Gyal-chhab- je, Kha-dub Chho-je,

Je-serab-senge, Jam-vyah Chho-je, and Chyam-chhen-chho-je, with the

charge of protecting Buddhism. He also charged the lord of death,

called Tam-chhen-sinje-chhoikyi-Gyalpo, with the defence of the sacred

creed, thus exhorting him : — “ O thou, the lord of Dharma, in this country

of Kan-chan (Himavat), may thy religion so long as animal life

1882.]

Sarat Chandra Das — Contributions on Tibet.

57

remains unextinct, be defended by thee ! Thou, together with thy retinue,

shalt drive away all enemies, whether internal or external, and the warlike foes

of the border lands ; thou shalt extinguish all kinds of heretics, who may try

to injure the religion.” The statue of this dreadful lord of death, who is

the sworn guardian of Gahdan inspires terror in the minds of sinners who,

even to the present day, tremble at his name. It was, according to the

popular belief, by the might of this dreaded deity that the progress

of the Gurkha armies beyond the boundary of Tsah was arrested. On the

25th day of the 10th lunar month of the same year, Tsonkhapa’s person

having been contracted to the size of a boy of eight, and placed in a

mansion encompassed by the radiance of the rainbow, prepared to start

for the land of bliss. On that occasion innumerable Suras, Asuras, fairies,

gods and goddesses played instruments of music in his honour, showered

flowers, and with flags and umbrellas joined in a pious dance for full

seven days. On the morning of the seventh day, when by the act of

his will he was lost in yoga, his soul, leaving its mortal frame, was absorbed

in the Sambhogakaya of Buddhahood. Thence forward Tsonkhapa,

under the name of Jampal Ninpo, sits by the side of Maitreya the

Regent of Tushita (Gahdan). His remains, wrapped in cloths inscribed

with texts from the Dharanis,3 were preserved in a Chaitya of gold. His

tomb is a lofty edifice, with a gilt roof, and a golden Chaitya inside.

The Tibetans have the following account of Buddha’s prediction

respecting Tsonkhapa : — In ancient times, when Bhagavan S akya lived,

a Brahman boy prayed to him after presenting him with a crystal rosary.

Bhagavan, in return, drew from his right side a white conch shell and gave

it to him, saying, “ Oh Brahman boy, in time to come thou shalt work for

my religion ; when it shall spread in the Himavat country, thou shalt be

the president of the Dharma.” The same conch shell was then concealed in

the hill called Brogri, in Tibet. It is now to be found in the Dapun

monastery and is said to be possessed of miraculous powers.

3 The mystical writings, called Dharanis, were brought from India during the

Sakya hierarchy in the 10th and 11th century A. D. The inscriptions were prepared in

Tibet.

IT

58

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

YW?f*’a&T

<v*r^vi

*xD

"v*

VII.— RISE AND PROGRESS OF BUDDHISM IN

MONGOLIA (HOR).

Tibetan Text.

1 \th Book of Bub -th ah S'elkyi Melon }

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Sarat Chandra Das — Contributions on Tibet.

[No. 1,

Translation.

The three wheels of the Buddhist doctrine spread over various

countries, large and small, such as Kashmir, Nepal, Persia, Champaka, Kis-

kinda. Sermig, Gyugma, Panama, Siam, S'ingala, Priyanku, Yamuna,

Chandra dvipa, Makha, Kasa, Gy i- Jan, S'han-S'htin, Brusha, Hash a,

Sumpa, Sah or Minug or Burmah, Jan-yul, Yugur, Thogar, Orgyan,

Doclipa, Lodpa, Chola, Kalinka, &c., &c. Various accounts are given of the

rise and decline of the sacred creed in these countries in converting all

living beings universally and partially, according as Karma permitted. In

those countries many heretical doctrines also existed, which will not all be

described here. It will be enough to describe the propagation of Buddhism

in Sog-yul (Mongolia). # # #

There is no account of the introduction of Buddhism in Hor by any

Pandits or saints from India. The first light of Buddhism came from

Tibet — and that from the Sakyapa school. Chhingis Khan who turned

the wheel of might (became a mighty conqueror) visited Tibet. After

subjugating Nari-kor-sum, U' and Tsan, Lho, Kbam and Gan, he

sent an envoy to Tsan, offering large presents to the learned Kun-gah-

Ninpo, the hierarch of Sakya, and appointed him his spiritual guide,

and subsequently invited him to visit Hor. He obtained from Tibet some

images, sacred volumes and Cbaityas, from which the Mongols imbibed

faith in Buddhism and commenced to adore Kon-chhog or the Supreme

Being. During this time some Mongols also took the vows of Upasaka

&c., whence they got hold of Dharma. This took place in th q fire -hare

year of the 4th cycle or 2041 of the Buddhist era, if Buddha’s Nirvana

were calculated from the year of the same name ; but if it be calculated from

the iron-clragon year, the introduction of Buddhism in Hor must be placed

in 2097 B. E. From the fire-bare year to the iron-dragon year of the

10th cycle 503 years elapsed. During the reigns of Goyug and Gutan,

the two grandsons of Chhingis Khan, Buddhism was formally introduced into

Hor. Gutan whose capital was in Lan-du, hearing the fame of Sakya Pandita,

sent an envoy to Tibet with rich presents to invite him to visit Hor.

Sakya Pandita had been previously told by his tutor Sonam-tse-mo about

a prediction, that he should be invited to propagate Dharma by a border

race who wore hats like falcons and shoes like a hog’s snout. The prophecy

being now realized, Sakya Pandita accepted the invitation. Accom-

pnied by his nephew Phag-pa and Chhyagna he set out for Hor and met

the king in the year fire-sheep of the 4th cycle (this date corresponds with

A. D. 1248). The king was laid up with a disease called sadag (leprosy),

1882.]

Sarat Chandra Das- — Contributions on Tibet.

67

of which Sakya Pandita cured him by the mystical invocation of the

Simhanada dharani. The king and his ministers heard from him the

mystical worship of Gye-va-dorje.

He secured to himself their sincere faith by performing various miracles.

Prior to this period the Mongolians possessed no written language. Sakya

Pandita became desirous of designing a new alphabet for them. Once

he observed a certain woman rubbing (softening) a piece of hide with a

piece of timber of the shape of the teeth of a saw. He shaped the Mongolian

characters after the teeth of that implement. By arranging the letters,

divided in masculine and feminine characters, # with hard or tight, loose or

slack, and weak or soft powers he invented the system of writing of the

Mongols. In the year iron-hog (corresponding with A. D. 1252) both Sakya

Pandita and the king died. The remains of the former were deposited in the

Chhorten of Dulpai-de outside the fortress of Lah-ju. Subsequently in the

reign of Munkhe, Karma Bakshi and others from Tibet visited Hor. Mun-

khe’s younger brother named Khublai became very powerful. He conquered

China, Tibet, the whole of Hor, and about half of India up to the furthest

boundary of Kashmir. He invited Phagpa-Lodoi-Gyaltshan,f the nephew

of Sakya Pandita, from Tibet. On his coming to Hor in the year

water-ox , the Emperor met and held long discussions on religious matters

with him, and imbibed much faith in him. Previous to this, he had showed

much attachment to Karma Bakshi. Although Phagpa’s acquirements in

grammar and sacred literature were great, on the other hand the acquire¬

ments of the bearded Lama, as Karma Bakshi was called, in judicious

learning were eminent, Once under the secret advice of the Emperor, the

Empress, named Jema-ssahmo, who revered Phagpa above all, asked him

to enter into competition with Karma Bakshi in the performance of

miracles. This was done with a view to amuse the Emperor. The parties

having agreed to the proposal, the Bakshi, in the presence of the Emperor

and his ministers, mounted the sky where he sat cross-legged, as in yogctJ

and passed right through mountains, &c. Phagpa also performed miracles

by decapitating himself, then severing the five limbs and turning them

into five Dhyani Buddhas. He afterwards accomplished their re-union

to restore to himself his own body.

* Of the consonant characters, every individual was formed by the combination

of a vowel and a consonant, such as —

Ka pa gha la ta

Ne pe ghe le te

Ni pi ghi li ti

and so on.

t Ary a Mati Dvaja.

OS

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

Within the fortress of Lanju (or Landu) there is a tomb called the

Chhorten of Karma Lisi which is identified with the tomb of Karma

Bakshi, Karma Lisi being a mere corruption of the name Karma Bakshi.

In the face of this account, the Debther Nonpo and other works say that

Karma returned to Tibet where he died.

Previous to the Emperor’s taking spiritual vows, the Empress ob¬

served the mystic ceremonies of Kaidorje. He inquired what kind of vows

were to be taken. When the Empress uttered the words of the vow,

he remarked, “ Although I might take some of the vows, yet being a

sovereign, I cannot say that I will not violate the words of my spiritual

guide ” The Empress removed the objection by observing, that in worldly

matters the Emperor’s authority should be supreme, whereas in spiritual

affairs the Lama’s command should be paramount. The Emperor, satisfied

with the suggestion, observed 24 ceremonies, called Thub pai Khor, together

with the invocation of Gyeva-dorje. On the occasion of initiation, Khublai

presented the Lama with two large mandalas (circular heaps of precious things)

of which the one on the right-hand side was full of pearl balls without pin¬

holes and as big as sheep’s droppings, placed in bundles ; the other on the

left consisted of heaps of gold. Besides these, immense presents consisting

of horses, mules, camels, silk robes, silver and gold, &c., were made to

him. He decorated him with an exalted order which in Chinese is called

“ Smsin takausri,” meaning the spiritual king of the three worlds, and con¬

ferred on him the city and country of Lisliim and subsequently the entire

sovereignty of Tibet and Tsholkha (Khokonur). Although the Emperor

ordered that all the JBande of Tibet should adopt the Sakyapa theories, yet

the most estimable Phagpa, thinking it fair to let them pursue their anciently

adopted doctrines, showed toleration. He returned to Tibet in the year tree-ox

and in the year earth-serpent of the 5th cycle revisited Hor. In the year

iron-horse he framed the square shaped form of the Mongolian characters,

and introducing the system of worship, meditation, and propitiation

among the Mongols, furthered the cause of Dharma and living beings.

The Emperor having obtained the sacred relics of Buddha, images and

sacred books and chaityas from India, erected temples and monasteries

by which Buddhism was greatly promoted. The square shaped charac¬

ters, called Khorig, having failed to answer the purpose of transla¬

ting the sacred books, the Mongolians made use of the Yugur character in

writing their language as a medium for the expression of the sacred hymns.

During the reign of king Olje, the Sakyapa Lama named Chhoikyi-hodsser

came to Mongolia and perfected the saw-teeth shaped characters invented

by Sakya Pandita b}r adding tails to the letters. The Mongolian characters

were thus fit to be used in writing translations from foreign languages.

Subsequently in the reign of Hai-san-khulug portions of the Kah-gyur

Sarat Chandra Das — Contributions on Tibet.

69

1882.]

and grammar were translated into the Mongolian language. In the reign

of Poyanthu, Jam-yang the pupil of Eigral the Prefect of Narthan,

who during his visit to Narthan had incurred the displeasure of his Lama

by appearing before him in a mask, paid a visit to Hor. Subsequently

Jam-yan pleased his master by sending him large presents for a copy of

the Kahgyur collection. Among the presents there was a small box full of

Chinese ink which delighted Eigral very much. On his return to Narthan,

Jam-yan resided in the house where the Kahgyur was copied and which

was called Jam-yan Lhakhan.

In this manner, the way being opened, the copies of the Kahgyur gra¬

dually increased. After Jam-yan, Karma Kan-Ju-Dorje visited Hor and be

came the spiritual guide of one of the Hor kings, who, it appears, was named

Chiya-thu. Thogan-themur (the last Emperor of the Mongol dynasty),

the well-known descendant of Chhingis Khan, invited Karma-Eolpai-dorje

who accordingly in the 19th year of his age in the year earth-clog came to

Hor. During the fourteen reigns from Chhingis Khan to Erteni Chhogthu,

many Sakyapa and Karmapa Lamas visited Hor, some of whom received the

honour of the order of Ti-sri. The introduction of the Gelugpa church in the

spiritual relation of Mongolia commenced at this time. During the reign of

Thumer-kyi Althan Khan, the third Gyal-van (Dalai) named Sonam Gya-

tsho visited Hor and abolished the worship of Oh-gvad (the chief Demon)

and the practice of offering animal sacrifices to demons. He introduced the

Gelugpa (yellow-hat) school of Buddhism in Hor where he died, and his

incarnation named Gyal-van Yonton Gya-tsho appeared in Mongolia, for

which reason Buddhism became greatly diffused over that country, and all the

Mongols were converted to the Gelugpa church. Afterwards Shere-thu-gusri

translated the three yum (vulgarly called bum) into the native Mongolian

language. In the days of Chhahar-leg-dan Khuthog-thu several trans¬

lators headed by Kungah Hodsser translated the whole of the Kahgyur into

Mongolian. The last of the descendants of Chhingis Khan named San-

thu-gusi (called Legdar in Tibetan), a petty prince, was so degenerate that

he failed even to rule over his own country and his dynasty passed off

from power. In the reign of Sunchi (De-Kyi) the translation of the

Kahgyur in Mongolian was revised and partially printed. It was in

the reign of the Emperor Chhinlun (Kyen-long), the incarnate Manjusri,

that the entire Kahgyur and Tangyur were for the first time printed

in the Mongolian language. Then also the all-knowing Chankya-

Eolpai Dorje prepared the Khapai- Junne, a compendious grammar of the

Mongolian language, which was indispensably necessary to facilitate trans¬

lations (lit., which served as an eye to the future translators.) Asuthu, king

of Khalkha, had met the Gyal-van (Dalai Lama) Sonam Gya-tsho

during his sojourn in Mongolia and erected the temple of Erteni Jovo.

70

Sarat Chandra Das — Contributions on Tibet.

[No. 1,

At that time the incarnation of Tara Natha (Je-tsun-dampa) named

Lo-ssan-tanpai Gya-tsho in the person of the son of his grandson Dorje

Thushi-ye-thu Khan, was acknowledged as the supreme head of the seven

Khalkha Khanates. The Emperor of China greatly exalted his position by

conferring on him high distinctions. The great monastery of Urga called

Rivo-ge-gye-lin was founded, and from that time the incarnations of Tara

Natha successively appeared. Jaya Pandita Lo-ssan-thin-leg, who was the

pupil of the fifth Gyal-van and Panchhen-Lo-ssan Chho-gyan, and Erteni

Pandita Lo-ssan tan-dsin founded many monasteries and promoted the

spread of Buddhism in Hor. From this period the land of the Khal¬

kha became filled with priestly congregations, sages and saints of imma¬

culate birth, and sacred study and saintly communion were greatly diffused.

The Prefect of the Goman College of Dapun, named Ton-dub Gya-tsho, who

was famed to have attained the 2nd stage of Bodhisattva perfection,

introduced Buddhism into the Thorgwod country, the progress of which was,

however, impeded by the surrender of the country to the Russians (Orrus).

Subsequently, when the country was brought under the Emperor of

China, the chiefs were re-instated in their respective states and the

practice of the precious religion revived. Hashag-chhe-chhu Khan, the

reigning chief of the four great tribes of (E-loth, also called Orod, was

defeated and dethroned by Boshog-thu Khan of the tribe of Tshoru who

had grown powerful, in consequence of which the whole of the (E-loth

kingdom came under his possession. He established many schools for the

instruction of monks in the Sutras and Tantras (aphorisms and mysticism).

Thereafter Erteni Jorig-thu khun tho-che-Tshe-van-rabtan encouraged

Buddhism in general and especially the Gelugpa church. He by turns invited

the Mahamantri of Tasi-lhunpo named Geleg-rabgya, and Paljor-gya-

tshog, and latterly by inviting Tampa-rabgya of Wasliul from the Dapun

monastery and many others, introduced domestic priesthood and service (like

that of the TJpasakas) among the Mongols. He founded the monasteries of

*

Nam-tse-din and the system of imparting instruction to neophyte monks,

and established moral discipline and training. Although he failed to esta¬

blish schools for the study of dialectics, yet by teaching the higher and lower

(simpler) Lamrim of Tsonkhapa,he introduced the secret way to Bodhisattva

(perfection). Like the celebrated Ralpachan sovereign of Tibet, he allotted

three families of tenants, G camels, 40 cows and horses and 200 sheep &c.,

for the maintenance of every monk or neophyte. After him his son

Gahdan-tsherin Wanpo invited the celebrated professor and sage Paldan-

Yese, the learned principal of Thosam lin of Tasi-lhunpo, the Vinayic ascetic

Lo -ssan Phun-tsho from Dapun, who held the office of the Prefect of

the Goman College, and Ge-dun-leg-pa the Prefect of the Sera monastery,

of whom the last succeeded in opening classes for the study of metaphysics

1882.] Sarat Chandra Das — Contributions on Tibet. 71

and dialectics. He erected many monasteries and filled them with images,

sacred volumes, and chaityas by which he filled the Chungar country.

By conferring distinctions and endowments on the scholars of philosophy,

he greatly diffused Buddhism.

Afterwards when the kingdom was overthrown by internecine wars,

all the religious edifices were demolished, the effect of which even now survives

in the desolate aspect of the country like the fields of autumn (after harvest).

From one of the four famous tribes of Orod, the celebrated king, the up¬

holder of religions, called Gusri Khan, son of the Khan of the Hoshad,

was born in the year water-horse. His name was Thorol-ba-dur. According

to the prophecy of Ti-me Lhun-dub the obtainer of sacred treasure , he is said

to have been the miraculous emanation of Chhyagna Dorje (Vajrapani),

and according to the revelation of the Kahgyur, he was a religious king who

obtained one of the Bodhisattva perfections. At the age of thirteen he

assumed the command of the army of the Gokar (white heads), numbering

10,000, and went on an expedition against Hoi-Hoi (Tangyut). He

gained a complete victory in the fight, for which he became eminently

famous. During this time Buddhism was not spread in the Oelotli

country. In other Mongolian countries the Gyal-van (Dalai-Lama)

Sonam-gya-tsho, at the invitation of Althan Khan, had visited Khalkha.

By reason of their spiritual relation Buddhism flourished there. Gusri-

khan, on only hearing its name, imbibed faith and veneration for Buddha.

Fie made many salutations by repeated prostrations towards that sacred

country (Tibet), thereby hurting his forehead. When he was twenty-five

years old, his mother died. In order to celebrate her funeral and for her

salvation, he distributed a large quantity of gold and silver as alms

to the poor. On a certain occasion there arose a dispute between the Orod

and Khalkha. Being overpowered by compassion, he came before the

Khalkha assembly to plead for the amicable settlement of the matter,

removed their differences and, having brought the contending nations

to terms, returned to his own country. At this Ton-khor Chho-je and

the princes and ministers of Khalkha became greatly delighted. They

gave him the title of “ Tai-kausri.” During the Dalai Lama Sonam

Gya-tsho’s visit to Mongolia, an Orod came to reverence him. He saluted

and presented him a book called Serhod Tampa. On being asked the

name of the book, the Orod replied, “Lord! this is called Althan-kerel.”#

The Gyalvan (Dalai), then accepted the man’s alms and predicted that in the

land of Orod after twenty years Buddhism should be introduced. Accord¬

ing to this prediction, Gusri-khan introduced Buddhism by translating

Serhod- Tampa and many other volumes after a lapse of twenty years.

* From althan, gold, and keral (Sanskrit Icirari), ray of light, golden light.

72

Sarat Chandra Das — Contributions on Tibet .

[No. 1,

During this time king Chha-Har having embroiled the six great prin¬

cipalities in internal wars, one of the princes took refuge among the

Khalkha tribes. The Khalkha princes not agreeing to shelter the refugee,

fell out among themselves. One of their chiefs named Chhog-thu, banished

from his own country, took possession of the Amdo province. No sooner

had he established his power over the Amdo people, than he began to injure

Buddhism in general, and more particularly the Gelugpa church. When

the report of his evil doings reached Gusri-Khan, he became greatly enraged.

In order to succour particularly the church of Tsonkhapa, he left his

native place at the head of a large army, and in the year fire-ox

arrived near Khokhonur where he inflicted a signal defeat on Chhog-thu

and slew 40,000 soldiers in the field. The whole of Amdo now passed

under his power.

He then started for 17 to pay homage to the Dalai, Tasi and Gahdan

Thipa of whom the last was the spiritual father of the other two. He had

an interview with the fifth Gyal-van (Dalai-Lama) and Panchhen-Lo-ssan

Chhoi kyi-gyal-tshan whom he greatly venerated. At the time of his

visit to the Gahdan monastery which took place during the night of the

new moon, he saw the interior of the monastery by the light emitted

from luminous pebbles on the floor and through the avenues. This event

he considered very auspicious. In the year fire-ox during the winter

season he returned to Khokhonur. In the mean time king Beri of

Kham commenced to persecute the Buddhists, having himself become

a proselyte to the Bon religion. Hearing this, Gusri-Khan marched towards

Kham in the year earth-hare with a large army, commenced hostilities

and annexed Kham to his dominions. King Beri was captured in the year

iron-dragon , on the 25th of the 11th month and was thrown into a prison in

Kham, while all the Lamas and chiefs of the Sakya-pa, Gelug-pa, Karma-

pa, Duk-pa and Taglun-pa sects were liberated, and sent to their respective

monasteries. After defeating Beri, Gusri Khan turned his attention

towards the conquest of Jah, the king of which country submitted to

him without hostilities and agreed to pay him homage and tribute.

During this period the whole of Tibet was ruled by king De-si-

Tsahpa whose fort was the castle of Shi-ga-tse. Having adopted the

teaching of the Karmapa school, he tried to exalt it above all others and

evinced much disregard towards the Gelugpa school. Gusri Khan took

umbrage at this. Accordingly, to raise the prestige of the Gelugpa

church, he invaded 17 and Tsan at the head of his army, defeated all the

armies of Tsan and sent the vanquished monarch and his ministers

captives to the prison house at Nehu, in 17, and brought the whole of

Tibet under his power. He was now acknowledged as the sovereign of

the countries Tibet, Kham and Amdo. He organised an enlightened

1882.]

Surat Chandra Das — Contributions on Tibet.

73

government. He extirpated all enemies and rivals of the Gelugpa

church. The Indian king Habo Sin, the king of Yambu (Nepal), and

the Baja of Nari and many other border kings sent him presents according

to their national custom. Afterwards he made a present of the whole of

Tibet proper to the fifth Dalai Lama in the year 1615 A. D., and thereby

laid the foundation of the fame and dignity of the Court of the Dalai

Lamas. Even at the present day their earthly mansion Potala or

Gahdan Phodan is believed to be a counterpart of the celestial mansion

of Gahdan or Tushitapuri (Paradise). Gusri Khan (Kausri Khan)

had ten sons, of whom Tayen Khan and his grandson Lha-ssan ruled

successively in Tibet. Gusri’s son, Tha-akhu-tasi Bathur, became king

of Khokhonur. Thus the descendants of Gusri Khan, though they ruled

separately as independent princes, did not require to be directed by

others, but, subsequently, on account of the war raised by Tan-zing

Wan, they were weakened, when the Emperor of China subjugated them

all and annexed their countries to his dominions. But he allowed

them to retain their respective possessions, and permitted them to

follow their religious observances, according to the Gelugpa principles.

It became customary with a great number of Mongolian Lamas to enter the

different monastic colleges of Tibet, to study sacred literature. On their

return from Tibet they shewed themselves capable of teaching the

sacred religion. They founded schools in their respective native places.

Holy personages from 17 and Tsan, Amdo and Kham, having come to take

their birth in Mongolia, the country of Hor has now become flooded

with monasteries and chhortens and religious congregations. The study of

dialectics also has been introduced there.

With the exception of Solonpa, Bargwad and a few other savage tribes,

all the Mongols are Buddhists. The heretical Yavana (Lalo) religion

decayed and passed away. The old schools of Sakyapa and Karmapa

Lamas were abolished, and in their place the Gelugpa school flourished

encompassing the land.

A GENEALOGY OE THE MONGOLIAN MONARCHY.*

(Ancestors of Jenghis-khan).

Thengir-khu-borta Chhi.

i

Bada-chhi-khan.

i

Tham-chbag.

. i .

Chhi- Jimer-khan.

K

* Obtained from Tibetan sources

71

Sarat Chandra Das — Contribution on Tibet.

[No.l,

La-u- Jan-bhere-rol.

I

Pagu-ni-dun.

I

Sem-dsa-Ji.

r I

La J u.

Du- pun-mer-khan.

I

Podon-chhar-mu-khan.

l .

Gai-chhi.

I

Bi-khir.

I

Manan-tho- Jan.

I

Gai-tho-khan.

I.

Bai-shin.

i

Khor-thog-shin.

i

Dum-ba-khai-khan.

*

Go-len-la-khan.

Bar-than-BA-DUR, ( Badur or Bathur a hero, from which the

| word Bahadur is probably derived.)

Ye-phur-ga badur,

married to

Huu-lun.

l

Chhingis Khan or Jenghis Khan (born 1182 A. D., reigned

| 23 years, and was killed by his wife).

Ankoda. (reigned G years)

Goyug (reigned 4 years) Gogan or Goyugan (also called

or Gutan).

Koyug.

I

Oita or Aulta (reigned 6 months)

Munkhe Khan (reigned 9 years)

Khublai Khan (reigned 35 year, died at the age of SO)

Sechhen.

1882.]

Sarat Chandra Das — Contributions on Tibet.

75

Yesun Themur (reigned 5 years)

O-Wah-Je or Olje (reigned 13 years)

i

Haisan Khulug (not known)

l

Poyanthu (reigned 9 years)

i

Siddhi Pala Yen (reigned 3 years)

Ju- tki

I

Yesun thumer (reigned 5 years)

i

Ra-khyi-Phag (reigned 40 days).

l

Kuskala- go-thin (reigned 30 days).

I

Thog-thumer Chi-ya-thu (reigned 5 years).

!

Erteni Chhog-thi (reigned 1 month).

i

Tho-gan Thumer* or Themur (1333 A. D., he sat for 35

years on the Imperial throne of China, and fled

from Pekin in secret to save himself from the

conspiracy formed by the Chinese nobles against

his life).

The Min Dynasty superseded the Mongol Dynasty in China.

* From Thumer or Themur the name Timur is probably formed.

76

G. H. Raverty — Memoir of the Author

[No. 1,

Memoir of the Author of the Tabakat-i-N&siri. By Major

G. H. Raverty, Bombay Army (Retired).

Few materials exist for a notice of this author, and these are chiefly

furnished by himself.

The first mention he makes of his family is to the effect that “ the

Imam, ’Abd-ul-Khalik, the Jurjani, having, in his early manhood, dreamt

a dream on three successive occasions, urging him to proceed to Ghaznin

and seek a wife, set out thither ; and, subsequently, obtained in marriage

one of the forty daughters of Sultan Ibrahim of Ghaznin,” who was in the

habit of bestowing his daughters, in marriage, upon reverend and pious

Sayyids and ’Ulama, like other Musalman rulers have continued to do,

down to recent times.

By this wife, ’Abd-ul-Khalik had a son, whom he named Ibrahim,

after his maternal grandfather, the Sultan ; and he was our author’s great¬

grandfather. He was the father of the Maulana Minhaj-ud-Din ’Usman,

who was the father of the Maulana Saraj-ud-Din Muhammad — who is

called Ibrahim by some — who was known by the title of ’Ujiibat-uz-

Zaman or “ the Wonder of the Age.” He was the father of the Maulana

Minhaj-ud-Din # Abu-’Umar-i-’Usman, the author of the History entitled

the Tabakat-i-Nasiri, who thence often brings in his father’s and grand¬

father’s name, styling himself Minbaj-i-Saraj-i-Minhaj, the two izafats

being used to signify son of in place of the Arabic bin .

Our author’s ancestors, on both sides, for several generations, appear

to have been ecclesiastics of repute and men distinguished for learning.

He states that he possessed, among the misdl or diplomas granted to his

maternal ancestors by the Khalifahs, one from the Khalifah Mustazi

B’illah, conferring the Kazi-ship of the fortress, or rather, fortified town,

of Tulak, described in his work, together with that over the Kuhistan, and

the Jibal — Highlands — of Hirat, upon his maternal grandfather, in con¬

formity with the diploma previously held by the latter’s father before him.

His paternal grandfather also received an honorary dress from the same

Pontiff ; and our author says that he himself possessed the diploma which

was sent along with it.

In the oldest copies of the text, and in several of the more recent, our

author almost invariably styles himself ‘the Jurjani’ as I have

from the outset rendered it ; but those MSS. noticed in the Preface to

the Translation, which appear to have been copied from the same source as

that from which the India Office Library MS. was taken, or from that copy

* The title, Saraj-ud-Din, means “The Lamp, or the Luminary of the Faith,

and Minhaj -ud-Din, “ The High-road, or the Way of the Faith.’' See “ Translation,”

note3, page 1295.

I

77

1882.] of the Tabakdt- i-lSTd s iri.

itself, generally have Jvzjdni and sometimes Jurjani as above

If the point of j z be left out, as is very liable to be the case, like the

points of other letters, by copyists, it is but simple j r. Words con¬

i’

taining long u j are often written with the short vowel zammcih or

9 9 m ... 9

pesh — — instead of j ; and hence, in some few copies, it is

Jurjani, while sometimes it is written both ways in the same MS.

Since writing note7, at page 321 of my “ Translation,” giving an

account of the Amir Mas’ud’s inroad into the northern parts of Ghur,

when on his way from Ghaznin to Hirat, I have considered that the word

given by our author referred to the tract of country described in that note

as the Guzganan, or the Guzgans, by Tajziks, but which Arabs, and

people of Arab descent, who usey ^ for the Tajzik g ^ , turn into Juzjanan,

and that the word he uses in connexion with his own name refers to

one of the Guzgans, and that he should be styled 4 the Guzgani’ or 4 the

Juzjani.’ As the most trustworthy copies of the text, the best and most

correctly written, had Jurjani, I considered it necessary to follow them as

I had begun, and to mention the matter more in detail in the Memoir of

the Author’s life.

Guzgan, as the native inhabitants styled it, and Arabs Juzjan, is not

the name of a single town, village, or fortress, but of two or more of the

small districts or tracts of country among the mountains, on the north¬

west frontier of the country of Ghur, and north of Hirat, beyond the

Murgh-Ab — the Jibal of Hirat, as he himself styles it, — but its exact posi¬

tion, and the localities of most of the great fortresses mentioned by our

author in the last Section of his work, are at present unknown to us. The

Guzganan, or Guzgans, were the appanage of the Amir Muhammad, brother

of Mas’ud ; and it was from thence that he was brought when he assumed

the throne of Ghaznin after the death of his father. Notwithstanding the

details which our author gives respecting the great fortresses of Ghur,

Gharjistan, and other parts, including the fortress of Tulak, which appears

to have been his own place of residence at the time, and also the home of

his maternal relatives (see 44 Translation,” page 1066 and note5), which he

helped to defend against the Mughal invaders, and which must have been

situated in one of the Guzgans, he never once, throughout his whole work,

refers to Guzgan or Juzjan, except in connexion with his own name. See

also notes to pages 186 and 232.

After the Ghuris obtained possession of Lahor in 582 H., and they had

seized the Sultan, Khusrau Malik, the last of the Sultans of Ghaznin, our

author’s father was made Kazi of the Ghurian army stationed at Labor,

under the Sipah-Salar, ’Ali-i-Kar-makk ; and twelve camels were assigned

him for the conveyance of the establishment of his office, his tribunal, etc.,

on the line of march.

78

G. H. Raverty — Memoir of the. Author

[No. 1,

Our author was born after this, in the year 589 H., the very year in

which Dibit, of which, and of which Musalman kingdom, he was subse¬

quently to become the chief Kazi and Sadr, was made the seat of the

Musalman government in Hindustan by the Turk Mamliik, Kutb-ud-Dm

F-bak, who was, in after years, to become its first Muhammadan Sultan.

That our author was born at Lahor, as the Daghistani, referred to farther

on, asserts, cannot be correct ; for, from what he himself states respecting

his arrival at Uchchah in 624 H. [see pages 541 and 722], that was the

first time he set foot in Hind. Had he been born at Lahor, he would,

doubtless, have mentioned it, and he would probably have been styled and

known as the Lahori in consequence.

The next mention he makes of his father is, that, when Sultan Baha-

ud-Din Sam, ruler of Bamian and Tukharistan, succeeded his father on

the throne, he desired that our author’s father, the Maulana Saraj-ud-Dm

Muhammad, should take up his residence in his kingdom and enter his

service. With the sanction of his own sovereign and patron, and Balia-

ud-Din Sam’s suzerain, namely, the Sultan of Ghur, Ghiyas-ud-Din Mu-

hammad-i-Sam, the Maulana proceeded to the Court of Baha-ud-Dm Sam,

and was made Kazi of the kingdom of Bamian and Tukharistan, with the

judicial administration over its forces, was made censor, with full powers as

regards ecclesiastical law, and entrusted with the charge of two colleges

and their funds. This happened in 591 H., when our author was in his

third year. He states that the diploma conferring these offices upon his

father, in the handwriting of the Wazir of the Bamian state, was still

contained in the kharitah [a bag of embroidered silk for holding docu¬

ments] containing his own diplomas, his banner and turban of honour.

The mother of our author was the foster-sister and school-mate of the

Princess Mah Malik, the daughter of Sultan Ghiyas-ud-Din Muhammad-

i. Sam, mention of which lady will be found in several places in his History ;

and his mother appears to have continued in her service after her marriage.

Our author distinctly states that his early years were passed in the Haram

of the Princess, until the period of his entering upon adolescence, when,

according to Musalmam usages, he had to be sent elsewhere. He speaks

in terms of much gratitude of the fostering kindness and protection he

received while dwelling in that Princess’s household. Under these circum¬

stances, Labor can scarcely have been the place of his birth.

As early as his seventh year our author began to prosecute his studies ;

and used to attend that eminent teacher and Imam ’All, the Qfiarmani,

for the purpose of acquiring the Kur’an by heart.

When Sultan Takish, Khwarazm Shah, withdrew his allegiance from

the IChalifah Un-Nasir-ud-Din-Ullah, and the latter’s troops had been

defeated by him, lbn-ur-Rabbi’, and Ibn-ul-^hafib, on two different occa-

1982.]

of the T a baled t - i-JSfd s iri.

79

sions, came as envoys to the Courts of the Sultans of Ghur and Ghaznin

to demand aid from those monarchs against Sultan Takish. In conse¬

quence, the Imam Shams-ud-Din, the Turk, and the Maulana Saraj-ud-

Din Muhammad, the Tajzik, our author’s father, were directed to proceed

to Baghdad, to the Khalifah’s Court, along with the envoys.* They set

out for Baghdad by way of Mukran ; and, in some affray into which they

fell on the road, they were attacked by a band of robbers, and our author’s

father was killed. Intimation of his death was received in a communica¬

tion from the Khalifah to the Sultan Ghiyas-ud-Din Muhammad-i-Sam,

in these words : “ Furthermore, Saraj-i-Minhaj perished in an affray on

the road. The Almighty recompense him !”

Another of our author’s relatives, his mother’s brother’s son, was

Ziya-ud-Din Muhammad, son of ’Abd-us-Sallam, Kazi of Tulak, who was

left in command of the fortress of Tabarhindah, with a force of 1200

Tulakis, by the Sultan Mu’izz-ud-Din Muhammad-i-Sam, when that

Sultan was about to retire from Hind before the hot season of 587 H ,

intending to return after it was over and relieve him. The Kazi of Tulak

was to hold the place for seven months ; but as the Sultan, just after this

arrangement was made, was defeated by Pae Pithora and severely wound¬

ed in the battle, and an expedition into Khurasan soon after intervened,

he was totally unable to come to the Kazi’s relief, as agreed upon, in the

following season, and, consequently, after having held out over thirteen

months, the Kazi Ziya ud-Din Muhammad had to capitulate.

At the time Sultan Ghiyas-ud-Din Mahmud, son of Ghiyas-ud-Din

Muhammad-i-Sam, was assassinated by the Khwarazmi refugees, in Safar,

607 H., our author was dwelling at Firuz-koh, and was then in his

eighteenth year.

In 611 H., the year preceding the surrender of his capital Firuz-koh,

by the last of the Sultans of the Ghuri dynasty, our author proceeded

thither. Two years after we find him in Sijistan, at Zaranj, the capital,

where he remained some time. At this period the whole of the territories

which had formed the empire of the Ghuris, including the dominions of

Ghaznin, and extending east of the Indus into the upper part of the Sind-

Sagar Do-abah of the Panj-ab as far as the Jhilam, had fallen under the

* He was despatched on this mission by Ghiyas-ud-Dm Muhammad-i-Sam, Sul¬

tan of Ghur, the elder brother and suzerain of Mu’izz-ud-Din Muhammad, Sultan of

Ghaznin. The latter is mentioned in a paper in this Journal, Part I., No. 1, for

1880, page 28, by Mr. C. R. Stiipnagel, who, is at a loss to know why the elder brother’s

name appears on his younger brother’s coins, and informs us that “of Sultan Ghias-ud-

din scarcely anything is known.” Some in formation respecting him will be found in the

Translation of the author’s History, and in note 5, page 472, and 2, page 489. See also

Part I., No. II., page 84, of the “Journal.”

80

G. H. Raverty — Memoir of the Author

[No. 1,

sway o£ the Khwarazmis. These events most, in some way, have been the

cause of his sojourn in Sijistan for seven months, but he is quite silent on

the causes which led him there. See page 195.

In 617 H., during the first inroad of the Mughals into Ghur and

Khurasan, before the Chingiz Khan himself crossed the Oxus with his

main army, our author was living at Tulak ; and, shortly after, in the

same year, took part in the defence of that fortified town against the

invaders, who kept prowling about it for about eight months. During a

period of four years, from the above mentioned year up to the close of

620 H., during which the Mughals made several attempts upon it, he helped

to defend it.

In 618 H., the year in which he says the Chingiz Khan crossed the

Jihun into Khurasan, and he was in his thirtieth year, he married the

daughter of a kinsman of his own ; and, in 620 H., he determined, as soon

as circumstances permitted, to leave his native country, and proceed into

Hindustan, not liking, apparently, to dwell in a country overrun by the

Mughal infidels. In 621 H. he was despatched from Tulak, where he was

then living, and in the defence of which against the Mughals he had just

taken part, by Malik Taj-ud-Din Hasan-i-Khar-post to Isfizar, after

Khurasan had become clear of Mughals, and from thence into the Kuhis¬

tan — the Chingiz Khan had, at that time, returned homewards — to endea¬

vour to arrange for the re-opening of the Jcarwan routes, which, during the

Mughal invasion, had been closed, and the traffic suspended.

On a second occasion, in 622 H., he again j)roceeded from Tulak into

the Kuhistan for the same purpose, at the request of Malik Rukn-ud-Din

Muhammad, son of ’Usman, the Maraghani, of Khaesar of Ghur, the

father of Malik Shams-ud-Din Muhammad, the first of the Kurat dynasty,

as the Tajzik — not Afghan, I beg leave to say — rulers of the fiefs of Hirat

and Ghur and their dependencies, who were the vassals of the Mughals,

were styled. The following year he again set out on a journey into the

Kuhistan, on the part of Malik Rukn-ud-Din Muhammad, that the

kdrwdn route might be re-opened. From Khaesar he first went to Farah*

and from thence proceeded by way of Sijistan into the territory referred to,

and returned to Khaesar again.

In 623 H., our author, who appears to have left Tulak and was resid¬

ing at Khaesar, with the permission of Malik Rukn-ud-Din Muhammad

went to Farah in order to purchase a little silk required by him for his

journey into Hindustan. Having arrived in the neighbourhood of Farah,

Malik Taj-ud-Din Binal-Tigin the Khwarazmi, who then ruled over

Sijistan, and was engaged in war with the Mulahidah of the Kuhistan,

induced him to undertake a journey into the latter territory, to endeavour

to bring about an accommodation between himself and the Mulahidah

1882.]

of the Tahakat-i - Ndsiri.

81

governor of that part, the Muhtashim, Shams-ud-Din. Our author was

accompanied by the son of Malik Rukn-ud-Din Muhammad whose name

is not mentioned, but, in all probability, it was the identical Shams-ud-Din,

Muhammad, the founder of the Kurat dynasty. Our author succeeded

in effecting an accommodation, but it does not appear to have been

on terms acceptable to Malik Taj-ud-Din Binal-Tigin ; for he wished

him to return to the Muhtashim’s presence and declare war again. This

he declined to do, as he had several times put off his journey into Hind,

and was now desirous of departing without further delay, and before

the Mughals should again appear. Malik Taj-ud-Din Binal Tigin was

wroth at this refusal, and shut him up within the walls of the fortress

of Safhed of Sijistan. There he was detained for a period of forty-three

days, but, Malik Rukn-ud-Din Muhammad having interfered in his behalf,

he was set at liberty.

He did not allow the grass to grow under his feet after this ; and in

the fifth month of the following }rear — Jamadi-ul-Awwal, 624 H., [in

another place he says it was Rajah, the seventh month, while in another

place — page 612 — he says it was in 625 H.], by way of Ghaznin and

Banian, he reached U'chchah by boat ; and, in the following Zi-Hijjah,

Sultan Nasir-ud-Din Kaba-jah, ruler of U'chchah and Multan, placed him

in charge of the Firuzi College at U'chchah, and made him Kazi of the

forces of his son, ’Ala-ud-Din Bahrain Shah.

Our author could distinguish the winning side, and preferred it ; for,

no sooner had Sultan Shams-ud-Din I-yal-timish, ruler of Dihli, Kaba-

jah’s rival, appeared before U'chchah, than he deserted Kaba-jah and the

Firuzi College, and went over to his rival. In the first place, our author

presented himself before Malik Taj*ud-Din, Sanjar-i-Gajz-lak Khan, who

was in command of the van of I-yal-timish’s forces ; and, a few days after,

I-yal-timish himself having arrived, he waited on him. He was favourably

received, and was appointed to officiate, in his priestly capacity, within

that Sultan’s camp. After the fall of U'chchah, he accompanied I-yal-

timish to Dihli ; and reached it in Ramazan, 625 II.

He subsequently accompanied the Sultan, in his priestly capacity, to

Gwaliyur in 629 H. ; and, in the following year, after that stronghold was

taken possession of, was made Kazi Khatib, and Imam of Gwaliyur and

its dependencies, under the governor, Rashid-ud-Din ’AIL In the early

part of Sultan Eaziyyat’s reign he returned to Dihli, but he was not re¬

moved from office, neither was he a <£ forgiven rebel and, during his

absence from Gwaliyur, his Deputies acted for him. On reaching the

capital, in 635 H., that sovereign added to his offices that of Superinten¬

dent of the Nasiriah College at Dihli.

* See Translation, page 1285, and Thomas’s “ Pathdn Kings of Dehli,” page 105.

L

82

[No. 2,

G. H. Raverty- — Memoir of the Author

In the year 639 H., in the reign of Sultan Mu’izz-ud-Din, Bahrain

Shah, our author was made Chief Kazi of the Dihli kingdom, and of the

capital as well. In the disturbances which arose between that Sultan and

his Amirs, our author, and other ecclesiastics, endeavoured to bring about a

peaceful accommodation, but without effect. In Zi-Ka’dah of the same

year, the Khwajah, Muhazzab-ud-Din, the Wazir, bribed a number of vil¬

lains to murder him ; and, after the conclusion of the Friday’s prayers, on

the 7th of that month, they actually attacked him in the Jami’ Masjid, but

he escaped without hurt.

Soon after, on the accession of Sultan ’Ala-ud-Din, Mas’ud Shah, on

the Khwajah, Muhazzab-ud-Din, being re-appointed Wazir, our author, in

610 H., resigned the Chief Kaziship, and in Rajab of that year left Dihli

in order to proceed into the territory of Lakhanawati. There he remained

about two years, and there he acquired his information respecting it and its

rulers. While residing in that country, he accompanied Malik Tughril-i-

Tughan Khan in his expedition against the Rae of Jaj-Nagar, and was

present at the attack on the frontier post of Katasin, in Shawwal, 611 H.

On the removal of that Malik from the government Lakhanawati in 613

H., our author accompanied him on his return to Dihli, and, in Safar of

that year, presented himself at Court. Muhazzab-ud-Din had in the mean¬

time been put to death by the Amirs ; and, through the interest and efforts

of his subsequent munificent patron, Malik Ghiyas-ud-Din, Balban (after¬

wards Ulugh Khan-i-A’zam, and subsequently Sultan of Dihli), who held

the office of Amir-i-Hajib, three days after his return, he was put in

charge of the Nasiriali College once more, and entrusted with the admin¬

istration of its endowments, the lectureship of the Jami’ Masjid, and the

Kaziship of Gwaliyiir, according to the previous grant. Subsequently, in

the same year, he accompanied the army which advanced to the banks of

the river Biah for the relief of Uchchah when invested by the Mughals.

In 611 H., at Jalhandar [in the Panjab], on the return of the army,

on the occasion of performing the services prescribed for the ’I'd-i-Azha

in the hall of the College there, the new Sultan, Nasir-ud-Din Mahmud

Shah, to whom his History is dedicated, and after whom it is named, pre¬

sented our author with a cloak, a turban, and a richly caparisoned horse.

In 615 H., he wrote a description, in verse, of the expedition against

Talsandah, entitled the “ Nasiri Namah.” The Sultan rewarded him for

this with a yearly stipend, and Malik Ghiyas-ud-Din Balban, the hero of

the poem, and commander of the expedition, give him the revenues of a

village in the Hansi province, which was that Malik’s fief at that period.

In 619 H., for the second time, the Chief Kaziship of the Dihli kingdom

with jurisdiction over the capital as well, was conferred upon him ; but

when, two years after, in 651 II., the eunuch, ’Imad-ud-Din-i-Rayhan,

83

1882.] of the Tabakdt-i- Nd s iri.

succeeded in bis conspiracy for the removal from office of our author’s

patron, who had been raised to the title of Ulugh Khan-i-A’zam in 647

H., and he was banished the Court, our author, like others of the Ulugh

Khan’s clients and supporters, was removed from the office of Chief Kazl?

and it was conferred upon one of the Rayhanl’s creatures, notwithstanding

our author stood so high in the estimation of the weak and puppet Sultan.

In 652 H., matters improved a little : a new Wazir succeeded ; and, while

in the Kol district, whither our author appears to have accompanied the

Sultan’s Court, the title of Sadr-i-Jahan# was conferred upon him.

At the close of the following year the Rayhanl was ousted from office,

the Ulugh Kban-i- A’zam again assumed the direction of affairs, and our

author, who, for months past, had been unable, for fear of his life, to leave

his dwelling, even to attend the Friday’s service in the Jami’ Masjid, was

in Rabl’-ul-Awwal, 653 H., for the third time, made Chief Kazl of the

Dihli kingdom, with jurisdiction over the capital as before.

With the exception of his remark at page 715 of his History in

winding up the events of the year 658 H., that if his life should be

spared — he was then in his seventieth year — and aptitude should remain,

whatever events might subsequently occur would be recorded, our author

henceforward disappears from the scene, and we hear no more of him.

At the end of his account of the Ulugh Khan-i-A’zam farther on, he

does not renew that promise, nor does he do so when finally closing his

History. The munificent rewards he received on presenting copies of his

work to the Sultan and to the latter’s father-in-law, the Ulugh Khan-i-

A’zam, are mentioned at page 1294. He refers to his family casually,

now and then, in his work, but, with a single exception, enters into no

particulars whatever. At page 820 he says, with reference to the Malik-

ul-Hujjab [Head of the Chamberlains], ’Ala-ud-Dln, the Zinjani, that he

is “his son, and the light of his eyes but he could not have been his

son from the fact of his being styled “ the Zinjani,” that is to say, a native

of Zinjan in Khurasan. He may have been his son-in-law, or an adopted

son.

When the emissaries from Khurasan were received by the Sultan,

Nasir-ud-Dln Mahmud Shah, as related at page 857, our author composed

a poem befitting the occasion, and this, he says, was read before the throne

by one of his sons. He also, in one place, refers to a brother.

Between the time when our author closes his History in 658 H., and

the Ulugh Khan-i-A’zam succeeded to the throne of Dihli under the title

of Sultan Ghiyas-ud-Dln, in 664 H. — the date generally accepted, although

Fasih-1 says it was in 662 H. — is a period of about six years ; and, as no

other writer that we know of has recorded the events of that period, it is a

* See “Translation,” page G98, and note3.

84

[No. 2>

G. H. Raverty — Memoir of the Author

complete blank in Indian History, which, I fear, cannot be filled up.

Ziya-ud-Din Barani, in his Tarikh-i-Firuz-Shahi, which is not much to be

depended on, says he takes up the relation of events from the time our

author left oft, but this is not correct, for he begins with the reign of

Sultan Ghiyas-ud-Din Balban.

Our author died in his reign, but when cannot be discovered, neither

can the place of his burial. Possibly some inscription may hereafter turn

up which may tell us, but there is no record available in any of the works

I have waded through in search of the information. Whether his health

failed him ; whether he grew out of favour with his old patron, the new

Sultan ; or whether circumstances arose which, as regards the Ulugh

Khan’s conduct towards the weak-minded, but amiable, Sultan Nasir-ud-

Din Mahmud Shah, would not bear the light of day — for there are vague

statements of foul play on the part of the Ulugh Khan, but no proofs —

who shall say ? Some writers state that the Sultan died a natural death,

which is most probable, and some further add that he, having neither off¬

spring nor heir, nominated his father-in-law, the Ulugh Khan-i-A’zam, his

successor, which was but natural, seeing that, for nearly twenty years, he

had virtually ruled the state. That the Ulugh Khan-i-A.’zam poisoned

him appears unworthy of credence, since, had he desired to supplant him,

or get rid of him, he might have effected either object many years before.

See “ Translation,” note5, page 716.

The only mention I can find, after much search, respecting these

years, between the closing of our author’s History and the accession of the

new Sultan, is the following from Fasih-i. “ Sultan Nasir-ud-Din Mah¬

mud Shah died in this year 662 H., and great anarchy and disorder

arose throughout the territory of Hindustan. At last, since among the

great Amirs of Hind, for prudence, counsel, wisdom, munificence, dignity,

magnificence, and power, the Amir Ghiyas-ud-Din [the Ulugh Khan-i-

A’zam] was preeminently distinguished, and as he had obtained his free¬

dom previously — a matter never alluded to by our author — he, with the

unanimous accord of the great nobles and grandees of the kingdom, ascen¬

ded the throne of Dihli in the beginning of this year, 662 H.”

The Daghistani, previously referred to, in his Tazkirah under the

letter s has the following : — “ Saraj-ud-Din-i-Minhaj is the author

of the Tabakat-i-Nasiri, which he completed in the name of the Malik

of Hind, Nasir-ud-Din. His birthplace was Labor, and his origin was

from Samr-kand.”

This last sentence of the Daghistani’s is sufficient to show that he is

not entirely to be depended upon, in this instance at least. Our author’s

family was not from Samr-kand. The Daghistani also gives the following

as a quatrain of our author’s ; —

1882.]

85

of the Tab akdt-i-Nd s iri.

il That heart which, through separation, thou madest sad ;

From every joy that was, which thou madest hare of;

From thy disposition I am aware that, suddenly and unexpectedly,

The rumour may arise that thou hast broken it.”

In the “ Akhbar-ul-Akhyar”— - a Biographical Collection of Notices of

Saints — of ’Abd-ul-Hakk [he died 1052 H. = 1642 A. D.], the following

will be found respecting our author : — “ The Shaikh, Kazi Minhaj, the

Jurjani, the author of the Tabakat-i-Nasirf, was a saint, and one of the

most learned and excellent of his time, and one of those who would become

filled with religious ecstasies on hearing the singing at Zikrs or Tazkirs.

When he became Kazi of Hindustan, that office assumed integrity and

rectitude. The Shaikh, Nizam-ud-Din,# states: — “I used, every Monday

to go to his Tazkirs, until, one day, when I was present at one of them, he

delivered this quatrain : —

“ ‘ The lip, in {he ruby lips of heart-ravishers delighting,

And to ruffle the dishevelled tresses essaying,

To-day is delightful, hut to-morrow it is not —

To make one’s self like as straw, fuel for the fire.’

“ ‘ When I heard this verse,’ says the Shaikh, Nizam-ud-Dfn, ‘ I be¬

came as one beside myself ; and it was some time, before I came to my

senses again.’ ”

Our author appears to have been deeply imbued with the tenets of

Sufi-ism, for a brief essay on which, see the Introduction to my “ Poetry

of the Afghans.” Professor Sprenger tells me that he was a notorious

Sufi. A good account of these Zikrs, or Tazkirs, will be found in the

notes to the Third Chapter of Lane’s “ Thousand and One Nights.”

In the Preface dedicating his work to the Sultan Nasir-ud-Din Mah¬

mud Shah, our author mentions the reasons which led him to write it, and

this will appear as the Preface to the Translation of his History.

* This, probably, is no other than the celebrated saint of Dihli.

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JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL.

Part I.— HISTORY, LITERATURE, &e.

No. II. —1882.

Contributions on the Religion , History dfc., of Tibet. — By Baboo Sarat

Chandra Das, Deputy Inspector of Schools , Darjiling.

(Continued from page 75).

VIII.— RISE AND PROGRESS OF JIN OR BUDDHISM IN CHINA.1

CHAPTER I.

BlIDDniSM INTRODUCED FROM INDIA.

Me-tse religious sect. — Previous to the spread of Buddhism in China*

there arose certain religious sects which possessed something in common with

Buddhism. One of those sects was called Me-tse after the name of its

founder. It enjoined every man to devote himself to the service and

welfare of others even at the sacrifice of his own interests, life and body ; it

also taught that the nature of the soul from the beginning is pure and

immaculate, and that only at times it suddenly becomes perverted by ad¬

mixture of impurities produced by evil thought and action.

Li-ye-tse religious sect . — The second in importance among the non-

Buddhist religions is that of Li-ye-tse, who taught that all things depend

for their existence and development on mutual coherence and support.

During this period, there having existed no communication with India,

not a word of Buddha’s name or religion was known in China. But

Li-ye-tse, by his power of foreknowledge, wrote in his own work that in the

West there would appear a self-created noble sage, the performer of

great deeds, capable at will of engaging in the highest degree of meditation,

and passing beyond the region of speech, who would be called by the name

Translated from Difb-tliah selkyi Melon, See Vol. L, p. 187, note 1.

M

l

88 Sarat Chandra Das — Rise and Progress [No. 2,

of Buddha. By this prediction he first made known the sweet name of

Buddha in the country of China.

Chwan-tse. — Again the founder of another religious sect, called

Chwan-tse, saw in a vision that he was metempsychosed into a butterfly.

After awaking from sleep, he reflected on the meaning of such a transient

and empty dream which lavishes all on you and at last vanishes as a

phantom, and inferred that life was an illusion.

Yit-s'i. — Again another teacher named ‘ Yu-su’ (meaning the lord

of the world), who was famed as born of a rose, preached a religion which

forbade the destruction of human lives and instituted the taking of vows for

observing ten moral acts, similar to those of the Buddhists. It also taught

that, the results of virtuous actions being multiplied, the jfious should be

born as gods to enjoy eternal happiness ; that on the other hand, the

perpetrators of sinful actions should be plunged in hell, to be afflicted

with everlasting pains ; and that despite their repentance or confession of

sins, greater damnation would await those who had knowingly and deliber¬

ately transgressed.

All these different sects prevailed in China as can be gathered from

the religious histories of China. They did not spread all over the country,

nor did their influence guide men for any considerable length of time, but

they paved the way for the reception of Buddhism in that vast country.

In the 26th year of the reign of Chou-Wan, the fifth of the Tehu

Dynasty, there appeared, towards the south-western boundary of the king¬

dom, a halo of golden light, the lustre of which illuminated the realm.

The king having witnessed this wonderful spectacle asked the astrologers

what was meant by it. They declared that it presaged the birth of

a saintly personage in that quarter, whose religion, after one thousand

years, should be known in their own country (China). The king recorded

this wonderful phenomenon in the Imperial debthers ,2 It was in that

very year3 that Buddha was born. Some authors believe that it was

the 24th year of the Emperor Chou-wan’s reign. At the age of

twenty-nine Buddha entered on the life of a mendicant, on the 8th

of the 2nd lunar month ; he turned the wheel of Dharma between

the 30th and 49th years of his age, and last of all it is mentioned in the

works of Chinese Buddhists that he obtained nirvana4 in the 79th year of

his age, on the 15th day of the second month.5 Buddha died in the 53rd

year of the Emperor Moo-wan’s reign. In the 8th year of the reign of the

Emperor Mindhi-y un-phan of the great Han dynasty, 1013 years after

2 Records.

3 The year 1882 A. D. = 2835 A. B., after the birth of Buddha.

4 Died.

5 This does not tally with the more correct account of the Indian historians, as

may be collected from several Tibetan chronologies.

1882.]

of Jin or Buddhism in China.

89

the birth of Buddha, Buddhism was brought to China. On an auspicious

day, in the third year of his reign, Mindhi saw in a vision, that a saintly

personage with a golden complexion, bright as the sun, full three fathoms

high, approached his throne from the direction of heaven. In the following

morning Mindhi communicated the night’s dream to his ministers, one of

whom named Eu -ye informed him, that there existed a certain prophecy about

the appearance of a great noble sage in India, of the description that the

king gave, and he begged to ascertain if it was not so. The king referred

to the ancient records, and computing the dates, found that just

1010 years had elapsed. Exceedingly delighted with this remark¬

able coincidence, he despatched a messenger of the name of Wah-

tsun to India, in search of the doctrine of Buddha. During that time,

there lived in India two great Arhats, one called Matanga who was

born of the race of Kasyapa, and the other named Bharana Pandita.

The Chinese messenger besought them to visit his country, in order to spread

the benefits of Buddhism among the teeming millions of his countrymen.

The Arhats welcomed the invitation and equipped themselves for the journey.

A few volumes of sacred scriptures, chiefly of the Mahayana school,

several portraits and some sacred relics, all of which they packed on a

white horse for conveyance, completed the church necessaries with which

they marched towards that distant land. They entered China by the

southern route and were received by the Emperor at a place called Lou-yo-

khyi in southern China. Accompanied by Wan-tsun, the messenger, they

arrived at the palace, while the king, with the greatest demonstration of

reverence, approached to receive them. They presented to the king all

that they had brought from their country. The king expressed himself

well pleased with the presents, and especially with the image of Buddha

which bore a striking resemblance to what he had seen in his vision. The

Indian Arhats performed some miracles which served to strengthen the

monarch’s faith in Buddhism. He built a large temple called Peima-ssi

and engaged his two Indian guests for conducting religious service therein.

Seeing this, the priests of Lo-u-kyun,6 whose religion was then prevalent in

China, remonstrated against the king’s encouraging the new doctrine. They

said that it would be improper to introduce an alien creed dissimilar to the

ancient religion and practice of the country. They also exhibited many

prodigies to convince the king of the superiority of their religion over Bud¬

dhism. The king, wavering much, at last decided that he should test the

merits of both, by casting their respective religious scriptures into fire :

whichever passed the ordeal successfully by being untouched by the fire,

should have his patronage. It so happened that all theTo-u-se6 books were

burnt and the Buddhist volumes remained undamaged. The king being

convinced of the impositions of the To-u-se priests, ordered that their high

6 [Referring to the Bon religion of China, see p. 112, Ed.]

90

[No. 2,

Sarat Chandra Das — Rise and Progress

priests Selou and Chhushen should be burnt alive. The two Indian Pandits

were extolled to the skies. The king with his ministers and a large number

of subjects embraced Buddhism.

On this occasion of the triumph of Buddhism over the To-u-se religion,

the king uttered the following verses :

In a fox are not to be found the virtues of a lion,

The torch cannot enlighten like the sun or moon,

A lake cannot encompass the earth like the boundless main,

The splendour of Sumeru is not to be seen in a mountain,

The blessed clouds of religion encompassing the world

Will rain upon and quicken the seed of universal good ;

All that existed not before, will now appear.

From all quarters, ye moving beings, draw near the Victor (Jina) !

In the great fortress of He-nan-fu, the king erected seven temples, of

which the temple of Peimassi7 was the principal one. He also established

three convents for the use of nuns. The king himself took the vows

of an Upasaka (a lay devotee). More than a thousand men, headed by the

ministers of State, entered monkhood. Once the king addressed the Indian

gacres thus, — “Venerable Fathers, within the environs of my kingdom,

is there no saintly Being residing for the permanent good and protection

of all living beings”? Matana replied: “Yes, Arya * Man jusri dwells in

Kevo-tse-na on the top of Panchagra parvata.” He then gave an account

of Manjusri’s chosen land, which, accompanied by his friend Pandit Bharana

he now prepared to find out. After much search he reached the enchanted

spot which he distinguished from others by his saintly knowledge. He

then reported it to the king — “ During the days of Buddha Kasyapa there

lived a king of the name of Asvakala who, with the help of demons,

constructed 81,000 chaityas, one of which exists on Kevo-tse-na con¬

taining a fragment of the genuine relics of Kasyapa Buddha.” The Em¬

peror, in order to preserve the ancient chaitya, built a lofty temple over it

which is now called by the name Tabotha clihorten. Near it he erected

the great monastery of Shen-thun-su. Among many other religious edifices

that were built by this pious monarch, one is the “ white chhorten” of

Pekin (Pechin). The monastic establishment of Ilevo-tse-na consisted of

620 monks and 230 nuns. The learned Arhat prepared an abridgement of

the Idinayana Aphorisms and Sutrantas in the language of China. This

work, the first Buddhist work in Chinese, is extant to the present day.

Pandit Bharana also translated the five Sutrantas, such as Dasa-Bhumi &c.

but unfortunately they are lost. In course of time Arhat Matanga and

Pandit Bharana died. JMindhi’s successor invited several other Indian

Pandits. Among the first batch Arya-kala, Sthavira-Chilukaksha, Sramana

Suvinaya, and five other Pandits were well-known. In the second batch

7 That is, ‘ the Lord of the white elephant.’

1882.]

of Jin or Buddhism in China.

91

Pandit Dharma-kala and several other Pandits, well versed in Mahay an a,

Hinayana and Vinaya Dharma (discipline), were o£ great note.

The third batch of Indian Pandits, Ganapati, Tikhini and others,

propagated Buddhism in Kinnan and other provinces of southern China,

These, with the Pandits who appeared during the reign of Napo Naan, were

the most learned translators and best linguists. Thereafter, during the reigns

of the thirteen kings of the Han dynasty, fourteen kings of the Jin dynasty,

several kings of Jin-Yugur Su and other dynasties, the Than dynasty of

twenty kings, and eighteen kings of the Soong dynasty successively, Indian.

Pandits and sages were invited to China, all of whom exerted themselves to

increase the stock of Chinese Buddhist scriptures. There also appeared a host

of learned Hwashan8 (Chinese monks and S'ramanas), some of whom visited

India to study Sanskrit and Buddhism. There were others who acquired

great proficiency in Sanskrit without going to India. They were all pro¬

foundly read in Buddhism and wrote numerous elaborate works in the

Chinese language, besides translating many volumes of Sanskrit Scriptures.

They also 'wrote the lives of eminent Pandits of China, who laboured with

wonderful energy for the diffusion of Buddhism. These are to be found

in the Chinese works called “ Histories of religion.”

CHAPTER II.

Buddhism introduced from Tibet.

From the time of the establishment of the Tartar (Hor) supremacy in

China, many Tibetan sages visited China and contributed more and more

to the propagation of Buddhism. The number of translations of Buddha’s

teachings and S'astras increased. Those that were translated after the

reign of king Wendhu of the dynasty of Su were analyzed and

catalogued. Twice during the reign of the Than dynasty and twice

in that of the Soon dynasty, the scriptures were revised, and additions

made to them. All the books that were subsequently written were

furnished with tables of contents and indexes. Last of all during the

reign of the Tartar Emperor, Sa-chhen, the Chinese scriptures were

compared with the Tibetan collections of the Kahgyur and Tangur.

Such treatises and volumes as were wanting in the Chinese were translated

from the Tibetan scriptures. All these formed one complete collection,

the first part of which consisted of Buddha’s teachings (Kahgyur).

To the second part 21 volumes of translations from Tibetan, the Chinese

S'astras, and the works of eminent Hwashan, comprising 153 volumes’

were added. The whole collection consisted of 740 volumes. An analytic

catalogue of all these books was also furnished. In this collection many

S'astras were found which did not exist in the Tibetan collections.

8 The same as Tibetan Lamas.

92

Sarat Chandra Das — Rise and Progress

[No. 2,

In China there were five Buddhist schools :

I. The Vinaya or Hinayana school.

II. The Mantra or Tantrik school.

III. The Mahayana school.

IV. The Gabhira Darsana school.

V. The Sarartha Tantra.

I. Vinaya or Hinayana School.

The Indian sage Matanga who first carried Buddhism into China was

the first of this school in China. His successors, for a length of time

maintained his school, but latterly it dwindled away when Kumara STi was

invited to China. Kumara STi was a great scholar and deeply read in the

sacred literature of the Buddhists. He had also a great fame for

prodigies and foreknowledge. During this time Chandana Prabhu9 was

also invited. King Hun-shi showed great reverence to him. Che-u-

Hwashan and 800 other pupils of the Prabhu were engaged in the great

work of translating the sacred scriptures into the Chinese language. Sermons

and instructions in Mahayana philosophy were copiously given, and more

particularly the vows of monkhood and of the Bodhisattva order were taken

by many. Henceforth the Hwashan of China introduced the system of

entering into the Bodhisattva order — a stage which is only attained after

fulfilling the duties of asceticism of the first order. Kumara STi, together

with Buddha Jnana, professor of Vinaya, Vimala Chakshu, and Dharma-

ruchi and the most eminent of his colleagues, translated the four Vyakaranas

of the Vinaya portion of the sacred literature, and thereby succeeded in

enhancing the teaching of the Hinayana philosophy to the monks.

Sthavira Sanga Varma, another illustrious Buddhist teacher, came from

India to this country (China). The system of the Vinaya school, introduced

by Kumara STi and matured bjr Sanga Varma, still prevails in China.

There is an account of the arrival in China of a famous Sinalese nun

named Devasara, accompanied by ten nuns from India. It is not known

whether she was successful in her attempt to organize the convent system

and of extending the vows of chastity and religious devotion to females.

In the four fundamental truths of religion and in works respecting the

solution of disputes and doubts about them, the Chinese do not differ

from the Tibetans. From among the large body of books of instruction

they selected those which suited them most in respect of their habits and

ways of life ; in consequence of which they differ in some external obser¬

vances from their co-religionists in other countries. They have their own

9 The Chankya Lama, the spiritual guide of the Emperors of China, is believed

to be an incarnation of Chandana, one of the disciples of Buddha.

1882]

of Jin or Buddhism m China.

93

peculiarities. Animal food is forbidden according to their custom. They

do not ride nor drive such animals as are naturally intended for those

purposes. They prefer the smallest kind of mendicant’s platter to the

larger sizes. The mendicant’s raiment is sewn with depressions and

loopholes, in the order and arrangement of birds’ feathers. In China, in fact,

there is but one class of Buddhists, in consequence of which there is no

necessity for the Hwashan to put marks on their dress, like the Tibetan

Lamas of the present day and the Indian STamanas in ancient times,

to distinguish the followers of one school from those of another.

According to the established laws of China, yellow is the sign of

royalty, red being the colour reserved for the ministers and nobles. The

kings of that age, not liking to alter the ancient usage and also to

give a distinctive appearance to the monkish dress, prescribed scarlet

for the clergy. In China, people consider it a shameful matter to appear

in public with naked arms. So they did not choose to adopt the mendi¬

cant’s raiment as prescribed in the sacred books. Unlike the Tibetan

monks who are forbidden to use sleeves, the Chinese Hwashan wear

them.

In later times when Tibetan Lamas visited China, the question of

uniformity in clerical dress arose. The Tibetan Lamas succeeded in

preserving their own uniform, owing to the supremacy of the Tartar10

Emperors over China who tolerated national practices. Up to the present

day, those customs remain unchanged. The Chinese Hwashan dress in

scarlet with sleeved jackets, and the Tibetan Lamas dress themselves in

red and yellow, each according to their national practice.

II. Tantrikism.

The first of all the Tantriks who came to China from India was

Sthavira STi Mitra. He diffused the knowledge of Tantrikism by translating

the Mahamayura and other Dharanis into the Chinese language. Although

contemporaneously with him many other eminent Indian Tantriks came

to China, yet very few books on Tantrikism were translated for the public.

The sage Kumara STi also did not communicate his Tantrik lore to the

general public, but only to one or two of his confidential disciples, so that

Tantrikism made very little progress in China. The little progress that

it made, was due to Yajra Bodhi, a learned Acharya of Malava, and to

his pupil Amogha Vajra. These two arrived together in China during

the reign of the Emperor Than-min hun. Yajra Bodhi instructed

Shi-ye-she-thah-ye and Sherab-thah-ye,11 the two great Hwashan, in

mysticism. Amogha Yajra performed the ceremony of Yajra Garbha

10 Mongol.

11 These are Tibetan translations of Chinese names.

94

Sarat Chandra Das — Rise and Prrogess

[No. 2,

Mandala for the benefit of the king who, on account of his devotion

to Buddhism, was given the religious name of “Repository of wisdom

and knowledge of the triple pitaka.” The astrologers having found that

malignant stars were ascendant on the king’s destiny, he averted the evil

by performing a yajna as prescribed in Buddhist mysticism. Amogha

Vajra also propitiated one of the guardians of the world called Vaisramana

and thereby enabled the king to triumph over his enemies. Being pleased

with him for his eminent services, the king made him a gift of a piece of

land supporting three thousand tenants. He translated seventy- seven

principal treatises on Tantrikism. After installing his pupil, Huilan, in

his place as the high priest, or Vajracharya, he retired to the region of

peace. Although both these two great Tantriks and their pupils passed

for saints and sages, yet Tantrikism did not flourish long but soon declined.

During the reign of the Soon dynasty, Pandit Danaraksliita, Dharmabhadra

and other Indian Pandits visited China, but, being very jealous of their mystic

operations being known to the public, they only communicated the mantras

to a selected few, under solemn promise of not revealing them to the

people. The later Hwashan were taught in only a few of the Tantrik

rites, such as the ceremony Amoghapasa. It was owing to these several

restrictions that mysticism made no progress in China.

III. Vaipulya Daesana (Mahay ana School).

The founder of this sect was Thah-san,13 one of the most famous

Budddist teachers of China. He was a descendant of Tun-kun, the

chief minister of Than kin. He was admitted into the order of monkhood

at a very early age. Being of saintly origin, in intelligence, quickness,

sharpness of mental faculties and aptitude for learning, he was unrivalled

by any boy of his age. While only 11 years old, he committed to memory

t he Yimala-kirti sutra of the Tangur and the Saddharma Pundarika of

Kahgyur, both of which he could reproduce from memory. He first

mastered the Abhidharma pitaka and then studied all the volumes of the

Kahgyur and Tangur collections. At the age of twenty-nine he became

acquainted with the Prakrit language of India, and with a view to travel

in that country, secured for himself a passport from the Emperor. Passing

through different countries, he reached India, and travelled all over

its central and border provinces, such as Kashmir, in all of which he

visited numerous places of pilgrimage. He learnt many of the higher

and lower yanas from several Indian Pandits. Jetari, an illustrious sage,

was his chief preceptor. At the noble monastery of Nalendra, he learnt

the Yogacliarya philosophy from one of its most learned professors,

Danta Bhadra or Danta Deva, who was then in his lOGth year. Some

12 Contraction of Than-Ssen-tsan.

1882.]

95

of Jin or Buddhism in China.

writers identify him with the Acharya Dantasena, the pupil of Vinaya

Deva. He met his chief preceptor Jetari a second time, from whom ha

again received instructions on the Yogacharya tenets. Besides Jetari and

Dantasena, there were other Pandits from whom he received instruction in

Buddhist philosophy. He devoted one year and three months to hearing

lectures on Maitreya’s series of Dharma sastras. In the remaining nine

months of the second year, he completed his study of Nyaya (Logic) .

Since then during a period of three years he studied Indian philosophies

of various schools, and vanquished a certain Brahmanist king in disputa¬

tion. In refutation of heresies, he wrote a work based on Mahayana

principles, called “ The Extinguisher of Heresy,” containing 6800 slokas— -

the excellence of which struck all Indian wise men with wonder.

Again Pandit Haraprabha having written a treatise in refutation

of the Yogacharya tenets, Thah-Ssan-tsah also wrote a volume con¬

taining 8000 slokas, called Ekantasiddha, which he presented to his teacher

Danta-bhadra. All these works being written in the Sanskrit language,

the Chinese philosopher became eminently famous. The people of Arya-

varta gave him the name Mahayana Deva. Some of the Indian Acharyas

became his pupils in Buddhist philosophy, and king S'iladitya and

Kumara, and the king of Southern India called Dhatubhalra and several

other princes treated him with great reverence. Among the numerous

Hwashan teachers who visited India, Than-ssan-tsan was the only one

who obtained the high dignity of Pandit and enjoyed the veneration of

Indian kings. After an absence of seventeen years of which three were

spent in the return journey, he returned to China. The reigning Emperor

of China, Chen-ku-an, received him with the greatest demonstration of

reverence and respect, and Thah-Ssan-tsah -presented him with more than

600 volumes of Sanskrit manuscripts written on palmyra leaves, relics of

Buddha, images, portraits and different sorts of Indian articles. The king

placed him at the head of the monastery of Hun-fussi, where he

employed him, together with other learned Hwashans, in translating 607

volumes of Buddhism including the Sherchin Ashtasahasrika, chiefly of

Maitreya Dharma, also in revising many of the ancient translations. He

rebuilt the monastery of Tshi-ain-ssi or in Tibetan Chambalih. During

that period there were 3,716 religious establishments in China, from all of

which he recruited intelligent and well-behaved monks for his new

monastery. He also admitted new monks. By these means he was enabled

to establish a grand monastic establishment, containing 18,630 monks of

which he became the abbot. After the death of Chen-ku-an, his son Ka-u-

tsun became Emperor. He greatly patronised Thang-ssan-tsang and his

monastery. To every fifty principal monks of Paimin-ssi he supplied four

servants, namely, three apprentice monks and one neophyte. He made

Sarat Chandra Das — Rise and Progress

[No. 2,

96

excellent arrangements for the support of the clergy and appointed the

illustrious sage as bishop of the three great monasteries, Paimin-ssi,13

Hunfussi and Tshi-an-ssi.

Than-ssan-tsan introduced the three orders of priesthood and the

five methods of meditation among the clergy, and wrote commentaries on the

S'at'a-sahasrika, according to the Yogacharya method, eight treatises on his

own system (Vipulacharya), the Lankavatara sutra and many other

sutrantas.

He also wrote many sastras in general, such as Nyaya Sangraha,

Ivriya Sangraha, &c., &c., and devoted all his attention and energies to

diffusing the Mahayana and Yogacharya schools. He erected a lofty

chaitya called Arya Pantha to the south of the monastery of Tshi-ain-ssi,

in which he deposited palmleaf MSS. in Sanskrit of Indian scriptures and

some sacred relics. He collected one million sacred images from various

sources, ransomed 10,000 animal lives, distributed alms to 10,000 men and

offered ten millions of lamps to sacred beings. Having worked for a period

of nearly forty years to promote the well-being of all living beings, at the

age of six,ty-five he was emancipated from mundane sufferings. The

Vipulacharya doctrine of Buddhism, taught by him, was obtained by him

from his teacher Danta Bhadra. The following were the illustrious pro¬

fessors whom he followed :

It was Than-ssan-tsan who first introduced this system of Buddhism

into China. The name Than-ssan-tsan means “ the knower of the three

Pitakas in the kingdom of Than.”14, Prom one of Than-ssan-tsan’s pupils

named Khuhu-ki-fusi, Ti-yan-Shi-han-shehu (teacher of the S'unyata

philosophy) and other learned Hwashans received instruction, and handed

down the system to posterity.

IV. The spread or the S'unyata philosophy.

Buddha delivered this philosophy to Manju Gliosha15 who in turn

delivered it to Nagarjuna. The following were the eminent teachers of

this philosophy : —

1, Nagarjuna. 2, Arya Deva, also called Nila-netra, on account of his

having two spots, as large as the eyes, on both his cheeks. Plis real name

was Chandrakirti. 3, Svami Prajna-rasmi. 4, the Chinese sage Yese-pal

who was miraculously visited by Nagarjuna. 5, Yese-Lodoi, from whom

13 Variously called Pai-massi or Piman-ssi.

14 He was a member of the Than royal family,

15 The same as Manjusri.

1882.]

of Jin or Buddhism in China.

97

it

Ti-chi-tasi learnt it. The last was an eminent scholar who first introduced

this philosophy into China and by his piety and excellent accomplishments,

jDromoted the well-being of his countrymen. In the knowledge of the

Abhidharma, there was none in China to equal him. In the practice and

observance of Vinaya, he is said to have been like a Bodhisattva (saint).

He became spiritual guide to the second king of Thengur in Southern

China and also to king Wendhi of the Su dynasty. In moral merit he was

incomparably great. He erected a monastery called Kw-chhih-ssi, on

mount The-an-tha, and another on the hill called Yu-khyu-wan. In these

two he founded thirty-six schools, and furnished them with complete copies

of the Kahgyur and Tangur. He constructed 800,000 images of Buddha

and Bodhisattvas and miniature chaityas, in gold, silver, brass, sandal¬

wood, &c. He ordained 14,000 monks and had 32 principal disciples, all of

whom were versed in the S'unyata philosophy. He wrote numerous com¬

mentaries on the various branches of Buddhism, besides notes on Buddha’s

precepts delivered at the Mrigarshi grove, the Mahavaipulya sutra, Prajna

paramita and Mahanirvana tantra. He also introduced the study of a

series of books called “ The sacrament of offering obeisance by prostra¬

tions,” “ Tun-min,” “ Tse-yanmin,” “ Beema,” a treatise on mysticism,

Ma-ne,” and “ Sutranta Yidya,” a complete analysis of Dharma and

perfection.

At the request of Kin Wen-dhi, he wrote forty religious treatises and

fifty synopses of the Prajna-paramita, Sadharma Pundarika, Mula Prajna,16

&c., for the use of students of Buddhism. After labouring for thirty years

in endeavouring to propagate the Madhyamika philosophy of Nagarjuna, at

the beginning of the sixtieth year of his age,17 in the 17th year of Khai-hu-

an’s reign, he sat absorbed in deep meditation to pass away from this

life. He vanquished the “ great god” of the Chinese, named Kwan-yun-

ckhan,18 or “the lord of clouds and thunder,” and bound him under a solemn

oath to defend Buddhism in China. He had thirty- two principal disciples

of whom the following were the most remarkable for their learning and

purity of life :

(1) Tan-an-tsun-che.

(2) Fu-hu-wa-tsun-che.

(3) Tun-yan-the-an-tsun-che.

(4) Cho-shi-lah-tsun-che.

(5) Kin-shi-tsun-che.

Among his spiritual successors, one named Tha an-thai-tsuh who

spread his system in the southern province of China called Kin-nan, became

16 Commentary by Nagarjuna.

17 On the 24th of mid- winter month,

18 Also-called Kwan-lo-yu-yer.

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Sarafc Chandra Das — Rise and Progress

[No. 2,

very eminent, while the northern part called Tun-yu-an, adopted a differ¬

ent school. Commencing with Ti-che, spiritual father and son, and during

the five spiritual successions — viz., (1) Dhi sin-fu-sun-da-shee, (2) Yun-hu-

wa-ti-yan-da-shee, (3) Shi-an-she-hu-fa-tsan-dashee, (4) Chhin-li-han-

chhin-kwa-shee, and (5) Ku-hi-fun-chun-meedashee, the study of

t( Phal-chhen” was chiefly pursued by Chinese Buddhists. The same

practice has come down to the present day and it must be admitted

that Phalchhen is the favourite scriptural work of the modern Chinese

Buddhists. The fourth chief Hwashan, named Chhin-li-han-kwashie

also known by the name of Then-kwan, meaning Vimala-drishti or

“ clear sight” became the abbot of Revo-tse-na, for which reason he wras

called Chhin-li-han-kwashie. He flourished during the reign of Than.

Min-hu-an, and was well versed in the ten branches of sacred literature

as well as in the science of government. Through the religious sanctity

and purity of his life, he obtained sainthood. Although he did not visit

India, yet he had mastered the Sanskrit language and could fluently

converse in it, nor did he require any interpreter to explain Sanskrit works.

He had a gigantic frame, nine cubits high ; his hands hung to his knees ;

he possessed forty teeth ; his eyes were scarcely seen to wink ; and the

very sight of his monstrous person struck men with awe and reverence.

Th roughout the country of China he was famed as a Maha Pandita,

who had no rival. The illustrious Chankya Binpochhe Rolpai dorje, the

spiritual guide of the Emperor Chhin-lun, in his hymns, on the story of

Revo-tse-na describes this great Pandit as an incarnation of Maitreya

Buddha. Other writers believe him to have been an emanation of Manju

Gliosha. Among the Chinese, he was the greatest scholar in Phal-chhen,

on which subject he wrote three large commentaries. Among his principal

works the following are well known: — (1) “Vows,” (2) “the Mirror

of Dharmat,” (3) “the Mirror of Lamp of S'astras,” (4) Bodhisattva

Pancha Marga, and other synopses of the triple pitakas, (5) three hundred

detached treatises of Sastras. It is universally admitted that a greater

scholar in Phal-chhen never appeared in China. He lived one hundred

and two years, during which time he became spiritual guide to seven

kings in succession, and taught the sutrantas several times. His school

is known by the name of “ S hi-an-she-hu.” Its tenets differ very little

from those of Than-ssan-tsans, the difference being in the ways

prescribed. The 21st spiritual successor of this great teacher named

Khu-an-fu thai-fa-shee became celebrated for his learning. Pie is said to

have been miraculously visited by Maitreya, while going on a pilgrimage

to llevotse-na. Although the school founded by Pfishi, and his spiritual

son, continued for a long time, yet it wrought very little change in

the religious persuasion of north and south China.

1882.]

99

of Jin or Buddhism in China .

V. Fifth Sarartha-vadi School.

This is the most ancient school of India, derived from Buddha and

handed down to his spiritual successors directly. The following is the

order of succession in which it has come to posterity :

Buddha, Mahakasyapa, Ah i an da, Shanabastri, M a d h y am ah n a , U p ag u p t a ,

Dhitika, Arhat Krishna, Sudarsana, Vibhaga, Buddhananta, Buddha Mitra,

Panasha, Asva Gliosha Mashaba, Nagarjuna, Aryadeva, Rahula-bhadra,

Sangananta, Arhat Ghanasa, Kumarata, and Sha-ya-ta.

IX. ANCIENT CHINA, ITS SACKED LITERATURE, PHILO¬

SOPHY AND RELIGION AS KNOWN TO THE TIBETANS.1

The name of this great country in its own language is S'en-te-hu

(S'en = God, Tehu = land) or the celestial country. Some authors

identify it with the fabulous Continent of Lu-phapa.

The people of Aryavarta call it Maha China, where Maha means

great and China is a corruption of Tshin. Among the sovereigns of China

She-’hu-hun, king of the province of Tshin, became very powerful. He

conquered the neighbouring countries and made his power felt in most

of the countries of Asia, so that his name as king of Tshin was known

to distant countries of the world. In course of time by continual phonetic

change, the name Tshin passed first into Tsin and then into Chin or China,

whence the Sanskrit designation Maha China or Great China. The

Tibetans call it Gya-nag, (Gya “ extensive” and nag “ black”) or people

of the plains who dress in black clothes : for all the Chinese dress in blue

or black. So also the Tibetans gave the appellation of Gya-gar to the people

of India, on account of their wearing white dresses. According to the

ancient historical records, many religious schools and customs originated

in China. Of these, three were the most important, viz., She-hu, Do-hu

and Jin. The first, She-hu, partakes more of a literary than of a religious

character. We shall therefore treat it as literature. According to Sam-

bhota, the father of Tibetan literature, letters are the origin of all science

1 Translated from Dub-thah-selkyi-Melon. See Vol. L, p. 187, Note 1.

100

Sarat Chandra Das — Sacred Literature , etc.

[No. 2,

and speech : they are the rudiments of words and their significations : to

the formation of letters, religion owes its success : but for the principles

of reading and writing, the progress of work, knowledge and science in the

world would have come to a standstill.

The first sovereign of China, King Fold, was a very accomplished

prince, possessed of an intellect quick, powerful and discerning. With the

aid of his wise minister Tshankye he first invented the art of writing and

gave to the letters their form, power and inflection or orthography. He in¬

troduced the system of writing on bamboo slates with waxen pencils. His

characters were of a rounded shape called Ton-tse, and it was during

the reign of Tshin-slii-huh that his minister Li-si invented the running

hand which were called Li-si after his name. His General Minthe-yan

invented the brush pen made of hare’s hair, and with ink prepared from the

smoke of pine-wood painted the characters on silk cloth. Afterwards

Tshai-wan of Nag-rum invented paper. Then, by the invention of a

neater sort of characters called khya-i-si (and the cursive called Tsho-u-si)

a more convenient and easy method of writing was introduced which gradu¬

ally displaced the earlier systems. Many works were written which illustra¬

ted the simple and childish character of the earlier people. . Li-si and Min-

the’s systems of slow and quick handwriting were found unfit and rude and

so fell into disuse.

The first king Fo-hi wrote a large treatise on the art of divination

and astrology called Khyen-shan which is the earliest work of the

kind known. He also wrote a book on Ethics, called “ The perfect and

judicious behaviour.” Then appeared the five literary and moral works

called by the general designation of Ookyins, viz. Yeekyin Shee-kyin.

Skoo-kyih, Lee-kyih and Chhun-chho-u. The authorship of Yeekyin

is attributed to Fohi, the writers of the remaining four being unknown.

She-hu is also a well-known term for that science which treats of the re¬

gulation of the customs and manners of a nation.

CHAPTER I.

Ethical philosophy.

The works on this subject are very interesting. The founder of this

philosophy was the famous sage Khuh-fu-tse (in Tibetan Kon-tse, the

latinized Confucius). He was born not long after the birth of Buddha.

In the latter period of the Te-hu dynasty, during the reign of Te-hu-

win, Khuh-fu-tse was born in Shan-tu one of the thirteen great divisions

of China. His biography is well known every where in China and he is

universally believed to have been a particularly sacred personage. The

present laws of China and the ethical works, so well suited to the welfare

1882.]

of Ancient China.

101

of all classes of men, are all founded on the Code of laws first drawn up

by this great philosopher. From that time to the present day, for a period

of more than two thousand and five hundred years, during which time China

has witnessed many political changes and revolutions, the downfall and growth

of many dynasties, the laws of Khun-fu-tse have continued to regulate

and govern the manners and customs of the whole community from the Em¬

peror to the meanest subject. So wise and excellent are those laws that

they have undergone little change in the course of time. Being the first

and wisest preceptor of the monarchs of China, the portrait and name of

Khun-fu-tse are adored and venerated by every sovereign who succeeds

to the celestial throne. This ceremony handed down from generation to

generation has got the sanction of antiquity as a heritage to the Emperors

of China. The descendants of Khun-fu-tse enjoy the second order of the

Empire as an hereditary honour, in token of the high regard due to the

memory of the wisest man born in China. The Tibetans believe that

their celebrated Sron-tsan Gampo was an incarnation of Khun-fu-tse — -

one of miraculous birth — in whom was manifest the spirit of Chenressig,

Some authors conjecture that Khun-fu-tse was the inventor of astrology

from the few verses bearing his name and praise, which head almost all

the astrological works of China and Tibet. He is also believed by some

people to have been the inventor of handicrafts, manufacture, techno¬

logy &c. It was Khun-fu-tse who first taught philosophy and literature

in China, but he wrote only a few works on those subjects. His pupils and

followers made copious additions to and improvements on his works, which

were revised and annotated. The works so annotated and revised which

served as guides to the scholars of China, are four in number, viz. : — Ta-

she-u, Chun-yun, Loon-yu and Men-tse. The outlines of Ta-she-u,

drawn up by Khun-fu-tse himself, were enlarged by his pupil named Chon-

tse from hints taken from him. The second work Chun-yun was composed

by Tse-se. The third work Loon-yu was attributed to the joint authorship

of Tse-le-u Tse kyan and Tse-sha. The fourth work Men-tse derived its

name from that of its author. These writers were either Khun-fu-tse’s

pupils or pupils of his pupils. From the time the Te-hu dynasty was founded,

literature made rapid strides in China and the number of literary works

greatly increased. There grew up during this time, (as afterwards), a number

of scholars (not less than 100) who interpreted these works and wrote com¬

mentaries on them. The statutes and laws which uphold the government

were drawn up during the reign of Hwanku by a learned scholar named

She-u-hu, on the basis of Khun-fu-tse’s works. A few years afterwards,

Tse-u-fu-tse, a great philosopher, wrote many original works which, even

at the present day, are considered as great authorities and works of refe¬

rence. Again, there are five other works, called Kan- che n, which resemble

102 Sarat Chandra Das — Sacred Literature , etc. [No. 2,

the Deb-thers or Historical records of Thibet in subject matter ; besides

they contain many literary and philosophical notices which come more

properly under the heading of She-hu, Astrology or the art of Divination.

The earliest written encyclopaedia of Astrology is the chief repository

of Yeekvin, the first of the Uhu series. The art of divination called

• j *

Porthan which was brought into Tibet during the reign of the Than

dynasty was obtained from this great work. In early times, as stated

above, there reigned in China the Hun dynasty of three kings and that

of Dili of five kings. During the reign of Fohi (whose name is also written

as Hpushy), the first of the Hun kings, there came out from the great river

He in the province of Henan (modern Ha-nan) a monster called Lun-ma

having the body of a horse and the head of a dragon. On the back of this

hideous monster there were eight figures or Mudras (called Pakwas in

Chinese), curiously inscribed. The eight Pakwas being multiplied to

64 by permutation, a work was written under the name of Lyan-shan

(chief work). The figures on the back of the monster were called

He-tho-hu ; tho-hu in Chinese meaning “figures” and He being the

river from which the monster issued. This earlier account of the origin

of the Pakwais called the “ First Heavenly System.” Afterwards a learned

man by the name of S'en-non wrote a work on the Porthan, called

Ku-hi-tsan, based on the first work on divination. It is also said that

it was brought down by an eagle from the mountain called Swan-ywan.

It is related by some writers that there is a work which was composed

from the cry of an eagle. The third monarch of the Hun dynasty named

Yee-khyun (written as Yihi-shyin), by accurate observation of the heavenly

bodies and by assigning the distinctive signs of male and female to the five

elements, formed the ten fundamentals3 (and gave the names of mouse, bull,

&c., to the twelve concatenations or Denclals 3 named the divisions of time,

viz., — years, months and days). All these were represented on a globe,

2 The five elements of astrology —

1. Tree, Male and Female.

2. Fire „

3. Earth „

4. Iron ,,

5. Water ,,

3 The Sanskrit words corresponding to the 12 Dondals of the Tibetan astrology

or causal connection on which the existence of the human soul depends are : —

103

1882.] of Ancient China.

called Hun-thyeu-yi constructed by him for the purpose. The clocks (Tse-

men chin) and watches (Pe-yo-hu) of modern China are prepared after

those illustrations. Moreover, the invention of chariots, boats, forts, ten

sorts of musical airs and the use of arms were attributed to him.

The later heavenly system .

The fourth king of the dynasty of Te-hu named Yo-hu-tho-hu-

than-shi, was, in the year tree-dragon (the first of the heavenl}7- years

according to this system of calculating time), presented with a wonder¬

ful tortoise by a man from the south named Yui-shan-she. By carefully

observing the figures and marks on the tortoise’s shell, which were supposed

to expiess the names of divisions of time, the king improved the former books

on astrology and the art of divination. From that year to the fire-dragon

year of the 12th cycle when the Emperor Chheu-lun ascended the throne,

there elapsed 4092 years. There are legends which relate that a subject

presented a wonderful tortoise to king Yo-hu, but there is no record of

his utilizing the marks on the shell for the purposes of astrology. It is

stated that king Shi-hu-yohi obtained a wonderful tortoise of miraculous

origin from the Iliver Loo of Hanan, and by reading the astrological symbols

and marks known as Pakwa, found on its shell, wrote a large treatise on

“ divination.” He gave the name of Loo-tho-u4 to it, from Loo, the river

whence the tortoise came cut.

The period during which the heaven and earth remained one and undi-

vided,5 was known as Nam Na, and the period when they became separated

and distinct from each other, as Nam Chhye. During these two periods,

and also previously, the science of Pakwa or astrology and divination is said

to have existed in itself, in consequence of which it is considered as ever

unchangeable. It is not stated in the Chinese books that the “ great

tortoise” is the prime cause of all things, as is fabled by Tibetan writers

on astrology and the black art, after the above account of the wonderful

tortoise of the Chinese from whom undoubtedly they have derived their

knowledge of astrology and divination. The following are the verses on

which the Tibetans, after the Chinese, base all their knowledge of astrology

and of the position of the earth.

4 Tho-hu meaning the book of symbols .and signs.

5 From this it must not be understood that the first work on divination written

from the figures on the horse-dragon, was composed before the formation of the IJeaven

and Earth from chaos. The name Nam Na is used to distinguish its priority to that

which immediately followed it.

O

104

Sarat Chandra Das — Sacred Literature , ete.

[No. 2,

The principal root of astrology.

Is the great- golden tortoise.

The tail to the north and the head above.

The right and left sides lie east and

west.

The limbs extend to the four quarters

On which lies supreme

The world Jambudvipa and rests.

Tsug-lag-tse-kyi-tsa-va-ni

Ma-ha>ser-gyi-rus-bal-de.

Go- vo Lhor-dan Jud-ma

Chyan.

Shog-yeshar-la-shog -yen-

nub.

Yau-lag-shes-po-tsham-zi-

knan.

Gan-kyalne-pade-ye teng.

Dsam-lin Jig-ten Chhag-

par-dod.

Wen -wan father of the first king of the Chigur dynasty who was a

saintly personage revived the first work on astrology written by Fohi. The

later heavenly system of astrology, based on the symbols and marks on

the tortoise’s shell, was revised and improved by Che-hu-ween. Altogether

there were three great works on astrology written at three different

times, the first being Le-an-shan’s, the second Ku-hi-tsan’s and the third

Wen-wan’s — all well known in China. During the latter period of the

Te-hu dynasty, the wicked and stupid king of Chhen-gur in utter ignorance

of the worth of astrology, and apprehending danger from the existence of

astrological works which in his eyes appeared ominous and fraught with

evil, ordered them to be burnt. The first two works were destroyed,

but fortunately Wen-wan’s work survived, and it is *on this that the

modern astrological works of China are chiefly based. Wen-wan’s son,

Chi-hu-kyun, revised and illustrated his father’s work. Khun-fu-tse

is said to have improved upon the writings of his predecessors, but this is

questioned by some writers who doubt if he ever wrote on the subject of

astrology and divination. Another painstaking author wrote a small treatise

on astrology, based on Che-hu-kyun’s work. One of Khuii-fu-tse’s

pupils is said to have drawn up some astrological formulae under the name of

Ski-chin, which were ascribed by some to Khun-fu-tse himself. Probably

people mistake this book for Khun-fu-tse’s. Among the ancient writers

of China, Fohi Wen-wan, Chi-hu-kyun and Khun-fu-tse are famed as

four saintly authors. Old men of Tibet believe that the art of divination

was first discovered by Manju-sri, the god of wisdom, on the summit of

Revo-tse-na. Other accounts, stating that it was given to the world by the

goddess Namgyalmo (S. Vidya) and by Padma Sambhava, also obtain credit

in Tibet, but are mere fabrications, having no more truth in them than those

ascribing the origin of astrology to Buddha.

1882.]

of Ancient China.

105

Medical Works.

The second king of the Huh dynasty named Yan-dheu-shen-hun-shi

was the first who wrote on medicine. To feel and understand the pulse

and to divine human destiny by an intimate knowledge of the fundamental

elements were the principal subjects of his works. This latter science6

was unknown in India and other countries. The four great classes of

Tibetan medical works are said to have been based upon the above named

early Chinese works. The five fundamental elements of the Chinese are

quite dissimilar to those of the Indians, being tree, fire, earth, iron, and

water, while akasa has no place. Tree probably supplies the place of wind,

but it is not easy to understand how iron could be imagined to be a subs¬

titute for akasa.

Music .

Yu, minister of King Shun, discovered the use of the five Khin or

Sanskrit Tar and the twenty-five tones of music called Shee in Chinese or

Sur in Sanskrit. He wrote a book on songs and musical performances

called Sho-hu. The Tha-shi dance of Tibet of the present day was based

upon this Chinese mode. There also appeared many original works on

rhetoric (Alankara Vidya) in both the periods. The number of figures of

speech in the Chinese language is greater than in Tibetan.

Works on history, technology, selection of lands, physiognomy, and

prognostication existed from an early age. The number of works on

these subjects increased in latter times, but they are not classed as great

works.

She Am or an exposition and vindication of the Confucian philosophy.

With regard to religious faith among the She-hu scholars very few

persons possess the “ predisposition to piety” (according to Buddhistic

principles). The majority of them, content to limit their aims to this

life, are careless whether their future after death be one of happiness or

damnation, while others look upon this life as the consequences of Karma and

Phala. They argue that had it been true, Khun-fu-tse and King Fo-hi

would have mentioned it in their works, which contain no such account.

Both King Fo-hi and Khun fu-tse who were distinguished for their pro¬

found wisdom and learning were, no doubt, aware of those religious principles,

but omitted them in their works, owing to the people of the age not having

been so far advanced as to comprehend the triple pitakas of Dharma. The

6 The science of predicting human destiny by marking the pulsation is different

from palmisty which was known in India.

106

Sarat Chandra Das — Sacred Literature , etc.

[No. 2,

works called U-hu-jin and Ssi-shi-hu, &c., treated of such matters of

worldly utility as would meet the requirements of the age they lived in,

and would pave the way for the future reception of Buddhism. Fo-hi and

Khun-fu-tse did not speak a single word against Buddhism like the

unprincipled Charvakas who reject the theory of the transmigration of

souls and the inevitable consequence of Karma and Phala. Once, one of

Khjan-fu-tse’s pupils asked him what would be the state of man after

death. Khun-fu-tse answered that he could not say that there was no

future existence : that it was so mysterious and unknown, that he could not

hazard any opinion on it : but would presently explain all that was conceivable

and open to cognition. Again once while he was explaining some meta¬

physical points respecting the supreme being, one of his pupils, Wuen-fu-hu,

questioned him thus, “ Sire, if there is a great being as you mention, what

and where is he ? Is he so and so ?” Khun-fu-tse having replied in the

negative, the pupil asked if he (Khun-fu-tse himself) was not that being ;

“ No, how could I be like that supreme being ?” replied Khuh-fu-tse. “ If

so” retorted the pupil, “where must he be?” Khuh-fu-tse said, “ such a

being is born in the western quarter” (by which he evidently meant Buddha).

In the works of these two personages there are some mysterious passages

which appear like the aphorisms of Buddhism, capable of a higher

signification than the mere earthly objects they are taken to mean-

The text of Yee-kyin in some respects resembles the Tantrik philosophy

of the Buddhists, as has been explained by the most learned Lama Chan-kya

Rolpai Dorje. During the supremacy of the Jin dynasty, two eminent

Chinese scholars named Hwa Shah Fo-shen and Dhu-hu-min, wrote com¬

mentaries on both She-hu and Dohu, in which they pointed out many striking

resemblances to the theories of Buddhism. In a later work called “ The

History of the rise and progress of religion (or Chhoijun)” being an

exposition of the works of the great She-hu teacher Khuh-fu-tse, it is

found that his teachings were akin to those of Buddhism. Khung-fu-tse’s

works avowedly treat on ethics and on public utility for the benefit both

of individuals and of nations, but essentially they point to saintly wysa.

Those who have studied Buddhism critically, can easily perceive the similarity

between Khun-fu-tse’s teaching and that of Buddha, but the general

readers of Khun-fu-ste may not form any sound judgment in this respect.

Of the classes which go by the name of U-hu-chin, five viz., Yin,

Yee, Lee, Kyi, and Sheen, are the principal works. In the Chinese language

they are called U-hu-chhan or one’s own doctrine, behaviour or morality.

The first, Yin, inculcates mild and gentle behaviour ; the 2nd, Yee,

treats of affection, cheerfulness, and good humour; the 3rd, Lee, of

manners and customs; the 4th, of wisdom; the 5th, of a calm and firm

mind. The four well known ethical works called Ssi-she-hu are mere

1882.]

of Ancient China.

107

applications of these five subjects. Those who in China carefully master

these five subjects are regarded as sages, those who can practise them, as

saints.

Origin of Heaven , Earth and Men according to the u Ye-Jcyin ”.

In the beginning, before the formation of Heaven and Earth there

existed nothing but “ Hun tun” or void, which evolved of itself and was in

a state of chaotic agitation from eternity, until it fell into utter confusion and

disorder. In this state of chaos, the order, distinction, cognition, classifica¬

tion and nomenclature of things were unknown. The Chinese account bears

a striking resemblance to the account as to the origin of the world in all

Tibetan works on mysticism that in the beginning there existed nothing

except void from which the world arose. In that chaotic state there was

the virtue of “ The-ji” that is, the supreme nature, matter and self-existent

energy. Just as we have the innate power of distinguishing different

things in ourselves, so the primeval chaos possessed the virtue of giving

rise to distinct existences. From its internal agitation, it produced first of

all Namha (species), and nature, which were like male and female. Again

these being endowed with a virtue like the germination of the seed by

the union of the male and female elements, divided themselves into the

“ Tsha-shin,” i. e., the fourfold distinction into (1) great male, (2) little

male, (.3) great female and (I) little female. Afterwards from the union

of those two species sprung the Pa-kwa or Tibetan Parkha and Choo-gun

or the nine mansions with forty-five gods residing in them. Thereafter

from the virtue of these two, light and clearness came forth. All light

substances flew upwards from the ocean of chaos, the thin and at¬

tenuated things resting on the surface. When this separation took place

the upper region or Heaven (or Thain) was produced. This was called

the age of the formation of Heaven (Nam Nama). All heavy (Sanskrit

guru), thick, unclean and ponderous substances sank to the bottom and

formed the Earth called Tee. This is called the age of the Earth’s

closing. When Heaven and Earth were produced, the shining lustre of

the former radiated from above and the bright effulgence of the latter rose

upwards. These two, united together, produced “ Man.” This age was

called the period of the formation of Man. Heaven, Earth and Man

are possessed of three virtues or potential energies and three aims

(designs). In works on mysticism a similar description is given. Heaven

is said to have been anciently the father and Earth the mother. These

two meeting together produced a sound, whence emanated Man. The

Tibetan “ Nam” or Chinese “ Thain” means both Heaven and potential

Energy. Tibetan “ Sa” or Chinese “ Tee” meaning Earth is purely matter

that has productive powers.

103

Sarat Chandra Das — Sacred Literature , etc.

[No. 2,

Parkha or Pakwa or Mudrd Symbols.

Chinese Chooguh or Tibetan Mevagu. English nine mansions of the 45 gods.

Tibetan cbikar ninag sum thin shijun naser tugkar dunmar gyatkar gumar

English white black blue green yellow white red white red.

No. of Mansions 1 23 4567 89

Again, the blue sky (or the middle illuminated atmosphere), and the

Earth are both called the world. Vulgar people say that the Heaven is

of dark blue colour and the Earth four-sided. According to this system

only nine heavens are mentioned without a word about their disposition.

The Tibetans alone hold that there are nine strata of earth, one above

another and nine heavens in regular succession. The great period counted

from the beginning of the formation of Heaven, Earth and Man till their

destruction is called Yi-yvan (iEvum). The measure of time in one

Yi-yvan is equal to 129,600 human years of the Hindu system or “ kalpa.”

After the destruction of Heaven, Earth and Man, Huntun and Theji will

be convulsed to form a second chaos, from which there will be a renewed

formation of the world.

Man is like the effulgence or the essence of all conglomerate matter.

The Chinese do not recognize the theory of the four ways of birth, viz.,

from the egg and the womb and the manner of production of insects and

plants. According to them, man was not born in tlie beginning but

formed after the manner above described. The earliest writers do not

appear to hold that the Heaven, formed after the dissolution of Chaos,

possessed any visible appearance or magnitude, nor do they explain what

will be the state of man after death. They neither enumerate the six

classes of living beings, nor describe how they were produced. Latterly an

eminent Chinese writer called Chou-tse, who was acquainted with the

works of the Buddhists wrote as follows : — After death, those portions

of the mind and soul or the spiritual effulgence, obtained from the Father

consisting of the Three Pranas (called Sanhaon) fly towards the skies and

became absorbed in S'en (divinity), while the six parts (consisting of

spiritual emanations) obtained from the mother (Lehu-pho) go down

towards the earth, and mix with the spirit called “ ku-hi” or the devil.

All the Chinese authors attributed the happiness and sufferings of this

world to The-han (Thain) or Heaven. The same theory prevails now all

over China, the Heaven of the Chinese bearing some resemblance to the

idea of the Supreme Being. According to them, pigs, sheep and other

animals (as well as herbs and vegetables) being designed for human

1882.] of Ancient China. 109

consumption by The-han, there is no harm in killing them. The Chinese

adore many gods endowed with a visible shape among whom Yoob-Hwan

is well known. They also worship a multitude of devils. They pay

homage to dead bodies and, under a belief that the manes of the dead,

though in Hades, can enjoy earthly pleasures, offer them meats and other

edibles. Some of their customs are formed by affinity with those of their

neighbours the Lalos and To-u-se. There are also some customs which

are e vidently borrowed from the Buddhist creed.

Khuh-fu-tse>s teaching compared with the doctrines of Buddhism.

Khun-fu-tse in his work on the fundamental formulae called Ta-she-hti

while describing the manners and attributes of a “Teacher” says, that

liberal and enlightened accomplishments depend much upon clear judgment

and understanding. The doing of good and contributing to ennoble others

depend first on one’s own goodness and excellencies. After the acquire¬

ment of knowledge it should be retained, when it is comprehended it

should be practised. When it is practised it will produce happiness,

when it has imparted happiness, it can be utilized in teaching others, when

it is communicated to others, knowledge is acquired. Thus by progressing

further and further from the origin or beginning of learning, the ultimate

object can be obtained. It is easy to understand the apparent meaning

of his words which generally relate to the enumeration of moral virtues

pertaining to this life, but a mystic and deeper meaning pervades them all,

which may be interpreted thus : — By enlightened knowledge he meant,

the clear knowing of what the true and false ways (of religion) are, which

he exhaustively illustrated in his chapter on the “ duties of a Teacher.”

By ennobling others and leading them to good &c. he meant that, in order

to be able to do good to all animate beings and to lead them to the real and

true end of existence, one must first himself arrive at perfection. When

he has first become good, others will follow him. Having himself obtained

happiness, he will be able to conduct others to happiness, who have not

already obtained it. After reaching perfection himself and bringing

others to it, right discrimination is attained when he will know the

means of emancipating himself from transitory existence. Thus by

progressing further and further he will see the beginning and end of

all knowledge. From this, it is evident that Khun-fu-tse’s doctrines

were akin to those of the omniscient Buddha. The maxim, “ First mature

yourself and after you have done so, try to mature others” and others of a

like nature correspond with those contained in the Mahayana philosophies.

Although the name of Buddha was unknown to Khun-fu-tse, yet

in saying “ gone to the extreme limit of knowledge” he must have

meant an exalted state of being, closely resembling that of Buddha.

110

Sarat Chandra Das — Sacred Literature , etc.

[No. 2,

Thus he approached very near to Buddhism in that twilight of civiliza¬

tion. The Chinese scholars who, by critically studying Khun-fu-tse’s

works became learned, are given the title of “ Shyan-shen.” lor having

mastered the ancient classics, they are called wise men. Above all, when they

have mastered the. above -mentioned five classical works and can elaborately

elucidate the formulae and riddles, they are styled Sho-hu-tsha or Chwan-

ywen. Thus by studying the classics they become learned, and then by

acquiring a knowledge of the laws of their country, they become possessed

of a knowledge of things. Having acquired both kinds of knowledge,

they discharge the duties of the administration of their country. Such

learning qualifies them for preferment in the government of their country.

Learning alone opens to them the chances of reaching the highest offices

in the land including those of Governor and Minister of State. It is

such literary distinctions that raise men in China to rank and position in

utter disregard of birth or riches. All public offices in China are in fact

open to competition.

Among the theological distinctions of China the three highest are —

Shyan-shen equivalent to Tib. Ge-she = neophyte.

Sho-hu-tshahi ,, Tib. Kahchu = monk who has observed the 10 Command-

Chwah-ywan „ Tib. Eabchyam = superior monk. [ments.

As by proficiency in classical studies men are raised to governorships

in China, so in Tibet scholars of sacred literature are placed at the

head of all religious institutions as prefects and high priests. But

now-a-days the number of such erudite scholars is very small both in

China and in Tibet. There are some Khun-fu-tsist saints who being

profoundly read in the great classical works of China, regardless of high

preferment in government service, of commercial emoluments and of the

pleasures and allurements of a worldly life, betake themselves to ascetism

and a life of seclusion in caverns of hills or in the solitudes of the

wilderness. They take such students as are willing to accompany them,

and do not care if they get none. These men are like Buddhist hermits

who pass their days in solitude, devoting their lives to study, meditation,

and asceticism, but it must be admitted that there are few such in both

countries. It appears from his writings that Khun-fu-tse had veneration

for Buddha although Buddhism was not in existence in his age. In his

works he neither remarked as in prophecy that Buddhism was good or

bad. Chau-fu-tse, another writer of fame, evidently had some knowledge of

Buddhism. In his writings he speaks in commendation of it rather than

with any dislike. Subsequently one Cho-u-tse wrote blasphemously of

Buddha. He was happy in his discussions on other matters but not in

those on Buddha. He argued thus: — As the prosperity and happiness

of a nation arise from the king’s virtue, it is the king’s first and

1882.]

of Ancient China.

Ill

prime duty to treat his subjects kindly. One’s own body being derived

from bis parents, they are bis great benefactors. Among bis subjects

those who are intelligent, industrious, learned, able and powerful should

help their king in the administration of the State and in war. The people

generally should in return help him with tribute, revenue and presents.

Again it will be the duty of all men to respect their parents besides sup¬

porting them and ministering to their wants ; and after their death

to honour and pay homage to their manes and bones. — Thus his moral

sayings are excellent, but at the end he rushes into blaming Buddha : —

“ Afterwards one S'akya Muni, unmindful of his duties towards his king and

parents and forgetful of their kindness, quitted his home and preached a

religion of which selfishness is the leading feature, inasmuch as it enjoins

on each man separation from the world and care for only his own

food and clothing. This religion being introduced into China during the

reign of the Emperor Hwan-min-yun-phih, many a family became

destitute and extinct. The excellent creed of ancient times faded away

as the new one progressed.” But, indeed, the religion of Buddha does not

specify one’s duties towards his parents and the king, but aims at a wider

good, — the good and well being of all living beings of the world by freeing

them from miseries and sorrows not only of this present life but also of

all transitory existences. The aim of Buddhism is to know how to lead

all living beings from misery and grief to a state of endless beatitude.

So that there is a vast difference between the doctrines of Cho-u-tse and

those of Buddha, the aim of the former being as small as the point of a

needle, while that of the latter is as wide as the immeasurable Heavens. The

writings of Cho-u-tse with the exception of some vilifying expressions to¬

wards Buddhism contains not a word of argument and refutation. They

only contain some erroneous views besides some commonplace principles.

Since the introduction of Buddhism into China to the present day all

the monarchs, with the exception of one or two, were devoted followers

of the Buddhist faith in consequence of which such insane observations

as those of Cho-u-tse and other profane writers, have been as ineffectual in

their aims as echoes returned by rocks. Nowadays there are some among

the vulgar classes who obstinately follow these stupid writers who can

show no reasons but bark like old dogs.

p

112

Sarat Chandra Das — Sacred Literature f etc.

[No. 2,

CHAPTER II.

To-u-se or the Bon (Pon) religion oe China.

The chief god or teacher of this most ancient religion of China was

Lo-u-kyun. He is both god and man. As a god he is called by the

name “ Thai-shan Lo-u-kyun” which in Tibetan means the chief lord

of goodness. He is said to have appeared when, according to the Chinese

account, Heaven and Earth were first formed. Some writers identify him

with the god Brahma, which conjecture is accepted by many. In the begin¬

ning of the formation of the world the great Brahma formed the superb

mansion of the gods and thereafter the Earth, which accounts agree with

those given of Thaishan Lo-u-kyun as well as with the signification of

his name “ Brahma built the world.” Lo-u-kyun from that period to

modern times is said to have sent forth 81. emanations among which

the great teacher Buddha is counted as one, just as the Brahmanists

reckon him (Buddha) as one of the Avatars of Vishnu. The human Lo-u-

kyun was an incarnation of the divine Thai-shan Lo-u-kyun. He is

believed to have been contemporary with Khun-fu-tse. After a stay

of 82 years within his mother’s womb he was born when all his hair had

turned grey, for which reason he was called by the nickname Lo-u-tse or

the grey-haired old man. His followers addressed him by the name “Lo-u-

kyun” the honorific equivalent for Lo-u-tse. Having obtained 72 chap¬

ters of what are called “ heavenly scriptures,” from a certain cavern of a

hill, he became a religious teacher and preached the religion called “ To-u-se.”

The famous Chankya Rinpochhe Itolpai dorje observed that this Lo-u-

kyun is identical with S'en-rab of the Tibetan Bonpo7. In Chinese a sage

is called Shyan-shen of which the first syllable shyan by the phonetic laws of

the Tibetan has been changed into sliyen, whence “ sen ” ; sen means rah or

“ excellent.” Ywon-shi-then-tsun another celebrated teacher of the To-u-se

religion who appeared after the founder, is also considered as one of the

81 incarnations of Lo-u kyun. The pith of To-u-se doctrine as originating

from Thai-shan Lo-u-kyun is similar to that of the religion of the god

Brahma. The To-u-se religion obtained its greatest diffusion under two of

Lo-u-kyun’s incarnation called Lo-u-tse and Ywon-shi-then-tsun.

To-u-se religious theories.

The supreme being is immaterial (Arupa), shapeless and invisible.

He is self-created and matchless and most noble.8 In the abridged

To-u-se scripture there are mentioned many gods possessing a shape, being the

7 [See Vol. L, p. 187 ; also ibidem , p. 195, note 5. Ed.]

8 The writer did not .see the chief of the To-u-se scriptures for which reason he

could not describe what views they had respecting the state of the soul and transmigra¬

tion and emancipation.

1882.]

of Ancient China.

113

presiding deities of the five great mountains of China, of the four great

rivers and of wind, rain and lightning, besides many powerful demons, for

whom several ceremonies are prescribed. At the time of propitiation

.(ascetic performances) the To-u-se hermit is required to purify himself by

washing his body, mouth and tongue, before beginning the mantras. Puri¬

fication of the body by ablution is the principal feature of the religious rites

of the To-u-ses. Having prepared for the ceremony by careful ablution &c.,

the devotee sits and regulates the exhaling and inhaling of his breath.

He then extols and praises his own rambling “ spirit,” abstracts his mind,

absorbs himself in deep meditation and chants the sacred mantras. In

this way there grew eight saints who obtained the power of working miracles

according to their will. They are called Pa-dud-shyan-shin or the eight

saints. Another saint named Tan thwen-shi by skill in mysticism subdued

many demons and evil spirits, all of whom he hound by solemn oaths to guard

the Imperial Palace of Pekin. These demi-gods and demons even at the

present day are found to stand sentry round it as of old. The descendants

of Tan-thwen when they approach the palace walls, are politely received

by these spirit sentinels. There are also accounts of many who acquired

superhuman powers such as that of performing miracles and illusions.

There are mantras and incantations for performance of the lowest classes

of samadlii. But notwithstanding all these, there is not found in their

scriptures the true way of emancipation which can be obtained in Bud¬

dhism alone. Witchcraft, rites and ceremonies of mysticism and con¬

catenation of time and circumstance, besides those which are used by gods and

sages in the way of Tantrikism are numerous among the To-u-ses. Among

them there are two classes, the lay-people and the monks. The latter take

vows of piety and discipline which they scrupulously observe.

An Episode.

During the reign of the great Han, a heretical Pandit of Singala-dvipa

called Maha Brahmana arrived in China. He was warmly received by the

king Yo-hu-chhan, whom he exhorted to introduce his doctrine all

over China. During this time the celebrated sage Hwashan Dha-hu,

who was versed in the Vedas of the Tirthikas was present. He held

long discourses in most of the heretical S'astras of the Tirthikas witli

the Singalese Pandit. The controversy was conducted in the Sanskrit

language in which the Chinese sage debated with fiuency and facility.

The heretical Pandit was defeated, which he publicly acknowledged

by prostrating himself before the learned Hwashan. The king greatly

rejoiced at the Hwashan’s triumph over the Singalese who was ignominiously

expelled from the country. It was for this reason that Bralimanical

doctrines obtained no footing in China. They are not known there even at

the present day.

Sarat Chandra Das — Ancient China.

[No. 2,

114

CHAPTER III.

Ho-tt-se or Hoi-Hoi religion of China.9

During the reign of the Than dynasty in one of the wars, a large army

was brought to China from the country of Tho-kar (Sita or Turkistan)

which, unable to return to their homes, settled in China. Their descendants

gradually multiplied and formed a large tribe who were known by the

appellation of Housi or Hoi- Hoi. Again, the great warrior Jengis Khan

after conquering the countries in the West when returning home brought

with him a man of the country of Siyang which is an Island. This man,

being versed in a kind of religion in which The-yau-nu the lord of Heaven

was adored by all, taught the principles of the Hoi-IToi which became

their adopted religion. Their descendants followed this religion and much

of the Chinese religion came to be mixed with it, but the Chinese though

dwelling with them did not become a whit connected with them in their

religion and manners.

Religious theories of the Hoi- Hoi people.

They believe that all happiness and misery, good and evil, are the

doing of The-han. The god The-han dwells in Heaven and in all things.

The Hoi-Hoi people will never act contrary to the word of The-han. They

do not take refuge with any worldly gods nor worship nor bow down before

them. The souls of all the dead are collected by The-han, who ordains

their second existence. They are to be re-born when this world will be

re-created by him after destruction, and within this interval the souls of the

dead will remain mixed with the void space of Heaven. Some among them

also believe that men are born very often, and that all their senses and

faculties are lost at each break of existence. They send the spirits of all

animals killed by those who belong to their faith to The-han who takes

charge of them. The spirits of those that are killed by others, who are not

Hoi-Hoi are damned. A Hoi-Hoi will not eat the flesh of an animal that

has been slain by outsiders. If they remain unclean The-han becomes

displeased. It is therefore of great importance to them to wash and keep

aloof from unholy things. Besides these they have no knowledge of the

transitory state of existence, the misery, and the confinement and eman¬

cipation, of the soul. They possess not the learning of the Tirthikas, or the

materialists, but resemble the Yavanas (Lalos). These wicked people cer¬

tainly turn into pigs after their death for which reason they do not touch

pork, the touch of which brings defilement, and the eating of which

destroys their intellect and understanding.

9 This is a form of Muhammadanism.

1882,]

Sarat Chandra Das — Life of Nag dr juna.

115

X.— LIFE AND LEGEND OF NAGARJUNA.1

When the dynasty of Asoka waned and gave place to that of the

illustrious Ckandras, Nagarjuna was born in Central India destined to play

an important part in the religious history of Buddhism. According to

the Tibetan historians who wrote on the authority of Indian historians, ‘ he

was born a century before Chandra Gupta’s accession to the throne of

Magada. But to conform his age to the conjectural chronology of the

occidental orientalists one would be required to bring that date more than

a century later than Alexander’s invasion of India. Nagarjuna’s age must

remain a positive uncertainty as long as we cannot get hold of the histori¬

cal works of the Indian authors of the Buddhistic period. I am sanguine of

being able to bring to light much about Buddhistic history from the works

about Nagarjuna and other Indian philosophers. For the present I will

only mention certain legendary accounts of Nagarjuna which I have gather¬

ed from detached sources.

A rich Brahman of the Yidarbha country to whom no son had been

born for many years, once saw in a vision, that if he gave alms to, and

entertained one hundred Brahmans, he could get a son. Accordingly he

made offerings and prayers to the gods and entertained one hundred

Brahmans. After ten months his wife gave birth to a son. The rich man

invited learned astrologers to predict the fortune of his child, but they

found that it would not live more than a week. In all other respects the

child was calculated to be fortunate. In consequence of this sad intelli¬

gence, the minds of the parents were overwhelmed with extreme sorrow,

and in their deep anxiety they urged the astrologers to discover some

remedy to save the child. The astrologers assured them that if they

observed some religious ceremonies and paid money for virtue’s sake, read

religious books, and entertained one hundred Brahmans, the child would

live seven months, and if they entertained one hundred Bhikshus, it would

live seven years, beyond which its life could not be prolonged by any

means whatever. They accordingly underwent all sorts of ceremonies and

observances calculated to prolong the child’s life. When the seventh year

was about to expire the parents were overwhelmed with grief.

To avoid the painful sight of their son’s predicted death, they caused

him to be removed to a certain solitary place in company with a few retainers.

As the boy was passing his mournful days, on,e day the Mahabodhisattva

Avalokiteswar Khasharpana visited him in disguise and advised him to

go to the great monastery of Nalendra in Magadha as the surest means of

escaping from the hands of death. He accordingly repaired to that famous

Vihara and arriving at the gate recited some gatkas. During that time

1 The great Buddhist reformer of ancient India and founder of the Madhyamika

Philosophy.

116

Sarat Chandra Das — Life and

[No. 2,

the great sage STi Saraha Bhadra was the high priest of Nalendra. Hear¬

ing the gatha the sage sent for the boy who was accordingly brought to

bis presence. Saraha asked him who he was and what brought him there,

on which the boy gave a faithful account of his life and the melancholy

aspect which overhung his fate and which he was painfully anxious to

escape. The sage advised him to enter the holy order of monks, which

act alone could deliver him from the hand of death. The boy took the

vows of monkhood, Saraha, then invited him to the worship and service

of Buddha Aparimita Ayusha and secured him his blessings. He required

the boy to recite holy mantras and gathas in honour of that Buddha from

sunrise to sunset, within which time the fatal moment was predicted to

arrive. The boy remained engaged in reading sacred books and reciting

gathas without falling asleep. The fatal moment passed. The messenger

of death did not arrive or could not sieze his victim. This happy news was

conveyed to his parents whose hearts now overflowed with joy. The great

high-priest Saraha then ordained him a Bhikshu of the Nalendra Vihara.

Here he prosecuted his religious studies under the tuition of that great

sage. After a few years service he obtained the subordinate office of

head steward of the congregation. During the first part of the tenure of

office, Nagarjuna is said to have propitiated the goddess Chandika, by

whose agency he succeeded in providing the great body of priests with the

necessaries of life. The propitiation took some time, after which the god¬

dess presented herself before him in obedience to his call. Enslaved as it

were by the force of the propitiatory rites of Nagarjuna, she submissively

asked if she was to carry him to heaven. So saying .she prepared to

transport him thither. The sage not caring for his own happiness and ever

mindful of his duties, exclaimed, “ Bold goddess, I will not go to the celestial

regions, I called you to help me in the propagation of Dharma on this earth.”

He then built a lofty stone temple in honour of Bodhisattva Manju Sri, in

the court of which he pitched a thick pointed wooden club to fix the goddess,

as it were, to her appointed terrestrial duties by the spell of mystic charms.

He then addressed the goddess Chandika, — “ 0 thou divine nymph, I bid

thee to look to the supply of provisions for the great congregation. Thou

shaft not leave thy post till this club becomes reduced to dust.” Chandika

accordingly, in the guise of a beautiful damsel began her homely work.

During her temporary residence within the environs of the monastery, the

chief cook of the congregation was enchanted with her personal charms.

He spared no pains or means to win her favour, with the sensual object

of enjoying her person. The maiden refused his addresses several times, but

at the end consented on the condition that he should reduce the said club

to dust. The deluded cook not knowing the secret connected with the

club, instantly burnt it to ashes. The maiden now set free from this

117

1882.] Legend of Nag dr j unci.

bounden duty assumed her celestial shape radiant in angelic glory that was

too strong for mortal eyes to bear, and ascended to her ethereal home, leaving

the disappointed lover to stare at her with surprise. No sooner did this affair

take place than Nagarjuna by dint of his divine eyes came to know of it. In

order to retrieve the loss, he visited the courts of kings, princes, and nobles of

Magadha and other Buddhist countries, from whom he obtained annuities

and donations for the support of the great body of monks at Nalendra.

He constructed a gigantic image of of Mahakala whom he charged with

the defence of his religion. During the latter part of his office the country

was visited by a famine in consequence of which the monks fell into great

distress. The manager became very thoughtful about the terrible effects

of the natural calamity. Distress and scarcity compelled the congregation

more keenly to feel the necessity of money. The monks now determined

to devise some means of acquiring treasurer for the support of the

famished congregation, and Nagarjuna accordingly started on an expedition

to yisit an island in the great ocean where lived a great saint well versed

in the art of alchemy. As the sea could not be crossed by any earthly

means, he, by dint of his divine learning, got two leaves of an enchanted

tree, by means of which he crossed the ocean and miraculously visited the

island and presented himself before the sage who was greatly surprised

to see a human being arrived at his abode deemed inaccessible to mortal

beings. The sage earnestly inquired how he succeeded in achieving

this wonder. Nagarjuna replied respectfully stating to him the reasons

of his visit and the circumstances that brought him thither. He also

showed him one of the enchanted leaves, concealing the other in his

mendicant’s platter. He begged him to teach him the art of turning

metals into gold. The sage consented to the proposal, but not liking to

let the wonderful art be known in Jambudvipa, he determined to detain him

for ever in the island by depriving him of the enchanted leaf. To effect

this, he said that he could teach the art of alchemy provided Nagarjuna

consented to part with his leaf. Nagarjuna consented, and was taught the

art. When it was fully mastered he flew towards the Indian Continent by

the help of the remaining leaf. Beturning to Nalendra, by means of his

easily acquired wealth he supported the whole body of monks. By his

religious practices he obtained siddhi (perfection). He refuted the theo¬

ries of S'ankaracharya and imparted religious instruction to the monks

of Nalendra. The Nagas used to attend his sermons in the shape of

young boys. They were so much interested in his teaching that they

invited him to their abode where he spent three months. They entreated

him to settle permanently in Naga land (the nether world) which offer

he declined on the ground of his being required to preach the sacred

religion in Jambudvipa, and erect religious edifices for the good of living

Sarat Chandra Das — Life and

118

[No.

beings. At the time of his departure he promised to return there some

time in future. He returned to Nalendra loaded with costly presents and

gems of inestimable value and also with the religious volume called Naga-

sabasrika. It was for this connection with the Nagas that he obtained

the name of Nagarjuna.

In the country of Radha he erected many chapels and chaityas. On

bis way to Uttarakuru, in the city of Salama or Salamana, he met with

a boy named Jetaka, by examining the marks of whose palms, he predicted

that the boy would one day become a king. Arrived in Uttarakuru he

went to bathe in a river after placing his raiments on a tree. As he was

making his ablutions he saw a native taking his clothes away, at which he

stopped him begging him not to remove his raiments. The native greatly

wondered that Nagarjuna should claim his clothes. For in Uttarakuru

there is no distinction of * individual property. There all property is

common. In Uttarakuru Nagarjuna stayed for three months and

instructed the people in the sacred religion. On his return he found

that the boy Jetaka had become a king as he had predicted. Jetaka, having

great faith in his saintly character, presented him with costly treasures.

Nagarjuna returned to his country and erected many chaityas and temples,

composed many works on science, medicine, astronomy and alchemy. After

the death of Saraha Bhadra, the office of high priest fell upon Nagarjuna

which he managed with great ability and indefatigable zeal. He matured

the Madhyamika philosophy which was only conceived by his illustrious

teacher Saraha.

Although he was the head of the now wide-spreading faction, of the

Mahayana school, yet he did not fail to exert himself for the well-being

of the STavakas or the followers of the Hinayana school, by which

name the STavakas henceforth came to be distinguished. They equally

enjoyed the bounties of his saintly character. He established discipline

among his own congregation by expelling eight thousand monks whose

character, nay purity of morals, was open to suspicion. By these acts

he became the recognized head of the whole Buddhist church. About

this time the germ of a third schism was manifested among his followers

which eventually developed itself as the Yogacharya school.

During the presidency of Nagarjuna, Vajrasana (Buddha Gaya) was

the head quarter of the STavakas or the followers of the Hinayana (little

vehicle) school, but having fallen into decay, Nalendra in wealth and

splendour eclipsed the seat of Buddha’s hermitage. Once a wild elephant

was found to damage the sacred Bodhi-druma (tree of wisdom), when Nagar¬

juna caused two stone pillars to be erected for its support. This expedient

answered well for several years, when, on the repetition of a similar injury,

Nagarjuna surrounded the great temple Mahagandhola or the mansion of

IS82 ]

Sarat Chandra Das — Legend of Nag dr] mm.

110

fragrance with a stone railing which he furnished with Vajragavaksha or

the precious niches, and outside of which he erected 108 smaller chapels.

He also surrounded the great shrine of STidhanyakataka with railings.

Again, there having occurred an encroachment of the river Nairanjana

on the east of Yajrasana which threatened the safety of the most holy

spot, Nagarjuna constructed seven huge images of Buddha hewn from

rocks, and placed them facing the river in order to make the river, out

of fear, change its devastating course. During this period, Manja king of

Otisha (Orisha) with one thousand of his subjects embraced Buddhism.

In the west, in the country of Malva in the city of Dhara, king Bhojadeva

with many hundreds of his subjects embraced Buddhism. These conversions

are attributed to the saintly influence of Nagarjuna who wrote many

volumes on the Madhyamika philosophy, such as Mula Jnana, sixth

assemblage of Yidya, Dharma dhatu strotra, Sutra sangraha, &c. He

erected many viharas in Pratapesa, Otisha, Bangala, and the country

of Ikshuvardhana. In the latter part of his life Nagarjuna visited

Dakshina (Southern India), where he did many things for the preserva¬

tion of the Southern congregation (of Buddhists). In the country of

Dravida there lived two Brahmans of the name of Madhu and Supra-

madhu, the fame of whose opulence had startled even the kings and

princes of the day. They held a series of discussions with Nagarjuna

on the four Yedas and the eighteen sciences of the Brahmans, in all of

which they found themselves infinitely inferior to the Buddhist disputants.

At the end they remarked that they really wondered how a SYamana

of S'akya Simha could possess such profound knowledge in the Yedas and

S'astras. Nagarjuna replied — It was very easy to master the Brahmanical

S'astras, but the sacred Dharma was too profound to be comprehended. Ho

at last succeeded in converting them to Buddhism. Madhu having pro¬

pitiated the goddess Sarasvati, acquired great knowledge in the sacred

literature of the Brahmans and Buddhists ; Supramadhu by propitiating

Lakshmi, the goddess of wealth, obtained immense wealth with which he fed

the Buddhist congregation. The former prepared many copies of Prajna

Paramita. One hundred and fifty monks conducted religious service in

their chapels. Thus the great teacher Nagarjuna being eminently versed in

all the classes of sciences and the S'astras, filled Jambudvipa with trophies

of his pious deeds. His assiduity in asceticism, erudition in science, faith

in Dharma, profundity in Yoga, acuteness in disputation, liberality in

giving alms, constructing shrines and chaityas, and furnishing of food to

the congregations were all incomparable. He is given the appellation of a

second Buddha ; for he consolidated what Buddha had only commenced.

Nagarjuna is said to have been a great friend of king De-chye (Sankara)

of Southern India, whom he had converted to Buddhism. Both the friends

120

[No. 2,

Sarat Chandra Das — Life of Nagarjuna.

took vows o£ meeting a common lot, i. e., to live and die together. Nagar¬

juna being a saint, no messenger of death ever ventured to approach him.

The friends therefore attained to unusual longevity, during which time the

king witnessed successively the death of his many wives, children and grand¬

children. In his old age the king got a son who alone fortunately survived

him. Once the mother of this prince (named in Tibetan Zon-nu-den-chye, i. e.,

“ the throat-cutting young prince”) prepared a handsome robe which she de¬

sired him to wear. The prince did not use it, saying, that he would use the

robe when he became a king. The mother, with a deep sigh, exclaimed —

“Son, how vain is that hope ! Thickest thou, my darling, that the king

thy father will ever die. He has obtained immunity from death, which awaits

all mortal beings but himself.” The prince replied, — “ Mother, must I not

rule as a king since I am born as a prince ? Live or die, I shall be a

king.” Seeing the son’s resolution, the mother revealed to him the secret

of her husband’s death and said, — “ Go and beg Nagarjuna’s head, and that

shall quicken thy succession to the throne.” The prince accordingly

went oft at once in search of Nagarjuna and found him on the top of

Sriparvata. Approaching the venerable Sham ana, he asked him to present

him with his head. Nagarjuna, knowing what brought him there, con-

sented.

The prince tried several strokes of his sword to cut the saint’s throat,

but in vain. Nagarjuna, seeing the ignorance of the prince, shewed him

the secret which could effect the cutting off of his head, by saying, — “ Prince,

hundreds of such swords would not sever my head from the body, but go

and bring that husa grass, which alone will effect it.” In one of his

former births Nagarjuna is said to have killed a worm by cutting its

throat with a husa grass. On account of the inevitable consequences

of Karma in this life, that very worm was born as the prince who severed

his head from his trunk with the Jcusa grass. At the time of death

Nagarjuna told the prince that he would rise again in a future time and

his head would again be one with his body. As the prince was carrying off

the head, it was snatched away by a Yaksha who threw it to a distance of

five miles, where the saint’s remains turned to stone. It is mentioned in the

Book of Prophecies that the head is now in the course of drawing every day

nearer the trunk to effect its junction. Verily it may be said of Nagarjuna

that when the junction takes place, the city of Gaya will be blown up by

Gayasura or the demon of Gaya. It is said that Nagarjuna will again

appear in India, and live one hundred years, to teach the sacred Dliarma to

men and gods.

1882.]

Sarat Chandra Das — Buddhist Schools of Tibet.

121

XI.— DETACHED NOTICES OF THE DIFFERENT BUDDHIST

SCHOOLS OF TIBET.

All the Buddhist Tantras that were translated into Tibetan under the

auspices of king Khrisron-ede Zdsan and his successors till the advent of

Pandit Smriti into Tibet, were designated ^San-snago sna-Agyur of

rNyin mahi-rgyu(7 or “ the anciently translated Tantras.” All the Tantras

translated by Rinchhen-ssanpo and the generations of translators who

followed him, were called ySan-snags phyi-Agyur or Sar mahi rgjud.

For this reason it will be evident that the difference of rNin-ma and

ySarma schools lies in the Tantras only, while the Sutras are the same in

both.

The Tantras of tlie ySarma school are clearly analysed in the ZYCali-

7/gyur, and the original of the rNihma Tantras composed in Xryavarta were

rendered into Tibetan purely and faithfully. They are the following :

(1.) Bigs pahi-Khu-Vyug.

Tsal-ckhen-cZKrugs-kyi-rgyu<7.

Khyun-chhen-Zdiug-vahi-rgyur?.

rDo-la-yser-shun-rgyal mahi-rgyud.

Mi-nule-rgyal-w^tshan-gyi „

rTsemo-byun-rgyal-nam-mKhai-rgyalpo.

JDe-va-Aphrul-5kocl rzogs pa-spyi-Chhins.

Byan-ckhub-Sems tig.

Z>De-va-rab-7;byams.

Srog-gi-AKhorlo.

Thig-le-drug-pa rzogs pa-spyi-y,cho(7.

Yi(7-Z>shin-norpu.

Ivun-Mus rig-pa.

rJe 7>tsun dam pa.

<7Kon byec? rgyalpo.

rMacZ byuh rgyalpo.

7UChor-va-dbh-spugs.

Bya bral-mec/pai-rgyuc?.

Nam-mkhah-i-Tdon-yahs kyi rgjud.

Padma-7don-^sal-gyi-rgym7.

Padma-(7van-rvgal.

Yuf-Ashin-tog gi-rgyurf.

The following are the Tantras which appertain to the rTsogs pa

chhen-po in general.

Sems nyi J bya-rtson-las Adas pa-nam-mkhah-chhi-vai-rgyurf.

De-nid fiams su-ilans pa-nam mkhah-chhe-phyi-mai.

(2)

(3.)

(4.)

(5.)

(6.)

(7.)

(8.)

(9.)

(10.)

(11.)

(12.)

(13.)

(14.)

(15.)

(16.)

(17.)

(18.)

(19.)

(20.)

(21.)

(22.)

(23.)

(24.)

Y

These sixteen be¬

long to the Sems-

sde or Yoga class.

These three belong

to the 7rLen-sde

class.

These three belong

to the Man-nag

or Upadesa class.

122

Sarat Chandra Das — Detached Notices of [No. 2,

(25.) De-nirZ yon s rzogs Zebras len-nam-^khah-chhe-phyimai rgyud

yo ns su-sgro-va.

(26.) Sems hi d 7*pho-7/gyur-mecZ pa chhos nhZ rgyalpoi-rgyu<A

(27.) Sems nkZ thig-16-hag-ychig-ston-pa-byuh-sems thig lei rgyud.

(28.) Sems ni d ran-byun gi-ye shes su-ston-pa yeshes thig lei rgyud.

(29.) Sems ni^Z thams Cha d kyi-rtsa var 7>stan pa-man-nag phreh

vai-rgyucZ.

(30.) Sems nk/-kun-khyah-chhenpor Sstan pa-sans va-rgyal po-rgymZ.

(31.) Sems nkZ rah rig-tu-Z>stan pa-ye-shes dam pai rgyud.

(32.) Sems hkZ kun-tu 5ssan poi rol-par ston pa nam-mkhahi dvyms

rnam dag-gi-rgyurZ.

(33.) Sems hhZ-kun-gi-shin por-ston pa-man hag min poi rgyud.

(34.) Sems hitZ ran-rig-tu zi d chhes pa shin po-ysan vai rgyud.

(35.) Sems nbZ kun-gi-rtsa-va nam-mkhak chhe rtsa va chan gi-rgyud.

(36.) Sems hid ychig tu Mus pa hag ychig dgohs pai rgyud.

(37.) Sems ji-Sshin par-Z>sliag-pa-Z>sam-ytan chhen poi-rgyud.

(38.) Sems hid rgyun chhags su goms pa Z>sam ytan rgyun chhags

kyi-rgyud.

(39.) Sems hid thams chad dn ysuns pa sgo man wdoi rgyud.

(40.) Sems hid dvan dan sbyar va chhe-dvan gi-rgyud.

(41.) Sems hie/ dv ah sgra tsliig las Adas pa nam-wkhah-ehhe med

pai-rgyud.

(42.) Sems hid ydo d mai-ynas su ston pa nam-mkhah-chhe yshi hi

rgyud.

(43.) Sems hi d hod ysal du 5stan pa rinchhen Mear vai rgyud.

(44.) Sems hid yontan lhur grub-tu-Z>stan pa rinchhen phreh vai-

rgyud.

(45.) Sems hie/ khams ysum du ysal va khams ysum sgrol mai rgyud.

(46.) Sems hie? span Man las /Mas pa-ston pa has pa-shin poi-rgyud.

(47.) Sems hid ^pho-Agyur med par-ston pa rdorje-ysah vai-rgyud.

(48.) Sems hid yi-nas sahs rgyas par ston pa-ye-sans rgyas par ston

pai rgyud.

Besides these 48 Tantras there are others which claim an indigenous

growth. They are the following :

(1.) sKu-ysuh-thugs yon-tan Aphrin-las kyi-rgyud.

(2.) AD o r j e- p h ur - p ai - r gy u d.

(3.) rT&-mgviu-gyi-rgyud.

Also —

ySer-yid-chan ; yyu-yig-chan ; dun-yig-chan, &c. of modern origin,

make up thirty-five in number. Six volumes of Z>Kah-7*gyur treating of

Tantras are also claimed by the Ninmapas.

Besides the above-mentioned there are said to be other Tantras which

being concealed by ancient sages, are not known at present.

1882.]

Sarat Chandra Das — Buddhist Schools in Tibet .

123

All these Tantras are said to have been delivered by Dharma Kaya ,

Kuntu-ssangpo (Buddha Samanta bhadra), Yajra Sattva, and Vajradhara,

&c.

The Ninmapas who all belong to the Yogacharya school of ancient

India observe Tantrik ceremonies exclusively. They have nine series of

Jnana, and speak of thirteen Bhumis or stages of sainthood, while the

Gelugpa (or the reformed sect) speak only of ten Bhumis.

The Ninmapas have various ceremonies for propitiating their tute¬

lary deities who are divided into two classes called SI (the mild) and Phro

(the wrathful) Yi-dam-kyi-Lha. They have various other kinds of rules

and ways of asceticism. All the Ninma Tantras being based upon the

Man-nag scriptures, by their means numberless Indian and Tibetan (male

and female) saints are said to have obtained the lowest class of perfection

called “ Thun-moh-gi-c/nos grub.”

In ancient India Acharya Kama Yajra, Buddha Guhya, S'ri-siddha,

Padma-sambhava, Yimala-mitra, &c., many Pandits, many kings headed by

Indra Bhuti, and many fairies were the most important personages ; and in

Tibet, king SronAtsan sGampo, Khri sron-edeAtsan, together with his

25 saintly subjects, 108 yter-ston or discoverers of sacred treasures, Bali

7d)yams pa the professor of 7rLoh- scriptures, Dharma gri the great trans¬

lator, ylruh-s'ton-rDorje-<7pal, sLe-lun 6sha<i pai-rDorje, mGonpo rdorje

of Yu-thog, Ka-thog rigAzin-chhen mo, ?\Dor-brag-Big him, LhaAtsun-

chhenpo, and others. Many sages of the Sarma school also had turned

Ninma religionists.

The Ninma sages, who had fully studied the above mentioned Tan¬

tras, had prepared commentaries on them and left their own observations

in works written b}^ them for the benefit of coming generations. It was

the sage of Orgyan1 who wrote volumes on the rZogs chhen or Atiyoga

sect of the Ninma school. It is mentioned in the histories of religion

that that sage, having written his profound interpretation of the Buddhist

Tantras, in a kind of fairy language, unintelligible to man, had concealed

these books securely under rocks and pillars for the benefit of future genera¬

tions of Buddhists. He had also left predictions, respecting the name and

date of birth of the man by whom those books were to be discovered. After

completing all that was necessary for the continuance of the Ninma

school, he retired to the land of cannibals on the south-west. Afterwards

in regular succession, as was predicted by him, a host of yTer-stons appeared

and greatly contributed to the propagation of his school and the swelling

of the Ninma scriptures, which altogether exceed five hundred volumes

in number.

1 Padma Sambliava.

124

Sarafc Chandra Das — Detached Notices of [No. 2,

For these reasons ifc is believed that the rest of the Ninma school is

extremely pure. But latterly some persons, calling themselves ^Ter-ston

to gain notoriety and to be called sages, mixed many spurious and false

theories with the ancient ones. Those pretended yTer-stons not agreeing

among themselves, out of envy and enmity to each other, enjoined many

obscene observances under the garb of religion. They gave out that the

Tantras prescribed unrestrained libertinism as the easiest and surest mode

of salvation. Female modesty was no consideration to them at all. For a

time, by their influence, the teachings of the Sutras (Amdo-scriptures) were

set aside in preference to those diabolical Tantras which were considered to

be the direct means of Nirvana. For this reason the monks gave up

taking the vows of celebacy and moral discipline. The laws of Dulva

were entirely neglected. Particularly after Lan-darma’s persecution of

the Buddhists of Tibet, some Tantriks, in the heat of debauchery and

drunkenness, had composed many spurious Tantras, putting into writing

the ravings of their intoxicated brains. Again during the revival of Bud¬

dhism, when the Sarma system of schools was about to be diffused in Tibet,

certain Tantriks composed several works in which many strange elements

were introduced. In them the Thin-rje-chhenpo of the wNinmapas,

the Brahma Tantras of the Brahmans, the mysticism of the Bonpo were

mixed together, in consequence of which those works no longer resembled

the ancient works on Tantras. From these sprung the ceremonies of

Khregs chhoc? and Mun khric/, &c. Those who practised the magical sorceries

founded on them were notorious for their arrogance and wicked impositions.

When their wickedness was exposed by the great Reformer, the two

Ninma Lamas, named Pesna Linpa and Shakya-mchhog eDan, jointly

conspiring against him, gave out to the world that Tsonkhapa was a real

demon incarnate, whose sworn mission was the working of the downfall

of Buddhism in Tibet.

The same two Lamas also wrote a volume of about 500 leaves about

the reformations, charging Tsonkhapa with many kinds of blasphemies.

They even went so far as to say that the crown which he put on the

image of Jovo (Lord) S'akya Muni, was rivetted on its head with copper-

nails, that the flowers that were daily showered on it fell owing to the

sorceries, as so many thorns. They predicted that on account of these

impious acts, the Buddhist religion was destined to collapse after 500 years

from that date, and that shortly the sun, moon and stars would fall a

hundred (Tibetan) miles below their ordinary paths. To this work they

gave sanctity by declaring that it was discovered to be a book of ancient

prophecy, classed under Ninma Terma scripture. Many right-thinking

and honest Ninma Lamas question the validity of this work, although

the uninformed and the ignorant Ninma followers believe in its pre-

1882.]

Sarat Chandra Das — Buddhist Schools in Tibet.

125

dictions and do not hesitate to slander the Gelugpa school. The Gelugpa

writers successfully refuted all the charges contained in that work and

exposed the malice of its blasphemous authors.

From that time, on account of the doctrinal differences between the

Ninma and Sarma schools, especially between the former and the re¬

formed school (Gelugpa), disputes and controversies commenced. Most

of the eminent writers of Tibet are of opinion that the great body of

Ninma scriptures were alloyed with strange and spurious writings, and

there are very few books which have any pretensions to originality or

antiquity. Among those which are said to be very pure may be classed

the following :

(i) <7Kon-?»Chhog-spyi 7*Dus, 6 vols.

(2.) wKhah-AGro sNyin-thig.

(3.) Lho-yTer.

(4.) Bima sNin-thig.

(5.) 7rL6h-Chhen-sNin-thig.

(6.) ^Yu-thog sNin-thig.

(7.) Byan-y'Ter-gyi Chhos skor.

(8.) yTer-^Dag-yLih pahi-chhos skor.

(9.) Nam-chhos kyi-skor.

(10 ) rGyal-va-eNa vahi-rNin-vahi-chhos kyi skor.

(11.) rTa -mgrin chhos-skor &c., and many others.

The study of the above-mentioned books is believed to be very effica¬

cious to ascetics, in obtaining sainthood. In profundity of import these books

are unrivalled by other religious works of the same school. Among the best

and purest of Ninma monasteries are (1) sMin-grol yLin, (2) rDorje-

brag, (3) Kham-ka-thog, (1) S'ki-ckhen-rtsogs chhen, &c. and many others

of less fame. In these monasteries, moral discipline and religious strict¬

ness are greatly observed, in consequence of which their resident monks are

said to have great pretensions to purity of life.

The Nyingmas schools have voluminous works called Upaneshas on

the subtlety of rites.

In the Sarma or modern school are included the following sects, 6 Kali -

yDams pa, 5Kah-7>rGyiu7 pa, Sakya-pa, Karma pa, Jonah pa, c/Gelug-

pa, &c. The principal theories and rules of these sects are :

(1.) Constant meditation about the attainment of Bodhisattva-hood

(sainthood).

(2.) Uninterrupted attention to compassion towards all living beings.

(3.) Beverence and adoration to the great and precious Holy Being,

called (UvoN-mCiLHOG.

(4.) The renouncing of worldly enjoyments and business, and residence

in solitude to limit the sphere of doing and desires.

Sarat Chandra Das — Detached Notices of

ilivj

[No. 2,

(5.) The external observance and conduct of life to accord with the laws

of Dulva (Vinaya teachings.)

(G.) Internally, the full comprehension of the metaphysical portion of

the Tantras called bskjed rim and rtsogs rim.

(7.) The practice of the meditative science or yoga, holding the theories

of universal illusiveness and voidity (S'unyata).

(8.) The comprehension of the essence of the Madhyamika philosophy

by which the attainment of sainthood is ensured.

5KAH-yDiMs pa Sect.

This sect was founded by the great Indian Pandit Dipankara Shu

Jnana (Jova-rje-^Pal-edan Atisa of the Tibetans). There are records

of over three thousand Lamas of eminence and learning in the annals

of this sect. Among them /^Brom-ston-rgyal-vai-Abyun-yna Potopa the

philosopher, and $ Py a n - m N a h - v a , &c. were very celebrated.

5Kah -br&rud pa Sect.

Of this sect, the sages rDoje-^Chhah-chhen, Telopa, Naropa, Marpa,

Mela Dvags po Lha-rje, &c. were the successive presidents. Marpa having

obtained a good deal of religious instruction from Atisa, mixed the Z>Kah-

5rGyu<i theories with those of the JKah-yDams sect.

The Darsana of this sect is called Maha-mudra (Phyag-rgya-chhenpo;.

This is divided into two classes called Sontri-Maharmjdra and Tantri-

Mahamudra, the latter of which they reject. On the whole the significa¬

tions of the Mahamudra resemble those of the S'unyata theories.

Its meditative science is similar to those of the Prasanga Madhyamika

school of ancient India.

The chief Yedam or tutelary deities of this sect are the Lord of Guhya

Samaja-s&Demchhog (Sambhara) and rDorje-Phagmo, &c.

Its guiding instructions called Man-nag were drawn up by the sage

Naropa, for which they are called Naro-chhos-eTug. Anciently this sect

possessed the greater number of sages, ascetics and scholars, many of whom

had obtained sainthood. At one time its monks numbered several

hundreds of thousands. The Lamas of this sect pay more attention now

to the meditative science, and less to Vyakarana and other branches of

sacred literature. Although at one time JKah-Jrgyu^ pa Lamas were

eminently famous for their knowledge of metaphysics and Darsana, yet

now-a-days there are not many who can fairly claim the distinction of

sages. In fact they more resemble the shadows of their predecessors. They

generally mix with the Ninma Lamas in perverse and forbidden con¬

duct, such as female company, drinking intoxicating liquors, &c.

1882.]

Buddhist Schools in Tibet.

127

Sakya Sect.

This sect derives its name from the name of the place of its origin.

It is an offshoot of the 5Kah-5rgyu^ pa sect in a reformed state.

The tutelary deities, generally invoked by the followers of this sect,

are Kye-rdorje (He Vajra), Phyagna ADorje (Yajra Pani) &c.

That rotatory existence and emancipation from it are inseparable, is

its chief theory. Leading instructions are taken from the works called

^Ser-ckhos-5Chuyvsum. The Lamas of this sect are tolerably learned in

sacred literature. The ancient monks of this sect are said to have

obtained sainthood by propitiating the fairy Naro-??ikhah sphyo^ma. The

monks in general are known to be little strict in the observance of the laws

of Dulva. They drink, and mix and live with women.

Gelugpa School.

This is at present the dominant school of the Buddhists in Tibet. It

was founded by the celebrated reformer Tsohkhapa and obtained great

diffusion under his chief disciples, one hundred and fifty in number, among

whom the Regent Darma Rinchhen, the sage Gelegpalssan, Gedundub, &c.,

were most eminent. Tsohkhapa found that by the eccentricities of the

Tantrik (Ninma), Buddhism in Tibet had greatly degenerated, so much

so that it could hardly claim the name of Buddhism at all. Its divergence

from the tenets of Buddha was too wide to enable any student of Buddhism

to reconcile it with any sort of Buddhism that then prevailed in the north.

W ith great pains he succeeded in organizing a reformation which struck

the older schools by the root. His works on the different branches of the

sacred literature were in accordance with the Kahgyur and Tanyur.

The Lamas and monks of his school were very accomplished in

tenets, the observance of ceremonies and the science of meditation. Their

moral discipline, behaviour and attention to study were exemplary. They

were also experts in argumentative philosophy. Under Tsonkhapa’s

direction they made new annotations on the important portions of Kahgyur

and Tanyur and the various works on Tantras. The great monasteries

of Tibet, Sera dapunj, Guhdan Tashilhumpo, and those of Kham, Amdo-

Mongolia and China, altogether numbering more than one thousand, adopted

the reformed creed. Under his disciples and their disciples within a few

years, more than 10,000 monasteries adopted the reformed tenets. The

largest of these monasteries contained 10,000 monks, the smallest respect¬

able ones not less than 800. In these Gelugpa monasteries, the study of

Tantras, Mantras, Kalaehakra, medicine, &c. was greatly encouraged.

The Gelugpa religious ceremonies were conducted according to the prescrib¬

ed directions of the sacred books. Such extraordinary success as attended

128

Sarat Chandra Das — Ancient China .

Tsonkhapa’s reformation was not known, not to speak of Tibet, in the annals

of Ancient India since the Nirvana of Buddha.

The Emperor of China, Princes of Mongolia, and other great patrons

of Buddhism paid tribute to his honour. Tsonkhapa is said to have ap¬

pointed under a solemn covenant a great number of gods, demons, demi¬

gods and fairies to defend the sacred religion. In the other sects, when

an enemy invaded the sacred precincts, the monks generally used to escape

by flight. Some of these sometimes killed their enemies by propitiating

demons and evil spirits, and by the practice of sorceries and the black art.

But such proceedings being contrary to the precepts of Buddha, the

cursed perpetrators eventually had to go to hell.

The followers of the Sakya sect and the Gelugpas were free from

the guilt of such infernal practices.

18S2.]

G. A. Grierson — JSlanbodld s Haribans *

129

JHaiibodhds Haribans , — By G. A. Grierson, C. S.

PABT I. — Text.

The following poem is in the Maithili dialect of the Bihari Language.

It was written by a poet named Man’bodh, or Bholan Jha, the four¬

teenth and last of his race. He lived at Jam’sam, close to the well-known

village of Pandaul in the Madhubani subdivision of the Darbhanga-

District. He married a daughter of one Bhikhari Jha, and died without

issue about the year 1195 F. S. (circ. A. D. 1788), This date is borne

out by the fact that a grandson of this same Bhikhari Jha died only four

years ago, a very old man. Beyond the details of the names of his

ancestors, which are kept by the Maithil genealogists, I have obtained no

further information concerning him. He is said by tradition, to have

translated the whole of the Harivamsa into Maithil verse, and extracts

from the translation are current and extremely popular throughout north¬

ern Mithila. I have never met with a complete copy of the whole work,

and I fear the latter portion of it is lost beyond recovery. After some

years’ search I have been able, through the kind assistance of Babu STi

Harayana Simha of Jogiyara, to obtain accurate copies of two MSS,,

which I shall designate as A and B, A, which I have taken as the

foundation of my text, is much the more correct of the two, and contains

the first ten adJiydyas. B is not so carefully written, has one or two

lacunce, and only contains nine adliydyas , the tenth being missing. A is

therefore, my only authority for that portion of the text. With the

exception of the lacunoe above-mentioned, the two MSS. agree very closely.

Any important differences will, however, be duly noted.

The poem is deserving of special attention, as an example of the

Maithili of the last century, affording a connecting link between the old

Maithili of Vidyapati, and the modern Maithili of Harkh’nath and other

writers of the present day. It contains some forms which have survived

from times prior even to Vidyapati, and which hence have especial interest.

I purpose at an early date to publish a translation, with notes illustra¬

ting and explaining the many grammatical difficulties which are found in

it. I shall, therefore, not deal with the subject of Manbodh’s Grammar at

present, and, with regard to the subject matter of the text, it will be

sufficient now to say that it contains the usual familiar legends of the

incarnation and life of Krishna, from the first promise of Vishnu to be¬

come incarnate, to the first defeat of Jarasandha. It thus corresponds

roughly with a little more than the first half of the tenth book of the

Bhagavata, or with chapters 57 to 93 of the Harivamsa.

R

130 G. A. Grierson — Manbodli s Haribans. [No. 2,

The metre of the poem is uniform throughout. It is a variety of the

Ghaupai Glihancl , containing fifteen instants in each half line, with a break

after the sixth. The last three instants in each half rhyme with each other,

and usually take the form of one long syllable, and one short, thus —

Sometimes, however they take the form of three short syllables, thus

^ 'j'j; but in every case the last syllable must be short. Usually but not

always, the eleventh and twelfth instants also consist of two short syllables.

I have used the signs TF, and for the short vowels e, di , o

du, peculiar to Eastern Gaudian languages. Their non-initial forms are

'*■' e ^ di, o, and \ cm respectively. These signs have already been used by

me in my grammars of the Bihar dialects now being published by the

Government of Bengal, and are not new, having (with the exception of J£)

been used by Dr. Hoernle for similar purposes in his Gaudian Grammar.

The use of the sibilants was very uncertain in the copies of the

poem which were available ; ‘Sj; and ^r, and again and being freely

interchangeable without any system. I have therefore in every case taken

customary pronunciation as the surest guide : — always altering uncom¬

pounded to % and uncompounded ^ to In a few foreign words

like fjJK ‘ outcry,’ n has been retained ; and, out of deference to strong

prejudice, I have allowed the customary spelling of the words ^t?r, and

1S$!T to remain, though the present Maithil pronunciation, is certainly

and respectively.

The vowel m is never pronounced in Maithili, the sound being used

instead ; in fact, ^ is, as often as not, not only pronounced but written Dc.

Under these circumstances, I have adopted the less pedantic, and more

rational spelling.

As regards the quantity of vowels for the purposes of scansion, with

the exception of ^fr, they all tell their own tale when before a single con¬

sonant. may be either long or short for metric purposes, but in the

termination of the preterite it is always short.* There are many

examples of short throughout the poem : an example of the 1st class is

(1, 10), in which the ^UT«r is short : an example of the second class

(n, 2).

Short vowels can become long by position, but this is not an invariable

rule. They are always short before the compounds ^ ( e . g.,

hi, 8) and ^ (e. g., ii, 32). Before the nexus of a nasal and

another class-consonant, they are common, — Example, long in vn, 42,

but short in vn, 53. Examples of vowels short before this kind of nexus

are very common ; and, in order to help the reader, when the preceding

syllable is short I have denoted it by anuswdra , and when it is long by the

class nasal. -Thus in the first syllable will be read long’, but in it

will be lead shoit. bo, will be read with the first syllable long, but

* So also in Vidyapati.

G. A. Grierson — Manbodlis Haribans.

LSI

1882.]

with it short. Of course, it must he understood that tins anuswarct

is merely a compendium scriptnroe , and that whichever way the word is

spelt, the pronunciation is the same. Vowels before a nexus of the semi-

vowel ^ and a consonant may also be short, — example, (i, 24).

Before other conjuncts the vowel is generally long, but I have noted

the words (i, 35), fqfq (v, 51), (vi, 25), and (vii, 26) as

exceptions, and there are not impossibly others which have escaped my

notice. 4

Anunasika never affects either metre or rhyme. For an example of

the latter, see viii, 41.

The first syllable in the word is always long. As already men¬

tioned it should be spelt

The word ‘ any,’ is frequently written qlt.

The verbal termination of the third person f^r, is frequently written

as a separate word ; e. y., (n, 53) dehhala anhi for

delchalanhi (delchalonV) . This termination can also be used with the 1st

or 2nd person ; e. y., (viii, 45).

With the aid of the above remarks I hope that no difficulty will be

found in reading and scanning the poem.

stfiroure srer, i

^ i

SRffWT* I % 5f5T ^flf% II \ ||

1 Hsl §51 Sf® life | OT! 3T5T37 qftsiJF *tff WV II

qrfaqft cl^ I 5J3T^f^ '5RTfT II

■§cf ^fgcT Tf ^ I 5tf? Tt' cRITT ?qri #?i II

5T ^ U*T Hf?5t I fftlR 'fH yfc^l || 1 II

Nj Sj >) ^ ^

Hr?; ^TfPn nf% i v ^r?: irf% u

crass qrcar hi h^t i t}?^rar hi? sra ii

src^rr nr wm I n^ros! sfi>s% n

H'Sf H5T WT3J I clp^rf HT^f 5ITJJ- II

^ hh i *r% yf?- %5j s \o ||

5?:cre 3>T*ra 5rf i ^rf%r?TT^;T^J?ir ii

f%i=g ^ffsrr 5iTjr i cnf%f ^rer?: q?«fr ^tjt ii

^1K cR ^ ^ ^Tq | q^fcT ^ II

| ^TcT*f II

# B. I f B. Wtf^ 1 t B. omits this line I

132

G. A. Grierson — ManbodW $ Haribans.

[No. 2,

^jsr htr sra stur i *r-5Rtr qpRR tr ll vr u

s» N c\ 1

'trot =ff%RiR3i HR I fJtft 3<RH SR*TP % HR II

pf%* «rrn %f ^rt I hir i?n soreral qra ii

hr ^hrht hrjt mf% i hrh HRHRfrrt snfS n

hrhth? qrr wit m i *R5! ^ct jRfij qrr ll

•^vS

TThS} fRT *R5T TRH I =fH sqsrcRSf HR HR iiHR II V II

hrh;t sret %qfSi ^i^sr i ctP^T wr ^r*r*r ■?« %q n

t gfS HIVR 3RT3W1 *RR | ’S^Rf^cf H'<3 SitHJRR \\

Sr nfR§ 5rh sm % iR i ireSq< hhrt iRRfS wr n

3HR ’3*^ sqSH 3RHR I Hfa^ll «5t W fJTR II

sjfqf?s?; «8ir %sr l *srafS f hr h^r hrS^ n m ii

ifc ^pm?r hr t hr wt I cUsr ^jr sqjRRfS ii

%JT SR §RR WtfS | cRIH HTRJT Xllfif II

srrw SiC gts qsR i ^R'f Sts ^rw hr ii

Sr Sr JW S? ?rar I ^rf S’? nfScrar ii

htcr ^NRfrgcr =rj %«r I %T StftOr is S5* ll v ll

IRTsT ^RTcT^T TRH ^R I =5 «TTR ^RcTR ||

wsh hjf 'fn w^r i =t?h «rh <r S^h HHRfte u

J v»

SfHTfafcT *HR 3RH Hr? 1 St?" =??T H^Ht 3RW q^S^T ||

TIRT H^HS % cl | SiRcT 3TT5 qj?r cftf ^n?cT ||

HR ^T9 ciW %cT <33T5 | 3R %T IR^cT R'SIR R3TTR II ^ ||

SR Jiff "3ff cftf? HITIR SSSiR I t qff? TTT WSH ^cf 3Rf ||

TTfPf I % ST^ITTWT ^|f^** filler Srff ||

^ ^ t cTR ^Tf% I ^fqcT qR qq? qitf%r ||

HftSty w I =R'®3T HT-TIf ^I3T IfH qj'fol )| 3d ||

?fcf H^wfS@S ^fftSlT HT^Rt TmHtCTR: II \ ||

S^JT^: I

gn f%qqr ?:^r i ^tHirqRqt q^cifi- ftr^R u \ n

HRR=5 fqHRR ^TTR HfsT I TT^T^f ?RR ^JIT SJSfi ?jfq ||

* B. omits pff I t B- «RTO I t B- qqftj I § B. ^ I

|| B. ’S'T I If B. '«jf i #* B. wfq I ff B. qi |

1882.] G. A. Grierson — Manbocltis Haribans. 133

sft5 533 it «5 I % 53 fWlfe zf? 35 ||

5315 51 % 51133 315 | % 1p3 3151 cff’fK f33 515 n

^f35=g 55! 5(5155 3lfe I % f3? 3>?5 g51?5 ^lTf% II 3. ||

y -gfft 55! ^gjt % 3ii? I Per ffer ^3fe f53 3? tttts ll

?ifg f353*3 3fe 3W grer i msjic 33 *5^31 53ft 5H3 ll

55 sflfe f33f3 SR^f^T 3XJ33 I fe3? f355> 33 313131 53 II

51331 f5R 31 333 3313 I % 53 % f55 % 3fe 313 II

3f3 35? Tf3 3355 31T3I | 3lf*3 3f53 33 3*3t 3T3 || \ ° 11

59! 3(331* 3^33 f3315 I 313331 f31§3 333 % 315 ||

33\3p3 35! f33131 ww I 3^5 3 53? 5513 f35^ II

3^t 5131 3X3 3(f% 33 I ^51 31313) 5135 3f% 55 ||

5135 555 313 55 9!T5 I % 3155 35 5>ff f? 3t5 ||

sft3 f3R f51| 3)5 35TT5 I 5135 535 535 513315 II \UL II

3133 3(3!! 333t 3lfe I 5lfe 5=fl 35 31355 3lf3 ||

555 331 55 55f%5 5^ I 3fe 33f5 53 5355 3vf II

55 3^33 33f5 55 3Tf5 I 55 313 53 =?f53t irtfe II

^3 53555 3 33 5lf% | 3153 33 JT?f 353t 5lf5 II

<f[35 313 53135 313 I 3135 533 555 ^5 513 II 5° II

• 5f? 3f5 533 351 3g 55 I 3133 5*315 353 33t 35 ||

5135 3(5t $33 33 fell I 33 3*^t 33 355 ^fewi ||

35 55 3f35 3lf35 313 I 515 5f33 31 5T3f5 513 ||

353 35f5 53 3f55? 3lf5 I 3 5f*T3f3 35 531 33lf5 II

3t53 35 33335 3lf5 I JTff 5 5 5f5 3515 ffelff II 3'i II

33135 5513 553 35 5lf% I 3fh?f3 33 5^31 Jflfe 3lff II

33fefe ^3f5 3fe f*T3 HTf3 I 535 335 H5 ^cffeff 5tf3 ||

t 551 55 W31 3f5 I % §131 5f53t 5f5 ?fe ||

% f%5 W133 3153 3f3 I 535 5*5 555 % 3f3 ||

^ C\

f33 533f5 35T %5 55tf5 I 3fe 535f5 35T 3331 3lfe || ^®|l

3H 155 5f5 591 55 Wife | 3155 535 5f35J 53 5lfe II

55 55 3553 3155 515 I 3133 55153 3p§ 3ff 51? II

* B. 535 55 1 + B. 355f5 I { B. 3 I

134

G. A. Grierson — Manbodtis Haribans.

[No. 2,

XT5RT Xt «r? HXT%T3 I ^IXXfV XpXX! HjftxX Z 13 II

§ gx xrx xrxa? pt I xtx tr?7? xrrtx spj n

fxsr xixpx gw xttx txnx i xsxx xin ifa xuxrttx n n

t Xift HTtPst fxfxi X^XX I XTpr X t«X fxtTcTT ?X ||

xpraft xxxm % gx* xiq I fxxr erf?; x^r % n

xitstxt it gxr tfxxft x vta i % xfx xr^x xftfx xftx'N n

W«i xixx xixftx «5t i I; xift ^3T ^sr xx xt g

5H?X sreftflffr §T fxg ZZ* T I XX flfx XI5 XXX XX 5J35T || 8 ° II

^TSTq st^Xi ST XTXTPf I tXS§X» xtx XPX xffexiTPt ||

TX HTX «5T sir tXiTX I XJ5XXT TXSX XJtP § XIX II

xxr fasgx xh f^pTT xftxrrfx i tfx tfx tx xxt jftarfx n

J ^

tlx XftXT Xit^XT xff sgifir I 3X?X XX JTXT fxsqx XTTfjT ||

XX tfSfXT gwfx | ifi 3TfT tfaXiW XTP JrtXTfx II Si. II

xrftx jiix wtx xxrxrxrt i xfxxft snp xx xfxxfs u

■vj nJ »

XTt XTIW XW XXtXi WX | xjqx XPTX XX XtH XCf Xt II

pxr fqx wtofa fift xr^xip i Tjfx xtftt tfx fipqp xtjiip n

x=g ntfx €r ^xxit snfx | xxxt xsqx g^rr^ft <xifx g

xtx xrx § xx xxiftT tip l txrfxr fro gx gxPx frrxrp g y = g

tfx wfx P3 fTT35T ^X txfxg I %TfxX X)f?X XXIX XTC! q\xf% II

PITXX XTX X^X XtXTP I X5X5TT XX 5}Xt J§5 -ggXTP ||

xrq^ qT55T^lpt % ^5T 5TTJT5T | cTIX^T ciX Sjfx cR^t 5TTJI5T ||

•s^ <p*^ ^

qffe tfx i xsnfxre g tfx fwVjf «niit|| g

pxf fqx w Jit fqfgqr xrirrir I wtnfx xtp jtfg wn %jt g «j.y. g

xfTxft wtsrfar ^Tff% wfxr i xntqT tg tosp Jiftr g

Ptx xtx tw ^ftxx fxxi3 1 z* sxr %xftr xtqisqnr fx^ g

* B. f f t i t B. -if tsrpqr i % B. srfc ^ip^r i § B. ^ 1 1

|| B. omits this line | B. |

1882.] G. A. Grierson — Manbodli s Haribctns. 135

^333 3133 333 5«r sft i ^333 333 sra3 ^si ift il

w ira Ira sra iw zz* t i ??33«3 ^mz ^w,z 3tn 533* ii

qf? ^f*T ^ *F§ 3T?r | 3Tp£ iff ^ STTO 5 ^3*EJT^t*T II < 0 II

"fiT I ff *T STCSTOfa ^fe^Pl II

^xS WZ ^flfi UTZ ^3TcT | 3it% ^THtJlpT pT^T ^JcT ||

n?r 3qcffx^ m^srfa l ^ *ifwr ^hr ll^u

sfcr *R5r^Pra?r ^fbit wsisi II R II

*m ^t^iswr^* i

tRcft wfi ft33 sraw ftfi ira i tft S3 t«tji3 ifftire: ira \\ \ g

Sj * *

% sift zm st% 3ft snft i % if?: ^iresf %f 3=t 31ft n

3T3 sir?: sff 3ft 3ft srtft i T3f%3 f 3ft srefftft 31ft l

$ ift its 3?:? 3 srift 1 t ift "33 ?ftt 3ft ?gift 11

%T?ra Traps Tiift *ss Tfra i sraftft m ift ftssi srara 11 it. 11

*1 ift sgift ^ra itr aft=T 1 ^ 5ft ssrar? 5t*r 11

snpafts ftw? ^J?3ft sift I 3Tf= ?vtft^ it tm 3ST 31ft |

3 Sift 3*33^3 3?gft 3JI15 I 3f?3ft> S3 ftjr 5f[3 3T 3315 ||

itftrf ft®!7 33? lift srarN 1 =fft wft sra 3?=rft sft-iprrafft h

5-333 ftpfsra 315 I 335 3t5 ^3 3315 II t,° II

3331 3t33 SffiSIT 313 ! 31jfcf ^TSR3 ^33 3 =f 13 II

?313 33T 33 ^33 ?J3tf3 I W3 3313 333 3331ft II

333 333 13 3T33 3?3 I 5ft 33 JIT5 33T 33 3?3 II

3t 33 1333 ft^Tft 3 ?It5 I 3T3 Tft3 flft S13T 313 ||

5Trff3 ^3 3T% 353 3t3T53 | 33tflf3 31 fW3 313 f 3153 II \yj|

3t 33 W3 nfft 533 33Tft I 3ft |fe 35?gft 3ft 5ft ilft II

33% Slltflfi S^3f% 315 I 33 333" 3t3§ 33 315 II

Ni

3F3 315 tft ft?5 3313tft I 333 3tft S33tf3 33131ft ||

^Ni •V

*RTfq vm*\ ^tf% I ^*T ww H

•s

w^m?: ii^r i f^f^r ^15^ ^11 11 11

# B. ^rl'X <rp3- ^ w^-^r | f B. srsrt«r I 1 B. omits this line |

§ B 5t l || B. omits vv. 18 — 20, and substitutes ^35

fn^ wi*ftf% 1 11

136 G. A. Grierson — Manbodh's Haribans . [No 2,

54 544ft f5 4154 55X4 | 4543 413 JXtfs554? 4314 II II

sft 544ft4f4®3 4T314X S3t4XS*JH3i II ^ ||

^^swr: i

541 fft 44 f35J 3?3 4lffe I ftjl 3'?ft 3%X4T 3lft II X ll‘

* *

artful % 335X3 f43ift i 55 333 35 3ft ^ 4ixf5 »

^r? fjtf% ftfft 53j sft i 55 5ft34 335ft ^jnjfa n

3413 5^ ftiftr f43X5 i %T3tf%g* 3554 4i5J4i5 ii

4J4 pftf 3X3 3ft3 4p| 4X5 | 35f3 4fft5 pj^xpij tjx5 || y. ||>

4ftft 3X3 Rift 3ftS4 Wf> I J4T5X 3X % 3X5ift 431 II

C\

ftftft f44 35 3533 Bufs i 3f4 ^4 3 >4 4x§t 3i5t 35ft n

*ftft 4xr5t %t ftu fft 33 i sft 'fft^ 55t 3ft ft n

«^\ ^ ^ ^ ^

3X3 4515 ^ft 434; 33 i 3a? xi4 x§4 4fi jgffti ii

4i3? 134 4T3f3 JU4ft Tift I 5431W55ft % 5535 4ft || \° ||

53 fft 'tft ^355 ^ 3T5 i ^ 3153 33 33P3 3315 n

4tw4 4141 wft5 fit?; i 44ft ftre 3541ft ii

X354ftt 4531T ft[4 34 3lft | 3f44tX 4?4 ^rtn^f 354Tft ||

ift =5335 %m ^feci ft i 3 4^ 3x^x ii

4iJtft jftf 4 4i435f3 I 44 gjjt vrcft -sqfr? jrcft n t 1 ||

%43 33 41T ®35! 3ftlft | 515 444 45 43?3 4lftrft II

45ft 4p| 5X45 3X3S41 =535 I 343S41 34a? 4 4ift 3T ^33 ||

53 f44 4144X5 5t? 55 3X3 | 34[4X =§54ft 33 334X3 ||

4?4 5ft ftft: fi?45 ft'415 I 5ft 5ft 4iT3t ifift 454X5 II

<\ «^\

5J14X ?3 f4<@45 5 srrft I 55 54^t 44T f44 4 5Tf4 II 4° II

4t54i f44 5455 5ft 45 I ftx§ff 5 5lft fttUX 5P 55 ||

•^s • *N

4JT4 4ift5 414 545 3515 I 4f54J 4ft 53 5t%5 515 II

4454 35 3ft «33Eg 4Xft I 4|ffxg 5f4 43? f 43 55Xft II

# B. has I f B. T l

G. A. Grierson — Manhodh’s Haribans.

137

1882.]

•rFfif ^ j h

5ffir | 5ft wft wft gft u II

^^TcT *ET*T x?ift ^ itfUffiTC I V^XIX STJT *rfl 3i*T tfftm H

^ si ^ ^ ^

nann n aa a^ai JTTcT I ara^a nnai am 5Ta II

niai «n mama | XTlfsr IJHv aft maft nTR ||

aft pai nan ai a;n matn i mn am an aw aararta n

% 5fn ^'w ani an aftifa i n ns? mn nftift amita n n

man an a%raft tin i nmgn aft if n nm g

ailf! « a*t iftna IT? | ®RT«rf%T altflfct flfa nftT? ||

pmzi < an aa? in mf i fern ftnn aft afa a am n

JrTWl If la mamft I Pm 55; aftl! WUFK aift II

C\ ^ v'*

sna fin ajft aftn aift i fnanif 5 in ift an aaift 11 31 g

fta aft fta fta afa fta lift 1 fft: fta an afa pm n!fa 11

fan 51*1^1 % an nr? 1 fan fan ana am an aij 11

aas? aftm aim ^5 an? 1 ?ft ai ana otj an ni? 1

an pm fa>i| amiss aft? nia 1 aft pm ajnii ainn am 11

fnai afr aft ift ajnmn 1 ffn ifi afrfn ftai «ft an?n ns «g

aftm inn namitft an 1 mat ana ma fft an g

mm im aw nfpn anft 1 nun fans ai an anft n

mnisr w aicr inaw a?;a 1 % nft tsft nif m jfte ax:a g

fstfh nfwaft aift W5t arc 1 i 5a am nre 11

5fn i^fnn an 5=5 nfnn 1 aft pm an fta niftn ftn g ai. g

•S^ * ^

nftaft am 5^a m ann 1 nfa if na na iifaa nnn g

%xfaa a^a gfta aft itn 1 niax 53ft unfa in g

aiftfa wwp aaa « aift 1 mft ara fan man mfa 11

naama aaaf mfw aia 1 fta naa an an naata «

nJ

na am ai nfa an am 1 na nna na nnaft ma 11 >1° »

a ifa ifa aa in maatn 1 aim? nrnn mnt am g

#fai ifan ntaft afa afn l ia naara an afaam g

aaarna afa mr na afan 1 fa fan «ns nftn 1 nfan g

nanar aa fa uft sra aftn 1 nftn a aaf asa ^n aft 1 s

f aa naa nnafa lit ana l faaaa aa a=a mp nna g l i g

na ?ft jra a aifa faan 1 ftn aft a aft* mna nil g

9

138 G. A. Qa'iQYBon—Manbodh's Haribans. [No. 2,

cTc? i wct ^*rr ^rtfa ^ u

fai^ srf^cr ^ftf% snare: iNr i qpsrsre wt ^ w*t H

^%T3lfh Sf«T I «lfa Wfa ^ift II

SfiT^Tt ^R*T m£cT % ^5Tc[ | S? SR ^ fan «Tcr iff 3RcT || ^ o ||

nfa ^fan un^rnni* fairer i mrer ngnisfa nrer 11

*qn ;Fre«ffa sw ^fecT afa | aftn fa^ cftfefa sin afa 11 ^ h

xfH ajnnfa^fai m ifhrit wi ^g^wn: 11 » u

tN^T SWT^TJ I

y^n f^r =fft =?<5raK «i5 i tjjt fas im ?n: ^rr? il ^ n

ctx^ srfcw my i *ii?ra *h5pr »fs 3^15 ii

JKS'fT ^Tisf i ?jtc *r 7§ir ?g§ gw %3 n

% tf?3 35TJI3I I fbt fWPSTN 3ITW II

yjpfi 3f?3f? fntfK I 73?; 33 cR SR 3t?r 3733Tfr II li II

«?: v?; gffr ^ist Ten Ssn^i l snjra 11

STJT £iP ^TTcT WTP I f^Rre 3H ntt^TpST n*TTP ||

sjtre nfa n^fi nanp i snre^ t ire nre snnp ii

nJ Sj >*

^^re m ^ aq*r w mp 1 fare facre fa^rewf ^ip ii

^n ^ ntfar wmH ifa i 5 mm hzw t m*t u \° n

nun sot fa fa a§ip*r cfT^: 1 ^T^n pmifa hr u

P^fi fan nn ST^? Sfa *T*T ifas; | ni*T cRfiR facR S^T^TT ifa*; II

»VN

^ifc aftfa *ftf? mt^ t%5Tf i i} fsjcr fra?: m?; % -33? 11

Xjfa ^ ^TP^T I %T % §f% §^Tp^r ||

^?3TP ^u3T | cR3*T JTl"^ jq^f || ^ ||

=w^r rft^ifa; ^tjitp 1 i\^u ir\f^ ^jp u

'wft OT ;ct^ S[^R^T5T I 3^i^T ^Tip RRT^f II

SJ ”

^ ^if^ Pl^ ' PTT ^iT ^Rcf 1 gfa p^ ^ ^x§r ^[Rcf II

cT^T^f ^q[»T I P^f% ifR^T^t ^T^fT^T ||

# B. ^ffR 7rfH3\ I

139

1882.] G. A. Grierson — ManiocW s Haribans.

% ffe ^ | Jl*T TO ^ TO mV. \\*K° II

SficTt' !TO f^TO TO | 3^ ^ 5TT fTO TO ||

cRTO tr^Tp^ ^ TO I PfiTO STTO Wf II

TOT cf®f TO I ^TOl TO II

\j

^qqfq qqq qq fqq sElfl I % qq qqTCT qrafalf? ||

^ ^ ^5* _

jfrq qqfq qt qq qfq ^q I *rrq wif% ?tt fjrfqqq %q ll Rl ll

%TfqcT qqqq qq qqqTq I qtq fqpf qq yfi: qq qiq II

qYq qqn fqq w? q’sq I % ifq *qqq qqi q^q ii

qxqT qfiq qfq® ft?fq qqq | qqq qip iftqjfq qpqq n

Cv

to c\t§*\ ^itoto i toto %f tny gto ll

^tct xft^p^ *rof^ sw to i 3tNst % TO*Tr^ ^stto \\ \\

^ «N ^ ^

qq q =ffq qprrcf?q «q i qqj qf?q q« qni?q qq ii

qxqq ^qq ^qqfq mq i gfs qq qnfit q?fq Sq qrw ii

jqqqr qiffiq %7#t qq l ^fitr qrq hi1 q qq ii

qxqq qqq qq 5ra qqre i qr« q qq qpq jftaq qr? ll

qrqq qqq fqqqqq fqfq; | rftq qiq"fa qqx? 5 fqpj ll ll

qqq fq?q qqqqqq qm I qfifq qqq $ qqq qqw n

qcqq %rfq qqt qq qqq | sqqi sqq qqq sz qqq ll

qfq qf« qq qqq qfq i »qqq »sfq qfq qrq qqfq ii

C\ C\

q>q qqqq qqqrT fqg qxfs i qqqp qra q^ cw qfi qtfe ll

iftqt iftq «fqsf% qq jit? I sfi^sq %qr qiq# fqfqqp d e° a

qiqq qqfqqf qrqq I 3Tnf? qfrr i jfts u

qifq OT! q>f% qfw qq qjTq I q?q qqq qrqq qf^ qiq II

sifqqfq qw %q qre i % qjqq qn? sraft? src n

fix=qq qq %i3 iq^r flife I ^ifq qqft qqr mfe n

-s» C\ Cs

qrax qqfq qqtq qnr qqqfq i $ qfe q>qnq q1-qtqf% ii si n

niqxq iqxq qxqq qqr ?ETfq i qjqq jrtq^q iqpq ^mfc n

fqfqqq qq qxqq i fq l qrifiq qqq fqqtfq qq a

qqqq xq?fq qqiq qq arrfq i qq qq qw q®^- ^rtq a

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# B. ^^rf% w i

140

G. A. Grierson— -Manbodh’s Haribans.

[No. 2,

t sft srn ftas fts STfa i s^arg? sissri fta safer n

■Stiql 7tra sftfs aa jri3 i ssfta ws ftfs: as: as; si? u° ll

fafts; s;fta sis gft 5s sffa i oaf aft aura faft war sffn n

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arras fta sot sft Jar | anfs; of sa arss: war g

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sms sw aaswi am? i am 7ft S'wa fa Sana? g 11 g

aaar aasa anst aw 1 5a fta jfw as ssijcr sm g

?F? 5ft sw sm ftsft 1 usm sas saias sft »

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snsn a^ftft s^ar an?fs 1 ?ar sa sir ssiix srafs g

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^s; ifffaat fas an isnft t %x nsis fas paftfar arft g

5 aft sraa sfts ws t oaf s’foft faftt sir fafa as g <j. g

sirs as sft is as sita 1 s as ssa s?sarft waa g

mas: a fa sirs; sam?s 1 as as in? sa faaft an?s g

g^s nfft aft fts fts 1 as:aa sa as spa sorts: g

ajfta asa lift sftrai a mfa 1 fft sis sw oaf fis sffa u

ftpf ara % sft is sift 1 sms an? ail at snft g \» g

s ft? sf sisss ijft snft 1 issft nan ftif s? snft g

sft sft sft as tiss ssr? l sms fsia sfoa asT? 1

ssft sarft fti; as ars 1 % s sift sslsft sw g

Sas sift?; as sasw I sas? sms sfm wis: g

G. A. Grierson — Manbodh's Haribctns.

141

1882.]

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^ cn§Jt i f^m’rr sri^tN n

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jt ip nf%f% btrtr: ^ratT^rfa i mzm ?rrt wsr sffi tjrafa a

^rfa i *rcs a?sR ir ’sn n

^erhct mp jffjR *T5j | ^T5i prcf wte sqfwR pngj u li

*R3R *ri|R*: *ra ttfonfs i sricrff wra Sh fw «iffe »

3RR Rgf^r *rrt stTir i 'sirt? ^tffr fS^R m *ttjt n

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sue mfm «Vf% ift^? 1 mm %T f^t ^ g

Tn5R wp sRcT «fi^cr | srff p^fi ny n?;cr g

shut S^r nw i mp i S wr ^ztp ii

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Rfc fvtftcr pR=f trc^nsr i ’f nr € f%ci % sr^f? ^u*t n

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^tfS^r pPt ^tcif? i ?w qn^i g

yf *t 5RT5J ^ *itjt | «% tg sjTPf^r Rm g

^ ^fjT^n: w*t i 5^r m: n

vrt sw ’t 5 ot ivk httt i vn xm*\t ?rt^: ii

^ S6R | m*l T&Jf\ VKfl II 81 ||

m*% mft i cif^i^iT %f ii

5fpT | c!ft^rr $T H

112

G A. Grierson — Manbodh's liar {bans.

[No. 2,

cifq 3Tq % ^qq | qfq ^ qiqq JTqq ||

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?Tf? ?>Bii vz ^tjt | ^Ktr ^ttjt ll

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f^^r?; tfe stf?r | ^f?; ^ ^itjt srir pm ?rf* ll

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^Tq i%q^ qq^qft qtq? 1 piq $xnq qi^qJ qfi ^iqf 11 11

qffqf qqq qi qq qift^i l qiqqqi ^q fra f feqff qf^ ll

* B. ^ 1

G. A. Grierson — Mctnbodh's Haribcins.

143

1882.]

tfpr Sfl WF I q? 9ft mqip ||

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qraps qy mp ^rr^r mPr 1 f; mm qjrci %ct mm srfq 11

qi'fmpq qfa; Khx ^fm q*q 1 ra qiq $q <r|fq fqq 11

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Fmm fqgiq urn qff »fiTq I miJlfm fafm m?P fqmiq ||

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ftp m^q qra? qff mra 1 qrfq 5m sun Ffq h

^qm qjra ?rafq mraq l mmqqq mq rap spr ^q 11

rapfq ^mp; mfra q?f^ m imz 1 mra fsfq Psqq pm?: iw mtfe 11

miT mqqr mp; rawqq qw l mmm qfmq qm iNr 11 8 ° 11

mqqff jumm gra«m mim 1 ifq =fp Iraq wrara ifim qjim n

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qsx ififm mi*fram qjqqT siffe 1 mffm 5 ran mwqq fqra qrtfc 11

mra rap mqm ^pp h ra?q 1 q^pampq qf wqqi m?q 11

-n _ o\ ^ ^

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* 13. cfrTcl |

144 G. A. Grierson — Manbodh's Haribans. [No. 2,

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G. A. Grierson — Manbodh? s Haribans.

145

1882.]

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aaifaai wTftai 'fft arfai 1 aisia; aiihaft ctar n

a^a wjr ataft 1 giasia aaa ftan agaft n

k Wa taft; aiftasi ftRR | ^agaip? aiim WIR II

aftaft aa arftm am arm 1 am’st ya*a am iarfH* ^sm 11

aift ^S§i?t ?pT $lft I faW faR^m aiai a iaj atft 11

aata aiaa *maa aftaaar 1 ar ^fa aaiasl fa<a> aft arear 11

aisaiat aft ftsam 5; 5? Wm | a^ai ar?ar aft «R arm ||

aiar^f ar amaft sift awra 1 aja^a vry aft wra< wm iwm 11 ^<jj

JtTf^ STT 3fcT aimar iffmc I WW ai3am atWR ||

ifft a^aifiT a»T? $ trr^C I iftt KW Wiaja WfaW aaaiR II

aiara^ aaftai watftai | g-? gjgj aa aami TlTftaj II

=fft aiIJmaa< ftaap l im I

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aRa a fig a am aftarfs 1

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* B. 1 f B. 1 J B. 'aaift 1 § B. am 1

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146

G. A. Grierson — Manbodh's Haribans.

[No. 2,

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f PPP pf? W)P PPT IRP I P pfpf Pjf PUTT PP HRP ||

pfUR UP PPRP UP I PR PPP fft fPTR PIP II \ H II

pp Pirifc iufiP Pipppfp i pp pp VRfp PPt pfft JRfp ll

ppp fppfe PP Pf PPTP I PP PP PPP PPP PPTP II

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P5P PHI PP PTPP PIP 1 piaiP PP % fp® pfs? PTP ||

1882.] G. A. Grierson — Maribodh's Haribans. 147

cR^T XJ5T STTCJT XTTpT | «T^*T iR^T Trf% || ||

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148

G. A. Grierson — Manbodh's Haribans.

[No. 2,

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pfpex ftesfp ^e e pc i fepfp lexee cee pec n \° ii

C3e p P3e eis ee e?.s l cei eei pfe" eie eas ii

1882.] G. A. Grierson — Manbodlis Haribans. 149

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?qt q =f ^fftet gf qg?;Tq 1 gfgqt sir getRq gig n

=fft ft? ftq? gqqift 1 ft? g? ftftet gq^ fg gift 11

gqqq g?q fftgR 1 gt?g gtqq gw w qgR n

gggq gtgq gqtgR 1 surer ftftet fitter q^gig? 11

gft gg^g qqg g?r #Tr i gqgq git gg qtfget gft 11 =1 11

gftqt qgq qR? gw gut 1 gfftet gqft 3ft ?g gut n

o ■ v» -»

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gftr igg? ggfft g qrq 1 gg gft ?iq qftr? g grq 11

?l a?g qgg %% gft gut l g^q gqq % qg gqgre ift° 11

^jt«t ^ ?i^jrrr ^tjt 1 ^ m: W3T »

SI ''I Sf 'J *’

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150

G. A. Grierson — Mcinbodh's Haribcms.

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JOURNAL

OF THE

ASIATIC SOCIETY OF BENGAL

Part I.— HISTORY, LITERATURE, &e.

Nos. Ill & IV.— 1882.

Some Hindu Folksongs from the Punjab. — By Lieut. R. C. Temple,

B. S. C., F. R. Gr. S., M. R. A. S., &c.

I have a small collection of 64 songs and catches popularly sung in

the Pan jab, especially in the Hill District of Kangra and in the neighbour¬

ing small Hill State of Chamba. They are, as far as I can gather, genuine

Panjabi Folklore and have not been previously reduced to writing. As

they contain many strange idioms and apparently hitherto unrecorded

phrases and words they appear to be worthy of a place in the pages of this

Journal.

The language in some of them is Hindi, but many of them are in the

current village Panjabi of the day. Those from Kangra and Chamba,

though containing dialectic words and forms, do not differ in the main in

language from those from the plains of the Panjab.

In the “ Calcutta Review” for the present year I have treated these songs

from a sociological point of view, giving metrical renderings of them all

and endeavouring to show how they explain the manners, customs and

thoughts of those who composed and sing them. I will therefore here

confine myself to viewing them as specimens of language.

I give them here in the Roman character, being that in which they

were recorded. I have been moved, moreover, to this course because of

the unsatisfactory nature of “munshis’” ideas regarding the “improve¬

ment” of the vulgarisms of folklore, which render it unsafe to entrust any

of them, even natives of the neighbourhood, with the task of recording

songs in Nagari, Gurmuklff, or Persian characters. #

* In this paper adjunct consonants are distinguished from, conjunct consonants by-

being divided by an apostrophe, thus mil’na = but unha n = [See

Hoernle’s Gauclian Grammar, §§ 3-6. Ed.]

TJ

152

R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

These catches and songs refer to the following subjects, (1) religion,

(2) religious customs, (3) love, (4) marriage customs, (5) home customs,

(6) nursery rhymes, (7) localities, (8) riddles and faeetice , (9) politics. I

have divided them for convenience into the above heads, merely signifying

at the foot of each song where I got it from.

Circumstances have obliged me to rest content with this small collec¬

tion for the present, but I hope some day to be able to send the Society

the fruits of extended researches in this direction.

To each song is attached a rendering and as full notes grammatical and

linguistic as I am able to give ; but before giving the songs themselves, I

will add a few words on the more prominent points in grammar that occur.

A short vocabulary also of the more important words to be found in the

songs will be added. With regard to the grammatical peculiarities, how¬

ever, I will not do much more than merely collect them and point them

out. The numbers which will be found attached to the quotations refer

to the numbers of the songs whence they are gathered, and will enable the

reader to read the context at once.

A few quotations in their appropriate places will also be found marked

R. R., which I have added from a MS. lately placed at my disposal,

through the kindness of Mr. Delmerick of the Panjab Commission. This

MS. relates, in a series of disconnected tales, the legendary sayings and

doings of Raja Rasalu (R. R.), son of Raja Salivahan of Sialkot and brother

of Puran Bhagat, a personage of wide renown in Panjabi legends. The

tales purport to have been taken down direct from the lips of Panjab

peasants, unfortunately by an ignorant munshi. They consist of prose

stories interspersed with bits of village Panjabi verse. These last luckily

the munshi could not mar and they are of great linguistic value, but the

prose he has so injured with attempts at Urdu, very much Persianised,

with which language he was apparently not very familiar, that it is useless

for any scientific purpose. My notes were taken from the verses as my

reading of the MS. proceeded.

Also a small tract on Panjabi grammar by a member of the Ludiana

Mission, 1851, will be quoted occasionally as the Panj. Gram.

Grammatical Notes.

(a) The following pronominal forms occur :

Asa n, we, I. 18, 60, etc , etc., this is ordinary Panjabi.

Appu, thou, you. 20 : for ap.

Mora, my. 36 : also found in Hindi.

Tew, thou, passim : this is ordinary Panjabi.

Take, thou, passim. According to the Panj. Gram, tarn is the inflec¬

ted form of the case of the agent and = tu lie ; thus,

153

1882.] It. C. Temple — Some Hindu Folksongs from the Punjab.

maiw, I. Ag. maiw, by me : asiw, by us.

tun, thou Ag. tai n, by thee : tusiw, by you.

uh, oh, he. Ag. un, on, by him : unhiw, onhiw, by them,

ih, eh, this. Ag. in, en, ain, by this : ini/z, inhiw, enhiw, ainhiw,

by these.

jo, who. Ag. jin, by whom, (see also song No. 11). jini n, jinhiw,

by whom.

so, correl. Ag. tin : tin in, tinhiw.

kaun, who ? Ag. kin, by whom ? kinhiw, by whom ? Cf also

Kellogg’s paradigms : Hindi Gram. pp. 126 — 135.

sada, our, my, 48 : common Panjabi,

uh' he. 11. ordinary Panjabi,

unhaw, those, them. 45. Panjabi,

eh, this. 9, 56. Panjabi.

tinhaw, correl 45, these, those, the. Panjabi.

seh ( — uh) that, he. 19, 45. There is also a Panjabi dialectic form so.

kuni (= kaun), who? 56.

Of the above, tarn, unhaw, tinhaw, mora should probably be looked on as

inflections. The following are instances of inflected forms

maite, from me, 56: the Panj. Gram, gives mete and maithow as the

regular inflections.

mainuw, to me, 50. ordinary Panjabi,

min’jo, (maiw + jo). See below (<?), to me. 56.

os, that, 29 : according to the Panj. Gram, us and oh are the ordinary

inflected forms.

jit, which, 25, 60. Similarly it, ut, kit ? in the Kangra Hills,

jih’te, from which, 50 : ordinary Panjabi : Cf Kellogg. Hind .

Gram, p 132.

kit, which? 25 See above jit.

kus, which? 56: for kis ?

kusi, any one, 56: for kisi.

Examples of pronominal adverbs are — -

jahlu — tahiu, 15 : when — then,

kihaw ? how? 21, 56, etc., ordinary Panjabi,

kudhi, whence ? 23.

kuthu, whither ? 27.

kithe, where ? 51 : Panjabi,

tithu, there, 59.

kityo, wherever, 25 : = kiti, Panjabi.

* [Divide mai-te, me-te, mai-thon, mai-nun, jih-te ; these are not inflected forms

hut contain the ordinary postpositions te, thou, nun ; see Hoernle’s Gaudian Grammar,

§ 374. Ed.]

154

R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

kajo, why? 34: = (?) Hindi kaheko? Thus, Hindi kya in infl.

becomes kahe: kya Hindi = Panj. ki or kia, which in infl.

becomes kali or kas. Then kajo — kah -f- jo (see below

(c) — Panj. kah’nuw, — Hind, kaheko.

The change of i to u in the words kus ? kusi ? kuni ? kudhi ? kutliu ?

is noticeable.

(h) The forms which occur in the songs of the inflectional postpositions of

the genitive for the da, de, di, dia n and diaw of Panjabi are :

masc. da, de, passim : dew, 21, 45, 59: diye, 22 : diyaw, 23.

fern, di, passim: diya, 18 : dya n 38 : diya n, 40.

These do not differ essentially from the usual custom, which is this :

Masc. sing, da : obliq. de : voc. de, dia : plu. de, diaw : voc. dio; Fem.

sing, di : voc. di, die : plu. dia n : voc. dio.

( c ) A remarkable inflectional postposition of the dative and objective

cases is jo, perhaps connected with da, de of Panj. through the forms dia,

die. It has been already seen in min’ jo, to me, occurring thus in song 56. #

Hun minjo kiha n mil’ne ? How can they meet me now ? Also in

kajo, why ? occurring in song 34, thus

tarn kajo lai thi is kane prit ? why did you bring your love to this one ?

1 collect every other instance that occurs. Thus —

(1) tot ejo main dudh-bhat din him, maina n jo ghyo cliuriyaw : I give

milk-and-rice to the parrot, (and) gin and crumbs to the maina. 5.

(2) Sadasibe jo munai lah : bring blandishments to the Eternal

Shva 15.

(3) Asaw Gugge diya jatra jo jana, we must make a pilgrimage to

Gugga. 18.

(4) Ammaii jo puchhani : asking my mother. 23.

(5) Sassuyo puchhani : asking my mother-in-law. 23.

(«) j awghawyo jikk : shampoo my thighs. 23.

(7) Asa n jo kusi diyaw nahiw gar’ jaw ? There is no necessity

of any one to me (I love nobody) 31.

(8) Kuttya n jo pawghi churi : I will throw cakes to the dogs. 45.

(9) Hataw jo daurya : ran to the shops. 46.

(10) Aggi jo daurya: ran to the fire. 46.

(11) Unhaw jo pai-gai ap’ni: to them had befallen their own (trou¬

bles). 47.

(d) The postpositions of inflection are used, but are as frequently

dropped : see Kellogg, sec. 152, pp. 78, 79. I am assured that in the

K angra Hills this is as common in every day speech as in the poetry. The

agent with ne is by many ordinarily omitted, as ghorew khadha, the horse eat :

* [Compare the Sindhi genitive postposition jo masc., ji fem. On their derivation

see Iloernle’s Gaudian Grammar, \ 377, p. 239. Ed.]

1882.] R C. Temple — Some Hindu Folksongs from the Punjab. 155

ghoria n khadha, the mare eat. The Panj. Gram, says that the agent with

ne and the postpos. of inflection are frequently omitted in ordinary Panjabi.

(e) The following cases of nominal singular inflection are worthy of

record :

Masc. in e.

bapue pucbhani, asking father : 2?.

ghare bich, in the house : 22, 38, 59.

bage diyaw, of the garden : 23.

mimbue da char, pickle of limes : 40 ; (but cf. nimbua, 4G).

ghiue da, of ghi (gliiu), 47.

rukkhe par, on a tree (rukkh), 63.

muse, in iye and ye .

pawsariye clew hat, the shop of the druggist : 21.

daruye diyaw katoriyaw, cups of wine : 41.

but compare here bhaiya, brother, 48 and chirebalia, gaily -tur-

baned, 60.

fern, in iyd.

daliya, in the hedge, 5.

thaliya, on the plate, 23.

pag’riya, 20. objective : turban,

barya, of a year, 32.

goriya dew hath, the hand of the beauty, 21,

pakhiya, on the fan, 31.

chhamaya, of six months, 32.

larhia satya, threw it into the field, 47.

Voc. masc in iyd, and fern, in e.

The masc. occurs in 35 and the fern, in 23, 25, 32, 45, 48, 49, 58.

They are all ordinary Panjabi forms and require no further remark

here.

(/) The ordinary Panjabi plural inflection of masc. nouns ending in

a consonant in the oblique cases is aw or iaw ; for those ending in a vowel

it is aw and for those ending in u it is waw. Of. the Marwari, Mewari

and Kumaoni custom : Kellogg, p. 80.

This custom is borne out by the plu. forms occurring in the songs,

even in those cases where the agent with ne and the appropriate postposi¬

tions are omitted as above noted. See 22, 23, 39, 43, 44, 45, 46, 60.

As in standard Hindi, Panjabi nouns ending in nasalized vowels pre¬

serve the anuswara throughout the declension : otherwise masc. nom. and

objective plural usually end in e. This is an exception.

khayaw, be bira, bare bare grahew, eat, O brother, large, large

mouthfuls, 44.

It is probably, however, to be referred to the nasalized declension

noticed below.

156

11. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

(g) The ordinary Panjabi plural inflection of fem. nouns ending in

a in the oblique cases is ia n : for those ending in u it is wa ft, and for all

others it is a ft. In the songs the fem. plu. forms are usually regular, even

when the inflectional postpos. are dropped. See 5, 20, 23, 4L. Here is an

exception,

ratift bariyaft, (the) nights (are) long 5.

But like graheft above, this should probably be referred to the nasaliz¬

ed declension.

(h) The usual rule of declension appears to be in Hindi and the

allied tongues that anuswdra is preserved in the singular inflected forms

only when it is present in the nominative. In the Kangra Hills, however,

there appears to be a regular form of nasalized declension. We have seen

signs already of it in ghore/i khadha = ghore ne khaya, masc. and in

ghoriaft khadha = ghori ne khaya, fern. ; also in d eft = Panj. de, of : and

in rat in, nights, fem. and grab eft, mouthfuls, masc.

All the instances of masc. nasalized inflection are in eft, perhaps a

form connected with the infl. in e, above noted and it is to be noted that

in nearly every case of it the agent with ne or the inflectional postpos. has

been omitted.

bahi-ja pin] ’reft, sit in the cage, 15.

jayaft tuft panieft, go thou for water, 23.

tere muftheft dikhi-kari, seeing thy face, 26.

chacharueft ditta tak, the tick gave a bite, 38.

bageft gajar muli, carrots and radishes of the garden, 39.

Rameft dari, Rama’s wife, 39.

peteft tumb hoi, there has been a pain in (her) stomach, 40.

bharo thand’reft panieft ! fill with cold water ! 44.

muleft liya, ordinary Hill expression for mol lia, = Panj. mul lia,

(I) bought, 46.

kotheft charlii, climbing on to the roof (kotha = bala khana), 46.

soh’reft pak’ri daftg jetheft muftg’ri, father-in-law seized a stick,

brother-in-law a mallet, 47.

chalya mundheft sab’j kuman, walked with a green bow on (his)

shoulder, 48.

Gaddieft anda air, the flock of the shepherd came, or (?) the

shepherd brought his flock, 56.

Anjaniyaft deft meleft, at Anj ana’s fair, 59.

khinnueft di, of the ball, 60.

Bhauneft diyaft, of Bhaun (Kangra), 60.

hatheft sothi, a stick in (your) hand, 60.

* [The so-called nasalized inflection in ew, as well as the inflection in e, are simply

relics of ancient case-terminations : so also the ablative inflection oft (p. 157) ; see

Hoernle’s Gaudian Grammar, pp. 230, 212, also p. 208, et passim. Ed.]

157

1882.] P. C. Temple — Some Hindu Folksongs from the Fanjab.

The ordinary masc. voc. in Panjabi ends in id or a, but in the songs

in the case of an imported Arabic corruption anuswdra is added,

muhimiyaw be ! O my brave one, 23.

The fern, nasalized infl. end in a n, in and ikn, perhaps connected with

the iya above noted. Thus,

of cm.

mainara jo, to the mama, 5.

amma n jo, to (my) mother, 23.

arnma^ d en pas, near ( my) mother, 45.

of in.

gali n kaddhe, should they cast out abuse, 22.

sar’km sar’km jana, going along the road, GO.

of /an, tyan, iydn, etc.

larya^ marl mirk, the wife made a sign, 38.

lariyaw khada, the wife eat, 40 (khadha, kah’da and khada are

common Panj. forms of the perf. indef. of khauna, to eat),

billiajz chhikkya, the cat sneezed, 47.

Anjaniya^ d en mele?z, at Anjana’s fair, 59.

The following are instances of similar nasalization of fern. voc. inflec¬

tions. The usual rule is in Panjabi that the voc. infl. has no anuswdra

unless it occurs in the nominative also. The fern. voc. sing, usually ends

in e : the plu. in o.

soh’niew ni, 0 beauty, 15, 18.

bo bhainen, O sister, 45.

tun najo yanien, thou young beauty, 23.

bliaino^, 0 sisters, 46.

(?) The Panjabi ablative inflection on is. well known and is well

exhibited in song No 46.

dhuro^ Lahorow nimbu aya, the limes came from Lahore from

afar.

It is commonly added to postpositional forms in an abl, sense; e. cj„,

andarow, from within; uppuro??, from above; sah’m’nio^ (^T^f%^f),

from in front of, &c. In song No. 58 it occurs in a very notable word as

an intensive termination, nah inon, altogether not.

Gaddi tera ajj marhe bicli nahi/?o?z, to-day thy husband (shepherd)

is altogether not in the house, 58.

( j) A connected nasalization of postpositional forms (Kellogg’s

prepositions, pp. 272-274) is exhibited in kanew, with, 22 : age??, in front,

45 : pichhe??, behind, 60.

And of enclitics and conjunctions in mhk (*ff == bhi), also, 20 :

akhew, indeed, 59.

(k) The ordinary adjectival inflections in Panjabi, where they occur,

158

R. C. Temple — :Some Iltndu Folksongs from the Fanjdb. [No. 3r

are masc. sing, e ; fem., i : masc. plu., ia n ; fem., ia n. But in these songs

the fem. infl. in iya above noted in the nouns is found in the adj. as welt

Thus,

bariya parati, a large plate, 41.

merya nimbua, my little lime, 46.

Nasalized forms of this inflection are

fem. sing, bhukiyaw, hungry and na^giyaw, naked, 22.

ap’niyara sassu, thy own mother-in-law, 45.

In song No. 25 two remarkable nasalized adjectival forms occur,

gher’wa?* and pher’waw, which appear from the context to be indeclinable ;

as also perhaps garib’nazz, meek, 48, should be considered. Thand’reza

panics, with cold water, 44, is a clear case of masc nasalized inflection.

The ordinary infl. in Panjabi for numeral adjectives is n and a n, as

usually in Hindi. Thus, .

barazz barhiyaw, twelve years, 23.

(1) Mr. Kellogg, sec. 473, pp. 253-254, derives the modern Hindi

diminutives in ak, ka, ika, Id ; iya, i ; va, wa ; from the Sanskrit affix aka.#

In the songs gad’wa, a little pot, 41, and nimbua, a little lime, 46, occur,

but also several undoubted diminutives occur ending in zi, which are (?)

probably connected with the above.

chhok’rii (a little son) a widow’s son, an orphan : used also in

depreciation, 15.

gadokh’ru, a little goat, a kid, 15.

eholu, a little cloak, 19.

topu, a little cap, 19.

khinnd, a little ball, 51.

To this class also should probably be referred

chacharu, a tick or flea, 38.

mauftg’nu, a bug, 38.

bhandoru, a bee, 59.

Perhaps in the same connection should be classed the nouns denoting

familiarity or terms of affection, such as the names Ramii, Par’su, Chhajju,

<fcc., &c., and the Panjabi words pin, father ; mauM, mother ; bharau,

brother, &c. In these songs occur —

man-rakhu, keeper of the heart, lover, 25.

chit-rakhu, keeper of the heart, lover, 27.

appu, thou, 23.

sassu, mother-in-law, 23.

bapu, father, 23.

* Many of Mr. Kellogg’s statements are due to Dr. Iloernle’s discoveries. I quote

Mr. Kellogg because I have not Dr. Hoernle’s works by me to refer to, [See his

Gaudian Grammar, §§ 195-206, pp. 97-104. Ed.]

159

1882.] R. C. Temple — Some Hindu Folksongs from the Punjab.

In the Panjab there is a tendency to change nouns ending i to iii or

io. Thus,

ghi to ghiu, gheu and ghyo, 5.

ji, life, to jiu, 25.

In R. R. occurs ghiu for ghi : guru jiu for guru ji : dhiu, daughter,

for dhi. Piu, father, in ordinary Panjabi is sometimes also pe or pi, as

mape, mapi and mapiaw, parents.

In song No. 25 there is also a similar remarkable change in a pro¬

nominal adverb.

kityo for kiti, wherever, 25.

(in) The dialectic verb must always be difficult of treatment. The

following are attempts at solving some of the forms that occur in these

songs.

Mr. Platt, Hindustani Grammar , p. 329, remarks that Panjabi regular¬

ly uses the gerund or verbal noun, (practically the infinitive in the modern

Aryan languages of India), as a gerundive or verbal adjective, and that

Sindhi has a distinct gerundive. Mr. Kellogg, pp. 308-310, sec. 595 (1) (2),

shows the infin. being used both as a gerund and as a gerundive. In both

works the infin. is the only form of gerund or gerundive.* The Panj. Gram,

gives two distinct forms of gerund, (or gerundive according to syntactical

use): one following the form of the infin. and the other usually that of

the perf. participle. F. g ., root, ghall, send ; infin. or gerund, gJialVna, to

send ; gerund, gliallia, sending, to send. The two forms of gerund proba¬

bly really exist, and for the present purpose I will call them the gerund in

nd and the gerund in id.

As instances of the use of the gerund in tia the Panj. Gram, gives—

kachichia n lainiaw hon’gia n, lit , gnashings of teeth will be (to be)

taken.

khabar kar’ni, to make news (announce),

dur ho jani, to be removed (lit., to become far).

All of which show its use as a gerundive and curiously enough the Panj.

Gram, gives no instances of its use as a pure gerund, though this is as

common as in Hindi.

Of the use of the gerund in id it quotes

mera bharau men jamin utte haweli pai chah’nda hai, my brother

wishes a house to be built (pai, gerund in ia, fern, form from

pauni, Panj., to place, build) on my ground.

* [See Hoernle’s Gaudian Grammar, §§ 308-314, 315-321, pp. 145-154, where the

identity of the so-called infinitive, gerund, gerundive and verbal noun in the Northern

Indian languages is fully shown. Ed.]

X

160

B. C. Temple — Some Hindu Folksongs from the Panjab. [No. 3,

asa^ pothiaw parhia kar’de ha n, we are in the habit of reading

books.

In the former it is apparently used as a gerundive, in the latter as a

gerund. An example of the gerund in id in the songs is

mam puri. chhaki lia, I took the cake to taste, (eat) 47.

Here chhaki agrees with puri as a gerundive.

The above analyses may be thought wrong and the verbs merely look¬

ed on as compounds, like paya chah’ta hai, parha kar’te ham and chliak li,

as they would appear in Hindi. But see Kellogg’s doubts on the partici¬

pial nature of the first terms of such compounds at p. 192, note, where he

inclines to the belief that there is a gerund in a as well as in nd in Hindi. #

His observation (c) on the next page 193, that chah’na and kar’na with

jana take jaya in place of gaya and with mar’na take mara in place of mua,

exactly bears out the analysis of the Panj. Gram, which makes jaia the

gerund and gia the perf. part, of jauna and maria the gerund and muia the

perf. part, of mar’na. However, below will be exhibited many instances of

a conjunctive participle in i in these songs and perhaps the above forms

pai chah’nda hai and chhaki lia should be looked upon as instances of it.

Lastly I would quote the following every day idioms, which exist also

in Hindi and Urdu, from the Panj. Gram, in support of the argument of

the existence of the gerunds in nd and id.

mete khara hona nahm janda, I cannot stop ; lit. to stand still

does not go (is not) by me.

mete khaia nahm janda, I cannot eat, lit. eating does not go

(is not) by me.

(n) The usual terminations of the perf. and imperf. participles in

Panjabi are imperf. da or ndd and perf. id, but the imperf. has also a form

nd, f which, according to the Panj. Gram, differs so far from the infin. in

that it is always nd, whereas the infin. is nd and alternatively nd. F. g.,

imperf. ghall’da or ghall’na, sending : perf. ghallia, sent : whence present

imperf. tense, mam ghall’da h in or mam ghall’na turn, I am sending and

oresent perf. tense, mam (or mam ne) ghallia ha n, I have sent. A good

instance of the imperf. part in nd is in song No. 60, where the same word

occurs three times.

* [These doubts are unfounded, the participial nature of the first term of such

compounds, being clearly shown by the Prakrit; see Hoernle’s Gaud. Grammar, § 539,

p. 389. Ed.]

f [These forms in nd (or and ) are probably nouns of agency. They occur in the

Apabhramsa Prakrit (H. C. IV, 443). See also Hoernle’s Gaud. Grammar, § 321,

p. 153. Ed.]

1882.] R. C. Temple — Some Hindu Folkson gs from the Punjab . 161

pani ha n mam kura, I am throwing rubbish,

pani haw- bhamiriyaw, I am throwing whirligigs,

pan! haw bhuariyaw, I am throwing brooms.

In each of these cases pani is for paundi (== Hind, form pati).

The usual participial inflection is, nom. sing, d, obi. e, fern, i ; nom.

plu e, obi. iaw, fem. idn. And hence the following otherwise apparently

inexplicable forms :

motiyaw chog chuganiyaw, (I) feed with bird’s food of pearls, 5.

(gallaw) je kar’niaw, (as many words) as I make, (say), 18.

kotbi taw paniyaw, I (fem) indeed build a house, 25. Unless,

however, we look on this last as honorifically plural, it should

be according to strict grammar kothi taw pani.

(o) A set of very curious forms occurring again and again in song

19 should probably be referred to the gerundive or participial construction

in id. They are formed from bigs’na (Hindi bikas’na) to be pleased. Thus,

muse, in id.

big’sia seh nai-bhai, pleased (is) the good barber,

big’sia seh Jas’rat Rae, pleased (is) Jasrat Rai.

big’sia seh P’rohit, pleased (is) the Parohit.

fem. in i.

big’si Kausalya, pleased (is) Kausalya.

big’ si seh dai-mai, pleased (is) the old nurse,

big’si seh naan, pleased (is) the barber’s wife,

big’si seh bua-rani, pleased (is) the royal aunt.#

( p ) Kellogg, p. 188, sec. 347 (a), notices the tendency to add y to

the root in causals in such compounds (?) as phenka dena. In Panjabi in

the conjunctive participle of such verbs, whose infin. form is auna (not ana

as in Hindi), this y or i is regularly alternatively prefixed to ke, the usual

termination. F. g., auna, to come ; ake or aike, having come : banauna,

to make ; banake or banaike, having made. In R. R. in one line the ke

is dropped and we have pai or pae, having obtained. Six instances of this

form occur in song 19 viz., nahaeke, lagaeke, bulaeke, laeke, lutaeke,

paeke : and one instance in song No. 11, banaeke. This ike or eke may,

however, be a double termination, like the kar’ke or kar’kar of modern

times, formed of the old conj. part, terminations i and /re, of which more

anon.f

* In the Hill Districts also thfa — tha : thf = thi. Also o=hai and aiw=ham.

f [The latter explanation is the correct one ; the termination i or e being- the

older form of the ending of the conjunctive participle ; see Hoernle’s Gfaudian Gram¬

mar, §§ 490, 491, pp. 328, 329. Ed.]

162

R. C. Temple — Some Hindu Folksongs from the Panjab. [No. 3,

( q ) The above forms take us imperceptibly to the conjunctive parti¬

ciple in 7, which occurs so often in the songs from Kangra as to show that

it is dialectic, and indeed, it is as common in every day use as in the songs.

It is probably nothing more than the old termination i of the conj. part,

in the Famayan lengthened dialectically just as that used to be metri

gratia* See Kellogg, p. 217, sec. 415. The Panj. Gram, notices it, but

wrongly ascribes it to the idiomatic use of the perf. part, in the feminine

form. Thus,

ikk manukkh bojh lai turia janda sa, a man was going along with

a load.

char kuli manja chukki khare se, four coolies stood holding up a

bedstead.

The following are all the instances that occur in the songs :

(1) bahi-ja pinj’reft, sit in the cage. 5. Hindi, baith jao.

(2) Makadeb russi baitha, Mahadeva being angry sits (is angry). 15.

(3) bahi kare gallaft, sitting let us make words, (talk). 18.

(4) motiyaft run-jhun lai, having made (brought) a rattle of pearls

(rattling pearls). 20.

(5) chali rah’nge, we will remain going. 21. Hindi, chal raheftge.

(6) pran taji jana n, losing my life I must go. 22.

0) andar bahi-kari khanaft, continuing to sit inside I must eat. 22.

Hindi, baith-kar’ke khana.

(8) ta n suni-kari rah’naft, then continuing to hear I must remain. 22.

(9) Amb charhi-kari koel bole, the cuckoo sings continuing to sit in

the mango-tree, 23.

(10) n’hoi, bo, dhoi, sej bichhai, ai-ja, 0, having bathed and washed

and spread the bed, come, 23.

(11) jahlu soi maift jangha, when I shall go to sleep, 23. Hindi, jab

'mam so jaunga.

(12) tere muftheft dikhi-kari, continuing to see thy face, 26.

(13) tuft hasi pai (paina, Panj. = par’na, Hindi), you fell a-laugh-

ing, 26.

(14) pakhi loch di lai de, having brought the fan of my desire, give

it, 31. Lai de = Hindi, la do.

(15) ai mili-ja, come and meet (me), 32. Hindi, akar miPjao.

(16) nimbu ai bikya bajar, the lime having come was sold in the

bazaar, 46.

(17) kotheft charhi-kari hakkaft maryaft, climbing on to the roof he

called out, 46.

* [The form i is simply a contraction of the Prakrit termination ia, while the

form i is a curtailment of the same termination; see Hoernle’s Gaud. Grammar,

§ 491. Ed.]

163

1882.] R. C. Temple — Some Hindu Folksongs from the Punjab.

(18) sas ai-rahi, the mother-in-law had come, 47.

(19) nei kune satya, taking it (nena for lena) I threw it into a cor¬

ner, 47.

(20) ai-baitha thande bag, having come he sat in a cool garden, 48.

(21) muri dekh ! having turned look, 60. (Turn round and look !)

(r) The following forms of the honorific imperative are worthy of

notice.

Kahana, bariyaw lakhara hoyau putraw saheta !

Be, 0 Kalian, lakhs of years with thy posterity ! 20.

Juga n tainjtyan, Kahana! Live, thou 0 Kahan, for ages ! 20.

Hhaydn be ! O do thou eat ! 23, 44.

Tahluyayan t un ! then do thou go ! 23.

Ghariya^, lohara, diura ! make, O blacksmith, a brass-lamp ! 44.

(s) The contingent future in Panjabi is thus conjugated.

root : ghall, send.

Singular.

1st person ghall an

2nd person ghallen

3rd person ghalle

Plural.

ghallye

ghallo or ghalle

ghallan.

Instances of it occur in songs 25 and 27.

(£) The plural form of the indef. perfect in Panjabi is well exhibited

in the following :

Rupe dariyan gallan kitiyan, Rupa’s wife made words (spoke)

41.

daruye diyan katoriyan pityan, (she) drank cups of wine, 41.

hakkan mariyan, (he) called out, 46.

ghar ghar d’rekan phuliyan, (where) the drek trees flower at every

house. This is an instance of the use of the indef. perf. for

the indef. imperf., which is common.

( u ) Future forms are numerous and very irregular in dialectic Pan¬

jabi. The following are noteworthy specimens from the songs.

(i) jah’ng (it) will go, 15 : dili’ng, (he) will give, 15. I have

also met with hog and howag, (he) will be.

(ii) rah’nge, (we) will remain, 21.

(iii) jangha, (I) will go, 23 : panghi (I. fern.) will throw, 45.

(iv) bik’ge, (we) will be sold, 21.

There is in the Northern Panjab a very common future form sdn ;

infl., si, san JE. g., hojasan, they will become : hosaw, 1 will be : hosi, he

* [It also occurs in the old Panjabi and in the Marwarf ; see Hoernle’s Gaudian

Grammar, § 509, p. 356. Ed.]

164

R. C. Temple — Some Hindu Folksongs from the Panjab. [No. 3,

will be. In the songs occur, bal’sara, I will burn, 44 ; ghol’sa^, I will knead

or mix, 44 ; awasi., she will come, 44. In R. R. occur the following forms,

tur’sa?«, I will go ; desaw (twice), I will give ; lesim (twice), I will take ;

kar’sa^, I will make ; banasaw, I will make ; ban’saw, I will be made ; kha-

saw, I will eat. Also laisi, he will take ; mar’si, he will beat ; khar’si, he

will take ; war’si, he will enter ; awasi, he will come ; asi, he will come.

(i>) The tendency to nasalise final vowels in nominal declension has

been noticed. Instances are not wanting of it in verbal terminations.

E. g.,

je koi sunew, if any one hear, 20. See (s').

mam ghar thamyaw, I watched the house, 47.

awask, she will come, 44.

kar’sm, she will do, 44.

khinnuew di ram-jham lam chirebalia, the gaily-turbaned man

brought the bouncing ball, 60.

mam dudli-bhat din’nm, 1 (fern) give rice-and-milk, 5. din’nm is

for din’ni = dindi, a common form of the imperf. part of

dena, = deti in Hindi : din’ni is the alternative form ; see

(n) above.

A set of curious infinitive forms nasalized occur in song 22 ; jana w,

rah’na 72, lanaw, kat’naw, all in the sense of I must go, must stay, must bring,

must bear with.* A stronger instance is to be found in song 47 : matha

tek’nim, I had to make my bow.

(to) The tendency of Panjabi is to nasalize vowels before consonants ;

e. g., aunda = ata; janda = jata. In these songs several instances occur

of the opposite custom of dropping anuswdra, where it exists in Hindi and

usually in Panjabi as well.f

hasi for haws’kar, laughing, 26.

lias’na for ha^s’na, 56.

pakhi for pankhi, a fan, 31, 48.

khich’da for khainch’ta, drawing, 43.

uchiaw for uncha, tall, 44.

* [These nasalized forms in na n correspond to the forms in nanw in the Braj and

non in Marwari. See Iloernle’s Graudian Grammar, § 320, p. 153. Ed.]

f [These two cases are not parallel. The n of the pres. part, is a consonant, and

it is organic, i. e., it forms an original element of the Sanskrit and Prakrit participial

suffix anta ; it is preserved in Panj., hut dropped in Hindi ; see ibid. §§ 300, 301, 143,

146. But the n in haws’na, etc. is not a consonant, hut a mere nasalization of a vowel,

and it is inorganic, i. e., forming no element of the original Sanskrit or Prakrit word.

These nasalizations are common to all Gaudians, and are especially frequent before s

and h; see ibid. § 67. Ed.]

165

1882.] R. C. Temple — Some Hindu Folksongs from the Fanjdb.

dughiyaw for dunghiaw, deep, 45.

chhikkya for chhinka, sneezed, 47.

akha n for ankhara, 50.

gawaya, 3, and gawwaya (= dala), 5.

The absence of anuswdra in the above words is very puzzling to the

ear.

In R. R. nagi occurs for nangi, naked : and sas and s’was for sa^s,

breath.

(a?) The insertion of r and r after t and t is not uncommon in the

Panjab. # In the songs occur

thand’ri for thandi, 42, 45.

thand’rew for thande, 44.

at’ra for ata, flour, 44.

In R. R bet’ra for beta, son, occurs several times ; and weh’t’ri, wedded

wife, for byah’ta, dialectic beotar. Instances of r after other consonants

are

mukh’ra for mukha, face, 42.

prahunaw and pahunaw, guest, 44.

In R. R. occurs raj’ra for raja, king.

VOCABULARY.

A.

Aho ! hill dial, oh ! oh you !

Ageta , Panj. before the time, prematurely.

Akh, ( = anJch) the eye.

Aklie n, hill dial, indeed, verily ; (?) connected with Panj. v. dkldna^ to

say, tell.

An, a form of general inflection in the hill dial.

Anand pand, to be paid fees or dues.

Appu for dp, you.

’ Arab lea pani, sweet or pure water; (?) corrup. from adrale led p ani.

Ati, (Skr.), very, very much.

A fra for atd, flour.

Awasin, hill dial. fern. fut. form, I will come.

* [This r or r is the very common pleonastic suffix ra or rd, in Prakrit da ; see

ibid., §§ 209, 216, 217. The example prahunaw does not belong to this class ; it is a

semitatsama for Sanskrit prahuna, while pahunaw is a tadbhava form. Ed.]

166

R. C. Temple — Some Hindu Folksongs f rom the Panjab. [No. 3,

B.

Bactina, Panj. to read.

Batina , to put on the fire, to put to bake, to cook.

Batina and bdtina for baittind, Panj to sit.

BdVsaw , hill dial. mase. fut. form, I will burn.

Barhi for bar or bdfi, a fence, hedge.

Barhi , hill dial, a year.

Bari , hill dial, over again, da capo, as applied to singing.

Bari, hill dial, an enclitic, indeed, verily, surely, moreover, also, alto¬

gether.

Bari, hill dial, a year.

Bat for bat , hill dial, a path, road.

Battd for bat, hill dial, a path, road.

Bedan, hill dial. love.

Bekali, fern, ill at ease.

Bes, hill dial, best, the best.

Bhain for bahin, sister.

Bh amiri, a toy consisting of a small stick with paper fixed round the

top so as to twirl quickly in the wind, a twirly-whirly ; hill dial.

Bhandoru, hill dial, a bee.

Bliafnauli , hill dial, a squirrel (?).

Bhatoi, hill dial. mad.

Bhuari for buhdri , a broom.

Bhufktina , to scratch, make a noise, pull at (of a mouse or rat).

Bibi (?) for English baby ; a baby, male or female, in English nurse¬

ries.

Bich (for Panj. vich), hill dial, in, inside.

Big'1 si, hill dial. fern, verbal inflect, form, she is pleased. Cf Hind.

bikas'nd.

Big ’ sia , hill dial. masc. form of above big’ si.

Bo ! hill dial, oh ! oh you !

Bo muiye ! hill dial, oh ! come here ! I say ! oh you ! my dear ! Also

sorrowfully, alas ! ah !

Brahmaneti. hill dial, female Brahman.

Biindd , a tassel, silken drop.

C.

Chacharu, hill dial, tick, flea.

Chak’clial, hill dial, clever, sharp, tricky.

Chamareti , hill dial, female Chainmar.

Char for achar, pickle.

167

1882.] R. C. Temple — Some Hindu Folksongs from the Panjdb.

Chatord, a libertine.

ChhamJc’nd for chliaunF nd, to fry spices in butter.

ClihiJcJdna, Panj. (= chhtnfc’na), to sneeze.

Chhok'ru , hill dial, a widow’s son, orphan. Also a term of abuse^

Cf. Hind, mur'Tid.

Chhuta for clihota, hill dial, small.

Chhutiyan lar'jan , hill dial. (lit. small fringes) : the small leaves of a

young plant.

Ghirebalid , hill dial, for cliirewald , a man with a gay turban.

GhiPna for ehliiVnd , to peel.

Chit-raJchu, (lit. keeper of the heart), lover.

Cholu , dim. form, a little cloak.

D.

Dari, hill dial. wife. See lari.

JDar'na (= daVna). intensive verb, as in gJiis-ddro for ghis-dalo, rub

away.

Haru, hill dial, for darim, a pomegranate.

He n, hill dial, of: (for Panj. de).

Hharyayd , hill dial, thirsty.

Hhuron, Panj. from afar.

Hih’ng, fut. form, hill dial, will give.

HWek (= bakayan) the Melia comjposita , (?) the Persian lilac.

Hubh for dub, dub grass.

Hut Frangi (lit, the English Messenger) the Angel of Death.

E.

Ex\, general form of masc. inflect., hill dial.

Fti, hill dial. fern. term, to proper names of tribes and castes.

G.

Gaddi, the shepherd caste in Kangra.

Gadeti , a female Gaddi.

GadokhWd, hill dial, the large hill goat.

GadoJcFru, hill dial, a kid.

Gad'iva, Panj. a small brass drinking vessel, (lotd).

Gajuli, (lit. itching), wanton, hill dial.

Gali JcaddFna, Panj. (lit. to cast out abusel, to abuse.

Ganwana, Panj. to lose, spend; also = Hind, dalna in comp.

Gar'j, hill dial, for (Jcj & gharaz, necessary.

Gawand, see ganwdnd .

Y

168 R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

Gbasutari, bill dial, a slide down the snowclad hillside, a slide in

the snow : toboganing.

Gber’wd, hill dial, large, commodious (of a house).

Gheii, Panj. = gin.

Glim = ghi.

GboVsan, masc. fut. form. I will knead, hill dial.

Gbota for gbota, a dip, plunge.

Ghyo , hill dial. = ghi.

H.

Uakkan mar'nd , hill dial, to shout out, call out.

Hast paina, hill dial, to laugh.

Uas’na for bans’ nd, to laugh.

Hetb , hill dial. with.

Uitbu , hill dial. here.

I.

Tim, see in.

Ik'tiyo , in one place, together.

In, hill dial, general form of fern, inflect.

It for is, inflect, form, this.

lyan, see in.

J.

Jablu , hill dial. when.

Jab’ng, hill dial. fut. form, will go.

Jangbd, hill dial. fut. form. masc. I will go.

Jbir, hill dial. (= Panj. jhinwar) the carrier caste.

Jbiinjd, hill dial, fruit.

Jbut’nd for jbul’nd, to swing.

Jib’te, Panj. ( = jis se ) from which.

Jit for jis, inflect, form, which.

Jiii for ji, hill dial, life, heart.

Jo y hill dial. (= ko ), to : objective postpos.

K.

Kacbcba darn, hill dial, this world, this life.

Kag'li, hill dial, turban ornament, aigrette : (for kalghi).

Kajo ? hill dial, why ?

KaVja for kalijd, liver, heart.

Hand for kanth, husband.

Kar'sin , fem. fut. form, hill dial. I will do.

169

1882.] R. C. Temple — Some Hindu Folksongs from the Panjab.

Kafnd , Panj. to bear with, put up with.

Kawwa (= alch), the large swallow- wort, Saccharum officincirum (?)

Kharond for Jchalond , Panj. to stand still.

Khatreti , bill dial, female Khattri.

Khiclind for khainch' net, to draw.

Khinux i for Panj. khinnux i or khiddu , bouncing ball or plaything, a

child’s ball.

Kihan? Panj. how?

Kit ? for kis ? inflect, form, which ?

Kithu ? hill dial, where ?

Kityo , (for Panj. kiti) ; hill dial, anywhere.

Kudhi ? hill dial, whence ?

Kuna , to speak, Panj.

Kuni ? hill dial, who ?

Kus? (for kis?) hill dial, inflect, form, which?

Kusi (for kisi) hill dial, any one.

Kuthu ? hill dial, (for Panj. kithe ?) where ?

L.

Lahlri, hill dial, the field adjoining the house, the home paddock.

Lap lap kar'na, hill dial, to twist in and out, to wriggle along.

Lar for lad , love, affection, fondness,

Larhi , see latiri , hill dial.

Lari , hill dial, a wdfe.

Lari , see Idh'ri , hill dial.

Larj , hill dial, a fringe.

Loch , Panj. desire, wish.

Lokan , the people.

Luohi for luclidi , a soft thin cake fried in butter,

M.

Maite (for Panj. maiton and maithon ) from me.

Majuri for maf duri = mazduri , a labourer’s pay.

Man bofna, to desire, want.

Man-rakhu (lit. keeper of the heart), lover.

Mark, hill dial, a monument or temple on top of a hill, a house, hill¬

side hut. (= Panj. marh, a Hindu temple.)

Maung'nicn , hill dial, a bug.

Mhiu, hill dial, also, too (= bhi).

Min’ jo , for main -f- jo (q. v .) to me, hill dial.

Mirlc jndr'na, hill dial, to sign to, beckon.

Mughaldni , a nurse.

R, C. Temple— Some Hindu Folksongs from the Fanjdb. [No. 3,

Muhimi , a warrior, brave man.

Muiye ! Panj. (to women only) oh ! hi ! I say ! oh you! come here !

my dear !

Mule n (= mol) lend , to buy.

Mung'ri, hill dial, a small-wooden mallet used for patting earth.

Mutydr , Panj. a fully developed girl, a girl at puberty, a grown-up

girl.

N.

JSfabaj for nahz, the pulse.

Naen for nam, name

Nena , Panj. ( = lend), to take.

Hindi for nind , sleep : in English nurseries.

Nir mohira, unloving, heartless.

O.

Os, ordinary Panj. pronunciation of us, that.

P.

Faina, Panj. to fall.

Fakhi for pankhi, a small fan.

FdVna, a swing-cradle.

Fana, hill dial. (= daPnd), to cast, throw : place, put: build.

Fanghi, fut. form. fern, hill dial. I will throw.

Fan'sar , hill dial, watery, thin.

Fares' ni for parosan, a female neighbour.

Fatr'kd for patri, almanac, scripture, holy book.

Fdwand for Panj. paund (== pana), to receive.

Fhafkar, blame.

Fher'wd , hill dial, having doors from room to room (of a house).

F'rdfri, hill dial, a paring knife.

Q.

Qaid F’rangi, (lit. English imprisonment) complete imprisonment,

imprisonment from which there is no escape.

R.

Fachhyd for rakslid,. protection.

Fdiyan, hill dial, for Panj. rain, a market-gardener.

Bam-jham , hill dial, the bouncing up and down of a ball with the

hands.

Barnd , hill dial, to fall (of fruit).

1882.] R. C. Temple — Some Hindu Folksongs from the Panjab. 171

Fas’ lid for rasild, juicy.

J Uiyona, to weep involuntarily.

Bun-jhun, a tinkle.

Bussi for ros or rosd, anger.

Bussi baith'nd , bill dial, to be angry.

S.

Saddsibe, bill dial. ( = $ 'add Siva) tbe Eternal S'iva.

SagWa for sard , all, the whole. #

Saheta , bill dial. with.

Sahi, bill dial. like.

SammaJc-rdti, Panj. all night.

Safna, bill dial. (= Panj. sitfna ,) to throw.

Seh, bill dial, be, tbe (== Panj. so).

Shalcal for sakal, all, tbe whole.

Sodh , Hind, and Panj. news.

Soya , for soaf fennel.

Sund for sond, gold.

T.

Tallin, bill dial. then.

Tak, bill dial, bite of a flea or tick.

Tarna for tal’na , to put off, remove.

Tar'na for taVna , to vanish, disappear.

Tar-Wkld na, f very hot, burning.

Thanfra , cold.

Tifju for tarn + jo (q. v.), to thee, bill dial.

Tinhan , Panj. they, those, the.

Tithu , hill dial (for Panj. tithe) these.

Topu , dim. form, a little cap.

Tulc, Panj. a religious catch or ditty.

Tumb , Panj. touch, feeling.

U.

Tit for us, inflect, form, that.

Tithu, bill dial, for Panj. uthe , these.

* [ Sag’rd is tlie Sanskrit sakala ; but sard may be derived from it through an

intermediate Prakrit saara. Ed.]

f For a good note on this Panj. nominal and adjectival termination na, ni, nan,

see Sirdar Gurdial Singh’s (C. S.) note in Leitner’s Sketch of the Changars, Lahor,

1880, pp, 19-21.

172 R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

Y.

VekJdna, Panj. to see.

W.

Wadd, Panj. (= Hind, bard) great.

Waddru , Panj. an ancestor, a wise man.

Wader a, Panj. see waddru.

We ! for be ! oh ! alas !

WekJdna, Panj. to see. See vekVna.

Wich for Panj. rich , in, inside. See bich.

Y.

Yad mew , in the search after.

RELIGIOUS SONGS.

1.

T An bhaj-lai Ram da Nam,

Jithe tarn jana hai.

Til n kar’nl kar-lai nek,

Phal hath auna hai.

Punjab.

Repeat thou the Name of Ram,

To whom thou hast to go.

What is to be done do thou well,

And the fruit will come to thy hand.

Notes.

Pam da Nam. Ram represents the deity in the Sikh religion : vide

Trumpp. Adi Granth xcviii. Here the expression would be in Christian

phraseology ‘ Pray alwajrs to God.’

Jithe . Panj. where : here it means ‘ to whom.’

Tain. Panj. thou.

2.

Tere bin kaun harega meri pir ?

Tere bin kaun harega meri pir ?

Mam papi din him Tere dar ka,

Nir’dhan aur faqir.

Punjab.

Without Thee, who will take away my pain ?

Without Thee, who will take away my pain ?

I am a sinful servant at Thy gate,

Without wealth and poor.

1882.] R. C. Temple — Some Hindu Folksongs from the Panjdb.

173

J Votes.

This is an obvious address to the Deity : perhaps traceable to some

Bhagat. It is in Hindi.

Faqir : here in its proper sense of a poor man, a beggar.

3.

Ram’ji ka bhed kisi ne nahift paya,

Sara janam us’ki yad men gawwaya.

Ram Ram ke karan, sadho,

Dhundat shakal jahan :

Rishi, muni aise hi hogae,

Kho diye ham ap’ne pran.

Panjdb.

No one has found the secret of Ram,

(Though) his whole life be spent in the search.

For Ram’s sake, my friend,

They search the whole earth :

Sages and saints have gone thus

And lost their lives.

Holes.

Ftdmji — Ram, the Sikh name for the Supreme Deity : God. See

former song.

Ydd, search, lit., remembrance, calling to mind.

Gamvagd ; gawwana, gawana ; Panj. verb, to lose, to spend ; also used

as an intensive like dalna.

Sadho > my friend : sadh, a holy man, saint.

Shakal = sakal, all, the whole = (?) Sag’ra, q. v

4.

Dware mere ayo bahman’ji,

Subh bachan sunayo bahman’ji.

Bahman bache patr’ka,

Aur subh subh sodh sunae :

Jo chinta man me?i rahe,

So sunte hi mit jae.

Bahuti chinta kar gae

Aur kat gae din rain :

* [The identification is correct ; see footnote on p. 170. Ed.]

174

R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

Dekhat dekhat mar gae,

Aur andhe kar liye nain.

Bipr rup ka bhes kar,

Jo ay a mere pas :

Mam char ’now par gir para,

Jo puran hogayi as.

Bahman babman karat hai n,

Jo bahman uttam jat :

Jo us’ka sim’ran kare,

To sang rahe din rat.

Alla Alla karat ham

Jo zat us’ki bai pak :

Bina prem rijhe nahm,

Jo ghis-daro sab nak.

A'l Muhammad hogayi,

Aur kuchh nabm hul aulad :

Jo qismat men likh diya,

So sab pawew dad.

Jo likha hai bhag m ent

So pabile bi pahunchae :

Balak rab’ta pet men,

Aur dudh cbuncbi mew ae.

’Ali Muhammad hogaye

Jo bahut tha un’se lar :

Akhir ko we bbi mare,

Aur mitti mew diye gar.

A brahman came to my door,

Glad tidings the brahman told me.

The brahman read the scripture,

And told me good news :

What care was in my mind

Disappeared on hearing it.

Much care have men taken

And spent their days and nights :

Watching they have died

And made their eyes blind.

He put on a brahman’s form

Who came to me :

I fell at his feet

As my desire was fulfilled.

They call him brahman

*

Panjab.

175

1882.] It. C. Temple — Some Hindu Folksongs from the Punjab.

Who is brahman of the highest kind :

Who worships him,

With him will he remain day and night.

They call him God (Allah)

Whose nature is good,

He is not pleased without love,

Though you rub away your whole nose.

Muhammad had female posterity

And no male posterity.

What is written in fate

Will all obtain justly.

What is written in fate

Is already arrived :

(As) the child lies in the womb,

And the milk comes into the breasts.

’Ali and Muhammad have been,

Who were much loved by him (? God) :

In the end they too died

And were buried in the earth.

Notes .

This is a remarkable song in its way. It came to me as a Brahman

song and was given me by a Brahman from Kangra. It is remarkable for

its cosmopolitan nature and allusions to Muhammadanism. It is in pure

Hindi excepting the Panjabi word bach’ndf to read, and is therefore proba¬

bly a wholesale importation from Hindi literature, perhaps straight from

the writings of some free-thinking poet or Bhagat.

Bache : Panj. bach’na, to read.

Sodh : Hindi, news : not in the Dictionaries.

Patr'ka = patri ; almanac, scripture, holy book.

Jdt, zdt. These words are now synonymous in common parlance to

mean ‘caste.’ Jat is Sansk. in origin from root jan, to be born, and zat

is probably a Munshi’s corruption of the word to make it fit in with the

Arabic oti essence, which, however, in Persian also means ‘ tribe, clan,

sort.’ Here we have both senses : jat applied to the Brahman and zdt

applied to Allah, God.

Jo us'kd sindran kare : (?) ought this to be translated “ who worship

him (God) in the Brahman’s form.” ?

Bind prem etc., i. e., Allah (God) is not pleased with mere outward

show.

* [The word bdch'nd or bdncli'na is a very common pure Hindi word ; in fact

parh'na is more Urdti, than Hindi. Ed.]

z

176 R. C. Temple — Some Hindu Folksongs from the Punjab. [No. 3,

Jo gliis-ddro sab ndJc is in allusion to the Musalman custom of touch-

ng the ground with the nose (or forehead) in prayer. Daro = dalo.

Al auldd : progeny. Al , female descendants are not looked upon as

so honorable as male descendants, hence the point here is — whatever is

fated will ensue, for even Muhammad left no male line.

dad , justice.

lav = lad ; love ; fondness ; affection.

5.

Ambe daliya tota hole ; maina bole barhijA??.

Bhajo Ram’ji : din thore, ratm bariya^.

A, mere toto, bahi-ja pinj’rew, motiyaft chog chuganiya^.

Tote jo mam dudh-bhat din’nm ; mainaw jo ghyo churiya^.

Kangra.

The parrot screams on the branch of the mango tree ; the maina

chatters in the hedge.